4 Their sound goeth forth through all the earth, And their words to the end of the world. In them hath he set a tabernacle for the sun, 5 Which resembleth a bridegroom coming out of his chamber: He rejoiceth, as a strong man to run a race. 6 His going forth is from the end of the heavens: His circuit also is to the end of them; And there is nothing hidden from the heat thereof. 7 The law of Jehovah is perfect, reviving the spirit : The testimonies of Jehovah are sure, making wise the simple. 8 The statutes of Jehovah are right, making the heart rejoice : The commandments of Jehovah are pure, enlightening the eyes. 9 The fear of Jehovah is clean, enduring for ever: The appointments of Jehovah are true, they are righteous alto gether. 10 More to be desired than gold, even much fine gold: Sweeter also than honey, or the droppings of the combs. 11. By them also is thy servant warned; In keeping of them there is great reward. that there is no real, audible voice uttered "What though no real voice or sound 7. The law of Jehovah.]—The Psalmist having adverted to the knowledge of God which the heavens disclose, now turns to a more direct, universal, and clearly intelligible discovery of God's nature and will, made by his revealed law: the sanc tity and perfection of which he brings into view, by an induction of its various excellences. 7. Reviving the spirit. Vulg. Trans. Converting the soul.]-This version conveys a sense good and true in itself, but is not in accordance with the design of the Psalmist, which is to express the effects of the divine law on the feelings and affections of good men. The Hebrew terms properly mean, "bringing back the spirit," when it is depressed by adversity, by refreshing and consoling it: like food, it restores the faint, and communicates vigour to the disconsolate. 9. The fear of Jehovah.]-By a metonymy, "fear" is put for the law, which prescribes fear. There is no material diversity between the application of the several words, testimonies, statutes, &c. to the law; but they are intended to express the various topics of which the law is comprehensive. 12 Who can discern his errors? Cleanse thou me from secret faults. 13 Keep back thy servant also from presumptuous sins; Let them not have dominion over me; [gression. Then shall I be upright, and I shall be free from great trans 14 Let the words of my mouth, and the meditation of my heart, Be acceptable in thy sight, OJehovah! my Rock and my Redeemer. PSALM XX. VARIOUS efforts have been made to determine, from the contents of this Psalm, to what precise events it is to be referred. There is, however, nothing of this kind in it from which any thing certain can be concluded: but we may clearly deduce from the language which is employed, that it formed a public intercession, to be offered by the people of Israel, on behalf of David. It appears to have been delivered to them, to have been composed for their use, and to have been uttered in their person. Some expositors conjecture that it was especially appropriated to those seasons when David was setting out, at the head of his armies, to contend against the enemies of his country. This conjecture has some plausibility, but cannot be regarded as by any means certain. David himself was the author of the Psalm; and while he was desirous that his people should intercede for him, and for the public prosperity, he puts into their lips sentiments of the purest piety, and expressions of the highest trust and confidence in God, as the only real source of all public and private good. The people were, by this means, instructed in the most important principles of religion, and urged to combine with their feelings of loyalty towards their king the higher sentiments of faith and obedience towards God. How great would be the happiness of nations, if all princes resembled David in this part of his conduct! and how truly elevated, if their loyalty and patriotism were based on faith and submission to him who is "the Prince of the kings of the earth!" May this be the honour and happiness of Great Britain and her princes! 12. Who can discern his errors?]· -SC. The mistakes which result from infirmity and frailty; and are not seldom unobserved, even by the most vigilant inspection. 13. Presumptuous sins.] - These are wilful transgressions, prompted by pride, or other unholy affections; and which, when indulged and repeated, lead to a commission of the greatest crimes. The Psalmist implores deliverance from these, TO THE CHIEF MUSICIAN. A PSALM OF DAVID. 1 MAY Jehovah answer thee in the day of trouble! 3 May he remember all thy offerings, And accept thy burnt-sacrifices! SELAH. 4 May he grant thee according to thy heart, And fulfil all thy counsel! 5 We will rejoice in thy safety, And in the name of our God will we set up our banners. 6 Now I know that Jehovah saveth his anointed; He answereth him from his holy heaven, By the saving strength of his right hand. 7 Some make mention of chariots, and some of horses; But we will make mention of the name of our God. 8 They are brought down, and fall; But we arise, and are erect. 9 O Jehovah! save the king: Answer us in the day when we call. 6. Now I know.]