●●E BOOK OF PSALMS paraphrased; WITH ARGUMENTS to each PSALM.  
The Second Volume.  
By SIMON PATRICK, D. D. Dean of PETERBURGH, and Chaplain in Ordinary to His MAJESTY.  
LONDON, Printed by M. Flesher, for R. Royston, Bookseller to His most Sacred MAJESTY, An. Dom. MDCLXXX.   

TO The Right Honourable HENEAGE Lord FINCH, Baron of DAVENTRY, Lord High CHANCELLOR OF ENGLAND, And one of His MAJESTY'S most Honourable Privy Council.  
My LORD,  
IT is so unusual in this Age, to confer Benefits unsought, especially such as your Lordship was pleased lately to think me worthy of; that I ought to have the higher esteem, not merely of your Lordship's singular kindness to me, but chief of that noble principle of Virtue in your mind from whence it purely flowed. Which will excuse, I hope, the presumption of this Dedication; to which I am prompted by nothing, but only an eager desire, publicly to testify my gratitude to your Lordship, as soon as it was possible. Which made me lay hold upon the very first opportunity, that presented itself: and choose rather to prefix your Lordship's great Name, to the remainder of this Work (part of which was published some months ago) then let any thing appear in the world under my name, which did not carry along with it a thankful acknowledgement of my obligations to your Lordship. To whose Judgement knowing persons attribute so much; that as it is a very great honour to receive any mark of your Lordship's good opinion, so it is a preferment to which, whether I will or no, your Lordship hath advanced me.  
I will endeavour not to fall from it by forgetfulness of your Lordship's favours; but preserve such a remembrance of them, as is suitable to the present sense I have of them: which is as much beyond what I can express, as they are beyond what I could deserve.  
The best expression I can make of it will be in my prayers to God, that, as the King hath made you the supreme Dispenser of his Justice to his People, and his Divine Majesty hath made you a great Pattern of Piety and Devotion, as well as other exemplary Virtues; so, He would be pleased to give you wisdom and prudence to conduct yourself with such dexterity as well as integrity in the management of all the public Business, with the care of which you are entrusted, that you may continue (as you are) a supporter of the Government, a Patron of Religion, a Friend of good Men, and, in a word, a Blessing, not only to your own virtuous Family but, to the whole Nation. For, though there are some so imperfect, that they will allow no such words to be said of any, but those that please them in every thing; yet, the most of good Men, or at least the best, will thankfully acknowledge the happiness we enjoy in the Authority your Lordship hath, and will join in those Prayers with,  
My LORD, Your Lordship's most humble and most obliged Servant, S. Patrick.   

A PARAPHRASE ON THE PSALMS.  

The Third Book.  

PSALM LXXIII.  

ARGUMENT.  
Here gins a new Collection of XVII. Psalms, most of them very disconsolate and full of sad Complaints, which make up the Third Book of this Volume, as the Hebrews divide it. They were most of them composed by Asaph (and but one of them by David) though who he was, is not resolved by Interpreters: who suspect indeed there might be another Author of some of these Psalms; but have no other Asaph to name, but Asaph the Singer, who was famous in the days of David, 1 Chron. VI 39 XVI. 5. 2 Chr. V 12. And accordingly Apollinarius thus descants upon the Title, The Divine invention of David failing in the composing of Songs, Asaph arose and by the Divine Spirit resounded this Hymn. But it seems to me that there is another person of this name mentioned in the holy Books (who may be more probably entitled to this Work) called Asaph the Seer (see Psal. L.) who lived in the days of Hezekiah, 2 Chron. XXIX. 30. and whose Son, I suppose, was then Recorder, 2 King. XVIII. 37. XXXVI. Isa. 3. Some of them indeed (as I shall take notice in due place) may be thought rather to belong to another Asaph in after times: but for the present Psalm (and most of the rest) I can find no person so likely to whom it may be entitled, as him now named: who composed it, I conceive, either when he saw the miserable havoc which Strangers made among them in the days of Ahaz, 2 Chron. XXVIII. 17, 18, 19 XXIX. 8, 9 or when Senacherib invaded them, notwithstanding the reformation which Hezekiah had made: or, which is most probable, upon the occasion that David wrote the XXXVII. Psalms, to comfort himself and good men, when they saw the lewder sort among them thrive and prosper; and the pious sometimes sorely afflicted: quite contrary to the Sanctions of their Law, which promised all good things to those that observed it; and threatened the evil to those that broke it. This extremely afflicted his Spirit, and staggered his Faith, till he considered the matter more deeply; and then he broke out into this Meditation, saying,   


1. TRULY God is good to Israel, even to such as are of a clean heart.   
1. I Will never hereafter, whatsoever Confusions I behold, question the justice of God's Providence; but constantly affirm that He is not merely Just, but very Good; yea hath a most singular love to his faithful people; who notwithstanding the evils they endure, will never consent to do any evil.   


2. But as for me, my feet were almost gone: my steps had well-nigh slipped.   
2. Time was indeed, when I, even I, who have had such long experience of his care over me, began to doubt and stagger in my Faith: nay, was in danger to tumble headlong into unbelief.   


3. For I was envious at the foolish, when I saw the prosperity of the wicked.   
3. The reason was, that having a just indignation against the folly, or rather madness of wicked men, it first vexed me to see them, notwithstanding their ill deservings, in a very flourishing condition; and then tempted me to think it very hard that sober men should not equal, if not exceed them, in such happiness: especially when I saw no likelihood that it would end, but that they continue in their prosperity.   


4. For there are no bands in their death: but their strength is firm.   
4. For as they carry on all their designs smoothly and meet with no rub in their way, nor are in any danger (so great is their power) to be bound over by humane justice to answer for their crimes, how many soever they commit: so they are not afflicted with sore diseases by the hand of God, nor brought to their graves with pains and torment; but after a long life, in firm and vigorous health, depart easily out of the world.   


5. They are not in trouble as other men: neither are they plagued like other men.   
5. Their life is nothing so laborious and toilsome as that of many honest, but poor and wretched men: and they escape untouched, or are little hurt, by such calamities as are common to all mankind.   


6. Therefore pride compasseth them about as a chain: violence covereth them as a garment.   
6. Which makes them so unsufferably proud, and vainly conceited of themselves, that they not only tyrannize over their neighbours; but openly boast of the power they have to do them mischief: and glory in all the violence and cruelty, whereby they maintain and increase their pompous greatness.   


7. Their eyes stand out with fatness: they have more than heart could wish.   
7. In which they pamper themselves to such an excess, that in their very countenance they express the haughty swelling of their minds and hearts: which are strangely puffed up, by their being raised (not only beyond the expectation of all other men; but) far above all that they themselves at first imagined or could design.   


8. They are corrupt and speak wickedly concerning oppression: they speak loftily.   
8. They mock at all those who scrupulously tie themselves to the Rules of Justice, or tell them of the danger they run by their violation: for they threaten to undo all those that oppose them; and publicly declare in the height of their arrogance, that they will not be bound by any Laws.   


9 They set their mouth against the heavens; and their tongue walketh through the earth.   
9 No, not those of God himself, who (with all the invisible Powers of which men talk) they say is but a Name; which they do not dread: and therefore no wonder, if such blasphemers of His Majesty spare neither high nor low, but let their tongues lose, to abuse and calumniate whomsoever they please upon earth.   


10. Therefore his people return hither: and waters of a full cup are wrung out to them.   
10. And yet, as bad as they are, there is none of them but hath his followers and admirers; whom he first invites and then retains, like beasts, by filling their bellies: which abundantly contents them, though others be squeezed and oppressed, to give them this poor satisfaction.   


11. And they say, How doth God know? and is there knowledge in the most High?   
11. Nay, they drink in their opinions, and join with them in their impiety, saying, How can God know what we do here? or if He do, why should we think that He, who is so high, troubles Himself about our affairs?   


12. Behold, these are the ungodly, who prosper in the world, they increase in riches.   
12. For behold, there are none that contemn Him more than these men; and yet He is so far from inflicting any punishment on them, that none enjoy such a continued course of prosperity as they; whose wealth and power increases every day.   


13. Verily I have cleansed my heart in vain, and washed my hands in innocency.   
13. And verily, if these men discourse aright, I have taken a great deal of pains to little purpose; while I have studiously endeavoured to keep my heart pure from so much as ill designs, as well as to refrain the doing of any evil actions; from the charge of which I can safely purge myself.   


14. For all the day long have I been plagued, and chastened every morning.   
14. And yet I am plagued perpetually by the restless malice of these wicked doers; which as constantly as the Sun rises falls on me, a deal sooner than on other men.   


15. If I say, I will speak thus: behold, I should offend against the generation of thy children.   
15. But, whatsoever confused and foolish thoughts came on a sudden into my mind, I concluded upon more mature deliberation, that if I said as these men do, I should basely betray the cause of all them, who are truly dear unto Thee.   


16. When I thought to know this, it was too painful for me.   
16. And therefore resolved with myself, before I pronounced my sentence, to study this point more seriously; which at first sight appeared so hard, that it grievously perplexed me.   


17. Until I went into the sanctuary of God; then understood I their end.   
17. And retiring myself into the holy places to consult with Thee, and with those to whom Thou communicatest thy Secrets, I was presently sensible how short their felicity is; unto which death having put an utter end, it is followed with a dismal after-reckoning in another world.   


18. Surely thou didst set them in slippery places: thou castedst them down into destruction.   
18. And next I considered, that all of them do not stand so firm as they imagine, but merely flatter themselves with vain hopes of continuing in their station to the end of their days: for being raised to the highest preferments, they find them to be very slippery places; from whence, to the amazement of themselves and of all spectators, they come tumbling down into a most horrible ruin.   


19 How are they brought into desolation, as in a moment! they are utterly consumed with terrors.   
19 Oh what an astonishing change is this! which is the more frightful, when on a sudden the Divine vengeance seizes on them; and, when they least expect it, an end is put to their greatness: nay, they are quite destroyed, in a most terrible manner, as if they had never been.   


20. As a dream when one awaketh; so, O LORD, when thou awakest, thou shalt despise their image.   
20. So that it is but a dream of happiness wherein they live, and they pride themselves in a mere imaginary glory; which not only vanishes away, when Thou, O Lord, dost arise to judge them, but becomes as contemptible, in that very City where they appeared in all their pomp and splendour, as the fine things, which a man sees in his sleep, are when he awaketh.   


21. Thus my heart was grieved, and I was pricked in my reins.   
21. And therefore when my spirit boiled with vexation, and grew sour at the sight of their prosperity; (Ver. 2, 3.) when I was so vehemently provoked to passionate complaints, feeling the sharpest touches of grief and anger;   


22. So foolish was I, and ignorant: I was as a beast before thee.   
22. I now ingenuously acknowledge, it was for want of such manly and religious thoughts as these; which should have been in my mind, when I thought of thy Administrations, if I had not been dull and stupid; as void of sense as the beasts, which look only at things before their eyes, and have no regard to what is to come, or is not seen.   


23. Nevertheless, I am continually with thee: thou hast holden me by my right hand.   
23. For if I had looked beyond my senses, I might have seen that I am under the care of thy good Providence, and that Thou hast been my guide and my supporter, even when I had these brutish thoughts, and didst not suffer these wicked men to destroy me.   


24. Thou shalt guide me with thy counsel, and afterward receive me to glory.   
24. And therefore I ought in all reason still to conclude, That Thou wilt direct me to behave myself so wisely, that I shall never fall into their snares: but, after I have suffered a while, be preferred to those dignities from whence they fall; and, which is more, be so graciously accepted by Thee, as to continue in them unto immortal glory.   


25. Whom have I in heaven, but thee? and there is none upon earth, that I desire besides thee.   
25. This I expect from thy Almighty Goodness, who art the solest object of my hope: For thou knowest there is none in Heaven, whom I depend upon for help and protection but Thee alone; none upon Earth whose favour I seek, but only thine, which shall perfectly content me.   


26. My flesh, and my heart faileth: but God is the strength of my heart, and my portion for ever.   
26. It is possible I may still be pressed with such sore afflictions, that not only my bodily strength, but also my courage may begin again to fail me; but then I will recover myself, and fortify my Soul by flying unto Thee, O God, for safety: in whose love I will always think myself happy, and enjoy everlasting satisfaction.   


27. For lo, they that are far from thee, shall perish: thou hast destroyed all them that go a whoring from thee.   
27. For there is nothing more certain or more remarkable than this; that they who, by forsaking Thee, have put themselves far from under thy care, will never be able, by any other means, to save themselves from perishing: For Thou hast already made such men a terrible Example of thy displeasure; and utterly destroyed those, who, quitting thy service, have devoted themselves to the worship of other Gods, 2 Chron. XXVIII. 6, 18, 19 XXIX. 7, 8, 9   


28. But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works.   
28. And therefore I will learn by their miscarriages, that it is the best and safest course for me, to adhere to my good God; and to make my humble addresses to Him alone. I have done so hitherto, and no danger shall tempt me hereafter to quit this hold, and to confide in any thing, but only in the Sovereign of the World, who never fails those that depend upon Him, and will, I hope, be so gracious unto me, that I shall have abundant cause to publish and proclaim to all others the Works of his Providence; in preserving the Good, and in throwing the wicked down, at last, to the ground.    

PSALM LXXIV.  
Maschil of Asaph.  

ARGUMENT.  
The desolation of Jerusalem and of the Temple, as well as the rest of the Country, made by Nabuchadnezzar King of Babylon, was the sad occasion of this Psalm. For it is altogether improbable, that it hath respect to the days of Antiochus Epiphanes, as some fancy; because, as Theodoret perrinently notes (to omit all other reasons) we read nothing in any History of his burning the Temple, or so much as of his laying the City waste; which are both here most sorrowfully bewailed by Asaph. Who was not therefore that Asaph in David's time (unless we should grant him to have written by the spirit of Prophecy, and predicted what should be in aftertimes, as a great many think) because there was no such Temple in those days, nor had been, as is here described: Nor was it Asaph the Seer in Hezekiah's days (of whom see Argument of the foregoing Psalms) who saw no such desolation made by Senacherib (for he did not take Jerusalem, nor shoot so much as an arrow into it) nor, in all likelihood, prophesied of the destruction here spoken of; because the description of it in this Psalm is so plain, that we may most reasonably think the Author of it had it before his eyes, and did not merely see it by the spirit of Prophecy; which is not wont to foretell things in so clear a manner, but more obscurely and darkly.  
I conclude therefore it was some other Asaph who composed this Psalm, in the time of the Captivity, and in the middle, or rather toward the conclusion of it; because he complains, Ver. 9 that they had no Prophet (as there was in the beginning of the Captivity, particularly Jeremiah) to tell them how long it should last. And considering that in the second Verse he speaks of himself as one that dwelled still in the Land of Israel, pointing to Mount Zion as a place near to him; I take him to have been some pious man of the posterity of Asaph, who was suffered to remain there with the Chaldaeans.  
And if it were fit to suppose him to have written this Psalm very young, and to have lived to a great age, when I have no proof of either; I should guests him to be Asaph the Keeper of the King's Forest, in the days of Nehemiah: who desired Artaxerxes to write to him, to furnish him with Timber out of Lebanon, for the rebuilding some of those places, which the Psalmist here complains were destroyed. Among which, the Porch of the Court of the Sanctuary remained unbuilt even unto those times.  
Howsoever from the mention of Mount Zion in the second Verse, it is manifest Grotius forgot himself, when, in his Notes upon Ver. 6. he applies this Psalm to the destruction of Shiloh; which he supposes Asaph to have here bewailed. For Mount Zion had then never been in their possession, as it was afterward, and had lain so long waste (Ver. 3.) when Asaph wrote this Psalm, that it looked like a perpetual desolation. Besides the Tabernacle was not burnt when Shiloh was destroyed, but remained, though without the Ark, till the days of Solomon, 2 Chron. I 3. see Psalm LXVIII. And of the meaning of Maschil, see Psalm XXXII.   


1. O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture?   
1. O God, the Sovereign Judge of the world, who hast justly expelled us out of our Land, and continued our banishment so long, that little hope appears of our being restored to it again; behold the anguish of our Souls, wherein we cry unto Thee for mercy: For we are confounded to see Thee so highly incensed against those, who were once under thy most indulgent care; as if Thou wert resolved never to be reconciled to us any more.   


2. Remember thy congregation which thou hast purchased of old: the rod of thine inheritance which thou hast redeemed, this mount Zion, wherein thou hast dwelled.   
2. Thou hast not forgotten, we know, though it be very long ago, with the expense of how many Miracles Thou didst make our Ancestors thy peculiar people: For which reason, though we be exceedingly underserving, we beseech Thee to let all the world see, Thou wilt not utterly abandon the poor remainders of that Nation, which Thou didst acquire at so great a price; that Kingdom which Thou didst rescue out of the most miserable slavery, to be thy own possession; and this Mount Zion, wherein (after Thou hadst by many wonders brought us into Canaan, and routed out the old Inhabitants) Thou wast pleased at last, to settle thy abode among us.   


3. Lift up thy feet unto the perpetual desolations: even all that the enemy hath done wickedly in the sanctuary.   
3. Make haste, good Lord, to come and visit the ruins of our Country and City, which have lasted exceeding long, and will never be repaired without thy powerful help: which we implore against the Authors of them; who, to all the other mischiefs they have done, have with a peculiar spite, not only defaced but, utterly destroyed thy dwelling-place.   


4. Thine enemies roar in the midst of thy congregations: they set up their ensigns for signs.   
4. They are thy Enemies therefore as well as ours, whose fury and rage so transports them that they roar rather than shout; whilst they triumph in those places where thy people were wont to meet to praise thy Name: There they have set up their Banners in token of their Victory; and brag, as if their Gods were superior unto Thee.   


5. A man was famous, according as he had lifted up axes upon the thick trees.   
5. Every one of them laid about him, and bestirred himself with all his might; as if he hoped to get renown by the mischief he did: which was committed with no more remorse, then if they had been lopping off boughs in the thickets of a Forest, where they may be spared.   


6. But now they break down the carved work thereof at once with axes and hammers.   
6. Just so methinks I see (as if it were now a doing) how they hacked and hewed with Axes, and knocked down with Hammers, the curious carved Work of the Temple: whose elegance would have moved any but Barbarians, to have preserved it with as great a zeal, as they employed to beat it in pieces.   


7. They have cast fire into thy sanctuary, they have defiled by casting down the dwelling-place of thy name to the ground.   
7. But, so mad was their rage, it was not satisfied with this; but set fire unto thy holy place: And what that did not consume, they pulled down; till they had utterly profaned the habitation consecrated to thy Majesty, by laying it level with the ground.   


8. They said in their hearts, Let us destroy them together: they have burnt up all the synagogues of God in the land.   
8. Nor did all this give a stop unto their fury; but they rather grew the more outrageous: For designing quite to destroy our Religion, both in this and in future Generations, they left not so much as one place, wherein we might meet to say our Prayers, or hear the Law, throughout the Land.   


9 We see not our signs, there is no more any prophet, neither is there among us any that knoweth how long.   
9 And, which is the saddest thing of all, Thou seemest to have left us too; and we see no token of thy Divine presence with us: So far we are from beholding any miraculous works, as our Fathers did, for our deliverance; that there is not so much as a Prophet to be found, to give us any advice, or speak a word of comfort to us: not a man among us, that can tell when these calamities will have an end.   


10. O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever?   
10. What a reproach is this, O God? which hath quite tired our patience; and makes us cry unto Thee to make haste, to avenge thyself of these insulting Enemies: Stop their blasphemous mouths, O God; and let them not say any more, as they have done too long, that Thou art not able to deliver us.   


11. Why withdrawest thou thy hand, even thy right hand? pluck it out of thy bosom.   
11. For we are confounded and know not what to say, while Thou thus withdrawest thy powerful presence from us; that mighty power which was wont to do such wonders for us: exert it again we beseech Thee, and stretch it out for the destruction of those, who have spoken of it so contemptuously.   


12. For God is my King of old, working salvation in the midst of the earth.   
12. Why should I despair of it? since the great God, whom they deride, hath many Ages ago undertaken the Government and Protection of us: working for us such deliverances in this Land which now lies waste, as astonished all the world.   


13. Thou didst divide the Sea by thy strength: thou brakest the heads of the dragons in the waters.   
13. Thou art that God, to whose power the raging Sea is subject; which at thy command retired, and opened a way for us to pass through; but came back again, with its wont violence, and overwhelmed the Egyptians; who, like so many Sea-monsters, thought to have devoured us.   


14. Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness.   
14. Pharaoh, that fierce Tyrant, as terrible as the vastest Whales, Thou didst utterly destroy there; with all his stern Captains and Commanders: whom the Sea spewed up (XIX. Exod. 30.) to find their Tombs in the bellies of the wild Beasts, and Birds; which people the neighbouring Wilderness.   


15. Thou didst cleave the fountain and the flood: thou driedst up mighty rivers.   
15. Where, when our Fathers wanted drink, Thou madest water to gush out of a Rock; (XVII. Exod. 6. XX. Numb. 9) which followed them in a full stream, till they came to the borders of Canaan: And then Thou driedst up the waters of Jordan, at a time when they ran violently, and (as if many Rivers had been joined in one) it overflowed all its Banks, III. Josh. 15, 17.   


16. The day is thine, the night also is thine: thou hast prepared the light and the sun.   
16. And still there are such instances of thy power, which the whole world, if they would but mind, have always before their eyes. For as Thou didst sometimes change the dry Land into a River, and a River into dry Land; so Thou dost continually change the Day into Night, and the Night into Day: having settled the Moon to govern the one, and the Sun to govern the other, in their turns.   


17. Thou hast set all the borders of the earth: thou hast made summer and winter.   
17. By thy Almighty wisdom also it is, that the motion of the Sun not only makes the days and nights; but the different climates of the Earth, and the seasons of the year: which are sometimes hot, and sometimes cold; sometimes flourishing, as we see in the Summer, with all manner of fruit; and sometimes stripped, as we see in the Winter, of all its ornaments, that afterward it may be the more fruitful.   


18. Remember this, that the enemy hath reproached, O LORD, and that the foolish people have blasphemed thy name.   
18. And we sure have endured a very tedious winter; wherein all things have looked most ruefully. May it please Thee now to return, like the Sun, unto us, and let thy Enemies know Thou hast not forgotten how they have reproached Thee, O Lord; (whom they ought to have honoured as the mighty Creator of all things) but will't vindicate thy glory, by punishing these insolent people, who, foolishly puffed up with their Victories, have despised and derided thy omnipotent Majesty.   


19 O deliver not the soul of thy turtle-dove unto the multitude of the wicked, forget not the congregation of thy poor for ever.   
19 Deliver, we beseech Thee, thy Church, which like a Turtledove can do nothing but meekly mourn, and make her silent complaints unto Thee, from those violent men, who, like Birds of prey, seek utterly to destroy her: Let them not take away its life and being; but, though we be at present deserted by Thee yet, hear our cries, and at last relieve a poor helpless company, who flee unto Thee, and depend upon Thee alone for safety.   


20. Have respect unto the covenant: for the dark places of the earth are full of the habitations of cruelty.   
20. Though we are unworthy to be regarded by Thee, yet have regard unto thy own promises; wherein Thou hast engaged thyself unto our Fathers, to give to them and their posterity the Land of Canaan: which is so far from being now inhabited by thy people, that every blind corner of it is a den of thiefs and murderers; who have filled it with rapine and cruelty.   


21. O let not the oppressed return ashamed: let the poor and needy praise thy name.   
21. O let not thy poor afflicted servant, who implores thy aid against these barbarous oppressors, be denied his suit; and go away ashamed to see himself disappointed of his hope: but let him, and all the rest of thy miserable people, who were never in greater need of thy help, be restored to praise thy goodness in their ancient possessions; from whence they have been thus long banished.   


22. Arise, O God, plead thine own cause: remember how the foolish man reproacheth thee daily.   
22. Appear, O God, in our behalf; and thereby vindicate thyself from reproach: let me again beseech Thee, to show that Thou art not unmindful of all the scoffs, which prosperous fools belch out against Thee, every day.   


23. Forget not the voice of thine enemies: the tumult of those that rise up against thee, increaseth continually.   
23. It is time to punish all the insulting language of thy Enemies: for the insolent brags, and furious threats of those that oppose Thee, increase still more and more; and rise up to a greater height of audacious impiety.    

PSALM LXXV.  
To the chief Musician, Altaschith. A Psalm or Song of Asaph.  

ARGUMENT.  
I take this Psalm to have been made by Asaph the Seer, mentioned 2 Chron. XXIX. 30. (see Psal. LXXIII.) after the great deliverance, which, by the strange destruction of Senacherib's Army, God gave the good King Hezekiah. For whose use Asaph composed this Psalm, and delivered it to the chief Master of the Music in the Tabernacle; that he might therein make his public profession of his obligations to Almighty God, and his resolution to serve Him and to depend upon Him: as he advises all men else to do; if they would not be undone; or if they hoped for any good, of which He is the sole and absolute Dispenser.  
If Altaschith be more than a note that this Psalm was to be sung like to the LVII. and those that follow; it may signify as much, as thou shalt not, or wilt not destroy. And be applied either to Senacherib, who, the Prophet told them, should not accomplish his design of destroying them, as he had done other Nations (2 King. XIX. 17. 2 Chron. XXVII. 14.) or to God, who had not given him Commission, as he pretended, to destroy Jerusalem (2 King. XVIII. 25.) but would defend it (2 King. XIX. 34.) and not suffer it to be laid desolate.  
Symmachus gives a more spiritual sense of the word, and calls this a triumphal Song concerning Immortality. Because it contains, as Theodoret explains it, a prediction of the righteous judgement of God in the destruction of the wicked, and rewarding the lovers of virtue: which should admonish us, not to suffer any godly thoughts, we have in our mind, to perish; but to preserve them whole and entire, that we may inherit immortality.  
What is to be understood by a Psalm-Song, see in the Argument of Psalm LXVII.   


1. UNto thee, O God, do we give thanks, unto thee do we give thanks: for that thy name is near, thy wondrous works declare.   
1. UNTO Thee, O God, the righteous Judge, who art the sole Author of this great deliverance, do I and all my people give most solemn thanks: Nor can we ever thank Thee enough, but we must again and again renew our acknowledgements unto Thee; whose Almighty Power is still ready at hand, we clearly see by the wonders Thou hast done, to secure all those, who gratefully commemorate thy benefits.   


2. When I shall receive the congregation, I will judge uprightly.   
2. And I will not content myself with these verbal praises alone; but as soon as I shall meet with a fit opportunity, and we can have our solemn Assemblies again (which by this invasion have been interrupted, 2 Chron. XXXII. 1.) I will perfect the Reformation which I have begun: and see that equal Justice be done to all my people; as well as that they be preserved in thy true Religion.   


3. The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it. Selah.   
3. The whole Country hath been in a miserable confusion; while their hearts melted with fear of an utter desolation: But as then I supported their spirits, and encouraged the Great men and the Officers to do their duty (2 Chron. XXXII. 6, 7, 8.) So I will hereafter establish such Magistrates and Judges, as shall bring all into better order.   


4. I said unto the fools, Deal not foolishly; and to the wicked, Lift not up the horn.   
4. I have told them my mind already, and do still solemnly proclaim and declare, that I will proceed with the utmost severity against the contemners of thy Laws; and therefore I advise them not to be so madly rude and insolent: For the proudest of them all shall know, that it is safest for them to be more modest, then to glory, as they do, in their impiety; or to boast of the power they have to be injurious to their neighbours.   


5. Lift not up your horn on high: speak not with a stiff neck.   
5. Do not vaunt of this, I once more advise you, nor bear yourselves high, as if you would outbrave Heaven itself: be not refractory and stubborn, nor arrogantly say, that you will have your way, and that none shall curb you.   


6. For promotion cometh neither from the east, nor from the west, nor from the south.   
6. For which way soever you turn yourselves, whether to the East, or to the West, or to the mountainous Deserts that lie on the North and South of us; in vain do you think to escape the righteous judgement of God.   


7. But God is the judge: he putteth down one, and setteth up another.   
7. Who being the Sovereign Lord and Governor of the world, easily lays those low that proudly exalt themselves against his Authority; and lifts up those that humbly submit themselves unto Him.   


8. For in the hand of the LORD there is a cup, and the wine is red: it is full of mixture, and he poureth out of the same: but the dregs thereof all the wicked of the earth shall wring them out, and drink them   
8. For he never wants power to inflict the most dreadful punishments; which (like an intoxicating Wine full of stupifying ingredients, that loosens the very joints, and takes away all a man's strength to resist) never fail to have their effect: And the godly may taste of them, nay suffer sorely for a time; but the heaviest and most grievous punishments (like the dregs at the bottom of such Wine) shall fall to the share of all the wicked of the Land; who shall be forced to endure the utmost expressions of the Divine vengeance upon their sins.   


9 But I will declare for ever; I will sing praises to the God of Jacob.   
9 And this I, who am His Minister to execute his judgements, will not cease to declare as long as I live; that none may pretend ignorance for their excuse: And I will sing praises unto God (who delivered Jacob from all evil) not only for his late miraculous preservation of us, by his vengeance on Senacherib (whom he hath made an Example of his wrath to all proud contemners of Him) but for making me the Instrument of so happy a Reformation.   


10. All the horns of the wicked also will I cut off; but the horns of the righteous shall be exalted.   
10. For this is my resolution, not merely, as I said, to praise Him; but to pull down the haughty spirit, and cut short all the power of the wicked, that they shall not be able to do such mischief as they desire: and to raise the righteous into such Authority, that they shall not fear what their most insolent enemies can do unto them.    

PSALM LXXVI.  
To the chief Musician on Neginoth. A Psalm or Song of Asaph.  

ARGUMENT.  
It is visible to every eye that the Psalmist here commemorates some notable Victory, over very powerful Enemies: whereby God delivered (when it was in great danger) the whole Country; particularly Jerusalem. Which is called here Salem, Ver. 2. by an usual form of speech among the Hebrews, who are wont in names of places, to cut off the former part: instead of Abel-Sittim, saying only Sittim; and Nimrim for Beth-Nimrim; Lechi for Ramath-Lechi; Sheba for Beer-Sheba, and many such like; as Bochartus hath shown in the Second Book of his Phaleg, chap. 24. and in the First part of his Work concerning the Animals named in Scripture, Book 2. ch. 25.  
And there is as little reason to doubt that the particular deliverance here aimed at, is that from Senacherib's Army; which Asaph the Seer, mentioned 2 Chr. XXIX. 30. (see Psal. LXXIII.) was not content to celebrate in the former Hymn, which he made for the use of the King; but added this also, for his own use, and all other pious persons. Who he hoped would join in it; especially when it was sung in the Temple, as he directed the Master of the Music, after the same manner as Psal. iv  
Some of the Greeks seem to have perceived something of this: For, though there be no such Title in the ancient Hexaplus of Origen; yet in after times Theodoret tells us, he found in some Copies this Inscription, which still continues; An Ode against the Assyrian: which Apollinarius follows.  
Of a Psalm-Song, see Psalm LXVII.   


1. IN Judah is God known: his Name is great in Israel.   
1. GOD hath so illustriously demonstrated himself among us (in this unexpected and terrible execution) to be the Sovereign Ruler and Judge of the World; that he must shut his eyes that doth not see it: His Power and all his other glorious perfections, which are conspicuous every where, are in no Country so magnified as they are in Israel.   


2. In Salem also is his Tabernacle, and his dwelling-place in Zion.   
2. Our Enemies themselves, who reviled Him (2 Chron. XXXII. 17, 19) and despised Jerusalem (Ib. Verse 10.) are now sure convinced, that there this Mighty Lord maketh his abode: in the top of that Mountain where he hath chosen to fix his dwelling-place.   


3. There broke he the arrows of the bow, the shield, and the sword, and the battle. Selah.   
3. Before the Walls of which He hath slain with an invisible Dart, the fiery Archers (who have not shot so much as one Arrow into it, 2 King. XIX. 32.) and made the Shields, and Swords, and the rest of their military preparations, altogether useless and unprofitable.   


4. Thou art more glorious and excellent than the mountains of prey.   
4. Whereby thou, O Zion, art become more glorious than all the Mountains, where the fiercest Beasts of prey, or the most desperate Robbers, have their resort: who never made such slaughters.   


5. The stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands.   
5. For they, whose courage made them fear no danger, but confidently promised themselves the spoil of Jerusalem, are given unto us for a spoil: They lay down to sleep, but never awaked; 2 King. XIX 35.) not a man, among the most mighty of them, was able to strike a stroke; or do any thing to defend himself against that hand, which cut them off.   


6. At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep.   
6. But the most experienced Horsemen, as well as they that road in Chariots, sunk down dead, at the sudden check, the severe rebuke; which they received from Thee, O God of Jacob, whom they reproached, 2 King. XIX. 22, 23.   


7. Thou, even thou art to be feared, and who may stand in thy sight when once thou art angry?   
7. Thou, and none but Thou, art to be dreaded: And what King is he, that is able, for so short a time as a moment, to resist thy power? which in an instant can destroy all those, who incur thy heavy displeasure.   


8. Thou didst cause judgement to be heard from heaven; the earth feared and was still,   
8. We have an Example of it before our eyes; for when we made our solemn appeal to Thee (2 King. XIX. 3, 4, 15, 16.) Thou wast pleased to pronounce a sentence of condemnation from heaven upon our enemies: which struck such terror into those that survived, that they who before were full of rage and made a tumultuous noise (Ver. 27, 28.) were as still as Lambs; and durst not stir a foot, but only to return from whence they came, Ver. 28, 36.   


9 When God arose to judgement, to save all the meek of the earth. Selah.   
9 They were afraid to continue their attempts against us, when God, who had long suffered their insolence, sent an Angel to chastise it, and to do execution upon them: and thereby delivered the helpless people of this Land; who had patiently born their horrible oppression.   


10. Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.   
10. Which may well be a warning to all fell Tyrants, not to be so fierce and outrageous, which will only present Thee with the fairer opportunity to glorify thyself, and raise thy praise to a greater height; as Thou hast now done, by suppressing the Assyrians fury: who if they have any relics of wrath, which may boil up again in their hearts; Thou shalt chain it up, and not suffer it to break forth to our further disturbance.   


11. Vow, and pay unto the LORD your God; let all that are round about him bring presents unto him that ought to be feared.   
11. And let this excite you all, who are thus marvellously delivered, to make more liberal promises of grateful Sacrifices; as well as to perform those, which you have already vowed, to the great Lord your most gracious God: who so far excels all others, that the Nations round about us, who hear the fame of this, shall reproach you (if you be forgetful of his benefits) by the presents which they shall make to Him; (2 Chr. XXXII. 23.) who ought to be feared by all his Friends, and is most terrible to his Enemies.   


12. He shall cut off the spirit of princes: he is terrible to the kings of the earth.   
12. For he can easily, with a sudden stroke, not only take down the proud stomach, but take away the life, of the fiercest Captains and Commanders: (2 Chr. XXXII. 21.) yea, make the greatest Monarches (who keep the world in awe) quake and tremble at his dreadful executions.    

PSALM LXXVII.  
To the chief Musician, to Jeduthun. A Psalm of Asaph.  

ARGUMENT.  
A Psalm composed by Asaph, and sent by him to that Song-Master, who was over the Children of Jeduthun: in which I imagined, at first sight, that he represented the sad condition of Hezekiah, and the motions of his heart towards God, in his sickness, 2 Chron. XXXII. 24. XXXVIII. Isa. 1. But, upon further consideration, it appears from the latter part of it, that he bewails the calamity of all the Nation: either when Senacherib over-ran the Country; or else in the Captivity of Babylon. If we refer it to the latter, than it was not Asaph the Seer, whom I mentioned before Psalm LXXIII. that made this Psalm; but some other in after times (see Psal. LXXIV.) who laments the long continuance of their Captivity: which looked like an utter forsaking by God; but he comforts himself at last with the remembrance of what God had done formerly for them, when he delivered them out of the Egyptian bondage.   


1. I Cried unto God with my voice: even unto God with my voice, and he gave ear unto me.   
1. I Have incessantly made my prayer to God, and I will still most earnestly entreat his favour: To Him who hath justly afflicted us, and can alone relieve us, have I again and again renewed my importunate suit; which I hope will at last prevail with Him for deliverance.   


2. In the day of my trouble I sought the LORD; my sore ran in the night, and ceased not: my soul refused to be comforted.   
2. I have not negligently discharged this Duty; but as the distress is great wherein we are, so I have restlessly implored help from the Lord: In the night, when men are wont to bury their troubles in sleep, I have with unwearied diligence, spread out my hands unto Him (in token that all my dependence is upon His power alone) resolving to admit of no consolation, till I obtained a gracious Answer from Him.   


3. I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah.   
3. I remembered indeed, how kind God had been unto us in former times; but this only gave me the greater trouble, when I compared it with our present miseries: and the more I mused on it, the more my spirit was disturbed, and miserably afflicted.   


4. Thou holdest mine eyes waking: I am so troubled that I cannot speak.   
4. Insomuch that I could not close my eyes, to take a wink of sleep; nor open my mouth (such was my perturbation and astonishment) to express the heaviness of my grief.   


5. I have considered the days of old, the years of aucient times.   
5. All that I could do, was to recount thy merciful Providences over our Forefathers in times past; and ponder seriously what wonders Thou didst for them, many ages ago.   


6. I call to remembrance my song in the night: I commune with mine own heart, and my spirit made diligent search.   
6. I called to mind all the Songs I had indicted, to celebrate the memory of those ancient benefits: and spent whole nights in silent meditations, and diligent inquiries, which I revolved to and fro in my mind; why He who had taken such care of our Ancestors, had so long rejected us?   


7. Will the LORD cast off for ever? and will he be favourable no more?   
7. Will the Lord, thought I, abandon us for ever? Is He so incensed against us, that He will never be reconciled, nor intent to show us any more favour?   


8. Is his mercy clean gone for ever? doth his promise fail for evermore?   
8. Is his infinite mercy, which is the fountain of all his benefits, quite exhausted? and will He never hereafter speak a word of comfort to us?   


9 Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah.   
9 Hath God, whose property it is to show mercy, quite laid aside all thoughts of exercising his clemency towards us? or have we so highly provoked Him to anger, that He hath no regard at all unto our miseries?   


10. And I said, This is my infirmity: but I will remember the years of the right hand of the most High.   
10. But having thus complained, and said within myself, This is the thing which sorely afflicts me, to see such alterations in the proceed of the most High, that the same hand which formerly protected us, now severely scourges us;   


11. I will remember the works of the LORD: surely I will remember thy wonders of old.   
11. I presently considered that there might be a change again: and resolved to comfort myself with the remembrance of the former works of the Lord; and to go back as far as the Miracle Thou didst for us (in bringing us up out of the Land of Egypt) when our deserts were as small as in these days.   


12. I will meditate also of all thy work, and talk of thy do.   
12. Of all the ensuing wonders I will think, rather than on our present miseries: I will not omit one of them; but, instead of these complaints, make them the constant subject of my discourse.   


13. Thy way, O God, is in the sanctuary: who is so great a God as our God?   
13. From which I cannot but conclude that the method of thy Providence, O God, is not only perfectly holy and just; but quite out of our reach: nor is thy Power inferior; but, as Thou dost not proceed in the common way of our thoughts, so none can resist what thy incomparable Majesty thinks fit to effect.   


14. Thou art the God that dost wonders; thou hast declared thy strength among the people.   
14. For Thou art the mighty God, who canst do miracles, as easily as the most ordinary works: and hast made all the world sensible, that thy power exceeds, both the strength and the opinion of all Creatures.   


15. Thou hast with thine arm redeemed thy people the sons of Jacob and Joseph. Selah.   
15. Having delivered thy people, descended from Jacob and miraculously preserved by Joseph, from the Egyptian bondage; by a long series of stupendious judgements upon Pharaoh and his Servants, VI Exod. 6. VI Deut. 21, 22. VII. 8.   


16. The waters saw thee, O God, the waters saw thee: they were afraid; the depths also were troubled.   
16. Which were followed presently with a greater wonder, when the waters of the Red Sea felt thy Power, O God: They felt thy power to the very bottom of them; which so disturbed them, that they retreated, as if they had been affrighted at thy presence; and left a plain way for thy people to march through, upon dry ground.   


17. The clouds poured out water, the skies sent out a sound: thine arrows also went abroad.   
17. But returned again upon the Egyptians (who pursued after us) accompanied with a terrible storm of rain, and thunder, and hailstones; which flew about their ears, and broke the very Wheels of their Chariots, XIV. Exod. 24, 25.   


18. The voice of thy thunder was in the heaven: the lightnings lightened the world, the earth trembled and shook.   
18. The noise of this thunder filled all the air thereabout; and so did the lightning that flashed in their faces: which, together with a dreadful Earthquake, made the very inhabitants of Canaan tremble, II. Josh. 10, 11.   


19 Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known.   
19 We might well say then, that thy way is quite out of our reach; (Ver. 13.) who madest a passage through the Sea, a broad path through the boisterous waters: which as none ever trod before or after, so they cannot trace the footsteps; which the waters have overflown and obliterated, XIV. Exod. 26, 27.   


20. Thou leddest thy people like a flock, by the hand of Moses and Aaron.   
20. Nor did thy care over thy people end there, but by the ministry of thy servants Moses and Aaron, Thou didst conduct them with the same tenderness that a good Shepherd doth his Sheep; through a horrid Wilderness; in which Thou feddest them, till they came to Canaan [And thither the same Power can, and the same Goodness will, I hope, restore us: though now we seem neglected by Thee, as our Fathers were, for a time, in the Land of Egypt.]    

PSALM LXXVIII.  
Maschil of Asaph.  

ARGUMENT.  
When God gave his Law to the Israelites, He commanded them, not only to be careful to study it themselves but, to inculcate it upon their Children (as the Psalmist here remembers, Ver. 5.) that they might propagate the knowledge of it to all future generations, IU. Deut. 9 VI 7, 8, &c XI. 18, 19, &c And particularly to instruct them in the reason of their Feasts; which were appointed for the commemoration of several benefits, which he would not have forgotten, XIII. Exod. 8, 14. In prosecution of which end, as Theodoret well observes, this Psalm was indicted, by the Prophetical grace; (as his words are) that they and all their posterity, might preserve in mind the wonderful works of God. An Epitome of which (for the help of their memory) He here presents them withal; from the time of their coming out of Egypt, till David's promotion to the Throne.  
Where this Narration concluding, it makes it probable this Psalm was composed by that Asaph, so often mentioned, as one of the principal Singers in those days: who, setting before the people's eyes, as in a Table, the benefits their Fathers had received, with their shameful ingratitude, and the punishments inflicted upon them for it, teaches and instructs them who succeeded (for which reason some will have it called Maschil: see Psal. XXXII.) to learn greater gratitude and fidelity to their Benefactor: for fear they should incur his higher displeasure, if they did not beware by such sad Examples.   


1. GIve ear, O my people, to my law: incline your ears to the words of my mouth.   
1. ATtend reverently, O my Countrymen, for whom I have a particular affection, unto the Admonition, which now I intent to give you: listen diligently I beseech you to the following instruction.   


2. I will open my mouth in a parable: I will utter dark say of old:   
2. It is no vulgar lesson, which I would have you learn; nor will I be sparing in my instruction: but I will abundantly inform you in the most remarkable passages of God's Providence in former times; which are more worthy your knowledge then the skill of resolving the darkest Riddles.   


3. Which we have heard and known, and our fathers have told us.   
3. And I will not report uncertain or doubtful things to you; or things done in another Nation: But such as are of unquestionable credit; which you have heard and know to be recorded in your holy Books; and our Forefathers, who were eye-witnesses of them, have faithfully registered and transmitted unto us.   


4. We will not hid them from their children, showing to the generation to come the praises of the LORD; and his strength, and his wonderful works that he hath done.   
4. Who will not be so treacherous, as to lose the memory of them in our days; but diligently propagate them to posterity: endeavouring that all future generations may understand, how much the Lord deserves to be praised, for the mighty and stupendious works, which He hath done in former Ages.   


5. For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers that they should make them known to their children.   
5. And indeed, when God gave us the Law, He strictly charged our Forefathers, and made a particular injunction about it, which He frequently repeated (Deut. IU. VI XI. see the Argument;) that they should be careful to leave the knowledge of these things as a sacred legacy, or inheritance unto their Children.   


6. That the generation to come might know them, even the children which should be born: who should arise and declare them to their children:   
6. In order to the conveying them, by their hands, to the next generation; who were then unborn: who should be taught also when they were grown up, to deliver them with the same diligence to their descendants; and so preserve the memory of them to all succeeding generations.   


7. That they might set their hope in God, and not forget the works of God: but keep his commandments:   
7. To the end, that they might learn by such wonderful instances of his powerful goodness, to adhere unto Him, and confide in Him alone; and by the constant commemoration of his benefits, be provoked religiously to observe his Precepts.   


8. And might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright: and whose spirit was not steadfast with God.   
8. And take warning by the punishments inflicted on them, not to imitate the ingratitude of their Forefathers; who were not only a refractory generation, but so fickle, that they fell off from God to the worship of Idols, presently after they came out of Egypt: For they did not lay to heart what He had done for them, and so were never rightly disposed to his service; or if, in a good fit, they were inclined to it, they soon revolted from Him.   


9 The children of Ephraim being armed, and carrying bows, turned back in the day of battle.   
9 What could be more shameful, than their base refusal to go and engage the Canaanites, when they were so well appointed for the fight? and were commanded by God, in whose power they had no confidence, to go up and take possession of the Land? (I. Deut. 26.) unless it were their foul cowardice when they did engage them against his command; (I. Deut. 43, 44.) and the Ephraimites themselves, though a valiant Tribe and excellent Archers, ran away, and were chased in a shameful manner by their enemies.   


10. They kept not the covenant of God, and refused to walk in his law:   
10. For they broke their word with God; (who therefore would not be with them, XIV. Numb. 43.) and would not be governed by his will, but by their own.   


11. And forgot his works, and his wonders that he had showed them.   
11. Never thinking of the illustrious works, which their eyes had seen; and so distrusting his power, notwithstanding all the Miracles, whereby He had demonstrated the greatness of it to them.   


12. Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan.   
12. Nor were the next Generation any better; though the memory was then fresh of that heap of wonders, which their Fathers saw him do publicly: not in a corner, but in all the Land of Egypt: yea, in and about the principal City of the Kingdom.   


13. He divided the sea, and caused them to pass through, and he made the waters to stand as an heap.   
13. From whence when He had delivered them, and they were in great distress at the red Sea; He made it give way to them, that they might walk through it on dry ground: the fluid waters swelling into little hills (XV. Exod. 8.) which stood like a solid wall on either hand, to secure them in that dangerous passage (XIV. Exod. 22.)   


14. In the daytime also he led them with a cloud, and all the night with a light of fire.   
14. Through which He conducted them, as He did at all other times, by a glorious Cloud: whose dark side served also in the daytime, for a shadow from the scorching rays of the Sun; and its bright side in the night, for a torch to guide them when they traveled; or if they rested, to light them in their Tents.   


15. He clavae the rocks in the wilderness, and gave them drink as out of the great depths.   
15. And when they wanted water in the wilderness, He brought it out of the Rocks (which He commanded Moses to smite more than once, first at Rephidim (XVII. Exod. 6.) and then in Kadesh, XX. Numb. 8, 11.) And they had it in such plenty, both for themselves and their ; as if it had been a great pond or lake.   


16. He brought streams also out of the rock, and caused waters to run down like rivers.   
16. And yet it was no standing, but a flowing water; which ran continually out of the dry Rock, as out of its Fountain, in several streams: or rather, like unto Rivers; which followed them in their travels.   


17. And they sinned yet more against him, by provoking the most High in the wilderness.   
17. But all these miraculous works, did not alter their depraved Nature; which broke out into new and greater provocations; in that very place, where, without the singular Providence of their most high Benefactor, they had all been starved.   


18. And they tempted God in their heart, by ask meat for their lust.   
18. For they were not content with the bountiful provision which he had made for them; (XVI. Exod.) but muttered within themselves against Him: And wished, if He was so powerful and kind as was pretended, that He would give them a new proof of it; by sending them meat to satisfy their wanton appetite.   


19 Yea, they spoke against God: they said, Can God furnish a table in the wilderness?   
19 And at last, they openly declared that distrust of his power, which was in their hearts; saying, Is God able to make us a feast here in this barren wilderness? XI. Numb. 4, 5, etc.   


20. Behold, he smote the rock that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people?   
20. It is true He hath brought water out of a Rock for us in great abundance; (which perhaps was lodged there before in the caverns of it, and might have flowed out of itself) but can he give us more substantial bread? (not such light stuff as this Manna is, which He also hath sent us, XI. Numb. 6.) here where no corn grows? and make an ample provision for all this multitude, of such flesh as this place doth not afford?   


21. Therefore the LORD heard this, and was wroth, so a fire was kindled against Jacob, and anger also came up against Israel;   
21. Which rude and insolent language highly incensed the Divine displeasure; so that He sent lightning from heaven (XI. Numb. 1.) to consume those, whom He had before cherished: and He resolved also to punish them more severely, before He had done with them (Ver. 33.)   


22. Because they believed not in God, and trusted not in his salvation:   
22. Because they had so mean an opinion of Him, that they durst not confide in Him, and commend themselves to his good providence; to preserve and conduct them safe to Canaan.   


23. Though he had commanded the clouds from above, and opened the doors of heaven,   
23. No, not after such extraordinary benefits, as they had received from Him: for He had undertaken in a miraculous manner (as is fit to be more particularly remembered) to dispense food to them, from above; and to make the clouds their granary, whose doors he opened to them.   


24. And had reigned down manna upon them to eat, and had given them of the corn of heaven.   
24. And, instead of rain (to make the earth with long labour become fruitful) to send showers of Manna out of the air (XVI. Exod. 4.) which was a kind of Corn ready prepared for them, XI. Numb. 8, 9   


25. Man did eat angels food: he sent them meat to the full.   
25. There was not a man among that vast multitude, but was fed with that strong and hearty, or rather princely food; brought to them from the habitation, and by the ministry of Angels: This was their daily entertainment, as long as their travels in the wilderness lasted; and they had it in such abundance, that none of them could pretend they were not sufficed, XVI. Exod. 16, 17, 35.   


26. He caused an east-wind to blow in the heaven: and by his power he brought in the southwind.   
26. And therefore it was not to satisfy their hunger, but to reprove their unbelief, that He was pleased to comply with their desires; and, when the wind blew violently out of the East, turned it by his power into the South:   


27. He reigned flesh also upon them as dust, and feathered fowls like as the sand of the sea.   
27. Which brought a great Cloud of Quails (a delicious Bird) from the coasts about the red Sea: which (either tired with long flight, or beaten down with the wind) came pouring down like showers of rain; and lay on the ground, as thick as the dust or the sand on the Sea shore, from whence they came, XI. Numb. 31.   


28. And he let it fall in the midst of their camp, round about their habitations.   
28. There was no need of labour, or of any art to catch them; neither needed they go far to take them up: for they dropped down in the midst of their Camp; and lay also many miles round it in such heaps, that they, who would, might fetch enough to serve them for a whole month, XI. Numb. 20, 31.   


29. So they did eat, and were well filled: for he gave them their own desire;   
29. So they had not only a taste of his liberality; but were glutted and crammed with them: for He satisfied their long to the full.   


30. They were not estranged from their lust: but while the meat was yet in their mouths,   
30. And they were not hindered from eating as much as they pleased; nor was this diet become at all nauseous to them: but they greedily feasted on these Birds to the end of the month; and at that very time had these sweet morsels in their mouths, (XI. Numb. 33.)   


31. The wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel.   
31. When the Divine vengeance seized on them, by a very great pestilence: (XI. Numb. 33.) which swept away the strongest and goodliest persons that were in Israel   


32. For all this they sinned still: and believed not for his wondrous works.   
32. But these punishments wrought no more change in their hearts, than his benefits: for they added new sins to all the former; and were not moved by any of his wonderful works, to believe that He was able to bring them into the Land of promise, XIV. Numb. 2, 3, 4.   


33. Therefore their days did he consume in vanity, and their years in trouble.   
33. For which cause He resolved they should never come thither, but be consumed in the wilderness: (XIV. Numb. 28, 33, etc.) Where, though they traveled up and down very much and long, yet it was to no purpose; for they were never the nearer to their journey's end; nor were ever free from one plague or other, till they were utterly destroyed.   


34. When he slew them, than they sought him: and they returned and enquired early after God.   
34. They relented indeed sometime; and when God cut off some of them, the rest began to deprecate his displeasure: (XIV. Numb. 39, 40.) and, by promising amendment, most earnestly sought to recover his favour.   


35. And they remembered that God was their rock, and the high God their redeemer.   
35. And professed that they would trust in God hereafter for safety and deliverance: who they acknowledged was superior to all other Gods, and had been their mighty Redeemer.   


36. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues.   
36. But all this was little more than speaking him fair, while they lay under his correcting hand: and they did not sincerely intent to do as they promised, when it was removed.   


37. For their heart was not right with him, neither were they steadfast in his covenant.   
37. For their hearts were not rightly disposed, nor firmly resolved to adhere unto Him; as appears by their frequent revolts from their engagements: which they never faithfully observed; but as constantly broke, as they renewed their Covenant with Him, XVI. Numb. 3. XX. 3, 4. XXI. 5, 7. XXV. 1, 2, etc.   


38. But he being full of compassion, forgave their iniquity, and destroyed them not; yea, many a time turned he his anger away, and did not stir up all his wrath.   
38. Yet He was so full of compassion, that, after He had threatened utterly to destroy them, (XIV. Numb. 11, 12.) He remitted very much of the severity of the sentence: and did not cut them off at once, (Ib. Ver. 15, 17, 18.) but very often spared them when they deserved to be punished; or, when He punished them, did it less than their deserts.   


39 For he remembered that they were but flesh; a wind that passeth away and cometh not again.   
39 For He considered how frail they were, and that they could not continue long (though He did not snatch them away) but would moulder of themselves into dust; and vanish like a blast of wind, which makes a bustle and noise for a little time, and then is dispersed and heard of no more.   


40. How oft did they provoke him in the wilderness, and grieve him in the desert?   
40. How many times, before this terrible threatening, did they provoke Him to anger in the wilderness? (XIV. Numb. 22.) and afterward, did things exceeding offensive to Him, in other parts of the desert? Numb. XVI. XX. XXI. XXV.   


41. Yea, they turned back and tempted God, and limited the holy One of Israel.   
41. Being so vilely ungrateful, as to talk of returning into Egypt; (XIV. Numb. 4.) or requiring, upon every occasion, new proofs of his power: Nay, questioning whether it could do all things, though He had wrought so many wonders; and appointing Him, who had so often shown Himself to be incomparably greater than all other Gods, what He should do (as I said before Ver. 19, 20.) if He intended to have them believe on Him.   


42. They remembered not his hand, nor the day when he delivered them from the enemy.   
42. For they quite forgot (this was the reason of their naughtiness, Ver. 11, 12. which is fit again to be repeated) or never laid to heart, the mighty things He had done for them: especially that memorable time, when He, by his power alone, delivered them from the tyranny of Pharaoh, who most miserably oppressed them.   


43. How he had wrought his signs in Egypt, and his wonders in the field of Zoan:   
43. They did not seriously ponder the evident demonstration He gave of his  power, in the miraculous judgements which He sent upon the Egyptians; even upon the Court of Pharaoh, and the principal City of the Kingdom.   


44. And had turned their rivers into blood; and their floods, that they could not drink.   
44. When, for instance, He left them no water to quench their thirst; by turning the River Nile (VII. Exod. 17, 19, 20.) with all the streams that were derived from it, and all their Ponds and Pools of water, into blood.   


45. He sent divers sorts of flies among them, which devoured them; and frogs, which destroyed them.   
45. And sent an infinite swarm of the most pestilent (and to them the most odious) sort of Flies (VIII. Exod. 21, 22.) which bitten the Egyptians, as they used to do their Dogs: As not long before He had sent such an army of Frogs to invade all places (VIII. Exod. 3, 8, 9, etc.) and so to spoil their meat and drink, and every thing else; that if this plague had lasted, they must have left their Country, or not have lived.   


46. He gave also their increase unto the caterpillar, and their labour unto the locust.   
46. After which He exposed the Fruits of the Earth, for which they had taken long pains, to be devoured by various kinds of Locusts; with which the whole Country was so overspread, that nothing else, but they, were to be seen upon the face of the earth (X. Exod. 5.)   


47. He destroyed their vines with hail, and their sycomore-trees with frost.   
47. Which had been miserably harassed before, by storms of Hail, both small and great: whereby not only the Grapes and such like Fruit, were smitten down; but the Trees themselves (for instance, the Vines, and the wild Figtrees) quite killed, and corrupted at the very root, IX. Exod. 18, 19, 25.   


48. He gave up their  also to the hail, and their flocks to hot thunderbolts.   
48. For there was a dreadful Thunder and Lightning mixed together with it: which let no living Creature escape, but destroyed even the  and the Flocks, which were left abroad in the Field, IX. Exod. 22, 23, etc.   


49. He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them.   
49. Many other ways He plagued them, which were tokens of his severest displeasure; by a grievous murrain, by fiery boils, by a most dismal darkness, (IX. Exod. 10.) till at length He sent evil Angels (who had frighted them in that darkness XVII. Wisd. 3.) as the Ministers of his heavy wrath.   


50. He made a way to his anger, he spared not their soul from death: but gave their life over to the pestilence.   
50. Which irresistibly and speedily seized on them, wheresoever He found them; and spared not their lives: but took away the Firstborn of all their  by a pestilential disease, XXI. Exod. 30.   


51. And smote all the firstborn in Egypt: the chief of their strength in the tabernacles of Ham:   
51. As well as the Firstborn of all their Children, (the prop of their Families, in whom the hope of future succession was principally laid) throughout the dwellings of the posterity of Cham, the Father of the Egyptians, (X. Gen. 6. XII. Exod. 30.)   


52. But made his oron people to go forth like sheep: and guided them in the wilderness like a flock.   
52. And by that means brought forth his people from among them, (XII. Exod. 31.) as peaceably as a Shepherd doth his Sheep out of their Folds (not so much as a Dog moving his tongue against them, XI. Exod. 7.) and then directed them the way they should go in the wilderness (XIII. Exod. 18, 21.) where He graciously provided for them.   


53. And he led them on safely, so that they feared not: but the sea overwhelmed their enemies.   
53. He conducted them securely even through the red Sea, without any apprehension of danger, (XIV. Exod. 19, 22.) but overwhelmed Pharaoh and his followers, in that very path where they traveled in safety.   


54. And he brought them to the border of his Sanctuary, even to this mountain which his right hand had purchased.   
54. And never ceased his care over them (notwithstanding all their provocations) till He brought them into his holy Land; and (in the issue) to this Mount Zion: which, not their prowess but, his mighty power, by the hand of David, won for them, 2 Sam. V 6, etc.   


55. He cast out the heathen also before them, and divided them an inheritance by line: and made the tribes of Israel to dwell in their tents.   
55. And, after He had expelled the old inhabitants, who were not able to stand before them (XII. Josh.) He distributed by lot, to every Tribe their portion of Land, which they should inherit (XIV. Josh.) and settled them in a quiet possession of it, XXI. Josh. 43, 44.   


56. Yet they tempted and provoked the most high God: and kept not his testimonies:   
56. Yet, after so many and so great benefits, they behaved themselves no better, in that good Land; then they had done in the Wilderness: but as soon as Joshua and the Elders were dead (II. Judg. 7, 10.) they disbelieved the threaten of their Law, and would make a trial whether they were true or no; provoking the great Lord of all the world, by slighting his Commandments, which He had so strictly enjoined them to observe.   


57 But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow.   
57 They imitated their Forefathers, both in their frequent apostasies from God, and in their falseness to their promises, when they pretended to repent of them, (II. Judg. 13, 18, 19 III. 7, etc.) having depraved minds and hearts, which (like an ill made Bow, that never tends the Arrow to the mark) would turn aside into crooked ways, and not be directed according to the will of God.   


58. For they provoked him to anger with their high places: and moved him to jealousy with their graven images.   
58. For they highly incensed Him, by their Altars and Images, (VI Judg. 25.) which they built after the manner of the heathen (XXII. Numb. 41.) in the high places: where they worshipped a number of false Gods, (X. Judg. 6.) to his great offence and dishonour.   


59 When God heard this, he was wroth and greatly abhorred Israel:   
59 Which was so notorious, that the Judge of the world could not but take notice of it, and severely punish it; by abandoning that people, for whom He had done such wonders, into the hands of the Syrians, the Moabites, the Midianites, Philistines, and the Children of Ammon, (see the Book of Judges) who made them as contemptible unto others, as they were loathsome unto Him.   


60. So that he forsook the tabernacle of Shiloh, the tent which he placed among men:   
60. Insomuch that at last He quite forsook the City of Shiloh, where, in his Tabernacle, He had been graciously pleased to be present with them, (1 Sam. IV. 3, 4.) and would never return unto it any more, (VII. Jer, 12. and see Arg. of LXVIII. Ps.)   


61. And delivered his strength into captivity, and his glory into the enemy's hand.   
61. Nay, He let the Ark of the Covenant, the special token of his presence with them, from whence his power was wont to appear most gloriously for them, not only fall into their hands; but be carried away captive by the Philistines (1 Sam. IV. 11, 22. V 1.).   


62. He gave his people over also to the sword: and was wroth with his inheritance.   
62. Whose Sword slew a great number of his people; (1 Sam. IV. 10.) so exceeding angry was He with those, whom He had formerly taken into his special care above all other Nations; XXXII. Deut. 8, 9   


63. The fire consumed their young men: and their maidens were not given to marriage.   
63. For it was by his Divine vengeance, more than the Philistines valour, that they lost abundance of brave young men; the very flower of their Army: by which means many of their Virgins were constrained to remain unmarried; and they that found Husbands, were fain to omit all tokens of joy, in a time of public sorrow.   


64. Their priests fell by the sword: and their widows made no lamentation.   
64. For some of their Priests, who were peculiarly consecrated to God's service, were slain in this Battle, (1 Sam. IV. 11.) and their Wives, oppressed with grief, did not long survive, to make any public Funeral for them; 1 Sam. IV. 20.   


65. Then the LORD awaked as one out of sleep, and like a mighty man that shouteth by reason of wine.   
65. The Lord Himself also (who was wont to sight for us) seemed no more concerned in all these calamities, which befell both us and our Religion; then a mighty Commander is at that, which is done to his Army when he is asleep, or overcome with Wine: Till at last, like such a great Warrior (who being awaked calls for his arms, and charges the enemy with greater fury) He vindicated his honour in a terrible manner, and made a very great destruction among them, 1 Sam. V 9, 11.   


66. And he smote his enemies in the hinder parts: he put them to a perpetual reproach.   
66. For besides the fall of Dagon before the Ark, He smote several Cities of the Philistines, with a grievous sort of Haemorrhoids; whereof many died, and the rest languished under most miserable torments: (1 Sam. V 6, 9, 12.) the monuments of which they themselves were forced to make, and send back with the Ark; to his great glory, and their eternal reproach, 1 Sam. VI 3, 4, 9   


67. Moreover he refused the tabernacle of Joseph: and chose not the tribe of Ephraim.   
67. Yet he would not return to Shiloh again (which was in the Tribe of Ephraim, the Son of Joseph) nor have the Ark of his presence placed there any more:   


68 But chose the tribe of Judah, the mount Zion which he loved.   
68 But first it was brought to Kiriathaim, (1 Sam. VI 21.) a City of the Tribe of Judah, XV. Josh. 6. where He resolved hereafter to have his special residence: and so from thence (after a short stay at the House of Obed-Edom) unto Mount Zion (1 Chron. XIII. 6. XVI. 1, 3, 29.) which He preferred before the Hill of Kiriathaim (1 Sam. VII. 1.) or any other place in all the Country.   


69. And he built his sanctuary like high palaces, like the earth which he hath established for ever.   
69. There Solomon built Him a stately Temple, which, as it was a high and lofty Fabric, so was not movable, like his former habitation; but remained perpetually fixed, like the earth on which it stood.   


70. He chose David also his servant, and took him from the sheepfolds:   
70. For as He had rejected Shiloh, and chosen Zion for the place of his dwelling; so He had likewise rejected Saul, and chosen David (the Father of Solomon) to be the King of his people: A man who served Him as faithfully in that Office, as he had done his Father in keeping of his Sheep.   


71. From following the ewes great with young, he brought him to feed Jacob his people, and Israel his inheritance.   
71. From that mean employment He took him, and raised him to the highest charge and dignity: that the care he had employed in looking after the Ewes, and their Lambs when they should fall, he might exercise in governing his people; and endeavouring that they, whom He had chosen for his own peculiar inheritance, did no way miscarry.   


72. So he fed them according to the integrity of his heart: and guided them by the skilfulness of his hands.   
72. And he did not deceive His expectation; but governed them with equal integrity and prudence: never designing any thing but their good; and dextrously accomplishing whatsoever he designed.    

PSALM LXXIX.  
A Psalm of Asaph.  

