v.26.

v. 28,

V.33.

0.35.

27 They reel to and fro, and stagger like a drunken man: and are at their wits' end.

28 So (s) when they cry unto the Lord in their trouble he delivereth them out of their distress.

29 For he maketh the storm to cease so that the waves thereof are still.

30 Then are they glad, because they are at rest and so he bringeth them unto the haven where they would be.

31 O that men would therefore praise the Lord for his goodness: and declare the wonders that he doeth for the children of men!

32 That they would exalt him

(r) This description is at least equal to Virgil's I Æn. 106.

"Hi summo in fluctu pendent: his unda dehiscens "Terram inter fluctus aperit: furit æstus arenis."

And superior to Ovid, 1 Trist.

"Me miserum; quanti montes volvuntur aquarum "Jam jam tacturos sidera summa putes. Quantæ diducto subsidunt æquore valles "Jam jam tacturos tartara nigra putes."

(s) For "so" read “but." (t)" Turneth," &c This may allude to the miraculous passages through the Red Sea, and through the river Jordan.

(u)" Maketh," &c. This may refer to the miraculous production of water from the rock. See Exod. xvii. 1 to 6.

also in the congregation of the people and praise him in the seat of the elders!

33 Who turneth (t) the floods into a wilderness and drieth up the water-springs.

34 A fruitful land maketh he barren for the wickedness of them that dwell therein.

35 Again, he maketh (u) the wilderness a standing water and water-springs of a dry ground.

36 And there he setteth the hungry that they may build them a city to dwell in ;

37 That they may sow their land, and plant vineyards to yield them fruits of increase.

38 He blesseth them so, that they multiply exceedingly and suffereth not their cattle to de

crease.

39 And again, when they are minished and brought low : through oppression, through any plague or trouble;

40 Though he suffer them to be evil-intreated through tyrants: and let them wander out of the way in the wilderness;

41 Yet helpeth he the poor

Numb. xx. I to 11. and Ps. cv. 40. In Ps. cxiv. 8. that miracle is referred to in nearly similar language, "who turned "the hard rock into a standing water, " and the flint stone into a springing "well." In the encouragement God is giving the people, Isaiah xli. 17, 18. he uses expressions exactly conformable to this passage, "When the poor and needy seek water, and there is none, " and their tongue faileth for thirst, I "the Lord will hear them, I the God "of Jacob will not forsake them: I will "open rivers in high places, and foun"tains in the midst of the valleys: I "will make the wilderness a pool of water, "and the dry land springs of water." See also Isaiah xxxv. 6.—xliii. 19.-xliv. 3.

66

out of misery and maketh him households like a flock of sheep.

42 The righteous will consider this, and rejoice: and the mouth of all wickedness shall be stopped.

43 Whoso is wise, will ponder these things: and they shall understand the loving-kindness of the Lord.

ing, By the hand of my servant David "I will save my people Israel out of the "hand of the Philistines, and out of "the hand of all their enemies." .11. (a) For "hast not thou," the reading should perhaps be "hast thou then." This agrees better with the concluding part of the verse, and with the prayer in verse 12. The Septuagint is, " Οχι συ

3.2,4.

5.

66

ὁ θεὸς ὁ ἀπωσάμενος ήμας,” which may "be rendered, "Wilt not thou, O God, though for a time thou hast forsaken us?" (b) An anxious prayer to God for protection, supposed to be written by David, complaining bitterly of the malevolence, &c. of his enemies, praying for or predicting their confusion, noticing his own distress, but concluding with a resolution to praise God, as being confident of deliverance.

(c) Similar complaints occur, Ps. xxxv.

II, 12.

(d)" Set," &c. Some translators render this and the following verses as pre

"shalt set," &c. " and Satan shall stand," &c. Dr. Kennicott treats them as imprecations, but as the imprecations of David's enemies: and he translates verse 19. This is the prayer to God of those

who are my enemies, and who speak "evil against my soul." See 2 Kennic. Dissert. 581, 582.-Kennic. Rem. 271. See also Ps. xli. 5. 8. where he notices more distinctly the imprecation of his enemies. Dr. Kennicott's supposition is strongly countenanced by the context and general scope of the Psalm. It begins with stating that the mouth of the ungodly was opened upon him and compassed him about with words of hatred. It is then not improbable he should state what those words were: and then the prayer to God, in verse 20. &c. comes in naturally; and the petition, in verse 27. "Though they curse, yet bless thou," agrees with the notion that he had been specifying the curses they used,

1

14" Let them (e) alway be "before the Lord that he may 66 root out the memorial of them "from off the earth;

15 "And that, because his "mind was not to do good: but "persecuted the poor helpless "man, that he might slay him "that was vexed at the heart.

16" His delight was in curs"ing, and it shall happen unto "him he loved not blessing, "therefore shall it be far from ❝ him.

