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النشر الإلكتروني

An ode for]

PSALM LXXXI.

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

PSALMS.

IN ING aloud unto God our strength: make a joyful noise unto the God of Jacob.

2 Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery.

3 Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.

4 For this was a statute for Israel, and a law of the God of Jacob.

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.

6 I removed his shoulder from the burden: his hands were delivered from the pots.

7 Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.

[the feast of trumpets

8 Hear, O my people, and I will testify unto thee: O Israel, if thou wilt hearken unto me;

9 There shall no strange god be in thee; neither shalt thou worship any strange god.

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.

11 But my people would not hearken to my voice; and Israel would none of me.

12 So I gave them up unto their own hearts' lust and they walked in their own counsels.

13 Oh that my people had hearkened unto me, and Israel had walked in my ways!

14 I should soon have subdued their enemies, and turned my hand against their adversaries.

15 The haters of the LORD should have submitted themselves unto him: but their time should have endured for

ever.

16 He should have fed them also with the finest of the wheat: and with

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hand be upon the man of thy right hand;" that is, upon the man whom thou hast placed at thy right hand, "whom thou hast made strong for thyself;" or, as David expresses it," the rod of thy strength,' or mighty sceptre. Upon him, "lay thy hand"-on him, confer all authority, that he may establish thy church and subdue their enemies. (Compare Psalm cx.)

EXPOSITION-Psalm LXXX. Continued. and sent out branches as far as the Mediterranean on the west, and to the Euphrates on the east. On the north, also, its shadow covered the hills of Lebanon, and crowned the cedars with its fruit. But now the Almighty had withdrawn his protection, they were like a vineyard without a fence, exposed, not only to the attacks of strangers, but to the ravages of wild beasts, to whom their heathen conquerors might be well compared. (See Isa. v. 1-7; Jer. iv. 7.)

The prayer, (ver. 17.) "Let thy hand be upon the man of thy right hand," &c. is supposed by many to have reference to the king, whether David or Hezekiah; but the most eminent commentators, Jewish as well as Christian, refer it ultimately and chiefly to the Messiah. "Let thy

The last verse forms the chorus of the psalm, which occurs also verses 3 and 7, and is thus rendered by the prince of English sacred poesy.

NOTES.

PSALM LXXXI. Title- Upon Gittith. See Note on the title of Psalm viii.

Ver. 2. Take a psalm - Ainsworth, "Take up a
psalm." Bp. Horsley says, "the word (psalm)
must in this place denote some musical instrument."
But with all due deference to his Lordship, suppose
a clergyman in the present day was to say to his
"Strike up a psalm," (quite a similar phrase)
clerk,
would the clerk understand him to mean a musical
instrument? Certainly not.

Ver. 5. Went out through-Heb. "against."
Ver. 6. His hands were delivered (Heb. passeth

"Return us, and thy grace divine,

Lord God of Hosts, vouchsafe;
Cause thou thy face on us to shine,
And then we shall be safe."

Millon.

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H) An Ode for the Feast of Trumpets. "This psalm," says Bishop Lowth, "is an ode composed for the feast of trumpets, in the first new moon of the civil year;" and is "pervaded by an exquisite union of sublimity and sweetness. The exordium contains an exhortation to celebrate the praises of the Almighty with music and song, and is replete with animation and joy, even to exultation. The commemoration

of the giving of the law, associated with the sound of the trumpet (which was the signal of liberty,) introduces in a manner spontaneously, the miseries of the Egyptian bondage, the recovery of their freedom, and the communication with God upon mount Sinai, (the awfulness of which is expressed in a very few words- the secret place of thunder;') and, finally, the contention with their Creator at the waters of Meribah..... The remainder of the ode contains an affectionate expostulation of God with his people, a confirmation of his former promises, aud a tender complaint, that his favourable intentions towards them have been so long prevented by their disobedience. Thus the object and end of this poem appears to be an exhortation to obedience, from a consideration of the paternal love, the beneficence, and the promises of the Deity," the God of Israel.

The doctrine of the psalm is, that God delights in the exercise and display of mercy and goodness; and that all our deficiencies in comfort and blessedness, arise:

solely from our own ingratitude and disobedience.

"I am the Lord thy God, which brought
Thee out of Egypt's land:
Ask large enough; and I, besought,
Will grant thy full demand."

PSALM LXXXII.

Millon.

(1) The Magistrate's Psalm.-This psalm is addressed to magistrates and judges, and reminds them, that though they were appointed to judge the people, there was one to judge them: "God standeth in the congregation of the mighty: He judgeth among the gods." (See 2 Chron. xix. 6, 7.) In all arbitrary countries, it is well known that justice is bought and sold; and, of course," the poor and fatherless" seldom can obtain it. Nothing tends so much as this to shake the foundation of a government, or renders it so obnoxious to the Supreme Governor of the world. trates and judges should, therefore, always remember that they are mortal, and that there is a bar before which themselves must stand, and be judged according to "the things done in the body, whether they be good or evil.” (2 Cor. v. 10.)

Magis

This psalm (as several others) concludes with a prayer for the universality of his reign, who alone doth reign in righteousness. (See Psalm ii. 8.)