ARGUMENT.  
This Psalm was penned, in all probability, upon the same occasion with the LXXIX. viz. The destruction of Jerusalem by Nabuchadnezzar: see what I have said there, in the Argument of that Psalm; and it will appear altogether unlikely, that this should have respect to the times of Antiochus Epiphanes: as many imagine, and among the rest Theodoret: which is the more strange, because the same reason he gives there, why the LXXIV. Psalm doth not belong to those times (which he repeats again upon LXXX. Psal. 17.) lies as strongly against the application of this Psalm to the fury and rage, wherewith that Prince fell upon the Jewish Nation. Whose miserable calamity under Nabuchadnezzar we find bewailed by Jeremiah, who then lived (X. Jer. 25.) in the very words of the sixth and seventh verses of this Psalm: which is some indication that they both belong to the same matter: but whether Jeremiah took them from Asaph, or Asaph from him, I cannot certainly determine. The latter is most likely; because this Psalm seems to have been written, after that desolation had for some time continued.  
We read indeed in the Book of Maccabees (1. VII. 16, 17.) too other verses of this Psalm (viz. 2, 3.) applied to the slaughter of threescore of the devouter sort of Jews; presently after Antiochus his death. But that Author quotes them, it is plain, as words which had been written in former days; and by him only made use of to his purpose: which was to show that the same cruelties were, in great part, acted over again, which their Fathers had seen at the destruction of Jerusalem.   


1. O God, the heathen are come into thine inheritance, thy holy temple have they defiled: they have laid Jerusalem on heaps.   
1. O God, the supreme Judge of the world, Thou art not ignorant, we know, of our calamity, for it comes by thy order; but give us leave to represent unto thy Majesty, the sad condition of the people and place, which was once very dear unto Thee; for profane Nations have not only invaded our (or rather thy) Country, to which Thou hast a peculiar Title; but polluted thy own House, which was separated to thy service alone; and laid it, together with Jerusalem, in ruinous heaps.   


2. The dead bodies of thy servants have they given to be meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth.   
2. Under which thy servants the Priests, and other holy men, whom they have slain, could not have the honour to be buried; nor obtain the common civility of a Grave: but the dead Bodies of those whom Thou lovest, they have barbarously disposed to be devoured by ravenous Beasts and Birds.   


3. Their blood have they shed like water round about Jerusalem: and there was none to bury them.   
3. For they valued the shedding of their blood, no more than the pouring out of water: which flowed in such abundance about Jerusalem; that they left not men enough alive, to take care of the Interment of the dead.   


4. We are become a reproach to our neighbours: a scorn and derision to them that are round about us.   
4. And we, that remain, lead a most despicable life; being not only scorned, and abused, but openly derided, and made the sport of the Edomites and other Nations, which formerly stood in awe of us.   


5. How long, LORD? wilt thou be angry for ever? shall thy jealousy burn like fire?   
5. And which is saddest of all, we have long complained of this, and find no relief; but only in our most passionate cries to Thee, O Lord: the effects of whose just anger and jealousy, we groan under (because we have forsaken Thee, and been unfaithful to our Covenant with Thee) but hope it will not always last; nor proceed to make an utter end of us.   


6. Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name.   
6. Pour it out rather (in as full a measure, and with as little pity, as they did our blood, Ver. 3.) upon the Babylonians: who, though they have conquered many Kingdoms, do not acknowledge Thee at all, nor ascribe their successes to thy Power; but to their Idols, whom they serve, and honour with that worship which is due to Thee alone.   


7. For they have devoured Jacob, and laid waste his dwelling-place.   
7. They have been the Instruments indeed of thy vengeance, but have executed it with such cruelty; that, not content with the conquest of us, they have sought our total extirpation: having depopulated our Country, and made that pleasant Land a Wilderness; which Thou gavest to Jacob and his Seed for their habitation.   


8. O Remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low.   
8. O let not his virtue, and the Covenant Thou madest with him, be forgotten; when Thou reckonest with us for the sins of our Forefathers; the punishment of which we beseech Thee, that we may bear no longer: speed our deliverance, Good Lord; and how unworthy soever we be, let thy tender compassion prevail with Thee, to save us from utter ruin; which is very near, so few, so broken and spent we are, unless seasonably prevented by thy mercy.   


9 Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins for thy name's sake.   
9 Send us that seasonable help, O God, from whom alone we expect it, and have heretofore very often received it; for it will tend much to the honour of thy almighty Goodness (which in former times was much celebrated, but of late hath been exceedingly disparaged) to save us now, when none is able to preserve us: upon that account be pleased to pass by our sins, and to interpose for our deliverance; lest Thou suffer together with us:   


10. Wherefore should the heathen say, Where is their God? let him be known among the heathen in our sight, by the revenging of the blood of thy servants which is shed.   
10. While the Idolatrous Nations utter this insolent language (which is exceeding grievous, nay insupportable to us) If their God be so great in Himself, and so kind to them, as they pretend; why doth He not take their part, and appear for their deliverance? O that Thou wouldst put them to silence, by taking such an open, and remarkable vengeance on these blasphemous Nations, for the blood they have shed; that, not only we but, all the world may see, Thou hast a care of us thy Servants.   


11. Let the sighing of the prisoner come before thee, according to the greatness of thy power: preserve thou those that are appointed to die.   
11. Let the sighs and groans of those who lie in prison, be as prevalent with Thee, as thou prayers: and magnify thy power, by preserving the lives of those, whom they have condemned to die.   


12. And render unto our neighbours seven fold into their bosom, their reproach wherewith they have reproached thee, O LORD.   
12. And when Thou hast done with the Babylonians, reckon with our neighbours also, who have insulted over us, and derided us: or rather, have spoken so reproachfully of Thee, O God, that they justly deserve, not only to be paid home in their kind; but to be made seven times more contemptible than we have been.   


13. So we thy people, and sheep of thy pasture, will give thee thanks for ever: we will show forth thy praise to all generations.   
13. So we thy people, being conducted again to our Land, and happily restored to live under thy Government there; will never cease to give thanks unto Thee, for thy benefits bestowed upon us: And be careful to transmit the memory of them, to those, who shall come after us; that all future Generations may perpetuate thy praises.    

PSALM LXXX.  
To the chief-Musician, upon Shoshannim Eduth. A Psalm of Asaph.  

ARGUMENT.  
This Psalm is something of kin to the former; deprecating the displeasure of the Almighty in a time of great calamity. Which, as all that I have met withal think, was either in the captivity of Judah and Benjamin by Nabuchadnezzar; or of the Ten Tribes, by Salmanassar. But it seems to me rather to have been penned between these two, in the time of Hezekiah: who had wrote a Letter you find (2 Chron. XXXI. 6.) to the remnant that were escaped out of the hand of the King of Assyria; especially to Ephraim and Manasseh, the Tribes nearest to them, that they would come to the House of the Lord at Jerusalem, and keep the Passover with them: which summons, several of them obeyed, Ver. 11. 18. and kept the Feast as long again as they were wont, Ver. 23. And when this was finished, they all went through the Country, and threw down all the High places and Altars that they found: not only in Judah; but in Benjamin also, Ephraim and Manasseh, 2 Chron. XXXI. 1.  
But after this happy settlement you read there, XXXII. 1. that the Land was invaded by Senacherib, and sorely distressed; to the great discouragement no doubt of those, who had joined in the Reformation: which moved Asaph (mentioned 2 Chron. XXIX. 30. see the Argument of LXXIII. Psal.) most earnestly to beseech God (Ver. 2. of this Psalm) that he would be pleased to stir up Himself before Ephraim, and Manasseh, as well as Benjamin (who was so linked to Judah, that part of Jerusalem and of the Temple stood in that Tribe) and let them see, by a remarkable deliverance, that their zeal for the purity of their Religion, was acceptable to Him.  
Another reason indeed there may be given (which I have not omitted in my Paraphrase) why these three are joined together, rather than any other, because they were the Tribes (as we read in the second of Numbers) who, when they were in the Wilderness, always marched behind the Tabernacle, when it moved; and had that part, where the Propitiatory was, from whence God sent his Oracles, and the tokens of his power; just before them. But then there is this to be added, to make it probable that this Psalm was not penned in the time of the Captivity; because, as then there was no Ark; nor did God sit between the Cherubins (concerning which phrase the learned Reader may see Lud. de Dieu, upon 1 Sam. IV. 4.) as He is said here to do; nor were Ephraim and Manasseh then mixed with them, that we read of: so, first of all, it is too full of elegancies for that time of utter desolation; and secondly the Greek expressly calls it, A Psalm concerning the Assyrian (who is the wild Boar I suppose that broke into God's Vineyard, mentioned Ver. 13.) and last, Hezekiah, I observe, applieth himself to God (in the time of that distress by the King of Assyria) in the very language of the Psalmist; and gins his Prayer, just as Asaph doth here, to Him that sits between the Cherubins, desiring Him to incline his ear to his requests, 2 King. XIX. 15, 16. XXXVII. Isa. 16, 17.  
It was delivered to the chief Master of Music to be sung as the LX. Psalm, upon the Instruments of six strings: which were wont to be used in solemn Thanksgivings (see the Argument of that Psalm) for he nothing doubted God would hear their Prayers, and destroy Senacherib: Or perhaps it was ordered afterward to be sung in that manner.   


1. GIve ear, O shepherd of Israel, thou that leadest Joseph like a flock, thou that dwellest between the cherubims, shine forth.   
1. O Thou, who art the Ruler and Protector of thy people Israel, who didst long ago give a famous instance of thy power; in preserving Joseph, when he fell, like an innocent Lamb, among a company of Wolves, (XXXVII. Gen. 18, etc.) and conducting him to the highest preferment; reject not our humble petitions, which we put up unto Thee, in the like distress: but show that Thou favourest us, by some illustrious token of thy presence among us, in thy Holy place; from whence Thou canst send Angels to defend and deliver us, 2 King. XIX. 35.   


2. Before Ephraim, and Benjamin, and Manasseh, stir up thy strength, and come and save us.   
2. Let the posterity of Joseph, who beheld heretofore so many enemies fall before Thee, when they attended upon the Ark of thy presence in the Wilderness, (II. Numb. 18, 20, 22.) and have lately been very zealous in thy service, (2 Chr. XXX. 1. XXXI. 1.) see thy power to be as great as ever: (though for some time it hath not appeared at all for us) and that Thou art as forward, in due time, to grant us a glorious deliverance.   


3. Turn us again, O God: and cause thy face to shine, and we shall be saved.   
3. Restore us, O God, to our former happiness; and for that end restore us into thy favour: and then there will soon be an end of our calamities.   


4. O LORD God of hosts, how long wilt thou be angry against the prayer of thy people?   
4. For what can the greatest Armies (2 King. XVIII. 17.) do against Thee, who art the supreme Lord of all, the absolute Commander of the Hosts of Heaven? whose help we have most importunately implored, and long waited for, as men impatient to see our enemies so prevalent; though hitherto Thou hast been so exceeding angry with us, that Thou hast not heard the prayers of thy people.   


5. Thou feedest them with the bread of tears: and givest them tears to drink in great measure.   
5. But hast turned our joyful Feasts unto fasting, and weeping; and our plenty, into scarcity of all things, but only of tears: which we pour out in large measure; when we think of the danger we are in, to perish by famine and by thirst, 2 Chron. XXXII. 21.   


6. Thou makest us a strife unto our neighbours: and our enemies laugh among themselves.   
6. Our neighbours, the Edomites and others, either pick quarrels with us, or strive among themselves who shall make the greatest booty of us: while our enemies, that besiege us, mock at our inability to help ourselves; and at our confidence, which we place in Thee, 2 King. XVIII. 22, 23. 2 Chron. XXXII. 15.   


7. Turn us again, O God of hosts, and cause thy face to shine, and we shall be saved.   
7. Convince them, O Lord, that it is not vainly placed, by restoring us again to our former happiness: which it is easy for Thee to do, who hast all the Hosts of Heaven at thy command; if Thou wilt but be pleased to favour us (as we again beseech Thee, Thou wilt) and then no harm shall befall us.   


8. Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it.   
8. We were once very dear unto Thee, when Thou didst transplant us, like a choice Vine, out of Egypt into this Country: from whence Thou didst drive out the ancient Inhabitants; that we might be settled in their place.   


9 Thou preparedst room before it, and didst cause it to take deep root, and it filled the land.   
9 Thou preparedst the way for us, making our terror fall upon them before we came (II. Josh. 9, 10, 11.) so that we easily expelled them; and being there firmly established, like a Vine deeply rooted in a fruitful soil, we increased and multiplied, till we peopled all the Land.   


10. The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars.   
10. And as a rich Vine covers the Hill, on the side of which it is planted; or overtops the lofty Cedars, which support it: so we obscured the splendour of the greatest Kingdoms; and made mighty Kings, become Tributaries to us, 1 King. IV. 24.   


11. She sent out her boughs unto the sea, and her branches unto the river.   
11. For our Empire extended itself (just like such a luxuriant Vine which spreads its branches every way) from the midland Sea, to the River Euphrates, 1 King. IV. 21. (see LXXII. Psal. 8.)   


12. Why hast thou then broken down her hedges, so that all they which pass by the way, do pluck her?   
12. But now alas! Thou hast withdrawn thy protection from us; and we are left like a Vineyard without its Hedges: All our strong Holds, and fenced Cities are taken, (2 King. XVIII. 3.) so that we lie open to be made a prey to every one that hath a mind to spoil us.   


13. The Boar out of the wood doth waste it, and the wild beast of the field doth devour it.   
13. The Assyrian King, like a wild Boar, that breaks into a Vineyard, treads down all under his feet, and seeks to root us up: There is no savage Beast can make greater havoc among the Vines, than his barbarous Soldiers have done throughout all the Land; which they have eaten up, 2 King. XIX. 29.   


14. Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine;   
14. Our only hope is, that Thou, the great Lord of Hosts, on whom the event of Wars, as of all things else, depends, wilt be reconciled unto us; and drive him out again: deny us not this request, we beseech Thee, but though we be destitute of all help on earth, yet send us some from heaven; and, though very unworthy, yet graciously take us into thy care, and repair the breaches which they have made.   


15. And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself.   
15. Be favourable to the remnant of us, which, by thy powerful preservation, is still left; like the root or stock of a Vine, which may sprout out again: (2 King. XIX. 30, 31.) and especially to our King, whom Thou hast endued with zeal and courageous resolution for they service, (2 Chron. XXX. 32.) and for our defence, 2 Chron. XXXII. 5, 6, 7, 8.   


16. It is burnt with fire, it is out down: they perish at the rebuke of thy countenance.   
16. Great numbers of us are destroyed already; and may be compared to the numerous branches of that remaining stock, which, being cut off, are burnt with fire: and all the rest of us must perish; if Thou wilt not be reconciled unto us, but still persevere in thy anger towards us.   


17. Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself.   
17. Which we beseech Thee turn away; and be the mighty Helper of our Sovereign, who is dearly beloved by Thee; of that excellent Prince, whom Thou hast endued with zeal and courageous resolution, for thy service and for our defence and preservation, (Ver. 15.)   


18. So will not we go back from thee: quicken us, and we will call upon thy name.   
18. Which shall be an everlasting obligation upon us, never to revolt from Thee to our former Idolatry: Do but free us from these deadly enemies, and we will worship Thee alone; and never cease to praise Thee, and acknowledge that we own our very lives to thy almighty Goodness.   


19 Turn us again, O LORD God of hosts: cause thy face to shine, and we shall be saved.   
19 Hear us, O great Lord, who hast all the Angels in Heaven at thy command; hear us, we once more beseech Thee, and restore us perfectly to our former happiness: and in order to it, restore us to thy favour; and let there be a speedy end of all these calamities.    

PSALM LXXXI.  
To the chief Musician upon Gittith. A Psalm of Asaph.  

ARGUMENT.  
There was a special command of God, as the Psalmist here takes notice Ver. 4. for the making a joyful sound with Trumpets, upon all their solemn days, especially their New Moons. (X. Numb. 10.) But more particularly upon the first day of the seventh Month; which is called by this peculiar Name, above all other days, a day of blowing the Trumpets, i. e from Morning unto Evening, XXIX. Numb. 1. and a memorial of blowing Trumpets, XXIII. Leu. 24. For this solemn day I suppose this Psalm was composed; and the reason is apparent why they were to blow with Trumpets longer on this day than any other, because it was the first New Moon in the Year, (for according to their old computation before they came out of Egypt, their Year began on this Day, as appears from XXIII. Exod. 16. XXXIV. 22. where the Feast of ingathering their Fruits, is said to be in the revolution or the end of the year) and God intended, it is possible, to awaken them (as Maimonides conjectures) to prepare themselves, by strict inquiry into their lives, and by hearty repentance, for the great day of Atonement, which was the tenth of this Month.  
But of what this blowing Trumpets or Cornets was a memorial is not easy to resolve: the Hebrews themselves being at such a loss about it, that they are fain to go as far back as the deliverance of Isaac and the offering a Ram in his stead, for the reason of it. The clearest account of which, it seems to me, may be fetched from this Psalm; which plainly intimates that the blowing with Trumpets at that time, related to something which ensued upon their happy deliverance out of Egypt Which though it began upon the first day of the first Month, according to their new Computation (which took its original from that deliverance, in memory of which God ordained the Feast of the Passeover, to begin on that day, XXIII. Leu. 6.) yet they had not a complete body of Laws delivered to them by Moses till the first day of the seventh Month, which was the Feast of blowing Trumpets.  
Moses received indeed several Laws in the third Month, XIX. Exod. 1, 3, etc. on the third day whereof (Ver. 11, 16, 19, 20.) God himself appeared on the top of Mount Sinai, with the sound of a Trumpet exceeding loud and prolonged (to which I believe this Feast hath respect) and spoke the Ten Commandments; after which Moses delivered them a body of civil Laws, Exod. XXI. XXII. XXIII. But they did not know the manner of the Divine Service, for which they came out of Egypt into the Wilderness, till Moses had been twice forty days, one after the other, in the Mount; and likewise (as several of the Jews understand those passages in IX. Deut. relating to this matter) had forty days more bewailed their sin, in making the golden Calf. Which sixscore days, if we add to the time between their coming out of Egypt, and the giving of the Law on Mount Sinai, and to the six days, which passed before Moses was called up into the Cloud, it will fall out exactly to be the first day of the seventh month, when he began to give orders for the building of the Tabernacle, and making all things belonging to God's House; according to the direction he had received in the Mount. I am sure this was the precise time of their setting up the Altar and beginning to offer burnt Offerings, after their return from the Captivity of Babylon; before the foundation of the Temple was laid. For you read III. Ezra 1, 6. it was upon the first day of the seventh month; in the middle of which they also kept the Feast of Tabernacles, as Moses had appointed; in memory of their dwelling in Booths in the Wilderness, under the Government of the Almighty. The same day also was kept holy by Nehemiah with great solemnity, VIII. 1, 8, 9, 10. where you find how the Book of the Law was distinctly read to the people on this day, and the sense of it explained: so that they came the next day again for further instruction, Ver. 13.  
Now that they might be more mindful of those Divine Benefits, which in this Month they commemorated, more than in any other Month in the Year, Asaph (in the days of David it is likely) composed this Psalm, and directed it to the Master of Music to be sung (as the VIII. Psalms upon Gittith) in the beginning of it, upon the Feast of Trumpets. And he introduces God Himself (before whom they were summoned, as I said, by these Trumpets to appear) instructing them in the end of this Solemnity; and complaining of their forgetfulness of his benefits, in giving them so great a deliverance out of the Egyptian slavery; and of their hard heartedness, in preferring their own Inventions, and the miseries they brought thereby upon themselves, before his Counsels, and the happiness He intended for them. Which happiness is expressed, in the last Verse, by satisfying them with honey out of the rock: concerning which the learned may consult Bochartus de Sacris Animal. Part. II. L. IV. c. 12.   


1. SIng aloud unto God our strength: make a joyful noise unto the God of Jacob.   
1. SIng praises aloud unto God; to whose mighty power alone we own the Deliverance which we now Commemorate: shout with the voice of triumph, in honour of Him; who was so good unto your Forefathers.   


2. Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery.   
2. Offer to Him your cheerful Hymns; and, to complete the melody, and express the greatness of your joy, let some with Timbrils, others with the pleasant Harp, and others with the Psaltery, celebrate the memory of his mercies.   


3. Blow up the trumpet in the new-moon, in the time appointed, on our solemn feast-day.   
3. And let the Priests especially (X. Numb. 8.) take care to blow with the Trumpets, at this sacred Solemnity; on the first day of the seventh month, the principal New Moon in the year: that all the people may call to mind the Trump of God (XIX. Exod. 16, 19) which our Fathers heard; at his dreadful appearance on Mount Sinai, to give his Law unto them.   


4. For this was a statute for Israel, and a law of the God of Jacob.   
4. For thus hath the Lord decreed in that Law; where the God of our Father Jacob requires this service of us, XXIII. Leu. 24, etc.   


5. This he ordained in Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that I understood not.   
5. This He appointed unto the Children of Joseph, as well as the rest of the Tribes of Israel; for a perpetual memorial of his benefits: when He going out over all the Land of Egypt, (XI. Exod. 4. XII. 23, 29.) and destroying all their Firstborn, forced them to let us departed into the Wilderness; where we heard to our great astonishment (for we were never before acquainted with it) the voice of God.   


6. I removed his shoulder from the burden: his hands were delivered from the pots.   
6. Who, considering with Himself what a title He had to our service (having taken off the heavy burdens which the Egyptians laid upon our backs, and rid our hands of those sordid and dirty Employments, wherein they made us labour)   


7. Thou called'st in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.   
7. Admonished us to this effect, saying; You cried to me by reason of your cruel servitude under Pharaoh's Taskmasters (II. Exodus 23.) and I delivered you out of it (III. 8.) and again answered your prayers, when you cried unto me in a new distress, at the red Sea, (XIV. Exod. 10, 13.) but confounded the Egyptians, with Thunder and Lightning out of the cloudy Pillar (XIV. Exo. 24, 25. LXXVII. Psalm 18.) After all which I might well expect you should depend upon me: but presently found you full of distrust and infidelity at the waters of strife; (XVII. Exod. 7.) where I gave you a new proof of my power.   


8. Hear, O my people, and I will testify unto thee: O Israel, if thou wilt hearken unto me;   
8. Of which if you will still enjoy the benefit, then give ear, O my people, and I will solemnly declare my will; and give a severe charge unto you, O ye Israelites, if you resolve to be obedient to my admonitions.   


9 There shall no strange god be in thee: neither shalt thou worship any strange god.   
9 Then this is the principal thing upon which all the rest depends, you shall not suffer any other Gods to be acknowledged among you, but only me, (XX. Exod. 3. 23.) nor shall you worship the Gods of other Nations, XXIII. Exod. 13, 24, 32.   


10. I am the LORD thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.   
10. For I and I alone am the living Lord, the eternal God, who gave a Being to all things; and who am your peculiar Benefactor; having brought you out of the Egyptian Bondage: (XIX. Exod. 4. XX. 2.) And if you will be faithful and obedient to me, enlarge your desires as far as you please, and I will satisfy them; for all the world is mine, XIX. Exod. 5. XXIII. 25.   


11. But my people would not hearken to my voice: and Israel would none of me.   
11. But notwithstanding their seeming compliance with Him, and the fair promises they made Him (XIX. Exod. 8. XX. 19 XXIV. 3, 7.) He presently complained, (XXXII. Exod. 7, 8, 9 as I hear Him still do at this day) my people would not be obedient to me; and Israel would not rest contented with me a-alone:   


12. So I gave them up unto their own hearts lust: and they walked in their own counsels.   
12. So, provoked by their long stubborness, I took no further care of them; but left them to do as they pleased: saying, let them follow their own inventions.   


13. O that my people had harkened unto me, and Israel had walked in my ways!   
13. But it had been better for them to have adhered to me; who, out of my tender affection to their good, still wished, even when they were so refractory, that my people Israel had been so wise, as to have followed my directions, and been led by my advice; and not their own foolish imaginations.   


14. I should soon have subdued their enemies, and turned my hand against their adversaries.   
14. Then I should, in a short time, have quelled all their enemies; and, by one Victory after another, have quite destroyed those adversaries: which (since I brought them into Canaan) have often miserably afflicted, and oppressed them, II. Judg. 2, 3, 14, 15, 19, 20. III. 1, etc. iv 2.   


15. The haters of the LORD should have submitted themselves unto him: but their time should have endured for ever.   
15. All that maligned their prosperity, and set themselves against the design of the Lord to make them victorious over their enemies, should have been so daunted; that they should have dissembled their inward hatred, and been forced, at least, to a counterfeit submission: but his people should have seen blessed days, and enjoyed a substantial and durable happiness without any interruption.   


16. He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee.   
16. He should have made their Country exceeding fruitful, and fed them with the richest Wheat: And I myself, saith the Lord, would have blessed Thee with such plenty, that in the Deserts thou shouldest have found the sweetest refreshments; and without any care of thine, the Bees should have laboured honey for thee, in the Rocks, and holes of Trees, and such like places, XXXII. Deut. 13. XIV. Judg. 8. 1 Sam. XIV. 25, 26.    

PSALM LXXXII.  
A Psalm of Asaph.  

ARGUMENT.  
Though there had been a notable Reformation made by Jehosaphat, (2 Chron. XIX. 5, 6, etc.) of those corruptions, which had been growing in the supreme Court of Judicature at Jerusalem, as well as in the lesser in other Cities, ever since the times of David and Solomon (who took care to see Justice done, 1 Chron. XVIII. 14. 1 King. III. 9, 28.) yet it appears, by the frequent complaints of Isaiah, that when Hezekiah (in whose days that Prophet lived) came to the Crown, there was a general depravation again; and that notwithstanding the amendment he had made in matters of the Divine Worship (2 Chron. XXX. XXXI.) and his resolutions and endeavours no question, to reform the abuses which were in their civil Judicatures, (as I have expounded Psal. LXXV. 2, 3.) they continued still exceeding corrupt. Insomuch that Isaiah calls their Judge's Rulers of Sodom, I. Isa. 10. (when he finds no fault with their religious Services, Ver. 11, 12, etc.) and says their Princes were rebellious, companions of thiefs, loving gifts, and following after rewards, Ver. 23.  
Where it is evident he describes the Judges in the highest Court of all; who are called by the name of Princes in several places: particularly in Jeremiah: who being condemned by the Priests and Prophets and People, as a man worthy to die, XXVI. Jer. 8, 9 was brought before the Prince's Verse 10, 11. at whose Bar he cleared himself so well, that they acquitted him, Ver. 16.  
And as there they are called Princes, with respect to their superiority over the people; so here in this Psalm they are called Elohim Gods, in respect to the fountain of their power, which was from the most High: who honoured them with his own Name; which is so frequent for those of the supreme Court, that some, not unreasonably, understand those words, IX. Judges 13. which we render, Cheers the heart of God and man, in this manner, Wine alike cheers both Princes and People, Judges and Clients, the meaner persons (called in this Psalm Adam Man, Ver. 6, 7.) as well as the greatest, who in opposition to them are called Gods. Whom Asaph (who lived in the times of Hezekiah, 2 Chron. XXIX. 30. see Psalm LXXIII.) admonishes to be more careful in their duty; and to remember that God observed them, and would judge them.   


1. GOD standeth in the congregation of the mighty: he judgeth among the gods.   
1. REmember, O ye Judges, whose Ministers you are, (2 Chron. XIX. 6.) and consider, that you are not so powerful, but GOD who hath put you in his place, and honoured you with his Name, (XXII. Exod. 28.) is far greater: and as He is present in your Court to observe what you do; so will call you to a strict account, and severely punish you, if you judge amiss.   


2. How long will ye judge unjustly, and accept the persons of the wicked? Selah.   
2. How dare you then pronounce an unrighteous Sentence? Is it not time to leave off your partiality? and no longer to favour a bad cause, because the man is rich and great; and can either give you a large bribe, if you will judge it for him; or do you a mischief, if you give sentence against him.   


3. Defend the poor and fatherless: do justice to the afflicted and needy.   
3. Your duty is, to do equal justice to all men that come before you; and to take a particular care, that the poor and the fatherless do not suffer, because they have no money to give, nor any friend to solicit, for the defence of a righteous Cause: and that the men of low condition, and such as are reduced to very great want, be not condemned; when they are injuriously prosecuted, by those who are above them.   


4. Deliver the poor and needy: rid them out of the hand of the wicked.   
4. See that you protect and deliver him, that is quite exhausted and miserably oppressed with poverty: let them not become a prey to violent men, who have no conscience; but put it out of their power to undo them.   


5. They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.   
5. These are the constant admonitions, which the men of God give the Judges; but alas! hitherto they have little prevailed. For they will not study the Laws of God; or if they do, will not think it their interest to be governed by them: but are blinded by bribes, or by their corrupt affections, to do any thing that they would have them; insomuch that the Foundations of the Kingdom, which are Justice and Truth, are shaken; all things are in confusion, and in danger to come to utter ruin, V Isa. 23, 24. X. 1, 2, 3.   


6. I have said, Ye are gods: and all of you are children of the most High.   
6. Hear therefore the sentence of God upon you, (whose words these are) I have put my Majesty upon you; and, though you be no more than other men in yourselves, have by my constitution raised you to such a dignity on earth, as my celestial ministers have in heaven:   


7. But ye shall die like men, and fall like one of the princes.   
7. Yet this shall not privilege you in your unjust proceed; but since you have no regard to me, nor to your Office, I will have as little regard to you: for you shall perish like one of the common men, without any respect to your honour; and be thrown down from your seats, like the Tyrants and cruel Oppressors that have been before you.   


8. Arise, O God, judge the earth: for thou shalt inherit all nations.   
8. Let us see this sentence fulfilled, O God, the righteous Judge; and do not suffer the insolent iniquity of these men any longer: but redress all those evils wherewith such men have filled not only this Nation, but all the world: which belongs to Thee, and Thou wilt one day sure vindicate mankind, as the just owner of them, from the tyranny of those impious Governors; who now abuse them, as if they had an absolute dominion over them.    

PSALM LXXXIII.  
A Song or Psalm of Asaph.  

ARGUMENT.  
It is the common opinion, that the combination of powerful enemies, against which they here implore the Divine assistance, was that mentioned in the 2 Chron. XX. in the days of Jehosaphat. The reason is because the Children of Lot (Ver. 8.) viz. the Moabites and Ammonites (the ground of whose quarrel with the Jews is set down in XI. Judg.) seem to have been the principal in this Confederacy; and the other but assistants; as it is plain they were in that Invasion 2 Chr. XX. 1. And then the Author of this Psalm, must be either Jehaziel one of Asaph's posterity (upon whom you read there, Ver. 14. the spirit of the Lord then came) or some other in those days, whose proper name this was. Which is much more probable than their conjecture, who think the Author was Asaph in the days of David; who subdued indeed the Moabites and Edomites and other neighbouring Nations: but we do not read of any Confederacy they made against him; much less that they sent as far as Assyria for help; or that they began the War as the people here mentioned did.  
The same may be said against the application of it, to the Conquests made in the days of Uzziah over several people here mentioned, 2 Chron. XXVI. 6, 7, 8. Or to the Invasion made by Senacherib King of Assyria: who did not join himself (as we read here, Ver. 8.) with other Nations; but by the forces of his own Kingdom alone, as far as appears, came up against them.  
There are those indeed that take in all the attempts made upon them, since that in Jehosaphats days; by several Nations: the last of which was Assyria; whose King came to do that which the rest had not been able to effect. And then the Author is easily found to be the same, that I have named; in the Argument of the foregoing, and many other Psalms. And which way soever we are pleased to determine the matter, it is plain, in general, that many Nations both near and remote, who had a hatred to the Jews, set themselves together, when this Psalm was penned, to destroy them: assaulting them not only severally, but conjunctly; entering into consultation also, and conspiring together how to effect it. Which hatred continuing after their return to their own Land, from the Captivity of Babylon, gave occasion to Theodoret to say (both in his Preface to this Psalm, and upon the twelfth Verse of it) that the Psalmist here complains of the opposition, which several of their neighbours made to the rebuilding of the Temple, and of Jerusalem.  
But this seems more improbable than all the rest, many of those Countries, here named, being before that time destroyed: and the Assyrians themselves (as he himself observes upon Ver. 8.) being not then extant. Though whensoever this Confederacy happened, there was very great reason for that solicitous and vehement importunity wherewith this Psalm gins.  
Why it was called a Song-Psalm see Psalm LXVII.   


1. KEep not thou silence, O God: hold not thy peace, and be not still, O God.   
1. O God, the supreme Judge of the World, whose power is so great that the united forces of all men on earth, or Angels in heaven, are not to be compared with it, (2 Chr. XX. 6, 12.) who with one word of thy mouth canst dissipate this great Army; do not refuse now to answer our prayers in this sore distress: O do not shut thy merciful ears to our cries; nor quietly see us perish, most mighty God.   


2. For lo, thine enemies make a tumult: and they that hate thee have lift up the head.   
2. For we are surprised with a sudden Invasion of numerous Enemies (haters of Thee, and thy Worship, as much as of our Nation) who make a dreadful noise, like the waves of the Sea (2 Chron. XX. 2.) and proudly promising themselves a Victory, insult as if they had already won it.   


3. They have taken crafty counsel against thy people, and consulted against thy hidden ones.   
3. They have with equal malice and subtlety, carried on a close design against thy people: and with great secrecy consulted how to destroy, not only us, whom Thou hast hitherto wonderfully protected as thy Jewels; but thy Temple also, and the secret place wherein Thou there dwellest.   


4. They have said, Come, and let us cut them off from being a nation: that the name of Israel may be no more in remembrance.   
4. Come, say they one to another, Let us agree and join all the power we have together; not merely to make a Conquest of them, but for their utter exstirpation, (2 Chron. XX. 11.) that there may be no mention hereafter in the world, of such a people as the Commonwealth of Israel.   


5. For they have consulted together with one consent: they are confederate against thee.   
5. And accordingly, Ten several Nations are combined hearty in this design; and how different soever their inclinations are upon other accounts, they have all entered into a solemn league, and made a covenant of mutual help, and of employing their joint endeavours, totally to subvert that Government and Religion, which Thou hast established.   


6. The Tabernacles of Edom, and the Ishmaelites: of Moah, and the Hagarens.   
6. Those warlike Nations the Edomites, and Ishmaelites, who dwell in Tents, are engaged in this enterprise: and so are the Moabites, and others descended from Hagar, the Mother of Ishmael.   


7. Gebal, and Ammon, and Amalek: the Philistines, with the inhabitants of Tyre.   
7. With whom are united our neighbours the Giblites, (XIII. Josh. 5.) the Ammonites; our old enemies the Amalekites and Philistines; and they that dwell in and about the famous City of Tyre.   


8. Assur also is joined with them: they have helped the children of Lot. Selah.   
8. And to add to their strength they have called the powerful Nation of the Assyrians, into their association: on whose assistance, the Moabites and Ammonites (the Authors of this War) do principally rely.   


9 Do unto them as unto the Midianites: as to Sisera: as to Jabin, at the brook of Kison:   
9 The greater need we have of thy assistance, and with the greater earnestness we beseech Thee to make them an example of humane weakness: by defeating them as Thou didst that vast Army of the Midianites and their Confederates, (VI Judg. 5. VII. 12.) whom Gideon overthrew with no greater power than three hundred men, (VII. Judg. 21, 22. compared with 2 Chron. XX. 23.) and as Thou didst in former times to that famous Captain Sisera (who fell by the hand of a Woman, IU. Judg. 21.) and to Jabin his King: who, together with his Army, was swept away in the brook of Kishon, IU. Judg. 21, 24. V 21.   


10. Which perished at Endor: they became as dung for the earth.   
10. A great slaughter there was of them near Endor (compare V. Judg. 19 with XVII. Josh. 11.) where their carcases lay, and rotten; and served instead of dung, to fatten and enrich the earth.   


11. Make their nobles like Oreb, and like Zeeb: yea, all their Princes as Zebah and as Zalmunna:   
11. Let their Princes and Commanders fall like Oreb and Zeeb: (VII. Judg. 25.) and their Kings not be able to save themselves by flight; but be taken and slain, like Zebah, and Zalmunna, VIII. Judg. 12, 21.   


12. Who said, Let us take to ourselves the houses of God in possession.   
12. Who came with a design (VI. Judg. 3, 4, 5.) as these Nations do now (2 Chron. XX. 10, 11.) to possess themselves of that pleasant Land, wherein Thou dwellest among us, in thy holy habitation.   


13. O my God, make them like a wheel: as the stubble before the wind.   
13. O my God, whose goodness hath never failed us, in distress, let them not be able to stand their ground: but put them to flight, and make them run as swiftly, as a ball down a hill; disperse all their forces like the chaff, when it is blown about with a furious wind.   


14. As the fire burneth the wood, and as the flame setteth the mountains on fire;   
14. Blast and consume them utterly; as the lightning, or the scorching rays of the Sun in a long drought do the leaves of the forest trees, or the grass upon the mountains, (I. Joel 19)   


15. So persecute them with thy tempest, and make them afraid with thy storm.   
15. Raise a dreadful tempest to affright them; and pursue them so with thy vengeance, that they may be shattered and driven away uncertainly, as in a whirlwind: put them into such a panic fear, that they may not know which way to turn, but clash against one another, in a terrible confusion, 2 Chron. XX. 22, etc.   


16. Fill their faces with shame: that they may seek thy name, O Lord.   
16. And make those that escape so ashamed, at this disgraceful disappointment; that they may not be able to hold up their heads, nor deny thy Power to be superior to theirs: but humbly seek thy favour.   


17. Let them be confounded and troubled for ever: yea, let them be put to shame and perish:   
17. This is the worst we wish them, notwithstanding their enmity to us; that they may be so astonished and confounded at their defeat, as never to recover any courage to assault us: nay, together with their credit and their courage, quite lose their power to give us any further trouble.   


18. That men may know that thou whose name alone is JEHOVAH, art the most high over all the earth.   
18. And thereby be convinced, which they would not believe before, that Thou art what Thou art called, the True and Only God: who givest Being to all things; and art the supreme Governor, not only of us but, of all the Nations upon earth.    

PSALM LXXXIV.  
To the chief Musician upon Gittith. A Psalm for the Sons of Korah.  

ARGUMENT.  
It is uncertain to what times this Psalm belongs: They seem to have most reason on their side, who think it was composed upon the same occasion with the XLII. and XLIII. when David, forced from Jerusalem by the rebellion of his Son Absalon, most passionately longed to be restored to the place of God's worship. But it may as well, or better, in my judgement, be thought to have been composed by some pious Levite, in the Country; when Senacherib's Army had blocked up the way to Jerusalem, and hindered them from waiting upon the service of God, at the Temple: where he judged the lowest Ministry, that of a Porter (as we read Ver. 10.) to be far more honourable; then the highest preferment among Pagan Nations. And thus I shall take the liberty to expound it in my Paraphrase: pointing the Reader to such places, in the History of that sad time, as I think will explain some passages of this Psalm: which, after their freedom was restored, by the destruction of Senacherib's Army, the Author of it delivered to the Master of Music in the Temple, to be sung as the VIII. Psalm. See there.   


1. HOW amiable are thy tabernacles, O LORD of hosts!   
1. IT is impossible to express the affection I have to thy Dwelling-place, O Lord; who art attended there by the ministry of the heavenly host, (XXXVII. Isa. 16.) and needest none of our services:   


2. My soul longeth, yea even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God.   
2. But we cannot live, with any satisfaction, while we are absent from Thee; for I am ready to faint away in ardent long, to tread again in the Courts of the Lord's House: where my tongue, and my hands, as well as my mind, would gladly be employed, in the praises of our God; who in this excels all other, (2 King. XIX. 4, 16, 18.) that He lives for ever.   


3. Yea the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O LORD of hosts, my King and my God.   
3. It grieves me, O mighty Lord of all the heavenly hosts, whose Subject I am, and infinitely engaged to Thee; to see the very Birds who know nothing of Thee, enjoy that liberty which is denied me: who am here lamenting my distance from Thee, when the Sparrows and the Ringdoves have their constant residence at thy House; and there live so undisturbed, that they build their nests, and bring forth their young, in the rafters of it.   


4. Blessed are they that dwell in thy house: they will be still praising thee. Selah.   
4. O how happy are they who partake of such a privilege! who live so near thy House and frequent it so much, as if it were their own! Their delightful employment is, with never-ceasing praises, to pay their thankful acknowledgements unto Thee.   


5. Blessed is the man whose strength is in thee: in whose heart are the ways of them.   
5. And happy also is that man (how mean soever his outward condition be) who relying upon thy Divine protection, (XXXIV. Exodus 24.) goes up three times a year to the solemn Feast at Jerusalem: or when he is debarred that liberty, as I now am, is one of those devout persons, whose hearts are more in the highways that lead thither; then at their own home.   


6. Who passing through the valley of Baca, make it a well: the rain also filleth the pools.   
6. Who travelling through the troublesome valley of Bacha, where there is no water, pass it as cheerfully, as if it abounded with pleasant Springs: and, depending on God as the Fountain of what they want, receive from Him the blessing of plentiful and seasonable showers, to refresh them in their journey:   


7. They go from strength to strength, every one of them in Zion appeareth before God.   
7. So that the whole company, go from stage to stage, with an unwearied vigour; till they all present themselves before God, to receive his blessing in his Temple, upon the Hill of Zion   


8. O LORD God of hosts, hear my prayer: give ear, O God of Jacob. Selah.   
8. O mighty Lord, who commandest all the heavenly hosts, which attend in that holy place (and are far more numerous than the Armies that invade us, 2 Chron. XXXII. 7.) make me one of that happy number: and restore me, O God, who deliveredst Jacob out of all his troubles, to the liberty of waiting upon Thee there.   


9 Behold, O God our shield, and look upon the face of thine anointed.   
9 Look graciously upon me, O God, who hast hitherto been our protector against the most powerful enemies: and accept the prayer of our Sovereign, who petitions Thee still, to be our Defender, 2 King. XIX. 19   


10. For a day in thy courts is better than a thousand: I had rather be a doorkeeper in the house of my God, then to dwell in the tents of wickedness.   
10. For one day spent in thy Courts is far more pleasant, than a thousand in any other place: and I had rather lie at the Gates of thy House, then live in the most splendid condition, in Idolatrous Countries.   


11. For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly.   
11. For, though our happiness be sometimes clouded yet, the Lord, like the Sun, will dispel the darkness of affliction; and, having brought us out of a disconsolate condition, defend and secure us in a better: (2 King. XX. 6.) The Lord will give those favour with others, and advance them to great honour, (2 Chron. XXXII. 22, 23.) He will never be sparing of his blessings, but heap them abundantly on those, who sincerely do his will in all things, 2 King. XVIII. 5, 6. XX. 3.   


12. O LORD of hosts, blessed is the man that trusteth in thee.   
12. O most mighty Lord, who commandest all the host of heaven, happy is that man, who by his integrity, preserves this hope and confidence in Thee; though, for the present, he be restrained from the delightful enjoyment of Thee, in thy Temple.    

PSALM LXXXV.  
To the chief Musician. A Psalm for the Sons of Korah.  

ARGUMENT.  
It is thought by many that this Psalm was composed by some of the Sons of Korah, after David's banishment from Jerusalem by his Son Absalon (called a Captivity as we rea●… Psal. XIV. ult.) and his happy restauration to his Kingdom; though not to such a settlement as they desired. But it may be as well, or better, applied to the miraculous providence, which drove Senacherib out of the Land (who had taken many Captives V Isa. 13.) and restored them to the happy liberty; whose loss they bewailed in the Psalm foregoing.  
Which way soever we understand it, the composure is such; that it might be much better used by them after their return from the Captivity of Babylon, then at any other time: when they were infested with many enemies, who disturbed their peaceable enjoyment, of their Country and Religion. And therefore it is possible it might be reviewed, if not made, in those days; and delivered to the chief Master of Music in the Temple: to be sung presently after the Foundation of it was laid; (III. Ezr. 10, 11, etc.) but the Work hindered from proceeding by the opposition of their enemies. And so I shall interpret it.   


1. LORD, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob.   
1. THou hast been exceeding kind unto us, O Lord; and we most thankfully acknowledge the favour Thou hast done us: in delivering us, the posterity of Jacob, out of our sad Captivity; and restoring us to the Land, in which Thou thyself hast chosen to dwell, I. Ezra.   


2. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah.   
2. Our sins kept us from it, in banishment, a long time; but now Thou hast graciously pardoned, both our Idolatry, and all the other crimes, for which we justly suffered.   


3. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger.   
3. Thou hast put an end to the sore punishments, which in thy heavy displeasure Thou inflictedst on us: and turned thy severity, which, like sire, had almost consumed us; into great clemency and mercy toward us.   


4. Turn us, O God of our salvation, and cause thine anger towards us to cease.   
4. Complete, good Lord, our deliverance, which Thou hast thus graciously begun: and let not our ingratitude provoke Thee, to continue this new vexation and trouble that is befallen us, IV. Ezra 4, 5, 21, 23.   


5. Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations?   
5. Which forces us to sigh, and say, in the anguish of our Souls, will there never be an end of our miseries? Is it not enough that the foregoing generation hath felt the sad effects of thine anger; but it must extend itself to us also, and our posterity?   


6. Wilt thou not revive us again: that thy people may rejoice in thee?   
6. Will it not be more for thy honour, not only to preserve this feeble life which Thou hast bestowed on us but, to give us a perfect recovery? that thy people may have nothing to damp their joy, and entire satisfaction, in thy goodness to them?   


7. Show us thy mercy, O LORD, and grant us thy salvation.   
7. Make us so happy, good Lord; and, though we deserve indeed to be more miserable than we are yet, let thy mercy prevail with Thee, to grant us a complete deliverance.   


8. I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly.   
8. I will wait patiently upon the Lord, the Judge of the world, for a gracious Answer to these Prayers: hoping that He will not condemn us to further punishment; but settle his people, who devoutly worship Him, in a prosperous tranquillity; provided they return not again to their old Idolatry.   


9 Surely his salvation is nigh them that fear him; that glory may dwell in our land.   
9 He will be so far from deserting those, who fear to offend Him; that I am confident the time approaches, when He will finish what He hath begun to do for us: in rebuilding our Temple, (V. Ezra 2, 8. VI 7, 8, etc.) and restoring our Country to its ancient dignity and splendour.   


10. Mercy and truth are met together: righteousness and peace have kissed each other.   
10. For, methinks, I see goodness and fidelity, justice and concord (which are the principal glory of a Kingdom) meeting together, like ancient Friends, which have been long absent, and embracing each other.   


11. Truth shall spring out of the earth: and righteousness shall look down from heaven.   
11. And as Truth and Honesty, with all other Virtues, shall grow and flourish among us (like Flowers and Herbs in the Spring, after a tedious Winter) so God shall faithfully fulfil his promises to us, and exercise a most gracious providence over us.   


12. Yea, the LORD shall give that which is good: and our land shall yield her increase.   
12. Yea, the Lord will do us good beyond our expectation: and reward our fruitfulness in good works, with such a large and plentiful increase of the fruits of the earth; as shall demonstrate the bounty of heaven to us.   


13. Righteousness shall go before him: and shall set us in the way of his steps.   
13. He will govern us with great justice and mercy; having his faithful promises always before his eyes; from that rule He will never swerve; but steadfastly proceed by it, as the constant method He will hold, in his Divine Administrations.    

PSALM LXXXVI.  
A Prayer of David.  

ARGUMENT.  
The Title satisfies us that David was the Author of this Psalm; which the collector of this third Book, found, I suppose, after the other two were made up and published; and so placed it here, among those which belong to the same subject. For though it was composed by David, when he was so persecuted, either by Saul or Absalon, that he was stripped of all he had, and left in a most forlorn condition (Ver. 1.) yet Theodoret thinks it was made with a prospect of the attempt, which the Assyrians made upon Jerusalem; and the hope which Hezekiah then placed in God, for deliverance. Which Notion, it is likely he had from the Jews; who say that this Prayer was made use of by Hezekiah, in the time of that sore distress: for the first words of this Psalm, are the same with his in 2 King. XIX. 16. and the eighth and ninth Verses may very fitly be accommodated to that History (as I have there observed) but the rest a great deal better to David.   


1. BOW down thine ear, O LORD, hear me: for I am poor and needy.   
1. THere cannot be a fit object of thy Mercy, O Lord, than thy poor Supplicant, who beseeches Thee graciously to condescend to his request: for else he is utterly undone, being quite destitute of all humane help.   


2. Preserve my soul, for I am holy: O thou my God, save thy servant, that trusteth in thee.   
2. And yet my life is in imminent danger, unless Thou dost preserve it; as many reasons make me hope Thou wilt: for, as Thou the righteous Judge hast been long my benefactor, and I am perfectly innocent of that my enemies charge me withal; so I myself have been a reliever of others in their need; and besides, am a faithful servant of thine, who depends entirely upon Thee, and hath no confidence in any thing, but only thy Almighty Goodness.   


3. Be merciful unto me, O Lord: for I cry unto thee daily.   
3. Whose merciful help I have also implored with most importunate and incessant prayers; which is another reason of my hope, that Thou wilt take compassion upon me, O Lord:   


4. Rejoice the soul of thy servant: for unto thee, O LORD, do I lift up my soul.   
4. And turn the present sorrow of thy servant into joy and gladness: For I have placed my hope entirely in Thee, O Lord; and expect nothing but from Thee alone.   


5. For thou Lord art good, and ready to forgive: and plenteous in mercy unto all them that call upon thee.   
5. Who art no less bountiful (which is another exceeding great encouragement to me) than I am indigent; ready also to pardon those that have offended Thee: yea to show abundant kindness to every one of them, in their greatest distress; when with unfeigned devotion they call upon Thee.   


6. Give ear, O LORD unto my prayer: and attend to the voice of my supplications.   
6. As I now do, O Lord; most humbly beseeching Thee with repeated entreaties, to give a favourable answer to these prayers and supplications; whereby I deprecate thy displeasure, and sue unto Thee for favour.   


7. In the day of my trouble I will call upon thee: for thou wilt answer me.   
7. Which I beseech Thee let me the rather obtain, because my distress is so great and so urgent; that thy power will now be the more magnified in delivering me: as heretofore Thou hast been wont to do, upon such earnest petitions, as these are unto Thee.   


8. Among the gods there is none like unto thee, O LORD, neither are there any works like unto thy works.   
8. For nothing is too hard for Thee; nor art Thou unwilling to do more kindnesses for us, because Thou hast done so many already: But, as appears by thy unparallelled works, dost incomparably excel (whatsoever strangers think, 2 King. XVIII. 15.) all those that are worshipped in the world as gods; who are not able so much as to help, and preserve themselves.   


9 All nations whom thou hast made, shall come and worship before thee, O LORD: and shall glorify thy name.   
9 Which shall move all our neighbouring Nations (2 Chron. XXXII. 23.) as all the rest shall do in the days of that Great King which we expect, XV. Rom. 9) to acknowledge Thee, O Lord, to be their Creator; and with humble veneration to submit themselves unto Thee, and to honour Thee with their highest praises.   


10. For thou art great, and dost wondrous things: thou art God alone.   
10. For they shall clearly see, by the magnificence of thy marvellous works, that Thou art infinitely superior, to all those Powers whom they adore: And that, in truth, there is no God, but Thou thyself alone.   


11. Teach me thy way, O LORD, I will walk in thy truth: unite my heart to fear thy name.   
11. Which I so firmly believe, that I desire nothing more, then to be perfectly instructed in all thy will; which I will sincerely observe: knit my heart, O Lord, in such pious affections to Thee, that it may never in the least dissent from Thee; nor be disturbed with any vain cares, but entirely bend to study this alone, what is pleasing unto Thee.   


12. I will praise thee, O LORD my God, with all my heart: and I will glorify thy name for evermore.   
12. Whom I am bound to praise, both as the fupreme Lord of all, and as my most bountiful Benefactor, with all the powers of my Soul: and accordingly, I do now most thankfully acknowledge Thee; and will never cease to honour Thee, and to do Thee service, as long as I have any Being.   


13. For great is thy mercy toward me: and thou hast delivered my soul from the lowest hell.   
13. For the benefits Thou hast bestowed on me, are as inestimable, as they are innumerable: I own my very life to Thee, which hath been often snatched out of the extremest dangers; wherein I had inevitably perished, if Thou hadst not mercifully delivered me, 1 Sam. XXIII, etc.   


14. O God, the proud are risen against me, and the assemblies of violent men have sought after my soul: and have not set thee before them.   
14. Behold, O God, a new opportunity to glorify that mercy; for proud and ambitious men, (2 Sam. XV. 1, 2, etc.) have made an insurrection against me, and raised a most formidable Army (2 Sam. XV. 12, 13.) to take away that life, which Thou hast so miraculously preserved: having no regard to thy Providence; nor refusing any means, whereby they may satisfy their unjust desires.   


15. But thou, O LORD, art a God full of compassion, and gracious: long-suffering, and plenteous in mercy and truth.   
15. All our comfort is, that Thou, not they, dost govern the world: who art no less compassionate, than Thou art powerful; readily forgiving offences, or bearing long before Thou punishest Them; choosing rather to heap thy benefits upon us, and never failing to perform thy faithful promises.   


16. O turn unto me, and have mercy upon me, give thy strength unto thy servant, and save the son of thine handmaid.   
16. In confidence of which I humbly beseech thy favour, and gracious pardon, though I have highly offended Thee: Assist thy poor servant, by thy irresistible power, against those mighty forces, which are ready to assault me: O deliver me, who am here humbled in the lowest manner before Thee; looking upon myself as more absolutely thine, than any slave that is born in our house, can be ours.   


17. Show me a token for good, that they which hate me may see it, and be ashamed: because thou, LORD, hast helped me, and comforted me.   
17. Vouchsafe me now in this great distress, such manifest tokens of thy favour towards me, that I may not only be delivered; but all may take notice of it: And good men thereby be encouraged to hope in Thee; but they that hate me, be utterly confounded; to see him whom they intended to destroy, not only preserved but, blessed with comforts proportionable to the sorrow he hath endured.    

PSALM LXXXVII.  
A Psalm or Song, for the Sons of Korah.  

ARGUMENT.  
It is as uncertain when this Psalm-Song (see LXVII.) was composed, as which of the Sons of Korah was the Author of it. But it is manifest enough, that it was written in commendation of Jerusalem, situate in the holy Mountains; of Zion (where David built his Palace, and afterward settled the Ark) and of Moriah, where Solomon built the Temple. There are those that think it was composed upon the Anniversary of the Birth, or Coronation of some great Prince; such as Hezekiah: in whose days this City was made more famous; by the glorious deliverance which God gave it, from the power of the King of Assyria's Army. But this is a mere conjecture; and I shall follow the vulgar opinion: according to which, the beginning of this Psalm must be looked upon, as very abrupt; but expresses the greater rapture of joyful admiration, wherein the Psalmist was.   


1. HIS foundations is in the holy mountains.   
1. GReat is the strength and beauty of this place! which is founded by God in the high Mountains; which He hath peculiarly chosen for the seat of his Kingdom, and of his Priesthood.   


2. The LORD loveth the gates of Zion, more than all the dwellings of Jacob.   
2. Though the Lord loves all the habitations of his people; yet none are so dear unto Him, as those within the Gates of Jerusalem: A principal part of which is Zion.   


3. Glorious things are spoken of thee, O city of God. Selah.   
3. There is no City in the world, of which such glorious things are foretold, or of which any thing can now be said, comparable to what we can truly boast of thee; that art the City, which God Himself hath separated for his own habitation.   


4. I will make mention of Rahab, and Babylon, to them that know me; behold, Philistia, and Tyre, with Ethiopia: this man was born there.   
4. I do not deny the due praises which belong to other places and Countries; but rather am wont to make honourable mention, among my acquaintance and familiars, of Egypt and of Babylon; and of those who are nearer to us, the Philistines, Tyrians, and Arabians: bidding them observe, that such a notable person was born among them:   


5. And of Zion it shall be said, This and that man was born in her: and the Highest himself shall establish her.   
5. But what is this to Zion? of whom it shall be said in future times, that (not such a single person, but) this and that man; a great many Worthies, and far more eminent, both in Learning and in Arms, but especially in Piety, were born in her: for she hath no meaner instructor than the most high; who shall settle her in a flourishing estate, by educating and forming her inhabitants, to the most excellent qualities.   


6. The LORD shall count when he writeth up the people, that this man was born there. Selah.   
6. So that when He himself, whose eyes nothing can escape, shall look over the register of those Nations, and count the famous men they have produced; He shall find only some one great man, and he comparatively of no great value, was born among them:   


7. As well the singers as the players on instruments shall be there: all my springs are in thee.   
7. But in thee, O City of God, He shall find multitudes of excellent persons, all eminent in their kind, even among those of lower rank, as well as in the higher: And there shall be a constant succession of such; as there is of water from a spring.    

PSALM LXXXVIII.  
A Song or Psalm for the Sons of Korah, to the chief Musician upon Mahalath Leannoth. Maschil of Heman the Ezrahite.  

ARGUMENT.  
Who this Heman was is uncertain. Not he who was the famous Singer in David's time; for he was of the Tribe of Levi (1 Chron. VI 32. XV. 17.) whereas this was descended from Zerah, who was one of the Sons of Judah, 1 Chron. II. 6. where we find indeed not only Heman, but Ethan (to whom the next Psalm is ascribed) mentioned as two of Zerah's Sons: But we cannot reasonably think that they were, in those early times, the Authors of these two Psalms; because Ethan plainly makes mention of David, and the promise which God had passed to him of a perpetual Kingdom.  
It remains therefore that these two here mentioned, were of the posterity of those Sons of Zerah (and thence called Ezrahites) and had the Names of their noble Ancestors given them, to perpetuate the memory of those, who were so famous for wisdom, 1 King. IV. 31.  
But in what time they lived cannot be certainly determined. It is probable when Jechoniah, otherwise called Jehojachin (or after him Zedekiah) was taken, and carried captive to Babylon; together with abundance of the Nobility, and the principal Commanders and Artisans, 2 King. XXIV. 14, 15, 16. In some of which ranks I suppose this Heman was; who being cast into a dark prison (which hath made some fancy Jehojachin himself to have made it) Ver. 6, 8. or otherwise as miserably treated as if he had been in a dungeon; bewails his private calamity: as Ethan in the next Psalm doth the public.  
Why it is called a Song-Psalm see upon the Title of Psal. LXVII. It was to be sung by the Sons of Korah interchangeably which is the meaning of Leannoth) upon a Flute or Pipe (see Psal. LIII.) to the known tune of Maschil: see Psal. XXXII. Some passages in it may be applied to our Saviour's Death and Burial in his Grave, which the Prophet Isaiah compares to a Prison; and so is used by our Church upon Good Friday.   


1. O LORD God of my salvation, I have cried day and night before thee.   
1. O Mighty Lord, by whose gracious care and good providence, I have been hitherto preserved, and on whom all my hopes of safety still depend; I have not failed in this sore affliction to implore thy mercy, with most earnest cries, without any intermission.   


2. Let my prayer come before thee: incline thine ear unto my cry.   
2. Let them at last prevail I beseech Thee; and do not reject my petition, accompanied with sad moans and doleful lamentations: but vouchsafe a favourable answer to it.   


3. For my soul is full of troubles: and my life draweth nigh unto the grave.   
3. For my Soul is overcharged with great variety of long continued evils: which have brought me so low, that there is but a step between me and the grave.   


4. I am counted with them that go down into the pit: I am as a man that hath no strength.   
4. All that know my condition look upon me, as utterly lost; and I have no reason to think otherwise: being quite spent, and having no power at all to help myself.   


5. Free among the dead, like the slain that lie in the grave, whom thou remember'st no more: and they are cut off from thy hand.   
5. I am no longer one of this world, from whose society I am quite separated: there is little difference between me, and those, who being slain in a Battle, and cast all together into one common grave, are no further regarded; or those whose families are so wholly exstirpated, that there are none left to preserve their memory.   


6. Thou hast laid me in the lowest pit, in darkness, in the deeps.   
6. For Thou hast thrust me down into a deep and dismal Dungeon (which I can compare to nothing but a Grave;) wherein I lie neglected, and see no hope of being delivered.   


7. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Selah.   
7. My spirit is ready to sink under the weight of thy displeasure: while my calamities fall upon me so fast, and so heavily (like the mountainous waves of the Sea) one after another; that it is impossible to express the soreness of my affliction.   


8. Thou hast put away mine acquaintance far from me: thou hast made me an abomination unto them: I am shut up, and I cannot come forth.   
8. I am not allowed to have any familiarity with my friends or acquaintance; no more than if I were in another world: And as for other men, they abominate to come into such a loathsome place; where I am kept so close, that I have no means of getting out.   


9 Mine eye mourneth by reason of affliction: LORD, I have called daily upon thee, I have stretched out my hands unto thee.   
9 Nor can I do any thing there but weep, till I am almost blind by reason of the miseries I endure: only I cease not to look up unto Thee, O Lord, continually, who art my only companion in this solitary and helpless condition; imploring thy aid with fervent prayers, and longing expectations; saying,   


10. Wilt thou show wonders to the dead? shall the dead arise and praise thee? Selah.   
10. Make haste, good Lord, to deliver me, if Thou intendest any kindness to me; otherwise I shall presently perish, and then, without the greatest Miracle, there is no help for me: For can I with any reason expect, that Thou shouldest do wonders for me among the dead, when Thou wouldst do nothing for me, while I was alive? and raise me out of my grave, when Thou wouldst not bring me out of prison?   


11. Shall thy lovingkindness be declared in the grave? or thy faithfulness in destruction?   
11. Now is the time to declare the love Thou bearest to me; and to perform the promise Thou hast made to them that faithfully serve Thee: For if Thou dost defer thy relief, I die; and what can I hope for, when I am rotten in my grave?   


12. Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness?   
12. Shall thy power be apparent there, where nothing is seen? And wilt Thou convince men how good and how just Thou art to thy servants, in the place where they are no more remembered?   


13. But unto thee have I cried, O LORD, and in the morning shall my prayer prevent thee.   
13. Thus, O Lord, I cry unto Thee in the anguish of my soul: which keeps me awake to present my prayers unto Thee, before the morning light.   


14. LORD, why castest thou off my soul? why hidest thou thy face from me?   
14. Though alas! they have no effect; but I see myself deserted, notwithstanding all my prayers, in these miserable straits: wherein I lie sighing to think what the reason should be, that Thou deniest me thy help, and takest no notice of me.   


15. I am afflicted and ready to die from my youth up: while I suffer thy terrors, I am distracted.   
15. Which is the more strange, because I faint away under my misery, which hath continued many years, and under the sad prospect I have before me, of more dreadful calamities: which so astonish me, that I know not what to do with myself.   


16. Thy fierce wrath goeth over me, thy terrors have cut me off,   
16. I only bemoan over again my forlorn estate, which grows still more deplorable; I suffer not merely the effects of thy anger (Ver. 7.) but of thy severest and most terrible displeasure: wherewith I am so overwhelmed and oppressed, that I am scarce able to fetch my breath.   


17. They came round about me daily like water, they compassed me about together.   
17. Which way soever I turn myself, I find that I am environed with them: and they increase continually, like floods of water, coming from several places, and at last meeting all together, to enclose and swallow me up.   


18. Lover and friend hast thou put far from me, and mine acquaintance into darkness.   
18. And there is no Friend, no Neighbour comes near me, to give me the least consolation: But all they whose sweet society was wont to help to mitigate my sorrow, are either dead; or kept from my sight; or hid themselves for fear of being thrust down together with me, into this doleful place.    

PSALM LXXXIX.  
Maschil of Ethan the Ezrahite.  

ARGUMENT.  
The Author of this Psalm was near of kin to him that made the former (see the Argument there) and they lived I suppose in the same time. Only Heman bewailed some private affliction, which was befallen himself; whereas Ethan (after a thankful acknowledgement of the benefits God had bestowed upon them, and especially of his promise made to David by Samuel, and Nathan, of settling the Kingdom upon him and his posterity for ever) laments most sadly the public calamity; by the subversion of the Royal Family and Government, in the days of Jehojachin or of Zedekiah Whose miserable fate seems in the conclusion of this Psalm, to be bewailed with the greater passion; because it looked like a breach of God's promise to David: and gave the Babylonians and other Nations, who assisted in their destruction, occasion to say; that notwithstanding all the promises they boasted of, and the fidelity of their God in the performance, there was now a period put to David's Family and Kingdom.  
That's the clearest account I can give of the meaning of the last clause of the last verse but one: where we read that they reproached the footsteps of his Anointed. The word we render footsteps, signifies properly the heel of a man's foot: and from thence is translated to signify the end of any thing, as in Psal. CXIX. 33. Which notion of it, in my judgement, best suits with all that goes before in this Psalm; concerning the stability of David's Kingdom: which their enemies now boasted (as we would express it in our present language) they saw upon its last legs. And the truth is, it was never restored to that Family, till Christ the great Son of David came: to whom some passages in this Psalm are applied by the Jews themselves; in both the Beresiths, and in other Books; to which Abenezra and R. Solomon consent.  
Why this Psalm is called Maschil see Psal. XXXII. But why any should fancy, as some have done, that it was made by Jehojachin after he came out of Prison (2 King. XXV. 27, 28.) I cannot conceive: unless the first words moved them to think that he, who in the foregoing Psalm speaks of himself as in a Dungeon, gives God thanks here for his deliverance.   


