(a) A spirited invocation to the praise of God for his high pre-eminence, and for his condescension at the same time to the affairs of men. This, and the five following Psalms, were used by the Jews on the Paschal night, after they had eaten the paschal lamb. See ante, 108. note on Mark xiv. 1. It is with us one of the proper Psalms for Easter Day.

(b) v. 3. "The rising, &c." i. e. " from "one end of heaven to the other, from "east to west;" one of the many instances of the figurative language of Hebrew poetry! The same expression occurs, Ps. 1. 1., and in Mal. xi. " from "the rising of the sun, even unto the go"ing down of the same, my name shall be "great among the Gentiles." So Isaiah lix. 19. "They shall fear the name of the

5. Who is like unto the Lord our God, that hath his dwelling so high: and yet humbleth himself to behold the things that are in heaven and earth?

6. (c) He taketh up the simple out of the dust : and lifteth the

poor out of the mire;

7. That he may set him with the princes: even with the princes of his people.

8. He maketh the barren woman to keep house (d): and to be a joyful mother of children.

" Lord from the west, and his glory from "the rising of the sun."

(c) v. 6. Like the passage in Hannah's song of praise for the birth of Samuel (1 Sam. ii. 8.): "He raiseth up the poor " out of the dust, and lifteth up the beggar " from the dunghill, to set them amongst " princes, and to make them inherit the "throne of glory."

(d) v. 8. "To keep house," i. e. " to " be the head of a family:" " to have a " house," i. e. "children of her own, to " keep." Hannah's thanksgiving was, because she had a child after she had been long barren; and "building a house" is a common expression for having a family. See Exod. i. 21. - Deuter. xxv. 9. - Ruth iv. 11. See also Ps. cxxvii. 1.

Matt. xxi. (5)

Luke vii. (6)

John xi.

Acts xxi.

Even. Jer. xiv.

Even. Dan. ix.

2 Tim. ii.

2 Pet. iii.

(5) ante, 29. (6) ante, 213.

(e) A hymn of great poetic spirit, upon God's presence with the Israelites when they passed from Egypt to Canaan, calling to mind his leading them through the sea and through the river Jordan, his appearance upon mount Sinai, and the miraculous supply of water in the wilderness. It is one of the proper Psalms for Easter Day.

(g) v. 2. "His," i. e. "God's." In the Spectator (No. 461.) the force and beauty of concealing God's name until the 7th verse is pointed out. It is left in some degree of doubt whose sanctuary and dominion Judah and Israel were, and why the sea fled, &c. until the 7th verse, and then it is at once accounted for by God's presence.

(h) "His sanctuary," "his dominion," i. e. "God was constantly with Judah, as "though it had been his sanctuary or " temple, and protected Israel as though "they had been peculiarly the people of "his kingdom." In the passage through the Red Sea, "the Lord went before "the people by day in a pillar of a cloud " to lead them the way, and by night in a " pillar of fire to give them light, Exod. "xiii. 21. - xiv. 19, 20.;" and when they were afterwards directed to make a tabernacle, and to put the ark therein, the glory of the Lord from time to time filled the tabernacle, and " the cloud of the " Lord was upon the tabernacle by day, " and fire was on it by night, in the sight " of all the house of Israel, throughout

ary (h): and Israel his dominión.

3. The sea (i) saw that, and fled: Jordan (k) was driven back.

4. The mountains (1) skip

"all their journies, Exod. xl. 2. 34. 38." Well therefore might it be said that Judah was " his sanctuary, and Israel his do" minion."

(i) v. 3. "The sea, &c." Alluding to the sea's dividing, when the Israelites were pursued by Pharoah, and passed through as on dry land.

(k) "Jordan, &c." About forty years after the passage through the Red Sea, God thought fit to magnify Joshua in the sight of all Israel, that they might know that as God had been with Moses, so would he be with Joshua; and by God's directions Joshua told the people, that as soon as the soles of the feet of the priests that bare the ark of the Lord should rest in the waters of Jordan, the waters that came down the river Jordan should be cut off from the rest of the river, and stand on a heap; and it came to pass, that as soon as the feet of the priests that bare the ark were dipped in the brim of the water, the waters which came down the river rose up upon a heap, and the priests stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground. Josh. iii. 7 to 17.

