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Maps, plates, charts, etc., may be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames as required. The following diagrams illustrate the method: Les cartes, planches, tableaux, etc., peuvent Stre filmds d des taux de reduction diffdrents. Lorsque le document est trop grand pour §tre reproduit en un seul cliche, I! est filmd d partir de Tangle supdrieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images n6cessaire. Les diagrammes suivants illustrent la mdthode. 1 2 3 1 2 3 4 5 6 J A COMPANION TO THE Prayer Book Psalter. BY JOHN DART, D.C.L., Premlent Of King\s CoUeoe, Windsor, N. S.; Canon of the CatJcedral, Halifax, N. S. NEW YORK: TH0MA8 WHITTAKER, 2 AND 3 BiiiLK House. 1884. ■t,\:r:-.N roPYhiOHT, 1«83, By THOMAS WIIITTAKER. • ^a'"-. ■ PREB^ACE. The writer has long felt the need of a convenient manual of reference for those who use tlie Psalms in the Prayer Book. Bishop Home's admirable Commen- tary is too voluminous for o'-dinary use, and is rather homiletical than explanatory. Moreover, it is based on the Bible version (the A. V. or Authorised Version of 1611), and is tlierefore of no assistance to those who require an explanation of words and passages peculiar to tlie Psalms in the Prayer Book. An attemi)t is here made to give such explanation, and also to give such notices of the Psalms and illustrations of them from the historical Scriptures as are likely to be helpful to those who would sing them both with the spirit and with the un:lerstanding. Whilst the writer has consulted several standard com- mentaries, he is mainly indebted to Bishop Wordsworth, to the writers in the Speaker's Commentary, and to Dr. Iliff for his edition of ''The P?alms presented as a Hexapla" (Bagsters). Where opinions have been at variance, he has briefly given those which seemed to him most probable, after an examination of the Hebrew with the aid of Gesenius. The Psalms in the Prayer Book are from the Great ir PliEFACE. »•• English Bible ''set forth and used in the time of King Henry the Eighth." The version of 1611 is undoubt- edly more accurate, but it is legs j-hyth mica], and theic- fore not so suitable for the services of the clioir. More- over, the Psalms in the Prayer Book luid then become endeared to the people by long use. For similar reasons the Latin version which Jerome made from the Septua- gint was embodied in the Vulgate, and used in the church services in preference to his later and more cor- rect translation from the Hebrew. Professor Westcott, in his History of the English Bible, suggests another reason for the retention of the Prayer Book Version (the work of Cranmer and Cover- dale) in our daily services. ''It cannot be," he says, ''mere familiarity which gives to the Prayer Book Psalter, with all its errors and imperfections, an incom- parable tenderness and sweetness. Eather, we believe, that in it we can yet find the s\nnt of him whose work it mainly is, full of humility and love, not heroic or creative, but patient to accomplish, by God's help, the task which had been set him to do, and therefore best in harmony with the tenour of our own daily life." . It may bo observed that the Gloria Patri is said or sung after each Psalm, in order to impart to t!ie Jewish composition an essentially Christian character. The reasons for our daily use of the Psalter are thus forcibly expressed by Hooker: " Our daily service con- sists, according to the Apostle's own rule, in much v;i- riety of Psalms, that out of so plentiful a treasure theio might be for every man's heart to choose out his own sacrifice, and to offer unto God what titteth best for tlie need of the day and hour. . . . The choice and flower of all things profitable in other books the Psalms do both more briefly contain, and more movingly aUo ex- PKEFACE. ^ press hy reason of tliat poetical form wlierewith tiiey uro written. What is there necessary for men to know wliich tlie Psalms are not able to teach ? Heroical mng- nanimity, justice, wisdom, repentance nnfeioiied, nn- wearicd i)atience, tiie mysteries ol God, tiie 'suITerings of Christ, the comforts of gi-ace, tlio works of Provi- dence in this world, and the promised joys of that world which is to come, all good necessary to be done or known or had, this celestial fountain yieldeth. Let there be any grief or disease incident to the sonl of man, any wonnd or sickness named, for which there is not in this treas- nrc-honse a present comfortable remedy at all times to be I found. Therefore it is that we desire to make the Psalms especially familiar unto all. This is the very cause why I ^ ^^'6 't<^^'''^te the Psalms oftener than any part of Scrip- ture besides; the cause why we inure the people together with their minister, and not the minister alone to read them as he doth other parts X)f Scripture." The Psalter is divided into five books, as follows: I.— Psalms 1 to 41 inclusive. II.— *' 42 " 72 III.— " 73 ^' 89 IV.~ *' 90 '' 106 v.— '' 107 '' 150 The close of each book is marked by a doxology. The old and generally accepted tradition of tlic Jews assigns seventy-three Psalms to David, two to Solomon (72, 127), twelve to Asaph (a family name, not confined to one person), twelve to the sons of Korah, one to Ethan, and one (90) to Moses. Forty-nine are anony- mous. The number was probably complete in the time of Nehemiah, and a collection of the whole was made by Judas Maccabeus (2 Macca. ii. 14). Yl PREFACE. Proper Psalms oh Certain Days. Christmas Day. Ash Wednesday Good Friday,.. Easter Day. . . . Ascension Day Whitsunday. .. Matins. 19. 45, 85 6, 33, 38 22, 40, 54 2, 57, 111 8, 15, 21 47, 68 69, 88 Etik Bono. 89, no, 133 102, 130, 143 \ American ") Prayer Book. (64, 88 113, 114, 118 24, 47, 108 ■{ Prayer Book, ( 34, 47, 103 104, 145 143. The seven PeiiitentiMl Psalms: G, 32, 38, 51, 102, 130, The following verbal differences exist between the English and American Psalters: PsaJm IV. 2. V. 6. XVIII. 10, etc. XXXir. 3. XLIX. 14. LVr. 8. LXVIII. 13. LXXVII. 6. " 14. English Prayer Book. — Lpasinp. — Lea8ing[. — Cheriibims. —While. —Domination — Flittings. —Lien. —Spirits. • — Doeth. LXXXIII. 6 and 9.— Ismaelites, HagarenB, Madianites. cm. 20. CXIX. 27. CXXVIII. 2. CXLVIU. 2. -Words. -Stone. -Labours. -Host. American Prayer Book. Falselio 'd. Lies. Cherubim. Whilst. Dominion. Wanderings. Lain. Spirit. Doest. Ishmaeh'tes, Hagarenes, Midianites. Word. Stones. Labour. Hosts. A Companion to the Prayer-Book Psalter. Day 1. MORNING PRAYER. Psalm I. In some MSS. this Psalm appears as a Preface to the Psalter; in others it is combined with the Second Psalm. Tlie two together may be considered as forming an in- troduction to the ivhc'le book. Each exhibits the two classes into which the .world is divided — viz., those who accept and those who reject God. Ps. I. describes them in their relation to God and His law; Ps. II. describes them in their relation to Christ. Date and authorship of Ps. I. are doubtful. Ps. II. is ascribed to David. Acts iv. 25. I 1, 2, 3, 4. Three kinds of wickedness are described — active participation in evil counsels, quiet acquiescence in sin, association with scoffers. Five degrees of moral virtue are specified. The good man avoids the three kinds of wickedness ; (4) delights in the law of the Lord, and (5) exercises himself therein, or meditates upon it. 3. His fruit. Old English for its fruit. 6. Points to the separation at the day of judgment. Psalm II. One of the Proper Psalms for Easter Day (Matins). Described as Messianic by ancient Jewish commentators and all Christian expositors. -iiTir^ i i , 2 A COMPANION TO THE PRAYER-BOOK PSALTER. Tlie Psjilniist (Duvid) sees Joliovah on His tliroiio, and Mossiah entering U])on Ilis universiil dominion. The enemies of botli vainly nige and strive against tliem. Jehovah Himself langhs them to scorn, and pro- claims Messiah's supremacy. Mossiiih Himself then speaks of His authority, and of the ruin of His op- ponents (7, 8, 0)' The Psalmist, in cou'lusion, ex- horts the rebel kings to wisdom and suhniission (10, 11, 12). C. Sion was not the same as Jerusalem. It was the fortilied hill, which was the heart and centre of the city. 10. Be learned, i.e., be taught — an obsolete use of tho word. 12. Kiss flie So7i, i.e., do homage to Him. See 1 Kings- xix. 18. Psalm IIL A Psalm of David when lie fled from Absalom. The Psalms are not arranged chronologically. Psalm VII. was written at an earlier period. This Psalm describes the perils of the king and the exultation of hiis enemies, but concludes with expres- sions of joy in the anticipation of his deliverance and triumph. 2. 0/ my soul, i.e., of myself. 3. my loorship, i.e., *'my glory^ (A. V.). if 4. Iioly hill, i.e., Sion, although David was far from it, in exile. 7. David's enemies are here compared to wild beasts. 8. An exclamation which has the force of a prayer. Though his people had rebelled, lie yet prayed foi them, being in this a type of Christ. ,„ I i MORNING PRAYER. $ Psalm IV. Probably composed at the same period as Ps. III. Ps. in. was the Morning Hymn of David in exile. Ps. IV. was his Evening Hymn. It consists of a prayer (I), a reproof to his enemies (3, 3), an exhortation to his friends (4, 5), and a contrast between their despondency (G) and his own joy and conscious security (7, 8). 1. Of my righteousness, i.e., from whom my right- eousness conies. Thou hasty etc. David sees in former deliverances pledges of present help. 2. teasing, i.e., lying. Joab, Abishai, and others who adhered to David, needed this admonition as well as Ab- salom's followers. 7. Since the time that. Rather as in A. V.: "more than in the time that." Though David was in need of supplies of corn and wine {2 Sam. xvii. 27-^9), he yet felt more genuine gladness than his enemies who were rejoicing in the '^ joy of harvest." Psalm V. Composed by David at Jerusalem (7), probably a short time before Absalom's revolt, when the king had become aware of the schemes of the conspirators. Like Ps. III., it is a Morning Hymn. It contains a prayer (1-3); grounds for hope in God, viz., that He abhors wicked- ness (4-6), and that the Psalmist trusts in His guidance (7, 8), and a description of the guilt of his enemies, with a prayer for their destruction and for the triumph of the righteous (9-12). 7. Temple, i.e., the Tabernacle (1 Sam. i. 9). 10. let them perish by their oivn imaginations, i.e., 'Met them fall by their own counsels" (A. V.). This was fulfilled in the case of Ahithophel (2 Sam. xvii. 23). n 4 A COMPANION TO TIIK PRAYER-1 OOK PSALTER. ])AV 1. EVENING PRAYER. Psalm VI. One of tlie Proper Psulms for Ash Wednesday. Tliis is the tirat of Uie Penitentiul Psulms, and was probably composed by David when lie was in bodily snfTering (2) and anticipating the rebellion of Absalom (10). 3. Ml/ soul is mre troubled. These words were adopted by our Lord. St. John xii. 5i7, *'now is my soul troubled." P Under the old dispensation a veil hung over the unseen world. In the pit, i.e., iu Sheol, Hades, the un- seen world. Psalm VII. '.': Written by David when ho was persecuted by Saul. It refers to that form of tribulation which arises from slander. David, like Job (Job xxxi. IG), had been falsely accused of great sins (3, 4). 2. lest he, i.e., Saul. , 4. David twice delivered Saul from death, who, with- out any cause, was his enemy. 6. The indiynatiun, i.e., the rage. Lift up thyself against the rage of my enemies. I appeal from their slanders to Thee. Thou hast ordained judgtnent. 7. Summon the congregation of the people to hear Thy judicial sentence, and then return on high to Thy heav- enly throne. 15. mischief, i.e., "iniquity" (A. V.), sorrow, "mis- chief" (A. v.), ungodliness, "falsehood" (A. V.). The sinner against whom God directs His arrows is represented as perpetrating crime, which ho had pre- viously conceived. MOUNINO i'KAYKU. 5 graven, i.e., dii;,' out like a gnivo. pate, i.e., the erown of the hoad. travail, i.e., labor. Psalm Vin. One of tlio Proper P.saliua for Ascension Day. David gives utterance to tiioughts suggested by tlie lieavens, or God's majesty and man's insignideanoe, and i)roi)iiesie3 the exaltation of Iniman nature m Christ 1. Above the heavens, i.e., ui)on the heavens, stamped, upon them. 2. babe, i.e , a cliild above the age of infancy who can ask for bread (Lam. iv. 4). suckUny, i.e., an infant who lisps scarcely articulate sounds. Tiiou hast built strength upon the voices of babes and sucklings, that by means of them Thou migiitest con- found the proud and wrathful enemy ot Thee and of Thy truth (St. Matt. xxi. 16). 3-8. Man was created to have dominion over earth and sea. This dominion was in a great meaau.xj for- feited by the Fall, but in Christ human nature was raised to a i>osition even higher than that in which it was originally created. Day 3. MORNING PRAYER. Psalm IX. Composed by David after a victory over foreign foes (Philistines or Syrians), but when he was still in danger from them. One great doctrine is exhibited m the Psalms for this day (IX.-XIV.), viz., that of the judi- cial power of God punishing the wicked and delivering the faithful. 6 A COMPANION TO THE I'KAYER-liOOK PSALTER. 3. This verse states the ground of thunksgiviiig. It should run thus: ''Because my enemies are driven Dack, (because) they stumble and perish before tliy coun- tenanee." 6. thou enemy, etc. Bather, '* As for the enemy, they are extinct, they are ruins for ever, and the cities Thoji hast destroyed, their very memory has perished." 7. Prepared, i.e., established. 12. For, tuhen he maketh inquisition for blood. Eather, *' For when he requireth blood. He remembereth them." "Requireth' includes the ideas of searching into, and of exacting retribution. See Gen. ix. 5: ''Your blood of your lives will I require." Blood, in the sense of blood- slied, includes all crimes against life. " Them" refers to the afflicted poor (or humble) of tlie next clause. 13. Have mercy, etc. The ciiange of tone is sudden, but natural. For while the thought of God's judgments gives confidence to the afflicted, it ' rings iiidden sins to remembrance. 14. The ports, ie. , the gates of the daughter of Zion. In the east assemblies were held, and public business was transacted, at the gates (Job xxix. 7). The Turkish Executive is styled the Sublime Porte, or High Gate. The people of Jerusalem are personilied as a female, " the daughter of Sion." 16. Rather, " Jehovah hath made Himself known. He hath executed judgment, snaring the wicked in his own handiwork." Psalm X. This is a continuation of Ps. IX., although it differs from it in tone. Ps. IX. is in an exulting strain, whilst this is in a menacing and mournful one. After cele- i MORNING PRAYER. 7 brating the defeat of foreign enemies, the Psalmist turns iiis mind to the distracted state of the country. 1. afar off. Ps. JX. ciids with an appeal to Jehovah, as the righteous Judge, against foreign enemies. The Psalmist now looks to Israel, where ho sees crimes pre- vailing tnat call for Divine interposition. 2. The ungodly, etc. Rather, ^'in the pride of the wicked the poor is vexed " (scorched by fire). Lust, pleasure, not necessarily evil pleasure as now. 3. Rather, ''The ungodly sings praise to his soul's desire," i.e., he himself is the god of his praise and glory. 5. grievous. Rather, "prosperous." far above, etc. These words explain the preceding word. God's justice is not suspended, but it is beyond the wicked man's range of vision. 7-10. These words might apply to prowling Bedovins, but they probably describe the-robber chiefs who had sprung up during the disorderly times of the Judges, and who still infested Israel. 10. Rather, ''He, the poor, is crushed and sinks, the helpless i)erish by his (the robber's) strong ones." 15, 16. Read thus: "Thou beholdest ungodliness and wrong, that Thou mayest take the whole matter into Thy Hand." 17. Take away his ungodliness imtil Thou shalt find none. 18-30. The Psalmist looks to the end. Ho is sure that God will destroy the wicked and deliver the op- pressed. Psalm XI. This Psalm describes the faith of the righteous under persecution. 1. David's friends urged him to fly from Saul to the 8 A COMPANXOK TO THE PRiYER-BOOK PSALTER. ' II. Ill mountains (1 Sam. xxvi. 20). " The King of Israel is come ... as when one doth hunt a partridge in the mountains." 2. Saul intended the murder to be done at night; hence Jonathan's advice "hide tliyself until the morn- ing." 3. Foundatioufi, i.e., institutions and principles on •which public order rests. What hath, etc., rnther, " wliat can tlie righteous do?" (A.V.) The answer is in the following verses. ('». alloweth, i.e., approveth (Lat. allaudare). "He favorably alloweth." (Office of Public Baptism.) 7. A reference to the destruction of Sodom and Go- morrow. Vain snares. Flashes of lightning are likened to fiery words thrown over the criminals. Day 3. EVENING PRAYER. Psalm XII. This is a sequel to Ps. XI. It disphi3's another form of impiety — that of the tongue. 1. godly . . faithfiil The first word denotes piety, the second steadfastness in faith. 7. pure words, as the silver which from the earth — rather, as silver which in the earth (i.e., in a furnace in the earth) — is tried. 8,9. Rather, " Thou shalt keep them (i.e., the poor and needy). Lord, Thou shalt guard them from this gen- eration for ever, although the wicked walk on every side, when vileness is exalted among the children of men." This Psalm was used by the Jews at a circumcision, as one that promised the Lord's protection to His faithful servants m a faithless age. -'*'"■" i-'l- s-l'-rq-v r EVENING PRAYER. Psalm XIII. Probably this was written, liko the two preceding, when David was pursued by Saul. In a prophetic sense tliese Psalms represent the crying of the Cliurch upon earth (''Lord, how long!'') in the last days, when iniquity shall abound. They represent also the crying of souls beneath the altar: '• How long, Lord, holy and true, dost Thou not judge?" 