1. I Will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations.   
1. THE innumerable calamities that are befallen us shall not blot out the memory of the innumerable benefits, which the Lord hath formerly bestowed on us: but I will sing of them without ceasing; and endeavour to make all posterity believe, notwithstanding our present desolation, that Thou art faithful and constant to thy word.   


2. For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens.   
2. For I am confident thy Mercy, which is immovable and endures for ever, will raise us out of these ruins: thy promises being as firm and steadfast as the heavens; in which we see an image of the unchangeableness of thy Nature, and of thy will.   


3. I have made a convenant with my chosen, I have sworn unto David my servant.   
3. Which Thou didst declare by thy Prophet, saying, (1 Sam. XVI. 13. 2 Sam. III. 9, 10. V 2. VII. 15, 16, 28.) I have chosen David my faithful Servant, to be the Governor of my people; and have made a Covenant with him, confirmed by an Oath:   


4. Thy seed will I establish for ever, and build up thy throne to all generations. Selah.   
4. That not only he, but his Children after him shall be settled in the Throne: which, though it totter sometime, or be thrown down, shall be raised again; and continued throughout all succeeding generations.   


5. And the heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints.   
5. For which stupendious kindness, if we should forget to praise Thee, or in this our calamitous condition distrust thy power and fidelity to make it good; the heavenly inhabitants will not fail to do it: but in their holy Assemblies confess them both, with their solemn praises.   


6. For who in the heaven can be compared unto the LORD? who among the sons of the mighty can be likened unto the LORD?   
6. For there are none of the powers of the air they know (much less any upon earth) that can resist the Lord, and hinder the fulfilling of his will: The mightiest among themselves, they are sensible, are not to be compared with his Majesty, to whom they are but Ministers.   


7. God is greatly to be feared in the assembly of the saints: and to be had in reverence of all them that are about him.   
7. And when they assemble, in the greatest numbers, and make the most glorious Court, stand in great fear and dread of Him: attending, with awful reverence, what commands He will be pleased to lay upon them.   


8. O LORD God of hosts, who is a strong LORD like unto thee? or to thy faithfulness round about thee?   
8. With whom I will join, O Lord the Commander of all these heavenly Hosts; and celebrate thy Name on earth, as they do in heaven, saying: Where is he among them all, that can equal Thee, O most powerful Lord; whose Faithfulness is as ready to fulfil thy Promises, as the Angels are to execute thy Commands.   


9 Thou rulest the raging of the Sea: when the waves thereof arise, thou stillest them.   
9 The Sea itself, which submits to no body else, is under thy Government: who, when it is a calm, makest it swell, as if it would overflow the earth; and reducest it, when it is in its greatest rage, to a perfect stillness again.   


10. Thou hast broken Rahab in pieces, as one that is slain: thou hast scattered thine enemies with thy strong arm.   
10. There the Egyptians, who had been wounded before with many other grievous plagues, were utterly overthrown: and with the like irresistible power the Canaanites were scattered; at the entrance of thy people, into the promised Land.   


11. The heavens are thine, the earth also is thine: as for the world, and the fullness thereof, thou hast founded them.   
11. For Thou art the owner of things, both in heaven and earth, and hast the justest right to dispose of them, to whom Thou pleasest: because the world, and all the inhabitants of it, are thy Creatures.   


12. The north and the south thou hast created them: Tabor and Hermon shall rejoice in thy name.   
12. Whether we cast our eyes to the Southern or Northern parts of the earth; to the West, towards Tabor, or Eastwards towards Hermon: they all acknowledge Thee their Creator; and rejoice in thy bountiful Providence, which inriches them with all things needful for them.   


13. Thou hast a mighty arm: strong is thy hand, and high is thy right hand.   
13. And thy power extending itself throughout the whole, always effects in every place, whatsoever Thou designest: whether it be to punish evil-doers, or to preserve and exalt them that do well.   


14. Justice and judgement are the habitation of thy throne: mercy and truth shall go before thy face.   
14. But none shall be able to say Thou dost them any wrong: Because Thou dost not rule the world merely by thy absolute power; but hast placed thy principal glory in justice and equity, mercy and fidelity; from which Thou never swervest.   


15. Blessed is the people that know the joyful sound: they shall walk, O LORD, in the light of thy countenance.   
15. Happy then are the people who live under thy righteous and merciful Government; and hear the Trumpet sound, which signifies the royal presence of thy Majesty among them, and calls them to attend upon Thee (X. Numb. 10.) They shall spend their days most cheerfully, O Lord; being secure of thy favour, which will let them want nothing that is good for them.   


16. In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted.   
16. They shall not barely rejoice, but triumph, and that continually; in thy love to them, and thy power to defend them: and, walking in thy holy Laws, shall by thy goodness be highly exalted, and made superior to all their enemies.   


17. For thou art the glory of their strength: and in thy favour our horn shall be exalted.   
17. For they own not their conquests to their own valour, or forces, though never so great; but it is Thou who givest illustrious Victories, to the smallest Armies: And therefore by thy favour we hope that our Empire, which is now broken, shall be raised again to its former splendour.   


18. For the LORD is our defence: and the holy One of Israel is our King.   
18. For the Lord is still our Protector, though our Prince be taken, and made unable to defend us: He whom Israel adores, and acknowledges infinitely to transcend all other Being's, is our King and Governor.   


19 Then thou spakest in vision to the holy One, and saidst, I have laid help upon one that is mighty: I have exalted one chosen out of the people.   
19 Who then didst reveal thy mind, in a Vision, to the holy Prophet Samuel, (1 Sam. XVI. 1.) when the Philistines defied Israel, and grew terrible to them, (XVII. 10, 11, 24.) saying; I have provided myself a valiant Champion, (1 Sam. XVI. 18.) to be your deliverer, (2 Sam. III. 18.) I have designed a person of singular worth, from among the common people, (1 Sam. XVI. 11.) to be promoted to the Kingdom.   


20. I have found David my servant: with my holy oil have I anointed him.   
20. I have observed David (1 Sam. XVI. 1.) and find him a man that will faithfully serve me: Go, and anoint him with the holy Oil; for I intent him for the Governor of my people.   


21. With whom my hand shall be established: mine arm also shall strengthen him.   
21. With whom I will always be powerfully present, for his assistance (1 Sam. XVII. 45, etc.) and never desert him, as I did Saul: (XVIII. 12, 24, 28.) But my mighty power shall extraordinarily strengthen him, in all his enterprises, 1 Sam. XXX. 6. 2 Sam. VIII. 6, 14.   


22. The enemy shall not exact upon him: nor the son of wickedness afflict him.   
22. The subtlest of his enemies, shall not be able to circumvent him; nor the most malicious, how powerful soever, oppress him.   


23. And I will beat down his foes before his face, and plague them that hate him.   
23. But after all their vain attempts I will not only protect him, from their crafty violence; but subdue all his adversaries under him, and destroy those that hate him, 2 Sam. VII. 9   


24. But my faithfulness and my mercy shall be with him: and in my name shall his born be exalted.   
24. He shall ever find me, not only faithful in my promise to him but, kind above his expectation: and, by my powerful assistance, and his confidence in it, his authority shall be highly exalted, 1 Chron. XIV. 17. 2 Sam. VII. 9 VIII. 13.   


25. I will set his hand also in the sea, and his right hand in the rivers.   
25. On one hand he shall conquer the Philistines, and those that live upon the coast of the Sea, (2 Sam. VIII. 1.) and on the other hand the Syrians, as far as Tigris and Euphrates, (2 Sam. VIII. 9, etc. X. 16, 19)   


26. He shall cry unto me, Thou art my father, my God, and the rock of my salvation.   
26. For he shall entirely depend on me in all his distresses, and fly to me for succour, as a Child to his Parent; saying, with more than usual love and confidence, Thou art my Father, as well as my omnipotent God, from whom alone I expect protection and deliverance.   


27. Also I will make him my firstborn, higher than the kings of the earth.   
27. Which I will never fail to afford him, till I raise him to the prime dignity, among all those whom I call my Sons; and set him so high above all other Kings in the world, that he shall be a most eminent Type of my Son Christ, the King of kings, and the Lord of lords.   


28. My mercy will I keep for him for evermore, and my covenant shall stand fast with him.   
28. Nothing shall alter these kind intentions toward him; but I will always have a love for him, and faithfully perform my Covenant with him.   


29. His seed also will I make to endure for ever, and his throne as the days of heaven.   
29. Which is, that his Family shall never be extinct; but, notwithstanding the changes which all things are subject unto here below, have the royal power continued in it, as long as the heavens endure, 2 Sam. VII. 16, 28, 29. I. Luke 32, 33.   


30. If his children forsake my law, and walk not in my judgements;   
30. If his Successors indeed shall departed from the Law, which I have given you by my Servant Moses, and not judge my people righteously;   


31. If they break my statutes, and keep not my commandments:   
31. If they profanely neglect, or corrupt my Religion, and observe not the rest of the Rules of life, which I have enjoined them:   


32. Then will I visit their transgression with the rod, and their iniquity with stripes.   
32. Then will I execute the threaten which are in my Law, (XXVI. Levit.) upon them; and punish their transgressions with sore diseases, and their Idolatries with several plagues, (2 Sam. VII. 14.)   


33. Nevertheless, my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail.   
33. But I will not so chastise them, as never more to do good to his Family; (2 Sam. VII. 25.) but will still have a kindness for it, and faithfully keep my promise with it, 1 King. XI. 34, 36. XV. 4. 2 King. VIII. 19, etc.   


34. My covenant will I not break, nor alter the thing that is gone out of my lips.   
34. I will not violate the Covenant I have made with David (2 Chron. XXI. 7.) nor retract the promise, which I have solemnly passed to his Family.   


35. Once have I sworn by my holiness, that I will not lie unto David.   
35. For I have unalterably sworn by my own incommunicable excellencies, that I will as soon cease to be what I am, as deceive him.   


36. His seed shall endure for ever, and his throne as the sun before me.   
36. His Family (as I said Verse 29.) shall never be quite extinct; but always remain in my favour, and hold the royal dignity, as long as the Sun shineth.   


37. It shall be established for ever as the moon, and as a faithful witness in heaven. Selah.   
37. The Moon may as well fall from her Orb, as his Authority fall to the ground and rise no more: Let that be a witness of my fidelity, when you look upon it; (XXXIII. Jer. 20, 21.) and conclude, that after all the changes and eclipses his Kingdom may suffer, it shall stand as fast, as that and all the rest of the heavenly bodies.   


38. But thou hast cast off and abhorred, thou hast been wroth with thine anointed.   
38. But all these promises, alas! so sacredly confirmed, and oft repeated, have not secured it from a dismal subversion: For Thou hast rejected, with the greatest contempt and indignation, our Sovereign; one of the posterity of David, and his lawful successor in the Kingdom, 2 King. XXIV. 20. XXV. 6, 7. IV. Lam. 20.   


39 Thou hast made void the covenant of thy servant: thou hast profaned his crown, by casting it to the ground.   
39 Thou seemest not to regard the Covenant made with that thy faithful Servant (which Thou promisedst not to break, Ver. 34.) and instead of raising his Family higher than all other Kings (Ver. 27.) hast suffered it to lose all its Authority; which, together with the royal Diadem, is vilely trodden under foot.   


40. Thou hast broken down all his hedges, thou hast brought his strong holds to ruin.   
40. Thou hast broken down all the walls of Jerusalem, (2 King. XXV. 10.) and made all his fortified places a mere desolation.   


41. All that pass by the way spoil him: he is a reproach to his neighbours.   
41. So that he hath no defence against those who have a mind to make a prey of him, (2 King. XXIV. 2.) and is now scorned and derided by those, who formerly dreaded him.   


42. Thou hast set up the right hand of his adversaries: thou hast made all his enemies to rejoice.   
42. Thou hast made his adversaries (whom Thou promisedst to depress, Ver. 23.) far stronger than himself: they have executed all that they designed, and now triumph in his ruin.   


43. Thou hast also turned the edge of his sword, and hast not made him to stand in the battle.   
43. His forces have done him no service; but, being shamefully routed, durst never rally again, to make any opposition to their enemies.   


44. Thou hast made his glory to cease, and cast his throne down to the ground.   
44. Thou hast put out that splendour, which we thought should have been perpetual; (Ver. 37, 38.) and hast utterly overturned his Kingdom.   


45. The days of his youth hast thou shortened: thou hast covered him with shame. Selah.   
45. Thou hast made a speedy end of the reign of Jehojachin, who in his youth is made a slave: (2 King. XXIV. 8, etc.) and suffered Zedekiah to be most disgracefully condemned as a rebel, to lose his eyes, and remain a prisoner all the days of his life, 2 King. XXV. 6, 7.   


46. How long, LORD, wilt thou hid thyself for ever? shall thy wrath burn like fire?   
46. O what a sad condition is this, in which Thou seemest wholly to neglect us! But, O Lord, wilt Thou never appear for us again, and put a period to our miseries? wilt Thou let thy anger burn, till we be utterly consumed?   


47. Remember how short my time is: wherefore hast thou made all men in vain?   
47. Our natural weakness pleads for some mercy; and emboldens us to beseech Thee, that, since we must not only die avoidable, but a short time will bring us to our graves, Thou wilt be pleased to let us spend that little time in more ease; and not live, as if we were made for nothing else, but only to be miserable and to die.   


48. What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah.   
48. For where is the man, whose constitution is so firm, that he shall not yield to death? For what ability have we, though our enemies should not thus destroy us, to defend ourselves from the power of the grave?   


49. LORD, where are thy former loving-kindnesses, which thou swarest unto David in thy truth?   
49. Lord! what a difference is there between our times, and those, when Thou wast so exceeding good to David? And swarest, most faithfully to continue to him for ever thy lovingkindness? which we beseech Thee now restore unto us.   


50. Remember, LORD, the reproach of thy servants; how I do bear in my bosom the reproach of all the mighty people;   
50. Show, O Lord, that Thou dost not forget the scoffs and jeers; whereby our enemies augment the sufferings of thy servants: there is nothing I lay to heart so much, as all the reproaches of many and mighty Nations.   


51. Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed.   
51. Who are thy enemies as well as ours; and have blasphemed Thee, O Lord, and mocked at Thee: as if our slavery were the effect of thy inability to protect us; and as if there were an end of the Family and Kingdom of David, thine anointed, which Thou saidst should last for ever.   


52. Blessed be the LORD for evermore. Amen, and amen.   
52. But let them laugh on; neither their scoffs, nor our calamity, shall hinder us from praising the Lord, and speaking good of Him continually; in assured hope that He will at last deliver us. Let it be so, we beseech Thee; Let it be so, as we desire and hope: that we may ever praise Thee for our happy restauration.    
The End of the THIRD Book of Psalms.   

The Fourth BOOK OF PSALMS.  

PSALM XC.  
A Prayer of Moses, the man of God.  

ARGUMENT.  
Here gins the FOURTH Book of Psalms: in this differing from the rest, that as those of the first Book are most of them ascribed to David, and those of the second, in great part to the Sons of Korah, and those of the third to Asaph; so there are few of these, whose Author is certainly known: and therefore, I suppose, were all put together, in one and the same Collection. The first of them indeed being made by Moses, the Hebrews have entertained a conceit (which Saint Hierom and Saint Hilary also follow) that he was the Author also of the Ten next immediately ensuing. But, as there is no reason for that (it will appear in due place) so I can see no cause why we should fancy David, or some of the Children of Moses in his time, or a singer of that name (as Aben Ezra conjectures) to have composed this present Psalm: when not only the Title expressly gives it to that Moses who was the Man of God (as their Law giver is called XXXIII. Deut. 1.) or that famous Prophet, by whom God spoke to them; but the Chaldee Paraphrase, and the very matter of the Psalm sufficiently show, that it was a Meditation of his, when the people offended so highly against God in the Wilderness (especially by murmuring at the Relation the Spies brought them of the good Land, XIV. Numb.) that He shortened their lives, to seventy or eighty years at the most; and suffered them not to arrive at the age of their Ancestors, or of Moses, Caleb and Joshua: whose lives he prolonged to an hundred and twenty years.  
Which grievous punishment Moses prays God, they may lay to heart seriously, and so recover his favour, (Ver. 12, etc.) who is the eternal God, as he tells them (in the beginning of the Psalm) and had been, in a particular manner, kind to their progenitors in former Generations.  
This is the substance of the Psalm: which the collector of this Book, thought fit to place in the very beginning of it; because of the great antiquity of this Psalm, and the dignity of its Author.   


1. LORD, thou hast been our dwelling-place in all generations.   
1. O Lord, who sustainest and governest the whole world, Thou hast been the constant Protector of our Nation for many Ages: having afforded all things necessary for the defence and security of our Forefathers, Abraham, Isaac and Jacob; when they had no certain dwelling-place, but were strangers in the Land whither we are going: and supported us in the Land of Egypt; where, in a time of dearth, Thou madest an ample provision for us; as Thou hast also done hitherto, in this barren desert.   


2. Before the mountains were brought forth, or ever thou hadst form the earth and the world: even from everlasting to everlasting thou art God.   
2. Where, though we have no Towns nor Houses, we ought to think ourselves safe; and to trust in Thee, who art the same mighty God, Thou ever waste (not only before we and our Forefathers were made, but before the mountains arose out of the waters, and Thou commandedst the rest of the earth, and this beautiful world to appear) and ever wilt be, whatever changes there be here, without any alteration.   


3. Thou turnest man to destruction: and sayest, Return ye children of men.   
3. We have highly offended Thee indeed, and so did our first Parents; who became thereby most wretched and miserable Creatures, and were doomed by Thee to return to the dust, out of which they were form: as all their posterity must do, whensoever Thou summonest them to obey that sentence, Thou hast passed upon them.   


4. For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.   
4. And should we have a reprieve for a longer time, than our first Father Adam, and some of his successors had, who lived near to a thousand years; we should be wretched still: especially, when we compared ourselves with Thee; in whose account the longest life is as inconsiderable as one day, and that when it is spent and gone; nay, as three or four hours, which pass away in sleep.   


5. Thou carriest them away as with a flood, they are as a sleep: in the morning they are like grass which groweth up.   
5. But alas! in these ages Thou carriest men away suddenly; as a violent torrent doth those things, it meets withal in its passage: they vanish like a dream, when we awake; and are as grass, which in the morning is grown higher and stronger than it was;   


6. In the morning it flourisheth, and groweth up; in the evening it is cut down and withereth.   
6. But, how flourishing and fresh soever it then appear, is cut down before night, and loses all its beauty: such is the frailty of man; who now is in vigorous health, and anon languishes, and falls to the earth.   


7. For we are consumed by thine anger, and by thy wrath are we troubled.   
7. This, I am sure, is our condition; who have so provoked Thee to anger by our sins, that we perish in an instant, (XVI. Numb. 35, 46.) and are perpetually disturbed with dreadful apprehensions of thy heaviest displeasure, XVII. Numb. 12, 13.   


8. Thou hast set our iniquities before thee: our secret sins in the light of thy countenance.   
8. After many threaten, Thou hast proceeded, as a righteous Judge, to call us to a severe account for all our foul crimes; though never so secretly committed: and makest it appear, by our punishments, to all the world (XIV. Numb. 20, etc.) that we are a perverse generation; though we pretend to thy service.   


9 For all our days are passed away in thy wrath: we spend our years as a tale that is told.   
9 For we constantly feel some effects or other of thine anger; whereby our lives decline exceeding fast, and many times, before we can say what's this, is at an end.   


10. The days of our year are threescore years and ten, and if by reason of strength they be fourscore years, yet is their strength labour and sorrow: for it is soon cut off, and we fly away.   
10. We fall short of the days of our Forefathers; being now all doomed to perish in the Wilderness, and not to exceed, commonly, the age of LXX. or (if men be of a vigorous constitution) at most of LXXX. years: the best part of which also, is spent in toilsome travels (XX. Num. 14. XXI. 4. XXXI. 11. II. Deut. 1, 3, etc.) and much sorrow and vexation; to see the strongest among us, cut down like grass in a moment, or at least making great haste unto their graves.   


11. Who knoweth the power of thine anger? even according to thy fear, so is thy wrath.   
11. And yet alas! who is there that seriously considers and lays to heart, the dreadful effects of thy displeasure; which irresistibly falls upon us? (XXV. Num. 1, 2, 3, etc.) or with such a pious fear, as it ought to excite, takes any care to prevent more terrible punishments, than those we have felt already?   


12. So teach us to number our days, that we may apply our hearts unto wisdom.   
12. Lord, do Thou touch us with a sense of thy judgements; that we may not presume thus foolishly to offend Thee, as our Fathers have done: but, making a just account of the shortness and uncertainty of our lives, may wisely apply ourselves to make the best use we can of them, in repenting of our sins.   


13. Return, O LORD, how long? and let it repent thee concerning thy servants.   
13. And then be pleased to turn thy severity into kindness towards us: Let it suffice, good Lord, that we have endured so many and long punishments; and now at last revoke or mitigate the sentence Thou hast passed upon us, who, though very disobedient, are thy servants.   


14. O satisfy us early with thy mercy; that we may rejoice and be glad all our days.   
14. O let us see some appearance of thy love to us; which may satisfy and cheer our languishing souls, like the morning light after a tedious night: and instead of sighs and groans, fill us with shouts of joy, all the remainder of our days.   


15. Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil.   
15. Compensate our past troubles with future comforts; and make our happiness to equal, if not exceed, the misery we have suffered.   


16. Let thy work appear unto thy servants, and thy glory unto their children.   
16. Declare to all the world, that Thou hast not quite forsaken us thy servants: but will't still work wonders for us; and do more glorious and magnificent things for our Children, though we have sinned against Thee, XX. Numb. 17, 18, etc. XXXI. 2. II. Deut. 25. III. 24.   


17. And let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon us, yea, the work of our hands establish thou it.   
17. Let them inherit, by the special favour of the Lord our God, that lovely and pleasant Land, (XLIX. Gen. 15. VIII. Deut. 7, 8, etc.) which He hath promised to give us: and, for that end, direct and prosper our arms; that what we shall attempt in vain, if we be left to ourselves, may successfully be achieved by thy assistence, (VIII. Deut. 17, 18, etc. XXXI. 6, 7, 8.) O prosper Thou our undertaking; and make our arms victorious.    

PSALM XCI.  

ARGUMENT.  
The Author of this Psalm is not known: but the occasion seems to have been some great Pestilence; in which the Psalmist commends an humble confidence in God, and ardent love to Him, as the best security both in that, and in all other dangers. Maimonides thinks (as other of the Rabbins also do) that the Psalmist hath a peculiar respect to the incursions of evil spirits, Ver. 5, 6. as in the following Verses, 7, 8. to those mischiefs which may come from the hand of evil men. And as far as those Spirits had any hand in the Pestilence here spoken of, his opinion is true; and his words in general are very significant, that the Psalmist here treats elegantly of that great Providence, which protects and keeps us from all evils, both universal and particular, etc. Thus he discourses in his More Nevochim Part III. Chap. 51. where we have the reason of that name which is given to this Psalm by the Talmudists; who call it A Song of evil Spirits. See Buxtorf Lex. Talmud. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Now there is no Pestilence so likely to have given occasion to this Psalm, as that in the latter end of David's Reign: who having numbered the people, and not made those acknowledgements to God which the Law in that case prescribed, (XXX. Exodus 12.) had this sad choice given him by the Prophet Gad, whether he would be punished for his negligence by Famine, or by the Sword of his Enemies, or by Pestilence. And submitting to the last (which God sent a destroying Angel to inflict, 2 Sam. XXIV. 15, 16.) was taught, it is not unlikely, by that Prophet, called David's Seer, to recommend himself to the Divine Protection, in the words of this Psalm. For that David himself was the Author, as some conceive, is not so probable; because there is no such confession of his Sin, and deprecation of the Divine Displeasure in this Psalm, as we read he made on that occasion, 2 Sam. XXIV. 1 Chron. XXI. unless we will imagine that he made this Psalm after that Plague; to direct and excite all others, to make God their refuge, as he had done, in such like calamities.  
And this is far more probable, then that it should be made by Moses, as some of the Hebrews fancy; for none of the plagues in his time were so great as that in David's: and the most of them fell on those whom God had condemned to die in the Wilderness, (as he in the foregoing Psalm commemorates) and therefore he could not promise long life to them upon any terms; as the Psalmist here doth to the man that confides in God, Ver. last.  
The ancient Interpreters by Schacal (which commonly signifies a Lion) do so unanimously understand some kind of Serpent, and not without reason (as Bochartus hath demonstrated) that I have followed them, in my Paraphrase of Verse 13. and made no mention of those Beasts of prey, but only of venomous Creatures.   


1. HE that dwelleth in the secret place of the most High, shall abide under the shadow of the Almighty.   
1. IT is an undoubted truth, that he who always makes the Divine Providence his Sanctuary, and, commending himself to the protection of the most High, rests in that and troubles himself no further; need not fear any danger whatsoever: but think himself safe and secure in his custody; who, as He is Almighty so, will never fail those that piously confide in Him.   


2. I will say of the LORD, He is my refuge and my fortress: my God, in him will I trust.   
2. And therefore I will now encourage my soul, to flee unto the Lord for shelter, saying; I have no confidence in any thing but Him alone: He is a better defence than the most impregnable fortress; being the Sovereign of the world, and so good to me upon all occasions, that I will never distrust his kindness.   


3. Surely he shall deliver thee from the snare of the fowler: and from the noisome pestilence.   
3. I doubt not but He will deliver thee from all unseen dangers; particularly from this most destructive Pestilence: whose venom catches men as insensibly and suddenly; as the snare doth the Bird, when it is laid by a cunning Fowler.   


4. He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.   
4. He will affectionately defend thee, as a Hen doth her young ones under her wings: And therefore trust to his benign Providence, and depend upon his faithful word; opposing that to all the dangers which threaten thee, as a Soldier doth his Shield and Buckler to the Darts and thrusts of his enemies.   


5. Thou shalt not be afraid for the terror by night: nor for the arrow that flieth by day:   
5. Then thou needest not to be afraid, either of murderers and robbers; whose sudden attempts in the night, make them more dreadful: nor of insurrections, and popular tumults, and the open assaults of any adversaries.   


6. Nor for the pestilence that walketh in darkness: nor for the destruction that wasteth at noonday.   
6. No, nor of those infectious diseases, which arise from unknown causes: nor of those malignant fevers, which rage in the hottest season of the year.   


7. A thousand shall fall at thy side, and ten thousand at thy right hand: but it shall not come nigh thee.   
7. Whereby though whole Towns and Countries be depopulated, a thousand falling on the left hand, and ten thousand on the right hand of thee; thou shalt remain untouched in that mortality.   


8. Only with thine eyes shalt thou behold and see the reward of the wicked.   
8. And only be a spectator of the Divine vengeance, in punishing wicked offenders so visibly; that thou canst not but observe his righteous Judgements, 2 Sam. XXIV. 15, 16.   


9 Because thou hast made the LORD which is my refuge, even the most High thy habitation:   
9 Because I have placed my confidence and hope in Thee, O Lord; who art a sanctuary, to which no violence can approach.   


10. There shall no evil befall thee, neither shall any plague come nigh thy dwelling.   
10. Therefore rest still assured, O my Soul, that He will suffer no mischief to befall thee: nor let this plague seize upon thy Family.   


11. For he shall give his angels charge over thee to keep thee in all thy ways.   
11. But give his Angels, who are always ready to obey his commands, a strict charge to take care of thee; and to preserve thee whither soever thou goest.   


12. They shall bear thee up in their hands, lest thou dash thy foot against a stone.   
12. They shall as diligently attend thee, as a Nurse doth her Child: guiding, supporting and defending thee, with such a solicitous affection; that the least harm shall not befall thee.   


13. Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet.   
13. No, shouldst thou come among Serpents, Asps and Dragons, with all the rest of those venomous sort of Creatures, they shall not be able to do thee hurt: but thou shalt victoriously trample upon them, and triumph over them, X. Luk. 19 XVI. Mark 18.   


14. Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name.   
14. For so hath the Lord declared his will and pleasure to be, when He gave commission to his Angels concerning me, saying; Because he hearty loves Me, and delights in Me, therefore will I deliver him from all present danger, and raise him above the reach of all future: because he hath acknowledged Me, to be the only safe refuge, and relied on My power for his protection;   


15. He shall call upon me, and I will answer him: I will be with him in trouble, I will deliver him, and honour him.   
15. I will grant him all his petitions; especially when he is in any distress, I will be present with him, to afford him suitable comfort: and not only preserve him from perishing; but, after a happy deliverance, make him great and illustrious.   


16. With long life will I satisfy him, and show him my salvation.   
16. And more than that he shall have the satisfaction of enjoying his honour to a great old Age: and when his strength fails him, I will not; but still give him evident proofs of my care of him, and kindness towards him.    

PSALM XCII.  
A Psalm or Song for the Sabbath-day.  

ARGUMENT.  
If Adam had made this Psalm, presently after he was created in the evening of the Sabbath (which is a Rabbinical fancy, mentioned in the Midrash upon this place) sure it would have been set in this fourth Book of Psalms, before that of Moses: who may more probably be conceived to have composed it; to raise the hearts of the Israelites to the proper business of the Sabbath-day: which was to praise God, when they meditated upon his wonderful works, not only of Creation but of Providence in the government of the world. Several instances of which, in rewarding the good, and punishing the wicked, they themselves had seen since they came out of Egypt: and were to see more when they came into the Land of Canaan; to keep their Sabbath or rest there, after their long travels in the Deserts: with respect to which, some thing Moses might call this A Psalm for the Sabbath-day.  
But there is no certainty of these things, or rather it is certain that neither of these conjectures are true. For as Adam in Paradise had no enemies to rise up against him, nor was troubled with any workers of iniquity (such as we read of Ver. 7, 11.) and there were no Psalteries, Harps and Instruments of Music then made, which Moses himself tells us were found out by Jubal: so those Instruments were not employed in the service of God till the days of David: who may therefore more reasonably be thought to have made this Psalm for the Sabbath, then either of the other; after God had given him such Rest round about from all his enemies, (2 Sam. VII. 1.) that he concluded he should be able to subdue those who should hereafter adventure to oppose him: such as those mentioned in the following Chapters, 2 Sam. VIII. X.   


1. IT is a good thing to give thanks unto the LORD, and to sing praises unto thy name, O most High:   
1. NOW is the proper season to give thanks unto the Lord, for all the benefits we have received from Him: and it is no less delightful, than it is profitable, to sing Hymns in the praise of the Divine perfections; which infinitely transcend all that can be said, or thought of them.   


2. To show forth thy lovingkindness in the morning, and thy faithfulness every night;   
2. This is the sweetest employment in the morning; and no entertainment equal to it at night: to commemorate and declare to all, how bountiful Thou art; and how faithful in performing thy promises to those, who depend on thy Almighty Goodness.   


3. Upon an instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound.   
3. Which ought to be celebrated, with a full Consort, not only of our cheerful Voices but, of all the Instruments of Music.   


4. For thou LORD, hast made me glad through thy work: I will triumph in the works of thy hands.   
4. For all are too little, O Lord, to express the joy I have in the acts of thy Providence; by whom, as the world was made so, it is still governed: it ravishes my spirit, and makes me shout for joy, to think how excellently Thou orderest and disposest all things.   


5. O LORD, how great are thy works! and thy thoughts are very deep.   
5. Whose administration, though I cannot fully comprehend; yet, I admire and applaud the astonishing greatness of thy works: and reverence the unsearchable depth of thy counsels and designs.   


6. A brutish man knoweth not: neither doth a fool understand this.   
6. Of which a stupid man, who looks not beyond his senses, is so wholly ignorant; that seeing himself, and other such like fools, prosper and thrive, while better men are in trouble and affliction; He presently concludes, Thou dost not meddle in our affairs; but leavest all to chance: For he doth not understand, so much as this secret;   


7. When the wicked spring as the grass, and when all the workers of iniquity do flourish: it is that they shall be destroyed for ever.   
7. That when the lewdest men grow rich, high and powerful; and their interest is such, that by their means all the workers of iniquity, and few other men, are promoted; the reason is: because nothing in this world is of any great value, nor of any long continuance; but after they have flourished a while in an empty glory, they shall be cut down like grass; and, which is more, never rise up again:   


8. But thou, LORD, art most high for evermore.   
8. And that, Thou, who rulest all things, though far out of their sight, canst as well punish or reward men hereafter, as at present; being the eternal Lord.   


9 For lo, thine enemies, O LORD, for lo, thine enemies shall perish: all the workers of iniquity shall be scattered.   
9 Who showest Thou dost not intent to let the wicked escape, though now they flourish; for Thou hast begun already to give thy enemies, who have long prospered, a remarkable defeat: they have received such a notable blow, that I am confident they shall perish; and all their partakers, though never so numerous and strongly linked together, be dispersed and utterly destroyed.   


10. But my horn shalt thou exalt like the horn of an unicorn: I shall be anointed with fresh oil.   
10. But my power and authority Thou shalt raise to a formidable height: and crown that dignity with such undisturbed joy and pleasure; as shall prove, the pious are not always miserable:   


11. Mine eye also shall see my desire on mine enemies: and mine ears shall hear my desire of the wicked that rise up against me.   
11. Nor the wicked always prosperous. For to all other pleasures this shall be added, that I shall see those deprived of all power, who have long watched to do me mischief: or certainly hear of the ruin of those malicious men, who set themselves with all their might to destroy me.   


12. The righteous shall flourish like the palmtree: he shall grow like a cedar in Lebanon.   
12. Which may be an encouragement to every good man to hope in God, and not question the justice of his Providence; if at present he be afflicted: for as He shall overturn all his enemies at the last; so He will make the righteous flourish (not as the wicked do like the grass, Ver. 7. but) in a durable prosperity, like the fruitful Palm, and the stately Cedar in Lebanon.   


13. Those that be planted in the house of the LORD, shall flourish in the courts of our God.   
13. For they are under the care of the Lord our God; whose House they frequent: and there partake of his Divine blessing, for the growth and increase of their happiness.   


14. They shall still bring forth fruit in old age: they shall be fat and flourishing:   
14. Which shall not decay, as the strength and freshness of those Trees will do with age; but the older they grow, the more happy fruits shall their piety produce: and they shall abound in wealth and honour; as much as they do in that.   


15. To show that the LORD is upright: he is my rock, and there is no unrighteousness in him.   
15. To demonstrate to all the world, that the Lord is a most impartial Governor; whom I have found my firm unmoveable Friend: and, assure yourselves, is so just and kind; that he will never let wickedness go unpunished, nor virtue be always unrewarded.    

PSALM XCIII.  

ARGUMENT.  
There is no Title in the Hebrew to tell● us who was the Author of this Psalm: Nor was there any in Origen's Hexaplus, or in Eusebius as Theodoret confesses: who found in the Greek Copy which he used, this Psalm called An Ode of David, in praise of God: To which hath been since added, in the day before the Sabbath, when the earth began to be inhabited. Which Musculus thinks was not rashly done by the Greeks: but suspects they were moved to it; because they knew perhaps, that the Jews used this Psalm upon that day. As indeed they did; for the words of the Talmud, in the Title Kedishim confirm his suspicions: which are these (as I find them set down by de Dieu, upon the foregoing Psalms.) The Canticles which the Levites sung in the Sanctuary, were as follow; on the first day of the week, the XXIV. on the second the XLVIII. on the third the LXXXII. on the fourth the XCIV. on the fifth the LXXXI. on the sixth the XCIII. and on the seventh the XCII.  
Nor is the matter of this Psalms more distant from the foregoing, than the sixth day is from the seventh; for it seems to me to have been composed, when some of those potent enemies began to take heart again, and threaten to disturb David's peace and tranquillity: which, in the foregoing Psalms, he had said he was confident, they should never be able to overthrow. Though in the more sublime sense, it ought to be applied to the stability of Christ Kingdom: which several of the Jews acknowledge is prophesied of; in this, and in all the Psalms that follow unto the Hundred.   


1. THe LORD reigneth, he is clothed with majesty, the LORD is clothed with strength, wherewith he hath girded himself: the world also is established, that it cannot be moved.   
1. LET the Nations boast of the power and splendour of their Kings, and trust to their military preparations; this is our glory and our confidence, that the LORD reigneth over us: whose royal ornaments are not gold and precious stones, but Majesty itself; and is not armed with sword and spear, but with almighty strength, which is ready to fight for us: who have this comfort also, that He who made the world, will support that excellent order wherein we are settled; so that it shall not be in the power of man, to disturb what He hath established.   


2. Thy throne is established of old: thou art from everlasting.   
2. This we know, because thy Kingdom O Lord is fixed, and : and did not begin now, when we were made thy peculiar people; but was, as Thou art, from everlasting.   


3. The floods have lifted up, O Lord, the floods have lifted up their voice: the floods lift up their waves.   
3. We will not be afraid therefore, though multitudes of combined enemies threaten to break in upon us like a flood: though they storm, and rage, and insolently vaunt, as if they were sure to overwhelm us:   


4. The LORD on high is mightier than the noise of many waters, yea, than the mighty waves of the sea.   
4. Though they roar terribly, and be as numerous as the waters of the Sea; swelling like its boisterous waves, in a furious tempest: the great Lord is above them all; and can instantly depress them, as low as He pleases.   


5. Thy testimonies are very sure: holiness becometh thine house, O LORD, for ever.   
5. And thy fidelity, in performing the promises, wherein Thou hast testified thy good will to us, is as unquestionable as thy power: no age shall find it fail: for it becomes not Thee to start from thy word delivered to us, by thy Oracle; but it is thy glory to observe it sacredly for ever.    

PSALM XCIV.  

ARGUMENT.  
This Psalm also wants an inscription in the Hebrew, to tell us who was the Author of it: but the later Greeks entitle David to it; and call it A Psalm of his for the fourth day of the week: which they had (as I shown in the Argument of the foregoing Psalms) from the Hebrew Tradition in the Talmud: And he hath little acquaintance with the History of David, who doth not see that here is an exact description of the Court of Saul, who abused their Authority to all manner of oppression and violence (especially against David) without any fear of God, or thought that He would call them to any account for it; as he complains in several other Psalms; particularly LVII. LVIII. LIX.  
But it might as well be penned by any other holy man, who lived in times of general corruption; when (as Theodoret expresses it) their Kings, and their Princes (i. e. Judges) loved not to be tied to the Law; but pronounced unjust sentences, and committed murders; selling the blood of innocents' for bribes: of whom the Prophet Isaiah sadly complains, Ver. 21. of the first Chapter; where Ver. 10. he calls them Rulers of Sodom. Certain it is, the Psalmist, whosoever he was, desires he may see justice done upon such Atheistical Oppressors; and desires good men not to be discouraged under their tyranny: but patiently expect an happy issue, of all the vexation which they gave them.   


1. O LORD God, to whom vengeance belongeth: O God, to whom vengeance belongeth, show thyself.   
1. O Eternal Lord, the Sovereign of the world, in whose power it is to punish the highest offenders; and to whom alone it belongs, to take revenge on those who oppress thy people, when they should protect them: make thy justice conspicuous in a severe vengeance upon them.   


2. Lift up thyself, thou judge of the earth: render a reward to the proud.   
2. Call them to an account, O Thou righteous Judge of the whole earth: And, by making them suffer according to the wrong they have done, let those proud men, who have acted as if they thought none could control them, know they have a Superior.   


3. LORD, how long shall the wicked, how long shall the wicked triumph?   
3. We can scarce behold these wicked men without indignation: it tempts us to impatience, O Lord, to see how they prosper and triumph in their injurious proceed;   


4. How long shall they utter and speak hard things? and all the workers of iniquity boast themselves.   
4. And to hear their insolent, and provoking language; for they care not what they say; but as they intolerably abuse us, so they audaciously blaspheme Thee: the whole company of them, priding themselves in the mischief they do; and scornfully deriding those, that tell them thy judgements will overtake them.   


5. They break in pieces thy people, O LORD, and afflict thine heritage.   
5. They have crushed thy people so, that they dare scarce complain of their tyranny: which cruelly afflicts those who are dear unto Thee, with all manner of rapines and extortions.   


6. They slay the widow and the stranger, and murder the fatherless.   
6. They have no compassion upon the widow or the stranger; but the rather spoil them, nay condemn them to die upon false accusations (that they may possess themselves of their estates) because they have no Patron to defend them: and in the same manner they murder, for it is no better, the poor fatherless children; whom they ought to protect from violence.   


7. Yet they say, The LORD shall not see: neither shall the God of Jacob regard it.   
7. And to harden themselves in their wickedness, they say; what do you tell us of the Lord? He knows not, or minds not, what we do here: though there are such evident demonstrations of the Divine providence over Jacob, and his posterity; yet, for all that, they fancy He doth not regard, nor will call them to any account for their do.   


8. Understand, ye brutish among the people: and ye fools, when will ye be wise?   
8. What stupid wretches are these? who think themselves the wisest, but are in truth the most brutish of all mankind: whom I would advise, if they have not perfectly lost their reason, to consider this, (and sure they are not such fools, but they may soon understand it)   


9 He that planted the ear, shall he not hear? He that form the eye, shall he not see?   
9 Shall not He hear your blasphemies, who gave you the faculty of hearing? and shall not He see all you do, who gave you the power of seeing? Is it possible He should give to others, what he wants Himself?   


10. He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, shall not he know?   
10. He that taught all Nations his will, shall not He correct them when they transgress it? To what purpose did he make man to know the difference between good and evil, but that he should observe it; and expect, if he did not, to suffer for it?   


11. The LORD knoweth the thoughts of man, that they are vanity.   
11. Let them devise what ways they please, and flatter themselves with hopes to escape his vengeance: the Lord knows them all; and will make them see one day, that all such counsels and contrivances are but mere folly and vanity.   


12. Blessed is the man whom thou chastenest, O LORD, and teachest him out of thy law:   
12. And far better had it been for them to have been punished sooner: For not he that prospers in his wickedness is happy, but he whom Thou chastenest, O Lord, when he doth amiss; and thereby teachest to study and obey thy Law with greater care and diligence.   


13. That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked.   
13. Which will quiet his mind under all his troubles, and at last procure the removal of them: when absolute destruction and ruin, mean time, is preparing for the ungodly.   


14. For the LORD will not cast off his people, neither will he forsake his inheritance.   
14. For the Lord will never abandon the care of his people; nor leave those whom He owns for his peculiar possession, to be utterly undone by the oppressions, which for a time they may endure.   


15. But judgement shall return unto righteousness: and all the upright in heart shall follow it.   
15. But how much soever his judgements may seem to departed from the rules of righteousness, while the wicked flourish and the godly are afflicted; they shall at last return to such a perfect conformity with them: that all honest hearted men shall be encouraged thereby still to follow the Lord; and by no means to departed from their integrity, though all things look as if they were unequally carried.   


16. Who will rise up for me against the evil doers? or who will stand up for me against the workers of iniquity?   
16. Let them learn by my example not to despond; for who is it but He alone, from whom I have expected, and still do expect to receive protection and help against these malicious men? who make no conscience of what they do, and design my utter ruin.   


17. Unless the LORD had been my help, my soul had almost dwelled in silence.   
17. Whose power also is so great, that if the Lord had not seasonably interposed for my assistance and deliverance, I had not now been praying to Him; but laid in a silent grave.   


18. When I said, My foot slippeth: thy mercy, O LORD, held me up.   
18. This was my constant support, if at any time my heart even failed me, and I was ready to conclude, I cannot subsist any longer; then thy mercy, O Lord, sent me relief, and preserved me from the danger, wherein I was afraid I should have unavoidably perished.   


19 In the multitude of my thoughts within me, thy comforts delight my soul.   
19 I have had innumerable perplexed thoughts, and anxious cares, which have extremely disquieted me: But as soon as ever I reflected on thy goodness, justice and truth, they all vanished; and I felt such consolation from thence, as revived my dejected soul:   


20. Shall the throne of iniquity have fellowship with thee: which frameth mischief by a law?   
20. And made me say, I will never imagine it possible, that Thou shouldest favour the tyrannical proceed of these unrighteous Judges: who not only oppress thy people, but do it in a form of justice; and under the colour and pretext of law, make them miserable.   


21. They gather themselves together against the soul of the righteous: and condemn the innocent blood.   
21. They assemble themselves together, and in full council combine to destroy the righteous: upon whom they pass a solemn sentence, though he be perfectly guiltless, to lose his life.   


22. But the LORD is my defence: and my God is the rock of my refuge.   
22. But this doth not discourage me (whose case this is;) let them decree what they please, and be too hard for all laws: the Lord, who hates unrighteousness, will be my defence; He, who hath been long very gracious to me, I am confident will secure me from their violence.   


23. And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness: yea, the LORD our God shall cut them off.   
23. And more than that, retort it upon themselves; for the mischief they intended against me, shall fall upon their own head: He shall cut them off in their own wicked contrivances; though it be not in our power, yet the Lord our God, who hath undertaken the patronage of those that confide in Him, shall cut them off.    

PSALM XCV.  

ARGUMENT.  
This Psalm likewise is without any Title in the Hebrew, but the Greeks call it A Psalm of David; because the Apostle to the Hebrews citys a passage out of it, under his Name, IV. 7. Though that, it must be confessed, is no concluding Argument of its being composed by him; because it is usual to call the whole Five Books by the name of the Psalms of David; when it is certain he did not make them all, but only the greater part.  
Whoever was the Author, it looks as if it were intended to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or solemn invitation of the people (when they were all assembled together on the Sabbath or some public occasion) to praise the Lord their God, and hear instructions out of his Law: And is justly employed still by the Church, in the entrance of our Morning Service for the very same purpose. For it plainly relates to the days of Christ, as the Jews confess, and the Apostle proves, III. IV. to the Hebrews: where he demonstrates to them of that Nation, that the Rest here spoken of could not be merely that in the Land of Canaan, which their Forefathers fell short of, by their disobedience to God in the Wilderness: but another, far better, into which they in that day were to be brought, by the Messiah, a far greater Captain of Salvation than Joshua. And therefore it concerned them then, he shows, above all other times, to take care they did not harden their hearts against Him; when He came to invite them to a participation of the greatest blessedness: but entertain his holy Gospel, with a cheerful and joyful obedience to it. Theodoret is of opinion that it was particularly designed for the times of Josiah; when he made that notable reformation (which we read of 2 Chron. XXXIV. XXXV.) and called them from the worship of Idols, to the service of the true God. But it could never be more properly used by that Nation, then when the Lord Christ came to call them to repentance.   


1. O Come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation.   
1. OStir up yourselves, all ye that are come hither to worship the Lord, and with united affections let us cheerfully sing his praises: Let us lift up our voices and triumphantly laud the Author of all the good we enjoy; and in whom we may safely confide for ever.   


2. Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms.   
2. Let us approach into his presence with thankful hearts, to acknowledge the benefits we have received from Him: and devoutly proclaim with triumphant hymns, what a joy it is to us, that we may address ourselves unto Him.   


3. For the LORD is a great God, and a great King above all gods.   
3. For the Lord is infinitely powerful, and hath a sovereign authority; not only over all the Princes on the earth, but all the Angels and principalities in heaven.   


4. In his hand are the deep places of the earth: the strength of the hills is his also.   
4. All those Treasures are in his possession, which lie in the deepest and most secret parts of the earth; whither none of our Monarches can extend their power: and the loftiest hills, which none but the clouds can touch, are part of his dominion.   


5. The sea is his, and he made it: and his hands form the dry land.   
5. The Sea also obeys Him alone; who hath an unquestionable title to it, and to all the rest of his wide Empire: for He made both it, and the dry Land; with all the things contained therein.   


6. O come, let us worship and bow down: let us kneel before the LORD our maker.   
6. O be not backward then to comply with this renewed invitation; but let us all with the lowest prostrations devoutly adore his Majesty: Let it not suffice us to do it once, but again let us, with humble reverence, bow both our bodies and souls, in token of our subjection to Him: Let us fall on our knees, and submissively acknowledge the duty we own, to the great Lord, who gave us our Being.   


7. For he is our God, and we are the people of his pasture, and the sheep of his hand: to day if ye will hear his voice,   
7. Which we above all people have reason to do, because He hath a peculiar relation to us, and kindness for us; providing for all our wants most liberally, and continually defending us from all dangers: O that you would therefore without delay listen to Him, and be obedient to the voice of your Creator, Conserver and Benefactor, who calls upon you most graciously (by his own Son, III. Heb. 6, 7. iv 7) saying;   


8. Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness:   
8. Lay to heart what I have done for you, and be not so stupidly insensible, as your Fathers were; at that place, whose Name (Meribah and Massah) preserves the memory of their provoking strife with Moses, and temptation of God, in the Wilderness, XVII. Exod. 2, 7.   


9 When your fathers tempted me, proved me, and saw my work.   
9 When they doubted of my power, and demanded new proofs of my presence among them (XVII. Exod. 7.) though they had seen my wonderful works, in their late deliverance at the red Sea; and in making the bitter waters sweet; and sending them bread from heaven, Exod. XIV. XV. XVI.   


10. Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways.   
10. Nor did they then cease their discontented murmur, and distrust of me; but continued their stubborn infidelity, vexing, nay tiring my patience for the space of forty years: long before the end of which I concluded that they were a people whose heart would never be steadfastly resolved to adhere unto me; for they did not mind what wonderful things I did for them, nor what I commanded them to do for me.   


11. Unto whom I swore in my wrath, that they should not enter into my rest.   
11. Which so highly displeased me, that I swore they should wander all their days, and die at last, in the Wilderness, (XIV. Numb. 28, etc.) and never enter into that good Land, where I intended to give them rest after all their travels, XII.    

PSALM XCVI.  

ARGUMENT.  
This Psalm also wants a Title in the Hebrew: but the Greeks are justified in the former part of their Inscription (which calls it An Ode of David's) by the 1 Chron. XVI. where we find, that at the bringing up the Ark from the house of Obed Edom, to the place he had prepared for it on Mount Zion; David delivered this Psalm (together with the CV.) into the hand of Asaph, to express the joy he had in God's special presence among them: which, all their neighbours round about, he foretells, should be made sensible of, as well as themselves.  
This Psalm indeed is not exactly the very same with that; but there is a difference in some expressions: ex. gr. it is called here A new Song, but not there; which shows it was afterward altered by some divine person, who accommodated it to other uses. And very probably by Ezra, when they came out of Babylon: which occasioned the Greeks to add, in the latter part of the Inscription of this Psalm, these words; when the house was built after the Captivity. Ezra, that is, made use of it to express their joy at the re-edification of the Temple.  
But it never had a complete fulfilling, answerable to the height of it, till the Messiah (who was indeed the Temple of God) came to dwell among us; to give eternal Salvation to us. Several of the Jewish Writers acknowledge that it belongs to His times: and accordingly we not only may, but aught, to have Him in our minds, when we say Sing unto the Lord a new Song (for his new Grace, that is, in sending Him to give Salvation to all Nations) and the Lord reigneth, Ver. 10. and hath all things put under his feet. See Euseb. in his Demonstrat. Evangelica, L. 1. c. 4.   


1. O Sing unto the LORD a new song: sing unto the LORD, all the earth.   
1. O Sing praises unto the Lord, for his new and extraordinary benefits, which He hath bestowed upon us: Let all the earth join together with us, to sing his praises.   


2. Sing unto the LORD, bless his name: show forth his salvation from day to day.   
2. We can never praise Him enough; and therefore cease not to bless his Name, and to spread the fame of his Almighty Goodness towards us: but publish every day, with joyful hearts, the great deliverances He hath wrought for us.   


3. Declare his glory among the heathen, his wonders among all people.   
3. Tell the Nations round about how He hath glorified Himself: let none of them be ignorant of the wonderful things He hath done among us.   


4. For the LORD is great, and greatly to be praised: he is to be feared above all gods.   
4. For all our praises fall infinitely short of the greatness of the Lord; who is worthy of the highest praise of the whole world: and hath shown both to us (1 Chron. XIII. 10, 12. 1 Sam. VI 20.) and to others (1 Sam. V 3, 4, etc.) how dreadful He is above all that are called Gods.   


5. For all the gods of the nations are idols: but the LORD made the heavens.   
5. For all the Gods of the Nations are nothing worth; being able to do neither good nor harm: But the Lord not only made the earth, but the heavens too; which abundantly declare the greatness and the splendour of his Majesty.   


6. Honour and majesty are before him: strength and beauty are in his sanctuary.   
6. Whose heavenly Court infinitely outshines all the state and pomp, wherein the greatest earthly Monarches live, (1. Esther 4.) For all the words we have, are not able to express the brightness and magnificence, the power and comely order, of so much as his Ministers: an image of which we have in his holy place; wherein He manifests Himself among us.   


7. Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength.   
7. Ascribe therefore unto the Lord, O ye people, from whatsoever Family ye come; ascribe unto Him, that incomparable Majesty, and supreme Dominion and Authority; which you give to imaginary gods.   


8. Give unto the LORD the glory due unto his name; bring an offering, and come into his courts.   
8. And renounce them all; and acknowledging the Lord alone to be the omnipotent King of all the world, do Him honour suitable to the excellency of his Majesty: bring Him an oblation, in token of your subjection to Him; and humbly worship Him in his Temple.   


9 O worship the LORD in the beauty of holiness: fear before him all the earth.   
9 O come and cast down yourselves before the Lord in his Sanctuary; where He hath fixed his glorious residence among us: Adore his transcendent perfections; and let all the people approach into his presence, with a pious trembling and dread, to offend their Sovereign.   


10. Say among the heathen, that the LORD reigneth: the world also shall be established that it shall not be moved; he shall judge the people righteously.   
10. Go ye, that are already become Proselytes unto Him, and publish every where, in all Countries; that the Lord [CHRIST] is the Sovereign of the World, who alone can make it happy: For He shall settle those in peace that submit unto his Government; and they shall not be so disturbed as they were wont, with wars and tumults: He shall administer equal justice unto all; and neither suffer the good to be unrewarded, nor the evil to escape unpunished.   


11. Let the heavens rejoice, and let the earth be glad: let the sea roar, and the fullness thereof.   
11. Let the whole Universe therefore be filled with joy, at this blessed news; which the Angels themselves shall gladly receive, (I. Luk. 30, 32.) much more ought all mankind, wheresoever they are dispersed, on the Earth, or on the Sea, and the Islands thereof, exceedingly rejoice; and fill all places with the loud sound of their joyful praises.   


12. Let the field be joyful, and all that is therein: then shall all the trees of the would rejoice.   
12. Let the husbandmen, and the shepherds, and all that dwell in the fields, leap for joy: and the woodmen and foresters shout for joy, to see the happy day approaching; when all the Idols that are worshipped there, shall be thrown down together with their groves.   


13. Before the LORD; for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth.   
13. Let them welcome that day; and meet the Lord with forward affection, who is coming to them: For he comes to reform the earth, and will govern mankind by righteous and merciful Laws; and faithfully keep his word with all those that truly observe them.    

PSALM XCVII.  

ARGUMENT.  
Some of the Hebrews conceive (as I observed upon Psalm XC.) that Moses was the Author of this, as well as the rest of these Psalms which want an Inscription. And indeed he excelled in this faculty of composing Hymns, as we learn from Exod. XV. and Deut. XXXII. and might upon some other occasion, as well as the overthrow of Pharaoh in the red Sea, make a Song of triumph, after some of those great victories which God gave them over their enemies. Which was a thing in use before his time, as it appears by the fragments of ancient Songs recorded in his Books: particularly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made by some Poet among the Amorites, after Sihon had taken Heshbon from the Moabites, to whom it formerly belonged; wherein they triumph over their God Chemosh, as unable to deliver his worshippers, XXI. Numb. 27, etc. And if we could be sure this Psalm was made by Moses, I should think it to have been composed after the Israelites had conquered Sihon and his Land: over whom they triumphed as he had done over the former possessors of that Country. But the Psalm seems so plainly to have been composed, in pursuance of what was said in the foregoing Psalms, that the Lord reigneth, and is King, not only over Israel, but all the earth; that one cannot but think they had the same Author: who shows the truth of that, by the illustrious Victories, which God, as their King, had given them over all those that opposed them. For the eighth verse makes it manifest that this Psalm hath respect to some Conquests, they had lately made over the heathen: which, I suppose, were no other than those which David won over divers Nations; not long after (1 Chron. XVIII. 1.) he had brought the Ark to Zion, and delivered the foregoing Hymn to be sung, to put the Israelites in hope, and their enemies in fear, of the great things which would ensue, upon this special presence of God among them.  
Which moved the Greeks to call this A Psalm of David, after his Land was restored unto him: that is, after he was made Master of all those Countries, which God anciently designed to be the inheritance of Israel. For that it should relate to the restoring his Kingdom to him, after Absaloms' rebellion, is not probable; because the mention of Idolaters and of their gods, Ver. 7. seem to determine it to other Countries. In the subduing of which, God, it is likely, fought for them by some such tempest as we read of (2 Sam. V 20, 21, 24.) whereby their enemy's Armies were shattered, and so terrified; that they not only fled, but left their images behind them (such was their haste) and gave the Israelites an easy Victory over them.  
But whatever was the carnal sense, it belongs, in the diviner meaning, to Christ's triumph over the grave, and all the powers of darkness; at his Resurrection and Ascension to his throne in heaven: as appears by those words, which the Apostle to the Hebrews alleges out of the seventh verse, and applies to Christ's royal power and authority over Angels. Which the Hebrew Doctors themselves, as Kimchi confesses, take to be there intended: and may be further justified from that exposition, which we meet withal in Midrasch Tanchuma, of the words of the Prophet Isaiah LII. 13. Behold my servant shall prosper: He shall be exalted, and extolled, and be very high. This is the King Messiah, says that gloss; who shall be exalted above Abraham, and extolled above Moses, and be very high above the Angels of the Ministry.   


1. THe LORD reigneth, let the earth rejoice: let the multitude of Isles be glad thereof   
1. THE Lord, it is manifest, is the Sovereign of the world: under whose happy Government, not only we, and they who are already become subject to Him in other places, aught to rejoice; but the most distant Countries have the greatest reason to be glad thereof.   


2. Clouds and darkness are round about him: righteousness and judgement are the habitation of his throne.   
2. His Majesty is most dreadful; and hath appeared in great terror against those that oppose Him: whom, as he will not wrong so, He will certainly punish; for He maintains his Authority and supports his Government, by doing exact and equal justice.   


3. A fire goeth before him, and burneth up his enemies round about.   
3. Let none therefore resist Him, for flames of fire proceed● from his presence; which make the battle too hot for his enemies: who can turn no way but they feel them flashing in their faces.   


4. His lightnings enlightened the world: the earth saw and trembled.   
4. It was his thunder and lightning, the brightness of which the world lately saw; and were so amazed, that shivering pains took hold upon them, as upon a woman in her travail.   


5. The hills melted like wax at the presence of the LORD: at the presence of the LORD of the whole earth.   
5. The hearts of the stoutest Kings and Captains failed them; and melted, like wax before the fire, at this terrible appearance of the Lord: at the appearance of Him, whose dominion extends over all the earth.   


6. The heavens declare his righteousness: and all the people see his glory.   
6. For He is the Lord of the heavens: which have declared by this dreadful tempest (excited by his Angelical Ministers) his severity against his enemies; and made all the people sensible of the incomparable splendour of his Majesty.   


7. Confounded be all they that serve graven images: that boast themselves of idols: worship him all ye gods.   
7. Which may well make them all ashamed (and they shall be confounded by Him, if they will not renounce their errors) who worship graven Images (though of gold and silver) 2 Sam. V 21. and boast themselves in vain gods who can do nothing for them: Let all that are called gods, whether Princes on earth, or Angels in heaven, bow down to Him, as the only Saviour (1. Heb. 6.) and acknowledge his supreme authority over them all.   


8. Zion heard, and was glad, and the daughters of Judah rejoiced; because of thy judgements, O LORD.   
8. Jerusalem the mother City, hath received the news of thy Victories with a joyful heart: after whose example, all the other Cities of Judah are exceeding glad, O Lord; because Thou hast judged righteously, in destroying our idolatrous enemies, and defending thy faithful servants.   


9 For thou, LORD, art high above all the earth: thou art exalted far above all gods.   
9 Whose hearts are filled with the greater joy; because Thou, O Lord, hast manifested thyself hereby, to be the supreme and only Potentate: who rulest over all the earth, and art infinitely superior to all that have the name of gods.   


10. Ye that love the LORD, hate evil: he preserveth the souls of his saints, he delivereth them out of the hand of the wicked.   
10. But do not content yourselves merely with this passion of joy: if you truly love the Lord, hate every thing which you know is displeasing to Him: so shall you have the Lord of all things for your continual keeper; who preserves the lives of sincerely pious men, and watches over them, with such a careful providence, that when they are in the power of the wicked, He will not suffer them to destroy them.   


11. Light is sowe●… for the righteous: and gladness for the upright in heart.   
11. Be not discouraged, though the world should frown upon you; but rest assured that God designs you, in due time, more cheerful and happy days: which, if you continue faithful and serve Him with upright hearts, shall as certainly come; as the corn, at last, springs up, after it hath lain all winter in the ground.   


12. Rejoice in the LORD, ye righteous: and give thanks at the remembrance of his holiness.   
12. Let all truly good men rely on this, and rejoice in their worst estate; that they serve such a gracious Lord: Let them give thanks unto Him for his benefits, and gratefully commemorate how kind and gracious He hath been unto them; that it may be kept in perpetual remembrance.    

PSALM XCVIII.  
A Psalm.  

ARGUMENT.  
There is no Title here but only this, A Psalm: to which the Greeks add, of David: who it is very probable was the Author; or if he was not, it was made by some holy man in imitation of what David saith in the XCVI. (of many of whose expressions this Psalm consists) upon occasion of some remarkable deliverance, which God had newly granted to Israel: as an earnest of future blessings; especially of the coming of that great blessing, the Lord Christ, to give complete Salvation to his people.   


1. O Sing unto the LORD a new song, for he hath done marvellous things: his right hand, and his holy arm hath gotten him the victory.   
1. O Let the new and extraordinary benefits, which the Lord hath bestowed upon us, provoke you to sing praises unto Him with fresh devotion: for He hath done stupendious things, and by his Almighty goodness alone, and incomparable strength, hath wrought salvation for those; who were as unworthy to be helped by Him, as they were unable to help themselves.   


2. The LORD hath made known his salvation: his righteousness hath he openly shown in the sight of the heathen.   
2. The Lord hath declared by the wonders He hath done, how mighty He is to save and deliver: He made the Gentile world apparently see, that He is the just rewarder of all those who piously obey Him; and will not let the wicked escape unpunished.   


3. He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God.   
3. He hath not forgot his ancient Covenant with our Forefathers: but so faithfully performed, what his mere mercy moved Him to promise, (1. Luke 54, 72.) that all mankind have seen what our gracious God hath done, and partake of his Divine benefits.   


4. Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise.   
4. Let them all therefore shout for joy; let them cry aloud: and with strong and cheerful voices sing hymns of thanks and praise unto the Lord.   


5. Sing unto the LORD with the harp; with the harp, and the voice of a psalm.   
5. Let nothing be wanting to express your joyful sense of the goodness of the Lord: but let the Harp accompany your songs; let the sweet sound of the Harp, I say, and the sound of your voices be mixed together with your Psalms.   


6. With trumpets and sound of cornet make a joyful noise before the LORD the King.   
6. And let the Trumpet also, and Cornet proclaim with a louder sound, the exceeding greatness of your joy: while you shout with triumphant acclamations to Him, and acknowledge the Lord to be your King.   


7. Let the sea roar, and the fullness thereof: the world, and they that dwell therein.   
7. Let the noise of his praises be heard like thunder, throughout all the habitable world: both among those that live on the Sea, and those that are upon the Land.   


8. Let the floods clap their hands: let the hills be joyful together.   
8. Let high, as well as low, applaud their happiness, and join together with one consent; to express by all the tokens of joy, the singular pleasure and satisfaction they feel in their hearts.   


9 Before the LORD; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity.   
9 Let them meet the Lord with forward affections; who is coming to reform the earth: and will govern mankind, by righteous and merciful Laws; distributing to every man according to his works.    

PSALM XCIX.  