-The Psalm was evidently used in public services of devotion; and the former parts of it seem to have been sung by the whole assembly together. Here there is a pause of the general singing; and this verse was probably recited by a smaller number, or perhaps by a single individual, who thus expressed the universal confidence of the congregation, grounded on God's past goodness, that he would listen to the supplications which were now offered to him on behalf of their king. When this verse was thus concluded, the whole assembly again united to sing the remaining part. 7. Some make mention of chariots, &c.] -It is clear from these words, taken in connexion with "will we set up our banners," in ver. 5, that the Psalm had some relation to military undertakings. The people are here represented as declaring, that while their adversaries gloried in the number and sufficiency of their war-chariots and horses, they would glory alone in the help and protection of Jehovah, and would make mention of no other ground of hope. 9. O Jehovah! save the king.] — The common translation reads this passage in a way that gives no determinate or intelligible meaning: "Save, Lord, let the King hear us when we call." This agrees with the masoretical punctuation; but the Septuagint follows a different pointing, and reads, Κυριε σώσον τον βασιλεα, in which the Vulgate concurs. Taken in this manner, the verse is perfectly clear in meaning, and entirely agreeable to the whole subject of the Psalm. PSALM XXI. It is scarcely possible to peruse this divine ode attentively, without a strong sentiment of its being applicable to a more glorious and righteous King than David. Some of the expressions, indeed, that are contained in it, might without force be applied to David, but very great force must be put upon it to interpret the whole in this way. I do not, therefore, feel any hesitation in stating my full agreement with those expositors, both ancient and modern, Jewish and Christian, who look upon the Psalm as altogether appropriate to the Messiah, and intended to predict the triumphant establishment of his kingdom. The argument is similar to that of the second Psalm; nor is there any reason to interpret that to this effect, which is not equally applicable to the one now before us. In vv. 1, 7, the Chaldee substitutes for "king," "the King Messiah;" and Jarchi observes, that "our masters explain this Psalm of the King Messiah; but on account of the Christians, who make an improper use of it, it is better to apply it to David."-Rosenm. in loc. The Psalm commences with an admiring exclamation of the joy which the divine Redeemer and King derived from the favour and blessings of the Most High which were conferred upon him. It proceeds to express the confidence which he felt in the protection and patronage of God; and goes on to predict the final overthrow of all the enemies of his kingdom, and the complete and everlasting establishment of his reign. It concludes with an ascription of glory to Jehovah, and the expression of a fixed purpose to praise and celebrate the greatness of his might. We may understand the whole as being delivered in the person of David, and designed to be adopted by the whole church, in every succeeding age. May our hearts be in devout and grateful unison with it! TO THE CHIEF MUSICIAN. A PSALM OF DAVID. 1 THE king will rejoice in thy strength, O Jehovah ! In thy salvation also, how greatly will he exult! 2 The desire of his heart thou grantest to him: And the request of his lips thou withholdest not from him. 3 For thou preventest him with the blessings of goodness: Thou settest a crown of pure gold upon his head. 4 Life he asked from thee, and thou gavest it him; Length of days, for ever and ever. 5 His glory is great in thy salvation : Honour and majesty hast thou conferred upon him. 6 For thou hast made him a blessing for ever: Thou hast made him glad with the joy of thy presence. 7 For the king trusteth in Jehovah ; And through the mercy of the High God, he shall not be moved. 8 Thy hand shall find out all thy enemies : Thy right hand shall find out all them that hate thee. 9 Thou wilt make them like a furnace of fire, when thou art angry: Jehovah will swallow them up in his wrath; And the fire will devour them. 10 Their fruit wilt thou destroy from the earth, They devised a stratagem, which they cannot effect. 12 Therefore thou wilt make them a mark, When thou preparest thy bow-strings against them. 13 Be thou exalted, O Jehovah! in thy strength: We will sing, and celebrate thy might. PSALM XXII. A CAREFUL and repeated review of this Psalm convinces me that it has no relation to David himself, though it appears to have been composed by him; but is to be considered as a direct and most graphical pre-representation of the sufferings of the divine Redeemer; which is concluded by a very lively, though highly figurative description, of the blessed consequences that are intended to succeed them. The entire composition is, indeed, replete with most affecting imagery, the force of which will be more easily felt than it can be explained. It is put into the mouth of our blessed Saviour, and represented as flowing from his lips during the agonies of his crucifixion; and may justly be looked upon as an instance of those impassioned exercises of devotion to which the apostle, the writer of the Epistle to the Hebrews, refers when he says, "Who in the days 8. Thy hand shall find out, &c.]-The Psalmist here makes a direct address to the Saviour-King, and foretels the fearful consequences which will fall on all those who oppose his reign, and refuse to submit to his divine authority. These guilty and wretched persons are the objects of God's severest displeasure and hottest indignation: and his glory, the glory of his righteousness and power, will be dis played in their utter and hopeless destruction. "While then it is called 'to-day,' let none of us be hardened by the deceitfulness of sin;" for "if we sin wilfully, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin, but a fearful looking for of judgment and fiery indignation, which shall devour the adversaries." |