2. take counsels. David represents himself as medi- tating plan after plan. Psalm XIV. This Psalm is r.jpeated in Ps. LIIL with. some varia- tions. Both Psalms are ascribed to David. The name of God occuis seven times in each. In this Psalm ifc is tliree times Elohim, and four times Jehovah; in Ps. LIII. the name Elohim is used throughout. The name Jeliovah designates God in the world of grace; Elohim designates Him in tjie natural world. Ps. LIIL by sub- stituting Elohim in some places for Jehovah dechu-es that the God of Nature is not a different being from the God of Grace, and thus condemns by anticipation tlie speculations of those who would separate the God of Israel fro»i the God of Nature. 1. The fool. The word ''nabal" is never used of mere natural obtuseness, but of spiritual corruption. " In his heart," whether the fool speaks it out or not, he is an atheist. 4-7. St. Paul applies this description to his unbeliev- ing countrymen (Rom. iii. 12-18). 8, eatitiff up my people as it ivere bread. "My people"— a kingly expression. The figure here is a ■ — rpu 10 A C0Ml'AN102f TO THE PRAYER-BOOK PSALTER. common one as ai)plied to conquerors and destroyers (Numbers xiv. 9; Prov. xxx. 14). 11. This verse was probably added during the Babylonish captivity, to adapt it to ♦ he circumstances of Israel in exile. Day y. mor:ning prayer. Psalm XV. Composed by David for the festival when he brought the ark into the tabernacle at Zion (2 Sam. vi. 12-19). It is the second Psalm for Ascension Day, and speaks prophetically of the exaltation of Christ in His human nature to the heavenly Zion. It is continued in Ps. XXIV. (Who shall ascend into the hill of the Lord?), another Psalm for Ascension Day. 6. usury J i.e., interest, not necessarily exorbitant interest as the word is now used (Matt. xxv. 27) : *' Mine own with usury." The Israelites, who were meant to be an agricultural people, were forbidden to take usury of each other (Exodus xxii. 25). Christ alone fully possesses the characteristics described in -this Psalm. hli Psalm XVI. TJiis Psalm, is ascribed to David by St. Peter on two occasions (Acts ii. 25 xiii. 35). It was probably written in the early part of his reign, before the dark cloud had settled upon his spirit. It is prophetic as St. Peter showed, of Christ's Resurrection. 5. of blood, probably offerings to false gods of wine mingled with blood. . their names, i.e., of the false gods. MORNING PRAYER. 11 8. " mt/ reins also i)f struct me in the nght seasons" (A. v.). The reins were considered lo be the seat of emotions (Job. xix. 37). Tlie verse implies tluit^ the Psalmist longed after God in his nightly meditatious. 9. The Psalmist constantly realized the Divine Pies- en ce. 10. my heart— my glorij— my flesh. We have here the threefold division of man's nature: the heart, as the seat of the understanding: the glory, that is, the soul, as the seat of spiritual instincts; and the body, or flesh. 11. Ac//— Sheol, Hades, the unseen world. God will not leave the soul in that intermediate state into which it passes at death. Thine holy one, i.e., Chr' jt. Psalm XVII. This Psalm is one of five (the others are 86, 90, 103, 142) which are designated Prayers of David. It is a prayer for deliverance from enemies and dangers in this life, and may also be regarded as a prophetic prayer for a joyful resurrection through Christ. It is supposed to have been written when David was pursued by Saul. 2. the thing that is equal; or uprightness; i.e., let thine eyes look upon the uprightness of liim who solicits justice. 3. Thou hast tried me, etc., i.e., assayed me as gold or silver by fire; and Avilt not find any dross in me, i.e., any guilty inirpose. 4. Rather as in A.V.: "Concerning the works of men, by the word of Thy lips I have kept me from the paths of the destroyer;" i.e., As lo the natural course of life, I have been guided by God's Word, and kept myself from the ways of violent men. 5. Rather, " By holding fast to Thy tracks in my goings T 12 A COMPANION TO THE PRAYER-BOOK PSALTER. my footsteps have not been moved." This is not a prayer, but a stater, jnt of a fact. 8. Deut. xxxii. 10. 10. they are inclosed^ etc. Rather, *' they have closed 4 their fat," i.e., their heart, which, from self-indulgence> is become a mere feelingless lump of fat. They are no more capable of kindly emotions, or ex- clude them altogether. 11. *' Saul and his men compassed David and his men round about to take them" (1 Sam. xxiii. 26). turning their eyes, etc. The figure refers to the lion (see V. 12), which fixes his eye on the prey so that it falls paralyzed by terror. 12, 13. Saul is referred to in these verses. Deliver my soul from the ungodly by Thy sword. 14. Rather, "From men by Thy hand, Lord." (Margin A. V.) hid treasure, i. e. , food stored by God*s providence for His creatures used in excess by worldly and sensual men. leave the rest of their substance. The Psalmist agrees with Job (xxi. 17) in denying that there is retribution in this life exactly corresponding to man's deserts. 15. Wlien I awake from the sleep of death, my long ings will be satisfied with Thy likeness. Day 3. EVENING PRAYER. Psalm XVIII. Composed by David after the subjugation of his foreign enemies, when all traces of opposition from Saul's family had passed away, and before the commission of his great sin. It is David's hymn of praise for his deliverance and prosperity, and while it is applicable to his own case, •rfr ■!•'■, EVENING PRAYER. 13 it is also ai)i)licaM.i to tlio sufferings, the triumph, and the glory of his Divine An-iiype. Verse 49 is thus quoted by St. Paul in llom. xv. 9. This Psalm alco occurs in 2 Sam. xxii. 1. my stony rock and my defence (i.y., ''fortress" A. v.). The rock or cliff comes first, as the plac(j of refuse: then the fortress or fastness, as a place strongly fortified, then the personal deliverer, without whom escape would have been impossible. my horn of salvation. This may be a symbol of strength, or of height and dignity. The figure appears first in tiie song of Hannah, 1 Sam. ii. 3, 4. the sorroivs of death compassed me, or, the cords of death surrounded me. Death is here represented as a hunter who surrounds the field in which he seeks his prey with a hunting-net. 6. temple, i.e., tabernacle. 7-15. In these verses the Psalmist appears to describe a storm which he saw, and in which he realized God's presence. 9. he bowed the heavens. In the storm the clouds descend to the hill-tops. 10. He rode upon the cherubim, and did fly, etc. The cherubim (plural of cherub) are represented as bearing the throne of God (Ezekiel i. 4). The rising storm speaks to David of the approach of chariot- wheels roll- ing over- the clouds. 11. He made darkness, etc. The Lord is represented as taking His temporary abode, in a pavilion as it were, amidst thick Liasses of cloud. There He sits, unseen but near, over the battle-field. 12. At the brightness, etc. Eather, "Out of the brightness before Him, there passed through His clouds hailstones." 14 A COMPANION TO THE PRAYER-BOOK PSALTER. Tlie liglitning breaks tlirougli tlio clouds, down rusliee the hail, mingled with fiery flashes. 14. Here we have the effect of the storm, in a panic seizing the enemy. There is a reference here to the deliverance of Israel from Egypt, when u strong east wind drove back the waters, and the host of the Egyp- tians was troubled (Ex. xiv. 21-24). 15. 77te sp7'ings of water, etc. Rather, '* The channels of the sea appeared" (2 Sam. xxii. 10; Ex. xiv., xv.). IG. He shail take me. Rather, *' He drew me." This refers to Moses. The word translated " He drew me" only occurs here and in Ex. ii. 10, where it explains the meaning of the name Moses. 18. They prevented me, i.e.. They came in front of me, in order to take and destroy me. 19. into a ^;/rtce of liberty. Rather, " into a large place" (A. v.), i.e., into open ground not surrounded by floods or nets (v. 5.). 23. escheived mine own wickedness. David realized his tendency to sin, and guarded himself against it. 25. *' With the merciful Thou (i.e., God) wilt show Thyself merciful; with an upright man Thou wilt show Thyself" upright (A. v.). 26. *' With the froward Thou wilt show Thyself fro- ward." The meaning of these verses (26 and 27) is that God deals with every man according to his disposi- tion. 28. my candle, or, lamp. The word is specially used of the golden candlestick in the tabernacle; but gen- erally, also, as a symbol of life and prosperity. 29. " For by Thee I have run through a troop; and by my God have I leaped over a wall " (A.V.). a troop. This word is specially used of light armed troops which plunder an invaded country. iL MORNING PRAYER. 15 a wall. Tliis may refer to the storming of Zion (3 Sam. V. 7). 33, 34. David, like the heroes of antiquity, possessed the bodily endowments tiiat a ruler in those days re- quired, and ascribed them to the special favor of Jehovah. From Homer downwards, poets liavc spoken of tlie power recfuired to bend a hero's bow. 43, 44. David saw in his foreign conquests a jiledge of the future dominion of Messiah. 45. The strange children shall dissemble with me, i.e., strangers shall yield to mo feigned obedience, the obedience caused by fear. 4(j. be afraid out of tiieir jJnsons, i.e., out of their fortresses. 48. The God that seeth that I be avenged, or, '* who awardeth retributions to me." In all his successes David saw retributive justice. 49. Thou shall rid me from the wicked man. Rather, *' Tliou hast dchvered me from the man of violence" (A.V.) (probably Saul). 50. 51. These verses refer to the solemn i)romise made to David through I^^'ithan ('^ Sam. vii. Vl-\iS) that his line should bo eatablished over Israel. This is the only passage in which David names him- self. Day 4. MORNIIs^G PRAYER. Psalm XIX. One of the proper psalms for Christmas Day. In this Psalm the results of natural and revealed religion are contrasted and yet harmonized. The heavens, that is, the natural heavens, declare the glory of God, but not His will; that is, known only by 10 A COMPANION TO THK IMIAYER-HOOK PSALTER. His law which is revealed to man for his instruction and guidance. It belongs to the same period of David's life usi's. xvrrr. 1. The glory of God. El, a word which denotes God^s majesty and power, is used once anc"! only once for God. The w'»rd Jehovah occurs seven times in the second part of the Psalm. David celebrates the (flor}! of El the (lod of Nature, the laio of Jehovah the God of the Covenant. showeth. Rather, "proclaimeth." 2. Each day overflows with utterances full of meaning Avhich it transmits to the next da^'. Day and night, says Bishop Home, are like two parts of a choir, chanting forth alternately the jnaises of God. 3. There is no speech, there are no words; their voice is not heard; i.e., the heavens declare God's glory with a silent eloquence. ' 4. Their sound is gone out. " Their line is gone out'* (A.V»). Their measuring line, or scale, extends to all lands. 5. C. These verses are prophetic of Christ, who is compared to the sun (Mai. iv. 2; Rev. i. IG, x. 1), and shines forth as the sun in the Tabernacle of His Church; and who is also called the Bridegroom (John iii. 29; Rev. xxi. 9) who came forth from His heavenly ciiambcr to unite our nature to the Divine. 7. The Psalmist having looked upon God's works, now turns to His Word. " The law of the Lord (Jehovah) is perfect" (A.V.). T'es^twio^iy used specially of the Deca- logue (Ex. XXV. 16). 7, 8. There are here six words descriptive of God's law and its operations: a. The laiu, of which uie fundamental principle is in- struction. finiiifii'wn -s-^ MORNINO PRAYER. 17 b. The tcftlunonj/, i.e., warning: God's appeal to the conscience, bwiring witness to tiie law. c. Statutes — rather, visiUitiona — which secure obedi- ence or check infringemcjits of tiie law. d. Co7nman(lments — rather, precepts— wliich are better understood us man advances under the teacliing of the Jaw. e. The fear of God, the settled habit of the sonl im- bued witli the law. /. The jud(jments, the final awards of the Giver of the Law. 12-14. David applies the law to himself. lie prays that he may be cleansed both from secret faults (sins hidden from him), and from presumptuous (i.e., wilful) sins, himcent from the great offence, or, guiltless from great transgression. This touching prayer may indicate a consciousness of weakness against his special temptation. 15. my redeemer (Goel). Tiie expression occurs first in Gen. xlviii. 16: " The Angel which redeemed me from all evil." When applied to God it is always in the sense of a deliverer, who maintains the cause of His own people, or saves them. Job xix. 25; 'M know that my Ke- deemer liveth." Psalm XX. P.-alms XX. and XXI. are closely connecled. This contains the supplications of the people on behalf of the king going forth to war; Ps. XXI. expresses their joy in his triumph. But in both Psalms David looks onward to Christ, and specially (o Him as a Priest offering a sacrifice. 1. trotihle Rather, '^ strait." 2. sanctuary. The word suits the reign of David, when the sanctuary was fixed in Jerusalem but the temple was not built. This Psalm was probably sung 18 A COMPANION TO THE PRAYER BOOK PSALTER. by priests and people immediately after the offering of aiiontices. 6. wholesome streiff/fh, i.e., ''saving strength" (A.V.). 7. in chariots. The prohibition aguinst keeping war- horses (Deut. xvii.. 16) was observed by David, whose army consisted of foot-soldiers. 8. Thci/ air, etc. The future victory is realized by faith. Here, as often in the Psalms, the anticipated result is described as already come. Psalm XXI. This Psalm is even more clearly Messianic than Ps. XX. Its first application is to David's triumph over foreign enemies, but its descri[)tions could only be fully realized in the Messiah. The ancient Jewish rabbis thus inter- preted it, and the Church has declared her judgment in the matter by using it on Ascension Day. 2. An allusion to the wishes expressed in Ps. XX. 4. 3. prevent. Here the word is used in its original sense, "go before,'' as in the Collect: " Prevent us, Lord, in all our doings,' etc. Thou shalt set, or, " settest" (A.V.) a crown, etG. This was literally done at the close of the war with Amnion, when David took the king's golden crown {'Z Sam. xii. 150). It is also prophetic of Christ's exalt; tion: " Thou hast crowned Him with glory and honor" (Ps. VHI. 5). "A crown was given him'' (Rev. vi. 2). 9. a fiery oven, etc. This may be a reference to David's treatment of the Ammonites, whom he made to pass through the brick-kiln (3 Sam. xii. 31). The Ammonites had been guilty of savage cruelties (1 Sam. xi. 2), and David's retaliation was in accordance with the customs of the fige, but is not, of course, defensible under the light of the Gospel. "^r^fwirwv'v^T^'^w^ .v."!«flirwwi'"^"n' ' EVKNINU I'KAYKK. lU Day 4. EVENING PRAYER. Psalm XXII. A Proper Psalm for Good Friday. The Spirit of Clirist wliicli was in David here speaks of the sullcrings of Clirist and the glory that should fol- low. All the circumstances of the Crncilixion are mi- nutely described in the first part, while the last verses depict the final triumphs of the Church. I. St. Matt, xxvii. 40 and St. Mark xv. 34. frnmmyhcaUh. Rather, **from helping me" (A. V.), or, **froni my salvation." 3. Rather. Thou art holy, Thou that sittest on the praises of Israel." God is thus represented as enthroned in His sanctuary, where the jjraises of His worshippers rise continually before Him. 6. a worm. " Fear not, thou worm Jacob" (Is. xli. 14). The word denotes humiliation, but not personal guilt, of which there is no trace in this Psalm. 7, 8. St. Matt, xxvii. 39 and 43. II. There is none to help me. True in its full sense of Christ, and of Him only (David had alwavs powerful helpers). " They all forsook Ilim, and fled" (St. Matt, xxvi. 5G). 13. The strength, fierceness, and baseness of Christ's foes are sevc.vally indicated by the figures of bulls, lions, and dogs. Bulls, we are told, are numerous on the east of Jor- dan, and arc in the habit of gathering in a circle round any novel object, and n.ay be instigated into charging with their horns (Tristram). Thus the rabble were urged to clamor for the death of Christ. 30 A COMPANION TO THE PRAYER-BOOK PSALTER. 13. As the foes come nearer the Psalmist sees in them roaring lions. Rampmg, i.e., tearing, 14-16. These verses contrast the exhaustion and pow- erlessiiessof the speaker with the ferocity of his enemies. Our Lord's sufferings are exactly detailed by them. 16. *' For dogs have compassed me. the assembly of the wicked have inclosed me" (A. V.). Dogs represent the meaner agents of cruelty. 17. They pierced — in the act of crucifixion. I may tell all my bones. Tell, i.e., count. *'Tell the stars" (Gen. xv. 5). ''Tale of the bricks" (Ex. v. 8.). Every bone stands out in terrible relief under the strain of crucifixion. 18. They part, etc. Only applicable to Christ (St. John xix. 24). 20. from the sivord. This word, applicable to David in his distress, was equally so to our Lord. The sword was the symbol of the authority by which He was con- demned to death (Rom. xiii. 4). my darling, i.e., my life or my soul. from the poiver of the dog, or, ''from the hand" (A. V., margin). This expression points to the actual execu- tioners. 21. Thou hast heard me also . . . unicorns. Rather, " Thou hast heard me, so as to deliver me from the horns 01 the wild bulls." 22. The strain here changes. From humiliation and agony the speaker passes into a state of peace and tri- umph. The transition corresponds to that from ch. liii. to liv. of Isaiah, where the Joy of the sacrificed Messiah is shared by His redeemed people. 24. the poor. Rather, ** the afflicted one," i.e., Christ. 25. My praise is of Thee. Rather, " My praise springs forth from Thee. Thou art its source." M^l .IR HIJfl'FWWt-l'UJ'^ EVEXIN'G PRAYER. 