ARGUMENT.  
The Greeks entitle David to this Psalm: which seems to have been made upon the same occasion, and to the same end, with the three foregoing: only with these two differences; First that from the consideration of the royal power of the Lord (who had manifested himself by some notable conquests over his enemies, to be the only Monarch; whose Sovereignty extends over all the world) they should mix fear, and trembling together with that joy and exultation, to which in the former Psalm, he had excited them: And secondly, that he doth not so plainly, as in those Psalms, prophesy of the Kingdom of the Lord Christ.  
But there are many passages, as Theodoret observes, which may be applied to the appearing of our Saviour, and the infidelity of the Jews. Saint Austin, and Saint Ambrose apply to him that passage, upon which the Roman Church builds the lawfulness of worshipping Images, Ver. 5. where the vulgar Latin reading adorate scabellum pedum ejus, worship his footstool, those two Fathers think there is no way to reconcile this, with that command, Thou shalt worship the Lord thy God, and Him only shalt thou serve: but by expounding this of the flesh of Christ; which is the footstool they say, which the Psalmist exhorts all men to worship (so far were those holy men from allowing adoration to any thing, that is not God, or hath not a personal union with Him) And indeed Christ was represented by the Ark; which was the Divine footstool (here spoken of,) but not to be adored, no more than the Hill on which it stood: concerning which the Psalmist speaks, in the last Verse, just as he doth of the Ark in this; and therefore we ought to understand both passages alike (the particle in the Hebrew, being the very same before footstool, and before Hill) and translate them thus, worship at or before, or towards his footstool and holy Hill: as elsewhere he speaks of worshipping towards his Temple, V 8. CXXXVIII. 2. And so Menochius very honestly here expounds this passage, in these words; worship in his Temple, turning your faces towards the Ark; on which is the propitiatory, which is his footstool; since he sits on the wings of the Cherubins.   


1. THe LORD reigneth, let the people tremble: he sitteth between the cherubims, let the earth be moved.   
1. LET the people fret and be tumultuous, if they please; it will do them no service; for the Lord is the supreme Governor of the world whether they will or no, and they had better with a pious fear submit themselves unto Him: Though the whole earth should be in an uproar, we are safe and secure; for the Lord is attended with innumerable heavenly Ministers, who are a Guard to his faithful worshippers.   


2. The LORD is great in Zion, and he is high above all people.   
2. The Lord, whose Palace is in Zion, is transcendently great: there is no power on earth able to oppose Him; who infinitely surpasses the united strength of all people.   


3. Let them praise thy great and terrible name: for it is holy.   
3. Let them all therefore praise and reverently acknowledge thy mighty and dreadful Majesty: for that alone is every way most excellent, and hath no equal; and therefore worthy of all veneration.   


4. The King's strength also loveth judgement, thou dost establish equity, thou executest judgement, and righteousness in Jacob.   
4. For, though none can resist Him yet, He is not a King that uses his power to wrong or oppress his Subjects; but to do them right, and give them relief, in which He delights: This is thy character, O Lord, who hast established most equal Laws among us; and hitherto governed the seed of Jacob, with exact justice and singular mercy.   


5. Exalt ye the LORD our God, and worship at his footstool: for he is holy.   
5. Do you therefore, above all other people, extol the Lord our God, both in your thoughts, affections and words; and, turning your faces towards the Ark of his presence, prostrate yourselves before his Majesty, in token of your absolute subjection to Him: For He is incomparably above all other Being's, and the proper object of your adoration.   


6. Moses and Aaron among his priests, and Samuel among them that call upon his name: they called upon the LORD, and he answered them.   
6. Thus did Moses and Aaron, two of his principal, and most famous Ministers, (XXXII. Exod. 11. XVI. Numb. 45, 46.) and thus did Samuel, one of his greatest Prophets, that were wont to intercede for you, (1 Sam. VII. 5, 8, 9 VIII. 5. XII. 19) These holy men fell down before Him, to make their humble supplications to Him; and He gave them what they desired.   


7. He spoke unto them in the cloudy pillar: they kept his testimonies, and the ordinance that he gave them.   
7. He spoke to them in a familiar manner, telling them his mind, out of a pillar of cloud; wherein He appeared to them (XXXIII. Exod. 9, 10. XII. Numb. 5. XVI. 42. 1 Sam. III. 10.) and they, like faithful servants of his, conformed themselves to his precepts, by which He testified his will to them; and worshipped him after that manner, that He appointed them.   


8. Thou answeredst them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions.   
8. Whereby they obtained great favour with Thee, O Lord our God; for when they prayed to Thee, Thou fulfilledst their petitions: passing by, for their sakes, the sins of those who had highly offended Thee; but taking a most severe vengeance on all those, who contemned their authority, and were contriving how to depose them, XII. Numb. 2, 9, 10. XVI. 3, 31, 35. 1 Sam. VIII. 7, 8, 9, etc.   


9 Exalt the LORD our God, and worship at his holy hill: for the LORD our God is holy.   
9 Imitate therefore the piety of those admirable men; and raise your thoughts, and affections, and voices, to extol and magnify the Lord our God, as much as you are able; for you can never do it enough: And in token of your absolute subjection to Him, go and prostrate yourselves before Him, at his house on the holy hill of Zion; for the Lord our God is incomparably above all other Being's, and alone worthy of your adoration.    

PSALM C.  
A Psalm of Praise.  

ARGUMENT.  
There is no other Psalm hath the like Title with this; which is called a Psalm of Praise: or rather of Thanksgiving, and acknowledgement, for Divine blessings; as the word is translated below, Verse 4. and in most other places. For which reason, I suppose, it is, that the Hebrews imagine (as the Chaldee Paraphrase, as well as other of their Authors, tells us) it was peculiarly appointed to be sung, when their sacrifices of thanksgiving were offered; mentioned VII. Levit. 12, 13. The Companies also or Quires of them, who gave thanks to God, are called by this Name, XII. Nehem. 31, 38. Which makes it probable that the Levites sang this Song upon that occasion: which the Greeks think was made by David: who invites all the world to join with the Israelites, in the service of Him, who was kind and gracious to them beyond expression Accordingly we Christians now properly use it, in acknowledgement of God's wonderful love to us in Christ: by whom we offer up continually spiritual sacrifices; for redeeming us by the sacrifice He made of himself, for making the world anew, and creating us again unto good works; according to his faithful promises, which we may depend upon for ever.  
I do not know but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made Ver. 3. may be used here as it is, 1 Sam. XII. 6. for advancing, raising or preferring them (as He is there said to have done Moses and Aaron) making them to be what they then were, a famous people, in a good Land: which seems to agree best with the following words, and not we ourselves (and therefore I have not omitted that sense) For to deny that we created ourselves, is altogether needless; but that it is not to be ascribed to our industry or wit, that we are raised to a happy condition, is a proper expression of humility.   


1. MAKE a joyful noise unto the LORD, all ye lands.   
1. LET all the people of the earth lift up their voices, in triumphant Songs to the honour of the Lord; who deserves all our praises.   


2. Serve the LORD with gladness: come before his presence with singing.   
2. Make the service of the Lord your delight, nay greatest pleasure; and when you approach into his Tabernacle, shout for joy that you are admitted into his blessed presence, to praise Him with your cheerful hymns.   


3. Know ye that the LORD he is God, it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.   
3. Consider that the Lord, whom you worship, is the Creator and the Governor of the world; who gave us our Being, and all the good things we enjoy: His we are, and by his power and goodness, not our own, we are become so great and mighty a Nation; whom out of his own mere good will alone, He hath made his peculiar people, of whom He takes a tender care.   


4. Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.   
4. When you enter therefore into the gates of his Sanctuary, present Him, not merely with the sacrifices of beasts but, with the most acceptable sacrifice of hearty Thanksgiving; and, as you stand in his Courts, attending on Him, cease not to sing his praises: Thank Him, I say, for all his benefits, and praise his incomparable perfections.   


5. For the LORD is good; his mercy is everlasting: and his truth endureth to all generations.   
5. For as his power is transcendent, so is his goodness; as appears by his never-failing bounty towards us, and his steadfast faithfulness to his word: for the mercy promised to our Forefathers He hath exactly fulfilled in our days; and will continue to all succeeding generations.    

PSALM CI.  
A Psalm of David.  

ARGUMENT.  
The Title tells us who made this Psalm; and the matter of it is so plain, that any body may see it is a pious resolution of David to govern first himself, and then his Court, and then his Kingdom, with so much care; that the good might expect all favour from him, but no wicked man, of any sort, have the least countenance or encouragement.  
The only difficulty is to know, when he composed it; whether before, or after he was settled in his Kingdom. The first words of it seem to countenance those, who think he was possessed of it; and newly entered upon the Government: which he thankfully acknowledges. But the words that follow, verse 2. O when wilt Thou come unto me, seem to justify their opinion who think he was now under Saul's persecution: yet, having confidence in God's promises (which he longed to see fulfilled) made this religious Vow, of being a good King; and proposed to himself an excellent form and manner of life, when God should be pleased to perform them. To reconcile both these, there is a middle way lies open to every one's view, that reads his history. For upon the death of Saul he was immediately promoted to the Kingdom; though not entirely: but resolved then with himself how well he would govern; when God should make him King over all Israel, as He had done over Judah. And so I shall order my Paraphrase, supposing him to reign now in Hebron, (2 Sam. II. 1, 2, 3, 4.) and expecting to reign in Jerusalem, (2 Same V 3, 4, 5.) which I presume he here calls the City of God, Ver. 8. because there he intended to settle the Ark, as well as to fix his Court; when he should be possessed of it.  
That passage indeed hath induced some to think, that he composed this Psalm, after he had made an attempt to bring the Ark thither; but failing in it, (2 Sam. VI 9, 10.) sighs here for its enjoyment. Which I shall not dispute; because I would not prolong this preface unnecessarily. It is sufficient in my judgement to say; that it doth not seem likely, he would defer this resolution so long after he was installed in his Kingdom. For it required time, to prepare a place for the reception of the Ark, suitable to the Majesty it represented.   


1. I Will sing of mercy and judgement: unto thee, O LORD, will I sing.   
1. I Will never forget, but celebrate with perpetual praises, that mercy which hath raised me from a low condition, unto the Throne; and that just punishment, which I see inflicted upon all my opposers: both which I ascribe, O Lord, to Thee alone, and not to my virtue or valour; and therefore to Thee will I sing my grateful Hymns.   


2. I will behave myself wisely in a perfect way; O when wilt thou come unto me? I will walk within my house with a perfect heart.   
2. Nor will I  myself merely with Songs of praise; but study, with all diligence, integrity of life, and purity of manners: O when wilt Thou perfect, what Thou hast begun for me? and settle me peaceably in my Kingdom? Then I shall be able to live more regularly, then now in this state of war and confusion, (2 Sam. III. 1, 39) and so I resolve to do; sincerely endeavouring to make myself an absolute pattern of piety, and virtue to all my Court.   


3. I will set no wicked thing before mine eyes: I hate the work of them that turn aside, it shall not cleave to me.   
3. No pretended reasons of state and politic ends, shall make me so much as project any thing against the Law; to which I will ever tie myself: For I abhor the practices of those, who decline that Rule, to pursue their own private desires; no such corrupt principles shall be entertained in my mind.   


4. A froward heart shall departed from me: I will not know a wicked person   
4. I will turn him instantly out of my service, who shall dare to suggest to me any crooked counsels: I will have no familiarity with him, much less make him my favourite; who makes no conscience how he compasses his ends.   


5. Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look, and a proud heart, will not I suffer.   
5. I will be so far from listening to their private whispers, who, by secret calumnies and detractions, endeavour to supplant their fellow-servants; that I will severely punish, and banish them my Court: nor will I endure those, whose pride makes them overlook all others, as if they were another sort of Creatures; or whose unsatiable covetousness and ambition, makes them study their own advancement, more than the public good.   


6. Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.   
6. I will look out for trusty persons, men fearing God, and of clear integrity; and, in what part of the Country soever I find them, make them of my Privy Council: and no man shall bear any other Office in my Court, but he that lives unblamably.   


7. He that worketh deceit shall not dwell within my house: he that telleth lies, shall not tarry in my sight.   
7. No subtle knave, that is made up of shifts and tricks, or that devises cunning cheats to oppress my subjects, shall remain in my service: Though he have craftily got into it, under a guise of simplicity; yet no false informer, flatterer, or any other sort of Liar, shall continue in my favour.   


8. I will early destroy all the wicked of the land: that I may cut off all wicked doers from the city of the LORD.   
8. As soon as ever I am settled in my Throne, I will use my utmost diligence to reform the whole Nation; especially the place of thy peculiar residence, which ought to be an example to the rest of the Kingdom: taking care that all offenders be severely punished in the Courts of Justice; and, if there be no other remedy, cutting off those evil members, who have got an incurable habit of doing wickedly.    

PSALM CII.  
A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord.  

ARGUMENT.  
A Prayer composed by some pious person (toward the latter end of the Captivity of Babylon, or rather presently after their return from thence, to their own Country (Ver. 13, 14.) who was extremely afflicted, and even overwhelmed with grief, and trouble; to see the Temple still lie in its rubbish, and the rebuilding of it hindered by many enemies. This was the cause of those sad complaints and lamentations, wherein he takes the liberty to represent their condition unto the Lord; and thereby give some ease to his oppressed spirit: which began to lift up itself in some comfortable hopes, when he considered, both the faithfulness of God to his promises; and the honour it would be to Him, when the Nations round about should see their wonderful restauration happily completed, and thereby be invited to embrace their Religion. Which proved a lively emblem of the coming of the Gentiles into the Church of Christ: the eternity of whose Kingdom is here prophesied of, in the conclusion of the Psalm. Which, as Theodoret well expresses it, may serve for any man's use, who wrestles with any great calamity; and implores the Divine favour, for his help and deliverance. It may be applied also to his sad condition, who groans under the burden of his sins; and cries for mercy: being the Fifth among those Seven which are called Penitential Psalms.   


1. HEar my prayer, O LORD, and let my cry come unto thee.   
1. REject not my humble supplication, O Lord; but graciously admit the earnest request, which, with lamentable cries, I present unto thy Majesty.   


2. Hid not thy face from me in the day when I am in trouble, incline thine ear unto me: in the day when I call, answer me speedily.   
2. The distress wherein I am is exceeding great; which will move Thee, I hope, to moderate thy anger, and not absolutely refuse my petition: but rather to grant me the more favourable audience, and to send me the speedier relief; when I implore it in a time of the sorest calamity.   


3. For my days are consumed like smoke: and my bones are burnt as an hearth.   
3. For my days are spent as dismally, as if I lived and breathed in smoke; and the anguish I suffer is so sharp that it penetrates to my very bones: and makes them as parched and dry, as the fire doth the hearth.   


4. My heart is smitten and withered like grass: so that I forget to eat my bread.   
4. My vital spirits are exhausted; and flag like the grass, when it is struck with a pestilent blast: For, together with my appetite, I have lost even the thoughts of my necessary food.   


5. By reason of the voice of my groaning, my bones cleave to my skin.   
5. Sadness hath seized on me to such a degree, that I do nothing but groan and sigh: which hath wasted me away to skin and bone.   


6. I am like a pelican of the wilderness: I am like an owl of the desert.   
6. I take no delight in the company of my friends; but seek for lonesome places, like a Pelican in the wilderness: where I may bemoan myself, like the Bittern in the desert.   


7. I watch, and am as a sparrow alone upon the housetop.   
7. Grief and sorrow banish sleep from mine eyes: and make me like those solitary birds, which spend the night on the tops of houses, in doleful shrieks and cries.   


8. Mine enemy's reproach me all the day: and they that are mad against me, are sworn against me.   
8. This hath exposed me to the scorn of my enemies, who do nothing but upbraid me with my misery: and, not content therewith, are so furiously bend upon my ruin; that they have entered into a combination, and sworn they will destroy me.   


9 For I have eaten ashes like bread, and mingled my drink with weeping:   
9 Which hath still more increased my affliction, and made me lie down in the ashes: where, while I mourn and weep, they mingle themselves with my bread; as tears do with my drink.   


10. Because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down.   
10. Because thy anger still continues in great severity against us; for after Thou hadst lifted me up in glorious hopes (I. Ezra 5. II. Ezra 68 III. 10.) Thou hast dashed them all in pieces (IU. Ezra 4, 24.) and thereby given me the sorer fall.   


11. My days are like a shadow that declineth: and I am withered like grass.   
11. And whilst I wait for better times, my life declines apace; like a shadow, which being come near to its utmost length, is ready to vanish: For I have very little strength remaining; but droop and languish, like the dried grass; which is ripe for the mower's hand.   


12. But thou, O LORD, shalt endure for ever, and thy remembrance unto all generations.   
12. All my comfort is, that though I die, Thou abidest to all eternity; and canst hereafter remedy all these evils, which Thou dost not think fit to redress at present: and wilt, I am confident; for all generations have transmitted down unto us, the memorial of thy faithfulness, and the glorious things Thou hast done for thy people.   


13. Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea the set time is come.   
13. It will not be long, before Thou dost take pity upon the desolations of Zion, and raise her out of her ruins: For the time prefixed for her punishment being expired, (XXIX. Jer. 10, 11.) it is the season now, the appointed season, for thy mercy in her restauration.   


14. For thy servants take pleasure in her stones, and favour the dust thereof.   
14. For her scattered stones are far more dear to thy pious Worshippers, than the goodliest palaces in Babylon: and therefore they cannot look upon her dust and rubbish, without the most sensible grief and commiseration.   


15. So the heathen shall fear the name of the LORD: and all the kings of the earth thy glory.   
15. Especially when they consider, how thy glory suffers thereby: whereas the Nations who now contemn Thee, will stand in awe of Thee; O Lord, all their Kings and Princes will reverence thy glorious power, the fame of which now seems to lie buried in her ruins;   


16. When the LORD shall build up Zion, he shall appear in his glory.   
16. When they shall see Zion rebuilt (which the Lord alone can bring about) and his glorious Majesty there worshipped with the ancient solemnities:   


17. He will regard the prayer of the destitute, and not despise their prayer.   
17. And the prayers of miserable captives, who were stripped of all, prevail with Him, not only for their liberty; but for their entire restitution to their former splendour.   


18. This shall be written for the generation to come: and the people which shall be created, shall praise the LORD.   
18. This wonderful deliverance shall never be forgotten, but remain upon record to the following generation: who shall transmit the memory of it to their posterity; that they may also look upon themselves, as a people created anew to praise the Lord.   


19 For he hath looked down from the height of his sanctuary: from heaven did the LORD behold the earth:   
19 Because, in much mercy, He hath been pleased to preserve a miserable Nation, from utter destruction: and, though He be infinitely exalted above all our thoughts, yet the Lord hath graciously condescended to mind the afflicted condition of this distressed Country:   


20. To hear the groaning of the prisoner, to lose those that are appointed to death;   
20. And to be moved by our groans to deliver us out of a sad captivity: and to revive us, when we had reason to look upon ourselves as dead and hopeless.   


21. To declare the name of the LORD in Zion, and his praise in Jerusalem:   
21. That we might go, and recount in his Temple the famous things which He hath done: and make the holy City sound with the praises of his power, goodness and truth; which He hath declared in our restauration.   


22. When the people are gathered together, and the kingdoms to serve the LORD.   
22. When all the people shall be gathered together, there to worship the Divine Majesty: and other Kingdoms join with us unanimously in his service.   


23. He weakened my strength in the way; he shortened my days.   
23. I had hopes to have lived to see this blessed time; and thought I had been in the way to it (III. Ezra 8, etc.) But He hath stopped our vigorous beginnings, (IU. Ezra 4.) and thereby so sorely afflicted me, that I feel I am like to fall short of my expectations.   


24. I said, O my God, take me not away in the midst of my days: thy years are throughout all generations.   
24. Though I prayed most earnestly to Him, and said; O my God, who hast so graciously begun our deliverance, take me not away before it be completely finished; but let me see thy promise fulfilled, which, Thou who diest not (as we do) I am sure will't not fail to make good:   


25. Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands.   
25. For it cannot be too hard for Thee, to raise Zion out of her ruins; who hast, many ages ago, created this goodly fabric of heaven and earth (by thy eternal Word, I. Heb. 10.)   


26. They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed.   
26. And Thou dost neither decay, nor alter, in process of time, as thy creatures do; some of which shall perish, but Thou shalt eternally subsist; and all of them shall grow old, like our garments with long wearing: even the heavens themselves, which now enwrap the earth, as our  do our bodies, shall be folded up, (I. Heb. 12.) and laid aside, like a tattered garment, when Thou shalt command that alteration.   


27. But thou art the same, and thy years shall have no end.   
27. But Thou (and thy Word) art still the very same: and shalt always continue so, without any, the least, variation.   


28. The children of thy servants shall continue, and their seed shall be established before thee.   
28. Yet all that I conclude from hence is only this; that, though I do not live to see our perfect restauration yet, according to thy unalterable purpose, the Temple and Jerusalem shall be rebuilt; and the children of thy servants, who now are in great distress, be peaceably settled there: yea their posterity after them, remain unmovable in thy favour; and enjoy the tokens of thy Divine presence among them.    

PSALM CIII.  
A Psalm of David.  

ARGUMENT.  
The Title tells us this Psalm is one of David's: and the third, fourth and fifth Verses may satisfy us, that he composed it, after his recovery, from a dangerous sickness, to such a vigorous health; as the Eagles have, when they renew their plumes. To that he alludes Ver. 5. as Euthymius and Saint Hierom understand it. The latter of which says, upon XL. Isaiah, that he had often taught, the Eagles do not otherway return to youthfulness, when they are old; but only mutatione pennarum by change of their feathers. I have expressed this a little more largely then ordinary, in the Paraphrase (as I have done in the rest of the Psalm) to fit it the better to their use now, that have escaped the like danger: who should take occasion, when they thank God for such a blessing, to imitate David; in making a thankful commemoration of the rest of his mercies: both to him and to others; both in the present and in past ages. And the more to excite devout souls to this, and that I might make their thankfulness the more affectionate (if they please to make use of this Hymn for that purpose) I have oft repeated the beginning of the Psalm, which I think refers to the whole: and likewise put it into a little different form (of a soul actually praising God) without the least alteration of the sense.   


1. BLess the LORD, O my soul: and all that is within me, bless his holy name.   
1. BLessed, for ever blessed, be the Lord of life and health, and all other blessings; Blessed be his eternal power, wisdom and goodness: with my whole heart, do I bless Him; with my most ardent love, and the devoutest affections of my soul.   


2. Bless the LORD, O my soul, and forget not all his benefits.   
2. Which shall be every day thus employed, and praise his name, with continual pleasure: I will never forget (how shouldst thou prove so ungrateful, O my soul! as not) to acknowledge the inestimable benefits I have received from his bounty; which are more than thought can number.   


3. Who forgiveth all thine iniquities: who healeth all thy diseases.   
3. More particularly, I render Thee, O Lord, my most hearty thanks, for thy late mercies vouchsafed to me: Blessed be thy merciful kindness, that after a short correction for my faults, Thou hast graciously pardoned them; and healed all the sores and grievous wounds, which they had made.   


4. Who redeemeth thy life from destruction: who crowneth thee with loving kindness and tender mercies.   
4. Blessed be God, who hath saved me from death; and not only spared my life, but surrounded it most graciously with, I know not how, many benefits; which make it exceeding delightful to me. (I own my friends, lovers and acquaintance, my careful attendants, my warm and quiet habitation, the plentiful estate Thou hast given me, the liberal provision Thou makest for me, with all the rest of thy mercies, to the bowels of thy tender compassions towards me.)   


5. Who satisfieth thy mouth with good things: so that thy youth is renewed like the eagles.   
5. Blessed be thy almighty Goodness, that my, mouth (which lately disgusted all things, or was restrained from what is desired, or was prescribed that which was disgustful to it) can now relish its food again; and is satisfied with many good things: I can never sufficiently bless thy Goodness, who by this means dost restore my strength, and makest my youth and freshness return like the Eagles. (O that I may with fresh delight and joy be still praising Thee! and be lifted up to heaven, (as they are when they have renewed their plumes) in more vigorous love, and affectionate desires and endeavours; to employ all my renewed strength in thy faithful service.)   


6. The LORD executeth righteousness and judgement for all that are oppressed.   
6. Nor am I alone, obliged to my gracious Lord for his singular favour to me: but, blessed be his name, He relieves all those who suffer wrong; and doth justice upon their oppressors, who are too mighty for them.   


7. He made known his ways unto Moses, his acts unto the children of Israel.   
7. Moses and the rest of our Forefathers, are witnesses of this: whom the Lord delivered, in a stupendious manner, out of the house of bondage.   


8. The LORD is merciful and gracious, slow to anger, and plenteous in mercy.   
8. And by other methods of his Providence towards them, and deal with them, declared how bountiful his blessed nature is; and how ready to forgive: forbearing long when men deserve to be punished; and soon releasing them from their pain, when they hearty repent of their folly.   


9 He will not always chide: neither will he keep his anger for ever.   
9 He doth not love, blessed be his Name, to be always chastising us for our faults: And when He doth chastise us, He neither loves to prolong our miseries; nor to inflict them proportionable to our deserts.   


10. He hath not dealt with us after our sins: nor rewarded us according to our iniquities.   
10. No, Blessed be his holy Name, there is mercy even in our punishments: our sufferings are never so great as our sins; but we might justly suffer a great deal more, than we do, for our faults.   


11. For as the heaven is high above the earth: so great is his mercy toward them that fear him.   
11. And were we never so obedient, there is not a greater disproportion between the vast circumference of the heavens, and this little spot of earth; then there is between his mercies towards us, and our small services.   


12. As far as the east is from the west: so far hath he removed our transgressions from us.   
12. To those mercies alone it is to be ascribed, that we are not bemoaning ourselves under innumerable miseries: but He hath quite taken away his wrath from us; and, adored be his goodness, perfectly remitted the punishment due to our manifold offences.   


13. Like as a father pitieth his children: so the LORD pitieth them that fear him.   
13. O what bowels of mercy are these! No father can be more indulgent and tenderhearted, to his returning children; then the Lord, blessed be his Name, is to those who so reform by his chastisements, as to fear hereafter to offend Him.   


14. For he knoweth our frame: he remembreth that we are dust.   
14. He easily relents and takes compassion on them: considering how frail he hath made them; and how soon of themselves they will moulder into the dust, out of which He took them.   


15. As for man, his days are as grass: as a flower of the field, so he flourisheth.   
15. For what is man that the Almighty should contend with him? He looks fresh and fair; but alas! is as feeble as the grass, and as a flower in the field; whose beauty is far greater than its strength.   


16. For the wind passeth over it, and it is gone; and the place thereof shall know it no more.   
16. Many accidents snatch him away, even in his prime: Just as the biting wind, to which the field flowers are exposed, blasts them on a sudden; and they spring up no more, in the place that was adorned with them.   


17. But the mercy of the LORD is from everlasting to everlasting upon them that fear him: and his righteousness unto children's children:   
17. O how much doth this magnify the wonderful mercy of our God who designs to be everlastingly kind (blessed be his Goodness) to such short-lived creatures as we are: rewarding the faithful services of a few years, with eternal life to ourselves; and with many blessings to our posterity, in future generations.   


18. To such as keep his covenant, and to those that remember his commandments to do them.   
18. There is no doubt of this; which hath been verified in those who have sincerely kept their faith with Him; and, not only promised but, constantly performed the obedience they owed Him.   


19 The LORD hath prepared his throne in the heavens: and his kingdom ruleth over all.   
19 For none can hinder Thee, O most mighty Lord, from being as kind as Thou pleasest: who art the universal Monarch; the blessed and only Potentate; to whom, not only the greatest men on earth but, the highest powers in heaven are subject.   


20. Bless the LORD, ye his angels, that excel in strength, that do his commandments, harkening unto the voice of his word.   
20. Let the Angels therefore, who know his greatness, power and gracious Providence, better than I, bless his holy Name: Let those mighty ones, whose strength surpasses all the powers on earth, and yet never dispute his sacred commands, give praise unto Him, with all their might; and with the same cheerfulness, wherewith they obey his word.   


21. Bless ye the LORD, all ye his hosts, ye ministers of his that do his pleasure.   
21. Let the whole company of heaven, all the several hosts of those glorious creatures, who have been employed by His Majesty so many ways for our good, and understand how much we are beholden to his love; speak good of his Name, and bless his Mercy, both to themselves and unto us.   


22. Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul.   
22. Yea let every creature throughout the wide world, proclaim as well as it is able, the loving kindness of the Lord: let none of them be silent, but all with one consent bless his holy Name: And thou, O my soul, be sure thou never forget to make one; O fail not to bear thy part in this joyful choir, that daily sing his praise.    

PSALM CIV.  

ARGUMENT.  
The foregoing and the following Psalm being certainly composed by David, the Greeks, and from them several other ancient interpreters, have ascribed this also to the same Author. For which they had this further reason; that it gins (as Aben Ezra observes) just as the foregoing Psalms ends: and celebrates the mighty power and goodness of God, in the fabric of the world; as the CIII. doth his benefits to himself, and to the rest of the children of men.  
As for the occasion of it, we may look upon it as a probable opinion, that when David thought of building a House for the Divine Service, and God sent Nathan to forbid him; (2 Sam. VII. 5.) he fell not long after into the contemplation of the Majesty of God; who having built this great world, as his Temple, needed none of his erecting; though He would be pleased to accept one for the burning Sacrifice before Him, as Solomon afterward speaks 2 Chron. II. 6. To strengthen this conjecture of mine, it may be observed; that he gins this Psalm, with such an Admiration of God's most excellent perfection, as we meet withal in David's prayer; immediately after God had certified him of his love towards him, though he would not let him build Him an House 2 Sam. VII. 22. Thou art great, O Lord, for there is none like unto Thee. In the same manner he saith here, O Lord my God, Thou art very great: as he proceeds to demonstrate, from his wonderful works. And first he gins with the Heavens, the Clouds and the Angels: and then comes down to the Earth, the Sea, the Mountains, Valleys, Fountains and other inferior things: Which depend so much upon the Sun, the Moon and heavenly Bodies; that all of them together declare the most admirable wisdom of Him by whom they were composed: and should excite all mankind to his perpetual praises.   


1. BLess the LORD, O my soul: O LORD my God, thou art very great, thou art clothed with honour and majesty.   
1. STir up thyself, O my Soul, with all thy might to meditate the praises of the Lord. For the highest of all our thoughts are infinitely below thy Greatness, O Lord, my most gracious God: who hast shown in thy most admirable works, the surpassing excellence of thy Majesty; which we can never worthily celebrate with all our praises.   


2. Who coverest thyself with light, as with a garment: who stretchest out the heavens like a curtain.   
2. The light, which dazzles our eyes with its splendour, is the royal robe, wherein thy invisible and incomprehensible brightness appears unto us: and the spacious heavens are the royal Pavilion, which thy Sovereign power hath extended, like a Canopy, for thy Majesty, in this great Palace of the world.   


3. Who layeth the beams of his chambers in the waters, who maketh the clouds his chariot, who walketh upon the wings of the wind.   
3. The floor of whose Chambers, which the Lord hath laid in the upper region of the Air; O how highly is it advanced above the top of the stateliest piles that are raised by earthly Monarches: whose pompous Chariots (whereof they boast) fall infinitely short of those glorious Clouds, wherein He makes Himself present to us; as their swiftest Horses are slow-paced, in comparison with the quick motion, more speedy than the wind, wherewith He visits every part of his Dominion.   


4. Who maketh his angel's spirits: his ministers a flaming fire.   
4. Into which He sends his Angels (and what King is there that hath such noble Ministers?) sometimes in vehement winds, and sometime in lightning and thunder; whereby they execute his royal pleasure.   


5. Who laid the foundations of the earth, that it should not be removed for ever.   
5. Who hath settled the massy globe of earth, even in the liquid air, upon such firm foundations; that none of those storms and tempests, which beat upon it from without, nor any commotions from within, can ever stir it out of the place He hath fixed for it.   


6. Thou coveredst it with the deep, as with a garment: the waters stood above the mountains.   
6. It was all covered over at the first with waters (I. Gen. 2.) which were so deep, that there was no appearance of the highest Mountains.   


7. At thy rebuke they fled: at the voice of thy thunder they hasted away.   
7. Till thy omnipotent word charged them to retire (I. Gen. 9) at which they started back, and suddenly shrunk away; as an affrighted Slave doth, when he hears the thunder of his Masters threaten, if his commands be not obeyed.   


8. They go up by the mountains: they go down by the valleys unto the place which thou hast founded for them.   
8. Immediately the dry land was seen; part of which (by thy wonderful contrivance, O Lord) risen up in lofty hills; and the rest sunk down in lowly valleys: where Thou hast cut channels, for the waters to run into the main Ocean; the place Thou hast appointed for them.   


9 Thou hast set a bound that they may not pass over: that they turn not again to cover the earth.   
9 And there, though they restlessly toss and swell yet, they cannot get over the shores, wherein Thou hast enclosed them: nor shall they ever recover their former liberty, to overflow the earth again.   


10. He sendeth the springs into the valleys, which run among the hills.   
10. But still, such is the admirable Providence of the Lord, they climb, through the hollow places of the earth, up the steepest parts of it; and there break out in springs: which fall down into the valleys, to make brooks and rivers, that run between the hills; which, on either side, send into them fresh supplies to enlarge their streams.   


11. They give drink to every beast of the field: the wild asses quench their thirst.   
11. Which afford, not only to us but to all the beasts of the earth such abundant refreshment, when they are dry; that even the dull Asses, who live in parched deserts, find them out to quench their thirst.   


12. By them shall the fowls of the heaven have their habitation, which sing among the branches.   
12. The birds of the air also delight to resort thither: where, having wet their throats, they sit and chant their various notes; among the thick boughs of the trees, which grow upon the banks.   


13. He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works.   
13. As for the hills, which constantly thus enrich the lower grounds, He waters them from the regions above: whence dews distil, and showers of rain come pouring down, by thy marvellous contrivance, O Lord, unto the satisfaction of them, and of all the rest of the earth.   


14. He causeth the grass to grow for the , and herb for the service of man: that he may bring forth food out of the earth:   
14. O bless the Lord, my Soul, who, by this means, provideth the beasts with grass and hay; and us with all variety of herbs, and roots, and fruit and pulse: which He causes to sprout out of the earth; that we may never want what is necessary for our food, or for our physic.   


15. And wine that maketh glad the heart of man, and oil to make his face to shine, an bread which strengtheneth man's heart.   
15. But rather take our pleasure, and delight in the rich wines, which He produces to cheer the drooping spirits of miserable men: together with oil to anoint their heads; and bread to recruit their strength, when it is spent with toil and labour.   


16. The trees of the LORD are full of sap: the cedars of Lebanon which he hath planted.   
16. Blessed be the Lord, who by this means also supplies, with abundant nourishment, the largest trees; which are not planted by the art, nor watered by the care of men, but by his almighty Providence: who makes whole Forests of them grow, as the Cedars in Libanus do, even upon the most barren and stony Mountains.   


17. Where the birds make their nests: as for the stork, the fir-trees are her house.   
17. In these trees the birds both small and great, build themselves convenient habitations: and some of them (as the Stork, for instance, who seats her nest on the top of lofty Pines and Fir-trees) with admirable artifice.   


18. The high hills are a refuge for the wild goats, and the rocks for the coneys.   
18. And with no less safety the wild Goats deposit their young, in the top of those craggy Mountains; whither they can climb as easily, as the birds fly to the tops of trees: and other feeble creatures creep into the rocks; and there lie secure from the violence, that stronger beasts would offer to them.   


19 He appointeth the moon for seasons; the sun knoweth his going down.   
19 By his most wise contrivance, the Moon hath her full, and her wane: and the Sun doth not always shine; but observes a constant time for its going down.   


20. Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth   
20. And then darkness covering the face of the earth, and inviting us to rest, gives the wolves, and other wild beasts of the Forest (such is thy care, O Lord, of all creatures) who were afraid to venture abroad before, security and confidence; to come out of their lurking places, and seek their food.   


21. The young lions roar after their prey, and seek their meat from God.   
21. Which the ravening young Lions than meet withal; falling upon their prey with a horrible noise: whereby they express the eagerness of their hunger; which is not so sharp and devouring, but, by the Divine Providence, it finds full satisfaction before the morning.   


22. The sun ariseth, they gather themselves together, and lay them down in their dens.   
22. When the Sun again appearing, and rousing us out of our sleep, they all return with one consent; and lay themselves down in their several dens.   


23. Man goeth forth to his work, and to his labour until the evening.   
23. And so man, refreshed by the night's repose, goes forth, without any danger, about his business in the fields: and continues his labours, till the night call him to rest again.   


24. O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.   
24. O eternal Lord! how many and how great are thy works? and with what admirable wisdom hast Thou contrived them all? If we look no further than this Earth, what astonishing variety of good things do we behold, wherewith Thy bounty hath enriched it?   


25. So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts.   
25. And this great and spacious Sea also, which seems to embrace the Earth in its arms, is no less full of thy wonderful works: For there swim Fish without number; some of which astonish us, as much with the art Thou hast shown in their small bodies, as others do with the prodigious greatness of their bulk.   


26. There go the ships; there is that leviathan, whom thou hast made to play therein.   
26. There the Ships sail as swiftly, as the Fishes swim; fetching us the riches both of Sea and Land: and there that great Leviathan (in forming whom Thou hast shown thy mighty power) finds room enough to tumble up and down; and sport himself, in his absolute dominion over all that the Sea contains.   


27. These wait all upon thee: that thou mayest give them their meat in due season.   
27. O how liberal is thy Goodness, which provides convenient sustenance for such a vast world of creatures? Every one of which, though they know not their Benefactor, is duly and seasonably supplied, with the food they seek, by the care Thou takest of them.   


28. That thou givest them, they gather: thou openest thine hand, they are filled with good.   
28. For they only gather what Thou, without any care of theirs, dispensest to them: And Thou art not sparing of thy blessings; but hast made a most plentiful provision, which Thou scatterest every where for them.   


29. Thou hidest thy face, they are troubled; thou takest away their breath, they die, and return to their dust.   
29. If it fail at any time, by the suspense of thy heavenly influences, all things look most ruefully: they grow weak, nay die; and are dissolved into the elements out of which they were made.   


30. Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth.   
30. But then Thou sendest forth again thy quickening power; whereby new ones are produced, in the room of those that are dead: just as the earth, after a sharp winter hath made it bare, looks fresh and green again at the return of the spring.   


31. The glory of the LORD shall endure for ever: the LORD shall rejoice in his works.   
31. Thus the world is still as full, as ever it was; and all future ages shall praise, as well as we, the same power, and wisdom, and goodness of the Lord: which appears so gloriously in all his works, that He himself is still pleased, and delighted in the continuance of them; as He was at first in their contrivance, 1. Gen. 31.   


32. He looketh on the earth, and it trembleth; he toucheth the hills, and they smoke.   
32. Else they would all soon vanish, and come to nothing: for at his presence the very earth trembles; and the mountains, as our Fathers saw at mount Sinai, are full of fire and smoke.   


33. I will sing unto the Lord as long as I live: I will sing praise unto my God, while I have my being.   
33. I will never cease therefore to sing the praises of the Lord; who as He created, so supports and maintains the whole fabric of heaven and earth, and all the creatures contained in them: And I will never forget his particular kindness to me, among the rest; but acknowledge to my very last breath, the innumerable benefits I have received from his bounty.   


34. My meditation of him shall be sweet: I will be glad in the LORD.   
34. With such affection will I praise Him; that all my thankful meditations and discourses, shall be, I hope, no less pleasing to Him, than they shall be to myself: who will take the highest satisfaction, in thinking and speaking of the Goodness of the Lord; from whom I shall still receive more abundant cause to rejoice in Him.   


35. Let the sinners be consumed out of the earth, and let the wicked be no more: bless thou the LORD, O my soul. Praise ye the LORD.   
35. But as for them, whose only pleasure it is to satisfy their brutish lusts, and abuse the many good things they enjoy, (either denying, or never acknowledging Him who is the donor of them) they shall utterly perish; and be no longer the care of that Providence, to which they are so ungrateful; O my Soul never imitate their impiety, or negligence; but be excited thereby to the greater diligence, in praising thy great Creator and Benefactor. And let all those, who have any sense of Him, stir up themselves and join with me in his praises.    

PSALM CV.  

ARGUMENT.  
Though this Psalms have no Title, yet we are assured by what we read in the 1 Chron. XVI. 8, etc. that the first part of it, at least (to the end of Ver. 15.) was made by David; and delivered by Him to Asaph and his Brethren, for the constant service of God in the Tabernacle: when, after several Victories over the Philistines, (1 Chr. XIV.) he had settled the Ark of God in Zion. And it is most probable that he afterward enlarged this Psalm (for who else would adventure to do it?) that it might be a more complete commemoration of all the mercies of God, towards their Nation; from the days of Abraham to their taking possession of the Land of Canaan. Into which he shows, their gracious Lord conducted them by so many miraculous providences, in several ages (according to his faithful promise, made to Abraham his faithful Servant) that it deserved their most hearty acknowledgements: to which he excites them, by ten several expressions, in the five first verses of the Psalm.  
To which the Greeks praefix an Hallelujah (for they take the last word of the foregoing Psalms, and set it on the head of this) as a note how much they were obliged to praise the Lord, according to that exhortation; when they remembered, in this Psalm, the benefits, that He had bestowed upon their Forefathers: which were sufficient to excite and whet their minds, to the imitation of their virtue.  
And it may serve to admonish the new people of God, (as Theodoret speaks) that is, us Christians, how much we ought to rejoice in God's goodness to us; and how dangerous it is to be ungrateful to Him: which provoked Him to deprive the Jews of that fatherly care which He had taken of their Ancestors.   


1. O Give thanks unto the LORD; call upon his name; make known his deeds among the people.   
1. STir up yourselves, all ye that are here assembled, to make your most grateful acknowledgements unto the great Lord; who is pleased to come, and dwell among you: never approach his presence to make your petitions to Him, but join his praises together with them; and proclaim to all the people round about, what great things He hath done for you, and for your Forefathers.   


2. Sing unto him, sing psalms unto him: talk ye of all his wondrous works.   
2. Sing his praise with a cheerful voice, and with all the Instruments of Music: and let the subject of your hymns, and of your ordinary discourse, be his many marvellous acts; of which let not one be forgotten.   


3. Glory ye in his holy name: let the heart of them rejoice that seek the LORD.   
3. For nothing can be so great an honour to you, as that you are the servants of such a mighty Lord; who infinitely transcends all other Being's: triumph therefore, and make your boast of this, as a greater happiness than all worldly goods; let it fill the hearts of all his faithful worshippers with the highest joy and gladness.   


4. Seek the LORD and his strength: seek his face evermore.   
4. Let it encourage them to address themselves unto Him, upon all occasions; and, prostrating themselves before the Ark of his presence, (2 Chron. VI 41.) commend themselves to his powerful protection: let them unweariedly seek his favour, and implore his gracious assistance.   


5. Remember his marvellous works that he hath done, his wonders, and the judgements of his mouth.   
5. Which you may with the greater confidence expect, if you call to mind, and thankfully commemorate the marvellous things He hath done for your deliverance; and his terrible executions, (III. Exod. 20.) according to his just sentence passed, (VII. Exod. 4.) upon your enemies.   


6. O ye seed of Abraham his servant, ye children of Jacob his chosen.   
6. The benefit of which you still enjoy, O ye who are the posterity of his servant Abraham; (whose faith and obedience you ought to imitate) the children of Jacob, whom He chose (rejecting Esau) to inherit the promised blessing.   


7. He is the LORD our God, his judgements are in all the earth.   
7. He is still the same mighty Lord, and our most gracious God; who continues to execute his judgements every where, upon our enemies, (2 Sam. V 7, 10, 17, etc.) and therefore let us never cease to praise Him, and cheerfully serve Him, and faithfully depend upon Him.)   


8. He hath remembered his covenant for ever, the word which he commanded to a thousand generations.   
8. For He is never unmindful of his engagements to us; but punctually performs in all ages, what He hath promised in his Covenant.   


9 Which covenant he made with Abraham, and his oath unto Isaac:   
9 Which He first solemnly made, (XV. Gen. 17, 18.) and then swore, (XXII. 16.) unto Abraham: and renewed with his Son Isaac; to whom He promised to perform that Oath, which He swore unto Abraham, XXVI. Gen. 3.   


10. And confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant:   
10. And again confirmed it to Jacob, both when he went to Haran, (XXVIII. Gen. 13, etc.) and at his return, when He changed his name into Israel, (XXXV. Gen. 10, etc.) and at last passed it into a Law, in that Covenant which He made with their posterity, (XXIII. Exod. 22, 23, 31, 32.) never to be altered, if they keep their Covenant with Him.   


11. Saying, Unto thee will I give the land of Canaan, the lot of your inheritance.   
11. The sum of which was this; I bestow upon thee, and will bring thee into that good Land, the Land of Canaan: which according to this faithful Covenant, you now possess; as by lot it was distributed to your several Tribes, for their inheritance, XIV. Josh. 1, 2.   


12. When they were but a few men in number: yea, very few, and strangers in it.   
12. This Covenant He began to make with your Forefathers, (and showed his intention to perform it, by his singular care over them) when their Family was very small, (XII. Gen. 1, 5.) and consequently so weak, that they might easily have been destroyed in the Land, where they were strangers, (XXIII. Gen. 4.) and had no friends, nor allies to support them:   


13. When they went from one nation to another, from one kingdom to another people.   
13. Nor any settled habitation; but were forced to wander to and fro, from one part of Canaan into another, (XII. Gen. 6, 8, 9) and then to sojourn in other Kingdoms; sometimes in Egypt, (XII. Gen. 10.) sometimes in Gerar, (XX. Gen. 1. XXVI.) and sometimes in the Eastern Country from whence they came, XXIX. Gen. 1.   


14. He suffered no man to do them wrong: yea, he reproved kings for their sakes:   
14. And wheresoever they sojourned, He took them into his protection, and suffered no man to do them any injury, (XXXI. Gen. 24, 42.) but gave severe checks, even to the King of Egypt, (XII. Gen. 16.) and the King of Gerar, (XX. 3, etc.) to prevent the mischief, which they were designing to them.   


15. Saying, Touch not mine anointed, and do my prophets no harm.   
15. For He told them, these were sacred persons, whom He designed to make greater men than themselves: and therefore charged them not to burt them; but to honour them, not merely as Princes, (XXIII. Gen. 6.) but as Prophets, (XX. 7.) by whose prayers they should receive great blessings, if they were kind to them.   


16. Moreover, he called for a famine upon the land: he broke the whole staff of bread.   
16. And when, in the days of Jacob, He punished the Land of Canaan, as well as other Countries, with such a dearth, (XLI. Gen. 54, etc.) that the earth brought forth no kind of grain, for the support of humane life;   


17. He sent a man before them, even Joseph, who was sold for a servant.   
17. He took a special care, in a most wonderful way, to provide both for him and for his family: for Joseph (whom his Brethren first conspired to destroy, but afterward were diverted from their purpose and only sold for a slave) was brought into Egypt, by the secret Counsel of God, (XLV. Gen. 5, 7, etc.) to be the instrument of their preservation.   


18. Whose feet they hurt with fetters: he was laid in iron.   
18. He was oppressed indeed, for a long time, by a most grievous calumny: which was a sorer affliction to him, than the chains and fetters, that were, at first, laid upon him in prison.   


19 Until the time that his word came: the word of the LORD tried him.   
19 Till mention at last was made of him to Pharaoh, by one of his Officers: who related how exactly Joseph predicted what had befallen him, and another of his Fellow-servants; as if he were a man inspired, XL. Gen. 21, 22. XLI. 12, 13.   


20. The king sent and loosed him: even the ruler of the people, and let him go free.   
20. Whereupon the King presently sent for him, (XLI. Gen. 14.) that great Prince, whose Dominion extended over many Provinces, commanded him to be set at liberty.   


21. He made him lord of his house, and ruler of all his substance:   
21. And received such satisfaction from him, about his dream, which none of his Wise men could interpret; that he not only wholly discharged him from his imprisonment, but made him the chief Officer in the Court: and, under himself, the supreme Governor of his whole Kingdom, XLI. Gen. 40, 41.   


22. To bind his princes at his pleasure: and teach his senators wisdom.   
22. Yea entrusted him with an absolute power, to command all the Rulers of his several Provinces, what he pleased; and to punish their disobedience according to his discretion: The most ancient and wisest Counselors in the Realm, were ordered to repair to him; and to do nothing without his Instructions, XLI. Gen. 44.   


23. Israel also came into Egypt: and Jacob sojourned in the land of Ham.   
23. By which great Authority he procured not only the leave, but the invitation of Pharaoh, (XLV. Gen. 16, 17, etc.) to his Father, to come and bring all his Family with him into Egypt: and accordingly he came, and dwelled in the best part of all the Country, XLVI. Gen. 26, 28.   


24. And he increased his people greatly: and made them stronger than their enemies.   
24. Where, according to his promise, when He bad Jacob accept that invitation, (XLVI. Gen. 3, 4.) the Lord multiplied them exceedingly, (I. Exod. 7.) and made them mightier than the Egyptians, (I. Exod. 9) who, of Friends, were now become their Enemies.   


25. He turned their heart to hate his people, to deal subtly with his servants.   
25. For the kinder God was to the Israelites, and the more He increased their Numbers, the greater jealousy it begat in the heart of the Egyptians; which turned at last into an absolute hatred of them: and provoked their malice to invent the cruelest ways, first to diminish, (I. Exod. 10, 11, etc.) and then to destroy them, (Ver. 15, 16.)   


26. He sent Moses his servant, and Aaron whom he had chosen.   
26. This moved the Divine compassion, when He saw their oppression grew intolerable, to give commission to Moses, whom He had in an extraordinary manner preserved from perishing, (III. Exod. 10.) and to Aaron, whom He chose to be his Assistant, (iv Exod. 15.) to go and demand their liberty of Pharaoh, IU. Exod. 23. V 1.   


27. They shown his signs among them, and wonders in the land of Ham.   
27. And, he disputing their Commission, (and refusing to let Israel go) they proved it, and persuaded him to obey it, by many miraculous works: which God commanded them to do, as tokens that He had sent them.   


28. He sent darkness, and made it dark: and they rebelled not against his word.   
28. Among which the pitchy darkness, which overspread the whole Land three days (except only where the Israelites dwelled) was a very remarkable punishment of Pharaoh's blindness: who would not see the hand of God in all those other plagues, which Moses and Aaron, not fearing his displeasure, but pursuing their orders, had inflicted on him.   


29. He turned their waters into blood, and slew their fish.   
29. As first of all, the Lord commanded them to stretch their hand upon all the waters of Egypt; which He turned into blood: and made them so putrid, that the fish which was in the river died, VII. Exod. 20, 21.   


30. Their land brought forth frogs in abundance, in the chambers of their kings.   
30. And, at the next stroke, produced such a vast number of frogs out of the stinking waters and mud; that not only the whole earth was covered with them, but no house, no room in their houses; no, not the Cabinets of their King and his Princes, were free from their annoyance, VIII. Exod. 3, 6.   


31. He spoke, and there came divers sorts of flies, and lice in all their coasts.   
31. And then followed an infinite swarm of the most pestilent sort of flies, (see Psal. LXXVIII. 45.) after a troublesome and filthy plague of louse, which had infested all the Country, VIII. Exod. 17, 24.   


32. He gave them hail for rain: and flaming fire in their land.   
32. Which was succeeded (after a murrain upon their , and a fiery ulcer on their own bodies) by a dreadful storm of hail, (when fruitful showers of rain were most desirable) together with such lightning, as was never seen: for it ran upon the ground, and burnt up all that was not destroyed by the hail, IX. Exod. 23, 24, etc.   


33. He smote their vines also, and their figtrees: and broke the trees of their coasts.   
33. Which not only struck down the grapes, and the figs: but shattered the vines and figtrees themselves; together with many other fruit-trees in the Land.   


34. He spoke, and the locusts came: and caterpillars, and that without number,   
34. And whatsoever escaped this tempestuous storm (for some things were not then grown up, IX. Exod. 31.) was, not long after, devoured by an innumerable army of various sorts of locusts, X. Exod. 5, 12, etc.   


35. And did eat up all the herbs in their land: and devoured the fruit of their ground.   
35. Which, by his command, came and covered the whole face of the Country: eating up the very leaves of the trees, as well as all the grass and herbs upon the ground, X. Exod. 15.   


36. He smote also all the firstborn in their land: the chief of all their strength.   
36. And at last He finished these plagues, in the slaughter of all the firstborn, both of man and beast: the Angel of the Lord killing, in one and the same night, (XII. Exod. 29.) the principal prop of every Family; and the best of all their flocks and their herds.   


37. He brought them forth also with silver and gold: and there was not one feeble person among their tribes.   
37. Which terrible destruction so affrighted them, that they not only let Israel go; but were forward to thrust them out of Egypt, and that loaded with silver and gold, (XII. Exod. 31, 35.) And, which is very wonderful, among so many thousand persons, (Ver. 37.) there was not one, at that time, so feeble, as to be unable to travel.   


38. Egypt was glad when they departed: for the fear of them fell upon them.   
38. And great was the joy at their departure; not only among the Israelites, but among the Egyptians: who thought themselves not safe till the Israelites had their liberty; but were in dread of another plague, which they thought might kill them, as the former had done their children, XII. Exod. 33.   


39 He spread a cloud for a covering: and fire to give light in the night.   
39 Nor did the Divine providence desert our Fathers after it had brought them out of Egypt; but lest they should suffer any prejudice by the exceeding great heats, or mistake their way, in a desolate wilderness, He defended them in the day, from the scorching rays of the Sun, by a cloud: which itself gave them light to comfort, and (if need were) to guide them in the night, XIII. Exod. 21, 22.   


40. The people asked, and he brought quails: and satisfied them with the bread of heaven.   
40. He provided also a delicate food, for that vast multitude; even when they were so ungrateful as to murmur against Him: (XVI. Exod. 12, etc.) sending them, in the evening, such flights of quails, and, in the morning, such showers of corn, out of the clouds; as abundantly satisfied every one of them.   


41. He opened the rock, and the waters gushed out: they ran in the dry places like a river,   
41. And when they murmured again for want of drink, (XVII. Exod. 2, 6.) He was so kind as to stop their complaints, by making water to spring out of a rock: from whence it gushed so constantly, and in such abundance, that it made a stream; which followed them in all the parched grounds, through which they marched.   


42. For he remembered his holy promise, and Abraham his servant.   
42. For the Lord was resolved punctually to perform his promise, passed in former ages, (XV. Gen. 18. II. Exod. 24.) which made Him reward the fidelity of his servant Abraham even upon his incredulous posterity; at that very time which He had prefixed for it, XV. Gen. 13. XII. Exod. 41.   


43. And he brought forth his people with joy, and his chosen with gladness.   
43. When, with much mirth and joy, He brought his people out of the Egyptian bondage; and made them shout to see the difference He made between them and the Egyptians: who were drowned in the red Sea; while they were conducted safe through it on dry Land, XV. Exod. 1, 13, 19   


44. And gave them the lands of the heathen: and they inherited the labour of the people:   
44. And, in conclusion, He cast out seven Nations, to make room for them in the Land of Canaan: where their posterity took possession of Cities and Towns, Fields and Vineyards; which the labour of others had built and planted for them, VI Deut. 10, 11. XXIV. Josh. 13.   


45. That they might observe his statutes, and keep his laws. Praise ye the LORD.   
45. That they might have the more leisure, to purge the Country of all its ancient superstition, and filthiness: and set themselves hearty to worship God, after that manner that He prescribed; in a strict observance of all the rest of his holy Laws.  
For which, and all other his benefits, excite yourselves to praise the Lord.    

PSALM CVI  
Hallelujah, i. e. Praise the Lord.  

ARGUMENT.  
There is little doubt to be made, but this is the Title of the Psalm, as it is of many other, (CXI, etc.) whereby the Author excites them to acknowledge God's bounty to their ungrateful Forefathers. For as in the foregoing Psalm (they are the words of Theodoret) the Divine Benefits are commemorated; so in this the Psalmist both commemorates them, and also upbraids the ingratitude of those that received them. Which magnified the mercies of God the more; in being so very kind to those wicked people, that when He punished them, He did not utterly destroy them.  
The opinion of that Father is, that the Psalm was composed in the person of the more pious sort of people; who bewail the common calamities, and implore the Divine indulgence. And most Interpreters, that I have met withal, imagine it to have been made in the time of the Captivity of Babylon: but the proof of it is very weak. For the last verse but one, upon which they ground that conjecture, may have another construction; and mean no more but this: that God would be pleased when the Nation, or any part of it, should be carried captive, to take pity upon them; and restore them again to their Country. Or rather, in my opinion, it refers to those who, in the days of Saul, or before, were taken prisoners by the Philistines, and other Nations: whom David prays God to gather to their own Land again; that they might worship Him in that place, which He had prepared for the Ark of his presence. For it seems plain enough, that this was one of the Psalms, which he delivered then to Asaph: the first verse and the two last being set down in the 1 Chron. XVI. 36, 37, as the beginning and ending of another Psalm, (which can be none but this) which he then gave in with the other two there mentioned, (XCVI. and CV.) to praise the Lord withal.   


1. PRaise ye the LORD, O give thanks unto the LORD, for he is good, for his mercy endureth for ever.   
1. O Make your thankful acknowledgements, to the great Lord of all the World; who was exceeding gracious to your Forefathers, and will continue his kindness, you may hope, unto all succeeding ages.   


2. Who can utter the mighty acts of the LORD? who can show forth all his praise?   
2. Praise Him with all your might; for when you have done your best, you must acknowledge that it is impossible to express your obligations to his omnipotent Goodness. For who is able to tell how miraculous that power was, which wrought such wonders for us in Egypt; and in the Wilderness, and in the Land of Canaan? where shall we find a man, that can set forth, as they deserve, all the praiseworthy acts of the Lord?   


3. Blessed are they that keep judgement: and he that doth righteousness at all times.   
3. Which are so great and many, that they are most happy men, who by faithful obedience to all his precepts, (not only when they have newly received his benefits, but throughout the whole course of their lives) preserve themselves in the favour of so gracious a Lord and Master (which our Forefathers foolishly lost, by revolting presently from their merciful Deliverer.)   


4. Remember me, O LORD, with the favour that thou bearest unto thy people: O visit me with thy salvation:   
4. Make me, good Lord, one of this happy number; and let me partake of the favour Thou still designest for thy people; and find Thee ready at hand, in all dangers, to preserve and deliver me (1 Chron. XVIII. 6, 13, 14.)   


5. That I may see the good of thy chosen, that I may rejoice in the gladness of thy nation: that I may glory with thine inheritance.   
5. That I may live to see thy chosen people Israel, settled in a peaceable enjoyment of all thy blessings, (1 Chron. XXII. 18.) and have my share in their joy and felicity, (1 Chron. XXIX. 9) nay triumph together with them, in the highest praises of thy bounty towards thy own Nation, and peculiar inheritance, 1 Chron. XXIX. 10, 11, 12, 13, etc.   


6. We have sinned with our fathers; we have committed iniquity, we have done wickedly.   
6. Our sins indeed may hinder these blessings from us; for we are no better than our Forefathers, but have offended after their example; by which we ought to have been amended: we are guilty of many iniquities against one another, and much impiety against Thee.   


7. Our fathers understood not thy wonders in Egypt, they remembered not the multitude of thy mercies, but provoked him at the sea, even at the Red sea.   
7. We are the wicked offspring of those, who were so stupid, as not to be affected with the prodigious Works Thou didst in Egypt; or presently to forget that long series of miraculous preservations and deliverances, by which they were brought from thence: But in the very next strait into which they fell (at the borders of the Sea, that remarkable place, the red Sea) disinherited his power; and wished He had left them in that cruel servitude, of which before they so heavily complained, XIV. Exodus 11, 12.   


8. Nevertheless, he saved them for his name's sake: that he might make his mighty power to be known.   
8. And yet (such was his stupendious Goodness) He would not let them perish in their ingratitude; but to preserve the name He had gotten of their mighty Saviour, gave them a new deliverance: that the world might not imagine He wanted power, to complete what He had begun to do for them.   


9 He rebuked the Red sea also, and it was dried up: so he led them through the depths as through the wilderness.   
9 On this consideration, He checked the course of that Sea by so strong a wind, that He made a path in the midst of it: and led them through those depths on as hard and dry ground, as they trod upon in their march, through the parched deserts, XIV. Exod. 21, 22.   


10. And he saved them from the hand of him that hated them: and redeemed them from the hand of the enemy.   
10. By which means He saved them from Pharaoh's Army; which pressed hard upon their backs, as the Sea was before their face, (XIV. Exod. 9, 10.) He rescued them from the power of those implacable enemies, whose hatred carried them, to pursue them eagerly even into the Sea, (XIV. Exod. 23.)   


11. And the waters covered their enemies; there was not one of them left.   
11. Where they were drowned, every man of them; the Sea, which had stood fixed as a wall to save the Israelites, returning back with a mighty violence to overwhelm their adversaries.   


12. Then believed they his words, they sang his praise.   
12. Which was so evident a token of his power and goodness, that they were persuaded by it, at that present, to believe God's promises, (XIV. Exod. 31.) and to sing a Song of praise to Him, for this miraculous deliverance, XV. Exod. 1, etc.   


13. They soon forgot his works, they waited not for his counsel:   
13. But within three days they grew impatient again, (XV. Exod. 22, 24.) and forgetting the great and many pledges they had received of his Divine power, quarrelled with his Servants; and would not expect till He shown, what way He intended to relieve them.   


14. But lusted exceedingly in the wilderness, and tempted God in the desert.   
14. But not long after this, murmured again; (XVI. Exod.) And though, instead of punishing them for it, He satisfied them with bread from heaven, and gave them several other demonstrations of his Divine presence among them, in the wilderness, (Exod. XVI. XX. XXIV, etc.) yet, to please their wanton appetite, they mutined another time, and cried out vehemently for flesh to eat, (XI. Numb. 4, 5, etc.) and desired new proofs of his power to supply them.   


15. And he gave them their request, but sent leanness into their soul.   
15. Which He was pleased to grant in such abundance, that they surfeited of the Quails, which He sent them: and, instead of being nourished, fell into a grievous disease, whereby great numbers of them were wasted and consumed, XI. Numb. 31, 32, etc.   


16. They envied Moses also in the camp, and Aaron the saint of the LORD.   
16. And they that escaped were not cured of their rebellious humour; but seditiously disputed the Authority of Moses: And accused both him and Aaron, whom the Lord had consecrated for the service of his Altar, as ambitious men, that took too much upon them, XVI. Numb. 3.   


17. The earth opened and swallowed up Dathan, and covered the company of Abiram.   
17. Which moved the Divine Justice to punish their presumption, with a most terrible vengeance: for the earth opened, and buried alive Dathan and Abiram, and the faction that adhered to them, XVI. Numb. 32, 33.   


18. And a fire was kindled in their company; the flame burned up the wicked.   
18. And the other company raised by Korah, were smitten with lightning from heaven; which burned up those impious men, who were so bold as to invade the Office of the Priests of the Lord, XVI. Numb. 35.   


19 They made a calf in Horeb, and worshipped the molten image.   
19 Whose anger they began very early to incense; for even at that very place where the Lord had newly appeared to them, in astonishing thunder and lightning and clouds, (XX. Exodus 18.) and had spoken to them with an audible voice, and at the second word He spoke had charged them not to make any graven image, (XX. Exod. 4.) and had called Moses up into the Mount to receive the rest of his Laws (which He had begun in a most dreadful manner to deliver to them) they stupidly made a golden Calf, and prostrated themselves before the work of their own hands:   


20. Thus they changed their glory into the similitude of an ox that eateth grass.   
20. Slighting that Glorious presence of the Majesty of God, (XXIV. Exod. 16, 17.) which, appearing in the Cloud, had done many wonders for them: and choosing rather to commend themselves to the protection of an Image, in which they saw no glory; the Image of a dull Ox, a creature without reason, a servant of man, that is supported itself, by so weak a thing as hay, XXXII. Exodus 14.   


21. They forgot God their saviour, which had done great things in Egypt:   
21. The root of which sottish Apostasy was, that they did not keep in mind what deliverances God had granted them, under the conduct of Moses; whom they now despised: (XXXII. Exod. 1.) But forgot his great works in the Land of Egypt, where they never saw any similitude of Him.   


22. Wondrous works in the land of Ham, and terrible things by the Red sea.   
22. Miraculous works; which filled the whole Country with wonder and astonishment; and concluded at last in the fearful overthrow of Pharaoh and all his host in the red Sea, through which they passed safely.   


23. Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach: to turn away his wrath, lest he should destroy them.   
23. Which provoked the Divine displeasure so highly, that He resolved to destroy them, (XXXII. Exod. 9, 10.) and had done it, if Moses, for whom He had a great respect, had not, by his earnest intercession, made up this breach; and reconciled Him so far to them, that He did not proceed then to take such vengeance on them, XXXII. Exod. 11, 12, 14, 35.   


24. Yea, they despised the pleasant land: they believed not his word:   
24. But when after this they despised (XIII. Numb. 32.) that goodly Country, to the borders of which He had brought them, (I. Deut. 19, 20.) which the Spies themselves confessed was rich and desirable: (XIII. Numb. 27. XIV. 32.) and would not believe that God intended, or was able to perform his promise to them, XIII. Numb. 37:   


25. But murmured in their tents, and harkened not unto the voice of the LORD.   
25. But murmured against Moses and Aaron in their Tents, as if they had deluded them, (XIV. Numb. 1, 2, etc.) refusing to march, when the Lord commanded them to go up, and take possession of it, I. Deut. 21, 26, 32:   


26. Therefore he lifted up his hand against them, to overthrow them in the wilderness:   
26. Then he solemnly swore, that not one of that wicked generation, who had so often rebelled against Him, should ever come there; but all perish in the wilderness, XIV. Numb. 21, 22, 35. I. Deut. 34:   


27. To overthrow their seed also among the nations, and to scatter them in the lands.   
27. And some of them be overthrown by the heathen, whom the Lord would have delivered up into their hand, (XIV. Numb. 45.) and others dispersed in several parts of that Country, which they despised, XXI. Numb. 1.   