(1) v. 4. "The mountains, &c." This may refer to God's descent upon mount Sinai, shortly after the passage through the Red Sea, when the Lord "descended

upon it in fire, and the smoke thereof "ascended as the smoke of a furnace, " and the whole mount quaked greatly, "Exod. xix. 18."

ped (m) like rams: and the little hills like young sheep.

Psalm cxv. (p)

6. Ye mountains, that ye skipped (m) like rams: and ye little hills, like young sheep?

7. Tremble, thou earth, at the presence of the Lord: at the presence of the God of Jacob;

8. Who turned (o) the hard rock into a standing water: and the flint stone into a springing well.

(m) v. 4. 6. " Skipped," or " trembled;" see Hebr. and Sept. ἐσκίρτησαν.

(n) v. 5. " Thou sea, &c." This appeal to inanimate substances, as if they had intelligence, is highly poetic; and so is the passage in verse 3. which considers the sea as seeing God's presence. Indeed the question may be asked as to this as well as many other Psalms, "where amongst "the ancient heathen poets do we meet " with any hymn or ode of more animation, " or of superior classic elegance ?"

(0) v. 8. "Turned, &c." In the wilderness: the Israelites were clamorous for want of water, and God commanded Moses, " thou " shalt strike the rock," (in Horeb,) " and "there shall come water out of it, that "the people may drink:" Moses did so in the sight of the elders of Israel; and the water came out abundantly, and the congregation drank, and their beasts also. See Exod. xvii. 1 to 6. and Numb. xx. 1 to 11.

The Spectator has thus versified this Psalm (No. 461.), but the prose translation has the advantage in spirit and animation.

"When Israel, freed from Pharoah's hand, " Left the proud tyrant and his land, "The tribes with cheerful homage own "Their king, and Judah was his throne.

"Across the deep their journey lay; "The deep divides to make them way: "The streams of Jordan saw, and fled

With backward current to their head,

"The mountains shook like frighted sheep, "Like lambs the little hillocks leap;

praise for thy loving mercy, and for thy truth's sake.

2. Wherefore shall the heathen say: "Where (q) is now their "God?"

3. As for our God, he is in heaven: he hath (r) done whatsoever pleased him.

4. Their idols (s) are silver and gold: even the work of men's hands.

"Not Sinai on her base could stand,
"Conscious of sovereign power at hand.

"What power could make the deep divide?
"Make Jordan backward roll his tide?
"Why did ye leap, ye little hills?
" And whence the fright that Sinai feels?

"Let every mountain, every flood " Retire, and know the approaching God. "The king of Israel, see him here! "Tremble thou earth, adore and fear.

"He thunders, and all nature mourns; "The rock to standing pools he turns; " Flints spring with fountains at his word, "And fires and seas confess their Lord."

(p) Upon the transcendent power of him who is in heaven and made heaven and earth, and the impotence of idols. It was probably either a triumphal song after some success over the heathen, or a confident application to God upon some attack they made.

(q) v. 2. "Where, &c." This was (probably) a common insult from the heathen when any calamities fell upon the Israel(See note on Ps. lxxix. 9.) (1) v. 3. "He hath done, &c." or "he " doeth whatsoever pleaseth him."

ites.

(s) v. 4. "Their idols, &c." A similar ridicule of the heathen idols occurs, Ps. cxxxv. 15. and the folly of idol worship is finely derided in Is. xliv. 13 to 19. It is well satirized by Horace,

"Olim truncus eram ficulnus, inutile lignum, "Cum faber, incertus scamnum, faceretne

" Priapum.

"Maluit esse Deum."

See also Is. xliv. 13. - xlvi. 1.

Lib. i. Sat. 8.

5. They have mouths, and speak not: eyes have they, and

see not.

6. They have ears, and hear not: noses have they, and smell not.

7. They have hands, and handle not; feet have they, and walk not: neither speak they through their throat.

8. They that make them, are like (t) unto them: and so are all such as put their trust in them.

9. (u) But thou house of Israel, trust thou in the Lord: he is their succour and defence.

10. Ye house of Aaron, put your trust in the Lord : he is their helper and defender.

11. Ye that fear the Lord, put your trust in the Lord: he is their helper and defender.

12. The Lord hath been mindful of us, and he shall bless us : even he shall bless the house of Israel, he shall bless the house of Aaron.

13. He shall bless them that fear the Lord: both small and great.

14. The Lord shall increase

(t) v. 8. " Like, &c." i. e. having "eyes, and yet not seeing; having senses, " but not using them."

