The church's return from captivity.

+ Heb. returned the returning of Zion.

WH

magnified to

3 The LORD hath done great things for us; whereof we are glad. 4 Turn again our captivity, O LORD, as the streams in the south. 5 They that sow in tears shall reap

Or, singing. in joy.

|| Or, seed basket.

|| Or, of Solomon.

+ Heb. that are builders of it in it.

Ver. 1..

vain.

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.

3 Lo, children are an heritage of the LORD: and the fruit of the womb. is his reward.

4 As arrows are in the hand of a mighty man; so are children of the youth.

filled his

them.

we were like them that dream.] We could scarcely believe it, but thought ourselves only in a dream of so great an happiness. Dr. Wells.

4. Turn again our captivity, &c.] The joy occasioned by Cyrus's proclamation having been described in the former part of the Psalm, we may now suppose some of the Jews ready to set out on their return home; at which time, and during their journey, they prefer this petition to God, that He would be pleased to bring back the rest of their countrymen, who, like floods rolling down upon the thirsty regions of the "south," might people the land, and by their labours put an end to the desolations of Judah. Bp. Horne.

the streams in the south.] This image seems to be taken from the torrents in the deserts to the south of Judea; which were constantly dried up in summer, (see Job vi. 17, 18,) and as constantly returned after the rainy season, and filled again their deserted channels. Bp. Lowth.

5, 6. They that sow in tears &c.] These verses pray in general, that God from a melancholy beginning (for such was the restoration at first, rather the seed of one, than one maturely grown) would grant a happy issue. Mudge, Green.

This Psalm engages us to reflect on the wonderful things which God has done at all times for His people, by delivering them, contrary to all appearance, from the power of their enemies. It assures us moreover, that if the Church, or the righteous, are in affliction and tears, God gives them at last occasion to rejoice; and, in general, when men have been tried and humbled by affliction, He makes gladness succeed to sorrow; causing those who sow in tears to reap in joy. Ostervald.

Psalm CXXVII. This is a Psalm which can never be out of season, the design of its author being to teach us the necessity of a dependance upon God and His blessing, in every work to which we set our hands. Bp. Horne. It is used in our service for the thanksgiving of Women after Child-birth.

Ver. 2. It is vain for you &c.] That is, it is in vain

PSALM CXXVIII.

The sundry blessings which follow them that

fear God.

¶ A Song of degrees.

BLESSED is every one that

feareth the LORD; that walketh

in his ways.

subdue, as Ps. 18. 47.

or, destroy.

for you to rise up early to labour, to go late to rest, and to eat the bread of carefulness, unless the Lord bless your endeavours: whereas He giveth to His beloved even while they sleep. Green.

4.- children of the youth.] Rather, as in the old translation, "the young children." Rosenmüller, Street. 5.- but they shall speak &c.] The "gate" was the place of resort for publick business and justice under the perch that belonged to it. Children would support a man there in his contest and pretensions. Mudge. See the notes on Gen. xxiii. 10, and on Deut. xvi. 18. There is said to be a Chinese proverb to this effect, "When a son is born into a family, a bow and arrow are hung up before the gate:" this should seem to be a figurative expression, signifying that a new protector is added to the family. Merrick.

The Psalmist does not certainly intend to say at ver. 2, that labour and diligence are vain, but that they are so, except the Lord be with the labourer: the business is not to be done by all the industry and pains in the world without Him: whereas, if His aid be called in, if part of our time be spent in prayer, not the whole of it in toiling without prayer, our work will become easier, and go on better; a solicitude and anxiety for its success and completion will no longer prey upon our minds by day, and break our rest at night; we shall cheerfully fulfil our daily tasks, and then with confidence and resignation lay our heads upon our pillows, and God will "give to His beloved" a sweet and undisturbed "sleep," which shall fit them to return every morning, with renewed vigour and alacrity, to their stated employments. Bp. Horne.

Psalm CXXVIII. This is generally considered as a marriage-song, sung at the marriages of the Israelites; strongly pointing out the happiness of such as are truly religious, and the claim they thereby obtain to be blessed in their person, in their family, and in the prosperity of their country. Travell. It is introduced into our marriage service.

Marriage was ordained by God to complete the felicity

God's goodness in Israel's deliverance.