28. They joined themselves also unto Baal-peor, and eaten the sacrifices of the dead.   
28. Nor did they grow much better, by these dreadful threaten and executions; but, not only most shamefully committed whoredom with the daughters of Moah but, embraced their Religion: devoting themselves to the vile service of Baal, whose Temple stood upon Mount Peor; and partaking with them, in the Sacrifices which they offered to dead men, XXV. Numb. 1, 2, 3.   


29. Thus they provoked him to anger with their inventions: and the plague broke in upon them.   
29. Which abominable wickedness incensed the Divine displeasure to such a degree; that He commanded the Offenders to be killed and hanged up, in the face of the Sun: and also sent a grievous plague among the people, XXV. Numb. 4, 5, 9   


30. Then stood up Phinehas, and executed judgement: and so the plague was stayed.   
30. Which raged in the Camp, till Phinehas, in a holy zeal, went as boldly to punish, as others did to commit their crimes: and thrust through the body, one of the Princes of the people, whom the Judges feared to meddle withal; and then the plague ceased, XXV. Numb. 5, 6, 7, 8.   


31. And that was counted unto him for righteousness, unto all generations for evermore.   
31. Which seasonable piece of Justice, the Lord, not only approved as a praiseworthy Act but, rewarded also with the promise of the Priesthood: which He entailed upon his posterity, throughout all generations, XXV. Numb. 12, 13.   


32. They angered him also at the waters of strife, so that it went ill with Moses for their sakes;   
32. And, before this, they had been so unbelieving and rebellious, as, having had long experience of God's power and goodness in providing for them, to murmur for want of water; at that place, which took its name from their quarrel with Moses, (XX. Numb. 3, 13.) who sadly suffered upon their account, XX. Numb. 12.   


33. Because they provoked his spirit, so that he spoke unadvisedly with his lips.   
33. For, being exasperated by their frequent mutinies, he let fall some passionate words; which expressed such distrust and impatience, as did not become so great a Minister of God, (XX. Numb. 12.) who thereupon resolved, he should not have the honour to accomplish his promise, of bringing them to their rest, XXVII. Numb. 24. I. Deut. 37.   


34. They did not destroy the nations, concerning whom the LORD commanded them:   
34. In which, being settled, they did not destroy those seven Nations, (I. Judg. 21, 27, 29, etc.) whose abominations were so foul; that the Lord gave them a strict charge, not to suffer them to live there any longer, XXIII. Exod. 30, 33. VII. Deut. 2.   


35. But were mingled among the heathen, and learned their works.   
35. But, quite contrary, they not only let them live but, against God's express commandment (XXIII. Josh. 7, 12.) entered into familiarity, and made a Covenant and League with them, (II. Judg. 1, 2.) and so at last learned to do as they did, and imitated their evil manners.   


36. And they served their idols: which were a snare unto them.   
36. For they forsook the Lord who had brought them thither; and worshipped the Gods of those people, whom they had conquered, (II. Judg. 11, 12. III. 5, 6.) which proved their utter ruin, and destruction, VII. Deut. 16, 26. II. Judg. 3.   


37. Yea, they sacrificed their sons and their daughters unto devils,   
37. For they were so besotted with their Idolatry, as to imitate their most barbarous Rites: sacrificing to infernal spirits, not only their beasts, but (as the custom of that Country was, XII. Deut. 30, 31.) their sons and their daughters.   


38. And shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood.   
38. Whom they did not merely consecrate to the service of Devils; but offered their blood, the blood of innocent babes, even of their own sons and daughters (as I said) upon the Altars of the Idols of Canaan: profaning thereby the holy Land, with the most impious and unnatural Murders.   


39 Thus were they defiled with their own works, and went a whoring with their own inventions.   
39 Besides other abominable works wherewith they defiled themselves; such as Whoredom, and all manner of beastly lusts: which were the filthy vices of those Nations, whom God cast out before them, XVIII. Leu. 24, 25, 27, 28, etc.   


40. Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance.   
40. And so contrary to nature as well as his Law, that the Lord was exceeding angry with them, (II. Judg. 14, 20.) and the more, because He had made them his people: whom He now abominated, as impure and unclean; though once they had been very dear unto Him.   


41. And he gave them into the hand of the heathen; and they that hated them, ruled over them.   
41. And thereupon delivered them up to the power of those impious Nations; with whom they contracted friendship, when they should have destroyed them, (III. Judg. 3, 5. iv 2. XIII. 1.) who retaining still their ancient hatred, exercised a rigorous tyranny over them, IU. Judg. 3.   


42. Their enemies also oppressed them, and they were brought into subjection under their hand.   
42. And so did many other of their neighbouring enemies, the Mesopotamians and Moabites, (III. Judg. 8, 12.) the Midianites and Amalekites, (VI 2, 3, etc.) and such like, (X. 7, 8.) who not only grievously afflicted them; but deservedly made those their subjects, nay slaves, who would not serve their gracious God.   


43. Many times did he deliver them, but they provoked him with their counsel, and were brought low for their iniquity.   
43. Who still continued so kind to them, that upon the first sign of their repentance, He constantly raised up the spirit of some great Man or other; to rescue them from every one of these Oppressors: though they as constantly provoked Him again, by relapsing to their former Idolatry; which in the issue brought them exceeding low, X. Judg. 8, 9   


44. Nevertheless, he regarded their affliction, when he heard their cry.   
44. And yet, such was his tender compassion towards them, He did not absolutely refuse to help even these base revolters, (X. Judg. 14, 15, 16.) when, in their distress, they made a lamentable moan and promised amendment.   


45. And he remembered for them his covenant, and repent according to the multitude of his mercies.   
45. For He was not unmindful of the Covenant He had made with their Forefathers, (XXVI. Levit. 42, 44, 45. XXX. Deut. 1, 2, 3.) but let them reap the benefit of it: in ceasing to punish them; and, when they deserved to be utterly destroyed, bestowing many and exceeding great blessings on them.   


46. He made them also to be pitied of all those that carried them captives.   
46. For He inclined the hearts, even of those who had subdued, and implacably hated them, unto some compassion towards them: so that they did not endeavour their total extirpation, XIII. Judg. 1. XIV. 2. XV. 9, 10, etc.   


47. Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, and to triumph in thy praise.   
47. And therefore we humbly hope still in the same great mercies; and beseech Thee, O most mighty Lord, who hast been wont to do our Nation good, to deliver us, how unworthy soever, from all our present enemies: and to restore such of us as are fallen into their hands, unto their own Country; that they may join with us in giving thanks to thy incomparable goodness, and setting forth thy praises with the greatest joy and triumph, saying;   


48. Blessed be the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD,   
48. Let the great Lord of all the world, who hath been so gracious unto Israel, as to choose them for his own peculiar people, be most hearty blessed and praised: Let all generations bless Him, as long as the world shall last, and unto all eternity: and let all his people concur in these desires, and wish it may be so; let them all praise the Lord, and desire He may be ever praised.    
The End of the FOURTH Book of Psalms.   

The Fifth BOOK OF PSALMS.  

PSALM CVII.  

ARGUMENT.  
The Fifth Book of Psalms (which consists most of Praises and Thanksgivings) gins here; with an exhortation to those whom God (according to the Prayer foregoing CVI 47.) had delivered from Pagan servitude, to acknowledge that singular benefit with their hearty Thanksgivings: and thence to take occasion to magnify his merciful Providence over all other men, not only of that but of all Nations, when they addressed themselves unto Him in their distresses. For instance, Travellers in the desert who have lost their way, Prisoners, Sick people, Mariners, Husbandmen, even whole Countries the Psalmist shows are made strangely prosperous, if they have a regard to God; and on the other side fall into great misery, if they neglect Him. It had been endless to enumerate all other cases; but by these any man may understand, if he please (as he observes in the conclusion) how good the Lord is, and ready to help those who fly unto Him for succour, whatsoever their condition be.  
The Author of the Psalm is unknown; but if I have guessed aright at the connexion of this with the foregoing Psalms, it is most probable it was composed by David: who having in the CV. put them in mind (as Theodoret observes) of the promises made to the Patriarches, and of the blessings bestowed on their posterity; and in the CVI of their horrid ingratitude for such benefits, and the punishments, for that cause, inflicted upon them: declares in this Psalm the inexplicable kindness of God, in their freedom from slavery; and in his careful Providence, as I said, over all mankind: which might give them the greater encouragement to hope in Him, if they served Him faithfully, who had taken them for his peculiar people.   


1. O Give thanks unto the LORD, for he is good: for his mercy endureth for ever.   
1. O Make your grateful acknowledgements to the great Lord of the world; of whose Goodness you and your Forefathers have had such long experience, that you may conclude his loving kindness will extend itself to all succeeding ages.   


2. Let the redeemed of the LORD say so, whom he hath redeemed from the hand of the enemy:   
2. Let them especially call upon one another to give thanks unto his Goodness, whom the Lord hath graciously redeemed from a sad Captivity; into which they were reduced by their prevailing enemies:   


3. And gathered them out of the lands, from the east and from the west, from the north and from the south.   
3. And hath brought them back to their own Country again; from all the Lands, on every side, into which they were dispersed.   


4. They wandered in the wilderness in a solitary way, they found no city to dwell in.   
4. And they also, who, travelling through vast wildernesses and sandy deserts, lost their way, and could find no tract to lead them to a City inhabited;   


5. Hungry and thirsty, their soul fainted in them.   
5. But, in this perplexity, wandered up and down so long, that all their Provision was spent, and they were ready to die with hunger and thirst:   


6. Then they cried unto the LORD in their trouble, and he delivered them out of their distresses.   
6. Yet then recommending themselves to the Lord, and earnestly imploring his help in this miserable strait; He mercifully delivered them out of it, and freed them from all their anxieties:   


7. And he led them forth by the right way, that they might go to a city of habitation.   
7. Directing them, when they were in a Maze, into the right path again; which brought them to a place inhabited, where they found relief for their necessities.   


8. Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!   
8. O that such men would never forget to make their thankful acknowledgements to the Lord, for this singular kindness; but every where proclaim his wonderful works.   


9 For he satisfieth the longing soul, and filleth the hungry soul with goodness.   
9 Who thus seasonably preserved them from starving, by providing, in this languishing condition, drink to quench their thirst, and plenty of good things to satisfy their hungry appetite.   


10. Such as sit in darkness, and in the shadow of death, being bound in affliction and iron:   
10. They also who have no other dwelling but a dark prison, nay a horrible dungeon; where, to add to their affliction, they are loaded with iron manacles or fetters;   


11. Because they rebelled against the words of God, and contemned the counsel of the most High:   
11. As a just punishment for the crimes they had rebelliously committed, against the express commands of God, and the plain dictates and frequent checks of their own consciences; which were the voice of the most High, giving them wholesome counsel; though they contemned and despised it:   


12. Therefore he brought down their heart with labour, they fell down, and there was none to help.   
12. And thereby provoked Him to throw them into that miserable condition, to humble their proud hearts by the hardship of a tedious and painful imprisonment; in which they lay so dejected and helpless, that they saw no humane means whereby they should be delivered.   


13. Then they cried unto the LORD in their trouble, and he saved them out of their distresses.   
13. Yet they then making their addresses to the Lord, and earnestly beseeching Him to take pity upon their wretched estate; He was pleased mercifully to hear their prayers, and free them from those miserable straits:   


14. He brought them out of darkness, and the shadow of death, and broke their bands in sunder.   
14. Bringing them out of their sad confinement in that dismal dungeon; and setting their hands and feet at liberty, from the chains wherewith they were bound.   


15. Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!   
15. O that such men would never forget to make their thankful acknowledgements to the Lord, for his singular kindness; but every where proclaim his wonderful works:   


16. For he hath broken the gates of brass, and cut the bars of iron in sunder.   
16. Who when their case was desperate, removed the greatest obstacles; and made even brazen gates, and iron bars give way to their escape.   


17. Fools because of their transgression, and because of their iniquities, are afflicted.   
17. In like manner we see others, who forgetting God, and sottishly giving themselves up to all kind of debauchery, in an irregular way of living, fall into grievous diseases:   


18. Their soul abhorreth all manner of meat, and they draw near unto the gates of death.   
18. Which not only quite take away their appetite, but make them nauseate all manner of food, which they formerly abused; and thereby lay them so low, that they are at the very brink of the grave:   


19 Then they cry unto the LORD in their trouble, he saveth them out of their distresses.   
19 Yet even these men, when they make their addresses unto the Lord, and in the weak estate into which they have brought themselves pray earnestly to Him, are wont to find relief from Him; when no Medicines whatsoever will avail them.   


20. He sent his word and healed them, and delivered them from their destruction.   
20. He order their recovery, when all the prescriptions of Physicians prove ineffectual: nay, when they are left for dead, raises them up to life and health again.   


21. Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!   
21. O that these men would be so grateful to the Lord, as never to forget his singular kindness to them; but every where proclaim such wonderful works as these.   


22. And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.   
22. And not content themselves with the Sacrifices of beasts (which in their sickness they were apt to vow unto Him) but offer those far more acceptable sacrifices of a grateful heart: acknowledging his Goodness, and telling every body they meet withal, in such a manner as may express how much they are affected with it, what great things the Lord hath done for them.   


23. They that go down to the sea in ships, that do business in great waters:   
23. Who shows no less kindness to those that have occasion to be much upon the Sea; to fish, or to traffic, upon the main Ocean.   


24. These see the works of the LORD, and his wonders in the deep.   
24. Where they behold remarkable acts of Divine Providence; in the wonderful alterations which He makes in that vast collection of waters.   


25. For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof.   
25. For when they are smooth and still, a sudden tempest arises by his command; which puts them into such a rage, that they are turned into swelling waves and billows.   


26. They mount up to the heaven, they go down again to the depths, their soul is melted because of trouble.   
26. On which the ships are sometimes mounted up as high, as if they would touch the clouds; and then sink down as low, as if they would be buried in the bottom of the Sea: to the great astonishment of the passengers, who are ready to die with fear.   


27. They reel to and fro, and stagger like a drunken man, and are at their wit's end.   
27. For they are so tossed and whirled about, that as they are not able to stand upon the decks; so the most skilful Mariners do not know which way to steer; or what course to take, to save themselves from perishing.   


28. Then they cry unto the LORD in their trouble, and he bringeth them out of their distresses.   
28. And yet, when in the midst of this great strait they make their addresses to the Lord, with earnest prayers for his protection, He is graciously pleased to hear their cry; and to free them from that anguish of mind, which sorely oppresses them.   


29. He maketh the storm a calm, so that the waves thereof are still.   
29. For He silences the blustering wind, and makes so great a calm; that the swelling waves lie quiet and still.   


30. Then are they glad because they be quiet; so he bringeth them unto their desired haven.   
30. Which happy change turns their fear into joy; when they see, not only the storm appeased but, gentle gales arising to carry them directly to the port, for which they are bound.   


31. Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!   
31. O that they who are thus unexpectedly preserved, would never forget to make their thankful acknowledgements to the Lord, for this singular kindness! But every where proclaim what wonders He hath done for them.   


32. Let them exalt him also in the congregation of the people, and praise him in the assembly of the elders.   
32. Let them magnify his power and goodness in the greatest assemblies of the people; especially in his Temple: Let them praise Him in the supreme Court of the Kingdom; that the Judges and Governors may be excited, to make Him their trust and confidence.   


33. He turneth rivers into a wilderness, and the water-springs into dry ground:   
33. Who turns well watered Countries into a mere wilderness, and makes moist and fertile soils become dry and barren ground:   


34. A fruitful land into barrenness, for the wickedness of them that dwell therein.   
34. Where none of those fruits will grow which before it plentifully yielded; because of the ill disposition of the inhabitants, who produce nothing but all manner of vice and wickedness.   


35. He turneth the wilderness into a standing water, and dry ground into water-springs,   
35. And on the other side He turns a barren desert (for none of these things come by chance) into rich and fruitful pastures: and sends such plenty of water into dry and sandy grounds;   


36. And there he maketh the hungry to dwell, that they may prepare a city for habitation;   
36. That there they, who lived wretchedly before, find a comfortable habitation: and are invited to build Towns and Cities in those formerly desolate places.   


37. And sow the fields, and plant vineyards, which may yield fruits of increase.   
37. Where they sow all manner of grain, and plant vineyards: which recompense their pains, with a plentiful harvest and a joyful vintage.   


38. He blesseth them also, so that they are multiplied greatly, and suffereth not their  to decrease.   
38. His blessing also makes the inhabitants fruitful, as well as their ground: they grow exceeding populous, together with their flocks and their herds; which by the increase of people are not diminished.   


39 Again they are minished and brought low through oppression, affliction, and sorrow.   
39 But when they prove ungrateful to Him, He quite altars the course of his Providence; and on a sudden sends some grievous pestilence, which lessens their numbers: or lays them low by tyrannical oppressors, (into whose hands He delivers them) by dearth, and other calamities, which make them pine away in grief and sorrow.   


40. He poureth contempt upon princes, and causeth them to wander in the wilderness, where there is no way.   
40. Their Princes and the most eminent persons in their Country, are not able to preserve themselves from contempt and scorn: To which they are so openly exposed, that they who had troops of followers and attendants, are utterly deserted; and forced to walk in solitary places to hid their shame; without any means, that they can see, to recover their thrones out of which they are disgracefully thrown.   


41. Yet setteth he the poor on high from affliction, and maketh him families like a flock.   
41. Which he bestows upon some poor despicable person, whom, from a low condition, He raises to the highest dignity; and gives him a very numerous istue, to maintain and continue the honour He hath conferred on him.   


42. The righteous shall see it, and rejoice; and all iniquity shall stop her mouth.   
42. Which is a great encouragement to the righteous; who herein behold with joy the wise and just providence of Almighty God: But gives the wicked (who under those bad Princes were insolent, and full of proud boasts) such a rebuke; that they hang down their heads, and are confour deadly put to silence.   


43. Whoso is wise, and will observe those things, even they shall understand the loving kindness of the LORD.   
43. And therefore, whosoever will be truly wise, aught to mark and ponder such passages as these in the Divine Government: that they may make others, who are less considerate, understand how very kind and gracious the Lord is; to those who study to please Him, and to obtain his favour by dutiful obedience and humble submission to Him.    

PSALM CVIII.  
A Song or Psalm of David.  

ARGUMENT.  
The Title tells us this Song-Psalm (see the reason of this name upon Psal. LXVII.) was made by David: and was placed here, as I conjecture, because now he was in a hopeful way to perfect some Victories, which he had begun to win; whereby some of those Captives in strange Lands (mentioned Ver. 2. and 3. of the foregoing Psalms) were rescued and set at liberty. What those Nations were, over whom he was about to triumph, see in the Title of Psalm LX: For the latter part of this Psalm from Ver. 6. to the end, is the very same (with some light variations) with the eight last Verses of that; As the former part of it, is very little different from the five last Verses of Psalm LVII. Which the Psalmist I suppose here placed instead of those, wherewith the LX. gins (though he retains all the latter end of it) because now, as I said, he had made some progress in those Wars, which he was but entering upon, when he made that LX. Psalm And therefore here he gins with thanks to God for his mercy, as there he laments the ill condition, wherein he found the affairs of the Kingdom, when he came to the Crown.   


1. O God, my heart is fixed, I will sing and give praise, even with my glory.   
1. MY heart is ready, O most gracious God; it is firmly resolved to give Thee most solemn thanks: My tongue also, wherewith I ought to glorify Thee, shall sing of thy Goodness; and, with all the expressions of joy, set forth thy praise.   


2. Awake psaltery and harp: I myself will awake early.   
2. Nor shall any of the instruments of Music be silent, but accompany my Hymns: which I will sing unto Thee so early, that I will prevent the rising of the Sun.   


3. I will praise thee, O LORD, among the people: and I will sing praises unto thee among the nations.   
3. Nor will I merely make Thee my private acknowledgements; but publish thy praise in the greatest assemblies of thy people, among whom this Song shall be sung: yea, other Nations shall read therein, how thankful I am for what Thou hast begun to do for us.   


4. For thy mercy is great above the heavens: and thy truth reacheth unto the clouds.   
4. For it is fit my thankfulness should be as boundless as thy mercy: which infinitely transcends all my expressions; and hath nothing equal to it, but thy faithfulness and truth.   


5. Be thou exalted, O God above the heavens: and thy glory above all the earth;   
5. Be Thou more and more exalted in these, O God; and raise to thyself thereby the highest praises: spread the fame of them every where, that Thou mayest be glorified throughout the world.   


6. That thy beloved may be delivered: save with thy right hand, and answer me.   
6. Especially now, I beseech Thee, to grant my humble petitions, that by thy mighty power accompanying my Arms, I may be an instrument of delivering thy beloved people from their Oppressors.   


7. God hath spoken in his holiness, I will rejoice, I will divide Shechem, and meet out the valley of Succoth.   
7. Why should I doubt of it, and not rather rejoice in assured hope of a perfect Victory? since God who is most holy and cannot lie, hath said He will deliver them by my hand; (2 Sam. III. 18.) and hath already put me in possession, (as He also promised, Ver. 2.) of all the Country about Samaria; which I will distribute under such Officers, as I think fit to set over them.   


8. Gilead is mine, Manasseh is mine, Ephraim also is the strength of mine head, Judah is my lawgiver.   
8. Gilead also and Manasseh, who were lately under another King, (2 Sam. II. 9) have submitted themselves to me; and so hath the of Ephraim, which is a main support of my Authority: These, and all the rest of the Tribes of Israel, are united to the royal Tribe of Judah; which (according to the prophecy of our Forefather, XLIX. Gen. 10.) supplies me with wise and able men to administer the Laws, and order the affairs of my Kingdom.   


9 Moab is my washpot, over Edom will I cast out my shoe: over Philistia will I triumph.   
9 Which shall now extend itself beyond the bounds of this Country; for I will tread the Moabites under my feet, and reduce them to the vilest servitude; (2 Sam. VIII. 2.) I will trample also upon the Edomites, and make them my slaves: (Ib. Verse 14.) the Philistines also, whom I have begun to smite, (2 Sam. V 17, etc. 22.) shall add to my Triumphs, and be forced to submit unto me, as their conquering Lord, (2 Sam. VIII. 1.)   


10. Who will bring me into the strong city? who will lead me into Edom?   
10. These are difficult things indeed, and I may well ask, when I consider how potent these Nations are, by what power or force I shall be able to enter that strongly fenced City, in the frontiers of their Country? Who is it that will conduct me into Idumaea, and make me Master of it?   


11. Wilt not thou, O God, who hast cast us off? and wilt not thou, O God, go forth with our hosts?   
11. But I can soon answer myself: For why should I despair of thy presence with us, O God of all power and might? who formerly indeed didst reject us, and forsake the conduct of our Armies, (1 Sam. XXXI. 1, 7.) but now, I hope, wilt graciously aid us, and make us victorious.   


12. Give us help from trouble: for vain is the help of man.   
12. Do not frustrate these hopes; but afford us thy help against the Syrians also (2 Sam. VIII. 5.) now that they distress us: for no humane force is able to deliver us; nor have we any confidence in it, but in Thee alone.   


13. Through God we shall do valiantly: for he it is that shall tread down our enemies.   
13. By whose assistance we will behave ourselves courageously, and do valiant Acts: For God will utterly rout our Enemies; and tread them down, like the mire in the streets.    

PSALM CIX.  
To the chief Musician. A Psalm of David.  

ARGUMENT.  
Most Interpreters consent to the opinion of Aben Ezra, and D. Kimchi, that David (to whom the Title ascribes this Psalm) hath respect here, in the first place, to the grievous persecution which he suffered by Saul, and some of his Court: who would let him enjoy no rest, but having driven him from his own house, pursued him so close, wheresoever they heard he was; that he could have no certain dwelling: but became like a Locust (as he speaks Verse 23.) which having no nest (as Bochartus observes, P. II. L. IV. the Animal. sac. cap. 2.) leaps or flies from hedge to hedge; as he did from place to place. To provoke Saul to this rage against him, as they all loaded him with many calumnies; (which made David curse them, to Saul's face, 1 Sam. XXVI. 10.) so one especially among the rest, who is generally thought to be Doeg the Edomite, was notoriously guilty of this wickedness: whom, by a prophetical Spirit, he here most solemnly curses, in a direful manner; and pronounces the heaviest judgement upon him and his Family: his inhuman villainy being so great, that it made him an exact picture of the Traitor Judas, to whom the Apostle Saint Peter, I. Act. 20. applies the eighth Verse of this Psalm. The rest of which is spent in Prayer to God, against such false accusers; and in vows of the Praises he would give Him, when he was delivered from the mischief, which thereby they designed to him. Accordingly, when he was settled in his Throne, he sent this Psalm among others, unto the Master of Music in the Tabernacle; to perpetuate the memory of God's mercy to him.  
Concerning such Imprecations, as we here meet withal, see the Argument of Psalm XXXV. which is of the same nature with this.   


1. HOld not thy peace, O God of my praise.   
1. O God, the supreme Judge of the world, who, as Thou hast given me hitherto continual cause to praise Thee so, I hope wilt still vindicate my honour; I appeal unto thy Majesty: beseeching Thee to declare thyself on my side; and make it appear that I am innocent.   


2. For the mouth of the wicked, and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue.   
2. For men of no conscience, have taken the liberty to invent the most mischievous lies of me; whereby, though they always spoke me fair to my face, they have wickedly traduced me to Saul, behind my back.   


3. They compassed me about also with words of hatred: and fought against me without a cause.   
3. And spread those false reports so diligently, that I find they have made me odious every where: and thereupon, without any provocation from me, have levied war against me, to take away my life, 1 Sam. XXIII. 8, 25.   


4. For my love they are my adversaries: but I give myself unto prayer.   
4. Who have been so far from doing them any harm, that I have deserved well of them: (1 Sam. XIX. 4, 5.) and even now, when they requite my kindness with endeavours to destroy me, do nothing but recommend myself by prayer to thy protection; refusing to make use of the opportunity I had to revenge myself upon them, 1 Sam. XXIV. 9, 10, etc.   


5. And they have rewarded me evil for good, and hatred for my love.   
5. And yet this will not mollify them; but still they are so extremely ungrateful, as to repay my kindness, with new attempts to do me mischief, (1 Sam. XXVI. 2.) And the more affection I express, with the greater hatred am I prosecuted.   


6. Set thou a wicked man over him: and let Satan stand at his right hand.   
6. So implacable is his malice, who is the principal Author of the calumnies wherewith I am loaded, (1 Sam. XXII. 9, 11.) against whom therefore I implore thy justice, O most righteous Judge of the world: Let the worst man that can be found, be appointed to hear his cause when he is accused; and his most malicious Adversary plead against him.   


7. When he shall be judged, let him be condemned, and let his prayer become sin.   
7. When sentence is given, let him be condemned to be as guilty, as really he is: and if he petition for a pardon, let it not only be rejected, but prove an aggravation of his crimes.   


8. Let his days be few, and let another take his office.   
8. Let him (and the false Traitor, who in future times will use the Messiah, as now they do me) be cut off before his time: and his Office, (1 Sam. XXI. 7. XXII. 9) wherein he behaves himself with such insufferable insolence and falsehood, be transferred to a better man.   


9 Let his children be fatherless, and his wife a widow.   
9 Let not his Fatherless Children succeed him, in any thing that he hath: nor his Widow, have any thing left to maintain her.   


10. Let his children be continually vagabonds, and beg: let them seek their bread also out of their desolate places.   
10. Let them not have so much as an house, wherein to put their heads: but be perpetual Vagabonds, supporting a miserable life by begging an Alms; and seeking where to lodge, because their own dwellings are laid waste and desolate.   


11. Let the extortioner catch all that he hath: and let the stranger spoil his labour.   
11. Let his Creditor (pretending a judgement) seize on all his estate: and a stranger, by that means, reap the fruit of all his care and labour.   


12. Let there be none to extend mercy unto him: neither let there be any to favour his fatherless children.   
12. Let no man show the least kindness to his memory; or upon that account bestow an Alms upon his Fatherless Children.   


13. Let his posterity be cut off, and in the generation following let their name be blotted out.   
13. Let them rather be odious for his sake, and the sooner destroyed: so that they be the last of the name; and, in the next generation, not one of that family be found.   


14. Let the iniquity of his fathers be remembered with the LORD: and let not the sin of his mother be blotted out.   
14. But, according to the just sentence of thy Law, (XX. Exod. 5.) let the punishments (which were due long ago, but thy patience moved Thee to forbear) fall all upon him: let him suffer for the sins of his progenitors on both side; in whose wicked steps he would not cease to tread.   


15. Let them be before the LORD continually, that he may cut off the memory of them from the earth.   
15. Let it be seen that their wickedness is not forgotten, though committed many years ago: but prosecute it with a continued vengeance; till no body remember, that there were such people in the world.   


16. Because that he remembered not to show mercy, but persecuted the poor and needy man, that he might even slay the broken in heart.   
16. This will be but a deserved recompense of all his cruelties: For as he let all benefits slip out of his mind, and was ungrateful to those, who had obliged him: so he had no sense of that common compassion, which is due to the calamitous; but when he saw me in a necessitous condition, destitute of Friends, and dejected in spirit, made no other use of it but to persecute me to the death.   


17. As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him.   
17. What can be more just, then that the mischief, in which he delighted, and both wished and designed to others, should fall upon himself? and that he should never meet with the blessing of those righteous courses, which he always hated and avoided?   


18. As he clothed himself with cursing, like as with his garment: so let it come into his bowels like water, and like oil into his bones.   
18. His very business was to slander others every where; taking a pride in the mischievous effects of his cursed lies: and therefore let him feel the miserable fruit of this wickedness, spreading himself, like the water he drinks, into every vein of him; and sticking as close to him, as oil unto the bones.   


19 Let it be unto him as the garment which covereth him, and for a girdle wherewith he is girded continually.   
19 Let him be involved in perpetual misfortunes and miseries; and never be able to shake them off: Let him be hampered in straits and difficulties; without any possibility of getting out.   


20. Let this be the reward of mine adversaries from the LORD, and of them that speak evil against my soul.   
20. This shall most certainly be the reward, which the righteous Lord will give to my malicious adversaries; for all the pains they have taken, by slanderous reports and calumnies, to take away my life.   


21. But do thou for me, O GOD the Lord, for thy name's sake: because thy mercy is good, deliver thou me.   
21. Which I commend to thy protection, O Lord, the Governor of all things; beseeching Thee to take my part, and appear for me: though not for my honour, yet for thy own; whose kindness is so exceeding bountiful unto all, that for that reason I am encouraged to hope Thou wilt deliver me; to whom Thou hast engaged thyself, by many promises of mercy.   


22. For I am poor and needy, and my heart is wounded within me.   
22. Which I never needed more than now: for I am so poor, and forsaken of all my friends, (1 Sam. XXV. 8, etc.) that I am ready to faint away with grief and sorrow, like one that is wounded at the very heart.   


23. I am gone like the shadow when it declineth: I am tossed up and down as the locust.   
23. The evening shadow doth not vanish sooner than I, from the place of my present abode, (1 Sam. XXII. 1, 3, 5. XXIII. 13, 14.) which I am forced to quit on a sudden; and to wander like the Locust, which flies, or is driven, with the wind, uncertainly from place to place.   


24. My knees are weak through fasting: and my flesh faileth of fatness.   
24. And for want of food in those desert places, I am sometimes scarce able to remove: for my body, which heretofore was plump and fat, (1 Sam. XVI. 12.) is now grown lank and thin; like one of those miserable lean Creatures.   


25. I became also a reproach unto them: when they looked upon me, they shaked their heads.   
25. Which, instead of moving their pity, hath exposed me to such contempt and scorn; that when I am seen by any of them, they deride and scoff at me as an undone wretch, that vainly hopes to escape their hands.   


26. Help me, O LORD my God: O save me according to thy mercy.   
26. But my hope is, that Thou, O Lord, who hast hitherto been my most gracious God, wilt seasonably interpose for my relief: and deliver me, out of that tender mercy, which is wont to extend itself to those who have nothing else to depend upon.   


27. That they may know that this is thy hand: that thou LORD hast done it.   
27. Whereby they themselves may be convinced, and forced to acknowledge; that, not by chance, no more then by my small forces, but by thy Almighty power alone, and thy care of me, O Lord, I am delivered.   


28. Let them curse, but bless thou: when they arise, let them be ashamed: but let thy servant rejoice.   
28. Thy blessing and protection I implore; which if Thou wilt vouchsafe me, let them go on to curse and slander me as long as they please; it shall not hurt me: nay, let them assault me with armed force, they shall only be confounded at their vain attempt; and give thy servant the greater cause, to rejoice at their disappointment.   


29. Let mine adversaries be clothed with shame: and let them cover themselves with their own confusion, as with a mantle.   
29. Which shall so increase the confusion of my malicious adversaries; that they shall not be able to bear the disgrace: but wish they could hid themselves from the sight of their shame, which their own wickedness hath brought upon them.   


30. I will greatly praise the LORD with my mouth: yea, I will praise him among the multitude.   
30. In hope of which defeat, I now beforehand to the Lord the best expressions of my gratitude, that I am able to make: not only in private, but in the greatest Assemblies; where I will not cease to praise his Almighty love.   


31. For he shall stand at the right hand of the poor, to save him from those that condemn his soul.   
31. And bid them trust in God; who hath pleaded my cause, and rescued me from death: and will ever be the Advocate of him that hath no helper; but depends on his goodness, to deliver him from the hands of those Judges, who prosecute the unjust sentence, they have passed upon him to lose his life.    

PSALM CX.  
A Psalm of David.  

ARGUMENT.  
There is the same reason to think this Psalm was composed by David (not by some other concerning David) that there is to conclude all the rest to be so, which have the same Title. And then, as it is very plain he speaks of some person much greater than himself, whom he calls his Lord, so it can be no other, but the Lord Christ, of whom he here prophesies. Not, as he is wont to do elsewhere, with respect to himself in the first place, as His type and figure; but in plain words, which can belong to none but Christ alone. For no other King but He, can be said, in any sense, to sit at God's right hand: nor was there any Priest of the order of Melchisedek, that could be a shadow of him.  
David indeed seems once to have exercised the Office of a Priest, when he blessed the people, at the bringing of the Ark to Zion, (2 Sam. VI 18.) and so to have been then both King and Priest, in one person, as Melchifedek was: but not a Priest for ever, on whom the Office was perpetually established, and that by an Oath; as it was on the Priest here mentioned.  
And therefore it is in vain, to endeavour to accommodate any part of this Psalm to David; who conquered many of the neighbouring Countries, smote their Kings, made them bring him tributes, and at last smote the head of the Country of Rabbah (as some render the last words of the sixth verse of this Psalm) that is, the King of the Children of Ammon: But still we are to seek, how the rest can be applied to him; who never had any pretence to such an authority as is here described; nor can in any sense call himself, my Lord; but as our Lord Christ hath demonstrated spoke concerning Him, (XXII. Matt. 43, etc.) and his Exaltation, after his Resurrection from the dead, (as Saint Peter and Saint Paul also show, II. Act. 34, 35. 1 Cor XV. 25. iv Hebr. 1, 13. V 6.) when He set up another Priesthood, and abolished that of Moses: which change is here predicted.  
And though the Jews have taken a great deal of pains, to wrest this Psalm to another sense; yet they are so divided in their opinions about it, (speaking inconsistent things, like drunken men, as Saint Chrysostom's words are, or rather, says he, like men in the dark, running against one another) that from thence alone we may be satisfied they are in the wrong, and have their eyes blinded: else they would not have embraced such interpretations, as those which may be seen in them, that have written upon this Psalm. Which some of the Jews themselves (such as R. Moses Hadarsan, Saadias' Gaon, and divers others whom I might mention) have been forced to acknowledge belongs to Christ: and is a very plain prediction of his Divinity, his royal Dignity, his Priesthood, and his victories and triumphs; which the Psalmist sets forth as follows.   


1. THe LORD said unto my Lord, Sat thou at my right hand, until I make thine enemies thy footstool.   
1. THis is the decree of the eternal LORD, that the great person, whom we expect, and whom I honour as my Lord and Master, shall be advanced (after his sufferings) to the highest dignity (1 King. II. 19) in the heavens: and reign with Him, as the King of all the world; till He have perfectly subdued (X. Josh. 24.) the most powerful opposers of his Kingdom; and overcome death itself, by whom all mankind are conquered, 1 Cor. XV. 25, 26.   


2. The LORD shall send the rod of thy strength out of Zion: rule thou in the mids of thine enemies.   
2. The eternal Lord, w●… hath thus decreed to honour Thee, O most mighty Prince, will make Zion, first of all, to feel how powerful thy Sceptre is, (I. Act. 8. II. 34, 37.) and thence extend thy Empire over all the Earth: where I wish Thou mayest, and foretell Thou wilt, prevail over all Infidelity, Idolatry, Superstition and Impiety; which will set themselves against thy Authority.   


3. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.   
3. For in the day when thy forces, (2 Tim. II. 3.) completely armed with a Divine power, (IU. Act. 33.) shall march forth to subdue the world, unto thy obedience; they that are fit for thy Kingdom (IX. Luk. 62. XIII. Act. 48.) shall cheerfully submit themselves, and present Thee with freewill Offerings, in token of their absolute subjection to Thee: (II. Act. 45. iv 34.) And great shall be the number of chosen men, (1 Joh. II. 13.) who, glad to see the night of Ignorance gone, shall at thy first appearance, by the celestial blessing, fall unto Thee, as thick as the morning dew.   


4. The LORD hath sworn, and will not repent, Thou art a priest for ever, after the order of Melchisedek.   
4. And happy are they who live under thy Government; for the Lord hath unchangeably resolved, that Thou shalt be a Priest as well as a King; with full power to bless all thy Subjects, not only in that, but in all future Ages, even to all Eternity: For Thou shalt not be a Priest like those after Aaron's order, who die to make room for others; but, like that great King and Priest Melchisedek, shalt neither have any Predecessor, nor Successor in thine Office; but continue a royal Priest for evermore. Hebr. VII.   


5. The Lord at thy right hand shall strike through kings in the day of his wrath.   
5. Who, as he will be most compassionate to all those, that hearty acknowledge Him for their Lord, and submit unto His Government; so will break in pieces the greatest powers on earth that provoke his displeasure, by obstinate opposal of his Authority at thy right hand.   


6. He shall judge among the heathen, he shall fill the places with the dead bodies: he shall wound the heads over many countries.   
6. From whence He shall demonstrate Himself to all the heathen world, to be their Lawgiver and their Judge: taking a severe vengeance on those that persecute his Subjects; and destroying, at last, even that mighty Empire, which shall then rule over many Countries.   


7. He shall drink of the brook in the way: therefore shall he lift up the head.   
7. But before all this, He shall first humble Himself to the meanest condition; not living in the state of a King here in this world, but of a way-faring man, (IX. Luk. 56.) who is content with such provision as he meets withal: For which cause, after the enduring many hardships, even death itself, He shall be highly exalted to his Royal and Priestly dignity in the Heavens; from whence He shall never fall.    

PSALM CXI.  
Hallelujah, i. e. Praise the Lord.  

ARGUMENT.  
It is certain this is the Title of the Psalm: which consists of as many short Metres as there are Letters in the Hebrew Alphabet; and therefore cannot begin with Hallelujah, whose first Letter is the fifth, not the first Letter in that Alphabet. In which order it proceeds for the better help of the memory: being composed thus artificially, that every one, as well as the singers (to whom the Hallelujah perhaps is particularly directed) might have in their minds a brief form of thanking God (especially upon festival days) for the wonderful things He had done for that Nation.  
It was a meditation which the Author had in time of peace and quiet; for in distress, or immediately after a great deliverance, men's spirits are not at liberty to use such art and curiosity in their composures, as there is in this Psalm: being full, at those seasons, of such passions, as make them neglect it, even when they are inclined to use it. (see Psalm XXV.) For which reason I think Theodoret's opinion hath no ground; that the Psalmist hath respect to the great Victory obtained by Jehoshaphat over the Ammonites and other Nations, who invaded his Kingdom: for which they gave thanks to God, presently after, 2 Chr. XX. It is more likely that David who composed those larger forms of commemoration, Psalm CV. and CVI made this (as I said) for a compendious remembrance of what is there more largely delivered. And that He might not exceed the number of the Ten Commandments (as some give the reason of it) in the Verses of this Psalm, the Metres of the two last are so short; that they have, each of them, three Letters of the Alphabet in them, whereas all the former have but two.   


1. PRaise ye the LORD. I will praise the LORD with my whole heart, in the assembly of the upright, and in the congregation.   
1. I Will make my thankful acknowledgements to the Lord, not only with my lips, or with some slight affections of my mind; but with all my heart and soul: And that not only in the private society of those good ●…en, whom I am more in●…mately acquainted withal; but in the public congregation of all his people.   


2. The works of the LORD are great, sought out of all them that have pleasure therein.   
2. Who ought to join together to praise the Lord, for his mighty and wonderful works; which it will not cost them much labour to understand; for they are easily found out by all those, who take any pleasure in such inquiries.   


3. His work is honourable and glorious: and his righteousness endureth for ever.   
3. And there is not one of them but is full of majesty and splendour; and the fruit of his infinite bounty, and faithfulness to his promise: which He still expresses towards us; and will do so for ever.   


4. He hath made his wonderful works to be remembered: the LORD is gracious and full of compassion.   
4. And, such is his Goodness, lest we should forget his Benefits, He hath instituted solemn times for the commemoration of the wonders He hath done for us, (XII. Exod. 14. XIII. 3, 9, etc.) which are everlasting testimonies, that we serve a most gracious and compassionate Lord.   


5. He hath given meat unto them that fear him: he will ever be mindful of his covenant.   
5. Who gave our Forefathers (whom by his wonderful works He possessed with the fear of Him, XIV. Exod. 31.) the spoil of the Egyptians, (XII. Exod. 35, 36.) and afterward fed them with Manna in the wilderness, (XVI. Exod.) according to his Covenant, which He had made long before, (XV. Gen. 14.) and will never forget in future Ages.   


6. He hath showed his people the power of his works, that he may give them the heritage of the heathen.   
6. He hath evidently demonstrated to his people the greatness of his power, in destroying Sihon the Amorite, (II. Deut. 24, 25.) and Og the King of Bashan, (III. Deut. 21, 24.) with the rest of the Amorites and other Nations, in the Land of Canaan: (X. Josh. 6, 11, 12, etc.) which He took from the ancient Inhabitants, that He might give it us for our possession.   


7. The works of his hands are verity and judgement; all his commandments are sure.   
7. In which He did them no wrong; but was exactly just in fulfilling his promise to us, and in executing his judgements upon those wicked wretches: (IX. Deut. 5. XV. Gen. 16.) For all his orders of either kind, are in pursuance of most righteous decrees.   


8. They stand fast for ever and ever, and are done in truth and uprightness.   
8. Which He doth not alter and change at pleasure; but hath settled as eternal Rules: because there is no partiality, or iniquity in them; but they were enacted with a sincere respect to all men's good and happiness.   


9 He sent redemption unto his people, he hath commanded his covenant for ever: holy and reverend is his name.   
9 And it was in conformity to these that He at first sent Moses and Aaron, to bring our Fathers out of Egypt, (VI Exod. 6.) and then exercised his supreme authority over them, in giving them a Law, which He tied them by a Covenant perpetually to observe; (XIX. Exod. 4, 5. XXIV. 8.) Appearing in such Majesty to them, (XX. Exod. 18. XXIV. 10, 11.) as might possess them with an awful regard to Him; and make them for ever dread, by any profaneness, to offend Him, who infinitely excels all other Being's.   


10. The fear of the Lord is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever.   
10. And indeed, it is the first and principal point of wisdom to fear the Lord, and carefully observe his Commandments: the practice of which give, men a better understanding of what is good for them, than any politic maxims can infuse into them. Therefore let the Lord be for ever praised, who hath given us these good and wholesome Laws; and thereby shown us the way to eternal honour and praise.    

PSALM CXII.  

ARGUMENT.  
This Psalm is composed after the very same manner with the former; and seems to be intended for a short Commentary upon the last Verse of it: showing how well and wisely they consult their own good and happiness, who observe God's Commandments; especially those about Charity, or doing good to others. Of which that they might be always mindful the Psalm is contrived, for the help of their memories, into as many short Versicles, as there are Letters in the Hebrew Alphabet. Hallelujah therefore is no part of them, but the Title prefixed to the Psalm, (see upon Psalm CXI.) to excite them to praise the Lord; who had made it their present interest to be religious.   


1. PRaise ye the LORD. Blessed is the man that feareth the LORD, that delighteth greatly in his commandments.   
1. HAppy is that man whose chiefest care it is to please the Lord; by observing his Commandments: which will yield, in the issue, the highest pleasure and satisfaction of mind to himself.   


2. His seed shall be mighty upon earth: the generation of the upright shall be blessed,   
2. And procure a blessing also upon all belonging to him: first, upon his Children, and those that shall descend from them in future times; who shall far the better, and be more powerful and prosperous, for the sincere virtue of their pious Forefathers.   


3. Wealth and riches shall be in his house: and his righteousness endureth for ever.   
3. And next on his Estate: which shall not only be rich and plentiful, but so firmly settled and entailed on his posterity; that they shall reap the perpetual fruit of his justice and charity.   


4. Unto the upright there ariseth light in the darkness: he is gracious, and full of compassion, and righteous.   
4. Or if any affliction come, it will be so far from making him unhappy; that, besides the Divine comforts imparted to him for his support, it will make the virtue of upright men the more illustrious: while one exercises meekness and sweetness to those that provoke him; another forgives offences, and pities the instruments of his trouble; and a third exercises the greater justice or mercy, and will not be tempted to do any dishonest or cruel thing for his own deliverance.   


5. A good man showeth favour, and dareth; he will guide his affairs with discretion.   
5. But, above all other men, he leads the most comfortable life, who is so kind, that he supplies the needs of others; giving to one, and lending to another, as occasion serves: and yet ordering all his affairs so judiciously, that he doth not impair, but rather maintain, the good estate of his own family.   


6. Surely he shall not be moved for ever: the righteous shall be in everlasting remembrance.   
6. Sure, it will not be in the power of the most mighty and malicious enemies (though they may disturb him) quite to overthrow him: and, when they are forgotten, or mentioned with contempt, the worthy actions of this sort of righteous men, shall be celebrated with never-ceasing praises.   


7. He shall not be afraid of evil tidings: his heart is fixed, trusting in the LORD.   
7. He is not affrighted and discomposed at the false reports that are raised of him; nor at the rumour of dangers which threaten him: being prepared for such things as these, by a settled trust and hope in God; that He will take care of him, who hath been as kind as he could to others in their distresses.   


8. His heart is established, he shall not be afraid, until he see his desire upon his enemies.   
8. This confidence is the prop and support of his soul; which will not let him be dismayed: but makes him expect the time, when he shall be able securely to look upon all his enemies.   


9 He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his born shall be exalted with honour.   
9 He doth not merely heap up riches for himself; but dispenses them to others, dispenses them to others, especially to the poor and needy, with a liberal hand: Nor is he weary of well-doing, but ever producing some new fruit of his charity; which shall gain him the greatest honour, and raise him to an illustrious degree of power and authority.   


10. The wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish.   
10. At the sight of which the wicked (who shall not be able not to observe it) shall be extremely vexed; or rather furiously enraged: he shall pine away with grief, envy and impatience, to see himself, and his companions, disappointed in all that they wished; either of good to themselves, or evil to the righteous.    

PSALM CXIII.  

ARGUMENT.  
This Psalm, with the Five next which follow, the Hebrews call by the name of Hallel, or Hymn: which they recited at their Table (as in the New Moons, and other Feasts so) in the Paschal Night, after they had eaten the Lamb; concluding it with Hallelujah: which is the Title of this Psalm (as of the two foregoing) to excite all God's people, especially those that constantly attended in the Tabernacle, to the praises of Gods good Providence; which extends itself, as far as this Earth where we live: several instances of which the Psalmist here mentions.   


1. PRaise ye the LORD. Praise, O ye servants of the LORD, praise the name of the LORD.   
1. O Ye Ministers of the Lord, and whosoever you are that love his Service, praise his eternal Majesty: be not remiss in this heavenly employment; but, with your best affections, praise the power, wisdom and goodness of his eternal Providence.   


2. Blessed be the name of the LORD, from this time forth and for evermore.   
2. Praise him now in this present Age; and wish that those incomparable perfections of his, may be celebrated with the praises of those, that live in future times as long as the world shall last.   


3. From the rising of the sun unto the going down of the same, the LORD's name is to be praised.   
3. And not only here in this little spot of earth; but wheresoever the Sun shines, and lets men see how splendid and glorious his Majesty is.   


4. The LORD is high above all nations, and his glory above the heavens.   
4. For all the Nations of the earth are his; and but a little parcel of his supreme Dominion: which extends far beyond the Sun, and Moon, and Stars; whose light is but a dim resemblance of the brightness of his glory.   


5. Who is like unto the LORD our God, who dwelleth on high?   
5. Do not think that any of them (though worshipped by other Nations as gods) is comparable to that great Lord, and our most gracious God, whom we adore: for the very place where his glorious Majesty resides, is far higher than they.   


6. Who humbleth himself to behold the things that are in heaven and in the earth?   
6. And it is a great condescension in him, that He will have any respect to the most illustrious of those celestial bodies: though He be so gracious also, as to extend his kind and careful Providence, even to us who dwell upon this earth.   


7. He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill:   
7. Where, among other manifest tokens of his stupendious goodness, He is pleased to take special notice of those, whom the world despises: and to raise them out of a mean, nay sordid, condition, to such a pitch of honour and dignity;   


8. That he may set him with princes, even with the princes of his people.   
8. That at last they are advanced to sit upon a Throne; and made the Governors of his own people: (1 Sam. II. 8. 2 Sam. VII. 8, 9 compared with 1. XXIV. 14.)   


9 He maketh the barren woman to keep house, and to be a joyful mother of children. Praise ye the LORD.   
9 And, which is still more strange, He opens the barren womb, (which according to the course of nature would have brought forth nothing) and makes a numerous Family spring from thence; to the great joy of her that bears them, 1 Sam. I. 20. II. 21. Praise the Lord in these, and such like wonderful works of his.    

PSALM CXIV.  

ARGUMENT.  
As the foregoing Psalm puts them in mind of several works of the Divine Providence, about particular persons: so this makes a brief narration of some miraculous works; wherein the Lord declared his power, when He brought the whole Jewish Nation out of the Egyptian bondage.   


1. WHen Israel went out of Egypt, the house of Jacob from a people of strange language;   
1. WHen our Forefathers, with their whole Family were brought out of Egypt; and not one of them left behind among that barbarous people who had long oppressed them:   


2. Judah was his sanctuary, and Israel his dominion.   
2. There was a most glorious appearance of God among them; by that bright cloud, the token of his presence: which then had no other peculiar place for its sanctuary; but stood over the whole Camp of Israel, (XIII. Exod. 21. XIV. Numb. 14.) whom He then took for his peculiar Kingdom, (XIX. Exod. 6.)   


3. The sea saw it, and fled; Fordan was driven back.   
3. At which appearance the red Sea forsook its channel, and left a dry path for them to march through: (XIV. Exod. 21, 24.) and so did Jordan also afterwards; to make way for their easy entrance into Canaan, III. Josh. 15, 16.   


4. The mountains skipped like rams, and the little hills like lambs.   
4. All the Mountains great and small, which adjoined unto Sinai, trembled and leapt, like so many affrighted rams, or little lambs; before the same most dreadful Majesty, (XIX. Exod. 18.)   


5. What ailed thee, O thou sea, that thou fleddest? thou Jordan, that thou wast driven back?   
5. To what else shall we ascribe that sudden ebb of the Sea? and that, no less strange, retreat of Jordan, when it overflowed all its banks?   


6. Ye mountains, that ye skipped like rams; and ye little hills like lambs?   
6. What made the mountains and hills leap up, like affrighted rams or lambs? as if they would run away from the place, where they were so firmly fixed?   


7. Tremble thou earth at the presence of the Lord, at the presence of the God of Jacob,   
7. But only the glorious presence of the Divine Majesty, who was then bringing his people to the rest He had promised to give them. And let the whole earth be afraid and tremble before that great Lord; who hath honoured us so far, as peculiarly to be our God:   


8. Which turned the tock into a standing water, the flint into a fountain of waters.   
8. And was so kind as to supply the necessities of our Forefathers, even when they murmured against Him, by a new Miracle: bringing out of hard rocks, as hard as flint, such plenty of water; as if they had been dissolved into lakes or rivers, XVII. Exod. 8. XX. Numb. 11.    

PSALM CXV.  

ARGUMENT.  
There is great reason to think, that this Psalm was made in some time of sore distress; when their Pagan Enemies began to boast and brag, as if their gods were too hard for the God of Israel. But by whom it was made, or on what particular occasion, there are so many conjectures; that it will be no presumption to interpose mine: which is this. That when Jehoshaphat saw that vast Army (which we read of 2 Chron. XX. 2.) composed of several Nations, coming against him; and after his prayer to God for deliverance, was encouraged by a Prophet to hope for it; (Ver. 14, 15.) and had by the Levites given Him thanks for this hope; he, or that Prophet, composed this Hymn, to quicken and confirm their faith in God: unto which you read he exhorted them, Ver. 20. And it is likely that this was the Hymn, which by common consent the Singers were appointed to use, when they went out to encounter those Enemies: saying not only those words, which we read there, Ver. 21. Praise the Lord, for his mercy endureth for ever; but these, Not unto us, O Lord, not unto us, but unto thy Name give glory; for thy mercy, and for thy truth's sake, etc.   


1. NOT unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake.   
1. Prospero our arms, O Lord, and give us the victory over these enemies that invade us: not that we may grow more famous; (not, we have no thoughts of the glory that will accrue to ourselves thereby) but that thy Divine Majesty may be honoured, and thy goodness and faithfulness to thy promises be made the more illustrious.   


2. Wherefore should the heathen say, Where is now their God?   
2. What a sad thing will it be, to hear the Nations that surround us insult, not so much over us as, over Thee; saying, what is become of their God, in whom they trusted? If He be so powerful as they boast, why doth He not deliver them?   


3. But our God is in the heavens, he hath done whatsoever he pleased.   
3. Let them know that Thou art infinitely superior to them, and all their gods; being the possessor of the heavens, as well as the earth, (2 Chron. XX. 6.) whom no power of theirs can hurt, or so much as restrain; but art able to do whatsoever Thou pleasest, for their confusion and for our deliverance.   


4. Their idols are silver and gold, the work of men's hands.   
4. Their Idols cannot hinder it in the least: who are of no more value, than the silver and gold of which they are made: and are so far from being the makers of things, that they themselves are the work of those that adore them.   


5. They have mouths, but they speak not; eyes have they, but they see not.   
5. They are mere lifeless Images; that have mouths, but cannot give a word of advice, or of encouragement and comfort to their supplicants: and eyes also, but cannot see the devotion wherewith they look up unto them, or prostrate themselves before them.   


6. They have ears, but they hear not; noses have they, but they smell not.   
6. Let their worshippers cry to them never so loudly, they cannot hear a word: All the Frankincense and sweet Odours which they burn to them, are merely lost; for they cannot smell them.   


7. They have hands, but they handle not; feet have they, but they walk not; neither speak they through their throat.   
7. Though they have thunderbolts in their hands, they feel them not; nor are able to do either good or harm: They cannot stir a foot from the place where they stand, unless they be carried; nor make so much noise as a fly; being utterly void of breath, as well as of sense and reason.   


8. They that make them are like unto them; so is every one that trusteth in them.   
8. To what then, but to those Idols, shall we compare the makers of them, and such as confide in them? who are mere Images of men: having eyes, but do not see that the brutes are more excellent than such gods; and that the least help is not to be expected from them.   


9 O Israel, trust thou in the LORD: he is their help and their shield.   
9 O ye Israelites, who by the Divine Favour are better instructed, repose that confidence in the eternal Lord, which they do in those Vanities: And He will not only protect and defend you, against all the assaults of your enemies; but help you to overcome them, 2 Chron. XX. 9   


10. O house of Aaron, trust in the LORD: he is their help and their shield.   
10. O ye Priests and Levites, do you above all others rely upon that eternal Lord; whose praise you sing, and to whom you offer continual Sacrifice: For He will never fail, not only to protect but, to assist all such as piously confide in Him.   


11. Ye that fear the LORD, trust in the LORD: he is their help and their shield.   
11. And let all that fear the Lord and devoutly worship Him, (of whatsoever Nation they be) place the like confidence in his Almighty Goodness: For He will never forsake those that depend on Him alone, (though they be not of the seed of Abraham) but defend them also in all dangers, and aid them against all their enemies.   


12. The LORD hath been mindful of us, he will bless us, he will bless the house of Israel, he will bless the house of Aaron.   
12. We have had abundant experience of his care over us in all ages; and therefore, though now for the present, our enemies afflict us yet, let us believe that the Lord will do us good, and bless us with a glorious deliverance: All the house of Israel shall see how kind He is; especially they that minister unto Him in his holy Temple.   


13. He will bless them that fear the LORD, both small and great.   
13. And He will not forget those pious Proselytes, that are come to worship Him there, as the only God; but, without any respect of persons, give them his blessing also: which shall not be denied, either to old or young, to rich or poor.   


14. The LORD shall increase you more and more, you and your children.   
14. Nor will He grant you only a single blessing, by sending a present deliverance: but heap his benefits, and multiply his mercies upon you; and upon all those that shall succeed you.   


15. You are blessed of the LORD, which made heaven and earth.   
15. Ye are a happy people, who live under the care, and love, and benediction, of that mighty Lord; whose power nothing can confine: for He is not made (like the Gentile gods) but Himself created both the Heaven and the Earth.   


16. The heaven, even the heavens are the LORD's: but the earth hath he given to the children of men.   
16. In which He cannot be comprehended neither; for his Empire extends further than you can see; to the heavens, which are above these visible heavens: from whence his Providence reaches down, even to us the children of men; whom He hath placed upon this earth, to admire and praise his infinite Majesty.   


17. The dead praise not the LORD, neither any that go down into silence.   
17. And therefore will not suffer us to be rooted out, as our enemy's design, (2 Chron. XX. 11.) for then the earth would have none in it, to sing his praises: which the dead, who dwell in the silent grave, cannot celebrate:   


18. But we will bless the LORD, from this time forth and for evermore. Praise the LORD.   
18. But will continue us still alive, that we may praise the Lord, and speak good of his Name, as we do at this time, (2 Chron. XX. 21, 22.) and leave those to succeed us, who shall continue his praises in all future generations, to the world's end. Hallelujah, Praise the Lord.    

PSALM CXVI.  

ARGUMENT.  
I do not understand the reason why Theodoret applies this Psalm to the times of Antiochus Epiphanes, when it agrees so exactly to the condition of David in his flight from his Son Absalon, (which seems to be mentioned Ver. 11.) when Ahitophel and others proved very false to him; and he had little or nothing to depend upon, but only the Goodness of the Almighty; who was pleased to plead his cause, and deliver him. For which he resolved to be very thankful, and to call all his Friends to rejoice with him, as I have expressed it Ver. 13. where the first words sufficiently declare the sense; but I have added more to explain the phrase, which is borrowed from the custom of those days: about which the Reader may consult Mr. Mede, p. 483. last Edit. In this resolution he was so serious, that he repeats it again in the conclusion; and saith he will pay his vows in the midst of Jerusalem: from whence the History tells us he was forced to fly in great haste, to save his life, 2 Sam. XV. 14, etc.  
This seems to be the occasion of the Psalm, which may very well befit any other persons, that receive any great deliverance from God; and accordingly I will order the Paraphrase, and fit it for the expressing of their devout affections.   


1. I Love the LORD, because he hath heard my veice, and my supplications.   
1. O How I love the Lord! He knows that I love Him exceedingly: and there is the greatest reason for it; because He hath so graciously heard my prayer, when in my distress I cried unto Him.   


2. Because he hath inclined his ear unto me, therefore will I call upon him as long as I live.   
2. I cannot choose but mention again this love of his, in granting so readily my desires: which incourages, and engages me, on all such occasions, to address myself, with thankful acknowledgements, unto Him; and, to the last breath of my life, to expect deliverance from Him.   


3. The sorrows of death compassed me, and the pains of hell got hold upon me: I found trouble and sorrow.   
3. Great was my misery; exceeding great: Death itself, and the grave were ready to seize on me; and I saw no way to escape: nay, I myself, in the anguish of my Soul, inconsiderately cast myself into danger.   


4. Then called I upon the name of the LORD; O LORD, I beseech thee, deliver my soul.   
4. Yet I did not despond in these straits; but made the mighty, wise and good Providence of God my refuge; to whom I cried, saying; O Lord, who wast before all things, and commandest them as Thou pleasest; rescue me, I most humbly beseech Thee, from those dangers, which threaten my destruction.   


5. Gracious is the LORD, and righteous: yea, our God is merciful.   
5. And it was not in vain that I cried unto Him; for the Lord hath shown me how ready He is to do good, and how faithful in his promises: and withal how gentle in his punishments, and inclinable to pardon our faults; which demonstrates that no people serve such a gracious Master, as our merciful God.   


6. The LORD preserveth the simple: I was brought low, and he helped me.   
6. I had perished, I am sure, if I had relied only on my own Wisdom, or the skill and policy of others: But the Lord was my hope, who preserves the most simple and incautious Souls, when they commit themselves to Him, and wholly depend on his Providence. I ought to say so; who was reduced to a most forlorn estate, and then, by his assistance, in a wonderful manner delivered.   


7. Return unto thy rest, O my soul, for the LORD hath dealt bountifully with thee.   
7. What hast Thou then to do, O my Soul, who hast been so tempestuously tossed, but to settle thyself again in peace and tranquillity? loving and praising the Lord, who hath very many ways expressed his bounty most liberally to thee.   


8. For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling.   
8. For when the dangers of death surrounded me, Thou, O my God, didst deliver me: when ever any sadness seized on me, Thou hast been my Comforter: and when I have been in danger of hurts, maims, or bruises (or of falling into the hands of my enemies) Thou still hast been my Protector.   


9 I will walk before the LORD in the land of the living.   
9 I ought therefore, and I am resolved to employ all that health and cheerfulness, that soundness of body and mind, that peace and safety, which Thou hast thus graciously bestowed on me, in doing Thee (to whom as my Sovereign Lord I own) all faithful service; as long as I stay in this world.   


10. I believed, therefore have I spoken: I was greatly afflicted.   
10. I had nothing, I will thankfully remember, to depend upon, but only thy kind Providence: In this I placed my trust; in this I placed my trust; in this I gloried to others, when I was in my greatest straits: for the truth is I was extremely miserable;   


11. I said in my haste, All men are liars.   
11. Pressed on all sides with dangers; from which when I fled as fast as I was able, (2 Sam. XV. 14. XVII. 16. 22.) I concluded it was vain to rely on the friendship and help of men: For they in whom I trusted proved so false and treacherous, (2 Sam. XV. 31.) that I had reason to think the rest would deceive and fail my expectation; when I was in the greatest need of them.   


12. What shall I render unto the LORD for all his benefits towards me?   
12. O the greatness of thy love! who even then didst interpose and deliver me, by the assistance of some faithful Friends, who still stuck to me! (2 Sam. XVII. 13, etc.) What shall I render unto the Lord, who heard my prayer? (2 Sam. XV. 31.) How shall I show myself grateful to Him, for this, and for all other his benefits, which He hath heaped upon me?   


13. I will take the cup of salvation, and call upon the name of the LORD.   
13. All that I can do, cannot make Him more happy: But, as my duty binds me, I will praise the Lord, and speak good of his Name, and give Him thanks, in the best and most solemn manner I am able: I will call all my Friends together to rejoice with me, and taking the Cup, which we call the Cup of Deliverance, (because when blessed and set apart, we are wont to commemorate the blessings we have received) I will magnify the Power, Goodness and Faithfulness of God my Saviour before all the company; and will drink myself, and then give it to them, that they may praise his Name together with me.   


14. I will pay my vows unto the LORD, now in the presence of all his people.   
14. And whatsoever I have promised Thee, O Lord, in the time of my distress, I will faithfully engage myself to perform before them all: They shall see I am not forgetful of Thee, who wast so mindful of me in my trouble.   


15. Precious in the sight of the LORD is the death of his saints.   
15. As indeed Thou art of all good men, whose lives Thou preservest as a precious Jewel: and wilt not give them up to the pleasure of their enemies; nor suffer them to be lost, but by thy special Providence.   