(u) v. 9, 10, 11. The former part of each of these verses was probably sung by one set of singers, the latter by another; this will account for the word "their" instead of " your."

(2) v. 15. "The Lord, &c." i. e. " that "Lord who had power to make heaven "and earth," contrasted with idols, who could do nothing.

(y) v. 16. "The earth, &c." i. e. "it " is upon his gift alone that the earth is "used and enjoyed by the children of

" men."

(z) v. 17. "The dead, &c." It is whilst we live, whilst we are in the enjoyment of God's blessings here that we ought to turn

with thankfulness and praise to him that gives them. So Hezekiah, when God had promised to lengthen his life, says, (Isaiah xxxviii. 18, 19.) " the grave cannot praise "thee, death cannot celebrate thee; the " living, the living, he shall praise thee, " as I do this day." See also Ps. vi. 5. -xxx. 10.

(a) A thanksgiving for deliverance, with a resolution to make some publie acknowledgment of it in the house of the Lord. It is one of the Psalms appointed to be read at the churching of women.

(6) v. 3. "The pains of hell," i. e. "such "as foreboded death."

(c) v. 4. " Shall find," and "will call;" or (B. T.) " found," and " called," which seems right. So Sept.

"Lord, I beseech thee, deliver

my soul."

5. Gracious (d) is the Lord, and righteous: yea, our God is merciful.

6. The Lord preserveth the simple: I was in misery, and he helped me.

7. Turn again then unto thy rest, O my soul: for the Lord hath rewarded thee.

8. And why? thou hast delivered my soul from death: mine eyes from tears, and my feet from falling.

9. I will walk (e) before the Lord: in the land of the living.

10. I believed, and therefore will I (g) speak; but I was sore troubled: I said in my haste, " All men are liars." (h)

11. What reward shall I give

(d) v. 5. "Gracious, &c." An acknowledgment that God attended to his prayer.

(e) v. 9. " Will walk, &c." i. e. either, " I will walk before him, in his ways, as long "as I live, in return for his goodness;" or, " I shall still be permitted to live." See Psalm lvi. 12, 13.

(g) v. 10. " 1 will," or " did I." Sept. ἐκαλήσα.

(h) "Liars," i. e. (perhaps) "deceit "ful, not to be depended upon." This Psalm was perhaps written after some calamity in which the writer's friends had abandoned him. Another translation of this verse is, "I believed that I should be "lost, for I was sore troubled; I said in " my fear, all my life is gone." See Kennicott and Street.

(i) v. 12. "The cup, &c." i. e. "the " cup the Israelites used when they came "to offer sacrifice, and return thanks for " deliverance:" it was called "the cup of " deliverance." The drink offering (Numb. xxviii. 7.) was perhaps poured out of it. Dr. Hammond says, they used one cup of deliverance publicly in the temple, by way of public acknowledgment, and another in their own families, by way of

12. I will receive the cup (i) of salvation: and call upon the Name of the Lord.

13. I will pay my vows now in the presence (k) of all his people: right dear (1) in the sight of the Lord is the death of his saints.

14. Behold, O Lord, how that I am thy servant: I am thy servant, and the son of thine handmaid; thou hast broken my bonds in sunder.

15. I will offer to thee the sacrifice of thanksgiving : and will call upon the Name of the Lord.

16. I will pay my vows unto the Lord, in the sight of all his people : in the courts of the Lord's house, even in the midst

private domestic thanksgiving. In the institution of the Lord's Supper, we have also a cup of deliverance," of which St. Paul says, "the cup of blessing which " we bless, is it not the communion of the "blood of Christ ?"

(k) v. 13. "The presence, &c." To make a public acknowledgment. So in Psalm xxxv. 18. David promises, if God will give him deliverance, that he will give him thanks in the great congregation. See note on Ps. xxxv. 18.

(1) "Dear," i. e. " precious, valuable; " he will not easily suffer them to perish." So Psalm lxxii. 14. "he shall deliver " their soul from falsehood and wrong, " and dear shall their blood be in " his sight." So 1 Sam. xxvi. 21. when David spared to kill Saul in the cave, Saul said unto him, " I will no more do thee " harm, because my soul was precious in " thine eyes this day." And 2 Kings i. 13. when Ahaziah's messenger deprecated Elijah's calling down fire from heaven to destroy him and the fifty men who accompanied him, he said, "O man of God, "I pray thee let my life and the life of "these fifty thy servants, be precious in " thy sight."