Or, Much.

2 For thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee.

3 Thy wife shall be as a fruitful vine by the sides of thine house: thy children like olive plants round about thy table.

4 Behold, that thus shall the man 'be blessed that feareth the LORD.

5 The LORD shall bless thee out of Zion and thou shalt see the good of Jerusalem all the days of thy life.

6 Yea, thou shalt see thy children's children, and peace upon Israel.

PSALM CXXIX.

of man in a state of innocence; and the benediction of Heaven will ever descend upon it, when undertaken in "the fear of the Lord." The vine, a lowly plant, raised with tender care, becoming, by its luxuriance, its beauty, and its clusters, the ornament and glory of the house to which it is joined, and by which it is supported, forms the finest imaginable emblem of a fair, virtuous, and fruitful wife. The olive trees planted by the inhabitants of the Eastern countries around their tables, or banqueting places in their gardens, to cheer the eye by their verdure, and to refresh the body by their cooling shade, do no less aptly and significantly set forth the pleasure which parents feel at the sight of a numerous and flourishing offspring. Bp. Horne.

Psalm CXXIX. This Psalm was perhaps composed by Ezra or Nehemiah, for the consolation of the Jews at the time that their enemies obstructed the rebuilding of the city and temple. Dimock. It is one of the proper Psalms of the thanksgiving day on the twenty-ninth of May.

Ver. 3. The plowers plowed &c.] A figurative mode of expressing severe oppression.

4. The Lord is righteous: &c.] But God, who is ever faithful to His promises, has destroyed the power of these wicked oppressors. Travell.

7.-his bosom.] See the note on Psalm lxxix. 12. 8.- The blessing of the Lord &c.] This is a poetical form of saying, Let them be destroyed, as that which is useless; which affords neither the plenty nor the joy of harvest.

Both under the Old Testament and under the New, the church of God has often been assaulted, but He has

The psalmist's hope in prayer.

5 Let them all be confounded and turned back that hate Zion.

6 Let them be as the grass upon the housetops, which withereth afore it groweth up:

7 Wherewith the mower filleth not his hand; nor he that bindeth sheaves his bosom.

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.

PSALM CXXX.

1 The psalmist professeth his hope in prayer, 5 and his patience in hope. 7 He exhorteth Israel to hope in God.

Ο

¶ A Song of degrees.

UT of the depths have I cried unto thee, O LORD.

2 LORD, hear my voice: let thine ears be attentive to the voice of my supplications.

3 If thou, LORD, shouldest mark iniquities, O LORD, who shall stand? 4 But there is forgiveness with thee, that thou mayest be feared.

5 I wait for the LORD, my soul doth wait, and in his word do I hope. 6 My soul waiteth for the LORD more than they that watch for the

always preserved it, and its enemies have not been able to destroy it. Hence we may rest in sure belief, that His Church will ever stand secure, and that those who "hate Zion" will be "confounded and turned back.” Ostervald.

Psalm CXXX. In the first part of this Psalm, the author prays God earnestly to forgive him his sins, and to remit the consequences of them, in strong expectation that, pursuant to His word, He would grant his prayer: in the second, he has obtained his request, and encourages therefore all his brethren to put their trust in God, for redeeming them from their sins and the punishment of them. Mudge. It seems to have been composed, or at least used, upon occasion of the publick penitence, of which mention is made in the ninth and tenth chapters of Ezra. Rosenmüller. This Psalm is appointed to be used on Ash-Wednesday, and is one of those which are styled penitential Psalms.

Ver. 1. Out of the depths] Or deep waters. Troubles and calamities are figuratively represented by deep waters. Green.

Shouldest charge us Wilt be extreme to Old Translation.

3.—shouldest mark iniquities,] with all our sins. Bp. Wilson. mark what is done amiss.

6. My soul &c.] The meaning is, The guards every morning that hasten to their watches, are not earlier than I am in my daily addresses to God. By these guards seem to be meant the priests, or some officers of theirs, which were peculiarly appointed, from a tower, to expect the first appearance of break of day, for the purpose of offering the morning oblation. Dr. Hammond. See the note on Exod. xiv. 24.