17 "He clothed himself with "cursing, like as with a raiment: "and it shall come into his "bowels like water, and like oil "into his bones.

18"Let it be unto him as the "cloke that he hath upon him: "and as the girdle that he is "alway girded withal."

19 Let it thus happen from the Lord unto mine enemies and to those that speak evil against my soul.

(e) "Let them," &c. i. e. the wickedness of his fathers, and the sin of his mother.

(f) A prophetic hymn upon the Mes

20 But deal thou with me, O Lord God, according unto thy Name: for sweet is thy mercy.

21 O deliver me; for I am helpless and poor and my heart is wounded within me.

22 I go hence like the shadow that departeth and am driven away as the grasshopper.

23 My knees are weak through
my flesh is dried up for

fasting
want of fatness.

24 I became also a reproach unto them they, that looked

upon me, shaked their heads. 25 Help me, O Lord my God: Osave me according to thy mercy.

26 And they shall know, how that this is thy hand and that thou, Lord, hast done it.

27 Though they curse, yet bless thou and let them be confounded that rise up against me; but let thy servant rejoice.

28 Let mine adversaries be clothed with shame and let them cover themselves with their own confusion, as with a cloke.

29 As for me, I will give great thanks unto the Lord with my mouth and praise him among the multitude.

30 For he shall stand at the right hand of the poor to save his soul from unrighteous judges.

MORNING PRAYER.

Psalm cx. (f)

THE LORD said unto my

siah, written by David. It is clearly so considered by our Saviour, in his conversation with the Pharisees, Matt. xxi. 41 to 45.-Mark xii. 35 to 37-and Luke

Lord (g): "Sit thou on my right "hand, until (b) I make thine "enemies thy footstool."

2 The Lord shall send the rod of thy power out of Sion be thou ruler, even in the midst (i) among thine enemies (k).

3 In the day of thy power shall the people offer thee free-willofferings with an holy worship: the dew (1) of thy birth is of the womb of the morning.

4 The Lord sware, and will

xx. 41 to 44. "Jesus asked them, What "think ye of Christ? whose son is he?

66

They say unto him, The son of David. "He saith unto them, How then doth "David in spirit" (i. e. probably, when inspired) "call him Lord, saying, "The "Lord said unto my lord, Sit thou on my right hand, till I make thine "enemies thy footstool?" If David "then call him Lord, how is he his

son?" So St. Peter, in his address on the day the apostles received the gift of the Holy Ghost, viz. on Whit-Sunday, evidently treats it as written by David, and as applying to the Messiah: "David "is not ascended into the heavens, but " he saith himself, "The Lord said unto 66 my lord, Sit thou on my right hand, "until I make thy foes thy footstool." Again, in the passage, Heb. i. 13. "To "which of the angels said he at any time, "thou art my Son, this day have I be

gotten thee?" It is evident the author must have considered it as written of the Messiah. And the expression in verse 4. "Thou art a priest for ever, after the "order of Melchizedek," is repeatedly in the Hebrews considered as applying to the Messiah. See Heb. v. 6. 10.-vi. 20. -vii. 21. Could it have been so treated before persons, to whom the Psalms were so familiar, had not this been the then received opinion? This is one of the Psalms for Christmas Day.

(g) "My Lord," i. e. the promised Messiah.

"rity and power; for he must reign till "he hath put all enemies under his feet." After which he adds, verse 29. "And "when all things shall be subdued unto "him, then shall the Son also himself be "subject unto him that put all things "under him, that God may be all in all."

(i)" The midst," &c. It raises the idea of his power, that in the very center v.2. of his enemies, where they would be most strong, he should be ruler. See Psalm xlv. 6.

6.

(k) How exactly does this correspond with the prophecy, Ps. ii. 8, 9. " Desire v. 2.5. "of me, and I shall give thee the heathen "for thine inheritance, and the utmost "parts of the earth for thy possession. "Thou shalt bruise them with a rod of "iron, and break them in pieces like a pot"ter's vessel." See note on Ps. ii. 9.

(1)" The dew," &c. i. e. (perhaps) as the morning produces drops of dew without number, so shall thy birth produce numberless converts.

4

ย.3

(m) "Of the brook," &c. i. e. perhaps, experience great distress; be as v.7. much straitened as those who had nothing to drink but the water by the way-side. Hamm. 322, 323. Patrick. According to the prophecy, Isaiah liii. 7. "He was oppressed, and he was afflicted," &c. Or, as the whole Psalm is speaking of his power, glory, &c. may it not mean, that even in the way he should find a brook to drink of, which in those hot countries might be uncommon, and would be a great refreshment? and then this will also be a figurative expression of his success. Many passages speak of water as a signal blessing. See Ps. lxxxiv. 6.— Note on Ps. i. 3.

CC