16. Oh LORD, truly I am thy servant, I am thy servant, and the son of thy handmaid: thou hast loosed my bonds.   
16. Accept, good Lord, of these my resolutions; for I am sensible that I am thy servant; every way thy servant, and entirely obliged to be faithful to Thee: both by my Birth, and by my Education; and by this marvellous Deliverance, whereby Thou hast rescued me from the power of death, which had, in a manner, taken hold of me.   


17. I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD.   
17. I can never sure prove ungrateful to Thee, unto whom I am tied by so many bonds; But will always be making Thee my most thankful, solemn acknowledgements, for the benefits I have received: And together with those praises, and thanksgivings, wait upon thy Goodness, for the like mercies in time to come.   


18. I will pay my vows unto the LORD, now in the presence of all his people:   
18. I resolve again, religiously to make good these, and all other my vows, wherein I stand engaged to the Lord: and that not only in private; but here at this solemnity, in the face of all his people:   


19 In the courts of the LORD's house in the midst of thee O Jerusalem. Praise ye the LORD.   
19 When they are gathered together at his House, in the midst of the holy City of our God; where they meet to worship Him, and to do Him honour. There let them all join with me, to bless and praise the great Creator and Preserver of all things.    

PSALM CXVII.  

ARGUMENT.  
This Psalm (like the CX.) seems to be altogether Prophetical, of the joy that all the world should conceive, at the coming of the Messiah: to give Salvation, first to the Jews, and then to all other Nations; according to his faithful promise. Saint Paul applies the first words of it to this business, Rom. XV. 11. and some of the Hebrews justify his application; confessing that this Psalm belongs to that matter. The brevity of it makes it the more remarkable; and easier to be remembered both by Jews and Gentiles.   


1. O Praise the LORD, all ye nations: praise him, all ye people.   
1. LET not the praises, which are due to the great Lord of all, be confined to our Nation; but let all people upon the face of the earth praise Him: Let all mankind sing thankful hymns unto Him.   


2. For his merciful kindness is great towards us: and the truth of the LORD endureth for ever. Praise ye the LORD.   
2. For they are all concerned in his transcendent kindness; which hath done mighty things for us: and the Lord, who changes not, will never fail to perform his faithful promises to the world's end. Therefore let us all join our praises, to our common Benefactor.    

PSALM CXVIII.  

ARGUMENT.  
There is nothing more probable than that David composed this Psalm, after God had settled him upon the Throne of Israel as well as Judah; and also subdued the Philistines (who hoped to have crushed him before he grew too powerful, 2 Sam. V 17.) together with other enemies round about him, who, though they are not mentioned yet, in all likelihood joined with them; as we may gather from Ver. 10, 11. of this Psalm, compared with 2 Sam. VII. 1. For that it was written after he had brought the Ark to Jerusalem, (mentioned there Chap. VI.) and placed it in the House he had prepared for it; seems very plain from Ver. 19 of this Psalm: Where he gins to praise God in such words, as had not their complete fulfilling till the Lord's Christ, (whom the Jews rejected, and said, He shall not reign over us) was made King of the World. For to Him R. Solomon himself acknowledges those words, The stone which the bvilders refused, etc. are to be applied.  
And as the latter part of the Psalm is a Prophecy of Christ, in David his Type; so the former part may be accommodated to all Christians: who, being persecuted (as Theodoret speaks) and tormented, and disgracefully treated, by many Princes and their people, by Kings and Governors; got a glorious Victory over them all, after they had endured a thousand deaths.  
It seems also to have been pronounced, at first, in some solemn assembly of all the people, met together to praise the Lord for his benefits. And, it is the common opinion of most Interpreters, that they all had a part in this Psalm. The greatest part of which was spoken by David; who gins with a declaration how much he was indebted to God, desiring all to assist him in his praises: And then coming in a solemn procession, I suppose, to the Gates of the Tabernacle, calls upon the Porters, Verse 19 to open them to him; that he might praise God in his Sanctuary: which he doth in the very entrance, Ver. 20; and then in the Courts of his House Ver. 21. After which all the people shout, and magnify the Divine Goodness; in making him, who was banished from his Country, their King, Ver. 22, etc. And then the Priests come forth, and bless both the King and people in the Name of the Lord, Ver. 26; and exhort them to be thankful, Ver. 27: And then David seems to take the words out of their mouth, and to declare that he will never be unmindful of God's benefits; desiring all the people also to remember them, Ver. 28, 29. According to which account of the Psalm, I have ordered the Paraphrase.   


1. O Give thanks unto the LORD, for he is good: because his mercy endureth for ever.   
1. O Make your thankful acknowledgements to the great Lord of all the world: who, as He is the Author of all good, and hath been exceeding bountiful unto us; so will continue his kindness to all succeeding generations.   


2. Let Israel now say, that his mercy endureth for ever.   
2. Let the Children of Israel who have had such long experience of his love, and now see his promises fulfilled; let them confess and thankfully acknowledge, that his kindness continues to all generations.   


3. Let the house of Aaron now say, that his mercy endureth for ever.   
3. Let the Priests and the Levites, whose business it is to attend upon His service, confess now and thankfully acknowledge; that his kindness extends unto all ages.   


4. Let them now that fear the LORD, say, that his mercy endureth for ever.   
4. And let all the devout Worshippers of the Lord, of whatsoever Nation they be, join together with us, (for there is one Lord of all, who dispenses various benefits to every one of us) and confess now most thankfully, that there is no end of his kindness.   


5. I called upon the LORD in distress: the LORD answered me, and set me in a large place.   
5. You may see an example of it in me, who was in grievous straits and dangers, (1 Sam. XXIII. 26. XXVII. 1.) but then imploring the Divine Protection, the Lord not only delivered me; but placed me in a secure estate, free from all such molestation, 2 Sam. V 3. VII. 1.   


6. The LORD is on my side, I will not fear: what can man do unto me?   
6. For the Lord, it is evident, takes my part; and therefore, though I have many enemies, I am not afraid of them: for, when He is for me, what disturbance can men, be they never so powerful, give me?   


7. The LORD taketh my part with them that help me: therefore shall I see my desire upon them that hate me.   
7. It is sufficient that the Lord, who hath done great things for me by weak instruments, is still aiding to me: therefore I dare look the most malicious enemies in the face; and doubt not to see them turn their backs upon me, (2 Sam. VIII.)   


8. It is better to trust in the LORD, then to put confidence in man.   
8. This is my hope; and long experience hath taught me, that it is much safer to rely upon Him, then upon the most numerous Armies.   


9 It is better to trust in the LORD, then to put confidence in princes.   
9 Far more safe to depend upon his help and protection, (who as He can do what He pleases, and is constant to his word, so never dies) then to confide in the aid of the greatest Princes; whose mind may change, or their forces fail, or they themselves, on a sudden, leave the world.   


10. All nations compassed me about: but in the name of the LORD will I destroy them.   
10. All the neighbouring Nations, round about (2 Sam. V 17, etc. VII. 1.) combined with the Philistines to environ me: but, by the Almighty power of the Lord, I was confident, that I should hue them in pieces.   


11. They compassed me about, yea, they compassed me about: but in the name of the LORD I will destroy them.   
11. Again they made a new invasion, and beset me with stronger forces; (2 Sam. V 22, etc.) but still, by the Almighty power of the Lord, I doubted not, that I should cut them off, and utterly defeat them.   


12. They compassed me about like bees, they are quenched as the fire of thorns: for in the name of the LORD I will destroy them.   
12. Though they were exceeding numerous, swarming about me like angry bees, and flaming with such rage and fury, as if they would presently consume me: yet it was but like the blaze of fire among thorns, for, by the Almighty power of the Lord, I was confident I should destroy them.   


13. Thou hast thrust sore at me, that I might fall: but the LORD helped me.   
13. They pressed me exceeding hard, and, as one man, conspired with all their might to throw me down from the Throne, to which I was advanced: But, though they shaked it and it was ready to fall yet, by the help of the Lord it was supported.   


14. The LORD is my strength and song, and is become my salvation.   
14. To Him alone I ascribe my present happiness, saying with our Forefathers in their triumphant Song, (XV. Exod. 2.) the Lord hath armed me with invincible strength; He, and He alone, is to be praised, who hath given me a most glorious deliverance.   


15. The voice of rejoicing and salvation is in the tabernacles of the righteous: the right hand of the LORD doth valiantly.   
15. Which comforts the hearts of all righteous men; whose houses sound with such joyful shouts of praise, for my deliverance, as these; The mighty power of the Lord hath done most stupendious things:   


16. The right hand of the LORD is exalted: the right hand of the LORD doth valiantly.   
16. He hath made his mighty power appear to be superior to all other; for not by man, but by that power we have, again and again, obtained illustrious victories over our enemies, 2 Sam. XIX. 9   


17. I shall not die but live, and declare the works of the LORD.   
17. From whence I conclude, that I shall not fall into the hands of those, that would take away my life; but still prolong it, to declare what wonderful works the Lord hath done for me.   


18. The LORD hath chastened me sore: but he hath not given me over unto death.   
18. Who hath let my enemies have power to afflict me very sorely; but not to proceed so far, as to destroy me.   


19 Open to me the gates of righteousness: I will go in to them, and I will praise the LORD:   
19 No, instead of that He hath brought me to his own House again, from which I was banished, (1 Sam. XXVI. 19) where I will return thanks unto Him: And therefore, O ye that minister in the Tabernacle, open the Gates at which the righteous enter into the Courts of the Lord; that I may go in, and make Him my acknowledgements, for bringing me from a most forlorn condition to a 〈…〉.   


20. This gate of the LORD, into which the righteous shall enter.   
20. This is the Gate (which I behold and approach with joy) that leads to the Courts of the Lord: at which the righteous shall enter together with me, and hear me say;   


21. I will praise thee, for thou hast heard me, and art become my salvation.   
21. I will never cease to praise and acknowledge Thy goodness, O Lord: who hast graciously heard my prayer, when I implored thy help; and delivered me out of all my distresses.   


22. The stone which the bvilders refused, is become the head stone of the corner.   
22. And let them bear a part with me in this my Psalm of praise, saying; He whom the great men and Rulers of the people rejected, (1 Sam. XXVI. 19) as the bvilders of a house do a stone unfit to be employed in it; is now become our King, to whom we must all join ourselves, if we hope for safety, (in whom we see a figure of that glorious King, who shall hereafter be in like manner refused, (XIX. Luke 14. XX. 17.) and then by God exalted to be the Lord of all the world, and the foundation of all men's happiness, IU. Act. 11, 12.)   


23. This is the LORD's doing, it is marvellous in our eyes.   
23. This is the sole work of the Lord, (not the effect of humane counsels, who opposed and obstructed it) which surprises us with the greatest admiration; to see a despised person become on a sudden so renowned.   


24. This is the day which the LORD hath made, we will rejoice and be glad in it.   
24. This is the happy day, which the Lord himself hath made illustrious by this marvellous work; and which it becomes us to celebrate with joyful hearts, and with all outward expressions of gladness for so great a benefit:   


25. Save now, I beseech thee, O LORD: O LORD, I beseech thee, send now prosperity.   
25. Most humbly beseeching Thee, O Lord, to preserve our King, and to advance and perpetuate his Kingdom: (especially the Kingdom of Christ, which shall be welcomed into the world with these words, XXI. Matt. 9, etc.) It gins most gloriously; be pleased now, O Lord, to give it answerable success and prosperity.   


26. Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD.   
26. Which acclamations of the people, let the Priests of the Lord meet with their approbation, saying; Blessed be the King, which is set over us by the Divine appointment; and Blessed be all the people, who live under his happy Government: we, whose Office it is to minister to the Lord, give you his Blessing from the holy place; into which you are come to worship Him.   


27. God is the LORD, which hath showed us light; bind the sacrifice with cords, even unto the horns of the altar.   
27. Who is the omnipotent Lord, most faithful to his promise; who hath put an end to our troubles, and made peace among us: O be not ungrateful to Him, but solemnize this day with festival joys; bind your sacrifices with cords, and bring them to the corners of the Altar, to be offered, as testimonies of your love and thankfulness, unto Him.   


28. Thou art my God, and I wi●…●…ise thee; th●… 〈◊〉 my God, I will exalt thee.   
28. And so, for my part, I am resolved; who must own Thee to be my most gracious God, and almighty Deliverer; to whom therefore I will make continually my most thankful acknowledgements: to thy almighty Goodness alone I own this greatness to which I am promoted; and therefore I will never cease, to speak the highest things I am able in thy praise,   


29. O give thanks unto the LORD, for he is good: for his mercy endureth for ever.   
29. And let all good men join together with me, and make their thankful acknowledgements to the great Lord of the world: who as He is the Author of all good, and hath been exceeding bountiful unto us; so will continue his kindness unto all succeeding generations.    

PSALM CXIX.  

ARGUMENT.  
This Psalm is contrived so artificially, that one would think, at first sight, it was made after the foregoing: when God had subdued the rest of David's enemies, (2 Sam. VIII. X.) and given him leisure for such curious composures. For it is divided into as many Parts as there are Letters in the Hebrew Alphabet; each Part containing eight Verses; and every one of those verses beginning with that Letter, wherewith that Part gins. The Verses, for instance, of the First Part all begin with Aleph, or A; and all of the Second with Beth, or B, etc. And thence this Psalm is called in the Masora, the great Alphabet: which is an indication that David was now in a very sedate condition, under no extraordinary motions, when he penned this Psalm: but quietly considered things, as they were represented to his remembrance.  
But when we observe how frequently he mentions his affliction as lying actually upon him, now w●… he wrote these Meditations; it forces u● 〈◊〉 conclude that it was penned during Sa●…s persecution. In which there were, I suppose, some quiet intervals; (see Verse 54.) either between the time that Saul, (having his life given him by David) resolved to persecute him no more, 1 Sam. XXIV; and his renewed attempts to destroy him, upon the information the Ziphites again gave him, 1 Sam. XXVI: or after David's fresh demonstration of his loyalty to him, before he went to Gath: or while he was in that City: where he had liberty to meditate on the excellence of God's Laws, and the happiness of those that kept them; and the comfort they were to him in his affliction: which he found to be so sweet and so great, that he begs of God little else, but that he might be more and more in love with them: which were already so much his delight, that he mentions them, under one name or other, in every Verse of this Psalm: none excepted, but one Ver. 122; or two at the most Ver. 90: where he celebrating God's Faithfulness, which relates to the steadfastness of his promise, (called in this Psalm his word) it may well be thought to be no exception, to that observation.  
I shall not be so curious as to examine the nice difference which is made by some, between Laws, Statutes, Testimonies, Judgements, Precepts, etc. because they seem here to be used promiscuously: or if there be any peculiar meaning in some Verses, I shall endeavour to express it plainly in the Paraphrase.  
Theodoret hath a conjecture concerning David's design in this Psalm, (both in his preface to it, and upon Ver. 157.) which I shall mention, that the Reader may take his choice. David, it is well known, had great varieties in his condition; for he both fled from enemies, and chased them; lived sometimes very melancholy, and again most pleasantly; ran in God's ways, and stumbled, and risen again to run that good course. Now all these things, says he (and it is not improbable) David afterward collected into this one Psalms; connecting all the Prayers " which He had made to God, at several times and on several occasions, and putting them together in this admirable Meditation, divided into XXII. Parts: which propound one and the same most profitable lesson to all men; and teaches them how it is possible to live virtuously in the worst condition. Nor doth he neglect dogmatical instruction, as he speaks; but adds it to the other: so that this Psalm is sufficient to perfect those that study exquisite virtue; and to stir up the diligence of those that are lazy; to comfort those that are sad; to correct the negligent, and in one word to afford all manner of medicines for the cure of the various diseases of mankind. And if it would not have made this Book too big, I should have taken the pains to show the design of every Part, in an Argument before it.   

ALEPH. PART I  


1. BLessed are the undefiled in the way, who walk in the law of the LORD.   
1. HAppy, more happy than can be expressed, are those men, who do not take the liberty to live as they list: but, making the Law of the Lord their Rule, order their life in an exact conformity therewith.   


2. Blessed are they that keep his testimonies, and that seek him with the whole heart.   
2. The stricter they keep unto that Rule, (wherein He hath testified his will unto us) most hearty studying to please Him; entirely devoting themselves to seek his favour, in this way alone; the Happier still they are.   


3. They also do no iniquity: they walk in his ways.   
3. Especially when they will not be tempted to do an evil action, though it were to gain the greatest good in this world: but constantly adhere to Him, in the way which He hath prescribed them.   


4. Thou hast commanded us to keep thy precepts diligently.   
4. We are infinitely beholden to Thee therefore, O Lord, that Thou hast obliged us to be so happy: by requiring us to use our utmost diligence to observe thy Precepts, (which we ourselves know to be good for us) with all care, and exactness.   


5. O that my ways were directed to keep thy statutes!   
5. O that I may ever be one of those happy men! I have no greater wish than this; that all the actions of my life, may be ordered and governed according to thy Will.   


6. Then shall I not be ashamed, when I have respect unto all thy commandments.   
6. Then shall I never be disappointed of my hopes, nor blush at the crimes which are laid to my charge: when my own conscience tells me, that there is not one of thy Commandments, but is ever before my eyes, as the rule of my actions:   


7. I will praise thee with uprightness of heart, when I shall have learned thy righteous judgements.   
7. And is so dear unto me; that nothing can give me such a joy, as to have learned effectually, how just and how good they all are: for which I will most sincerely thank Thee, as the greatest benefit.   


8. I will keep thy statutes: O forsake me not utterly.   
8. Deal with me, according to the uprightness of my heart in this resolution; that I will observe even those Statutes, for which I see no other reason, but only thy will: O do not abandon me too far; (1 Sam. XXVII. 1.) but stick to me, as I purpose to do to thy Statutes.    

BETH. II.  


9 Wherewith shall a young man cleanse his way? by taking heed thereto according to thy word.   
9 But how shall a young man, such as I am, (1 Sam. XVII. 33. 2. V 4.) in an age that is prone to evil, be able to do as he resolves? keeping himself so pure in all his ways, that they maintain an exact conformity unto thy Word?   


10. With my whole heart have I sought thee: O let me not wander from thy commandments.   
10. First, I implore, with all my Soul, thy gracious assistence: beseeching Thee to afford me such a measure of it; that, for want of those heavenly supplies, I may not be drawn aside at any time, from thy Commandments.   


11. Thy word have I hid in my heart, that I might not sin against thee.   
11. Next, I have laid up thy Word in my heart, as the most precious treasure: hoping that will be a security to me, and preserve me from offending Thee, whose promises are no less comfortable, than thy threaten are dreadful.   


12. Blessed art thou, O LORD: teach me thy statutes.   
12. And I know also, that Thou, O Lord, art kind, and dost not envy thy favours to any of us; but wilt for ever be praised for thy bounty towards us: and therefore I expect that Thou wilt hear my prayer, and enable me effectually to learn thy Statutes.   


13. With my lips have I declared all the judgements of thy mouth.   
13. On which I have so much set my heart; that I have not spared to declare to others, the great regard I have to every thing, which Thou hast pronounced just, or condemned as unrighteous.   


14. I have rejoiced in the way of thy testimonies, as much as in all riches.   
14. I can safely say likewise, that I have taken more satisfaction, now that I am poor, in doing that which Thou hast testified to be acceptable to Thee: then I should in all the wealth of the world, were it heaped on me.   


15. I will meditate in thy precepts, and have respect unto thy ways.   
15. I will ruminate also often on thy Precepts, (which will be another means I trust to preserve me undefiled:) and never do any thing, but consider beforehand; how it agrees with the Rules which Thou hast prescribed me.   


16. I will delight myself in thy statutes: I will not forget thy word.   
16. The study of thy Statutes (see Ver. 8.) shall be my delight: and I will not let slip any word of thine; but preserve it in faithful remembrance.    

GIMEL. III.  


17. Deal bountifully with thy servant, that I may live, and keep thy word.   
17. Let these reasons move Thee to deal graciously with me, who am devoted to thy service: Render to me according to my integrity; and let not my enemies take away my life, which I intent to employ in doing whatsoever Thou hast commanded.   


18. Open thou mine eyes, that I may behold wondrous things out of thy law.   
18. For which end, I beseech Thee to illuminate the eyes of my mind: that I may clearly discern the admirable wisdom, which discovers itself in thy Law.   


19 I am a stranger in the earth, hid not thy commandments from me.   
19 I am no better than a stranger in the Land, wand'ring from place to place, (1 Sam. XXIII. 13.) and having no possessions: But do not let me want the knowledge of thy Will; and then I shall not think myself destitute of an inheritance.   


20. My soul breaketh for the longing that it hath unto thy judgements at all times.   
20. For which my Soul longs so vehemently, that I am not more broken with the hardships of my banishment; then with my continual labour, and earnest application of my mind, to have a full understanding of thy Judgements.   


21. Thou hast rebuked the proud that are cursed, which do err from thy commandments.   
21. According to which, Thou hast already given a severe rebuke to those haughty men, who, without any respect to right or wrong, persecute and abuse thy servant: (1 Sam. XXIV. TWO, etc. XXV. 10, 37.) And the curse which Thou hast pronounced (XXVII. Deut. 26.) shall light on all such men, as take the boldness to transgress those bounds, which Thou hast set them.   


22. Remove from me reproach and contempt, for I have kept thy testimonies.   
22. And thereby remove from me that disgrace and shame, unto which they expose me; as a Traitor to my King and Country: For I am not guilty of any such wickedness; but carefully observe thy Testimonies, (Ver. 14.) 1 Chron. XII. 17.   


23. Prince's also did sit and speak against me: but thy servant did meditate in thy statutes.   
23. Though the Rulers and principal Senators of the Kingdom, sat in consultation how to ruin me; declaring me guilty of the greatest crimes: the only care of thy servant hath been to study how to behave himself unblamably according to thy Statutes.   


24. Thy testimonies also are my delight, and my counsellors.   
24. Of which I have not been weary; but made the study of thy Testimonies my recreation: and never took advice of any other counsellors.    

dale. iv  


25. My soul eleaveth unto the dust: quicken thou me according to thy word.   
25. Consider therefore the forlorn condition wherein I lie, struggling for life and utterly unable to help myself: and be pleased to revive and raise me out of it, according to thy promise, 1 Sam. XVI. 12.   


26. I have declared my ways, and thou heardest me: teach me thy statutes.   
26. Thou knowest both my manner of life, and all the dangers to which I am exposed; for I have ever laid them both before Thee, and found Thee ready on all occasions to assist and relieve me: And therefore I hope Thou wilt not now leave me; but more perfectly instruct me in my Duty, as the surest way to safety.   


27. Make me to understand the way of thy precepts: so shall I talk of thy wondrous works.   
27. Give me such a right understanding, that I may ever be preserved in the way of thy Precepts: then shall I escape the snares of my enemies; and my ordinary discourse shall be, what wonderful deliverances Thou hast given me.   


28. My soul melteth for heaviness: strengthen thou me according unto thy word.   
28. Pity my sad condition; and now that my heart sinks under the weight of my affliction, support and strengthen me according to thy promise; that I may never take any undue course for ease and relief.   


29. Remove from me the way of lying: and grant me thy law graciously.   
29. Far be all fraud and falsehood from me, whereby my enemies contrive to undo me: I desire not to learn any of their wicked Arts; but only beseech Thee to give me grace to observe thy Laws constantly.   


30. I have chosen the way of truth: thy judgements have I laid before me.   
30. That's the way I have resolved upon, to deal truly and sincerely: squaring all my actions according to thy judgements; which I have laid before me, as the most equal Rule of my life.   


31. I have stuck unto thy testimonies: O LORD, put me not to shame.   
31. And hitherto I have kept my resolution, and never started from thy Testimonies: Preserve me, good Lord, that I may not hereafter disgrace myself, by doing any thing contrary to them; nor be disappointed of my hope, by falling into the hands of those that seek my ruin.   


32. I will run the way of thy commandments, when thou shalt enlarge my heart.   
32. And when Thou shalt have filled my heart with joy, by freeing me from these grievous straits, I will do Thee better service; and be more forward cheerfully to execute all thy Commandments.    

HERALD V.  


33. Teach me, O LORD, the way of thy statutes, and I shall keep it unto the end.   
33. Instruct me therefore, good Lord, more and more in the right way of serving Thee; and I will show myself most thankful for it, by keeping exactly to it all the days of my life.   


34. Give me understanding, and I shall keep thy law, yea, I shall observe it with my whole heart.   
34. Illuminate my mind to understand the excellence of thy Law: and then I shall not only observe it; but set myself to do it, with a watchful, impartial and most affectionate diligence.   


35. Make me to go in the path of thy commandments, for therein do I delight.   
35. Be Thou my Leader and Guide; that I may not stray from the path of thy Commandments: wherein I find the greatest satisfaction.   


36. Incline my heart unto thy testimonies, and not to covetousness.   
36. Incline my heart always to seek its contentment, in thy testimonies: and suffer it not to be drawn away, by the desire of worldly goods; which, having no measure, is never satisfied.   


37. Turn away mine eyes from beholding vanity: and quicken thou me in thy way.   
37. Help me to overlook those empty honours, and fading beauties; which we are apt to behold with too much admiration: and with lively affections and vigorous endeavours, to persist in the pursuit of thy favour, in the way Thou hast set before me.   


38. Establish thy word unto thy servant, who is devoted to thy fear.   
38. And at last make good thy promise to thy servant, (2 Sam. V 2.) who fears to do any thing to offend Thee; though thereby he might win a Crown.   


39 Turn away my reproach which I fear: for thy judgements are good.   
39 Turn from me that disgrace, of which I cannot but be sometime afraid, (1 Sam. XXVII. 1.) and must certainly suffer, if I fall into my enemy's hands: for Thou wilt proceed I know, according to thy own judgements; which are all equitable, merciful and gracious.   


40. Behold, I have longed after thy precepts: quicken me in thy righteousness.   
40. I appeal to Thee, whether I have not a great zeal for thy Precepts; unto which I desire above all things to be conformed: let me not perish therefore in these troubles; but in much mercy, revive me, according to thy faithful promise.    

VAU. VI.  


41. Let thy mercies come also unto me, O LORD; even thy salvation according to thy word.   
41. To those infinite mercies of thine, which moved Thee to make me such gracious promises, I betake myself: and beseech Thee to let me feel the happy effects of both in my deliverance.   


42. So shall I have wherewith to answer him that reproacheth me: for I trust in thy word.   
42. So shall I be able to put to silence, those that reproach me for my confidence in Thee: which they call a vain presumption; but is a humble reliance on thy own gracious promises to me.   


43. And take not the word of truth utterly out of my mouth; for I have hoped in thy judgements.   
43. Which till Thou art pleased to fulfil, do not so far abandon me, as to let me be disheartened in asserting their truth and faithfulness, (which I am wont to oppose to all the threats of my enemies) for my whole dependence is on this, that Thou wilt not fail me; but pronounce a righteous sentence for me.   


44. So shall I keep thy law continually, for ever and ever.   
44. And I for my part promise, when Thou shalt be so gracious to me, not to suffer myself to grow more negligent in thy service: but to be more careful than ever in the observance of thy Laws, to the very end of my days.   


45. And I will walk at liberty: for I seek thy precepts.   
45. For than I shall have no such encumbrances on me, as I now have in these straits and difficulties; from which when Thou freest me, I will do my duty with the greater cheerfulness and joy: for it is not liberty, no, nor a Kingdom that I seek, so much as better advantages to fulfil thy Precepts.   


46. I will speak of thy testimonies also before kings, and will not be ashamed.   
46. Which I will not be ashamed to justify before the greatest persons in the world, to be the most excellent Rule of life, and the best testimony of thy love to us: and will do it with such reasons, that they shall never be able to disprove me.   


47. And I will delight myself in thy commandments which I have loved.   
47. Nor will I confute myself, by leading a voluptuous life; when I have liberty to do as I list: but as I have hitherto preferred thy Commandments before all other things, so then will I take the highest pleasure in them:   


48. My hands also will I lift up unto thy commandments which I have loved: and I will meditate in thy statutes.   
48. Not only in their study; but show the truth of my love to them, by a diligent and zealous practice of them: which shall be the end of my meditation in them.    

ZAIN. VII.  


49. Remember the word unto thy servant, upon which thou hast caused me to hope.   
49. Be pleased therefore in due time, to perform the promise, which Thou hast long ago made unto thy servant, (2 Sam. V 2.) and, when I thought of no such thing, given me an assured hope of it, (1 Sam. XVI. 11, 12, 13.)   


50. This is my comfort in my affliction: for thy word hath quickened me.   
50. Which as it hath been the occasion of many and great troubles to me, so hath comforted me under them all: and, even when I despaired of safety, revived my spirit, and restored my courage to life again.   


51. The proud have had me greatly in derision; yet have I not declined from thy law.   
51. Though my insulting enemies mocked exceedingly at my hope, and, in the pride of their hearts, attempted by the most unjust means to destroy me; it never moved me to imitate them, by taking any unlawful method for my preservation.   


52. I remembered thy judgements of old, O LORD; and have comforted myself.   
52. But I called to mind, O Lord, how, in all foregoing ages, Thou hast suffered good men to fall into great calamities; thereby to render them, at last, the more illustrious: and with this consideration also I comforted myself.   


53. Horror hath taken hold upon me, because of the wicked that forsake thy law.   
53. I have been seized indeed sometime with an horrible fear, when I thought what sort of men were my persecutors: who stuck at nothing, which would serve their ends; having no regard to right or wrong;   


54. Thy statutes have been my songs in the house of my pilgrimage.   
54. Yet in all my wander up and down, (1 Sam. XXII. 1, 2, 5. XXIII. 13.) I never tarried long in any place; but I passed the time delightfully, in composing some such Song as this in praise of thy Statutes.   


55. I have remembered thy name, O LORD, in the night, and have kept thy law.   
55. When others were asleep, I was calling to mind, how good, how powerful, and how faithful Thou art: and resolving with myself still to observe thy Laws.   


56. This I had, because I kept thy precepts.   
56. Which make those so happy that obey them; that I ascribe this sweet composure of mind, and cheerfulness of spirit, under all my grievous afflictions, to my strict observance of them.    

ch. VIII.  


57 Thou art my portion, O LORD: I have said that I would keep thy words.   
57 I have no possessions in this world, (I Sam. XXVI. 19) which I see others greedily sharing among them: But I do not think myself poor, as long as I have an interest in thy love, and in thy promises, O Lord; whose words I have resolved to keep as the greatest treasure.   


58. I entreated thy favour with my whole heart: be merciful unto me according to thy word.   
58. For there is nothing comparable to thy favour; which I have besought with the heartiest affection, and the most importunate prayers: and do again beseech Thee, to deal mercifully with me, according to thy repeated promises unto me.   


59 I thought on my ways, and turned my feet unto thy testimonies.   
59 For upon serious deliberation, what course of life it was best to take; I rejected all other, which with specious shows of worldly advantages would have seduced me: and determined to be guided wholly by thy Testimonies.   


60. I made haste, and delayed not to keep thy commandments.   
60. And being thus resolved, I admitted no further debate about it; but instantly, without any delay, set myself to the strict observance of thy Commandments.   


61. The bands of the wicked have rob me: but I have not forgotten thy law.   
61. Nor hath any thing been able to remove me from this resolution; but, though I have been beset with troops of wicked men, who stripped me of all I had, (1 Sam. XXIII. 26.) it did not make me forget my duty; nor put me upon any unlawful means of being revenged of them: (1 Sam. XXIV. 6, 7.)   


62. At midnight I will rise to give thanks unto thee: because of thy righteous judgements.   
62. But have blessed Thee, both night and day, and arose at midnight to give Thee thanks; for those just and good Laws, which Thou hast taught me to observe.   


63. I am a companion of all them that fear thee, and of them that keep thy precepts.   
63. Associating myself willingly, with none but such, as fear to offend Thee; and do religiously observe thy Precepts: who are all truly dear unto me.   


64. The earth, O LORD, is full of thy mercy: teach me thy statutes.   
64. And no other thing do I desire of Thee, O Lord, whose kindness is so great that it dispenses its blessings plentifully throughout all the earth, but that Thou wilt instruct me still to serve Thee as I ought.    

TETH. IX.  


65. Thou hast dealt well with thy servant, O LORD, according unto thy word.   
65. Many other benefits, I will thankful acknowledge, O Lord, Thou hast bestowed upon thy servant: with whom Thou hast faithfully kept thy Word.   


66. Teach me good judgement and knowledge: for I have believed thy commandments.   
66. And I am not ignorant of thy Commandments, which, by thy grace, I have believed to be the only way to happiness: but still I need thy further assistance, to give me a delightful taste and thorough sense of what I know; which I beseech Thee add to the rest of the benefits I have received from Thee.   


67. Before I was afflicted, I went astray: but now have I kept thy word.   
67. And if it be necessary for this end, to deprive me still of all other delights, I submit unto it: for I must confess I committed many errors before I was thus afflicted; which since I have corrected, and grown more strictly observant of thy Word.   


68 Thou art good, and dost good; teach me thy statutes.   
68 Thou art in thy own nature kind and good; and nothing else can proceed from Thee, who designest our good even when Thou afflictest us: Take what methods Thou pleasest with me; only teach me effectually, to do as Thou wouldst have me.   


69. The proud have forged a lie against me: but I will keep thy precepts with my whole heart.   
69. They that disdain to be tied to the common and plain rules of honesty, have taken a great deal of pains to invent a lie against me: (1 Sam. XXIV. 9) but as I am hitherto conscious of no such guilt, so I will always confute them by an impartial and most hearty observance of thy Precepts.   


70. Their heart is as far as grease, but I delight in thy law.   
70. Which give me infinitely greater satisfaction in a poor starved condition; then all the dull delights of sense, which they enjoy in the fullest plenty of worldly prosperity.   


71. It is good for me that I have been afflicted: that I might learn thy statutes.   
71. This they stupidly imagine is the only happiness; but I can truly say, it was more happy for me that I was afflicted: for thereby I learned to apply myself more seriously to thy Statutes.   


72. The law of thy mouth is better unto me then thousands of gold and silver.   
72. Whereby thy will is declared unto us by a voice from heaven: (XX. Exod. 1.) which I prefer before all the gold and silver in the Kingdom.    

JOD. X.  


73. Thy hands have made me, and fashioned me: give me understanding, that I may learn thy commandments.   
73. Desert me not then, who am thine own workmanship; that neither hath nor hopeth for any thing but thy almighty Power: and desires above all things, to comprehend fully what thy will is, that he may obey it.   


74. They that fear thee will be glad when they see me: because I have hoped in thy word.   
74. It will be a very great comfort and encouragement to all good men, when they see me delivered out of all these troubles: For thereby they will be confirmed in their belief, of thy faithfulness to thy promises; on which, it will appear, I have not vainly depended, though I stay long for the performance.   


75. I know, O LORD, that thy judgements are right, and that thou in faithfulness hast afflicted me.   
75. And I am satisfied, O Lord, that while Thou makest me wait for the performance, Thou dost nothing contrary to thy justice, or to thy fidelity: but that all these cross dispensations of thy Providence, in the heavy afflictions which have befallen me, are perfectly righteous: and will only make thy truth and faithfulness, at last, the more illustrious.   


76. Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant.   
76. O hasten that happy time; when I shall see thy loving kindness, turning this disconsolate into a more comfortable condition: according to the promises which Thou hast made unto thy servant, 1 Sam. XVI. 12, 13.   


77. Let thy tender mercies come unto me, that I may live: for thy law is my delight.   
77. Let me feel the speedy effects of thy compassionate mercy; rescuing me from those that seek my life, and raising me out of this forlorn estate, (1 Sam. XXIV. 14.) For howsoever I am represented, my highest satisfaction is in obedience to thy Law.   


78. Let the proud be ashamed, for they dealt perversely with me without a cause; but I will meditate in thy precepts.   
78. Confound all those proud contemners of it, who, making no conscience of what they say, have oppressed and overthrown me with lies and calumnies; as if I studied to disturb the Kingdom, when my only study is to observe thy Precepts.   


79. Let those that fear thee, turn unto me, and those that have known thy testimonies.   
79. Let all pious men, who have a due regard to thy testimonies, be convinced of this: and be no longer abused by these slanders; but turn to my side, and become my Friends.   


80. Let my heart be sound in thy statutes; that I be not ashamed.   
80. And in order to it preserve me so blameless before Thee, in such integrity of heart as well as life; that I may not be ashamed of the hope I have, that Thou and all good men will take my part.    

CAPH. XI.  


81. My soul fainteth for thy salvation: but I hope in thy word.   
81. For which blessing I have now attended so many years, that I am ready sometime to faint away with vehement desire; to see thy long expected promise fulfilled, of deliverance from all my enemies.   


82. Mine eyes fail for thy word, saying, When wilt thou comfort me?   
82. That joyful sight I have looked for, till I am in danger to be weary with expectation; saying, When will the time come, of my deliverance from this disconsolate condition?   


83. For I am become like a bottle in the smoke: yet do I not forget thy statutes.   
83. I hope it will not be long delayed; for I am worn away, and my skin, (like an empty leathern bag that hath hung a great while in the smoke) is shriveled up with toil and grief: and yet I have never taken any unlawful course, to rid myself of all this misery.   


84. How many are the days of thy servant? when wilt thou execute judgement on them that persecute me?   
84. I leave that to Thee, O Lord; beseeching Thee to consider how my days spend apace in trouble and sorrow: which force me to sigh and say; How long must thy poor servant still lie in this calamitous condition? O when wilt Thou do me right against my persecutors?   


85. The proud have digged pits for me, which are not after thy law.   
85. Who proudly contrive, by all manner of frauds and treachery, to take away my life: directly contrary to thy Law; to which they are as injurious as unto me.   


86. All thy commandments are faithful: they persecute me wrongfully; help thou me.   
86. For all thy Commandments teach us to be just and true; being as faithful, as those men are false and perfidious: therefore make good thy promises to me; and deliver me from those who persecute me with lies and forgeries.   


87. They had almost consumed me upon earth: but I forsook not thy precepts.   
87. Which they have employed so successfully, that I escaped very hardly with my life, when I was in the Land of Judah; (1 Sam. XXIII. 26.) and yet for all this I stuck to thy Precepts; and would not take away the life of him that sought mine; when I could have easily done it, 1 Sam. XXIV. 6, 7.   


88 Quicken me after thy loving kindness, so shall I keep the testimony of thy mouth.   
88 Deal as kindly with me, O Lord; and not only spare my life, but raise me out of this forlorn estate, wherein I lie, like a man that is dead; (1 Sam. XXIV. 14.) and I will endeavour the more carefully to observe the Testimonies, which Thou hast solemnly (Verse 72.) given us in charge.    

LAMED. XII.  


89. For ever, O LORD, thy word is settled in heaven.   
89. Thou art eternal, O Lord, and changest not; and thy promises are like thyself, fixed and settled in the heavens: which are a lively emblem of their constancy, and unvariable truth.   


90. Thy faithfulness is unto all generations: thou hast established the earth, and it abideth.   
90. One generation goes, and another comes; but thy fidelity is still the same to all: and altars no more than the earth; which Thou hast firmly and immovably established, while all those creatures that live upon it, pass away and perish.   


91. They continue this day according to thine ordinances: for all are thy servants.   
91. All things remain to this day in the order at first appointed; and never vary from the Laws which Thou hast set them: for they are entirely subject to thy will and pleasure.   


92. Unless thy law had been my delights, I should then have perished in mine affliction.   
92. Which was a most comfortable Meditation in my afflicted condition: when my heart would have failed me, and I should have been undone; if thy Laws (which stand as fast as heaven and earth) had not given me constant consolation.   


93. I will never forget thy precepts: for with them thou hast quickened me.   
93. I will never therefore be guilty of neglecting thy Precepts: which have revived me, (by the faithful promises Thou hast annexed to the observance of them) when I looked upon myself, as a dead man, that could not escape the hands of those that sought to destroy me.   


94. I am thine, save me: for I have sought thy precepts.   
94. And be Thou pleased still to deliver me from falling into their hands: For, though they have driven me from thy inheritance (1 Sam. XXVI. 19) I still continue thine, and serve no other God; but have diligently inquired, in my greatest dangers, what would be most pleasing to Thee, as most advantageous to myself.   


95. The wicked have waited for me to destroy me: but I will consider thy testimonies.   
95. Those wicked men, who are combined to destroy me, have long watched for an opportunity; which they confidently expect to meet withal: but it doth not discourage my study of thy Testimonies; as the best defence against their bloody attempts.   


96. I have seen an end of all perfection, but thy commandment is exceeding broad.   
96. For had I greater forces than my enemies, alas! I never yet saw any thing so complete, but as it had its bounds and limits, so it is exceeding frail; and when it is arrived at perfection, comes to a speedy end: whereas the wisdom which Thou hast revealed to us, hath infinite satisfaction in it, durable and lasting satisfaction; which never fails those that depend upon it.    

MEM. XIII.  


97. O how love I thy law! it is my meditation all the day.   
97. It is impossible to express the love I have to thy Law: which entertains my Meditation, or inables me to entertain others, with admirable variety, whole days together.   


98. Thou through thy commandments hast made me wiser than mine enemies: for they are ever with me.   
98. My enemies are very crafty, and use many artifices to destroy me: But, by observing thy Commandments, I have defeated all their subtle devices; and confounded them, even by refusing (because thy Commandments, which are ever before my eyes restrained me) to be avenged on them, I Sam. XXIV. 17, 18, etc. XXVI. 21.   


99 I have more understanding than all my teachers: for thy testimonies are my meditation.   
99 I have outstripped all the Doctors of the Law, of whom I formerly learned; and understand more perfectly than they, the best means of securing myself: because my mind is still employed in thy Testimonies, as the Rule of all my designs and undertake.   


100 I understand more than the ancients: because I keep thy precepts.   
100 Though I am but young, yet I have more understanding in things, than the Judges and grave privy Counselors: because my Maxim is, strictly to observe thy Precepts.   


101. I have refrained my feet from every evil way: that I might keep thy word.   
101. Whatsoever advantage it promised me, I have never proceeded in any evil course to obtain my end: but refused the seeming gain; that I might not offend against thy Word.   


102. I have not departed from thy judgements: for thou hast taught me.   
102. My respect to Thee, hath hindered me from doing any injury unto others: because I know Thou art the Author of those Laws which forbidden it; and in the observance of them, I have learned, consists my happiness.   


103. How sweet are thy words unto my taste! yea, sweeter than honey to my mouth.   
103. And a happiness it is, I feel already, incomparably above all other: the pleasure I take in every word of thine, is inexpressibly far to be preferred, before all the delights of sense; though never so sweet and luscious.   


104. Through thy precepts I get understanding: therefore I hate every false way.   
104. And by thy Precepts I am so fully instructed how to behave myself; that I need not to betake myself to any dishonest ways, which I utterly abhor.    

NUN. XIV.  


105. Thy word is a lamp unto my feet, and a light unto my path.   
105. Thy word is my only Guide; whose directions I follow in all the dark and difficult passages of my life.   


106. I have sworn, and I will perform it, that I will keep thy righteous judgements.   
106. I have solemnly resolved, and bound myself by the most sacred ties, which I will never break but do now confirm; that I will carefully observe thy Decrees, which I find to be both just and good.   


107. I am afflicted very much: quicken me, O LORD, according unto thy word.   
107. I have suffered very much upon that account, and am still sorely afflicted: But I comfort myself, O Lord, with thy promise; according to which I beseech Thee to deliver me from those that seek to destroy me; and raise me out of this forlorn condition, wherein I can scarce be said to live.   


108. Accept, I beseech thee, the free-will-offerings of my mouth, O LORD, and teach me thy judgements.   
108. I have no other sacrifices that I am able in this exile to offer to Thee, but these of Prayer, and thankful acknowledgements, and vows of sincere and cheerful obedience; with which I do most freely and hearty present Thee, O Lord: beseeching Thee to teach me still more effectually thy Judgements; that I may never fail to be conformed to thy will.   


109. My soul is continually in my hand: yet do I not forget thy law.   
109. To which I have hitherto so closely adhered, that, though I go in continual danger of my life, (XII. Judg. 3.) it doth not move me in the least (whatsoever shifts I am forced to make) to save myself by forsaking thy Law.   


110. The wicked have laid a snare for me: yet I erred not from thy precepts.   
110. They that make no conscience of their actions, have contrived a subtle plot to ruin me: But I have never stepped out of the way of thy Precepts, to avoid the snares they have laid for me.   


111. Thy testimonies have I taken as an heritage for ever: for they are the rejoicing of my heart.   
111. I had rather always continue as poor as I am, then do any thing against thy Testimonies; which I hold to be my chiefest good, and surest possession: out of which none can expel me; and which always yield me that inward satisfaction and joy, which none can take from me.   


112. I have inclined mine heart to perform thy statutes always, even unto the end.   
112. This infinitely outweighs all other considerations; and hath inclined my heart to resolve, to do always as Thou biddest me, (whatsoever I may lose by it) to the very end of my days.    

SAMECH. XV.  


113. I hate vain thoughts: but thy law do I love.   
113. I hate all double dealing, and crafty devices, that are not warranted by thy Law: to which I have resolved to stick with hearty affection.   


114. Thou art my hiding-place, and my shield: I hope in thy word.   
114. In that way I will trust to Thee for safety, and protection: having a firm hope, that Thou wilt be as good unto me as thy Word.   


115. Depart from me, ye evil doers; for I will keep the commandments of my God.   
115. Do not persuade me any longer, O ye evil doers, to join with you; but get you gone from me: for I will follow none of your counsels; but strictly observe the Commandments of my God, who hath hitherto most graciously delivered me.   


116. Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope.   
116. And on whom I still depend, that Thou wilt support me, O Lord, according to thy promise, against all the assaults of my enemies that seek my life: and not let me be ashamed of the hope and expectation I have, that Thou wilt defend and deliver me.   


117. Hold thou me up, and I shall be safe: and I will have respect unto thy statutes continually.   
117. Be Thou my support in this weak condition, I humbly again beseech Thee: and then they shall not be able to throw me down; but, in safety and security, I shall make thy Statutes my perpetual study.   


118. Thou hast trodden down all them that ere from thy statutes: for their deceit is falsehood.   
118. They shall fall to the ground, and not I; for Thou art wont, I observe, to abase and lay as low as the mire in the streets, all thsoe that presume to go out of the plain way of thy Statutes: for all their crafty tricks, and crooked arts, on which they rely, at last prove false unto them and deceive them.   


119. Thou puttest away all the wicked of the earth like dross: therefore I love thy testimonies.   
119. Thou castest all such wicked men out of the Land like dross, that is good for nothing: which makes me addict myself, with the greater love unto thy Testimonies:   


120. My flesh trembleth for fear of thee, and I am afraid of thy judgements.   
120. Trembling all over with fear lest I should, by any disobedience to Thee, incur thy severe displeasure; and dreading, above all things, thy judgements: which are threatened in the Law, and which I see executed upon the contemners of it.    

AIN. XVI.  


121. I have done judgement and justice: leave me not to mine oppressors.   
121. This pious fear laid such a restraint upon me, that I never did any wrong to them, nor so much as dealt hardly with them, that now injure me: therefore suffer me not to fall into the hands of those, who oppress me with their calumnies.   


122. Be surety to thy servant for good: let not the proud oppress me.   
122. Their pride is great, and, having power equal to their malice, they hope to prevail over me: but do Thou graciously undertake my protection, and be my security, against the mischief they design me; that instead of being my ruin, their calumnies may turn to my greater good and advantage.   


123. Mine eyes fail for thy salvation, and for the word of thy righteousness.   
123. I believe they will; but I have looked so long for that happy time, when Thou wilt deliver me (and yet am still in apparent danger to fall into the hands of my enemies) that I am almost tired with expectance of thy promise: though I know it is faithful and true; and shall certainly be performed.   


124. Deal with thy servant according unto thy mercy, and teach me thy statutes.   
124. Pity my infirmity, and, in much mercy, send speedy relief unto thy servant: and in the mean time instruct me more perfectly in thy Statutes; that I may make the better use of that deliverance.   


125. I am thy servant, give me understanding, that I may know by testimonies.   
125. I am devoted to thy service, and designed by Thee to a high employment: enlighten my understanding therefore, that I may fully know my duty.   


126. It is time for thee, LORD, to work: for they have made void thy law.   
126. For now is the time to do all I can for the Lord (who may be pleased then to take this opportunity to perform his promise) when wicked men not only transgress; but are so profane, that they reject, and would wholly lay aside thy Law.   


127. Therefore I love thy commandments above gold, yea, above fine gold.   
127. This inflames my zeal, and heightens my love to thy Commandments: which I value far more than all the riches in the world; which shall not tempt me to violate one of them, or suffer them, if I can help it, to be contemned by others.   


128. Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way.   
128. For the more I consider them, the more I approve every one of them, (as the exactest and best Rule whereby I square all my actions) and abhor all those base and dishonest ways, whereby others study to advance themselves to riches and honours.    

PE. XVII.  


129. Thy testimonies are wonderful: therefore doth my soul keep them.   
129. I cannot sufficiently admire and extol the excellent wisdom also of thy Laws; whereby Thou hast testified thy will unto us: which makes me the more careful faithfully to observe them.   


130. The entrance of thy words giveth light: it giveth understanding unto the simple.   
130. When a man doth but begin to be acquainted with thy Word, he finds his mind marvellously enlightened with such clear and useful knowledge; as directs the most simple people how to live happily.   


131. I opened my mouth, and panted: for I longed for thy commandments.   
131. Which hath excited me to the most eager pursuit of this most excellent Wisdom: for I longed to have a perfect understanding of thy Commandments; which at first sight afford such abundant satisfaction.   


132. Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name.   
132. Favour my desires, I most humbly beseech Thee; and vouchsafe me the same grace, which Thou art wont to bestow on those that sincerely love Thee; and study, as I do, thy honour and glory.   


133. Order my steps in thy word: and let not any iniquity have dominion over me.   
133. And first of all enable me to walk steadily, according to the rule of thy Word; that I may not be a slave to any sin whatsoever:   


134. Deliver me from the oppression of man: so will I keep thy precepts.   
134. And then deliver me from the oppression of him (1 Sam. XXVI. 24.) who unjustly seeks to destroy me; that I may have the greater liberty to study and observe thy Precepts.   


135. Make thy face to shine upon thy servant: and teach me thy statutes.   
135. Put an end to the troubles of thy servant: who is devoted to thy obedience; and for this reason, above all others, desires to see better days, that he may have better opportunities to learn thy Statutes;   


136. Rivers of waters run down mine eyes: because they keep not thy law.   
136. Which it is a very great grief to me, to behold so universally neglected: and hath cost me many a tear; when I consider, not merely the persecution which I suffer, but how thereby my enemies violate thy Law.    

TSADDI. XVIII.  


137. Righteous art thou, O LORD, and upright are thy judgements.   
137. I leave it to Thee, O Lord, to redress these evils: who art both just and good; and governest all things with an unerring equity.   


138. Thy testimonies that thou hast commanded, are righteous, and very faithful.   
138. For as all the Laws Thou hast given us are perfectly righteous: so Thou dost exactly and most faithfully fulfil all the promises or threaten; which Thou hast made to the observers, or against the breakers of them.   


139. My zeal hath consumed me: because mine enemies have forgotten thy words.   
139. The consideration of which moves my indignation to such a degree; that I am tormented to see my enemies so forgetful of their own interest, as not to regard thy words.   


140. Thy word is very pure: therefore thy servant loveth it.   
140. Which I know to be infallibly true, and perfectly free from all falsehood and deceit: which is the reason of that ardent affection thy servant hath unto them.   


141. I am small and despised: yet do not I forget thy precepts.   
141. Which will not suffer me, though I am mean and contemptible, in the eyes of my enemies (who are honourable and mighty) to be guilty of neglecting any of thy Precepts.   


142. Thy righteousness is an everlasting righteousness, and thy law is the truth.   
142. For still I think with myself that thy justice, goodness and fidelity are unchangeable; and whatsoever Thou hast said in thy Law is the very truth: upon which we may certainly depend, and never be deceived.   


143. Trouble and anguish have taken hold on me: yet thy commandments are my delights.   
143. And therefore, though I am unexpectedly (1 Sam. XX. 3.) involved in very sore straits and difficulties; yet I do not forsake, but find great consolation in the study of thy Commandments.   


144. The righteousness of thy testimonies is everlasting: give me understanding, and I shall live.   
144. Especially in this consideration, (which comes often into my mind, Verse 140, 142.) that all the declarations Thou hast made of thy will to us, are so just and true; that they will never fail our expectation: O give me wisdom to order my life according to them; and than it shall not be in the power of my enemies, to make me miserable.    

KOPH. XIX.  


145. I cried with my whole heart, hear me, O LORD: I will keep thy statutes.   
145. I have besought thy favour, in this sorrowful and distressed condition, with most vehement cries and hearty affection: Be pleased to rescue me out of it, O Lord, and I promise with the greater care to observe thy Statutes.   


146. I cried unto thee, save me, and I shall keep thy testimonies.   
146. I have made it my constant business to cry unto Thee for help; from whom alone I seek it: deliver me, I again beseech Thee, and I will not fail to make good my promise of observing thy Testimonies.   


147. I prevented the dawning of the morning, and cried: I hoped in thy word.   
147. I have sent up early cries unto Thee, before the morning light appeared: constantly expecting the performance of thy promise to me.   


148. Mine eyes prevent the night watches, that I might meditate in thy word.   
148. Nor have I been less forward in the study of my duty, then in the imploring of thy mercy: but have awaked, before all the watches were set, to meditate in thy word.   


149. Hear my voice, according unto thy loving kindness: O LORD, quicken me according to thy judgement.   
149. Let my prayer prevail with Thee, O Lord, for that favour and kindness, which I have oft experienced: and preserve my life, as Thou hast done hitherto, by such means as Thou judgest best for me.   


150. They draw nigh that follow after mischief: they are far from thy law.   
150. I am closely beset Thou seest, and in danger to be seized (1 Sam. XXIII. 26.) by those, who as they persecute me and seek my ruin, so care not by what wicked arts they compass their design: for they have no regard at all to thy Law.   


151. Thou art near, O LORD: and all thy commandments are truth.   
151. My only comfort is, that they cannot approach so near to hurt me, as Thou, O Lord, art to defend and preserve me: and that all thy promises annexed to thy Commandments (still I think of that Ver. 142.) shall faithfully be fulfilled.   


152. Concerning thy testimonies, I have known of old, that thou hast founded them for ever.   
152. This hath ever been my support, long before I fell into these troubles; that whatsoever Thou hast testified to be thy will and pleasure is firm and steadfast; and shall never fail those that depend upon it, Verse 144.    

RESH. XX.  


153. Consider mine affliction, and deliver me: for I do not forget thy law.   
153. Show then that Thou dost not neglect me; but art as mindful of me, as I am of thy Law in this afflicted condition: out of which I beseech Thee to deliver me; for none of the evils that have befallen me, have made me forget my duty to Thee.   


153. Consider mine affliction, and deliver me: for I do not forget thy law.   
154. I appeal to Thee, whether I have not a righteous cause; beseeching Thee to do me justice upon my enemies, (1 Sam. XXIV. 15.) and rescue me from their persecutions: for I am in great danger of perishing; but depend upon thy promise for my safety.   


155. Salvation is far from the wicked: for they seek not thy statutes.   
155. Far be it from Thee to afford any help to the wicked: for they have no regard to thy Statutes; but seek only how they may satisfy their own lewd, and cruel desires.   


156. Great are thy tender mercies, O LORD: quicken me according to thy judgements.   
156. To which I oppose the bowels of thy compassion, O Lord; whose tender mercies are many and great: and will preserve my life, I hope, according to thy wont care over me, and kindness to me, Ver. 149.   


157. Many are my persecutors, and mine enemies: yet do I not decline from thy testimonies.   
157. I am not discouraged, either by the number or the strength (which are both very great) of those that persecute me, with a deadly enmity: which doth not move me in the least to departed from thy Testimonies (XIX. Leu. 18.) by seeking their destruction, as they do mine, 1 Sam. XXIV. XXVI.   


158. I beheld the transgressors, and was grieved: because they kept not thy word.   
158. It only provokes my sorrow, to see that there is no faith, nor truth, nor gratitude in them, (1 Sam. XXIV. 17, etc. XXVI. 2.) and troubles me beyond measure, that they have no regard to what Thou commandest, or forbiddest.   


159. Consider how I love thy precepts: quicken me, O LORD, according to thy loving kindness.   
159. Such is the love I have to thy Precepts; which, I beseech Thee, let the world see Thou dost observe: and both preserve my life, O Lord, and, according to the exceeding greatness of thy goodness, deliver me out of this sad condition.   


160. Thy word is true from the beginning: and every one of thy righteous judgements endureth for ever.   
160. As I doubt not Thou wilt; for none of thy promises have ever failed: but the very first of them which Thou madest to our Forefather Abraham (XII. Gen. 2.) hath been faithfully fulfilled; and so shall every thing else, which Thou hast resolved and declared to be thy will, be punctually performed to the end of the world.    

SCHIN. XXI.  


161. Princes have persecuted me without a cause: but my heart standeth in awe of thy word.   
161. The Rulers, and prime Counselors of the Kingdom persecute me, for pretended crimes: of which as I am not guilty; so I do not fear so much what they can do against me, as lest I should do any thing, in my own vindication, against thy word, 1 Sam. XXIV. 6. XXVI. 9   


162. I rejoice at thy word, as one that findeth great spoil.   
162. I would not purchase my liberty, my peace, or the honour they enjoy, by any unlawful actions: for I take far more joy in doing thy will, and in what Thou hast promised to do for me; then in the compleatest Victory over all my enemies.   


163. I hate and abhor lying: but thy law do I love.   
163. I hate all fraud and deceit; even to the degree of abhorrence and abomination: but most hearty love those honest courses, to which thy Law directs me.   


164. Seven times a day do I praise thee: because of thy righteous judgements.   
164. It is the subject of my perpetual thanks and praise; that I have the happiness to be acquainted with the justice and goodness of those Laws, whereby Thou governest us.   


165. Great peace have they which love thy law: and nothing shall offend them.   
165. The observance of which gives such inward satisfaction, and brings so many and great blessings to those who truly love them: that they take all things which befall them in good part; and nothing will tempt them to turn aside, and leave those virtuous paths wherein they lead them.   


166. LORD, I have hoped for thy salvation, and done thy commandments.   
166. I have met with the most grievous discouragements: But, Lord, in the midst of the greatest straits I have expected deliverance only from Thee; and never done any thing, for my preservation, contrary to thy Commandments.   


167. My soul hath kept thy testimonies: and I love them exceedingly.   
167. All my care hath been, still most hearty to observe thy Testimonies: which I prefer infinitely before all earthly enjoyments.   


168. I have kept thy precepts and thy testimonies: for all my ways are before thee.   
168. There is not one of thy Laws, of any sort, but I have carefully observed; even then when I might have privily broken them, and been a gainer by it: (1 Sam. XXIV. 4, etc.) for I knew that nothing can be done so secretly, but Thou art perfectly acquainted with it.    

TAU. XXII.  


169. Let my cry come near before thee, O LORD: give me understanding according to thy word.   
169. As Thou art also with my most earnest petitions; to which I beseech Thee, O Lord, vouchsafe a gracious answer: and in the first place teach me, according as Thou hast promised, to walk, not only innocently, but prudently, in the midst of all the snares that are laid for me.   


170. Let my supplication come before thee: deliver me according to thy word.   
170. Do not deny admittance to this humble suit; but in due time grant this further request: that I may, according to the same promise, be perfectly delivered from this long persecution.   


171. My lips shall utter praise, when thou hast taught me thy statutes.   
171. Then will I praise Thee without ceasing: first for instructing me how to please Thee in all things:   


172. My tongue shall speak of thy word: for all thy commandments are righteousness.   
172. And next for fulfilling thy promise to me: which I will loudly proclaim, with my thankful acknowledgements; that whatsoever Thou hast said is truly and faithfully performed.   


173. Let thine hand help me: for I have chosen thy precepts.   
173. Let thy Divine power therefore secure me, in this weak and distressed condition wherein I am: for I rely on that alone; having resolved to be guided wholly by thy Precepts.   


174. I have longed for thy salvation, O LORD: and thy law is my delight.   
174. And I have long expected, with most ardent desires, thy help, O Lord, for my deliverance: delighting myself, in the mean time, in thy Laws; while Thou art pleased to delay it.   


175. Let my soul live, and it shall praise thee: and let thy judgements help me.   
175. O let me not perish in these straits, wherein I am involved; but spare my life, according to thy wont kindness, and I will spend it in thy praises: Send me relief, by executing the judgements, Thou hast decreed against my enemies.   


176. I have gone astray like a lost sheep, seek thy servant: for I do not forget thy commandments.   
176. Who have so chased me from place to place, during this tedious banishment; that like a wand'ring sheep, which hath lost its way, I know not whither to betake myself for safety: But be Thou pleased, like a careful shepherd, to look after me, and to put thy servant into the right way of escaping all the dangers to which I am exposed, and of recovering my liberty, rest and peace again: For, how hard soever my condition hath been (I can still seriously profess it) I have not been careless in the observance of thy Commandments.     

PSALM CXX.  
A Song of degrees.  

ARGUMENT.  
There can no certain account be given, why this and XIV. other Psalms, which follow, are called Songs of degrees, or ascents. Their conjecture seems to me most probable, who think this Title denotes, either the elevation of the voice in the singing these Songs; or the excellence of the composure, or of the Music to which they were set; or the high esteem they had of them upon some account or other: particularly because they were so fit for their use (though most of them composed in former times) at and after their return from the Captivity of Babylon. Then, some think, this Title was given to them; because they sung them, as they went up to their own Country again.  
But this present Psalm seems to have been made by David, when the calumnies of Doeg, and others forced him to flee his Country; and to go as far as the Kedarens or Arabians (Ver. 6.) whose company was very irksome to him. We do not read indeed in his History, that he was there: but we may well think he sought for safety, in more places than are particularly mentioned; and might as well be there, as among the Moabites, and in the wilderness of Paran, (1 Sam. XXV. 1.) which was not far from them. As for Mesech, I take that to signify not a place, but the length of time, which he stayed there, before he durst stir from thence; or, which he was forced to spend in exile: as all the ancient Interpreters, except one, understand it. See Bochart in his Phaleg. L. III. Cap. 12.   


1. IN my distress I cried unto the LORD, and he heard me.   
1. I Have had frequent experience of the goodness of the Lord; who, when I have earnestly implored his help in my straits and difficulties, hath constantly relieved me.   


2. Deliver my soul, O LORD, from lying lips, and from a deceitful tongue.   
2. May it please Thee, O Lord, still to continue thy mercy toward me: and now that men strike at my life, by calumnies, and cunningly devised lies, (1 Sam. XXII. 9 XXIV. 9) to preserve me from the danger, into which they have thrown me.   


3. What shall be given unto thee? or what shall be done unto thee, thou false tongue?   
3. O thou false accuser! what dost Thou hope to get by these specious tales which thou hast forged? what will They add to that heap of wealth, which thou treasurest up? (LII. Psal. 7.)   


4. Sharp arrows of the almighty, with coals of juniper.   
4. They shall be so far from turning to thy advantage, that they shall prove thy undoing: for the mighty Lord (whom none can resist) shall take a sharp and a swift vengeance on thee; which shall never cease, till it hath utterly consumed thee.   


5. Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar.   
5. For it is but fit thou shouldst smart for the mischief thou hast done; under which I groan most sadly: not only in a tedious banishment from my own Country; but in that I am forced to seek for shelter, among the barbarous Arabs.   


6. My soul hath long dwelled with him that hateth peace.   
6. Where my mind cannot but perpetually reflect upon the implacable spirit of my enemies: whose bitter hatred will not suffer them, to come to any terms of agreement.   


7. I am for peace: but when I speak, they are for war.   
7. As I never gave them the least offence; so there is nothing that I more vehemently desire, than peace and reconciliation: but when I make a motion for it, they are the more exasperated; and, as if I disinherited my cause, or craftily sought advantage by a treaty, betake themselves more fiercely and resolutely to their arms.    

PSALM CXXI.  
A Song of degrees.  

ARGUMENT.  
If David was the Author of this Psalm (and to whom can we with so much likelihood ascribe it?) it is an expression of the high trust and confidence, which he reposed in God; when he was in great straits, and saw no hope of humane help: being either environed by Saul's Forces, or pursued by his Son Absalon. It is hard to say, to which it belongs; but if by hills, in the first Verse, we understand Zion, and Moriah, where David's Palace and the Ark of God were placed; then it must be referred to the latter: for Zion was not theirs, during Saul's persecution.  
There are those indeed, who, following Kimchi, take the first Verse to be a military form of speech; and suppose David to have looked round about him, as a Captain in danger doth; to see if he could spy any assistance coming to him, down the neighbouring hills wherewith he was encompassed. But the other sense seems to me more simple; which therefore I have followed: though, if we should adhere to that conjecture, still it will best agree to the distress into which Absalon had reduced him. For than he might well look to see if any of his Subjects, continuing their fidelity to him, would appear to defend him. Why called A Song of degrees, see, CXX.   


1. I Will lift up mine eyes to the hills from whence cometh my help.   
1. THough I am driven, not only from my own Palace, but from God's Dwelling place, (2 Sam. XV. 14, 25.) yet my eyes shall be ever directed thitherward: from whence I expect a powerful aid against those numerous enemies that are combined to destroy me.   