2 How he sware unto the Lord, and vowed unto the mighty God of Jacob;

tabernacle of my house, nor go up 3 Surely I will not come into the into my bed;

4 I will not give sleep to mine

nor mine eyes lofty: neither do

+ Heb. walk. It exercise myself in great matters, or in things too + high for me.

+ Heb. wonderful.

+ Heb. my soul.

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.

3 Let Israel hope in the LORD + Heb. from + from henceforth and for ever.

now.

PSALM CXXXII.

1 David in his prayer commendeth unto God

8. And he shall redeem &c.] He will assuredly rescue them from those distresses and sufferings, which He hath inflicted on them, as a punishment for their iniquities. Travell.

The fourth verse of this Psalm should teach us, upon what ground every man is to build the persuasion of the pardon of his sins. It is the temper of most persons, to be more busy about their assurance, than their obedience; and to be confident of their reward, while they should be solicitous about their duty. But to discover whether such men's confidence be sound and rational, or vain and fallacious, I should recommend them to this one criterion and mark of trial, namely, to reflect upon and consider what effects this persuasion of God's mercy works upon their spirits. If men, from the persuasions of mercy, grow impudent and bold in sin, presume upon God's patience, and venture far upon the stock of a supposed forgiveness, they must know that they are under the power of a destructive infatuation. Mercy was never intended to serve any man in his vice, to smooth him in his sin, and by abused hopes of pardon to strengthen the hands of his corruption. And therefore he that from God's mercy gathers no argument for His fear, may conclude thus much, that there is indeed forgiveness with God, but no forgiveness for him. Dr. South.

Psalm CXXXI. This Psalm was probably intended as a form of humble devotion, to be used at seasons of religious humiliation.

Ver. 2. Surely I have behaved &c.] The meaning seems to be, I depend wholly upon God's providence for the way and time of bringing me to the kingdom, as the poor helpless infant, when it is deprived of its natural and accustomed food, the mother's milk, takes no care to provide for itself, but wholly relies upon its mother's care for its support. Poole.

This Psalin expresses the sentiments which all the children of God ought to entertain: they are to be humble, not aiming at high things, but resembling

5 Until I find out a place for the LORD, tan habitation for the mighty Heb. God of Jacob.

6 Lo, we heard of it at Ephratah : we found it in the fields of the wood. 7 We will go into his tabernacles: we will worship at his footstool.

habitations.

41.

8 Arise, O LORD, into thy rest; a 2 Chron. 6. thou, and the ark of thy strength.

9 Let thy priests be clothed with righteousness; and let thy saints shout for joy.

Numb. 10.35.

little children in innocence and simplicity. What David teaches us on this head, is the same with what our Lord more fully recommends in the Gospel, when He tells us, that if we become not as little children, He will not acknowledge us for His disciples, nor shall we enter into the kingdom of heaven. Ostervald.

Psalm CXXXII. Some are of opinion that this Psalm was composed by Solomon at the dedication of the temple, since he concludes his prayer upon that occasion with three verses of it. See 2 Chron. vi. 41, 42. Many parts of it refer so plainly to the Messiah, that it is well adapted to the service of Christmas-day. Travell.

Ver. 3.-I will not come into &c.] This is not to be understood literally, but as a figurative expression of his passionate desire to do this work, which was so earnest that neither his house, nor bed, nor sleep, could give him any content till it was completed, or in some forwardness. Poole.

a place for the Lord,] A convenient place for the ark of the Lord, 1 Chron. xv. 1, and xvi. 1—43. Bp. Patrick.

66

6. Lo, we heard of it &c.] In other words, as Bp. Patrick hath paraphrased this verse, 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 Beth-lehem Ephrata, (Gen. xxxv. 13, 19,) in the fields of that forest, where the angel stood, and directed David to build an altar to the Lord, 1 Chron. xxi. 18, and xxii. 1. Bp. Horne. Jerusalem being situated not far from Beth-lehem, might be comprehended in the region of Ephrata. Merrick.

7.- we will worship at his footstool.] The Lord's footstool here mentioned, was either the ark of the testimony itself, or the place at least where it stood, called the Holy of Holies, towards which the Jews in their temple used to worship. Jos. Mede.

8. Arise, O Lord, into thy rest;] Arise, O Lord, to take possession of Thy resting-place. Green.

His prayer at the removing of the ark.

b 2 Sam. 7. 12.