2i 29. yl// AMcA a5 be fat (i.e., the mighty) upon earth shall come juicl seek their food from Christ. All mortals shall kneel before Him. jVo man hath quickened or can keep alive his own soul. Christ alone can do that. 30. ^'A seed shall serve Him (A. V.); it sliall be counted to the Lord for a generation;'* i.e., as belonging to Him, not to earthly kings, and living by His life. 31. "They shall come, and shall declare His right- eousness unto a people that shall be born, that He hath done this" (A. V.). Our Lord's last word upon the cross may refer directly to this passage as indicating the accomplishment of God's purpose. Psalm XXHL In Psalm XXII. Christ appears as Very Man giving Himself as a Sacrifice. In this Psalm David describes Him as the Lord Jehovah. Wo see here that Christ is the satisfaction of the believer's soul, his support through the valley of the shadow of death, and his eternal re- ward. 1. Mij shepherd. " I am the good Shepherd" (St. John X. 14-28). 3. He shall convert my soul, or, '* He restoreth my soul," (A. v.), i.e.. He refreshes my soul by His Spirit. paths of righteousness, which are the paths of security and peace. ■ , for His name's sake, not for any merit of mine. 4. rod and staff. In Zcch. xi. 7 the shepherd has two staves, one to lead the flock, the other to defend it. So it may be here. 5. Thou shalt prepare (or, "Thou preparest," A. V.) '4'^ A COMPANION TO THE PIIA YKK-BOOK PSALTKR. u table, etc. T^us David was refreshed by tlie kindness of Barzillai. This verse also points to the means of grace in Christ's Church, especially the Holy Sacraments. Day 5. MORNING PllAYER. Psalm XXIV. A Proper Psalm for Ascension Day. Psalm XXIII. concludes with an expression of longing to dwell in God's House. This describes those who are admitted into it. David probably wrote this and Psalm XV. to be used when the ark was brought from the house oi Obcd-edom and placed upon Mount Zion (2 Sam. vi. 1"^). It was an event of great national importance when the ark, the symbol of tlie Divine Presence, was placed in the re- cently conquered citadel. 1. 2. The declaration in these verses is appropriate, for ' it shows the majesty of Jehovah, and His condescension in dwelling *f between the cherubim." 2. upon the seas, or, over the seas. The earth is raised above the seas and apparently rests upon them. The contrast between its stability and the apparent insecurity of its foundation, deepens the Psalmist's sense of the power of tiie Creator. prepared. Rather, ''established" (A. V.). 3. the hill of the Lord. Mount Zion, which is typi- cal of the heavenly Zion (Heb. xii. 22). 4. nor sworn to deceive his neighbor. Rather, "nor sworn deceitfull}'" (A. V.). Four features of character are described: two ex- ternal — cleanness of hands (i.e., perfect honesty), and MOKNING PRAYER. 23 observance of oaths; and two corresponding internal ones — purity of heart, and freedom from vain desires. Only Christ was thus qualified to ascend into the hill of the Lord. Tiiose who would partake of His glory must resemble Him. 6. Kather, ''This is the generation of them that seek Him; they that seek Thy Face are the true Jacob." Ja- cob is here used collectively for true Israelites according to the spirit (Isaiah xliv. 1-5). 7-10. These verses were sung by the Levites as they were entering with the ark through the gates of the cit- adel to its resting-place on Mount Zion. This was a foreshadowing of Christ's triumphal entry into heaven through the eternal gates, after liis victory over Satan. Psalm XXV. This was written by David, and probably at the close of his life, when he was in spiritual distress. Hence it contains a confession of sin, and prayers for forgiveness. 1. Unto Thee, Lord, do I lift vpmij soul. This follows naturally after the appeal in Ps. XXIV. to the eternal gates to lift up their hetids to receive Christ. 4. learn me, i.e., teach me. An old use of the verb learn, found also in Ps. LXXXV. 5 and Ps. CXIX. 6G. 6. Remember not the suis ami offences of my youth. Rather. "Remember not the sins of my youth, nor mv transgressions." Two kinds of sins are indicated here: (1) sins of youthful passion and Aveakness; (2) wilful sins which belong to maturer acre. 7. Therefore ivill tie teach sinner.i in the way. Not the ungodly .vho rebel against Him, but those who err from natural infirmity. 24 A COMPANION TO THE ?r.\YER-BOOK PSALTER. i ; 9. testimonies. Laws which testify His will. 10. For Thy name's sake. All appeals for mercy must rest upon faith in the attributes involved in the name Jehovah. 12. His soul shaV divell at ease^ i.e., the man himself shall abide in spiritual and temporal prosperity. 14. The secret, i.e., personal intercourse. 20. Rather, ** Let integrity and uprightness preserve me" (A. v.). Psalm XX VL Taken in connection with the confession of sin, the prayer for pardon, and the profession of faith which are contained in Ps. XXV., the declarations of this Psalm are seen to be, not an assertion of human merit, but an acknowledgment of Divine mercy. 1. innocently. Rather, *'in sincerity." 2. veins. See note on Ps. XVI. 8. 4. dwelt with vain persons, or, consorted with men of vanity. 6. The priests were commanded to wash their hands before they approached the altar (Ex. xxx. 17, 21). Israel was a kingdom of priests (Ex. xix. 6). David regards himself as a priest in the same sense. 8. the habitation of Thy house, i.e., the tabernacle. the place where thine hotior dwelleth, i.e., the mercy-seat. 9. Rather, ** Gather me not up (or, .Number me not) with sinners." 10. full Of gifts, i.e., ** bribes" (A.V.). 11. innocently, i.e., sincerely. This refers to y. 1. 12. my foot standeth right. Rather, on level ground, where one can advance without danger of falling. David here speaks of the security which ho enjoys as a faithful servant of God. EVENING PUAYER. 25 (ji the congregation. David ever acknowledges the duty of praising God before the people for His mercy and protection. Day 5. EVENING PRAYER. Psalm XXVII. This Psalm of David expresses his confidence in God, tlioiigh he is still in great danger from his enemies. He prays for deliverance, and that he may pass the rest of his life near the sanctuary, and there offer sacrifices of thanksgiving. 2. to eat up my flesh. David here compares his ene- mies to beasts of prey. (See Ps. XXII. 12, etc.) 3 Though a host, etc. The words of a warrior ex- pecting an attack. Perhaps David was now in the land of Gilead, awaiting the onset of Absalom's army. 4-G. The Psalmist is in exile, but he has a sure hope of restoration to the sanctuary, and of permanently abiding tliere. 4. require, i.e., ask earnestly for. (Lat. requirere, to ask). The word has now a more peremptory force than it had. So in Ps. XXXVIII. 16: "I have required that they, even mine enemies, should not triumph over me." temple, or, palace. The tabernacle is meant, as in v. 5. 7-14. The tone of the Psalm is changed. It is jubilant so .ong as the Psalmist thinks of God's grace and promises; now he reverts to his own condition, and utters earnest prayers. 9. The invitation which my heart heard was, " Seek ye my face;" and it answered, ** Thy face. Lord, will I seek." 12. When my father, etc. This does not imply that 2o A COMPANION TO THE PltAYKR-BOOK PSALTER. I ;1 tlie Psalmist had actually been forsaken, but it expresses the thought that the strongest human love, that of a parent for a child, is incomparably weaker than the love of God for man (Isaiah xlix. 15). 14. fahe witnesses. David's exile was caused in a great measure by the calumnies of Absalom's supporters, \b. land of the living, here means the land in- habited by those who lived in the fear of God. \ ' 1 Psalm XXVllI. A continuation of Ps. XXVII. After again praying against his enemies, David blesses God in the assurance of his future triumph, and intercedes for his people. J. to the pit, i.e., to Sheol, or Hades, the abode of the departed. 2. w/ien I hold up wy hands. Prayer was offered by the Israelites, as it is still by most Eastern people, with liands uplifted and outspread as if to receive God's gifts. towards. — It was the custom to turn towards the sanc- tuary, wherever the worshipper might be (Dan. vi. 10). tlie mercy -seat of Thy holy temple, or, '• the oracle of Thy sanctuary" (A.V., margin). 5. rt//£?r, i.e., according to. iSo in the Litany: "'after our sins." 9. wholesome defence, or, ''saving strength" (A.V.). Literally, the stronghold of salvation of His anointed. his anointed, i.e., his anointed King David. 10. feed them, or, •' tend them." God is here repre- sented as the Shepherd of Israel. set them up, or, " lift them up" (A.V.); i.e.. bear them as a shepherd bears the lambs in his arms. I •■nifMi^iMi. iiii«iiiw^^i»»i^)^nf»pT^ EVENING PRAYER. 87 Psalm XXIX. This Psalm is supposed to have been suggested by a violent thunder-storm, and to describe it us it swept from the mountain-ridges of Lebanon and Hermon (or Sirion), in the north of Palestine, across the country to the wilderness of Kadesh, in the south. Hermon can be seen almost through the whole extent of Palestine. To the ear of the Psalmist the thunder is the voice of God. 1. Rather as in A.V. and margin: *•' Give unto the Lord, ye sons of the mighty, give unto the Lord glory and strength.'- The words "young rams" are not in the Hebrew, and crept into the Septuagint and Vulgate by a mistake of transcribers. 2. ** worship the Lord with holy worship." Rather, *' worship the Lord in the beauty of holiness" (A.V. ). (Ps. XCVL 9.) As the priests and Levites attired themselves in suit- able vestments for the service of the sanctuary, so the angels, the sons of the mighty, are exhorted to make similar preparation. 3. *' The voice of the Lord is upon the waters" (A.V.). The thunder first mutters upon the waters, i.e., above the waters of the clouds. 6. "Them" refers to the mountains, Libanus and Sirion, which appear to skip, i.e., to sway to and fro, by the agitation of the forests with which they are covered. young unicorn, i.e., young bull or buffalo (Ps. XXU. 31.). 7. The lightning, implied in its effects in v. 5, is now seen in flashes of divided (forked) flame. Cades, i.e.,Kadesh, in the south of Palestine, Avhence T 28 A COMPANION TO THE PRAYER-BOOK PSALTER. messengers were sent by Moses to spy out the land (Numbers xiii. 14). 8. The hinds through terror bring forth their young before the time. discovereth the thick bushes. Rather, uncovereth them by stripping them of their foliage. 8. in His temple, etc. Rather, ** everywhere in His temple (of heaven and earth) there is a voice crying, Glory." 9. 27ie Lord sitteth, etc. Jehovah sits over the flood, ruling and directing it. _A vast deluge of rain is indi- cated by the word translated 11 jod, and it is supposed by some that the Psalmist's thoughts were led by the storm which is hero described, back to the great Deluge. 10. This suggests a topic of consolation. Jehovah who rules the terrible storm will impart His strength to His people, and bless them with inward peace, in spite of all outward convulsions. Day 6. MORNING PRAYER. Psalm XXX. This Psalm expresses David's thankfulness for deliver- ance from, danger of death through sickness. In his prosperity he had been guilty of presumption (v. 6), but his bodily and mental sufferings made him turn to God. He celebrated his recovery by special thanksgiving. This Psalm is entitled (A. V.) "A Psalm and Song at the dedication of the house of David," i.e.^ most probably of David's own house of cedars on Mount Sion (2 Sam. vii. 1, 2). It is used in the Jewish ritual on the Encasnia, or Feast of the Dedication (St. John x. 22). 1. When David sat in his house the Lord had given him rest round about from all his enemies (2 Sam. vii. 1). . > 'wf'f^ir" -■■'■' MORNING PRAYER. 29 4. for a rememhrarice. Rather, **at the remembrance of his lioliness" (A. V.). 5. His wrath endureth but a moment against the man of prayer, but his })leasure or favor is life-long. joy. Literally, " a shout of joy cometh in the morning. " 6. Thou, Lord, of Thy goodness, idic. Literally, ** Lord, by Tiiy favor Thou hadst established strength for my mountain," i.e.. Mount Sion. David had taken the stronghold of Mount Sion, and seemed firmly established there, and then God saw fit to remind him of his weak- ness and dependence by sicknei 0. my blood. The expression is equivalent to death by a sudden blow or sickness. the pit. Hades, or, the Psalmist may here mean, the grave, referring only to his body. 10. the dust, i.e., the body in a state of dissolution. 12. Thou hast turned my heaviness into joy. Rather, **Thou hast turned for me my mourning into danc- ing" (A. v.). This must refer to an occasion of pub- lic thanksgiving (Ex. xv. 20; 2 Sam. vi. 14-16; Ps. CXLIX. 3). 12,13. Rather us in A. V. and margin: "girded me with gladness; to the end that my toiigue (or, my soul) may sing praise to Thee and not be silent." Psalm XXXL This Psalm of David probably belongs to the period of his flight from Absalom". It is pervaded by a tone of depression, on account of the devices against the life of the writer (vv. 5, 15, 17), the slander to which he was exposed (v. 20), the alienation of his friends and neigh- bors (v. 13), his mental and bodily affliction (vv. 10, 11), and his deep consciousness of sin (v. 12). It concludes, 30 A COMPANION TO Till: I'KA YKU-BOOK PrtALTEK. however, with an assertion of his belief in his deliverance and restoration. 2. strong rock and house of defence, or, rock of strong- liold, and house strongly fortified (Ph. XVIII. 2). 5. the net. Probably the devices of Ahithophel are re- ferred to. i). Info Thf/ Itnnds I commend my spirit. Words adopted by our Blessed Lord upon the cross (St. Luke xxiii. 40). 7. that hold of superstitions vanities. ** that rcgai tl lying vanities' (A. V.). The term is properly applicable to idols (Dent, xxxii. 21), but it includes witchcruft, divination, and other su- perstitions. 9. (( larf/e roo?n, i.e., large space (not chamber) where the foot may move freely. The word room is thus used in the New Testament: "the uppermost rooms" (St. Matt, xxiii.); ** the chief rooms" (St. Luke xiv. 7), i.e., the places of greater dignity. 13. convened themselves, i.e., "lied" (A. V.). 14. clean forgotten, i.e., utterly forgotten. So in Ps. LXXVII. 8: "Is His mercy clean gone for ever?" 21. laid np, or, stored up, before the sons of men, i.e., in the presence of men. 22. hide them . . bg Thine own presence. God's coun- tenance shining on the just not only protects them, but hides them as the pillar of fire hid and protected the Israelites from t!ie pursuing Egyptians (Exodus xiv. 20). 24. Rather, " For I .said in my haste, I am cut off from before thine eyes" (A. V.). 27. establish, i.e., strengthen. EVENIXtJ FRAY Kit. 31 Day 6. EVEXIXG PPtAYER. Psalm XXXI I. In Ps. XXXI. Diivid speaks cljielly of outward calami- ties, here he iI.vlUs entirely on spiritual aiHictions. Tin's Psalni was conii)osc(l by liini after liis repentance, and wlieu lie had realized tlie blessing of forgiveness. It is one of the seven penitential Psalms, and is a})i)ointed by the Cliurch for Ash Wednesday. Ps. LI. was written about the same time, but probably earlier. The German critic Ewald says of this Psalm: *' Hardly could the inner misery of a lacerated heart, together with the higher happiness of one again reconciled and healed, be described with more im[)ressiveness and power than here. The harder the struggle in liis heart, so much the more glorious is the victory, so much the more lim- pid and joyous is the stream of the earnest word." 1, 2. David uses three words (see A. V.) to describe his guilt: tran>^gression, as an offence against God; ini- quity, as an internal perversity; sin, as a defilement. The transgression is as a heavy load which is taken away, for that is tlie meaning of the word wliich is trans- lated forgiven; the sin or defilement is covered; and the iniquity which is inherent in a sinner is not imputed. St. Paul, quoting these words (Rom. iv. 7), says that God's pardon is of Ilis free grace, granted to faith and repcTitance. There must be no guile, i.e., no attempt to dir.guise or {ustifv the sin. 3. while I held my tongue, i.e., during the year in which he had cherished and concealed his sin (2 Sam. xii. 1-5). m'tj bones, etc. The interval had not passed without struggles of conscience, accompanied, it would seem, by severe sickness. 32 A COMPANION TO THE PRAYEU-BOOK PSALTER. 5, 6. The transition is complete. Full confession is made, and is follo'ved by full forgiveness. Thus Na- than after David's confession declares: **The Lord hath put away tliy sin; thou shalt not die." 7. at a time when thou mayest he found. Rather, in a time of finding, or visitation (A. V., margin), i.e., when sin finds the man out (Numbers xxxii., 23; Ps. XVII. 3). . ^^ surely in the great water-floods the water shall not eome nigh him." Great water-floods, i.e., overwhelm- ing calamities. This figure was especially forcible in a land like Palestine, which was subject to sudden inun- dations. 9, 10. inform, i.e., instruct. ** I will guide thee with mine eye" is God's promise, and suggests to man his cor- responding duty, that his eye should be fixed on God (Ps. XXV. 14), so that he should be ready to act on the least intimation of the Divine Will, and not be like n brute beast, a horse or mule, which must be governed v,'ith bit and bridle. lest they fall upon thee. Rather, " or they will not come near thee" (to obey thee). 11. Great plagues (literally, scourges) inflicted upon the wicked, either in mercy to compel them to come to God, or in punishment for obstinacy. PSALM XXXIII. This Psalm is Tiot ascribed to any author, but it was probably written by David as a continuation of Ps. XXXII. which ends in a strain of praise and thanks- giving. 3. a new song, i.e., either used for the first time, or fresh from the Psalmist's heart. . -i^-. -" 'y"!;^! EVENING PIUYER. 88 lustily, i.e., taking pleasure in it. 4. his works are faithful, or, "done in truth" (A. V.). 6. all the hosts of them, i.e., all the multitude of them, sun, moon, and stars. This verse asserts a truth of practical importance wlien tlie Psalm was written, viz., that the objects of the most' attractive idolatry are the creatures of God. 8. all the earth. Jehovah is not a mere local deity like the gods of the heathen. 