2. My help cometh from the LORD, which made heaven and earth.   
2. I have no dependence on any other help, but wait for deliverance wholly from the presence of the Lord: to whom all Creatures are subject, and who hath Angels at his command, to send to the succour of his servants; for he made the heaven, as well as the earth.   


3. He will not suffer thy foot to be moved: he that keepeth thee will not slumber.   
3. And me thinks I hear his Ministers calling to me out of his holy place, and saying; Fear not; since Thou hast placed thy confidence in the Lord alone, He will not let thee be subverted: thou hast a stronger guard, than the most valiant Army would be to thee; for they may be tired and fall asleep, but He that hath thee in his custody will exercise a most unwearied care over thee.   


4. Behold, he that keepeth Israel, shall neither slumber nor sleep.   
4. Be confident of it; He that is the protector of all good men, will never in the least neglect thee; much less abandon the care of thee: but, by a most watchful providence, keep thee in safety.   


5. The LORD is thy keeper: the LORD is thy shade upon thy right hand.   
5. The omnipotent Lord of the world is thy Guardian: the very same Lord that covered your Forefathers with a glorious cloud (XIII. Exod. 21.) is always present with thee; to defend and assist thee, against all the enemies that assault thee.   


6. The sun shall not smite thee by day; nor the moon by night.   
6. Be not troubled that thou art forced to take up thy quarters in the open field: for the Sun shall do thee no hurt, by its vehement heat in the day; nor the Moon by its cold and moisture in the night, (2 Sam. XVII. 1, 6, 22.)   


7. The LORD shall preserve thee from all evil: he shall preserve thy soul.   
7. The Lord shall preserve thee from all manner of harm: He will preserve thy life; and not suffer thee to fall into the hands of those, that contrive to take it away, (2 Sam. XVII. 1, 2, 14.)   


8. The LORD shall preserve thy going out, and thy coming in, from this time forth and even for evermore.   
8. The Lord shall secure thee, whithersoever thou marchest; and prosper thee all along, in all thy undertake, either abroad or within doors: not only now; but in all future times, to the end of thy days.    

PSALM CXXII.  
A Song of degrees of David.  

ARGUMENT.  
The Title satisfies us that David was the Author of this Psalm: who having settled the Ark (which before had no certain place) at Jerusalem, and being, at this time, upon some occasion in the Country; heard the good people there speak one to another, as some of them did to him, of going to worship God; at some of the three solemn Feasts. Which devotion of theirs, as it rejoiced his heart, so it moved him, I conjecture, to compose this Psalm for their use; at such times.  
If the Talmudists may be believed, they were wont to sing the first Verse of this Psalm, as they went out of the Country towards Jerusalem, carrying their first-fruits to the House of the Lord; as the Law (XXVI. Deut. 2.) directed them. And when they entered within the Gates of the City, they sang the second Verse. There they were met by some of the Citizens; who, if this be true, sang the rest of the Psalm, it is likely, together with them; as they went toward the Temple. Of this custom Mr. Selden treats L. III. de Synedr. Cap. 13. Of A Song of degrees, see CXX.   


1. I Was glad when they said unto me, Let us go into the house of the LORD.   
1. I Was exceedingly pleased with the cheerful devotion of those, who came unto me, before the approaching Feast, and said; Let us go and pay our thankful acknowledgements to the Lord, in the place where He dwells, and makes Himself present among us.   


2. Our feet shall stand within thy gates, O Jerusalem.   
2. Which motion ought to be the more readily embraced, because now He hath fixed his habitation: and we need not travel further than Jerusalem, to inquire after the Ark of his presence.   


3. Jerusalem is builded as a city, that is compact together:   
3. To Jerusalem, I say, that fair and beautiful City; whose buildings do not now lie scattered and divided: but are all compacted, and united together (as we ought to be) in a goodly order, 1 Sam. V 9 1 Chron. XI. 8.   


4. Wither the tribes go up, the tribes of the LORD, unto the testimony of Israel, to give thanks unto the name of the LORD.   
4. Thither all the XII. Tribes of Israel, who own the great LORD for their God, go up from all the parts of the Country, by his special Commandment: (XXIII. Exod. 17.) to acknowledge before the Ark of his Testimony, (XXV. Exod. 21, 22.) all the benefits they have received from his almighty Goodness; and this above the rest, that He thereby testifies his singular care and providence over them.   


5. For there are set thrones of judgement: the thrones of the house of David.   
5. Thither also they repair for Justice; for the supreme Judicatory of the Kingdom sits there, (2 Chr. XIX. 8.) and there is the seat of the Royal Family (where David and his Sons have their residence, and govern the people, 2 Sam. VIII. 15, 18.)   


6. Pray for the peace of Jerusalem: they shall prosper that love thee.   
6. O let this be part of your devout prayers, when you come there; that God would preserve Jerusalem in peace: Happy shall they be, who out of love to the Religion and Justice which is administered in thee, (O beloved City) contribute their endeavours, as well as their prayers, for thy safety and prosperity.   


7. Peace be within thy walls, and prosperity within thy palaces.   
7. Let no enemy (this shall be my constant prayer) approach so much as to thy outworks to disturb thee: and let plenty of all good things abound within thy Palaces.   


8. For my brethren and companions sakes, I will now say, Peace be within thee.   
8. The kindness I have for my kindred, and my neighbours and friends, whether in the City, or the Country, will not let me cease my earnest prayers to God; that He will confer his blessings on thee.   


9 Because of the house of the LORD our God, I will seek thy good.   
9 But above all, the love I have to the Lord our God, whose house is here, (whither all his devout servants resort to worship Him and celebrate his Name) shall excite not only my prayers, but my study to promote thy welfare.    

PSALM CXXIII.  
A Song of degrees.  

ARGUMENT.  
This Psalm, it is certain, was composed in a time of great distress; when they were extremely afflicted by some haughty and insolent enemies, Ver. 3, 4. who those enemies were, there are several conjectures; And I will add mine: that this short form of prayer was made by some pious person, when the King of Assyria (whose pride the Prophet Isaiah describes VIII. 7. and many other places) sent Rabshakeh and other of his Captains, to besiege Jerusalem: where they poured out most contemptuous, nay blasphemous words, against God, and his people, 2 King. XVIII, XIX. It is probable, if this conjecture be admitted, that it was made by Isaiah, whom Hezekiah desired to lift up his prayer for the remnant that was left, 2 King. XIX. 4. XXXVII. Isa. 4. Accordingly we read, (2 Chron. XXXII. 20.) both he and Hezekiah cried unto the Lord: and we may suppose lift up his eyes to heaven, and said these words.   


1. UNto thee lift I up mine eyes, O thou that dwellest in the heavens.   
1. THough all humane help fail us in this sore distress; yet I do not despair of relief from Thee, O Lord: whose Majesty and Power, incomparably excels all earthly Monarches.   


2. Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress: so our eyes wait upon the LORD our God, until that he have mercy upon us.   
2. Behold, how, not only I, but the rest of thy faithful people wait upon Thee: submitting ourselves to this severe punishment, as poor slaves do to the stroke of their offended Master or Mistress; and resolving to bear it patiently, till Thou our LORD who dost inflict it, wilt be pleased to show thyself our most gracious God; and in much pity towards us remove it.   


3. Have mercy upon us, O LORD, have mercy upon us: for we are exceedingly filled with contempt.   
3. O be gracious unto us, good Lord, be gracious unto us; and in much mercy take away this heavy scourge from us: for we are become so beyond all measure contemptible, (2 King. XVIII. 23, 24. XIX. 34.) that we can scarce any longer endure it.   


4. Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud.   
4. We have a long time groaned under the intolerable load of the derision and contempt of those; whose constant prosperity puffs them up with pride: nay, makes them insolently oppress all those, who are unable to resist them.    

PSALM CXXIV.  
A Song of degrees of David.  

ARGUMENT.  
If the Title had not told us that this is a Psalm of David's; I should have thought it had been composed by the Author of the former; to acknowledge the wonderful power and goodness of God in delivering them from Senacherib's Army; which came in like a flood, (LIX, Isa. 19) and had overflown all the Country as far as Jerusalem, (VIII. Isa. 7, 8.) which might well make them be called proud waters (as the Psalmist here speaks, Ver. 5.) because they fancied nothing could stand before them. Such it seems were, either the Philistines; upon whom, when they spread themselves in the valley of Rephaim, the Lord broke forth as a breach of waters, 2 Sam. V 19: or the Ammonites and their Associates, 2 Sam. X. 6, 15, 16. Of A Song of degrees, see CXX.   


1. IF it had not been the LORD who was on our side, now may Israel say:   
1. IF we had not had such a mighty helper as the Lord; who took our part, may Israel now most thankfully acknowledge,   


2. If it had not been the LORD who was on our side, when men risen up against us:   
2. If it had not been the Lord (whom none can resist) who took our part, when such numerous enemies united their forces, as one man, to make war upon us;   


3. Then they had swallowed us up quick, when their wrath was kindled against us,   
3. They would then have made but one morsel of our small Army: and in the furious rage wherein they were, have immediately devoured us; as monstrous beasts do their prey, which they greedily swallow down alive.   


4. Then the waters had overwhelmed us, the stream had gone over our soul.   
4. Then they would have overrun all the Country like a violent torrent: and we should have been buried in the flood.   


5. Then the proud waters had gone over our soul.   
5. Having once made a wide breach, by the overthrow of our Army; they would have poured in more numerous forces upon us: till, like an inundation of water, which swells more and more, they had wholly overwhelmed us.   


6. Blessed be the LORD, who hath not given us as a prey to their teeth.   
6. Thanks be to the Lord, to whose infinite mercies we ought to ascribe it; that He hath not permitted them to domineer over us, and execute their cruel intentions against us.   


7. Our soul is escaped as a bird out of the snare of the fowlers; the snare is broken, and we are escaped.   
7. They thought they had laid their design so strongly, that we could not escape; no more than a little bird, which a fowler hath taken in his snare: but, blessed be the Lord, who hath assisted our weakness; their plot is defeated, they are broken in pieces; and we thereby most wonderfully delivered.   


8. Our help is in the name of the LORD, who made heaven and earth.   
8. This was not a work of our wit, no more then of our power; nor were we beholden to the help of any of our neighbours: but we own it wholly to his almighty Goodness; who commands, because He made, all Creatures: in whom we ought to place our confidence for ever.    

PSALM CXXV.  
A Song of degrees.  

ARGUMENT.  
We may well look upon this Psalm, as a pious Exhortation to the people to trust in God; when Senacherib's Army threatened to destroy Jerusalem. And perhaps these were some of the comfortable words, which we read, (2 Chron. XXXII. 6, 7, 8.) Hezekiah then spoke to them; when God chastised them by that rod of his anger, (as He calls Senacherib, X. Isa. 5.) which the Psalmist here foretold (Ver. 3.) should not long afflict them. Of A Song of degrees, see CXX.   


1. THey that trust in the LORD shall be as mount Zion, which cannot be removed, but abideth for ever.   
1. THere are none so safe, as they that repose a pious confidence in the Lord: by which they shall both maintain themselves in a settled peace and tranquillity; and remain for ever, as unmoveable, conspicuous and illustrious, as mount Zion.   


2. As the mountains are round about Jerusalem, so the LORD is round about his people, from henceforth even for ever.   
2. For as Jerusalem is surrounded with high hills, which make it not easily accessible by any enemies; so the Divine providence incompasses his people, who depend upon Him: to guard and defend them from all dangers; not only now, but in all succeeding ages, to the end of the world.   


3. For the rod of the wicked shall not rest upon the lot of the righteous: lest the righteous put forth their hands unto iniquity.   
3. The power of wicked Tyrants indeed may heavily afflict the righteous for a time: but they shall not always harrass their Country, nor continue their oppression so long; as quite to tyre out the patience of the righteous, and tempt them to forsake their pious confidence in Him, and lay hold on any means, though never so unjust of obtaining deliverance.   


4. Do good, O LORD, unto those that be good, and to them that are upright in their hearts.   
4. To prevent so great an evil, be pleased now, good Lord, to deal well with those who are truly good: and reward their fidelity; who notwithstanding all these calamities sincerely persist in thy ways, and preserve their integrity.   


5. As for such as turn aside unto their crooked ways, the LORD shall lead them forth with the workers of iniquity: but peace shall be upon Israel.   
5. But as for those, who, instead of growing better by these oppressions, decline more and more from the ways of piety; unto the most perverse, and crooked courses: the Lord shall deliver them over to be punished with their oppressors; when Israel, after all these sore afflictions, shall be settled again in peace and happiness.    

PSALM CXXVI.  
A Song of degrees.  

ARGUMENT.  
This Psalm is so universally thought to be a joyful Song composed by Ezra, or some such good man, when they returned out of Babylon; that I shall seek for no other interpretation. But observe, with Theodoret; that when Cyrus gave them all leave to return to their own Land, some were so ill minded that they chose to continue where they were: But such as had any sense of the piety of their Forefathers, and desired to see the worship of God, according to the Law, restored, gladly embraced the opportunity of returning to their own Country. Where they thought themselves so happy in the liberty which they enjoyed, that they pray (Ver. 4.) all the rest of the Nation who remained still behind, would come and partake of it.  
This is the most received sense; else I should have thought the deliverance from Senacherib might be here celebrated: who had carried many of them Captive, (V. Isa. 13. and other places) and when they were delivered from his oppression, they were indeed like men that dreamt, as the Psalmist here speaks. For awaking in the morning and seeing his vast Army to be dead Corpses, (2 King. XIX. 35.) they could scarce believe, what they beheld with their eyes; it was so wonderful.  
And perhaps it was first made then, and afterward applied, with some alteration, to their return from Babylon. See CXXXIII.   


1. WHen the LORD turned again the captivity of Zion, we were like them that dream.   
1. TO the Lord alone must we ascribe this wonderful change; (which is like the sudden recovery of health, out of a tedious and desperate sickness) For when the proclamation unexpectedly came forth, to give us liberty to return to our own Country, out of a long captivity, (I. Ezra 2, 3.) we could scarce believe it; but were apt to look upon ourselves, as only in a dream of so great a happiness.   


2. Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The LORD hath done great things for them.   
2. Which presently turned our heaviness into such a height of joy, that it filled all places with our mirth; especially with cheerful hymns: in which the heathen themselves accompanied us, saying; This truly is the Lord's work, who hath magnified his power in the strange deliverance of this Nation.   


3. The LORD hath done great things for us: whereof we are glad.   
3. And truly so He hath (we should be very ungrateful, if we should not thankful, if we should not thankfully acknowledge the singular benefits, which strangers admire) the Lord hath not only restored our liberty; but declared the greatness of his power in this deliverance; which justly fills us with joy and triumph.   


4. Turn again our captivity, O LORD, as the streams in the south.   
4. O that the Lord would be pleased to perfect what He hath begun! and bring back, in greater numbers, the rest of our brethren that still remain in Babylon: which would be as welcome to this desolate Country, as streams of water to the dry and thirsty grounds.   


5. They that sow in tears, shall reap in joy.   
5. Then this small handful of people, who are come to plant themselves here again, and have laid the foundation of the Temple, with a great mixture of sadness and tears, (III. Ezra 12.) shall shout for joy, to see so great an increase, and this pious work, by their help, brought unto perfection.   


6. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.   
6. Just as we behold the poor husbandman, going to and fro with a little seed, which in a scarce year he throws with an heavy heart into the ground, returning again and again from the field, with songs of joy in his mouth; when the harvest comes to reward his past labours, with a plentiful crop of corn.    

PSALM CXXVII.  
A Song of degrees for Solomon. See CXX.  

ARGUMENT.  
The Hebrew particle which here we translate for, is thought by our Interpreters, in most other places, to signify of: and so they translate it a little before, in the Title of Psal. CXXIV. and a little after, in that of CXXXI. Therefore I shall look upon this Psalm as composed by Solomon; who, you read, 1 King. IV. 32. made above three thousand Songs: though none of them (except that large Poem called the Song of Songs, and as some think Psal. CXXXII. and, as I suppose, the next to this) have been transmitted to posterity, but only this: which is a commentary upon a pious Maxim of his, often repeated in the Book of his Proverbs; that it is in vain to attempt any thing, if the Lord do not prosper it. Teaching us therefore in all our ways to acknowledge Him, (III. Prov. 6. XVI. 3.) and not to presume, that it is in our power to direct our own way (that is, our designs, enterprises and actions) to what issue we please. For Though a man's heart deviseth his way, yet it is the Lord that directeth his steps, XVI. Prov. 9 XX. 24. XXI. 30, 31. A truth to be deeply pondered by all; especially by Princes: in whose affairs, this overruling Providence is most visible. Of A Song of degrees, see CXX.   


1. EXcept the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh but in vain.   
1. THE success of all our undertake depends so entirely upon the Lord's blessing, that it is in vain, by building Houses and Cities, to enter into Societies; unless He prosper the design: and when they are framed, all the care of the Soldier and the Magistrate is to no purpose; unless his good Providence be their guard.   


2. It is vain for you to rise up early, to sit up late to eat the bread of sorrows: for so he giveth his beloved sleep.   
2. And as fruitless, unless He favour it, is the toil and solicitude of you, the Artificers and Tradesmen in the City; who rise betime, and go to bed late, and far hardly: when they whom He loves (because they own his Providence, and depend upon his Blessing, more than their own diligence) live securely, and want nothing that is fit for them; though they have no such strong guard of Soldiers to defend them; nor break their sleep with labour and care, to supply their necessities.   


3. Lo, children are an heritage of the LORD: and the fruit of the womb is his reward.   
3. Observe it also; it is not in the power of the strongest and most healthful persons (though nature designs above all things the propagation of mankind) to have Children when they please; to inherit the riches they have got: but the Lord bestows them as freely, as Parents do their estates; and makes those women fruitful, whose pious reliance upon Him, He thinks good to reward.   


4. As arrows are in the hand of a mighty man: so are children of the youth.   
4. And yet there is nothing of which we are more desirous, than a numerous issue; especially in the flower and vigour of our youth: for they will be no less defence to us in our age; then arrows or darts are in the hand of a valiant Champion, to beat off his Assailants.   


5. Happy is the man that hath his quiver full of them, they shall not be ashamed: but they shall speak with the enemies in the gate.   
5. Happy is that man who hath obtained so much favour of the Lord, as to have his house as full of them, as the Champion's quiver is of arrows: they will undauntedly appear for him, to answer any challenge sent him by his Enemies 
* See Theodoret. ; or any accusation put in against him before the Judges.    

PSALM CXXVIII.  
A Song of degrees.  

ARGUMENT.  
It is not unlikely, that this Psalm was composed by the same Author that made the former; to excite men to be truly Religious, as the only way to obtain the blessings there mentioned of the Lord. Which as he there shows we must have from his free gift, and not think to acquire merely by our own industry: so here he shows the Lord is wont to bestow on those; who, fearing to offend Him, sincerely keep his Commandments.  
Some think this was a form prescribed to be used at the blessing of their Marriages: when they wished the new married couple all manner of happiness; especially a long life in peaceable times, Vers. 5, 6. Of A Song of degrees, see CXX.   


1. BLessed is every one that feareth the LORD: that walketh in his ways.   
1. WHosoever thou art that desirest to be happy, be sure to add unto the devout Worship of the Lord, the practice of Justice and Charity, and all other Virtues: and thou shalt never miss of it,   


2. For thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee.   
2. For than He will prosper thy honest labours; and give thee an heart also to enjoy the fruit of them: yea, this will seem no small part of thy happiness; that thou art able to live of thyself, and not be beholden unto others.   


3. Thy wife shall be as a fruitful vine by the sides of thine house, thy children like olive plants: round about thy Table.   
3. He will bless thee also in thy Wife; and make her as fruitful as the Vine, which spreads itself, laden with full clusters, over all the sides of thy House: and in thy hopeful Children too; who shall grow up and flourish like the young Olive plants, that are set in thy Arbour, round about thy Table.   


4. Behold, that thus shall the man be blessed: that feareth the LORD.   
4. Observe it, that this shall be the comfortable portion of the Man that religiously serveth the Lord: who alone can bless our labours; and continue the product of them in our Families.   


5. The LORD shall bless thee out of Zion: and thou shalt see the good of Jerusalem, all the days of thy life.   
5. Address thyself unto Him in his holy place; and the Lord shall bestow on thee, whatsoever blessings thou askest of Him: yea, mayst thou be so happy, as to see Jerusalem, the Seat of Justice and Religion, in a flourishing condition, all thy life long.   


6. Yea, thou shalt see thy children's children: and peace upon Israel.   
6. And long mayst thou live, to such a good old age, as to see thy children's Children: and the whole Nation, all the time, in a prosperous tranquillity.    

PSALM CXXIX.  
A Song of degrees. See CXX.  

ARGUMENT.  
This Psalm was made when some new Calamity threatened them: either by Senacherib, or as Theodoret thinks, by those Nations which combined to destroy the Jews, as soon as they returned from the Captivity of Babylon. When they were taught by Ezra, or some such holy man, to recount what God had done for them, ever since they were a people; and to denounce the divine Vengeance against those, that now sought their ruin. The former conjecture seems the truer; because as yet, he saith vers. 2. their Enemies had not prevailed against them: unless we expound that phrase, as I have done in the Paraphrase (according to the received interpretation of the Psalm) that they had not quite destroyed them, and made them cease to be a Nation.   


1. MAny a time have they afflicted me from my youth: may Israel now say.   
1. OUR Adversaries, may Israel now upon this occasion say, have very often, and very sorely distressed us; ever since we began to be a People.   


2. Many a time have they afflicted me from my youth: yet they have not prevailed against me.   
2. It is hard to number how oft, or to tell into how great straits they have reduced us; ever since we began to be a Nation: and yet, by the special favour of God, they have not been able to compass their desire, of our utter extirpation.   


3. The plowers ploughed upon my back: they made long their furrows.   
3. They have laid us sometimes exceeding low: and not only scourged us so severely, that the marks of it might be seen as plainly, as the furrows are which the Plough makes in the ground; but long continued also our vexation and torment.   


4. The LORD is righteous: he hath cut asunder the cords of the wicked.   
4. But the Lord, at last, in much mercy hath made good his faithful Promises, and broken in pieces the power of wicked Oppressors: that they might not always hold us under their yoke, and thus miserably tyrannize over us.   


5. Let them all be confounded and turned back, that hate Zion.   
5. And may all those that still hate us and our Religion, never have better success: but be shamefully defeated; and forced to desist in all their attempts upon us.   


6. Let them be as the grass upon the house tops: which withereth afore it groweth up:   
6. Let none of their designs ever come to maturity; but be blasted like the grass upon the housetop: which having no root, withers of itself; and needs no bodies hand to pluck it up.   


7. Wherewith the mower filleth not his hand: nor he that bindeth sheaves, his bosom.   
7. And as it lies unregarded by those that reap or that carry in the fruits of the Earth; so let these men and all their enterprises become contemptible, and be looked upon as good for nothing.   


8. Neither do they which go by, say, The blessing of the LORD be upon you: we bless you in the Name of the LORD.   
8. Let all their hopes so speedily vanish, that there be none to favour them; nor so much as to wish prosperity to them: No more than there are gathethers of such withered grass appear, to whom the Passengers (after the usual form, II. Ruth 4.) should say; The Lord give you a good harvest; We pray God you may reap the fruit of your labours.    

PSALM CXXX.  
A Song of degrees. See CXX.  

ARGUMENT.  
Some think David made this Prayer, after he had plunged himself into a very deep guilt, by his sin with Bathsheba. I rather think, when he was persecuted by Saul, and reduced to so low a condition; that his heart began to sink within him. For the floods of ungodly men (as he speaks XVIII. Psal. 4.) made him afraid, that he should one day perish in them, (1 Sam. XXIX. 1.) and he complains elsewhere, that he sunk in the mire, where there was no standing, etc. LXIX. Psal. 2, 14, 15.  
In this condition he implores the divine Mercy with great earnestness: and beseeches him to pardon his sins, and the sins of all the people: which made them deserve that ill government, under Saul and his Flatterers.  
It is the last but one, of the VII. penitential Psalms.   


1. OUT of the depths have I cried unto thee, O LORD.   
1. IN the greatest straits, when I can see no bottom, no end of my troubles, but I still sink lower and lower into them; I never despair of thy mercy, O Lord: but cry unto Thee most earnestly to deliver me.   


2. LORD here my voice; let thi●… ears be att●… to the voice of my supplications.   
2. Vouchsafe, good Lord, the Governor of all things, to grant my Petition: Do not reject it, I humbly beseech Thee; but give me a favourable answer, when I deprecate thy displeasure.   


3. If thou, LORD, shouldest mark iniquities: O Lord, who shall stand?   
3. I do not plead any merits of mine, but rather accuse myself before Thee: knowing that if I were the most innocent person in the world, yet if Thou, Lord, shouldest strictly examine my life, and proceed against me, according to my deserts (Lord, what would become of me?) I should certainly be condemned.   


4. But there is forgiveness with thee: that thou mayst be feared.   
4. But Thou most graciously invitest us unto thy service, by thy readiness to pardon all those that are truly penitent: without the hope of which, we could not so much as think of becoming religious.   


5. I wait for the LORD, my soul doth wait: and in his word do I hope.   
5. This incourages me to wait and expect, when the Lord will deliver me: my Soul is earnestly bend to expect this happy time: which I believe will come; because I have his Promise for it, on which I depend.   


6. My soul waiteth for the Lord, more than they that watch for the morning: I say, more than they that watch for the morning.   
6. I direct my thoughts to the Lord alone for safety and relief; which I implore incessantly with my early Prayers: For they that watch in the Temple for the break of day; I say the Priests that watch in the Temple for the break of day; are not more forward than I, to offer up their morning Sacrifice to the Lord.   


7. Let Israel hope in the LORD, for with the LORD there is mercy: and with him is plenteous redemption.   
7. In whom let all his People place their trust and confidence: for the Lord is very ready to do good; and hath more ways than we can imagine, to rescue those that hope in Him out of the sorest distresses.   


8. And he shall redeem Israel, from all his iniquities.   
8. And He will at last free them from all those troubles; which He hath inflicted on them, as a punishment for their iniquities.    

PSALM CXXXI.  
A Song of degrees of David. See CXX.  

ARGUMENT.  
Though David could not purge himself from all manner of guilt (as he confesses in the foregoing Psalm vers. 3.) yet in that matter, which he was charged withal by his Enemies (of affecting the Kingdom) he could safely protest he was as innocent as a little Child. Which he doth in this Psalm particularly; and in several parts of other Psalms.   


1. LORD, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me.   
1. O Lord, I am accused of traitorous designs against my Sovereign, and of aspiring to the Throne wherein Thou hast placed him: But Thou, who searchest the hearts, knowest that I harbour no such ambitious thoughts; nor hath my behaviour betrayed any such intentions: For I never looked upon any man superciliously; nor meddled with affairs of State; or any thing else, that is above my place and calling.   


2. Surely I have behaved and quieted myself as a child that is weaned of his mother: my soul is even as a weaned child.   
2. But have leveled my mind (else let me perish) to an equality with my condition; and resolved to acquiesce in the present state of things: committing myself unto thy care, and depending on thy Providence, as a Child that is newly weaned, doth upon its Mother: just so, do I silence my natural desires; and am content to be disposed of, as Thou pleasest.   


3. Let Israel hope in the LORD, from henceforth and for ever.   
3. And let all good men, in like manner, modestly place their confidence and hope in the Lord, as long as they live: and choose rather to be depressed, then by any undue means raise themselves to greatness and honour.    

PSALM CXXXII.  
A Song of degrees. See CXX.  

ARGUMENT.  
This Psalm seems to have been composed by some holy man; after God had given commandment to David, by Gad the Seer, to build an Altar in the threshing-floor of Araunah the Jebusite; (where the destroying Angel stood) and the Lord had answered him by fire upon that Altar, 1 Chron. XXI. 18, 26. whereby David knew, what he had till now been ignorant of, that this was the place where God would be worshipped and have his Temple built, XXII. 1. Accordingly we read expressly, that Solomon therefore built the Temple in this place; because God here appeared to David his father, and David designed and prepared this place for it: (2 Chron. III. 1.) that there God's habitation might be fixed; and not removed, from place to place, uncertainly, as it had been in former times. For the Tabernacle, which the Hebrews call Mischkan, had been in an unsettled condition, except one period of time, ever since they came into the Land of Canaan. It was first pitched in Gilgal, and stayed there 24. years. Then it was removed to Shiloh, where it remained, to the death of Eli, 369. years. After his death, Shiloh being laid waste, it was translated to Nob: where it remained, they say, 13. years: (but was now no better than a Cabinet without its Jewel; the Ark being in another place and never restored to it, after that desolation of Shiloh; see Psal. LXVIII.) And then it was carried to Gibeon, where Solomon found it, and from thence fetched it, when he had finished the Temple. Which the Hebrews therefore call Beth Olamim, the eternal House; because it was fixed to a place, and out of it the Ark never departed, as it had done out of the Tabernacle: but there (as the Psalmist here speaks Verse 14.) the Lord took up his rest for ever: Never to departed, that is, to any other place, till the Messiah came; who was the Temple of God, in whom the fullness of the Godhead dwelled bodily.  
There are those that think Solomon penned this Psalm; because (in the 2 Chron. VI the two last Verses) he concludes his prayer, at the consecration of the Temple, with some part of it, viz. Ver. 8, 9, 10. And truly, since he speaks as if the Priests were just taking up the Ark to carry it into this resting place, and there begs that God would not, for David's sake, turn away the face of his Anointed, (i.e. refuse to hear his prayer) it is not an improbable conjecture: which I shall follow in my Paraphrase. And connect also this Psalm with the former; to which it seems to have respect: if we render the last word of the first Verse, as the ancient Interpreters do; not affliction, but humility, meekness or modesty. Yet I have not forgot to take notice of the other signification: and in like manner, have expounded that phrase the mighty God of Jacob, two several ways, Ver. 2. and 5.   


1. LORD, remember David, and all his afflictions:   
1. LET it appear, O Lord, that Thou art not unmindful of the pious humility of my Father David (CXXXI. 1.) who chose to endure many afflictions; rather then by unlawful means to prefer himself to a Kingdom.   


2. How he swore unto the LORD, and vowed unto the mighty God of Jacob.   
2. Which when he enjoyed, his principal care was to provide a settled place for the worship of God: for he bound himself with a solemn Oath unto the Lord, and vowed unto the mighty One, who had preserved him as He did Jacob, in all his troubles:   


3. Surely I will not come into the tabernacle of my house, nor go up into my bed:   
3. Saying, I am resolved, as I hope to prosper, that I will not come into the new Palace, which I have built for myself, (1 Chron. XIV. 1.) much less go to dwell, and take up my lodging there;   


4. I will not give sleep to mine eyes, or slumber to mine eyelids,   
4. Nay, I will not lay myself down to rest, nor take a wink of sleep;   


5. Until I find out a place for the LORD, an habitation for the mighty God of Jacob.   
5. Until I have found out a convenient place for the Ark of the Lord, (1 Chr. XV. 1. XVI. 1, 43.) an habitation for that mighty One; who there makes Himself present to his people, the posterity of Jacob.   


6. Lo, we heard of it at Ephratah: we found it in the fields of the wood.   
6. And now, behold, the Lord Himself, to our great joy, hath told us the very place; where He will fix his habitation, (1 Chron. XXI. 18, 26.) in the territory of Bethlem Ephrata, (XXXV. Gen. 16, 19) in the fields of that Forest, where the Angel stood; and directed David to build an Altar unto the Lord, 1 Chron. XXI. 18. XXII.   


7. We will go into his tabernacles: we will worship at his footstool.   
7. Let us go therefore into his Tabernacles; and prostrating ourselves before his Majesty, let us take up the Ark, on which his Glory stands, (1 Chron. XXVIII. 2.) with humble reverence: and bring it into the Temple, which is now built for it, 2 Chron. V. 2, 3, 4, etc.   


8. Arise, O LORD, into thy rest: thou, and the Ark of thy strength.   
8. And be pleased, O Lord, together with the Ark, the token of thy powerful presence among us, to translate thy Divine Glory thither: (2 Chron. V. 13, 14. VII. 1, 2, 3.) there to settle itself, and stir from thence no more for ever.   


9 Let thy priests be clothed with righteousness: and let thy saints shout for joy.   
9 Guard also thy Priests, who minister unto Thee here, and encompass them with thy Goodness: (2 Chr. VI 41.) that they may procure thy blessings for others; and make all thy pious Worshippers, who are dear unto Thee, triumph in thy kindness to them.   


10. For thy servant David's sake, turn not away the face of thine anointed.   
10. I beseech Thee, have a respect to the sincere piety of my Father David, and thy gracious promise to him: (1 Chron. XXII. 2, 10, 14. XXVIII. 2, 6, etc.) and upon that account deny me not; but grant the petitions of thy servant, who by thy special appointment, succeeds him in the government of thy people.   


11. The LORD hath sworn in truth unto David, he will not turn from it, Of the the fruit of thy body will I set upon thy throne.   
11. According to that Oath, whereby the Lord secured the Kingdom to his Family; that faithful Oath, which He will never break, saying; One of thy Sons will I advance to sit upon thy Throne, when thou shalt leave it, 1 Chron. XVII. 11. XXVIII. 5. 2 Chron. VI 10.   


12. If thy children will keep my covenant and my testimony, that I shall teach them; their children also shall sit upon thy throne for evermore.   
12. Yea, I will perpetuate this royal Dignity, to thy Children in all succeeding generations, (and not take it from them, as I did from Saul, 2 Sam. VII. 15, 16.) if they prove faithful and constant in their Religion; and observe all the Commandments, whereby I will teach and instruct them, how my pleasure is, that they should worship and serve me, 1 King. II. 4. IX. 4, 5, 6.   


13. For the LORD hath chosen Zion: he hath desired it for his habitation.   
13. For the Lord hath such a love to Zion, the seat of the royal Family, (2 Sam. V 7, 9) that He hath chosen to place his own dwelling very near unto it, 2 Chron. III. 1. VII. 12.   


14. This is my rest for ever: here will I dwell, for I have desired it.   
14. Saying, this is the place where my Glory shall fix itself for ever (2 Chron. VII. 16.) I will remove no more; but here will I take up my abode: for I have pitched on this place; and declared that it is acceptable unto me, above all other, 1 Chron. XXI. 26. XXII. 2.   


15. I will abundantly bless her provision: I will satisfy her poor with bread.   
15. From whence I will dispense my blessings so abundantly; that Zion, (which is become the City of God, as well as of David) shall never be in any want: But I will make such liberal provision for it, by fruitful years; that the poorest person there shall be satisfied with food, 2 Chr. VII. 13, 14.   


16. I will also cloth her priests with salvation: and her saints shall shout aloud for joy,   
16. I will also defend her Priests, and they shall be giving continual thanks and praise, for the blessings they shall procure for my pious Worshippers: who shall exceedingly triumph in my kindness towards them.   


17. There will I make the horn of David to bud: I have ordained a lamp for mine anointed.   
17. There will I make the Regal Power and Majesty of David, to put forth itself afresh in his royal Successors: no sooner shall one be extinguished, but another shall shine (1 King. XI. 36. 2 Chron. XXI. 7.) in such splendour, as shall give a lustre to the name of that anointed Servant of mine; till the great Prince, the Messiah, appear.   


18. His enemies will I cloth with shame: but upon himself shall his crown flourish.   
18. And whosoever they be that go about to destroy this succession, they shall be so miserably defeated; that they shall not be able to show their faces: while, with shame and confusion, they behold the regal Dignity in his Family (notwithstanding all their attempts against it) in an unfading glory.    

PSALM CXXXIII.  
A Song of degrees of David, see CXX.  

ARGUMENT.  
When there was no other strife among all the Tribes of Israel, than who should be most forward in returning to their allegiance; and the Children of Judah also were inclined as one man to bring back David to his Kingdom, from which his Son Absalon had driven him, (2 Sam. XIX. 9, 14.) he fell into a rapturous admiration of that happy unity and concord: which he commended to them afterwards in this Psalm, as their best preservative and security in future ages. This seems to me more probable to be the occasion of it, than the concurrence of all the Tribes to make him King after Saul's death, (which is the common account that is given of it) for then Zion was not in his possession: and it is not likely he would then have made such mention of it as he doth here, while it remained in the hands of the Jebusites. But whatsoever was the first occasion, it was aptly applied to their condition after the return of their Captivity from Babylon; when, as Theodoret notes, the Tribes, which had been divided by the imprudence of Rehoboam, were then again united: living under one and the same Government; and worshipping God in the same place, and the same manner, as the Law prescribed.  
It was as fitly used by the first Christians, to express their joy for the blessed union of Jews and Gentiles; and may now serve the uses of all Christian Societies, whose happiness lies in holy peace and concord.   


1. BEhold, how good and how pleasant it is, for brethren to dwell together in unity.   
1. O Consider, how beneficial and delightful it is, beyond all expression, for those that come from the same stock, and are of the same Religion; to have no differences one with another: but to live together in such a friendly agreement, as if they had but one Soul among them all.   


2. It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments.   
2. I cannot resemble it to any thing better, then to that excellent ointment compounded of several spices, (XXX. Exod. 21, etc.) which consecrated the high Priest to the Divine Service, (VIII. Levit. 12.) and was poured in such plenty, that running over all his face even to the collar of his garment, (where he did bear the names of all the Tribes of Israel) it perfumed all the place with its fragrant odour: for just so doth this holy concord make you both dear to God, and procure you an excellent fame among men; who cannot but be pleased to see such variety of humours and inclinations all conspiring with one accord, to promote the common good of the whole Society.   


3. As the dew of Hermon, and as the dew that descended upon the mountains of Zion; for there the LORD commanded the blessing, even life for evermore.   
3. The dew of heaven is not more necessary for the parched mountains, which though never so distant one from another, (as far as from Hermon to Zion) are refreshed with it, than this is for men of all ranks and conditions, who every where perceive the comfortable fruits of it: for to this the Divine favour is immutably annexed, which will pour upon such Societies innumerable blessings; giving them an happy and long life, (an earnest of endless felicity) in a constant enjoyment of all manner of good things.    

PSALM CXXXIV.  
A Song of degrees.  

ARGUMENT.  
It is uncertain by whom this Psalm was composed, but it seems to have been made to be sung by some one or more of the Levites, at the shutting up of the Gates of the Temple: to excite the rest, whose turn it was to watch that night, to be diligent in their office of singing Psalms, and making devout prayers for the people. It is the last of those that have the Title of A Song of degrees, concerning which see CXX.   


1. BEHOLD, bess ye the LORD, all ye servants of the LORD, which by night stand in the house of the LORD.   
1. ATtend to your duty, O ye Ministers of the Lord; who not only by day, but by night also reverently wait upon Him in his House: (1 Chron. IX. 33.) cease not to declare how great, and how good the Lord is.   


2. Lift up your hands in the sanctuary: and bless the LORD.   
2. Be fervent in your devotion; and, disclaiming all dependence on any thing else, praise the Lord in his Sanctuary with pure hearts and clean hands; and give thanks for all his benefits.   


3. The LORD that made heaven and earth, bless thee out of Zion.   
3. Pray also for his people Israel, and say; The great Lord, who, though He cannot be confined, being the Creator of all things yet, hath his special residence in this place, dispense his blessings both heavenly and earthly from hence, unto every one of you.    

PSALM CXXXV.  

ARGUMENT.  
This perhaps was the morning Hymn, which the Preceptor (Ver. 4, 5.) called upon the Levites to sing, at the opening of the Gates of the Temple: as the former was sung at the shutting up of the Gates in the evening. It recounts several of the great works of the Lord; especially towards that Nation: whom it excites to steadfastness in their Religion; and to contempt of Idols and Idolaters. It both gins and concludes with an Exhortation to give praise to God; and so was entitled, as several other Psalms are, (CVI CXI, etc.) Hallelujah, or Praise the Lord. That is, by this Hymn set forth the most excellent perfections, and works of the Lord.  
There are those who conjecture, from what we read Ver. 14. of this Psalm, that when it was composed they were (or rather, had been lately) infested by some of their idolatrous neighbours. Whose gods the Psalmist derides in the very same manner as he doth Psalm CXV. For the four following Verses of this Psalm (15, 16, 17, 18.) differ very little from the 4, 5, 6, 8. of that: which it is certain was composed in a time of great distress; as this was, when it was over.   


1. PRaise ye the LORD, praise ye the name of the LORD, praise him, O ye servants of the LORD.   
1. LET all here present, praise the most wise and omnipotent goodness of the Lord: Let Him especially be praised, by you his Priests, who minister unto his Majesty:   


2. Ye that stand in the house of the LORD, in the courts of the house of. our God.   
2. And by the Levites, who attend upon Him in his House: together with all the rest of his people, that frequent the Courts of God's House; who is our constant and most liberal benefactor.   


3. Praise ye the LORD, for the LORD is good: sing praises unto his name, for it is pleasant.   
3. Let this excite you all to praise the Lord: For as his Nature is most excellent, so He is the fountain of all the good we enjoy: and no employment is so delightful as to acknowledge his perfections, and commemorate the benefits we have received from Him; by singing Psalms and Hymns of praise and thanks unto Him.   


4. For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure.   
4. I invite you above all other people to this heavenly duty: both because the Lord had a peculiar kindness for Jacob your Forefather; and doth still exercise a special providence over you his Children, as far more dear and precious to Him, than the rest of mankind, who are under his care:   


5. For I know that the LORD is great, and that our Lord is above all gods.   
5. And because I am sensible that the Lord, under whose government we are, is so great and powerful above all other Being's, though called by the name of gods; that you can never praise his Majesty enough.   


6. Whatsoever the LORD pleased, that did he in heaven and in earth, in the seas and all deep places.   
6. His own will alone gives bounds to his power: for, as none can act without his leave, so none can hinder Him from doing what pleases Himself; in the heavens as well as in the earth, and the seas, and other deep waters.   


7. He causeth the vapours to ascend from the ends of the earth, he maketh lightnings for the rain: he bringeth the wind out of his treasuries.   
7. He raises vapours, for instance, from any quarter of the earth, and makes them go up into the air: where some of them break forth in flashes of lightning; and that (which is strange) is followed with great showers of rain: and, from unknown places and causes, strong and violent winds blow with such continuance; as if they came out of some Treasury, where He had gathered, and long locked them up, till He had occasion to bring them forth.   


8. Who smote the firstborn of Egypt, both of man and beast.   
8. He made the Egyptians feel how much superior He was to all their gods; (XII. Exod. 12.) who could not defend them from his stroke: but He sent his Angel, and, in one night, slew all the firstborn in the Country, both of man and beast, XII. Exod. 29.   


9 Who sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants.   
9 Before which terrible blow, He had given many other wonderful demonstrations of his power, in several miraculous plagues; which He openly inflicted on thee, O Egypt; not only on the meaner sort, but upon the King and all his Court, Exod. VII, VIII, IX, etc.   


10. Who smote great nations, and slew mighty kings:   
10. And after He had by these means brought you out of their bondage, He overthrew several great Nations, and slew potent Kings: who, presuming of their strength, opposed the accomplishment of his promises to you.   


11. Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan:   
11. First of all Sihon King of the Amorites, who were esteemed invincible, (XXI. Numb. 24. II. Amos 9) and then Og, that giantly King of Bashan, (XXI. Numb. 33. III. Deut. II.) and at last all the Kingdoms and Kings of the Land of Canaan, XII. Josh. 7, 24.   


12. And gave their land for an heritage, an heritage unto Israel his people.   
12. Which He graciously bestowed upon us, the Children of Israel, as an inheritance we should hold of Him, by a Divine right: of which none, while we continue his obedient people, shall be able to dispossess us.   


13. Thy name, O LORD, endureth for ever, and thy memorial, O LORD, throughout all generations.   
13. O Lord, how astonishing is this thy omnipotent Goodness! the fame of which shall never be forgotten: But an illustrious memory, O Lord, shall be continued of it, from generation to generation.   


14. For the LORD will judge his people, and he will repent himself concerning his servants.   
14. For though our enemies may sometimes oppress us, when we offend Him, yet the Lord at last will take the part of his people, and deliver them: and, being reconciled unto his servants, will turn his severity into kindness towards them.   


15. The idols of the heathen are silver and gold, the work of men's hands.   
15. It is not in the power of the Idols, which the heathen worship, to divert his kindness from us; for they are of no more value than the silver, and the gold of which they are made: and are so far from being able to do any thing, that they themselves are made by those that adore them.   


16. They have mouths, but they speak not; eyes have they, but they see not.   
16. They are mere Images of things, without their life: having mouths; but cannot give a word of advice, or comfort to their supplicants: and eyes also; but cannot see, much less prevent, any danger that doth approach them.   


17. They have ears, but they hear not; neither is there any breath in their mouths.   
17. Ears they have; but cannot hear a word that is said to them: and noses also; but they do not so much as breathe, much less can they smell the odours, that are offered to them.   


18. They that make them are like unto them: so is every one that trusteth in them.   
18. They that make them therefore, or put any confidence in them, are as senseless as themselves: having eyes, for instance, but do not see, that brutes are more excellent than such gods; and that no help is to be expected from them.   


19 Bless the LORD, O house of Israel: bless the LORD, O house of Aaron.   
19 O how much than are we all bound to bless the Lord, the Creator of all! who hath freed us from this stupid blindness. Let the whole Nation of the Children of Israel, especially the Priests of the Lord, praise Him and give thanks to Him; who hath better instructed them.   


20. Bless the LORD, O house of Levi; ye that fear the LORD, bless the LORD,   
20. Let all the Levites declare how gracious He is: yea, let all his pious Worshippers, of whatsoever Nation they be, join in this heavenly employment, of speaking good of the Lord.   


21. Blessed be the LORD out of Zion, which dwelleth at Jerusalem. Praise ye the LORD.   
21. Let them all say, with one accord, the Lord be ever praised in this holy place; who, though He be the owner of all the World, yet, makes his special residence at Jerusalem.  
The honour the heathens give to their lifeless Images, aught to excite you all, with the greater devotion, to praise the Lord of the World.    

PSALM CXXXVI.  

ARGUMENT.  
This Psalm, like the former, is a commemoration of the goodness of God, expressed in his wonderful works: particularly those He had done for that Nation. And, it is likely, was composed to be sung upon the great Festivals; as every day I suppose they sung the foregoing: which is of the same strain with this, and contains much of the same matter: only here, at every half Verse, one half of the Choir answers to the other in these words; For his mercy endureth for ever. A form of acknowledgement prescribed by David to be used continually in the Divine Service, 1 Chron. XVI. 41: and accordingly followed by Solomon, 2. Chron. VII. 3, 6. when he dedicated the Temple; and by Jehoshaphat, when by the encouragement of a Prophet he went out to encounter a vast Army with small Forces, 2 Chron. XX. 21. and here is repeated six and twenty times, to make them the more sensible that they owed all they had to the mere bounty of God; and to excite them to depend entirely upon it; and rest assured it would never fail them if they did piously and most hearty acknowledge it. Such repetitions we use now in our earnest Prayers, when we say; Lord have mercy upon us, etc. which are no more vain than these. I have variously expressed the sense of this repeated acknowledgement, according as the other part of the several verses seemed to direct me.   


1. O Give thanks unto the LORD, for he is good: for his mercy endureth for ever.   
1. OFfer your thankful Hymns unto the Lord of all; who is as good as He is great: and will continue his kindness (which hath been exceeding abundant towards us) unto all succeeding generations.   


2. O give thanks unto the God of gods: for his mercy endureth for ever.   
2. He is the Sovereign of all the heavenly Hosts; and therefore praise Him, and give thanks unto Him: for He can employ them all for your help and protection (as He hath in former times) and you need not doubt of his kindness, which continues unto all Ages.   


3. O give thanks unto the Lord of lords: for his mercy endureth for ever.   
3. All the Kings and Princes of the Earth are his Subjects; upon which account also, give Him praise and thanks: For his kindness endures throughout all Ages, to defend you, as He hath done hitherto, from their tyrannical violence.   


4. To him who alone doth great wonders: for his mercy endureth for ever.   
4. He it is, and He alone whose Works are so great that they surprise all those who seriously consider them, with wonder and astonishment; and therefore give Him praise and thanks: For his kindness will never fail, still to employ his infinite Power for the good of those, who are truly grateful to Him.   


5. To him that by wisdom made the heavens: for his mercy endureth for ever.   
5. Look upon the Heavens, and behold, with admiration and praise, the splendour and the order wherein his wisdom hath contrived and settled them: For his kindness is as large, and as firm and durable as they.   


6. To him that stretched out the earth above the waters: for his mercy endureth for ever.   
6. And then look down to the Earth, and thankfully praise Him; who brought it out of the waters, and preserves it, in its just extent, from being again overflowed by them: for his kindness is no less , and by length of time can never be impaired.   


7. To him that made great lights: for his mercy endureth for ever.   
7. Witness those great Lights, which never go out; but always call upon us to praise, and give thanks to Him: who made them to illuminate the world; and to be the emblems of his kindness; which sends its benign influences continually upon us, unto all generations.   


8. The Sun to rule by day: for his mercy endureth for ever.   
8. By day the Sun exerts his power to quicken all inferior Being's; and excites us to praise Him, and be thankful to Him: whose kindness thereby, perpetually administers to us all necessary things; and will do so, to the end of the world.   


9 The Moon and Stars to rule by night: for his mercy endureth for ever.   
9 And by night the Moon, or the Stars supply its place; and let us see how much we are bound to praise and thank Him: whose kindness is so constant, that, in the worst condition, it will never quite forsake us.   


10. To him that smote Egypt in their firstborn: for his mercy endureth for ever.   
10. We must needs say so, and think ourselves engaged above all others, to give Him thanks; if we call to mind that memorable night (XII. Exod. 29.) when He punished the Egyptians with the loss of all their firstborn: For his kindness still continues, for ever to relieve those that are injured; and to punish their insolent Oppressors.   


11. And brought out Israel from among them: for his mercy endureth for ever.   
11. Let us not forget how after that stroke, He brought our Forefathers out of the cruel Bondage, wherein they had long held them (XII. Exod. 41, 42.) but thankfully acknowledge that wonderful deliverance: For it is an argument why we should never distrust his kindness, in the sorest straits that can befall us.   


12. With a strong hand, and with a stretched out arm: for his mercy endureth for ever.   
12. His Power, let us remember, is irresistible, which first by lesser, then by greater signs and wonders delivered us out of their hands (VI Exod. 5, 6. VII, VIII, etc.) to praise and magnify Him, whose kindness is stupendiously great, and will never cease to secure those who depend upon Him.   


13. To him which divided the red Sea into parts: for his mercy endureth for ever.   
13. Let us therefore give thanks to him; who when our Forefathers utterly despaired of safety (XIV. Exod. 10, 11.) commanded the red Sea to retire, and leave a broad way for them to pass, (v. 21.) which plainly proves that his kindness is inexhausted, and always ready to help us in the most dreadful dangers.   


14. And made Israel to pass through the midst of it: for his mercy endureth for ever.   
14. For he led them safely through the very midst of the Sea (which risen up like a wall on either hand of them, XIV. Exod. 22.) and will by his kindness eternally secure all those, that piously confide in Him.   


15. But overthrew Pharaoh and his host in the red Sea: for his mercy endureth for ever.   
15. But throw those that oppose Him, headlong into destruction, as He did Pharaoh and his Host, in the very same place, where Israel was preserved; (XIV. Exod. 27, etc.) For his kindness loves to complete his favours, and perfect what He hath begun for his people.   


16. To him which led his people through the wilderness: for his mercy endureth for ever.   
16. And accordingly, when He had thus delivered them, He led his people by the direction of a glorious Cloud, through an untrodden Desert; and there (with our thankful praises let it be remembered) made a miraculous provision for them, (Exod. XVI.) For his endless kindness, wheresoever they went, still with new Benefits pursued them.   


17. To him which smote great Kings: for his mercy endureth for ever.   
17. When potent Kings opposed their passage to the promised Land, He utterly discomfited them (to his praise be it thankfully acknowledged) For his kindness was not stopped by difficulties, but ever overcame them.   


18. And slew famous kings: for his mercy endureth for ever.   
18. Though they were Kings famous for their prowess; yet, such was his for ever to be praised kindness towards us, He gave us as easy and as absolute a victory over them; as He had done before over Pharaoh and his Host.   


19 Sihon king of the Amorites: for his mercy endureth for ever.   
19 Over Sihon, King of that fierce Nation of the Amorites, who were thought invincible, (II. Amos 9) For his kindness was mightier than they, and gave us this as an earnest of future conquests over our Enemies.   


20. And Og the king of Bashan: for his mercy endureth for ever.   
20. Over that huge Tyrant Og the King of Bashan, (III. Deut. 11.) For his kindness added that, as a new pledge of what He intended to do for us, when we came into Canaan.   


21. And gave their land for an heritage: for his mercy endureth for ever.   
21. And gave both their Countries to be held of Him, as a perpetual inheritance: For his kindness doth not decay (nor loves to revoke his Favours) but continues to the latest Posterity.   


22. Even an heritage unto Israel his servant: for his mercy endureth for ever.   
22. An Inheritance they were, which he settled upon us the Children of Israel, as long as we continue his faithful Servants: For his kindness hath no end; but delights to perpetuate his Mercies to those, who are worthy of them.   


23. Who remembered us in our low estate: for his mercy endureth for ever.   
23. Nay, when for our Sins we were severely afflicted, and in danger to be thrown out of this good Land into which at last He brought us; (Judg. TWO, III, IV, etc.) He was pleased graciously to relieve us: For his kindness pardoned our ingratitude, and was as forward as ever, to bestow fresh Benefits upon us.   


24. And hath redeemed us from our enemies: for his mercy endureth for ever.   
24. And rescued us, many a time, when we cried unto Him, from the power of those that tyrannised over us: For his kindness was not spent, by the frequent deliverances it had given us; but still granted new matter for our thanksgivings to Him.   


25. Who giveth food to all flesh: for his mercy endureth for ever.   
25. Whose Bounty is not confined to us alone, but supplies the wants of all mankind; yea, of all living Creatures: For his kindness hath no bounds; nor will ever cease to make a plentiful provision for them.   


26. O give thanks unto the God of heaven: for his mercy endureth for ever.   
26. O raise your hearts to give Him thanks with the highest praises; whose power extends itself beyond this Earth, even unto the highest Heavens: For his kindness is so unwearied; that we may hope from thence to be ever receiving, more and more of his Blessings.    

PSALM CXXXVII.  

ARGUMENT.  
This is a mournful Song, composed by some of the captive Levites in Babylon; when he reflected upon their sad parting with their dear Country, and the scorn wherewith their insulting Enemies treated them, in that strange land. Which he foresaw God would severely punish, by the hand of some other cruel People: who should show them as little mercy, as they had showed the Israelites.  
The vulgar Latin ascribes this Psalm to Jeremiah: upon which Inscription, Theodoret (who found it also in some Greek Copies in his time) passes this censure; that the bold Author of it wanted wit, as the Inscription itself openly proclaims: for Jeremiah was not carried captive into Babylon; but, when he had stayed some time in Judea, was compelled by the disobedient Jews to go down with them into Egypt. Yet there are those, who to excuse this, would have us think that Jeremiah sent this Psalm to the Captives in Babylon: and that it is called a Psalm of David; (for so it is in the vulgar Latin also) because made after the example of his Psalms: As Virgil said he sung Ascroeum carmen among the Romans; when he made his Georgics in imitation of Hesiod.  
In the Paraphrase of the first Verse I have followed a conjecture of Saint Chrysostom's: that the Captives were not suffered (at their first coming thither) to dwell within any of their Towns or Cities; but were dispersed all along several Rivers of the Country; where they built Tabernacles or Cottages for themselves: and perhaps were forced to drain those moist places, to make them wholesome.   


1. BY the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion.   
1. WHen we were transported from our own Country into the Land of Babylon, and had the sides of Euphrates, and several of its Rivers (I. Ezek. 1.) assigned for our habitation, there we sat down in a sorrowful posture; and could not refrain from tears, when we called to mind the happy days which we enjoyed in the holy Hill of Zion.   


2. We hanged our harps upon the willows, in the midst thereof.   
2. We brought our harps along with us, wherewith we were wont to praise the Lord: (1 Chron. XV. 16.) But, as our fruitful vines and figtrees, under which we formerly sat, were turned into barren willows and osiers; so all our mirth and joy was turned into such heaviness and sorrow of heart, that we let all our Instruments of Music hang neglected, upon the boughs of those doleful trees.   


3. For there they that carried us away, captive, required of us a song; and they that wasted us, required of us mirth, saying, Sing us one of the songs of Zion.   
3. For when our new Masters, who had carried us away captive, they that had laid Jerusalem on heaps, and had power to do what they pleased with us, required us (between jest and earnest) to entertain them with our Music; and to let them hear one of those Songs, which were wont to be sung in the Temple;   


4. How shall we sing the LORD's song in a strange land?   
4. Neither fear nor favour could extort this service from our Levites, but they resolutely answered; As those Songs were not made for pastime and sport, but in honour of the great Lord of the world; So how can you imagine that miserable slaves are disposed to sing? and to sing those Songs in the Land where we are exiles; which recount the mercies of God unto us, in our once most flourishing Country?   


5. If I forget thee, O Jerusalem, let my right hand forget her cunning   
5. No (said I then within myself) if I forget thy desolations, O Jerusalem, (though never so far removed from thee) so as to gratify their desires, by profaning thy Music and thy Songs; then let my right hand be benumbed, or quite lose its skill of touching the harp any more.   


6. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy.   
6. Let me be struck dumb, and never be able to move my tongue; if I be not so mindful of thee, as never to sing again; till I see Jerusalem, and her holy Solemnities restored.   


7. Remember, O LORD, the children of Edom, in the day of Jerusalem; who said, Raze it, raze it, even to the foundation thereof.   
7. Which joyful day I hope will come; when Thou, O Lord, wilt call our enemies to an account: And, first of all, reckon with the Edomites, (XLIX. Jer. 10. XXV. Ezek. 12.) who instead of pitying Jerusalem, as became kind neighbours and relations, were glad to see the day of its desolations; and encouraged our destroyers with their acclamations, saying; Lay it flat, lay it even with the ground upon which it stands.   


8. O daughter of Babylon, who art to be destroyed: happy shall he be that rewardeth thee, as thou hast served us.   
8. And then shall your turns come, O ye Babylonians; who have laid waste so many Nations, but shall, one day, be made desolate yourselves, (XIII. Isa. 19, etc.) And may that Prince and people prosper and be happy, (L. Jer. 9, 41.) who shall pay you in your kind; and use you as barbarously, as you used us, (LI. Jer. 24, 35, 49.)   


9 Happy shall he be that taketh and dasheth thy little ones against the stones.   
9 He shall be praised, and thought to have done a worthy work, who shall snatch your sucking children from their mother's breasts; and have no more mercy on them, then upon the whelps of wolves, or such like creatures: but shall dash out their brains, against the walls of your houses, or stones in the street, (XIII. Isa. 16.) that there may be no remains of such a cruel generation, LI. Jer. 62.    

PSALM CXXXVIII.  
A Psalm of David.  

ARGUMENT.  
This is one of David's Psalms, (as the Title assures us) wherein he thankfully acknowledges God's Goodness to him, in advancing him from a low and afflicted condition to the royal dignity: which remarkable change would invite, he thought, other Kings and Princes to have a very great regard to his Divine Majesty: who, he hoped therefore, would support and defend him, in his new-gotten Kingdom; by the same Almighty power, which raised him unto it.   


1. I Will praise thee with my whole heart, before the gods will I sing praise unto thee.   
1. I Will make Thee my thankful acknowledgements, O Lord, with the devoutest affections of my heart: thy holy Angels shall be witnesses of my gratitude, which I will express in Psalms and Hymns, in the presence of the great Assembly of the Judges, (XXII. Exod. 9 LXXXII. Psal. 1, 6.) that they may remember, to whom they own their power and authority.   


2. I will worship towards thy holy temple, and praise thy name, for thy loving kindness, and for thy truth: for thou hast magnified thy word above all thy name.   
2. I will prostrate myself in the humblest adorations of Thee, toward the place where the Monument of thy Divine Presence is; and acknowledge how much I am indebted to thy almighty Goodness: first for promising me, out of thy mere grace and favour, the royal Dignity; and then for performing thy promise most faithfully: For Thou hast manifested thy most excellent power and goodness to me in nothing so much, as in punctually fulfilling thy promise, (1 Sam. XVI. 13.) nowithstanding all the opposition which was made to it; nay in raising me higher than I expected.   


3. In the day when I cried, thou answeredst me: and strengthenedst me with strength in my soul.   
3. I had long ago fallen short of this honour, to which I am advanced, hadst not Thou, during all the time of Saul's persecution, as readily relieved me, as I cried to Thee: and mightily supported my spirit, by a courageous faith and hope in Thee.   


4. All the kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth.   
4. Which will move, sure, all our neighbouring Kings, who have any knowledge of my affairs, (2 Sam. V 11, 12. VIII. 10.) to join with me, in praising Thee, O Lord: when they shall hear, by how many strange providences Thou hast brought to pass, that which Thou promisedst to me by thy Prophet.   


5. Yea, they shall sing in the ways of the LORD: for great is the glory of the LORD.   
5. The wonderful ways, whereby the Lord brings things about, shall be the subject of their Songs; and they shall think it their greatest happiness to be guided and governed by Him: for they shall confess, that none can do such glorious things, as the Lord hath wrought.   


6. Though the LORD be high, yet hath he respect unto the lowly: but the proud he knoweth afar off.   
6. Whose sublime greatness doth not make Him neglect (as they see in me) the meanest persons; especially when their minds are as humble as their conditions: but will not let Him stoop to the loftiest Princes (as they may see in Saul) whom He despises, when they are forgetful of Him, and ungrateful to Him for his benefits.   


7. Though I walk in the mids of trouble, thou wilt revive me, thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me.   
7. Which have been so great to me, that should I fall again into the same straits, wherein I was before, and be encompassed with them; I should hope that Thou wouldst preserve me, and bring me safe out of them all: Thy power, I am confident, will repress the violent assaults of my enemies; and by thy almighty Goodness I shall be delivered from their wrath and fury, 2 Sam. V 17, etc. VIII. 1, etc.   


8. The LORD will perfect that which concerneth me: thy mercy, O LORD, endureth for ever: forsake not the works of thine own hands.   
8. The Lord who hath begun, will go on to finish his gracious intentions towards me: not for my merits (I know they are none at all) but for thy own mercy sake, O Lord; which as it was the sole motive to what Thou hast done for me, so will I hope (for it is still the same, and ever will be) incline Thee to preserve and settle me in that dignity; to which not my ambition, but thy own good will and pleasure hath promoted me.    

PSALM CXXXIX.  
To the chief Musician. A Psalm of David.  

ARGUMENT.  
The two last Verses of this Psalm seem to me a sufficient indication that David (to whom the Title ascribes it) composed it, when he lay under the imputation of having evil designs upon Saul, 1. Sam. XXIV. 9 which as he protests against, in several parts of other Psalms, and calls God often to witness his integrity; so here he appeals unto Him in a set and solemn meditation, composed on purposed to represent before Him the clearness of his intentions: which never suffered such designs to enter into his thoughts. And who could believe that a man who seriously acknowledged, it was impossible to conceal any thing from God's allseeing eye, who forms us in the womb; should be so impudent as to make this appeal unto Him; if he were conscious to himself of any such guilt? And which is more, how could he be confident (as he declares he was Ver. 19) that God would make his innocence evidently appear, by destroying his opposers; if he did not know they were calumniatours? whose vile aspersions when God had effectually confuted, he delivered this Psalm to the Master of the Music; as a lasting testimony of his sincerity all along before he came to the Kingdom; and a constant admonishment to himself and others, never to promote any designs for the future by sinister arts, though managed so secretly that they lay hid from the eyes of all the world: since God cannot but be privy to them; who loves righteousness, and hates all iniquity.   


1. O LORD, thou hast searched me, and known me.   
1. I Am accused, O Lord, of grievous crimes; but my comfort is, Thou seest I am not guilty of them: For the exactest survey cannot make any thing so well known to us, as I am to Thee; who art thoroughly acquainted with me.   


2. Thou knowest my down-sitting, and mine uprising, thou understandest my thought afar off.   
2. Thou knowest what designs I have, when I sit musing at home; and what I go about when I stir abroad: nay my inclinations are so perfectly understood by Thee; that before I have conceived any design, it is visible unto Thee.   


3. Thou compassest my path, and my lying down, and art acquainted with all my ways.   
3. Nothing can be so narrowly sifted, as all the motions of my body and mind, both by day and by night, are scanned by thy all-penetrating eye: which comprehends, and is intimately privy, to all the ends which I pursue.   


4. For there is not a word in my tongue, but lo, O LORD, thou knowest it altogether.   
4. When I am about to speak, Thou, O Lord (such is thy most admirable wisdom) needest not to be informed what it is: but knowest before I open my mouth, every thing I intent to utter.   