NOTES.

PSALM LXXXII. Ver. 5. They walk on in darkBess-That is, in ignorance.Out of cours Ainsworth," "Moved," shaken.

"Arise, O Lord, and let thy Son Possess his universal throne;

And rule the nations with his rod;

He is our judge, and he our God." Watts.

Ver. 7. Like one of the (other) prin ces.-No rank or office among mortals can confer immortalit Princes die like other men.

A

prayer against]

PSALM LXXXIII.

A Song or Psalm of Asaph.

PSALMS.

KEEP not thou silence, O God: hold not thy peace, and be not still, O God.

2 For, lo, thine enemies make a tumult and they that hate thee have lifted up the head.

3 They have taken crafty counsel against thy people, and consulted against thy hidden ones.

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.

5 For they have consulted together with one consent: they are confederate against thee:

6 The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;

7 Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;

[the church's enemies.

they have holpen the children of Lot. Selah.

9 Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison:

10 Which perished at En-dor: they became as dung for the earth.

11 Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna:

12 Who said, Let us take to ourselves the houses of God in possession. 13 O my God, make them like a wheel; as the stubble before the wind.

14 As the fire burneth a wood, and as the flame setteth the mountains on fire;

15 So persecute them with thy tempest, and make them afraid with thy storm.

16 Fill their faces with shame; that they may seek thy name, O LORD.

17 Let them be confounded and troubled for ever; yea, let them be put to shame, and perish:

18 That men may know that thou, whose name alone is JEHOVAH, art 8 Assur also is joined with them: the most high over all the earth. (K)

PSALM LXXXIII.

EXPOSITION.

(K) A Prayer against those enemies who had plotted against the church." It is the common opinion (says Bishop Patrick,) that the combination of powerful enemies, against whom they (the Jews) here implore the divine assistance, was that mentioned in the days of Jehoshaphat. (2 Chron. chap. xx.) The reason of which is, because the children of Lot (the Moabites and Ammonites, ver. 8.) seem to have been the principals in this confederacy, and the other but assistants, as it is plain they were in that invasion." (2 Chron. xx. 2.)

The prayer against these combined powers is founded upon their avowed design of extirpating Israel as a nation; and Bishop Horne compares their confederacy to that of the Jews and Romans against our Saviour. And the same pious prelate

observes generally "The punishments inflicted by heaven upon wicked men, are primarily intended to humble and convert them. If they continue incorrigible under every dispensation of merciful severity, they are at last cut off, and finally destroyed, that others, admonished by their example, may repent and return, and give glory to God. Salutary are the afflictions which bring men, and happy the men who are brought by them, to an acknowledgment of Jehovah our Righteousness,' our exalted and glorified Redeemer, the Most High over all the earth;' whom all must acknowledge, and before whom all must appear to be judged in the great and terrible day."

NOTES.

PSALM LXXXIII. Ver. 6. The tabernaclesAinsworth, "Tents;" which is here much more correct.

Ver. 13. Like a wheel-Bp. Lowth renders it, "As the chaff whirled about;" i. e. like chaff in the whirlwind. So Ainsworth. But Bp. Horne renders it, "Like the thistle-down," which is in the

"Then shall the nations know,
That glorious dreadful word:
JEHOVAH is thy name alone,

And thou the sovereign Lord."

form of a wheel.

Watts.

Ver. 14. As fire burneth the wood-That is, the forest. Lonth.

Ver. 15. So persecute Lowth, "pursue." So Ainsworth.

Ver. 17. Let them, &c.-Bp. Horne renders these verbs in the future, as part of them are in the original.

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2 My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God.

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.

4 Blessed are they that dwell in thy house they will be still praising thee. Selah..

5 Blessed is the man whose strength is in thee; in whose heart are the ways of them.

PSALM LXXXIV.

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[public worship.

6 Who passing through the valley of Baca make it a well; the rain also filleth the pools.

7 They go from strength to strength, every one of them in Zion appeareth before God.

8 O LORD God of hosts, hear my prayer: give ear, O God of Jacob. Selah.

look

9 Behold, O God our shield, and upon the face of thine anointed. 10 For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wicked

ness.

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.

12 O LORD of hosts, blessed is the man that trusteth in thee. (L)

EXPOSITION.

(L) The blessings of public worship."This psalm, for the subject matter of it, (says Bishop Horne,) bears a resemblance to the forty-second. Under the figure of an Israelite deprived of all access to Jerusalem and the sanctuary, (whether it were David when driven away by Absalom, or any person in like circumstances at a different time,) we are presented with the earnest longing of a devout soul after the house and presence of God

a beautiful and passionate eulogy on the blessedness of his ministers and servants; a fervent prayer for a participation of that blessedness; and an act of faith in his power and goodness, which render him both able and willing to grant requests of this nature." He seems to wish that he were a bird, that he might be allowed to take up his residence in the sanctuary, to see and hear all that passed in the inner courts, where only the priests were allowed to enter and to worship. After a passionate

NOTES.