10. devices; counsels. Same word differently ren- dered — purposes. 15. There is no king, etc. Rather, " The king is not saved "(A, v.). Psalm XXXIV. *• A Psalm of Ddvid, wlicn he changed his behavior be- fore Abimelech; who drove him away, and he departed" (A.V.) Achish is the name given to the king of Gath in the history (1 Sam. xxi. 15). Abimelech was his dynastic or official name. David's circumstances at this time gave him distress and anxiety, but he was free from the consciousness of deep guilt. 6. Rather, " This poor man cried, and the Lord heard him, and saved him." David means himself; and the words also apply to Christ, who for our sakes became poor. 7. The angel. Our thoughts are directed to the An- gel of the Covenant, the captain of Jehovah's host (Josh. V. 14) who, with his holy ones, protects his peo- ple. tarrieth round about, or, "encampeth" (A.V.), refers 34 A COMPANION TO THK PRAYER-BOOK PSALTER. 1 t 1 1 il probiibly to M:i!iamiim (two camps), where the ungels of God met Jacob (Gen. xxxii., 1-2). 10. lions (young lions), types of the cruel and strong. 12. Indcfh, i.e., ''desireth" (A.V.). To lust formerly meant to wish for anything pleasura- ble, whether it was innocent or sinful, and was not used exclusively in a bad sense as it is now. 14. Eschew, depart from. 16. to root out i-he remembrance. A strong dread of leaving no posterity and of becoming utterly forgotten seems to be characteristic of Hebrews and Arabians. (Job xviii. 17, xxxi. 51; Ps. XXI. 10). 20. He keepeih all Ids bones, etc. This probably re- fers to the paschal lamb, not a bone of which was bro- ken (Ex. xii. 46), and which reiu'csented acceptance with God; and so we may also regard it as prophetic of our Lord upon the Cross (St. John xix. 33-36). 21. shall be desolate, father, "shall be punished, or condemned. 22. shall not be desolate. Rather, *'' shall not be con- demned." Day 7. MORXING PRAYER. Psalm XXXY. A Psalm written by David when he was pursued by Saul. 1. Plead thou mj/ cause, etc. David is wrongfully accused, and prays to God to be his advocate; but as the cause is carried on, not in a court of justice, but on the battle-field, the advocate must also be a champion, and the images of warfare are therefore introduced. 5, 6. Only here and in Ps. XXXIV. is the Angel of the Lord expressly named in the Psalms. MORNIXG PRAYER. 85 )f persecute, i.e., pursue (Lat. persoquor; Fr. poursui- vre). The two words are thus from the same root, and meant originally the same, i.e., to follow or chase. alippcnj. The tracks in the limestone hills of Pales- tine are often worn as smooth as marble (Dr. Kay). 10. All wji bones shall say. The bones are regarded as the seat of the most aente sensations (Ps. VI. 2). 11. False u'ihiesses, etc., or, malignant witnesses. This is not only true of David's own history, but is also plainly proi)lietie of the treatment our Lord experi- enced (St. Matt. xxvi. 00, Gl). 12. to the great discomfort of my soul. Rather, *' to the bereavement of my soul." Thus David was alone in his flight without a helper or advocate, separated from his wife, his friend Jonathan, and his parents. 13. Nevertheless when they were side, etc. This may refer especially to David's sympathy for Saul when suf- fering under a terrible attiiction (1 Sam. xvi. 14). my prayer shall turn, etc. Intercessory jn-ayer is never lost. If those for whom it is offered are not in a fit state to receive benefit from it, it yet draws the offerer nearer to God, and thus conies back, as it were, to bless him (St. Matt. x. 13). 15. the very abjects, i.e., the most worthless of men. (Lat. abjectus, thrown aside). making mouths at me. Rather, "they did tear me" (with the tongue). 16. Rather, '*With hypocritical mockers in feasts, they gnashed upon mo with their teeth." Here is described a class of ])arasites who made jests for a share of their patron's dainties. David had been the object of their gibes. 17. my Lirling from the lions, i.e., my life or my soul from violent men (Ps. XXIL, 20). hi; 3G A COMPANION TO THE PRAYER-BOOK PSALTEU. nil! I 19. ungodly, used for ungodlily, i.e., wrongfully. tomk With their eyes. A gesture of mockery by his enemies, made to one another. 20. they imagine deceitful ivords. liather, **they de- vise deceitful matters" (A. V.). Ilj 21. They gaped . . . and said, i.e., - They said with scornful laughter." (Compare St. Mark xv. 29.) Psalm XXXVI. Written by David towards the close of his life. The Psalmist describes the working of the wicked man's heart, dwells on the mercy of God and the bless- edness of His people, and looks forward to the downfall of the ungodly. 1. Rather, -The transgression of the wicked saith within my heart, there is no fear of God before his eyes" (A. v.). The sin of the wicked man is personified, and the Psalmist hears in his heart the echo of the sugges- tions it makes. 4 He imagineth mischief. - He devisetli mischief " (A. v.), or iniquity. 5. Thy mercy, Lord, etc. The Psalmist now ad- dresses God, whose attributes are seen all the more dis- tinctly from their contrast to the workings of evil. 6. Thy righteousness standethlike the stony mountains (or, mountains of God), i.e., deeply rooted and towering above the earth. like the great deep, i.e., unfathomable. 7^ Rather, - Lord, Thou preservest man and beast" ' (A. v.). 8. Thy house, i.e., the sanctuary. ^. the well of life, i.e., the fountain or the source of all life, natural and spiritual. ■i i li \ it 11 jiniijBiiiii.(mwijj iji^'.nTT''-'^"' '"* «».4"^"'i«i» II pputm^iin^ iipn,!!. KVENING PRAYER. 87 IS 1 in Thy light shall tve see light.. The true light can only be discovered by those who live in it. The believing soul lives in light which at once quickens and satisfies the spiritual faculty. 12. There are they fallen. The Psalmist sees in jiro- phetic vision the very place of the overtlirow, and speal\S of it by anticipation as an accomplished fact. Day 7. EVENINCx PRAYER. Psalm XXXVII. This also belongs to the close of David's life. Its object is to convey a warning against the temptation to repine at the success of the ungodly. With this view it enforces the truth that there will be complete retribution both to the righteous and to the wicked. I. Fret not thyself, etc. ; i.e., do not work thyself into heat; look coolly into the facts ; otherwise heat may pass into envy (Pro v. xxiv. 19). The teaching of this Psalm is the same as that of Job xxvi. and xxvii. 3. diuell in the land, or, ''so shalt thou dwell in the land" (A. v.). The words are both an exhortation and a promise. Dent, xxxiii. 28: "Israel then shall dwell in safety alone." II. But the meeh-sjnrited shall possess the earth. Adopted by our Lord in the third Beatitude: " Blessed are the meek" (St. Matt. v. 5). multitude, or, "abundance" (A.V.). 12. seeketh counsel, or, "plotteth." 13. The Lord shall laugh at him, for the Lord seeth that his day (i.e., the day of the wicked) is coming. The day in which a man is shown as he is, and receives the due reward of his deeds, is in a true sense his own day. -.y^-^- 38 A COMPANION TO THE PKAYEli-BOOK FsjALTEU. i 14. conversation. This word formerly meant (as hero) " manner of life," *' conduct." ** Be ye holy in all manner of conversation" (1 J'et. i. 15). "^0. the oicmics of the Lord shall consume as the fat of lambs. The fat of lambs was wholly consumed npon the alLar in the daily sacrilice. Tint the word translated lambs also means fields, and tlie passage probably means, the enemies of tlie Lord shall perish as the preclousness (i.e., tiie llowers) of the field. This image i're(iuently occurs (Matt. vi. 30; St. .lames i. U). iil. "'tlie rif/hteous sheiccth mcrri/, and rjivcth'" (A.V.). This brings out the contrast more distinctly between the righteous and the wicked. 23. maketh his Wuy acccjytahle to himself, i.e., God approves a good nnin's wa\'. 25. yet saw I never the righteous forsaken, etc. Temporal blessing was specially attached to obedience nnder the law, but the words express a general truth for all time. Wordsworth, however, renders the latter part of the verse thus: *' nor his seed begging bread forsaken," i.e., nor have I seen a good man's seed forsaken by God, though they may be reduced to beg their bread as Laz- arus did. 2G. Tlie good man is never reduced to such straits as to bo unable to help others. The deep poverty of tiie churciies of Macedonia did not prevent them from being liberal (3 Cor. viii. 2). 31. is exercised in wisdom, or, ''s])eaketh wisdom" (A.V.). 3G. like a green baif tree. Rather, like an indigenous tree flourishimj; in its native soil. There is a contrast between the godly man, described in the first Psalm as 'Mike a tree planted by the water-side that would bring MORNING PUAVKK. 89 forth his fniit in duo season," and the ungodly n.iui wlio is licre portrayed. Tiio Psalmist may have had the oleander in his mind. This is a wild shrub, useless to man, with bright flowers but no fruit, and with poison- ous leaves. Bay 8. MOHXIXG PRAYER. Psalm XXX VIII. One of the seven penitential Psalms, and a Pro})er Psalm for Ash Wednesday. The group of Psalms (38, 39, 40, 41) which concludes the First Book of the Psalter was probably written by David just before the revolt of Absalom, and is of a mournful and penitential character throughout. David at this time was prostrated by disease, so that he could not effectually oppose the machinations of Absalom's supporters. His conscience had been thor- oughly awakened some time before to the sins of which he had been guilty in the matter of Bathsheba and Uriah, and he was now experiencing the results of his evil conduct in the disorders and crimes of liis family, the estrangement of his friends, and the malicious tri- umjih of his foes. Yet in all this bodily and spiritual distress the penitent had a sense of communion with God. This Psalm is entitled **to bring to remembrance" (A. v.), and might serve thedouble purpose of reminding " the penitent of his sins and of invoking God's remem- brance of His promises of mercy. It was thus like the offering of the Minchah, or memorial, in the Leviticallaw (Lev. ii. 2). Psalm LXX. bears the same title. 2. The arrows of God's wrath fell as from a great height, and then God's hand itself fell upon him. i 1 If 40 A COMPANION TO THE FRAYER-BOOK PSALTER. 4. over my head, i.e., overwhelming him like u flootl. 9. groaning, or, sigiiing. 10. pauteth, i.e., palpitates violently, as in severe attacks of fever. the sight of mine eyes has gone. Job also notes the failure of sight as a most distressing result of liis terrible disease (Job xvii. 7). 11. trouble. Rather, stroke, i.e., a blow inflicted in wrath. 12-U. David's sickness, which prevented hnn from performing his duties, gave his enemies an opi)ortunity to plot and act against him. as 07ie that is dumb. Words that point to Christ (Is. hii. 7), who, "when He was reviled, reviled not asain" (1 Pet. ii. 23). ^ in ivhose mouth are no reproofs, i.e., pleadings. To reprove, originally meant to disprove or refute (Job vi. A ("OMI'ASIO.V TO THL FKA Y KKliOUlv I'iALTEK. 1 1. llatlier, " JJernove Thy slroke awav from ine: I juii consimicd by the blow ofTliiiic luuul "(A.V.). VI. like as if 'wcro a iiioUl fretting a (janncnt, i.e., eat- ing. Fretting is from the old English woihI f re tun, to devonr. '• It is fret (i.e., eaten) inward " (Lev. xiii. 5^). 1-3. in 11 caHituj, i.e., my cry. 14. a stvfDif/cr, i.e., a guest for a season; a sojourner, i.e., one who lives in the countrv under the patronage and protection of a great man. Neither has any settle- ment in the land. David uses the same Avords (1 Cliron. xxix. 15) just before iiis dcatli. (Gen. xxiii. 4; Ileb. xi. 13). 15. Job olfers the same prayer (x. '^0, 21): " Let me alone, tliat I may take comfort a little, before I go whence I shall not return." In itself such respite might be but a little thing, but as a sign of tlie cessation of God's anger it would be of infinite importiinoe. PSAT.M XL. What the Psalmist prayed for in Ps. XXXIX. he now gives thanks for. This Psalm clearly points to the Sac- rifice of tiie Cross, by which alone men can hope for rec- onciliation with God. Hence it is used by the Church as a Proper Psalm for Good Friday. I. mj/ raUiug, \.Q., my cvy. 'Z. the Jiorrible pit. Ilather, the pit of destruction, or uproar. Tiie figure is that of a warrior falling into a pit, amid tiie shouts of enemies. 3. a neio song, i.e., a song expressing joy for new mei-- cies. 5. turned not unto the proud, or, **respecteth not the proud.'* such as go abont with lies, or. " turn aside to lies" MOKNINU PRAYEK. 48 (A. v.), i.e., men wlio linve broken tlieir vows of iillc- giance, like Aliitliopljel and tlieotlicr counsellors of Ab- salom. tjreai are the womlroHS works. Rather, "many." €. like as be also Thif thoughtSy . . . and there is etc. (omit **yet"), i.e., Thy thoughts towards us are so many that no one Ciin set tljem forth in order when giving thanks. 8. Sacrifice and meat offerings Thou umtldsf not, or, "didst not desire" (A. v.), i.e., in comparison with obedi- ence. Thus Samuel said to Saul, "To ol>ey is better than sacrifice" (1 Sam. xv. 22). See also Ps. LI. 16; Isaiah i. 11-16; Hosea vi. 6. mine ears hast Thou opened. Literally, "Thou hast digged ears to me;" i.e., God opened the Psalmist's ears, so as to enable him to receive and nnderstand His law. The Septuagint, Avhich is quoted in Heb. x. 6, renders the words, " a body hast Thou pre-iared me," which may be explained to mean that the opening of the car was regarded as equivalent to the consecration of the entire body to God's service. 9. Lo, I come, etc. St. Paul represents these words as spoken by the Messiah who was to come (Heb. x. 9), and as declaratory of the reason of His coming; that is, to do God's will by offering Himself as a sacrifice for sin, for which all the Levitical offerings were inadequate. 10. In the volume of the book, i.e., in the roll of the book (Lat. volumen, volvere, to roll). Books in old times consisted of rolls of parchment (Gen. xxvi. 2). within my heart. The characteristic of the New Co- venant is, that the law is written in the lieart by the Spirit (Jeremiah xxxi. 33); but it was anticipated by faithful Israelites (Is. li. 7). 11. before the great congregation, i.e., before the great r »*rrp»-— ^ 44 A COMPANION TO THE PRAYEUBOOK rSALTER, .issembly of the people of Israel (Ps. XXXV". 18; iChron. xxviii. 8). 14. Tliis and the following verses are in a difft%'ent strain from the preceding. The Psalmist now reflects npon his deej) sinfulness, upon the devices and reproaches of his enemies, and concludes with an earnest prayer for tlioso who love God, and for his own deliverance. wiihdraw not, or, ** withhold not" (A.V.). 15. to look up, or, to see. Twice before (Ps. XXXI. 9 and XXXVIII. 10) David speaks of the failure of his sight caused by mental and bodily anguish. 7ny heart hath failed me. Literally, "hath forsaken mo," i.e., like a false friend, deserting liim in bitter need. 16. But he can still turn to God. lC-31. These verses are repeated in Ps. LXX. Day 8. EVENING PRAYER. Psalm XLI. This Psalm was probably written by David when Ab- salom's conspiracy was matured, and before the king's departure from Jerusalem, when he was still suffering from disease (v. 3). Ahithophcl is the person referred to inverses 6 and 9. The Psalmist begins with blessing the man who pays kindly attention to the afflicted; lie then prays for res- toration to health, and describes the slanders and the cruel wishes of his enemies during his sickness. 1. considereth. Tiio word conve} s the idea of thought- ful and considerate attention. poor and needy, Riither, *' afflicted." David is not speaking of poverty, but of a state of prostration. the Lord tvill deliver him, etc. David may have had ^■^ EVKNIN(J PRAYFR. 46 in view some friend wlio ' id been faithful to him in his great distress. 3. ?nake Thou all It in bed in It is f MORNING PRAYER. 61 4. A transition from Christ as ilie God of grace to Christ as a mighty conqueror. according to Thy worship and renown. Rather, *' with Thy glory and Thy majesty" (A. V.). 5. ride on, because. Rather, ** ride on for the sake of," i.e., in order to make truth, meekness, and right- eousness triumphant. Thy right hand. The right hand is personified; it leads the warrior on, and may be said by a bold figure to teach him the terrible things it performs. 6. Literally, "Thine arrows are sharp; peoples fall under Thee, in the heart of the enemies of the King." The Psalmist appears to see the battle-field, the arrows fly, the people fall; these are the arrows in their hearts. The arrows of Christ are the wirged words of Apos- tolic teaching. 7. " Thy seat (rather, "Thy throne," A. V.), God, is for ever and ever. " The King is here addressed as God. The Messiah was a visible manifestation of the God- head. 8. The words "God" and "Thy God" are not in apposition. The word " even" should be omitted, and the sentence should stand thus: "Wherefore, God, Thy God hath anointed Thee." The text asserts the true Godhead and the true Manhood of Christ. oil of gladness^ i.e., with joy, which was symbolized on festive occasions by perfumes. 9. Rather, "All Thy garments are myrrh, and aloes, and cassia." Christ's robes need no external perfume, they are perfume. Myrrh and cassia were ingredients in the anointing oil of the sanctu. y (Ex. xxx. 23, 24); myrrh and aloes were brought by Nicudemus for Christ's burial (St. John xix. 39). The Gospel is an odour of life unto life (2 Cor. ii. 16). 62 A COMPANION TO THE PRAYER-BOOK PSALTHR. the ivory palaces i e., palaces inlaid with ivory (1 Kings X. 18 and xxii. 39). whereby they have made Thee glad. Rather, "strains of harps delight Thee." 10. the queen. The word denotes a queen-consort, not a queen in her own right. The Church, which derives all she has from Christ, is here denoted in her perfect unity and purity (Rev. xix. 7, 8 and xxi. 2). 