1 Kings 8.

25.

2 Chron. 6. 16.

Luke 1. 69. Acts. 2. 30. + Heb. thy belly.

[ Or, surely.

10 For thy servant David's sake turn not away the face of thine anointed.

11 The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of † thy body will I set upon thy throne.

12 If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for ever

more.

13

C

17 There will I make the horn of c Luke 1.69. David to bud: I have ordained a || lamp for mine anointed.

18 His enemies will I clothe with shame: but upon himself shall his crown flourish.

PSALM CXXXIII.

The benefit of the communion of saints.
¶A Song of degrees of David.
EHOLD, good

tation.

14 This is my rest for ever: here will I dwell; for I have desired it.

15 I will abundantly bless her provision: I will satisfy her poor with bread.

16 I will also clothe her priests with salvation: and her saints shall shout aloud for joy.

10.-turn not away &c.] Do not reject the prayer of him, whom Thou hast consecrated to be king of Thy people. Travell.

11. The Lord hath sworn &c.] That this is a prophecy of the Messiah, we have the authority of St. Peter to say, Acts ii. 30. This promise to David occurs, 2 Sam. vii. 12, and hath a twofold sense, relating to Solomon in type and shadow, to Christ in truth and substance. Bp. Horne.

12.-for evermore.] The temporal kingdom of David continued in the line of David till the birth of Christ, when the spiritual kingdom commenced in the person of this Son of David, of which there shall be no end. Dimock.

16. I will also clothe her priests with salvation:] I will spread My protection and defence over her priests, which are consecrated to Me. Bp. Hall.

17.-the horn of David &c.] The "horn" and "lamp" signify the regal dignity of David. No sooner shall one of his successors fail, but another shall be raised up to succeed him. Green. The Jews confess that this verse mystically refers to Christ. Bp. Horne. The vow which David had made to establish a fixed place of Divine service, was a striking mark of his piety. From hence great men, magistrates, and all men in general, ought to learn, that they should desire, with the greatest fervency, the glory of God, and His true worship, and promote them to the utmost of their power. The choice which God had made of Zion for the place of His worship, and the promises with which He had engaged to dwell there for ever, to bless and prosper it, are to be applied to the Christian Church, in which He dwells in a more particular manner, and wherein He is to be worshipped and adored unto the end of the world. We ought all of us continually to pray for the preservation of the Church, for a blessing on its ministers, and on all its members. Ostervald.

Psalm CXXXIII. This short but pleasing Psalm was composed either to recommend unity among the tribes of Israel, or to celebrate it when it had taken

dwell† together in unity!

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;

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.

Or, candle.

+ Heb. even together.

place. It was 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. Bps. Horne and Patrick.

Ver. 2. It is like the precious ointment &c.] The happiness derived to all classes of the community from the establishment of unity, is here aptly compared to the holy oil, which diffuses sanctity and fragrance over the person and garments of the high priest.

skirts] The original word does not signify skirts," but the upper part of the garment about the neck, near the beard. This garment was put over the head; and the neck part or collar, where the head came through it, is the part meant. Reeves.

3.- the dew of Hermon,] Maundrell says, 'We were sufficiently instructed by experience what the holy Psalmist means by "the dew of Hermon," our tents being as wet with it as if it had rained all night.'

the mountains of Zion;] These seem to be those mountains which stood round about Jerusalem. Rosenmüller.

-for there &c.] That is, God hath promised all kind of prosperity upon the dwelling of those who live together in unity. Green, Rosenmüller.

The colouring of the picture presented to us in this Psalm is much heightened by its being viewed in another light, as a representation of spiritual unity in the Church. The spirit of heavenly love was that oil of gladness which Jehovah poured without measure on Him who is the High Priest and Head of His Church. Insinuating and healing, comforting and exhilarating, it is diffused from Him over His body mystical, even down to the least and lowest members; "of His fulness have we all received." Nor did the dew of heaven, in time of drought, ever prove more refreshing and beneficial to the mountains of Judah, than are the influences of Grace, when descending in soft silence from above upon the Church; in the union and communion of which, God hath "commanded the blessing, even life for evermore." Bp. Horne.