5. Thou hast beset me behind and before, and laid thine hand upon me.   
5. Whatsoever I have done long ago, is as well known to Thee, as that which is lately passed, or which I am about to do: For I am so environed, by Thee, and so absolutely in thy power; that I cannot possibly escape thy notice, nor so much as stir without thy leave.   


6. Such knowledge is too wonderful for me; it is high, I cannot attain unto it.   
6. O amazing height of understanding! It is in vain to think I can hid any thing from it: which so far surpasses all I can say or conceive; that it excels even my admiration.   


7. Whither shall I go from thy spirit? or whither shall I flee from thy presence?   
7. Into what world shall I go, where Thou art not as present as Thou art in this? It is impossible for me, should I make never so much haste, to get out of thy sight.   


8. If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there.   
8. If I could get up into the highest part of heaven, I should not be out of thy reach: or go down and lie in the lowest depth of the earth, I should find Thee still as near unto me.   


9 If I take the wings of the morning, and dwell in the uttermost parts of the sea:   
9 If I could move as swiftly as the light of the rising Sun; and in an instant fly from hence, and take up my dwelling in the remotest parts of the world:   


10. Even there shall thy hand lead me, and thy right hand shall hold me.   
10. I should not be a jot the further from Thee; without whom as I could not get thither, so I should be still subject to thy Government, and beholden to thy Providence to support me there.   


11. If I say, Surely the darkness shall cover me: even the night shall be light about me.   
11. If I should have such a thought as this in my mind, that, though Thou art present every where yet, in the dark I may lie undiscovered by Thee; it would be very foolish: For when the Sun is gone down, all that is in me is as apparent unto Thee, as if it were noon day.   


12. Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee.   
12. The darkness cannot conceal any thing from Thee; who, being the Fountain of light, seest as well in the blackest night as in the brightest day: the night and the day, the most open and the most covert practices, are equally clear unto thy view.   


13. For thou hast possessed my reins: thou hast covered me in my mother's womb.   
13. For my very thoughts (and what is there more abstruse than they) my most retired thoughts and contrivances, and my most secret desires, are apparent to Thee: whose I am, and by whom I was wrapped up in those skins, which enclosed me in my mother's womb; than which there is nothing more hidden and dark.   


14. I will praise thee, for I am fearfully and wonderfully made; marvellous are thy works, and that my soul knoweth right well.   
14. Yet there (such is thy stupendious wisdom, which I will never cease to praise, and thankfully acknowledge) I was, I know not how, in such a wonderful manner, form; that the thoughts of it strike me with astonishment: thy operations in that work are most admirable; and of that I am exceeding sensible, but I can say no more; for they are incomprehensible.   


15. My substance was not hid from thee, when I was made in secret; and curiously wrought in the lowest parts of the earth.   
15. Though I was made in so secret a place, yet not the least joint in my body was concealed from thy eyes: but I received from Thee there (where no more light can come, than there doth into the lowest depths of the earth) such a comely distinction of parts, and variety of powers; that no embroidery can be so curiously wrought.   


16. Thine eyes did see my substance yet being unperfect, and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.   
16. For when the matter out of which I was made, was without any form, it was visible to Thee how every muscle, vein and artery, with all the rest of my body should be wrought; out of the pattern of them, which was in thy mind: and accordingly in time, when there was not so much as one of them, they were all fashioned, for the several uses to which they are designed; and not the smallest of them omitted, or left imperfect.   


17. How precious also are thy thoughts unto me, O God how great is the sum of them!   
17. How invaluable also, and incomprehensible (O God, I am not able to express the high and grateful sense I have of it) is thy tender care and providence, which Thou hast exercised over me ever since I was born! All the secret passages of it amount to such a sum; that I am not able to give an account of them.   


18. If I should count them, they are more in number then the sand: when I wake, I am still with thee.   
18. When I attempt to reckon how many they are, I find that I may as well undertake to number the sand: For, though I continue the whole day in this employment, and, after a night's rest, begin again the next morning to think how numerous thy mercies are; I am still as far as ever from seeing any end of them.   


19 Surely thou wilt slay the wicked, O God: depart from me therefore ye bloody men.   
19 Which makes me confident, O God, Thou wilt not now desert me; but rather destroy that wicked man, (CXL. 1.) who, forgetting thy alseeing eye, regards not by what means he plots my ruin: And therefore it will be best for you all, O ye men of blood, who have slain the Priests of the Lord, (1 Sam. XXII. 18.) and now thirst after my life, to make your retreat, and desist from persecuting me any further.   


20. For they speak against thee wickedly, and thine enemies take thy name in vain.   
20. For it is not so much me that they persecute, as Virtue and Piety; to which, though they are not open yet, they are the most dangerous enemies, because they make it serve their wicked ends: having godly pretences for their doing mischief; and not sticking (so little belief have they of thy Omniscience) to call Thee to witness the truth of their lies and calumnies.   


21. Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee?   
21. And have I not reason then, O Lord, to hate those, who have such an inveterate hatred unto Thee? and to take the greatest distaste to them, that oppose themselves so industriously to thy holy Laws?   


22. I hate them with perfect hatred: I count them mine enemies.   
22. I detest them with all my heart; and as their impiety is the only cause of it, so I cannot loathe them more than I do: but declare myself upon that account, to be their utter enemy.   


23. Search me, O God, and know my heart: try me, and know my thoughts.   
23. If I have any other ground of my enmity, or am guilty of so much as designing any evil to them, merely because they have done so much evil to me; I desire to find it out, and submit myself to the severest trials, which may discover to me any such thought that lurketh in my heart.   


24. And see if there be any wicked way in me, and lead me in the way everlasting.   
24. For I would not continue in such a pernicious course: But if in any thing I do I intent them any hurt, or so much as to be grievous to them; my humble request is, either that I may not live, or live more exactly by the unchangeable rules of righteousness, sincerity and truth.    

PSALM CXL.  
To the chief Musician. A Psalm of David.  

ARGUMENT.  
There is no doubt (for the Title ascribes it to him) but this Psalm was made by David And it is little less undoubted that he composed it (as Theodoret well judges) when he was persecuted by Saul: who was instigated thereunto by the calumnies of Doeg, and the information of the Ziphites: whose falseness, and pestilent malice he here describes; beseeching God to preserve him from the mischief they intended him, and to turn it upon themselves: as he rests assured He would. When he came to his Kingdom, and had settled the service of God in that manner, which we read 1 Chron. XVI, XXIII, etc. he delivered it to the Master of the Music; to be sung at certain times in the Tabernacle. But it was not found, I suppose (no more than the two foregoing, and the four following) till some time after the other Books of Psalms were published; and so were placed here all together, by him that collected this Book.   


1. DEliver me, O LORD, from the evil man: preserve me from the violent man.   
1. DEfeat, O Lord, the wicked designs of that naughty man, (1 Sam. XXII. 9, etc.) who makes no conscience of what he saith or doth, to compass his ends: and let me not fall into the hands of that injurious Prince, (XXIII. 7.) whom I have never wronged; but done him faithful service.   


2. Which imagine mischiefs in their hearts; continually are they gathered together for war.   
2. They are zealously bend to do me all the mischief they are able: which they studiously plot, and do nothing all the day but contrive how to oppress me with armed force; which in several places they have laid to intercept me.   


3. They have sharpened their tongues like a serpent; adders poison is under their lips. Selah.   
3. And they have so traduced me by their calumnies, and false accusations, that they have already given my reputation a deadly wound: for the tongue of the Serpent, or the teeth of the Adder or Viper, doth not more effectually convey their poison into men's bodies; then they have infused these venomous slanders into the people's minds.   


4. Keep me, O LORD, from the hands of the wicked, preserve me from the violent man, who have purposed to overthrow my go.   
4. And therefore I most humbly again beseech Thee, O Lord, to keep me from falling into the power of that naughty man, (Ver. 1.) who instigates his Prince to the most injurious proceed against me: Be Thou my preserver, O Lord; for otherwise I shall never escape the trains they have devised and laid, to supplant and utterly undo me.   


5. The proud have hid a snare for me, and cords, they have spread a net by the wayside: they have set grins for me. Selah.   
5. There is no hunter or fowler, more industrious and cunning, in laying snares and toils, in spreading nets or setting gins and traps, for the beasts or the birds in the places which they are wont to frequent; then they are to trace me in all my motions, (1 Sam. XXIII. 23.) and to invent all manner of wiles and subtle arts, to surprise me: which they proudly presume will have their desired success.   


6. I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD.   
6. To which I have neither cunning, nor power of my own to oppose, no Friend whose aid I can implore; but only commend myself unto the Lord, saying; I have always owned Thee for my Proteetour, and Thou hast hitherto owned me, and been my merciful deliverer: Do not now, O Lord of all power and might, deny my earnest request; who depend on Thee alone for succour.   


7. O GOD the Lord, the strength of my salvation; thou hast covered my head in the day of battle.   
7. O most mighty Lord, whom no Creature whatsoever can withstand; O Thou who disposest of all events; I again profess that I look for safety from thy almighty Power alone: by which I was protected (having no other helmet or armour, but only that 1 Sam. XVII. 39, 40, 50.) in the day when I fought with Goliath.   


8. Grant not, O LORD, the desires of the wicked, further not his wicked device, lest they exalt themselves. Selah.   
8. Suffer not him, O most mighty Lord, who now seeks my destruction, to effect his desire; let him not succeed in any of his mischievous designs and projects against me: lest he and his partakers grow so insolent; as to dare to attempt all manner of violence against other innocents'.   


9 As for the head of those that compass me about, let the mischief of their own lips eover them.   
9 Let the poisonous and pernicious calumnies, of those that now beset me round, retort upon themselves: and let them be overwhelmed by those very devices, which, with laborious lies, they have contrived for my ruin.   


10. Let burning coals fall upon them, let them be cast into the fire; into deep pits, that they rise not up again.   
10. Let their slanders (which I can compare to nothing better than burning coals, that are not easily quenched) be the instruments of their own destruction: let them perish in the flames, which they themselves have kindled; and be irrecoverably thrown headlong into those dangers and mischiefs, which, like dreadfully deep pits, they prepared for my destruction.   


11. Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him.   
11. This I am confident shall be their portion; for, though a false Informer may for a time be believed, and thrive by his lies and slanders yet, Truth will at last prevail; and not suffer him to establish his greatness by such base and wicked practices: And as little shall violence and injustice avail him, that relies upon it; but bring upon him one evil after another: which shall pursue him to his ruin; as the hounds do the wild beast, which, after all its wind and turn, becomes a prey unto them.   


12. I know that the LORD will maintain the cause of the afflicted, and the right of the poor.   
12. For I am sure the Lord, who is stronger than all, will assert the cause of the Oppressed: and do right to those who are destitute of humane help; by punishing all that are injurious to them.   


13. Surely the righteous shall give thanks unto thy name, the upright shall dwell in thy presence.   
13. Let the righteous rely on this, as an undoubted truth, that they shall give thanks to thy almighty Goodness, for appearing in their vindication: and, when these false and violent men shall be extinct, they that are sincerely honest shall remain in thy favour; and receive the marks of it, in thy constant care and providence over them.    

PSALM CXLI.  
A Psalm of David.  

ARGUMENT.  
If the Title had not told us that David was the Author of this Psalm, the matter of it would have led our minds to think of him, and of his many sufferings; during the persecution of Saul. Which he prays to God (as Theodoret observes upon the third and fourth Verses) he may be able to bear so patiently; that it may not exasperate his spirit to speak irreverently of Saul; much less to do him any mischief: but leave it unto God, to take his enemies in the snare they had laid for him.  
No body need wonder, that there are so many prayers found upon the same Subject; for that persecution endured long, and they were made upon different occasions, or to different purposes: and if they had been all to the same purpose, it would not have been strange to him that considers the pious disposition of David; who loved to spend his time in such devout Meditations. And this seems to have been composed about the time of the offering of the evening Sacrifice, Ver. 2: when his afflictions also pressed him sorely, that they tempted him to speak some thing, which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Theodoret's phrase is) unbecoming God's Anointed (Saul) and the profession he made of duty to him.   


1. LORD, I cry unto thee, make haste unto me; give ear unto my voice, when I cry unto thee.   
1. THE danger wherein I am, O Lord, is exceeding great, (1 Sam. XXIII. 25. or XXIV. 1, 2.) which makes me double my cries, and beseech Thee, the more importunately, speedily to secure me (when my distresses call for it) with seasonable relief.   


2. Let my prayer be set forth before thee as incense; and the lifting up of my hands, as the evening sacrifice.   
2. Though I am now in a Wilderness, and thereby disabled from offering Thee any other Sacrifice but my Prayers; yet they shall be as acceptable to Thee, as if they were accompanied with the sweetest Odours: and my fervent devotion in them, with entire dependence on Thee alone for help, be as prevalent; as if I could now present Thee, at the Tabernacle, with an evening Oblation.   


3. Set a watch, O LORD, before my mouth, keep the door of my lips.   
3. And, in the first place, I humbly desire Thee, O Lord, to lay such restraints upon my tongue, and to enable me so vigilantly to observe all the motions of it; that none of the troubles I endure, though never so grievous, may make me burst out into any intemperate speeches: which may give a just offence unto them that persecute me.   


4. Incline not my heart to any evil thing, to practise wicked works with men that work iniquity: and let me not eat of their dainties.   
4. Yea, govern all the motions of my will so steadily, that I may not listen to evil counsels, (1 Sam. XXIV. 4, 6, 7.) much less engage with men, who have no regard to right and justice, in any evil practices: but always refuse to partake in their designs; though invited with the specious promises of the greatest felicity.   


5. Let the righteous smite me, it shall be a kindness; and let him reprove me, it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities.   
5. I had rather much that a righteous man should give me a severe rebuke, then be enticed by evil doers to accompany them in their sins: For it will do me a real kindness, and be so far from giving me any vexation, that it will be as acceptable to me as the most excellent ointments are unto the head; and only make me continue my prayers with the greater earnestness, that I may not run into those mischievous courses, from which I am deterred by their pious reproofs and admonitions.   


6. When their judges are overthrown in stony places, they shall hear my words, for they are sweet.   
6. The effect of which their greatest Rulers have seen when, being left by their Master on the sides of the Rock, (1 Sam. XXIV. 2, 3.) while he went into a hole of it to uncover his feet, they heard that I spoke not a reviling word (much less did I stretch out my hand against him) but in the mildest, and most dutiful language addressed myself unto him, 1 Sam. XXIV. 8, 9, etc.   


7. Our bones are scattered at the graves mouth, as when one cutteth and cleaveth wood upon the earth.   
7. And yet this gentleness hath been so far from mollifying their hearts; that they still persecute me, and the small body of men that follow me: (1 Sam. XXVI. 2. XXVII. 1.) whom they have reduced to such extremities, that like the earth, when it is ploughed up, we break in pieces; and are ready to disperse, and flee for our lives, with little hope of safety.   


8. But mine eyes are unto thee, O GOD the Lord: in thee is my trust, leave not my soul destitute.   
8. But in this sore distress, I fix my thoughts on Thee, O mighty Lord, the Governor of all things; in whom I repose an assured confidence, that Thou wilt not abandon me to the malice of those, that seek to take away my life from me.   


9 Keep me from the snare which they have laid for me, and the grins of the workers of iniquities.   
9 Preserve me, I beseech Thee, from all the subtle plots, which they have laid to destroy me: and though they stick at nothing (though never so unjust) and have various arts to blind the world and hid their perfidious designs; suffer me not to be ensnared by them.   


10. Let the wicked fall into their own nets: whilst that I withal escape.   
10. But let all the contrivances of such wicked men prove pernicious to themselves; and bring upon them the evils which they intended me: whilst I, and they that are with me, by thy care of us, escape untouched by any of them.    

PSALM CXLII.  
Maschil of David. A Prayer when he was in the Cave.  

ARGUMENT.  
When David hide himself for fear of Saul, in the Cave of Adullam, (1 Sam. XXII. 1.) or as others think, more probably, in the Cave of Engaddi, (1 Sam. XXIV. 1, 2, 3.) this was the meditation he had in that disconsolate place; before Saul came thither to uncover his feet, in it. Which was set afterward to the tune of Maschil, (See Psal. XXXII.) or called by that name, because it admirably instructs Posterity, in the most forlorn, nay desperate condition, to recommend themselves to God, and to depend on Him with a resolved Faith. Who, by an unexpected means granted the desire of David, which he makes in the conclusion of this Psalm (vers. 7.) and brought him out of those straits wherein he was imprisoned. I say, resolved Faith; because in the Hebrew, the words of the first and second verses run thus; I will cry unto the Lord; I will make my supplication; I will pour out my complaint before Him, etc.   


1. I Cried unto the LORD with my voice: with my voice unto the LORD did I make my supplication.   
1. THough I am destitute of humane help, I will not despair of safety: but with the more fervent cries, implore the divine Succour; and with vehement sighs and groans, deprecate the Lord's displeasure.   


2. I poured out my complaint before him: I shown before him my trouble.   
2. I will lay before Him at large, all the sad thoughts which perplex my heart: and representing the inextricable straits and difficulties wherein I am, expose myself unto Him; as an object of his pity.   


3. When my spirit was overwhelmed within me, than thou knewest my path: in the may wherein I walked, have they privily laid a snare for me.   
3. Now that I am utterly at a loss, and ready to faint away in a confusion of thoughts, Thou knowest very well a way for my escape: though by the intelligence they hold with my Enemies, (1 Sam. XXIV. 1.) they have blocked up all the Passages, which I am acquainted withal; and laid Ambushes for me in every Rode.   


4. I looked on my right hand, and beheld, but there was no man that would know me, refuge failed me: no man cared for my soul.   
4. Look about thee, O my Soul, and see if thou canst spy any hope of relief from thy best and most powerful Friends: there are none of them that dare own thee; nor do I know whither to fly for safety, if any of them would be so kind as to invent a means, and open a way, for my deliverance from the present danger.   


5. I cried unto thee, O LORD, I said, Thou art my refuge, and my portion in the land of the living.   
5. All that I can do, is to recommend myself to Thee, O Lord, by fervent Prayers, saying; I trust myself with thy Almighty Goodness, as in a sure Sanctuary: I have nothing else in the world to depend upon, but Thee alone; by whom I will hope to be protected and provided for, as long as I live.   


6. Attend unto my cry, for I am brought very low, deliver me from my persecutors: for they are stronger than I   
6. O let my importunate cry prevail for some relief; which will come most seasonably, in this exceeding great necessity: rescue me now, that I may not fall into the hands of my Persecutors; who are every way (except in these cries unto, and confidence in Thee) much too strong for me.   


7. Bring my soul out of prison, that I may praise thy Name: the righteous shall compass me about; for thou shalt deal bountifully with me.   
7. Bring me, with life and liberty, out of this dismal cave, wherein I am penned up; that I may make my thankful acknowledgements to thy Almighty Goodness: which shall attract the admiration of all good men, and provoke them unanimously to join together with me, in praising Thee; when they see that Thou art the most righteous Judge, and bountiful Benefactor of those, that commit themselves unto Thee.    

PSALM CXLIII.  
A Psalm of David.  

ARGUMENT.  
To the Title of A Psalm of David, Theodoret says he found, in some Greek Copies, these words added (to explain the time of its composition) when Absalon his Son persecuted him. Which he confesses was not then in the Hebrew (no more than it is now) nor in other Interpreters of the Psalms: but agrees well enough, he thinks, with the truth of the story. So he that was the Author of the vulgar Latin thought also: though there are some passages in the Psalm, which sound as if it had been made during the persecution of Saul; at some time, when he was in the like distress with that described in the foregoing. For v. 3, 4. he uses some of the same expressions, which we find there; and represents himself as in danger to be buried, in some such Cave as that mentioned in the last verse of Psalm CULII; where he begs, as he doth here, for a speedy deliverance. Yet, for all this, there are other passages which will incline us to adhere to the forenamed Addition; and apply the Psalm, to his flight from Absalon. For than it was he had most reason to fear, lest God should deal with him according to his sins: which he deprecates (v. 2.) with such a deep sense of his unworthiness, that it hath made this to be numbered among the penitential Psalms; and is the last of them. The memory of also of God's former deliverances of him, a great while before (v. 5.) may well refer to what He had done for him not only against Saul, but before he knew him: which as he doth not forget, so he hoped the Lord would now remember; and grant him the like again, when he was in the like distresses.   


1. HEar my prayer, O LORD, give ear to my supplications: in thy faithfulness answer me, and in thy righteousness.   
1. I Renew my requests, and my earnest supplications unto Thee, O Lord, for some relief, in these new straits and difficulties into which I am fallen: hoping, though I am very unworthy, yet in thy abundant mercy, Thou wilt faithfully fulfil the promises Thou hast made to me.   


2. And enter not into judgement with thy servant: for in thy sight shall no man living be justified.   
2. My sins indeed (2 Sam. XII. 9, 10, 11.) have justly brought these troubles upon me; but I humbly beseech Thee to own me still for thy Servant, and not to call me unto a severe account for what I have done amiss, but to deal favourably with me: For if thou shouldest proceed according to the rigour of the Law, the best man living (much less so great a Sinner as I) will not be acquitted at thy Tribunal.   


3. For the enemy hath persecuted my soul, he hath smitten my life down to the ground: he hath made me to dwell in darkness, as those that have been long dead.   
3. And I am not so bad, but my Enemy that persecutes me is far worse: who without any provocation seeks my life, and hath already utterly despoiled me of all the comforts of it, (2 Sam. XV. 30.) and forced me to seek my safety in holes and obscure places, in the Wilderness (XVII. 16.) where I seem to be buried alive, without any hope of a resurrection.   


4. Therefore is my spirit overwhelmed within me: my heart within me is desolate.   
4. Which, as it calls to mind the distress wherein I was, when in my flight from Saul I hide myself in Caves (see CXLII. 3.) so it hath the same effect upon me: for I am ready to swoon away in this great perplexity; which hath struck me with such astonishment, that I have no strength remaining in me.   


5. I remember the days of old, I meditate on all thy works: I muse on the work of thy hands.   
5. Till I call to mind, withal, not only what Thou didst for me in that former persecution; but long before in my younger days; when I was delivered by Thee from the greatest dangers (1 Sam. XVII. 34, etc.) on these wonderful works I meditate; and consider with myself, that not by my own strength, but by thy stupendious power I was then preserved.   


6. I stretch forth my hands unto thee: my soul thirsteth after thee as a thirsty land. Selah   
6. And then I feel my fainting Spirits return again; and though I despair of humane help, I make my prayer unto Thee, with a cheerful confidence, for thy relief: which I long for and expect with as eager desire, as the parched ground gasps for a refreshing shower.   


7. Hear me speedily, O LORD, my spirit faileth, hid not thy face from me: lest I be like unto them that go down into the pit.   
7. Do not delay it, O Lord, I most earnestly beseech Thee; for I am not able to hold out much longer in this great extremity: deny not my humble request, lest I be utterly lost (as I am in danger) without all hope of recovery, 2 Sam. XVII. 16.   


8. Cause me to hear thy loving kindness in the morning, for in thee do I trust, cause me to know the way wherein I should walk: for I lift up my soul unto thee.   
8. Though this night be very sad, yet let me hear (according to the confidence I repose in thy mercy) better news, and see my Affairs in a more comfortable posture in the morning, (2 Sam. XVII. 22, 23.) show me which way I shall direct my course, and provide for my safety, (v. 24, 27.) for I depend entirely upon Thee.   


9 Deliver me, O LORD, from mine enemies: I flee unto thee to hid me.   
9 Let me not fall into the hand of my Enemies; from whom I am now flying: but know not whither to go, but only to Thee, for shelter and protection.   


10. Teach me to do thy will, for thou art my God, thy Spirit is good: lead me into the land of uprightness.   
10. Whose guidance I beseech, as well as defence, that I may do nothing (not not for my preservation) but what is perfectly agreeable to thy Laws; for thy favour is my security, which I know is not otherways to be obtained: and therefore I desire the conduct of thy good Spirit (which is ready to assist those that seek it) as well to lead me in the plain path of justice and piety, as to suggest to me the way and means of escaping the snares of my Enemies; and of coming into an honest Country, where I may be free from the fear of being betrayed to them.   


11. Quicken me, O LORD, for thy Names sake: for thy righteousness sake bring my soul out of trouble.   
11. I have nothing to move Thee to it, but only the honour it will be unto thy Majesty; in respect to which I hope, O Lord, Thou wilt preserve me from perishing, and restore me again to my Kingdom: For though my straits are so great, that my life is in extreme danger; yet nothing can hinder the performance of thy just and faithful promise to me.   


12. And of thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I am thy servant.   
12. Thy mercy also surpasses all the malice of my Enemies; whom I trust Thou wilt cut off, and destroy, rather than let me continue in these hazards: for I am thy Minister, and though never so unworthy, am appointed by Thee to govern thy people; in which office, I will do Thee all faithful service.    

PSALM CXLIV.  
A Psalm of David.  

ARGUMENT.  
The Inscription will not let us doubt, that David was the Author of this Psalm: but that it was a Triumph after his victory over Goliath (as the vulgar Latin hath it) is asserted without ground. For though some Greek Copies have such an addition to the Inscription; yet Theodoret says, that as he could find it in the Hebrew, so it was not to be met withal in any other Interpreters; no not in the LXX. in the Hexaplus. And it plainly appears by the second Verse that it was composed after he came to the Kingdom: and not then, till he had got some victories over those that opposed him. Nay, there are so many expressions here, like to those we meet withal in the XVIII. Psalms; that it hath inclined some to think, it was made at the same time, and for the same purpose with that: of which it looks like a compendium, and might be intended for a short form of thanksgiving, for his deliverance from all his Enemies. But if the expressions be carefully examined, their opinion will appear to be truer, who think it was composed, not after God had given him rest from all his Enemies; but after those two victories over the Philistines, mentioned 2 Sam. V if not before them: For as he still mentions more opposers, who were unsubdued, v. 7, 11; so he doth not say, as in the XVIII. Psalms, that God had cast forth lightnings, and shot his arrows against them, etc. but desires Him here (v. 5, 6.) that He would appear in that manner for him: acknowledging that not only his Kingdom, but his Courage, his Victories, and Successes were all to be ascribed unto God.   


1. BLessed be the LORD my strength, which teacheth my hands to war, and my fingers to fight.   
1. PRaised be the Lord, by me and by all men else; by whom I have been kept in safety, as in an impregnable fortress: and who hath given me both strength and skill to handle my Arms; whensoever I engaged, either in single combat or in battles.   


2. My goodness and my fortress, my high tower, and my deliverer, my shield, and he in whom I trust, who subdueth my under me.   
2. I ever found Him very merciful unto me, when I was in any danger; for He still preserved me as in a strong hold; nay set me out of the reach of the most potent Enemies; either making a way for my escape when they surrounded me, or protecting me in their most furious assaults upon me: and as I reposed a constant trust in Him, so He hath never failed my expectation; but after long contests, made all Israel submit themselves unto my Empire, 2 Sam. V 1, etc.   


3. LORD, what is man, that thou takest knowledge of him? or the son of man, that thou makest account of him?   
3. I am astonished, O Lord, at this thy wonderful Goodness; and know not what to say, but only admire that Thou shouldst take such care of so poor a thing as man is, at the best: especially of me, a miserable wretch: whom Thou hast honoured with most glorious Successes.   


4. Man is like to vanity: his days are as a shadow that passeth away.   
4. Man, alas! is but a breath, which presently vanishes: what a marvel is it then, that I should have strength to achieve such things? his life is exceeding short and uncertain; and yet, such is thy stupendious Goodness, I am not only alive, notwithstanding all the hazards through which I have run; but in a little time have performed such memorable acts, that the same of them will last for ever.   


5. Bow they heavens, O LORD, and come down: touch the mountains, and they shall smoke.   
5. Proceed, O Lord, to perfect my conquest, and now that new Enemies are combined against me, (2 Sam. VIII.) let thy Majesty appear as it hath done formerly (see Psal. XVIII. 9) for my assistance and defence: and as soon as the proudest opposers feel that Thou art present, they will vanish away like smoke.   


6. Cast forth lightning and scatter them: shoot out thine arrows and destroy them.   
6. Let them be dispersed by flashes of Lightning in their faces: and so terrified with Thunder and Hail, that they may not be able to recollect their Forces.   


7. Send thine hand from above, rid me, and deliver me out of great waters: from the hand of strange children,   
7. Send powerful aid unto me from Heaven (XVIII. Psal. 16.) for I rely upon nothing on Earth: relieve me in all my straits; and deliver me out of these great and manifold dangers, wherewith I am threatened, by a foreign power of Idolatrous people, which now invade me:   


8. Whose mouth speaketh vanity: and their right hand is a right hand of falsehood.   
8. Who, as they have been wont to brag of more than they do, so promise more than they will ever perform: For whatsoever treaties of peace and leagues of friendship I make with them, they break them all; and falsify so shamefully both their words and their oaths, that there is no trust to be given to them, (v. 11.)   


9 I will sing a new song unto thee, O God: upon a psaltery, and an instrument of ten strings will I sing praises unto thee.   
9 I will never prove ungrateful to Thee, for so great a benefit: but here solemnly vow to compose, with my best skill, new Hymns of thanks unto Thee, O God; and with the usual instruments of Music sing thy Praises, saying;   


10. It is he that giveth salvation to kings, who delivereth David his servant from the hurtful sword.   
10. It is not merely by the conduct, and valour of our Captains and Soldiers that we have overcome; but the most powerful Kings own their safety, and their victories unto the Lord: To whom I am more particularly bound; first for the high honour He hath done me, in making me his Minister; and now for this deliverance form these mighty Armies, which threaten my destruction, 2 Sam. VIII.   


11. Rid me, and deliver me from the hand of strange children, whose mouth speaketh vanity: and their right hand is a right hand of falsehood.   
11. Grant my renewed requests therefore, I beseech Thee (v. 7, 8.) and send me seasonable relief and deliverance from this foreign invasion of an Idolatrous people: who have no faith nor honesty; but shamefully falsify both their words and their oaths; and when they shake hands with others, as if they were their Friends, intent thereby to deceive them.   


12. That our sons may be as plants grown up in their youth, that our daughters may be as corner stones, polished after the similitude of a palace:   
12. Let not our Country be overrun by such barbarians; but be so preserved by Thee in peace and tranquillity, that our hopeful Sons may grow up like young flourishing Trees, till they attain their full strength and stature; and our Daughters be tall and beautiful, like those polished Pillars, which are the ornaments of a royal Palace.   


13. That our garners may be full, affording all manner of store, that our sheep may bring forth thousands, and ten thousands in our streets.   
13. Our Granaries also and Storehouses being as full as they can hold, may afford us all sorts of Provision from year to year: and our flocks of Sheep bring forth thousands; which may multiply into ten thousands, in their walks.   


14. That our oxen may be strong to labour, that there be no breaking in, nor going out: that there be no complaining in our streets.   
14. Our Cows also, being great with young, may neither be driven away by the irruption of our Enemies; nor cast their Calves at home: but we may be free from this, and all other causes of crying, or complaining in our streets.   


15. Happy is that, that is in such a case: yea, happy is that people, whose God is the LORD.   
15. Happy is that Nation, which is settled in such a prosperous condition! That is, happy is that Nation, which truly worships the great Lord of the World; who hath promised (Deut. XXVIII.) to bless his faithful servants, with these, and all other, fruits of his love.    

PSALM CXLV.  
David's Psalm of Praise.  

ARGUMENT.  
After David had obtained these favours of God for himself and for the Nation, which he begs in the foregoing Psalms; he composed (according to his promise there Ver. 9) this admirable Hymn: which is contrived with such Art, that, it is manifest from thence, he made it when he was much at leisure; and God had given him rest from all his enemies: (2 Sam. VII. 1.) For every Verse gins with a new Letter of the Alphabet in order: which are all here, except the Letter Nun; which is wanting, Verse 13. I suppose it was lost, when this Psalm came to the hands of the collector of this Book: and he would not adventure to supply it, with one of his own inventing. The Greek indeed (that is, the present Greek Copies; for Theodotion, and Aquila, and the ancient LXX. had it not) and Latin and Arabic (which in effect are but one and the same) have another Verse, which we may well think, if it ever were in the Hebrew, began with that Letter Nun: But it differs so little from the seventeenth Verse (when there is no repetition, in any other part of the Psalm) that it doth not, in my opinion, look like the true original Verse. And it may be doubted, whether there ever was any such Verse in that place (where we suppose one wanting) for the Psalmist might be carried (see Psalm XXV.) by the strength of the inspiration, which was upon him, out of the method he had at first proposed to himself.  
Certain it is, this Psalm was always esteemed so excellent, that the Title of the whole Book of Psalms, is taken from this: which is wholly spent in praising God, with such admirable devotion; that the ancient Hebrews were wont to say (as Valentine Schindler hath long ago observed) He could not fail to be a child of the world to come, who would say this Psalm three times every day. And for that reason perhaps it was composed Alphabetically; that so useful a Psalm might be the more easily learned, and remembered by every body.   


1. I Will extol thee, my God, O King, and I will bless thy name for ever and ever.   
1. I Will proclaim to all the world, O my God, the supreme Governor of heaven and earth, how excellent thy Majesty is; infinitely surpassing the highest of our thoughts: and will never cease to express the delightful sense I have of all thy glorious Attributes; whereby Thou art made known unto us.   


2. Every day will I bless thee, and I will praise thy name for ever and ever.   
2. This shall be my daily employment; and I will sing joyful Hymns in praise of thy glorious perfections, without any end.   


3. Great is the LORD, and greatly to be praised; and his greatness is unsearchable.   
3. For the Lord is immensely great, in power and dominion, and all other ways; and therefore to be honoured with our highest, and with our endless praises: But when we have said all we can, our best praise of Him will be, to confess that his transcendent excellencies cannot be comprehended.   


4. One generation shall praise thy works to another, and shall declare thy mighty acts.   
4. For there are none of thy works, which we see, that we are able to understand; but, though this Age transmit its observations to the next, and that recommend the study of them to posterity yet, still we are ignorant and cannot praise them enough: no, nor sufficiently declare the prodigious acts of thy miraculous Providence, for the preservation of thy people, which shall be perpetually commemorated.   


5. I will speak of the glorious honour of thy majesty, and of thy wondrous works.   
5. It shall be my business, in this present age, to speak of the dazzling splendour and beauty of thy Majesty: which I want words to express, but appears in thy stupendious works.   


6. And men shall speak of the might of thy terrible acts: and I will declare thy greatness,   
6. Which they that come after shall rehearse; and, from the narratives that I shall make of thy magnificent greatness, declare to their posterity, what dreadful things were done by thy  power, for the subversion of our enemies.   


7. They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness.   
7. And with the same diligence shall they continue the constant memory of thy numerous benefits to us: which they shall no more cease to celebrate with their praises, than a spring doth to pour out water; but publish, in their perpetual Hymns, how just and faithful Thou art to thy word.   


8. The LORD is gracious, and full of compassion; slow to anger and of great mercy.   
8. For the Lord (this shall be the subject of their, and of my Song) is exceeding propense to do us good; and very indulgent when we do amiss: which makes Him that He doth not presently punish, but rather chooses to bestow new and greater benefits upon us; if we repent of our faults.   


9 The LORD is good to all: and his tender mercies are over all his works.   
9 Nor is his goodness confined unto us; but extends itself in various acts of bounty to all mankind: who need not doubt of his kindness; when they see He takes so tender a care of all his Creatures,   


10. All thy works shall praise thee, O LORD, and thy saints shall bless thee.   
10. Who all in their several kinds declare, O Lord, throughout all generations, how great, how wise, how powerful and provident Thou art: which such as we, who are particularly bound unto Thee for special favours bestowed upon us, ought most sensibly to acknowledge with thankful praises.   


11. They shall speak of the glory of thy kingdom, and talk of thy power.   
11. It is their duty to discourse of the incomparable wisdom, and goodness, and care, which Thou exercisest in the government of the whole world; especially of us: and to recount the memorable acts of thy invincible power among us.   


12. To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom.   
12. That all mankind, who regard not such things so much as they ought, may be made sensible how mighty the Lord is: and adore the amazing splendour of his illustrious works; and the admirable order He observes in his government of all things.   


13. Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations.   
13. Which as they are all entirely subject to Him, so his Empire over them is ; and neither ends nor decays: but, when earthly Kingdoms fail and are transferred from one to another, his dominion is still the same throughout all successions.   


14. The LORD upholdeth all that fall, and raiseth up all those that be bowed down.   
14. In which He doth not neglect any of his subjects that depend upon Him (as mortal Princes too frequently do) but supports and comforts the meanest of them, that are oppressed with grievous afflictions: and gives them a seasonable deliverance; when they are in danger to sink and perish under the heavy weight of their burdens.   


15. The eyes of all wait upon thee, and thou givest them their meat in due season.   
15. He makes a constant provision also for them: which every Creature, when their necessities call for supply, daily receive from Thee, O Lord; in the proper season for it.   


16. Thou openest thy hand, and satisfiest the desire of every living thing.   
16. And Thou art not sparing of thy blessings; but dispensest them with such a bountiful hand, that there are none of them live without satisfaction: but have all their appetites filled; by thy liberality to the smallest of them.   


17. The LORD is righteous in all his ways, and holy in all his works.   
17. And therefore let us not doubt, but thankfully acknowledge, that the Lord is not only just in all the dispensations of his Providence to us; (though perhaps we do not apprehend it) but exceeding merciful, and kind, in every thing that befalls us.   


18. The LORD is nigh unto all them that call upon him, to all that call upon him in truth.   
18. We need do no more but piously commend ourselves to Him, and He will take care of us: for He is ready on all occasions, to relieve every one that addresses himself unto Him; with a sincere heart, truly disposed to be faithful to Him.   


19 He will fulfil the desire of them that fear him: he also will hear their cry, and will save them.   
19 He that satisfies the appetite of all Creatures, (Ver. 16.) will not fail, we may be confident, to gratify in their desires, such religious persons as fear to offend Him: But though He let them fall into troubles and straits, in due time will be moved, by their importunate prayers, to send them a seasonable deliverance.   


20. The LORD preserveth all them that love him: but all the wicked will he destroy.   
20. For since they love Him so well, that they had rather suffer any thing, then disobey Him; the Lord undoubtedly will preserve them: and destroy all those impious men, who have no regard to his Laws; nor make any scruple to abuse and oppress such virtuous persons.   


21. My mouth shall speak the praise of the LORD: and let all flesh bless his holy name for ever and ever.   
21. For which, and all the rest of his benefits, I will never cease to sing Hymns of praise unto the Lord: and let all mankind (remembering how weak and frail they are) join together with me in this employment, (as the greatest support, and comfort, and security they have) to bless his incomparable Goodness, and Power, and careful Providence, for ever and ever.    

PSALM CXLVI.  
Hallelujah.  

ARGUMENT.  
This Psalm and the other four, which follow, both begin and conclude, with the word Hallelujah, i. e. Praise ye the Lord. And therefore might, if the Jews had pleased, have been called The great Hallelujah: being all of them exhortations and incitements to the people; to stir up themselves unto that heavenly employment: which this Psalm recommends to them, from the consideration of several of the Divine Excellencies: which make Him the proper object of our confidence in all conditions. The vulgar Latin, and the present Greek entitle it to Haggai and Zachariah: but there is no such thing in the Hebrew, nor in other ancient Interpreters, nor in the LXX. in the Hexaplus, as Theodoret tells us. And we might rather think it not unlikely, to have been composed by David; when Saul, who at first had a great kindness for him, afterward turned his most bitter enemy: were it not for one word, viz. the mention of Zion; which was not then in David's possession. This it is possible inclined those that made the foregoing Title, to think it was not composed till aftertimes; and they could find none so likely as that after the Captivity: when they soon found it was in vain to rely upon the favour of Princes; some of which hindered the building of the Temple, as much as Cyrus at the first had furthered it. I shall not trouble the Reader with any other conjectures: but only note that the eighth Verse was most exactly and literally fulfilled in our Lord Christ; when he came to give Salvation to us.   


1. PRaise ye the LORD. Praise the LORD, O my soul.   
1. STir up thyself, O my Soul, to give the Lord, who gave Being to all things, those affectionate praises which are due unto Him.   


2. While I live will I praise the LORD: I will sing praises unto my God, while I have any being.   
2. The best resolution Thou canst make is this; I will praise the Lord all my life long: and never cease to give thanks unto my God, who never ceases to bestow his benefits on me.   


3. Put not your trust in princes, nor in the son of man, in whom there is no help.   
3. And let all mankind, if they would be happy, preserve his favour, by being grateful to Him; and not (with the neglect of his service) court the favour of Princes, and settle upon them their dependence: For the greatest King on earth, though never so just, never so bountiful, as well as rich and powerful, is still but a man; who cannot be present every where when we are in danger, nor be able always to help us in our greatest needs.   


4. His breath goeth forth, he returneth to his earth: in that very day his thoughts perish.   
4. For there is a time when he cannot help himself, nor by the whole power of his Empire keep his soul from leaving his body: nay a small accident may carry him away suddenly; and then a clod of earth can do as much as he, and whatsoever designs and projects he had laid, (for any man's preferment, suppose) they all die together with him.   


5. Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God:   
5. He, and he alone, is the truly happy man, who expects help from the mighty God, by whom Jacob was fed all his life long, (XLVIII. Gen. 15.) who trusts to Him that is Lord of the World; and hath made Him his Friend so much, that he can call Him his God.   


6. Which made heaven and earth, the sea, and all that therein is: which keepeth truth for ever:   
6. For, as He never dies so, there can be no defect in his power, nor want of his presence in every place; the heavens, the earth and the sea, and all that is in them, being his own works: and, as nothing can hinder Him from doing what He pleases so, He will never alter his mind, nor go back with his word; but faithfully keep his promises for ever, with those that rely upon them.   


7. Which executeth judgement for the oppressed, which giveth food to the hungry: the LORD looseth the prisoners.   
7. There are innumerable instances of the careful Providence of this great King; who doth not slight or forget the cries of his grieved Subjects; but in due time asserts the right of those who are oppressed, and can find no relief in other Courts of Judgement: He supplies also the needs of poor hungry wretches, who are ready to famish: and is so gracious a Lord, that He sets them at liberty, who by unjust or pitiless men have been held in miserable Captivity.   


8. The LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous.   
8. The Lord sends help, when there are no hopes of humane cure: for He restores sight to the blind, (as we shall see most remarkably when the Lord Christ appears) and lifts up those who are bowed together, by tedious weaknesses, (XIII. Luke 11.) or crushed under other insupportable burdens: and above all the Lord delights to do good to them, who have done good to others.   


9 The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.   
9 The friendless strangers are preserved by the Lord, from those injuries which men are apt to do them; when they commit themselves to his protection: And so do the disconsolate Widows and Fatherless Children find support and relief from Him, against the injustice and violence of their wicked oppressors; whose designs and practices He utterly confoundeth.   


10. The LORD shall reign for ever, even thy God, O Zion, unto all generations. Praise ye the LORD.   
10. Be of good comfort then, O ye inhabitants of Zion, who sincerely worship this great Lord, that doth all these wondrous things: For his power and authority never fails; but from age to age will ever secure those pious souls, who are destitute of humane help: therefore praise perpetually this everlasting King.    

PSALM CXLVII.  
Hallelujah. See CXLVI.  

ARGUMENT.  
Saint chrysostom and Theodoret think this Psalm hath respect to the return of the Jewish Nation from the Captivity of Babylon; and the instauration of Jerusalem, which followed upon it. And the second and thirteenth Verses, may well incline us to be of the opinion, that it was made by some holy man at that time, (Haggai or Zachariah some ancient Interpreters imagine; or rather Nehemiah, who built the Walls and set up the Gates) especially if we observe that there are some phrases in it, which savour of the Chaldaean language. And though this can be no more than a conjecture; yet it is very certain and evident that in that deliverance, God gave such illustrious proofs of his power, wisdom, mercy and justice, as the Psalmist here exhorts the people to celebrate with their thankful praises. I shall follow it therefore in my Paraphrase; it being reasonable to suppose that devout persons would be as forward to acknowledge the wonderful Providence of God in their restauration, as they were to bewail (which they do Ps. CXXXVII.) the ruin of their Country; and that posterity would be no less careful to preserve what was composed in memory of the one, than they had been to continue the memory of the other: And there is no Hymn, we can find, so suitable to that occasion as this.   


1. PRaise ye the LORD: for it is good to sing praises unto our God; for it is pleasant, and praise is comely.   
1. LET all the Nations praise the Lord; who will send us new benefits, when we are truly thankful to Him our great Benefactor, for the old: For it is a thing highly acceptable to Him, as well as delightful to those who are employed therein; and best becomes us of all other things, there being nothing so decent as to see men grateful to Him that hath obliged them.   


2. The LORD doth build up Jerusalem: he gathereth together the outcasts of Israel.   
2. To which we stand bound above all other men; for the Lord hath not only delivered us out of a sad Captivity; but, in spite of all the opposition our enemies have made to it, (IU. Ezra 12.) hath raised Jerusalem out of its ruins: whereby He invites the rest of our Brethren, who remain behind, to return to their own Country from whence they are expelled.   


3. He healeth the broken in heart, and bindeth up their wounds.   
3. He comforts us after our long sorrows, which had in a manner broken our heart with grief and sadness: and hath in some measure repaired our breaches, which like a festering wound, endangered the life of our Nation.   


4. He telleth the number of the stars: he calleth them all by their names.   
4. Whom He knows how to gather, out of all their dispersions, and to find every one of them wheresoever they are, though as numerous as the stars of heaven: (XV. Gen. 5.) which He as distinctly and exactly understands (how confusedly soever they seem to us, to be scattered in the sky) as we do those things, which we call by their proper names.   


5. Great is our Lord, and of great power: his understanding is infinite.   
5. Let us not despair of it; for nothing is impossible with our Lord and Governor: who is not like earthly Kings, that rule over a few petty Provinces; but the great Sovereign of the whole world; whose power and wisdom are so unlimited, that He is able to do whatsoever He pleases, and knows how to compass whatsoever He designs.   


6. The LORD lifteth up the meek: he casteth the wicked down to the ground.   
6. And doth not, because He is so great, despise the afflicted: but, if they meekly commit themselves to his care, will raise them up to a better condition; and throw down the mightiest Princes that proudly oppress them, as low as the very ground.   


7. Sing unto the LORD with thanksgiving: sing praise upon the harp unto our God.   
7. Celebrate therefore with your thankful Songs (you cannot make a less return unto Him) this infinite Power, and Wisdom, and Goodness: Begin now, with the usual Instruments of Music, to sing Hymns of praise unto our God, for all his benefits.   


8. Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains.   
8. Particularly for the great plenty He hath given us by his almighty Goodness; (II. Haggai 1.) which shows itself, first in raising vapours from the earth; and then turning them into clouds, wherewith He covers the face of heaven; and then bringing forth rain out of those clouds: which He sends back to the earth again; and makes not only the green pastures, but the parched mountains and desert places, become fruitful.   


9 He giveth to the beast his food, and to the young ravens which cry.   
9 By which wonderful Providence He provides food, even for the wild goats and suck like beasts; that live upon the top of craggy rocks: For He neglects not the vilest creatures, but satisfies the hunger of the young ravens; though it be so ravenous, that they are continually crying for new supplies.   


10. He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man.   
10. Let us not doubt then, but He that takes care of crows, will much more take care of us; and not be afraid, though we are of little force, (IU. Nehem. 3, 4. VII. 4.) and have no armies of horse and foot to defend us: For the Lord (who fights for us, IV. Nehem. 20.) hath no need of these; and will not take part with our enemies, because they are superior to us in the strength of their horses, and the nimbleness of their soldiers.   


11. The LORD taketh pleasure in them that fear him, in those that hope in his mercy.   
11. But delights to give those his assistance and protection, who, worshipping Him devoutly, fear to offend Him: and, having no help in themselves, nor any earthly refuge to fly unto, depend notwithstanding with a steadfast faith on his infinite mercy.   


12. Praise the LORD, O Jerusalem: praise thy God, O Zion.   
12. Praise the Lord, O ye inhabitants of Jerusalem; sing joyful Hymns unto your God, O ye people of Zion, (XII. Nehem. 27, 31, 40, 43.) who have seen this truth abundantly demonstrated in your days.   


13. For he hath strengthened the bars of thy gates: he hath blessed thy children within thee.   
13. For He hath made this City, which was lately without Walls and Gates, so strong a place; that no enemy dare assualt it, (VI. Nehem. 15, 16.) and hath increased the number of thy Citizens which were but few, (VII. Nehem. 4. XI. 1, 2.) by the manifold blessings He hath poured on them.   


14. He maketh peace in thy borders, and filleth thee with the finest of the wheat.   
14. Which are not confined within the Walls of that City, but He hath settled all the Country in peace: no enemy appearing to infest thy borders, and to disturb the husbandmen in their labours; which have produced so rich a crop, that plentiful provision is made for all our satisfaction.   


15. He sendeth forth his commandment upon earth: his word runneth very swiftly.   
15. This we ought to ascribe to his merciful Providence, who shows by the fruitful seasons He sends, after all things seem to be killed by a hard winter, that He doth not intent by our affliction to destroy us; and that He can easily bring all our Brethren hither, who remain still in Captivity: For when He would have any alteration made in the earth, it is done as speedily as we can speak.   


16. He giveth snow like wool: he scattereth the hoar frost like ashes.   
16. He sends, for instance, a sudden cold: which sometimes turns the moist vapours, in the air, into flakes of snow, to cover the earth as with a fleece of wool, and defend the corn from the biting winds; and sometimes into hoary frost, which He gently scatters and straws, like ashes, upon the earth.   


17. He casteth forth his ice like morsels: who can stand before his cold?   
17. And sometimes congeals them into ice; which He breaks into bits, and throws down in violent hail: accompanied with such extremity of cold, that neither man nor beast nor the fishes in the ponds and rivers are able long to endure it.   


18. He sendeth out his word, and melteth them: he causeth his wind to blow, and the waters flow.   
18. But then, to prevent the hurt that might ensue by its continuance, He issues forth another command, which as suddenly (Ver. 15.) makes a thaw; and, by the warm breath of softer winds, loosens the waters which were bound up; and causes them to flow again.   


19 He showeth his word unto Jacob, his statutes and his judgements unto Israel.   
19 In such things as these the whole world see how powerful, and how good He is: But we have more peculiar reasons to depend upon Him for a happy return of our Nation; whom He doth not teach merely by the snow, the hoar frost, and the ice; but by another sort of word then that which sends them upon the earth: (Ver. 15.) even by His Ten Commandments delivered from heaven (XX. Exod. 1.) in a most glorious and astonishing manner, (Ver. 18.) and by Laws of all sorts, which He hath given us for the government of our life.   


20. He hath not dealt so with any nation: and as for his judgements, they have not known them. Praise ye the LORD.   
20. This is a privilege which no other Nation in the world enjoys, (IU. Deut. 32, 33.) For, though they all receive the showers and snow out of the clouds yet, Laws from thence they have no acquaintance withal. Therefore let not us dishonour Him so much, as to distrust his Providence; but continually praise the Lord, and acknowledge his bounty to us.    

PSALM CXLVIII.  
Hallelujah. See CXLVI.  

ARGUMENT.  
It doth not appear who was the Author of this Hymn, nor upon what occasion it was composed. But the last Verse sufficiently shows the Nation was then in a very flourishing condition; and therefore probably it was made by David; when God had given him rest from all his Enemies: which filled his heart with such love to God, that it transported him into this rapture. Wherein, finding how short his own praises were, he wishes all Creatures in heaven and earth would conspire in a sweet symphony, as Theodoret speaks, of singing Hymns unto Him. And first he calls upon the world above, and all that is therein from the first Verse to the seventh: where he descends to the world here below; and calls upon all things on the earth to praise the Lord: concluding (v. 13.) that as there is one Maker of both; so all that they can say of Him, when they have joined all their powers together in one Choir, falls infinitely short of his most excellent Majesty. Who hath set forth his most transcendent wisdom, power, and munificence, in such variety of stupendious work, that there is not the smallest of them, but ministers such matter of praise, nay admiration, to those that attentively consider them; that they cannot but wish with the Psalmish here, that every one of them were able to tell us, how much skill, and kindness He hath shown in their contrivance: or that we were able to find it out, and comprehend it. Thus He is to be understood when he calls upon all Creatures to praise the Lord: or it is as if he had said, The Lord is to be praised by or in all these things, as long as the world lasts.  
This I take to be the true account of this Psalm, which I refer to the times of David, because the two following seem to have been then made; and there is no other we can so well fix upon: unless we will conceive that it was a Meditation, when they were perfectly settled in a peaceable enjoyment of their Religion, after the Captivity; of which there is not the least intimation in the Psalm.   


1. PRaise ye the LORD, praise ye the LORD from the heavens: praise him in the heights.   
1. LET all Creatures praise the Lord. First, let the Celestial Choir begin, and sing their thankful Hymns to Him: who hath raised them so high above us in power and might, as well as in dignity and place.   


2. Praise ye him, all his Angels, praise ye him all his hosts.   
2. Praise Him all ye Angels, who have the honour to be the prime Ministers of his most excellent Majesty: O let their several Hosts and Companies, in whatsoever rank or order they stand, praise Him; whose Sovereign Authority commands them all.   


3. Praise ye him Sun and Moon: praise him all ye stars of light.   
3. Praise Him ye Sun and Moon, who are his greatest visible Ministers, and unwearied in his service: Praise Him all the rest of the shining Stars; and declare to all future generations, as ye have done for so many Ages past, how glorious He is.   


4. Praise him ye heavens of heavens: and ye waters that be above the heavens.   
4. Let all the heavenly Regions praise Him: particularly the Clouds; which hang in the Air, and disstill in fruitful showers to enrich the Earth.   


5. Let them praise the Name of the LORD, for he commanded, and they were created.   
5. Let all these set forth the adorable wisdom, and power, and goodness of the Lord: For by his omnipotent word, these, whom the mistaken world calls Gods, were created; not to be worshipped, but perpetually to proclaim his praise.   


6. He hath also established them for ever and ever: he hath made a decree, which shall not pass.   
6. who hath made them not only illustrious, but everlasting monuments of his splendour and glory: having fixed and settled them in an admirable order, which they constantly observe; and prescribed them Laws, which they never transgress.   


7. Praise the LORD from the earth, ye dragons, and all deeps.   
7. O Let all Creatures here below accompany those celestial hosts, in their praises of the Lord: whose power the vast Whales in their several kinds, and all that moves in the profound depth of the Sea, abundantly declare.   


8. Fire and hail, snow and vapour: stormy wind fulfilling his word.   
8. Let the Lightnings, Thunder, and Hail; the Snow, hoary Frost, and Ice; the Winds, Storms, and Tempests; all make a part of this Song: for they constantly execute his Sovereign Will, and serve his wise Designs.   


9 Mountains and all hills: fruitful trees, and all cedars.   
9 The lofty Mountains also, and the lesser Hills; the Fruit-bearing Trees, with the stately Cedars; the Pines, the sirs, and all the rest (which He hath created for several ends and uses) let them all be called upon to tell, how great, and how bountiful He is.   


10. Beasts and all : creeping things, and flying fowl.   
10. The wild Beasts also of the Forest, and all the  that feed in the Fields; whatsoever creeps upon the Earth, or swims in the Sea, or flies in the Air; let it join in this Hymn of praise to Him: who hath shown his manifold wisdom, and diffusive goodness in them all.   


11. Kings of the earth, and all people: Princes, and all Judges of the earth.   
11. But especially let Mankind praise Him; who (after He had made these things) brought them into the world, last of all, to contemplate his wonderful works: And first let Kings (who here on Earth resemble the Angels or the Sun in Heaven) and then let their Ministers of State and Lieutenants in their several Provinces; and next, all the Judges of the Earth (who are like the Moon and the Stars) give a good example unto all the Subjects; and stir them up, to meditate his praise.   


12. Both young men and maidens: old men and children.   
12. Let no Sex, no Age think themselves exempted from this heavenly employment: But let the Young men praise Him for their strength, and the Virgins for their beauty; they that are going out of the world, for all that they have seen and heard of Him; and they that are newly come into it, for all the goodly spectacles that are before them.   


13. Let them praise the Name of the LORD, for his Name alone is excellent: and his glory is above the earth and heaven.   
13. Let them praise the incomparable Wisdom, Goodness, and Power of the Lord: For how great soever any other Being's are, there is no other God but He; whose most excellent Majesty, infinitely surpasses, all that the Earth or the Heavens can tell us of Him.   


14. He also exalteth the horn of his people, the praise of all his Saints, even of the children of Israel, a people near who him. Praise ye the LORD.   
14. And yet so great is his condescension unto us (who are bound therefore more particularly to praise Him) He takes a peculiar care of us; and hath set over us a powerful Prince, for the defence and safety of his People, (LXXXIX. Psal. 19) Whose fame He hath thereby raised to the highest pitch of honour; having obliged the Children of Israel by many peculiar benefits, especially this; that they are a people more nearly related to Him, than any other whatsoever: for He dwells among them, in his holy place, where they approach to Him. O praise Him there, for this singular favour.    

PSALM CXLIX.  
Hallelujah. See CXLVI.  

ARGUMENT.  
Theodoret thinks this Psalm was made for them, that, after their return from Captivity, had many opposers; but, by the Divine Assistance overcame them: And that it is a predication of those great things, which were done by the Maccabees. Certain it is, that some signal Victory was the occasion of it; and thence Saint chrysostom hath here given us a full account, I think, of the meaning of A new Song: which, according to the use of the word new in other places, (when they would express a thing very wonderful, such as hath not been seen or heard of before, XVI. Numb. 30. XXXI. Jer. 22.) he takes to denote An illustrious and famous Hymn, made for Victories, for great Achievements and Trophies. Which were never more remarkable in this Nation, then in the days of David; and therefore this Psalm may very well relate to his reign: who subdued several Kingdoms; which had stood out, and would not submit to Israel till his time, though God had promised to give their Countries to them, XV. Gen. 18. XXIII. Exod. 31. 2. Sam. VIII. 1, 2, etc. X. 19  
The interpretation which I have given of the sixth Verse, need not seem strange to any one; who considers that it hath been, and is the custom of all Nations, to stir up themselves to fight by the sound of some musical Instrument or other. " The ancient inhabitants of Etruria, saith Clemens Alexandrinus (in the second Book of his Paedagogus, chap. 4.) used the Trumpet for this purpose; the Arcadians the Whistle; the Sicilians an Instrument called Pectids; the Cretians the Harp; the Lacedæmonians the Pipe; the Thracians the Cornet; the Egyptians the Drum; the Arabians the Cymbal: But it was proper to the Israelites to go forth against their Enemies, singing Psalms of Praise to God, (as we read, 2 Chron. XX. 21, 22.) who had given great Victories to their Ancestors, and had promised never to forsake their Posterity; while they served Him only, and piously confided in Him.   


1. PRaise ye the LORD: Sing unto the LORD a new song, and his praise in the congregation of saint●.   
1. SIng a new Hymn unto the Lord, for the fresh and singular benefits He hath bestowed upon us: Let Him be praised not only in private, but in the public assemblies of those, who have received special marks of his favour to them.   


2. Let Israel rejoice in him that made him: let the children of Zion be joyful in their king.   
2. Let all the Israelites rejoice in Him, that made them his peculiar people; and hath now raised them to great splendour among the Nations of the world: let the inhabitants of Zion, more particularly, be exceeding glad, that the Lord, who is our King, hath there settled his royal Throne, 2 Sam. V 9 VI 12.   


3. Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp.   
3. Let them leap for joy, and unanimously praise his most excellent Majesty, in their Dances to the Flute: (2 Sam. VI 16.) let them testify their gratitude to Him, by singing Psalms, with the Timbrel and the Harp.   


4. For the LORD taketh pleasure in his people: he will beautify the meek with salvation.   
4. For the Lord taketh pleasure in doing good unto his people: and will not only deliver them after they have been oppressed many years; but, if they meekly depend upon Him, make them as great and illustrious, as they have been contemptible and mean, 1 Chron. XIV. 2.   


5. Let the saints be joyful in glory: let them sing aloud upon their beds.   
5. Which shall fill the hearts of good men (who are dear to Him) with the highest triumph, in the honour that He hath done them: and make them shout for joy, in the security and peace He shall bestow upon them.   


6. Let the high praises of God be in their mouth, and a twoedged sword in their hand;   
6. Which they shall not doubt to maintain against all opposers; for in assured hope of Victory they shall go to War, with Psalms, and Hymns in their mouths, concerning the great acts of the Lord: which they shall courageously sing with a loud voice, when they fall upon their enemies; and prefer to the two edged sword which they carry in their hand.   


7. To execute vengeance upon the heathen, and punishments upon the people;   
7. Wherewith they shall take a just revenge upon the heathen, for all the injuries they have done us: and so chastise the insolence of the people, that they shall fear again to molest us, 1 Chron. XIV. 17.   


8. To bind their kings with chains, and their nobles with fetters of iron;   
8. For their Victories shall be so complete, that they shall not only rout their enemies and put them to flight; but lead away their Kings captive in chains; and take their great Captains and Commanders prisoners, and keep them fast in fetters of iron.   


9 To execute upon them the judgement written: this honour have all his saints. Praise ye the LORD.   
9 In order to the executing upon them the judgement, which God hath long ago decreed, and is recorded in his Law, VII. Deut. 24. XXXII. 41, 42, 43. This is the honour which all Israel shall have, when they are in favour with God; and such shall be their glorious Victories, and such Hymns and melodious Songs shall they sing, saying; Hallelujah, praise the Lord, by whose power and might we have done all this.    

PSALM CL.  
Hallelujah. See CXLVI.  

ARGUMENT.  
Theodoret takes this also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Song of Triumph after some Victory: and the mention of the mighty acts of the Lord Ver. 2. seems to countenance this conjecture: which consists well enough with what others conceive; that it was at first particularly directed to the Levites, (by David I suppose) whose office it was to praise the Lord with musical Instruments, (1 Chron. XVI. 4, 5.) and excite others to his praises, not only for Victory; but for all other his benefits. For if the Tradition of the Jews be true, which we read at large in Maimonides, (in a Treatise on that subject) when the people of any place brought up their first fruits to present them to the Lord at Jerusalem (according to the Law, XXVI. Deut.) with a pipe going before them; as soon as they came to the mountain of the Temple, every one took his basket into his hand, and sung this whole Psalm: till they came to the courts of the Lord's house; where the Levites met them singing the XXX. Psalm.  
And indeed it might well be used upon occasion of any exceeding great joy; for it seems to be intended (by the repetition of these words praise the Lord, or praise Him; thirteen times; and by the calling for no less than ten Instruments of Music) to express the height and fullness of their joy, and thankfulness to God for his benefits: nor can Music be so well employed to any other use, as this Divine and heavenly exercise of praising God, by Hymns, and Psalms, and spiritual Songs: to which the Psalmist seems to me to excite all Creatures, in heaven and in earth; from the highest to the lowest. And with this the collector of these five Books of Psalms, thought good to conclude the whole; and not unfitly: For in whatsoever condition we be (as there are Psalms adapted to several purposes) we should never forget to praise the Lord; but after we have prayed, or complained, etc. still end with thankful acknowledgements to God for his goodness to us.  
Here are several sorts of musical Instruments mentioned; which I have not adventured to explain: because the Hebrews themselves acknowledge they do not understand them. We have no way (saith Aben Ezra upon those words Ver. 5. which we translate loud Cymbals) to know what these musical Instruments were: there being many found in the Country of the Ismaelites (i e. Mahometans) which are not among the men of Edom (i e. Christians) and others among them, which the wise men of Ishmael never heard of.   


1. PRaise ye the LORD. Praise God in his sanctuary: praise him in the firmament of his power.   
1. PRaise the mighty God, ye Angelical Ministers that attend upon Him in his celestial Sanctuary: Praise Him all ye inhabitants of heaven, where you see the brightest demonstrations (and most lasting monuments) of his power.   


2. Praise him for his mighty acts: praise him according to his excellent greatness.   
2. Praise Him all ye Ministers of his upon earth; for the miraculous things which He hath done, for our deliverance and exaltation: let your praises bear some proportion to the excellence of his Majesty, and the multitude of those great and magnificent acts of mercy towards us.   


3. Praise him with the sound of the trumpet: praise him with the psaltery and harp.   
3. Let the Priests of the Lord (X. Numb. 8.) praise Him with the sound of the Trumpet: and let the Levites (1 Chron. XXV. 6.) praise Him with Psalteries and Harps.   


4. Praise him with the timbrel and dance: praise him with stringed instruments, and organs.   
4. Let some praise Him with the Timbrel and the Flute; and others praise Him with the stringed Instruments and Organs.   


5. Praise him upon the loud cymbals: praise him upon the high-sounding cymbals.   
5. Let all sort of Cymbals accompany their Psalms and Hymns in his praise: both those of daily use, and those that are wont to be employed in times of the highest joy and triumph.   


6. Let every thing that hath breath, praise the LORD. Praise ye the LORD.   
6. Finally, Let every man living join himself to this sacred Choir; and at every breath praise the Lord, the giver of life and of all good things. To Him let all the world, with one consent, give perpetual praise.     
THE END.