11. Hearken, daughter. An address by the Spirit to His Bride, to make her fully conscious of the change of state, of the disruption of old ties, and of the need of the surrender of the heart to ne\v duties. The Church lias to give herself to Christ, and to cast off all associa- tions and bonds that would hinder her devotion. 13. The daughter of Tyre represents the wealth of the Gentile world. like as the rich also, etc., or, "even the rich among the people shall entreat Thy favour." 14. ivrought gold, i.e., woven with threads of gold. 17. Instead of thy fathers. The Psalmist speaks here to the King, i.e., Christ. The fathers are those "of whom as concerning the flesh Christ came." The chil- dren are His Apostles and Evangelists. 18. / will remember. Rather, "I will make Thy name to be remembered." The Church herself now speaks in gratitude for the blessings she has received. Psalm XLVI. This Psalm and the two following have the same gen- eral character. They express the confidence of the Is- raelites in God's protection at a time of great danger. They are ascribed to the sons of Korah, and probably refer to the invasion of the Assyrians under Sennache- MOKNJNG PRAYER. 53 rib, which terminated (after tlie overthrow of many na- tions connected with Judah) in the miraculous deliver- ance of Jerusalem and destruction of the invaders {2 Kings xix.). The title (see A.V.) says that it is upon Alamoth (Hebr. virgins); that is, for alto or treble voices. (See Ex. XV. 20, 21; 1 Ciiron. xv. 20.) 1. carried. Rather, hurled. 4. Eather, ''There is a river the streams whereof shall make glad the city of God " (A. V.). Tliere is a con- tuast between the convulsions described in vv. 2 and 3 and the calming influence of God's i)resence among Ilis peo- ple. There may be an allusion to the fact that Hezekiah cut off the water from the Assyrians and took care to provide the city with an unfailing supply (2 Ciiron. xxxii. 3, 4, 30). But the river is God's Spirit, which flowed, as it were, round the city to protect it and to sup- ply its needs. tabernacles (A.V.). Tlie Temple with its courts. 6. right early. Literally, *' when the morning dawns.'' So it was at the Exodus: *' When the morning api)eared . . . . the Lord overtlirevv tlie Egyptians" (Ex. xiv. 27). So it was in the time of Hezekiah: ** When the Jews arose early in the morning, behold, they (the Assyrians) were all dead corpses" (2 Kings xix. "35). 6. God hath sheuwd His voice, etc. Itather, ''God ut- tered His voice, and the earth was dissolved." The last expression implies the discomfiture of all God's enemies (Is. xiv. 31). 8. The Lord of hosts ; the God of Jacob. The confidence of the Psalmist rests on two princi- ples; the universality of God's dominion, indicated by the title the "Lord of hosts," and His covenanted rela- tion to the Jews as tlie " God of Jacob." i* 64 A COMPANION TO THi: PKAYER-BOOK PSALTER. I I I if. I 8. The Jews saw the corpses of the Assyrians. 9. the bow. The Assyrians were famous for the bow, and the destruction of the bowstrings of Sennacherib's army is recorded in heathen history. knappeth, i.e., snapi)etl), or breaketh. the chariots. The special boast of Sennaclierib (3 Kings xix. 23). 10. Be still, then. Cease from your anxieties. So Moses to the Israelites: "Stand still" (Ex. xiv. 13). Day 9. EVENING PEAYER. I Psalm XLVII. The victory had been won witliout a battle, and .3 tliercfore ascribec^ ♦^o the personal intervention of God. He is represented as returning to heaven after the "vic- tory (v. 5), and as sitting there upon His throne (v. 8). The victory and Ascension of Christ are thus foreshad- owed in the Psalm. Hence it is appointed for Ascen- sion Day. 1. all ye peojyle. All nations are called upon to rec- ognize God's goodness in the establishment of peace and jiistice. 3. He shall subdue. Ratlier, Ho subdues. 4. He shall choose. Ratlier, He chooses. The Psalmist realizes the future, and regards the gov- ernment of the world as the sure inheritance of Israel. the worship of Jacob. Worship here means excel- lency, or glory. So the verse means, *' He chooses that inheritance in which Jacob (whom He loved) glories," or exults. 5. God is said to come down when He interposes to save His peojile, and to go up when His design is accom- plished (Ps. LXVIII. 18 and Eph. iv. 8-10). 1 ; EVENING PRAYER. 55 7. with understanding. St. Paul adopts this precept: " I will sing with the spirit, and I will sing with the un- derstanding also" (1 Cor. xiv. 15). 9. The princes, etc. Rather, *' princes of peoples" (i.e., of heathen nations) gathered together so as to be- come a people of the God of Abraham (Matt. iii. 7-9 ai)^ Rev. xi. 15). for God, which is very high exalted, etc. Rather, " for the shields of the earth belong unto God : He is greatly exalted " (A. V. ). The shields are the princes and protec- tors of nations (Hosea iv. 18), who are themselves pro- tected by God. Psalm XLVIII. This Psalm completes the train of thought suggested by the deliverance. In Ps. XLVT. the destruction of the enemy is the leading thought; in Ps. XLVII. God's triumph is celebrated; and in this Psalm we have brought before us the security and splendor of the City of God. The particular occasion, however, to which this Psalm refers may have been the victory over the combined forces of Moab, Ammon, and Edom in the reign of Jc- hoshaphat (2 Chron. xx.). The victory over the enemies of Judah was typical of the victory that will be obtained by the Spirit over the powers that are in rebellion against God; and so this Psalm is appointed for Whitsun Day. 1. highly to be praised. Rather, "greatly praised." The Psalmist speaks of praise not or' - due to God, but actually offered to Him. 2. Upon the north side (sc, of Zion) lieth the city of the Great King. Zion, or Sion, in the south of Jerusa- lem, was the residence of the earthly kings of Judah. 66 A COMPANION TO THR PRAYER-BOOK PSALTER. Nortli of Zion is the Tenii)le, God's palace, with the city lying around it. 3, 4. The kings advanced, saw the glorious city, mar- velled,, were troubled, and fled in confusion. From 2 Chron. xx. 20 we learn that the invaders under the tliree allied kings of Moab, Amnion, and Edom were en- camped at Tekoa, whence they must have had a view of Jerusalem. 6. T/iou shalt break, etc. Rather, *^ Thou breakest the ships of Tarshish with an east wind." Tliis may re- fer to the destruction of Jehosaphat's ships of Tarshish (1 Kings xxii. 45). Tiiis may be another illustration of the way in which God can humble human power, or it may be a seasona- ble reminiscence at a time of triumph. 7. As we liave heard from our fathers of the miracles wrought for them, so have we seen in our own case. 9. According to Thy name, etc.; i.e., wherever the at- tributes implied in God's name are manifested by such deeds, His praise will be declared (2 Chron. xx. 29). 10. 'Hhe daughters (pi.) of Judah" (A.V.), i.e., not Jerusalem alone, but the neighboring cities and towns of Judah. 11. 12. This agrees with the account of Jehoshaphat's triumphant entry into Jerusalem. The people are in- vited to look at the towers, bulwarks, and palaces of the city, and thus to realize their perfect deliverance. set up her houses. Rather, ** consider her palaces'* (A.V.). 13. our guide, as a sL jherd guides his flock. Psalm XLIX. This Psalm is ascribed to the sons of Korah, but its date is uncertain, and it does not refer to historical EVKNINO PR.VYEIt. M events. It expresses clearly the doctrine of a state of future retribution. In this life the wicked may have everything, and the righteous nothing; but (rod will redeem the righteoMS from the grave and give him everlasting life. 1. all ye that dwell in the world. 'I'he Psalm de.ils with universal truths, and is therefore addressed, not to Hebrews alone, but to all j)eople in tho world. 4. parable, i.e., instruction. The word comprriends proverbs and allegories. dark saying, i.e., a figurative word conveying a hid- den meaning. upon the harp. Rather, '' wflh the harp." The Psalmist says that he will listen to the teaching of the Spirit, and then declare it to others with the harp. 5. The subject-matter of the dark saying (v. 4) is hero proposed. days of wickedness, or evil, a time of calamity. heels. The word is here e([uivalent to treacherous enemies. 7. Brother is here the emphatic word. A man might deliver his brother from temporal servitude (Lev. xxv. 48), but not from the great enemy death, or from the punishment that follows death. The latter is hero referred to (v. 15). nor make agreement unto God for him. Rather, **nor give to God a ransom for him" (A.V.). God alone can do that. Ransom is thus used in Job xxxiii. 24 and xxxvi. 18, 19. 9. Yea, though, etc. Rather, <^that he should still live for ever and not see corruption" (A.V.). The ricii man cannot hope that any ransom will be found that will deliver him from the grave. 10. For he seeth, etc. Rather, " Nay, but he will see." 58 A COMPANION TO THE PHAYEtt-HOOK PSALTER. I < I ! :!l 13. Nevertheless man will not repose in honor; the sleep of death will be corruption. 11. Tlieylie in the hell like sheep, i.e., they lie in the grave like sheep. As slieep lie down in the fold at night, so man lies down in the grave; but an awakening comes, and then the righteous will have domination over the wicked. death (jnaweth upon them. Rather, ** death will tend them." 15. In contrast to the lot of the wicked stands the hope of the righteous. Death has seized him, but is forced to surrender the captive, and God takes him to Himself. hell, i.e., Sheol, or Hades, the unseen world. 16, 17. Be not thou afraid, etc. The general lesson of the Psalm is here enforced. so long as thou doest well unto thyself, i.e., *' so long as thou livest in luxury." The rich man is praised and ad- mired by his flatterers and neighbors for his worldly suc- cess and self-indulgence. 19. He shall follow, etc. His soul (A.V., margin) sliall go where his fathers await him; they (i.e., he and his fathers, all like him) shall never see light. 20. Rather, *' Man that is in honor, and understandeth not, is like the beasts that perish." In v. 10 the Psalm- ist says that both wise and foolish die; here he says tiiat they who live in honor without reflection (like foolish men) are like the beasts that perish, in that they die without hope of a hereafter. MOIININO I'RAYEH. W Day 10. MORNING PRAYER. Psalm L. Tliis is the first of the twelve Psalms ascribed to Asaph. The others are from 73 to H'i inclusive. Asa{>h was a Levite who was appointed by David chief of the Levitical choirs (1 Chroii. xvi. 4, 5). He lived after the accession of Solomon, and his descendants arc men- tioned in later reigns. Some of tlie Psalms that bear his name may have been composed by his descendants. The name Elohim occurs in them more frequently than Jehovah. The reason probably is, that they do not con- cern the Hebrew nation alone, but proclaim to all nations that the God of the Hebrews is not a mere local deity, like their own gods, but the Creator and Judge of all men. The main lesson of this Psalm is the vanity of outward sacrifices without purity of heart and life. This is the more striking as coming from a Levite, whose business it was to attend to the Temple services. 1. The tliitc names of God are given, as if to mark the universal nature of the judgment described in the Psalm. El, Elohim, Jehovah hath spoken. The God of might, and the God of Nature, is identical with the God of the covenant, Jehovah. 2. Rather, "Out of Zion, the perfection of beauty, God hath shined" (A.V.). hath shined. This word is used of manifestations of God's presence (Ps. LXXXI. 1; Deut. xxxiii. 2). 3. shall not keej) silence. Loud thunderings and lightnings accompany the manifestation of God's pres- ence (Ex. XIX. 16; Ps.XVIIL 13 et seq.). 4. He shall call to the heavens, and to the earth. 5. my saints, or, ** my pious ones." The word here ftl :i l|! ' I! ! 60 A COMPANION TO THE PRAYER-BOOK PSALTBB, rm-ans the Israelites who had entered into a covenant with God, which was attested by sacrifices. 6. The heavens, summoned as witnesses to the Judg- ment (v. 4), slnill prochiim His righteousness. 7. Thou, my people, etc. God turns to His own people Israel, for judgment must begin at the house of God (1 Pet. iv. 17), and declares the principles on which the Universal Judgment will be conducted. 8. No fault is imputed to the people on account of the sacrifices commanded by the law. The Psalm as- sumes that the ceremonial law was dulv observed. because they ivere not always be/ore me, i.e., they were continually before me. 9-14. These verses do not imply that the outward forms are to be omitted, but that they are valueless ex- cept as the expression of obedience to God. The Hebrew idiom taken literally, seems to condemn that which it merely represents as of subordinate importance; e.g., "I will have mercy and not sacrifice" (St. Matt, xii. 7; Hosea vi. 6). See also Isaiah i. 13-17. 16. *^ But unto the wicked God saitli" (A.V.). God has warned His people against the notion that legal sacri- fices would compensate for willing obedience. He now turns to wilful sinners who still claim the privileges of God's people. 17. Wliereas thou ha test to be reformed. Rather, " see- ing thou hatest instruction" (A.V.). 18. thou consentedst. Rather, "thou hadst pleasure." This denotes deeper guilt than even the commission of sin (Rom. i. 32). hast been partaker ivith the adulterers, i.e., thou ha>t a common condition and common feelings with them. 20. hast slandered, or, slanderest, i.e., thou woundest him. / "-L. •T"!!?- .^V* MORNING PRAYER. 61 21. thou tUoughtest wickedly that I am even such a Ofie as thyself. Because God did not at once oi)only punish the sin, the sinner thouglit that He was indiffer- ent to it. 1 will reprove thee^ and set before thee the things that thou hast done, or, "I will reprove thee, and set them (i.e., tJiy sins) in order before thine eyes" (A.V.). 22. lest I pluck you away, ov, **lest I tear you in pieces" (A.V.). 23. conversation. Old English for "way of life" (Ps. XXXVII. 14). Psalm LI. The title of this Psalm (see A.V.) states that it was composed by David when the prophet Nathan came to him and convinced him of his great sin (2 Sam. xi. and xii.). It is one of the seven Penitential Psalms, and is used by our Church in the Comniination Service uj)- pointed to be said on Ash Wednesday. It opens with an earnest prayer for forgiveness, founded ujion full con- fession of guilt and acknowledgment of God's justice (1-4); then comes an entreaty for renewal of spirit, fol- lowed by a vow to offer spiritujil sacrifices, which alone are acceptable to God. The Psalmist in conclusion offers a prayer for Zion and for the building of the walls of Jerusalem. 1. after, i.e., according to, mercy, great goodness (rather, "loving-kindness," A. v.). The first word is strong, the second is stronger; it implies deep parental feeling. offences; wicleJuess; sin. David uses three distinct words which involve every degree of guilt (Ps. XXXII. 1, 2). 3. faults, or, "transgressions" (A.V.). David pleads 02 A COMPANION TO THE PRAYER-BOOK PSALTER. P .'■ ft no excuse or extenuation, but makes a full confession as Ills only plea for mercy. 4. Against Thee only. And yet David had griev- ously injured Uriah. But in Hebrew subordinate ob- jects are represented as nothing in comparison with those that are highest (compare Ps. L. 9-14). In the mind of a true Israelite David's offence against Uriah was us nothing compared with his sin against God. " that Thou mightest be justified when Thou speakest " (A. v.), i.e., that Thou mightest be acknowledged by men to be righteous vhen Thou deliverest sentence. '*and clear when Thou judgest" (A.V.). David seems to regard his sin as permitted by God with the purpose of overruling it for good. Man's sin- fulness may reveal more clearly God's goodness. 5. Behold, I was shapen, etc. A confession of origi- nal or birth sin. This sin is universal; hence the neces- sity for infant baptisL ^ that God might by it "grant to the child that thing which by nature he cannot have." David does not pleiid it as an excuse, but states it as tlie ground and origin of his sins. 6. and shalt make me to understand wisdom secret- ly. Rather, '* and shalt make me to know wisdom in my innermost consciousness." 7. with liyssop. Hyssop was used in Levitical purifi- cations, and especially in the case of leprosy, the type of sin (Lev. xiv. 4-6). whiter than snoiu 18. 10. Make me. (A.V.). aright spirit, i.e., a steadfast spirit, firmly fixed so as not to be shaken by the winds of temptation. 11. take not Thg holy Spirit from me. When Samuel The same figure is used in Is. i. Rather, " Create in me a clean heart " MORXING PRAYER. 63 anuinted Dtivid to Ijis offiw, ** tlie Spirit of the Lord came upon David from that day forward " (1 Sam. xvi. 13). David must have remembered how the Spirit had left Saul, and must have felt that he also was in danger of being forsaken. 13. a7id stablish me, etc., or, 'Met Thy free Spirit up- hold me." Free here means ungrudging, generous, that •which urges to willing obedience. Where the Spirit of the Lord is, there is liberty (2 Cor. iii. 17). 13. Then shall I teachy etc. There is here implied a wish to convert others who had sinned like himself. Such a wish is a sure sign of true repentance. 14. from hlood-guilliness. Uriali's blood may have cried for vengeance, like that of Abel (Gen. iv. 10). of my health, or, "of my salvation" (A.V.). 18, 19. Build T)iou the walls of Jerusalem. Some have supposed that these verses were added during or after the Babylonish captivity, but it is a needless sup- position. David's prayer was literally fulfilled by his own instrumentality. " David built thecity round about; .... and Joab repaired the rest of the city" (1 Chron. xi. 8). It :. characteristic of David that he should con- clude a Psalm full of personal feelings with a prayer for the welfare of his people. Psalm LIL The title (A.V.) states that this was written by David when Doeg the Edomite had informed Saul that David had taken refuge at Nob, in the house of Ahimelech (1 Sam. xxi. 7). A massacre was then commanded by the king, which Doeg carried into execution, and in which eighty-five priests perished. 