PSALM LXXXIV. Title-For the sons of KoTah. It is admitted, that the Hebrew preposition here used (lamed) may be translated either by, to, or for. When applied to an individual, we consider it as marking the author by whom it was written, or the musician to whose care it was addressed, for adapting it to music. But when addressed to a company of choristers, as the sons of Koráh, there seems no doubt but it was intended for them to sing it.

Ver. 3. And the swallow- Hebrew, Deror.Many think this rather means "the ring-dove;" and that the term altars is used metonymically, for the turrets of the temple. Among the Arabs, birds which built their nests on the temple of Mecca were inviolable, from the earliest times. The following lines are translated from the porm of an ancient Arab prince, whose tribe had been deprived of the protection of that sanctuary.

"We lament the house, whose dove
Was never suffered to be hurt,
She remained there secure; in it also
The sparrow built its nest.

Orient. Lit. No. 787.

Ver. 5. In whose heart are the ways of them.-We have supplied the pronoun thy, as more intelligible and natural: the "high-ways" here intended, are probably the causeys (or causeways) leading to the temple.

Ver.6. Passing through the valley of Baca"Baca," according to some, means mulberry trees, which some say grow best in the driest situations: or tears, (so LXX) or a rugged valley.

Ibid. The rain also filleth the pools.-Bp. Horsley reads, "The pools which the rain hath filled;" which he explains to mean: They quench their thirst with rain water, as well satisfied as with the pure waters of a spring.

Ver. 7. From strength to strength - Horsley, "From wall to wall," Merrick, "From station to station;" others, "From virtue to virtue," in the military sense. All come to the same effect; they persevere through all difficulty or opposition, having their hearts set on reaching Zion's hill.

Ver. 9. Face of thine anointed- Heb. Messiah, See Ps. lxxx. 17.

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A prayer for]

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PSALM LXXXV.

PSALMS.

To the chief Musician. A Psalm for the sons of Korah.

LORD, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob.

2 Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah.

3 Thou hast taken away all thy wrath thou hast turned thyself from the fierceness of thine anger.

4 Turn us, O God of our salvation, and cause thine anger toward us to

cease.

5 Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations?

6 Wilt thou not revive us again: that thy people may rejoice in thee?

[deliverance from captivity. 7 Shew us thy mercy, O LORD, and grant us thy salvation.

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.

9 Surely his salvation is nigh them that fear him; that glory may dwell in our land.

10 Mercy and truth are met together; righteousness and peace have kissed each other.

11 Truth shall spring out of the earth; and righteousness shall look down from heaven.

12 Yea, the LORD shall give that which is good; and our land shall yield her increase.

13 Righteousness shall go before him; and shall set us in the way of his steps. (M)

EXPOSITION-Psalm LXXXIV. Continued.
admiration of God's tabernacle, he ex-
claims-

Blessed is the man whose strength is in thee,
In whose heart are [thy] highways.
Passing through the valley of Baca, they make a

well;

Yea, the rain overfloweth the pools,

They shall go from strength to strength;

The God of gods shall appear [to them] in Zion."

Then the psalmist resumes his first idea: "For a day in thy courts is better than a thousand, Iwould choose to keep the threshold of my God, Rather than to inhabit the tents of wickedness."

"This beautiful, but difficult psalm, describes the character of an Old Testament believer, as one who delighted in the house of God, because there he enjoyed communion with him; as one that preferred sitting on the threshold of the tabernacle, to a splendid residence in the tents of sin

ners.

The world to such, may be as the rugged and thirsty vale of Baca; yet here faith will find resources in the fountain of mercy, and with joy shall they draw water from the wells of salvation. Or, if we prefer the other rendering, 'the vale of tears' becomes a vale of blessings, when the believer, refreshed by the teachings of the Spirit, (which some understand by the rain,) is enabled to go on from strength to strength, from station to station, till, at the completion of his journey, he shall behold the face of God in Zion."

-

To such the Lord is both a sun and shield to them he communicates both grace and glory:-grace to strengthen them in the way, and glory to crown them in the end. Well may the psalmist conclude, "Blessed is the man that trusteth in the Lord."-(Historic Defence of Experimental Religion, p. 114, 415.)

"They go from strength to strength Through this dark vale of tears, Till each arrives at length,

Till each in heaven appears: O glorious seat, when God our king, Shall hither bring our willing feet!" Watts.

PSALM LXXXV.

(M) A Prayer for deliverance from captivity, as typical of salvation by Christ.— The first three verses of this psalm, Bishop Horne remarks, "Speak of the deliverance from captivity, as already brought about, whereas in the subsequent parts of the psalm, it is prayed for and predicted as a thing future. To account for this, some suppose that the psalmist first returns thanks for a temporal redemption, and then prophecies of the spiritual salvation of Messiah. Others are of opinion, that the same eternal redemption is spoken of throughout, but represented in the beginning of the psalm as already accomplished in the divine decree, though the eventual completion was yet to come. The

NOTES.

PSALM LXXXV. Ver. 2. Thou hast covered.To cover sin, is to pardon it through an atonement. See Ps. xxxii. 1.

Ver. 3. Thou hast turned-" Thine anger from waxing hot" Marg.

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