1. thoti tyrant. Rather, *• thou man of bodily strength," i.e., Doeg, the chief of Saul's herdsmen. 1 1 1 64 A COMPANIONT TO THE I'RA YRiv-BOOK PSALTER. ! ! ■i mischief. Rather, mjilig-'Mty. 2. yet daily, or, *' continually" (A.V.). 3. Rather, "Thy tongue devisoth malignity, like a sharp razor, working treachery." As a razor cuts suddenly, so Doeg without any intimation caused the sudden destruc- tion of David's friends. 4. Therefore. Riither, ** likewise." The retribution foretold, exactly corresponds to Doeg's crime. He had dragged the priests forth from their dwellings, and rooted them out of the land. 7. fear, i.e., reverence God on account of His right- eous judgments. shall laugh. This exultation of the righteous comes from sympathy with God's law, and not from the indul- gence of the personal feeling of revenge. 8. Lo, this is the man, etc. The Psalmist goes to the root of the evil. The love of riches (which Saul would be likely to bestow upon an unscrupulous adherent), alienated Docg from God. 9. / am like a green olive-tree. It has been conjec- tured that Nob was on the northern side of the Mount of Olives; hence the image in the text was suggested. 10. and I will hope, etc. Rather, " I will wait for Thy name, for it is good, in the presence of Thy saints ;" i.e., David will wait amongst God's faithful people for the manifestation of goodness, which is involved iu the very name of God. ! I, I 1 Day 10. EVENING PRAYER. Psalm LIII. This Psalm is nearly identical with Ps. XIV. Both ure ascribed to David in their titles. L. EVENrXft PRAYER. 66 6. TJiey tvere afraid when no fear was, etc. This Avas probably added in the time of Jehosliuphat or Hezekiali, when Jerusalem was miraculously saved from ruin by the sudden destruction of the invading armies (3 Chron XX. 21; 2 Kings xix. 35). Psalm LIV. This Psalm was composed by David (A. V., title) when lie was in great danger, after he had taken refuge amongst the Ziphites and had been betrayed by them to Saul (1 Sam. xxiii. 19 and xxvi. 1), It is prophetic of Christ's betrayal and of the rage of His enemies; hence it is a Proper Psalm for Good Friday. 1. avenge me. Rather, ** judge me" (A. V.). strangers are risen uj) against me. The Ziphites may be referred to, who, thorgh they Avere Jews, had treated David as an alien; or the men of Keilah, who would have given him up to Saul, though he had saved them from the Philistines (I Sam. xxiii. 6). tyrants. Rather, fierce ones. 5. mine enemies, i.e., persons lying in ambush to de- stroy me. So also Ps. V. 8. destroy Thou them in Thy truth. Rather, by Thy truth, i.e., by the manifestation of Thy faithfulness. 6. because it is so comfortable. Rather, **for it is good" (A. v.). 7. For He hath delivered. Here, again, the Psalmist's faith realizes his future deliverance. mine eye hath seen, etc. Rather, " mine eye hath looked upon mine enemies." The words ** his desire" should bo omitted. David looked calmly upon his enemies because he felt sure of God's protection. 66 A COMPANION TO THE PRAYER-BOOK PSALTEK. i i; \\ 1 . mi Psalm LV. Written by David during tlio rebellion of Absalom probably after he had been driven from Jerusalem, and had looked down over it from the Mount of Olives (3 Sam. XV.). The Psalmist appeals to God to hear his prayer and deliver him from his malicious enemies, one of whom had been his trusted friend. He concludes with a declaration of his firm hope and confidence in God. 6. that I had wings, etc. As the dove flies swiftly to her rocky nest to escape from the storm (v. 8), so would David flee away from the outburst of furious pas- sions (v. 8). " David said. Arise, let us flee, make speed to depart, lest he (Absalom) overtake us suddenly" (3 Sam. XV. 14). 7. the wilderness. David did remain in the wilder- ness after he had fled from Absalom (3 Sam. xv. 28). 9. Destroy a?id divide their tongues. Rather, ** Con- found and divide their tongues." The expression of a wish that the league against him may be broken up, probably with an allusion to the confusion of tongues at Babel. for I have spied, etc., or, " I have seen violence and strife in the city." This and the two following verses represent the wretched condition of Jerusalem after it had rejected David, and was in the hands of the rebel Absalom and his adherents, and they prefigure its state, in the interval between the rejection of Christ and its destruction. 12-14. Ahithophel is here referred to, the typo of Judas. 14. my guide, or, my associate. 15. as friends, or, in the throng, i.e., in the midst of other worshippers. • lau '^' aufKiLJUi PSALTEK. of Absalom oriisalem, and of Olives (2 I to hear his enemies, one includes witli ce in God. 3 flies swiftly I'm (v. 8), so f f nrious pas- , make speed mddenly" {2 the wilder- . XV. 28). ther, *' Con- ression of a broken up, of tongues iolence and •resent the ad rejected bsalom and bhe interval iction. le typo of 10 midst of EVENING PKAYEK. .••V IC. let them go doicn quick into hell Hell, or Sheol means rot only the place of j)uni.shmcnt, but the whole of the unseen world, as in the Creed: -He descended into hell." Quick means living; e.g., the quick, i.e., the hvmg fle.h; a quick-set hedge, i.e., a living hedge, liiere may be an allusion in the text to the fate of Korali and his comi)any, who went down -quick" into the ])it (Numbers xvi. 30). We should consider David as speaking here, not in his j.rivate capacity, but as a i)rophet and king, and pro- nouncing a judicial sentence. His feelings as a father and private man may be seen in his command to Joab to spare Absalom, and in his sorrow at Absalom's death (3 Sam. xviii. 5, 33). 10. David takes comfort from former deliverances For there were many with me. Rather, - many with- stood me." 20 For they will not turn, nor fear God, Rather, who have not changes, and they fear not God " i e they have hitherto gone on without changes or reverses of fortune, but they are always prosiKn-ous, and fear not God. 21, 22. David hei-e leverts to the treachery of his friend Ahithopheh His words were smoother, etc. So Judas betrayed Christ with a kiss. • r^' ;'';, ^'^'^^"^ ^'^'"^^^ ^^^""^ ^'^^^ '^ prophecy of the sui- cide of Ahithophel (2 Sam. xvii. 23), and of the fate of Absalom whose corpse was - cast into a great pit in the woocl 2 Sam. xvii. 17), but they may merely express the Psalmist s firm conviction of God's retributive jus- tice. •* C8 A COMPANION TO THE PRAYER-ROOK PSALTER. Day 11. MORNING PRAYER. Psalm LVI. This is described (A. V.) as a Psalm of David when tlie Philistines took him in Gath. The event referred to is related in 1 Sam. xxi. 2-11. lie was in great danger from the envy of the lords of the Philistines; and though it is not said that they seized hini, it is probable that they did, and that they would have killed him if Achish had not prot-^cted him. 5. They daily mistake my tvords, or, "■ Every day they wrest my words." MLsLake, in old English, meant tomis- rej)resent voluntarily. 5, G. They hold all together, and heep themseiccs close, etc. A description applicable to David's position at the court of Achish. He was then a fugitive from Israel, surrounded by malicious foes. 8. Thou tellest my flittinys, or, *' Thou numberest my wanderings." put 7ny tears into Thy bottle. As the traveller carefully keeps water or wine in leather bottles for a journey, so David trusts that God keeps in memory every tear he sheds. Tears are precious as memorials of sorrowful pleadings and heartfelt prayers. There may be a reference here to the curious Egyp- tian custom of preserving the tears of mourners in little bottles. Thy hook, i.e., of remembrance (Malachi iii. IG; Rev. iii. 6). 12. Unto Tliee, God, tvill J pay my vows. Rather, ''Thy vows are upon me, OGod" (A. V.), i.e., the vows offered to God by David when he was in trouble. PSALTER. f David when }nt referred to I great danger s; and though probable that him if Acliish ]very day they meant tomis- emselv'cs close, H)sition at the 3 from Israel, tuimberest my eller carefully a journey, so every tear he of sorrowful Jurious Egyp- rners in little lachi iii. IG; MOUNIXG FUAYEK. Psalm LVII. 69 The title of this Psalm says, that it was composed by David when he fled from ISaul in the cavo. This may iiave been the cave of Adullam (1 Sam. xxii. 1), near the land of the Philistines, or the cave of Engedi, west of the Dead Sea, where David s^jared Saul's life. The Psalm is one of four (the others are 58, 51), 75) which bear the superscription Al-taschith, i.e.. Destroy not. Proba- bly they were set to a tune bearing that name, in reference to David's words to Abishai, ** Destroy him not," when Abishai would have taken Saul's life (1 Sam. xxvi. 9). Verses 6 and 9 are considered as prophetical of the mani- festation of God's glory in the Resurrection and Ascen- sion of Christ. Hence this is one of the Proper Psalms for Easter Day. 2. that shall perform the cause luhich I have in hand, or, that accomplisheth what is good for me. 3. and save me from the reproof of him that wonld eat me np, or, **'and save me, though he that Avould eat me up (or persecutes me) revileth." 4. ''Ml/ soul (i.e., life) is among lions," i.e., violent, men (Ps. XXII. 13). 6. above the heavens, etc. Let the deliverance be such that the heavens and the earth may recognize God's power in it. 7. they have digged a pit, . . . and are fallen. This may refer to Saul's adventure at Engedi (1 Sam. xxvi.), but the metaphor is a common one. nt's. Rather, i.e., the vows ouble. Psalm LVIII. David in this Psalm especially rebukes unrighteous judges. He probably wrote it in the first year of his 70 A COMPANION TO THE PKAYER-BOOK PSALTKU. Iff reign, after a period of turbulence, during wliicli the peoi)le Imd suffered from injustice and oi)pres8ion. 1. Tiie word translate^. **0 congregation" really means silence, and tiie first clause may be i)ai'jii)lirased: '" Will you utter justice now after long silence?" Absalom afterwai'ds falselv insinuated that justice had been de- nied by David himself {2 Sam. xv. :^-G). 2. your hands deal luifh ivickedncss. Rather, '* ye weigh the violence of your hands'' (A. V.); i.e., instead of weighing matters in a balance of justice, you exhibit and distribute your own violence (Job xxxi. 0). Ilosea xii. 7: "The balances of deceit are in his hand; he lov- eth to oppress/' 3. froward, i.e., perverse, turned from God. Fro- ward (from-ward) is opposed to toward. 4. the deaf adder. Tlie adder appears to be specified, both because it is one of the most venomous of snakes, and also because serpent-charmers find the greatest diffi- culty in taming it. 6. Break their teeth, etc. Evil-doers must be put down. If the poison cannot be drawn out, the fangs must be broken. smite the javj-bones, etc. The Psalmist introduces another figure, and describes the cruel judge as a lion wliose teeth must be broken. let them fall away, etc. These words may be thus paraphrased: "let them fall away like water poured out and running to Avaste; and when He (i.e., God) shooteth His arrows, let them be immediately de- stroyed." 7. as a snail. The snail emits slime, and thus, as it were, becomes consumed as it goes. 8. Or ever your pots, etc. Or, is old English for before. Rather, " Before your pots can feel the thorns, EVENING PUAYER. 71 He shall take tliem (i.e., the thorns) away as with a whirlwind, both living (i.e., green) and dried up." The sense is that tlie i)lans of the wicked are suddenly frustrated hy the tempest of God's displeasure. Before their pots, in which they are cooking their ])rey, can feel the effect of the fire of thorns, God will sweep away all the fuel both green and dry. 9. ''lie shall wash His feet in the blood of the wicked " (A. v.). Words of warning, not of vengeance. It must be remembered that David was tender towards his sub- jects even when rebellious, and that the destruction of the wicked is ascribed to the justice of God. Day 11. EVENING PRAYER. Psalm LIX. A Psalm of David, '' when Saul sent, and they watched the house to kill him." This inscription of the Psalm agrees with its contents. The enemies of the Psalmist are represented as lying in wait to seize him, or going about uttering threats against him. The event referred to is described in 1 Sam. xix., where we also learn that the design of Saul was frustrated by the affection of his daughter Michal for her husband David. The Psalmist declares his innocence, prays for deliverance from his enemies, whose malice he forcibly describes, and con- cludes with an expression of his trust in God's mercy and protection. David was persecuted by the people whom he had loaded with benefits, and was in this respect a type of Christ. ]. defend me, or, set me up on a high place. 3. They lie waiting. Saul's agents (the mighty men, or strong ones) watched David's house to slay him in the morning. 72 A COMPANION TO THE PRAYER-HOOK PSALTKR. witlionf ffin/ ojf'rurt'. Protofitiitioiis of innocence occiir more frequently in Psalms of this em ! y period, not only bccjinse David was in youth comimratively unstained, hut also heciiuso they arc moie ui)])r()i)riale in the case of ft ])ersccuted subject than in the case of u king beset by rebels and foreign foes. 4. They run, etc., with the officious servility of low agents. f). (til the heathen. David's mind ])asses from his [)er- sonal danger to the dangers impending over his country. Saul also may have specially employed heathen such as Doeg the Edoniite, in persecuting one who was dear to all true Israelites from his victories over the Philistines. G. Theji go to and fro (or, ** return,"' A. V.) in the even- ing, etc. Afteran unsuccessful search in the morning (I Sam. xix. 11) they returned in the evening, and went snarling and prowling about for him, as the wretched dogs in an Eastern city run about seeking their food at nightfall. 7. they speak. Rather, they howl. 8. Thou shalt lauyh all the heathen to scorn. This expression is often used (Ps. II. 4), and states the truth that the designs of (Jod's enemies are utterly foolish as well as wicked. The phrase is i)eculiarly forcible here if it refers to the device, by which Michal ridicaled and baffled those who sought her husband's life (1 Sam. xix. 16). 11. Slay them not, etc. We do not read that David ever tried to kill anyone of Saul's emissaries who came against him, and twice he saved Saul's life. The Psalmist prays that his foes may be scattered, not killed, and so made examples of Divine justice. The full meaning of the words is only seen in their application to the dispersion and misery of the Jews «u. KVENINO PUAYEU. 78 oncasionod by their rejection of the Saviour, tlie anti- type of David. 12. For fhe sin of their mouth, etc. Ratlier, *' Oh the sin of tiieir niouthl Oh tlic word of tiicir lipsl Let tliem be taken in their i)ride, and for cursing and lyinc' wiiicli tiiey speal^'." 13. tinto the ends of the irorld. These words are ilhistrated by the dispersion of the Jews. 34. Tlie Psalmist rei)eats v. 0. 15. and grndrje if theij he not satisfied, or, " tliey Avill stay all night if they arc not satisfied" (with my blood). 10, 17. As for me,- 1 will sing. The I is emphatic, and is contrasted with *'they" in v. 15. in the morninr/. David confidently anticipates his deliverance from the nightly attack designed by his enemies, and that, in the morning, he will be able to ofEer his grateful thanks to God. 5am. XIX. Psalm LX. A Psalm of David, written when he was engaged in his great war with the Syrians and Ammonites (2 Sam. viii. 13, 12; 1 Chron. xviii.. xix.), " when Joab returned and smote of Edom in the vnlley of salt twelve thou- sand." Joab's victory is not mentioned in the historical books. The Edoniites bad i)rob;d)ly taken advantage of the absence of David with his army to ravjige the south- ern borders of Israel. The Psalmist mourns for the distresses ^f his people, but anticipates their final vic- tory. 1. cast ns out and scattered ns. These expressions in- dicate that the Israelites had suflfered great reverses, and had probably experienced cruel treatment. This Avould 74 A COMPANION TO THE PRAYER-BOOK PSALTEIt. I account for Joab's policy of exterminating the Edomitcs (1 Kings xi. 15, 10). 2. David speaks of the country, as if it had been con- vulsed by an eartlujuake. 3. heavy things. Literally, ''a hard thing," i.e., se- verity. a drink of deadly loine. Kather, '* Avine of astonish^ ment" (A. V.). A common figure for great distress (Isaiah li. 17-23; Jer. xxv. 15). 4. 'riiou hast given a token. Rather, " Thou hast given a banner." The strain here changes. Although the army had been broken, it could yet be rallied under the banner of the Lord of hosts, around which all faithful Israelites could contend for the true cause. 5. Therefore, etc. Rather, " That Thy beloved maybe delivered; save with Thv right hand, and hear me" (A. v.). Tliy beloved, i.e., such as fear Thee (v. 5). 6. Ood hath spoken in His holiness, or, in His sanctu- ary, i.e., from the mercy-seat, whence the oracle went forth. David had consulted God after the reverse, and now gives the answer. (1) The Israelites will firmly letain their own land: (2) TMiey will subdue tlie adjoining coun- tries. We also see in these words a prophecy that Christ will rule over both the Jewish and the (Jei 'o world. The whole passage, vv. G-12, is repeated in Ps. CVIIL, vv. G-13. / ivill rejoice. God rejoices in the welfare of His people. The words are appropriated by the Psalmist as expressing his own feelings. ana divide Sichem, or, portion oui Sichem, i.e., rule over it with undisputed authority. FEi:. idomitcs 3en con- i.e.. se- Lstonishr distress lou hast "ny had inner -of sraelites 1 niav DO ar me " sanctn- e went nd now y retain S" coun- Clirist oHd. in P^. of His mist as }.. rule EVENING PRAYER. 75 and viefc out, i.e., measure, the valley of Succotli. Sicheni, or Shechem, represents the west of the Jor- dan; Succoth, the east (Josh. xiii. 27). 7. Gilead, on the east of Jordan; the tribe of Ma- nasseh, on both siues of the Jordan; Ephraim, the lead- ing tribe of Israel. Judiih is mil lawgiver, i.e., to Judah belonged the sceptre (Gen. xlix. 10). Only in the reigns of David cud Solomon could it be said that the sceptre (the king) belonged to Judah, and that Ephraim was the strength of tlie king's head, or his most |»o\verful tribe. 8. Moah is my washpoty or, footbath; i.e., Moab is re- duced to utter subjection (2 Sam. viii. 2). over Edam will I cast out mif shoe. Whilst the king regards Moab as a vessel fit only for the meanest uses, lie casts to Edom as a slave tho shoe he has taken off (2 Sam. viii. 14). Philistia, be thou r/lad of me. Rather as in Ps. CVIII. 9: ''Over Philistia will I triumph." 9. The strong city. Selah (2 Kings, xiv. 7), or Pctra, the chief city of Edom. 10. Rather as in A. V.: ''Wilt not Thou, God, which hadst cast us otT, and Thou, God, which didst not go out with our armies?" Psalm LXI. This Psalm was written by David when he was driven from Jerusalem by Absalom. 2. When David Avas an exile from Zion and tne sanc- tuary, he seemed to himself to be in " the ends of the earth " 3. the ri\h that is higher than /, i.e., " the rock that is too lugh for me to climb without God's help." David n II 76 A COMPANION TO THE PRAYER-BOOK PSAUKR. Ii.'is no doubt Mount Ziou in liis riiiiid, which lie had taken by assault from tlie Jebusites, but wliieii is now occupied by bis rebellious subjects. 4. I tv ill dwell, i.e., This is my earnest desire. under the covering of T/n/ winr/s. The wings of the cherul)im overshadowed the mercy-seat upon the Ark. Tlie Divine Presence rested upon the mercy-seat. For ever imjdies faith in a futui'e abode of blessed- ness symbolized by the earthly tabernacle. 5. and hast f/iven an hen'fafje, etc. Katber as in A. V. : " Thou hast given me the heritage of those that fear Thy name ;"' that is, the heritage described in v. 4. G. Thou i^halt grant, etc. Rather, " Tiiou Avilt add days to the days of the king," i.e., not merely prolong his life, but add to his natural life an eternal one. David is speaking here of the Messiah, the ideal King, of whom he was a type. Day 12. MORXIXG PRAYER. Psalm LXII. This Psalm closely resembles Ps. XXXIX., and was undoubtedly written by David. Its date is uncertain. 1. ^f^/ soul, etc., or, *' My soul is silently waiting upon God," i.e., turned to Ilim in speechless ex])ectation. 3. af/ainst every man. Rather, " against « man" (A.V.), i.e., against the Psalmist himself. " How long will ye as- sault me oidy?" ** Al!ithoi)hel said to Absalom, Let me come upon him with twelve thousand men, and I will smite the I'hir/ onli/" (I Sam. xvii. 1, 2); va(\ Ilushai agreed in this (vv. 12, 13). The verse may be taken in another sense, as follows: *' How long will all of you unite to crush a man who is like a bowing wall, a tottering hedge?" David was in 1i!t [•j:r. MOUXING PRAYER. 77 lie liad is now s of the he Ark. \- b lessee! - ler as in lose that .1 in V. 4. -wilt add • i)rolonf? p. David of whom , and was certain, ing upon ition. ''(A.V.), ^'ill ve as- 1, Let me md I will 1 Iliishai s follows: im who is id was in such a state that it seemed as if but little were needed to crush him. 6. so f/i a f I .shall no f fall {WtoniWy, *'be moved"). His conlidence is increasing. In v. 2 he says, '* so that I shall not be greatly moved." 7. ?ni/ health, i.e., my salvation. 8. dcceifful upon the ^veiijhtSy i.e., found deceptive when tried in the balance. The Psalmist uses two words for man, one (adam) answering to homo, a common man; the other (ish) to vir, a man of some distinction. **Snrely the children of men (of low degree) are but vanity, the children of men of note are a lie; in the scales they go up; they are altogether lighter than mere breath." 10. Rather as in A. V. : '' Trust not in oi)prcssion, and be not vain in robbery," i.e., trust not vainly in rapine. Lawless oppressors are frequently alluded to (Ps. LVIIL 2; Prov. i. 11-14). Tiiese men probably joined Absa- lom. They would naturally range theYnselves against a just king who labored to suppress them. 11 God spake once and twice, etc. So in Job xxxiii. 14: ** God speakoth once, yea twice." The Psalmist is speaking of a revelation made to his conscience, viz., that God is all-powerful, and that He is both merciful and just. 12. Rather, *'And to Thee, Lord, belongs grace, for Thou wilt pay every man according to his work." The i)ayment, though exactly in accordance with man's deserts, comes as a free gift from God's grace. Man's work does not earn payment from Him who alone gives the i)ower to work. " ^Ivnl lives from iiifiti to man, But not fium man, O Lord, lo Thee." 78 A COMPANION TO THE PUA Y KRHOOK PSALTER. i:.) I 1 I PSALM LXIII. ** A Psiilm of David, when lie was in the wilderness of Judali," i.e., after lie was driven from Jeriisulem by Absa- lom, and before he had crossed the Jordan. **The king and all that were with him came weary*' {'i Sam. xvi. 14.) to the region nortiiwest of tlie Dead Sea, "a barren and dry land where no water is.'' '" i will come 14)011 him/' said Ahithophel, *' when he is weary and weak-handed " (2 Sam. xvii. 2). And when David had crossed the Jordan, those who received him and his adherents said, *'The people is hungry, and weary, and thirsty in the wilderness" {2 Sam. xvii. 'id). 1. My God. The word unveils a truth unknown be- yond the precincts of revelation. It teaches us that the Almiglity and Eternal gives Himself in the fulness of His Being to the soul that seeks Him. Man can indeed give himself by halves; he can bestow a little of his thought, of his heart, of his endeavor, upon his brother man. In other words, man can be imperfect in his acts, as he is imperfect and Unite in his nature. lUit when God. the Perfect Being, loves the creature of His iiand, He cannot thus divide His love. Ho must perforce love with the whole directness and strength and inten- sity of His Being: for He is God, and therefore incapa- ble of partial and imperfect action. He must give Him- self to the single soul with as absolute a coin))leteness as if there were no other being l)esides tlie soul which He loves. And, on his side, man knows that this gift of Himself by God is thus entire; and in no narrow spirit of ambitious egotism, but as grasping and representing the literal fact, he cries, ''My God." (Liddon.) early inll [ hopIc TTiee. In many passages this denotes JIOHXIVG PRAYKR. :9 earnest socking; l)cre if, prohal)!)- points to tiio pniycr in tiio oui-ly morning, wiien tiie king uwoke refresiied. 3. Kiitlier, '^Tiius have 1 looked upon Tiiee in tlio sanctuiiry, to behold Tliy ])o\ver and glory." The nieun- ing is, *^Tiie longings I now have are the same as those I liud when 1 \vorshii)pe(l in the sanetnary, and realized the glory symbolized by the Ark of the Covenant." 6. with marrow and fatness. David could feed on spiritual joys, though he was hungry and thirsty in the wilderness. 7. R'lther as in A. V. : '• When I remember Thee upon my bed, and meditate on Thee in the night-watches." 8. Under the sliadow of Thy wings will I rejoice. The Ark with the mercy-seat ovcrslui.lowed by the Avings was absent, but the power and protection symbo- lized were j) resent. :>. uiijsoulhangelh, etc., or, ''mysoulcleaveth to Thee." The tii^t clause describes the aspiration of the soul; the second, God's firm suj^port of it. 10. unchr the earth, i.e., either the grave or Sheol. 11. let them fait, etc., or, "they shall fall by the sword: they shall be a imrtion for foxes"' (A. V.). A pro})hecy, not an imi)recati()n. fo.ves, i.e.. jackals. Absalonrs army was routed in the wild region east of Jordan, and the slain became a l>rey to the wild beasts there. Vi. the king. David realizes his restoration to his kingdom. ''every one that sweareth hj Hun shall glory' (A.V.). hj Him, i.e., by God (Deut.'vi. 13); oi-,* it may be, by the King foreseen by David, and si)eaking in him, i.e., Christ. tli.ai speah lies. Davi'd <'omplains that his enemies do this(Ps. Xrj. r,-,s). ■l\ ^1 ii. M. 80 A COMPANIOX TO THE PRAYKIM'.OOK rSAl/IER. Psalm LXIV. David hero deprecatos the trcacliorous slanders of his enemies. Probably the Psalm was 'written when he heard tFiat his own counsellors were consj)iring with Absalom against him. It is nppoinled in tiie American Prayer Book as a Proper Psalm for Good Fiidjiy. 2. froioard, i.e., ])erverse, wicked (Ps. LVIII. 3). gathering together, or, ^'secret counsel" (A.V.). Tlie verse points to (1) a secret conspiracy which David susi)eeted, and (2) an open rising of the con- spirators which he api)rehended. 3. their tougve. False charges and insinuations were the main cause of David's overthrow (2 Sam. xv. 2-G). The charge of neglecting to administer justice would turn the peojile against David even more than his great sin, which only jippearcd to concern a single family. comnume amnng tltcmsclves, i.e., in going over every detail of their plot. Whatever David's sins might bo, he knew, and his enemies knew, that, as the anointed king, he represented, against rebels, the cause of righteousness. 6. This verse may be thus rendered: **Tiiev devise iniquities; we have (they say) completed a well-devised plan; and the inward thought of a man's heart is dec])." Tlie Psalmist quotes their own wory device l-devised ia' deep." !eenis to ans and )ablv the of God':3 .e., tlicy *' Absalom and all the nicii of Israel said, Tlie counsel of Hushai the Arehiteis better than the counsel of Ahitiio' pliel. For the Lord had appointed to defeat the good counsels of Ahithophel, to the intent that He might bring evil upon Absalom" {'i Sam. xvii. 14). As a general truth, '• A fool's nu)utli is his destruc- tion" (Prov. xviii. 7). Day 13. EVEXIXG PRAYER. Psalm JjXV. A Psalm of David which probably received alterations in after-years that adapted it to a Temple Service of Thanksgiving. In the Wiklei'ness David had longed for the Divine Presence in the siinctuary. He is now re- stored to Jerusalem, and his love for God's house has become intensilied by his ab>ience from it. 1. Thon, (iody art praised in Zion. Literally, *' Praise is silence to Thee, God, in Zion;" i.e., praise to Thee is best shown by holy silence, which is more ex- l)ressive than words. "Z. all flesh, i.e., both sexes, and all ages and condi- tions, of Israelites. "We may interpret the words, of Gentiles as well as Jews. '* I will pour out of my Spirit on all flesh" (Actsji. 17). 3. My misdeeds, etc. Rather, '* Matters of iniquities have been much too strong for me; Thou wilt purge away our transgressions." The Psalmist confesses his own sins, and then ex[)resses an assurance of pardon for him- self and his associates. 4. temple, i.e., tabernacle (1 Sam. i. 9, iii. 3). 5. Rather, " By fearful righteous judgments dost (not ** shalt") Thou reply to us," i.e., by righteous judgments ' S'l A COMPAXIOX TO THK rilAYKR-BOOK PSALTER. wrought ill our ht'luilf, in answer to our priiycrs for our deliverance; e.g., the judgments wrought upon the Egyptians and (Canaan ites of than that remain in the broad sea, or, of those afar ofE on the sea. G, 7. After the address to God, then comes this de- scription of His majesty and ])ower. 7. 117/0 stilh'th the raijina of the sea .... and the madness of the people, or, the tumult of the peoi)le. This hlessing Mould be especially felt after the suppres- sion of a rebellion. 8. the out(joini/s of the inorninr/ and eveninr/, i.e., the extreme limits of the East and West. *' The outgo- ings of it were at the sea" (Josh. xvii. 0); *' The outgo- ings of it shall be Thine'' (ver. 18). 9-11. It would seem that the harvest was abun- dant after David's return to Jerusalem, and that this Psalm was composed as a song of thanksgiving for it. 10. The river of God. This may mean the water in the clouds. The Arabs call rain the river of CJod. Thou preparest, etc., or, Thou i)reparestc«)rn for men. for so Thou hast established tlio earth. Corn (i.e., idl the cereal plants, wheat, barley, maize, etc.) is God's (■sj)ecial gift to man. It is only found under cultivation, never in a wild state. I'i. Thou vrownest, etc. Literallv, **Thou hast crowned (with plenty) a year of Tliy goodness (i.e., a year of mercies); and Thy paths drop fatness.'' 13, 14. The i)resent tense should be used instead of the future in these verses. 13. Literally, *'They drop the pastures of the wilder- ness," i.e., pastures spring up even in the wilderness under God's paths or steps. The words of the Psahnist may be adopted by Chris- EVEN I NO PRAYER. 83 tians in tliank?giving for tho spiritual blessings which spring up under the feet of Chiist. Psalm LXVI. Til is and the two following P.silnis were ])rol);i])Iy composed In' members of one of the Levitical families lo wiioni David had entrusted the ordering of the services of tho sanctuary. It refers to vows made in jidversity (vv. 13 and 1(1) which are now paid in pros[)erity. 2. ivoHdcr/fff, or, terrible. shall T/tiiie eifcmies be found liars iinto Thee, i.e.,tliey shall yield feigned oi)edience unto Thce(l*s. XVIII. 44). 4. the sea — at the Exodus. the water — or, the river — at the entrance into Canaan. 6. such as if'ill )(ot helieve. etc. Rather, '' let not the rebellious exalt themselves'' (A.V. ). 8. Who holdeth our soul in life, i.e., alive. 9. tried us, like (ts silrer is tried, i.e., as in a fiery furnace. '* I have refined thee; ... 1 have chosen thee in the furnace of affliction" (Isaiah xlviii. 10). This and the following verses are api)licable to more than one i)eriod of Hei:.-3W history. They are iipplica- ble to the sufferings of David during Absalom's rebel- lion, and to his subsequent restoration, and they maybe ap))lied generally to the trials of (lod's servants and to the glory that shall follow. 10. into the snare or, " net" (A. V.); or, the word may mean a place of eonlinement. Tiie Israelites are repre- sented as animals caught in snares, and then confined. to ride over our lieads. On Egyi)tian monuments con- querors are represented driving thsir chariots over tho bodies of prostrate captives. 11. a wealthij plarey i.e., a place of abundance or 84 A COMPANION TO TI1F-: PRAYKU-HOOK PSALTER. I I prosperity. Wc.'illli, wliinli now means riclics oxclii- sivuiy, was, in old Kiif^lisli, }ii)pIiiMl lo all kinds of ))ros- l)orit,y. ** I will give thee riches and wealth" {"i Chron. i. 12); "In all time of our wealth" (Litany). 13. tJie incense, of rams. The Mnoke from the burnt sacrifice is always rejtresented as a sweet .«avor, because it is acceptable as a symbol of devotion. ]6. If I incline, etc. Rather, "If I had rej^arded ini- quity in my heart, the Lord would not have heard me," i.e., if I had deliberately cherished it in my heart. Psalm LXVII. This is a continual ion of Psalm LXVI. The P.^almist now looks beyond the earthly harvest to the in<;athering of nations into the heavenly f,^•lrner. 'V\n' thought in his mind is, that, when (Jod's countiiuinee shines fully upon Israel all nations will bo attracted to Ilim. This Psalm is therefore Messianic, as cxprej-siiig hoi)es which can only be fulfilled in Christ. 1. God be merciful, etc. This prayer is taken from the blessing which was ])rescribed for (he hlgb-j)riest to use (Numbers vi. 24-2fi). But in Nujubers, Jehovali is the word used; here it is Klohim. Kiohim specially de- notes the power and m.ijesty of the Deity, and so is more fitly used in an invitation to the (Jentiles to praise the God of Israel, whereas the high-priest in bh-ssing Israel uses the name which speaks more plainly of tlio covenant, 2. T/nf savinfi health, i.e., Thy salvation. amon(j all nations, or, among all the heathen. 4. let the nations rejoice and be r/lad : for. etc. The nations shall i-ejoice because of the establishment of a universal kingdom of justice and righteousness. govern, liiither, lead. MOUMN(; PRAYER. 8.-. Day 13. MORXTNO PRAYER. Psalm LXVIll. This Psalm was used in the Jewisli C'lmrcli at Pente- cost, and it is one of the Proper Psahns for Whitsiin Day. Tlio title (A.y.) ascribes the Psalm to David, and the mention of Benjamin and Judjih in the congregation of the i)eoplo togetiier witii Zebulun and Kaphtali, shows that it must have been written i)efore tiic disrnj)tion of the nation under Rehoboam, Tiie name of CJod that occurs most fretjucntly is Elohim, but Jah is found in V. 4, Jehovah in v. 10, Adonai in vv. 11 and 17, Shaddai (Almighty) in v. 14. It opens with the words used in tiie Wilderness when the Ark of God was carried forward before the i)eople (Numbers x. 35). After celebrating God's might and mercy, it describes His miracles in the AVilderncss, and victories over llis enemies. God's choice of JMount Zion as His abode is then referred to, and the processions bf the people in His honor are de- scribed. The Psalm concludes with a prediction of His future conquests, and of the establishment of His rule over all nations. It is thus a prophecy of the exaltation and final supremacy of Christ. 1. Let God (trifle, and let His enemies he scattered (Numbers x. 35). The wicked are the enemies of God; the righteous are His chosen people. When the ark went forth, the Israelites were gathered together (Num- bers X. 25), but now they are scattered, because they have rejected Christ, who goes forth to spiritual con- fpiests in the Ark of His Church. 4. His name Jah. God's name which occurs in Ilal- lelu-jah (Praise ye the Lord). It denotes Ilis eternal self-existing essence. 1^' IMAGE EVALUATION TEST TARGET (MT-3) 1.0 [ffi I.I 1.25 21 125 ^ i^ IIIII2.2 2.0 I III Jj U 11.6 V /; '/ >^ ^'l^^V^o #1^ ^ '9)^ K^^ I % w rir 80 A COMPAKION TO THE PRAYER-BOOK PSALTER. 5. His holy habitation, i.Q., hea\eii. 6. He is the God that maketh, etc. Rather, "God settetli.the solitary in a home; He bringeth out captives into prosperity; the rebellious only dwell in a parched land." The allusion is to the people in the Wilderness. Some reached a home; the greater number perished through their rebellion. , ^Aen^wa^a^es, i.e., the rebellious. Runagate, the old spelling of renegade, an apostate or deserter from the faith. scarceness, i.e., scarcity ("in a dryland" A.V.). 8. The earth shook, and the heavens dropped, etc. The reference is to the terrible storm that took place when the people were gathered round the base of Mount Sinai (Exodus xix. 16-18). 9. a gracious rain upon Thine inheritance. The manna and the water from the rock at Rephidim are here referred to. " Thine inheritance," i.e., the Israel- ites. 10. Tliy congregation shall dwell therein. Literally, "Thy creatures dwelt therein," i.e., in the Wilderness. the poor, i.e., the needy wanderer. 11. " The Lord gave the word: great was the host of those that published it." the word, i.e., the word of command which preceded the victory. those that ptihlished it {ieminmo)', e.g., Miriam, De- borah, and the women who sang after David's victory (1 Sam. xviii. 6). The text may be applied to those who, weak by nature yet strong by grace, proclaim the victory of Christ. 12. Kings with their armies, etc. Literally, " Kings of armies did flee, did flee: and she that tarried at home divided the spoil " (A.V.and margin). See the song of MORNING PRAYER. Dcbovali (Judges v. 3, 19). The mother of Siseraantici- ptites a rich spoil, to be divided after her son's victory (v. 30). 13. Though ye havelieii (i.e., lain) among the pots. Lien is also used in Gen. xxvi. 10. The translators of the Psalms both in Prayer Book and A.V. appear to have thought that this verse referred to the time when the people were amongst the pots or furnaces of Egypt. It may be thus rendered: **When ye shall lie down among the sheep-folds, ye shall be as the wings of a dove covered with silver, and her feathers with fine gold;" i.e., When the war is over and you shall recline in pastoral ease, you shall be covered with glory. 14. When the Almighty scattered kings, etc. Another difficult verse. Probably it refers to some circumstan- ces that have not been recorded. Salmon is alow mjountain near Sichem (Shechem), cov- ered with dark woods, and which is seldom covered with snow. The meaning appears to be, " When the Almighty scattered kings for their sakes, there was a sudden change from sorrow to joy, as the gloomy Salmon be- comes suddenly bright when silvered with snow." 15. as the hill of Bashan. Rather, " A mount of God is the mount of Bashan: a mountain of heights (peaks) is the mount of Bashan;" i.e., Bashan is indeed a high mountain, a mountain with lofty peaks, but yet it is not to be compared to the lowly hill of Sion, for God hath chosen Sion, not Bashan, wherein to dwell. 16. Why hop ye so, etc. Rather, *' Why look ye en- viously, ye high mountains," i.e., upon Sion? 17. The chariots of God, etc. Worldly powers may boast of their chariots, but His are innumerable. As the Lord was in Sinai so is He in Sion, surrounded by His hosts. "The glory of Sinai is translated to Sion." i 88 A COMPANION TO THE PRAYER-BOOK PSALTER. 18. Thou art (jone up on high, etc. A prophecy of Christ's Ascension (Eph. iv. 8). Christ is here ad- dressed as Jehovah. Thou hast led captivity captive, i.e., a band of pri- 'soners into captivity. As Jehovali vanquished and led captive the enemies of Israel, so Christ vanquished Sin and Death. Thou hast received gifts for man. Literally, " in the man. j> St. Paul, in quoting this passage (Eph. iv. 7, 8), cites from the Chaldee paraphrase, " He gave gifts unto men ;" , i.e., St. Paul has seized the full force of the prophecy. Christ received gifts in the man, or in his human nature; and He gives what He received unto men, i.e., unto His Body, the Church. even for Thine enemies. Rather, "and among the rebels." ** While we were yet sinners, Christ died for us" (Rom. V. 8). 21. the hairy scalp, i.e., the head thickly covered with hair. An indication of youthful strength (Samson) and beauty (Absalom). 23. The Lord hath said, I will bring, etc. " My peo- ple" and '' mine own" are not in the original. The verse should read thus: ** The Lord said. From Bashan will I bring, I will bring from the depths of the sea." The reference is not to the Israelites, the Lord's people, but to His enemies, and it is continued in v. 23. The meaning is, '* Though they hide in Bashan, or in the depths of the sea, I will bring them thence, that thou mayest destroy them, that thy foot may be dipped," etc. 24. The subject is suddenly changed. In v. 17 an invisible train was referred to. In this and the follow- ilig verses (25-27) a solemn visible procession to Mount Sion is described. - MORNING PRAYER. 89 25. the damsels playing tuith the timbrels. So Mirisini and all the women, after the passage of the Red Sea (Exodus XV. 1-20). 26. In the congregations, i.e., in the full assemblies of the people. *■• Bless God, ye that are cff the fountain of Israel" (A.V., margin). 27. The tribes here mentioned are represented in the procession. Benjamin is styled ** little," as the youngest son of Jacob; *' their ruler," because Saul, the first king, belonged to the tribe, or because the sanctuary lay within its limits. There should be a slight pause after Judah. their counsel. Rather, their band, or company. The word seems to indicate the greatness of Judah as com- pared with the other tribes. ;,, ,. - „ . Zebulun and Naphtali represent the northern tribes. They are honorably mentioned in the song of Deborah (Judges V. 18). J 28. Thy God hath sent forth strength, etc. Rather, **Thy God commanded tliy strengtli: strengthen, O God, that which Thou hast wrought for us." commanded thy strength, i.e., ordained thy dominion. strengthen, etc., i.e., ''complete the work which Thou hast begun for us, so that Thy power may extend everywhere." 29. For Thy tempWs sake. Rather, " Because of Thy temple at Jerusalem shall kings bring presents unto thee" (A. v.); i.e., " Out of Thy temple shall issue such bless- ings, that kings shall be constrained to bring presents to Thee." 30. When the company, etc. This difficult verso should be thus rendered: "Rebuke the beasts of the reeds, the multitude of the bulls, with the calves of the people; each (now) submits himself with pieces of silver: k\ 90 A COMPANION TO THE PRAYER-BOOK PSALTEK. He has scattered the people that delight in war." Vari- ous chisses of people hostile to God are referred to as tlie beasts of the reeds, thebulls, and the calves. They are threatened, the threat takes effect, and each brings silver in token of homage. "Beast of the reeds," is supposed to be the crocodile, and to be symbolical of Egypt; " the bulls," princes or leaders of people; *' the calves," lower classes of people. 31. the Morians' land, i.e., "Ethiopia" (A.V.), or, the land of the Moors. In old English, all black and colored people were called Moois. Ethiopia thus stretched forth her hands in the person of the eunuch who was baptized by Philip (Acts viii. 26, 27). 32. Sing unto God, ye kingdoms, etc. A call which will be answered when ** The kingdoms of this world are become the kingdom of our Lord, and of His Christ" (Rev. xi. 15). 34. "Ascribe ye strength unto God. His excellency (i.e., His power) js over Israel, and His strength is in the heavens" (A.V.). 35. God, wonderful art Thou in Thy holy places. Rather, "Thou art terrible out of Thy holy places" (A. v.), i.e., because of the demonstrations of power which Thou sendest forth from them. Day 13. EVENING PRAYER, PSAL3i LXIX. This is one of the Penitential Psalms, and a Proper Psalm for Good Friday. It was written by David at a time of great distress, probably in his extreme old age, when Adonijah took advantage of his feeble state to EVENING PIIAYEU. conspire with Joiil) and Abiathar tlio priest in order tiiiit the crown might pass to himself instead of Solomon (I Kings i.). Tile Psalmist's sufferings are great, but yet he is con- scious of God's love and favor. He predicts the destruc- tion of his enemies, and expresses a confident hope of ills own deliverance and of the final prosperity of the rigliteous. There are frequent references to this Psalm in the New Testament (e.g., Rom. xi. 9), and there is no doubt that David was so guided by God's Spirit as to utter prophetic words, which are only applicable in their fulness to the sufferings of Christ, 1. the waters are come in, etc. A nietaphorical ex- l)ression of distress that frequently occurs (Job xxii. 11 and xxvii. 20). ... 3. my sight faileth me for waiting so long. There is a similar expression in Deut. xxviii. 32. Thine eyes shall look and fail with longing for them, i.e., thy sons and daughters. 4. They that hate me without a cause. Our Lord quotes these words, St. John xv. 25, and thus shows the application of the passage to Himself. 5. I paid them the things lohich I never took, or, "I restored that which I took not away" (A.V.). Shimci asserted what was not true, viz., that David had taken the throne from the family of Saul (2 Sam. xvi. 8). He restored it, in a sense, to his enemies when he was driven into exile. simjiUness, or ''foolishness" (A.V.). mr faidts, etc. Though blameless in relation to his enen^ios, the Psalmist knows that his distress is the result of his follies and sins. 6. David prays that his adherents may not be ashamed and confounded, as they would be if he wore not upheld d2 A COMPANION TO THE PRAYER-BOOK PSALTER. >l« I by God. He appeals to God's power, as the Lord of hosts, and also to His covenanted relations as the God of Israel. 7. for Thy sake have I suffered reproof. David felt that, whatever pretext nis enemies pretended, the real cause of their enmity was hatred of justice and religion which he maintained. 8. a stranger unto my brethren, etc. David was thus situated Avhen. Absalom, and afterwards Adonijah rebel- led, the latter being supported by Joab David's nephew (Ps. XXXI. 13). **So Christ came to His own, and His own received' Him not" (St. John i. 11). 9. the zeal of Thine house, etc. These words are ap- plied to Ciirist (St. John ii. 17). the rebukes (or, reproaches) of them that rebuhed Thee are fallen iipon me. Applied to Christ by St. Paul (Rom. XV. 3). 10. 11. / wepty and chastened myself with fasting. These verses refer only to David himself. It was ob- jected to our Lord that He did not lead an ascetic life. One thing is clear from these verses; and that is, the Psalmist was hated because he manifested his devotion. 11. they jested upon me, or, (A.V.) ''I became a pro- verb to them," i.e., of reproach. 12. They that sit in the gate, i.e., the judges and great men (Job xxix. 7; Ps. IX. 14). the drunkards, i.e., the lowest as well as the highest of the people. 17. comfortable. Rather, **good." 20-22. These versos are but partially applicable to David, who was never entirely abandoned by his friends, and find their complete and literal fulfilment in Christ. 21. Thy rebuke, etc. Rather, " Reproach hath EVENING PRAYER. 93 broken my heart" (A.V.). Reproach, or scorn, or con- tempt (Gesenius). ' -' » 22. gall. Tlie precise nature of this is uncertain, but it is certain tiiat it incluilnl bitter and poisonous ingre- dients. The same word is transhited poison in Job xx. 16. Tlie Greek word ijcoT^v) i^scd here in the Septuagint is also used in the history of tho Crucifixion (St. Matt, xxvii. 34). vinegar. ' Twice this was offered to our Lord, before (Matt, xxvii. 34) and at the crucifixion (St. John xix. 29). 23. their table. The table is a symbol of prosperity and, generally, of God's gifts, which may be a savor of life unto life, or of death unto death, according as they are used (2 Cor. ii. 16). for their wealth, i.e., for their advantage (Ps. LXVI. 11). 23-29. The imprecations in these verses are not to be ascribed to the comparatively low morality, or to the severe spirit, of the old dispensation. The history of David shows that he was a man of most forgiving tem- per. His conduct towards and lamentations over Saul and Absalom are sufficient to prove this. But he was inspired to utter predictions against the wicked, which were literally fulfilled. His words have all the force of a solemn warning. 24. Let their eyes he hlinded. The spiritual blindness of the Jews is their punishment for the rejection of Christ. 26. Let their habitation be void (or, desolate). Ful- filled in the destruction of Jerusalem. St, Peter specially applies this prophecy to the traitor Judas (Acts i. 20), as the representative of the wicked nation. 27. they persecute Him whom Thou hast smitten. II ii I i I 5!« 1 ,■ 'i m t ' 94 \ COMPANION TO THE PRAYER-BOOK PSALTER. *' He Imth borne our griefs and carried our sorrows, yet we did esteem Him stricken, smitten of God, and atflicted" (Isaiali liii. 4). '28. Let them fall, etc., or, ** Add ini(iuity unto their iniquity" (A.V.); i.e., not by making them commit sin, but by letting them follow their own sinful desires. Thus Pharaoh and Saul hardened their hearts against God, and added sin unto sin. 33. better than a bullock that hath horns and hoofs, i.e., better than the most perfect offering ordained by the law. The hoofs divided mark its ceremonial cleanness (Lev. xi. 3), and the horns indicate that it has attained its full growth and perfection. 34. His 2ii'i^oner8, i.e., those who suffer imprison- ment or, generally, persecution for His sake. 36. to build the cities of Judah, i.e., to fortify them. ' David would naturally desire thiat this slibuld be done, and it was done by Solomon (1 Kings ix. 15). 37. The posterity also of His servants shall inherit it. In spite of rebellions, the divinely appointed successor of David, i.e., Solomon, lived and reigned in Sion. The prophecy has also a spiritual application to Christ and His true people. Psalm LXX. This Psalm is a repetition of Ps. XL., vv. 16-31, with but little variation. Elohim is substituted in most places for the name Jehovah in Ps. XL. It is entitled, ** A Psalm of David, to bring to remembrance," a title also borne by, Ps. XXXVIIL ; and like that Psalm, it may have been composed both to remind the penitent of his sins, and to invoke God's remembrance of His prom- ises of mercy. liii MORNING PHAYEK. 95 Day 14. MORNING PRAYER. Psalm LXXI. This Psalm has no inscription in the Hebrew, but in the Septuagint it is entitled, "A Psalm of David, of the sons of Jonadab, and of those who were first led captive." This probably means that it was composed by David, and used especially by the Rechabitcs (Jer. xxxv. 16-19), and by the Jews of the captivity. The same title was adopted in the Vulgate. It is so full of quotations from other Psalms, especially the 22d, Slat, 35th, 38th, and 40th, that it may be said to be a compilation from them by their author, David, in his old age. It is appointed by the Church to be used at the Visitation of the Sick. 1-3. Quoted from Psalm XXXI. 1-3. • 6. a monster f i.e., a prodigy, a wonder, something to show (Lat. monstrare, to show), because of his afflictions. • 7. Cast me not away in the time of age. David was severely tried in his old age by bodily weakness, by the pestilence which fell on the people for his sin in. numbering them (2 Sam. xxiv.), by the rebellion of his son Adonijah, and the treachery oi Joab and Abiathar (1 Kings i. 6-19). But God heard his prayer, raised him up from the bed of sickness, enabled him to present his son and successor Solomon to a solemn assembly of all the leading men in Israel, and to exhibit to them the pattern of the Temple for which he had accumulated materials (1 Chron. xxviii. and xxix.). He thus showed God'a strength unto that generation (v. 16). 18, 19. and yet didst Thou turn, etc. Rather, " Thou shalt quicken me again, and shalt bring me up from the depths of the earth. Thou shalt increase my honour, and comfort mc on every side" (A.V.). iUM i" 96 A COMPANION TO THE PRAYER-BOOK PSALTER. '■' 1 Tliose words were fulfilled first in Solomon, and more especially in Christ. 20. Thou Ilohf One of Israel. This title, which fre- quently occurs in Isaiah, is only found twice in the Psalter, here and in Ps. LXXXIX. 19. 31. My lips will be fain, or, My lips will shout for joy. 22. My soul whom TJioti hnst delivered (or, redeemed). David used tlsese very* words in his last sickness: "As the Lord liveth that hath redeemed my soul out of all distress" (1 Kings i. 29). , ■ • ' ■ ■ ' Psalm LXXII. , This Psalm is ascribed to Solomon, and was undoubt- edly composed by him. In the Chaldee paraphrase, or Targum, made of the Hebrew Scriptures after the returii from the captivity in Babylon, it is described as a pro- phecy concerning King Messiah, in whicli liglit it is regarded by all early Christian interpreters. The refer- ences to a state of peace and plenty, to wide dominions and distant lands, are such as might be expected from a writer in the position of Solomon. Solomon the peaceable was a type of the Prince of peace, his extensive realm prefigured Christ's universal dominion, and thus he was inspired by the Spirit to utter prayers and ^ hopes which found their complete answer and fulfilment in Christ. 1,2. Oive the king Thy Judgments. The prayer of Solomon at his accession explains and illustrates these verses* ** Give Thy servant an understanding heart to judge Thy people" (1 Kings iii. 4-9). 3. The mountains . . .and the little hills, i.e., the whole country, not Mount Sion only. It shall possess peace which comes by righteousness. tiU MORNING PIlAYF.n. 07 4. the simple folk, i.e., tlio poor ns distlnguiahod from tlio ricli or high-born. So in v. 13 tho simple and needy. Simple folk, in old English, were contrasted with gentle folk, or people of birth. lie shall keep the simple folk hy their rights i.e., IIo shall judge them righteously. 5. fear Thee, i.e., God. from one generation to another, or, 'Hhroughoiit all generations" (A.V.). 6. He shall come down like rain into a fleece of wool, or, " upon the mown grass" (A.V.). Solomon hero refers to David's description of a just ruler: '* IJe shall be as the light of the morning, when the sun risoth, even a morning without clouds; From his brightness and rain the greenness of the earth springs forth" (2 Sam. xxiii. 4), ' ■ - ' ■ \: 7. so long as the moon endureth. These verses (7 and 8) show that the Psalmist was looking forward to a king whose dominion should bo universal and should endure to the end of time. 8. the flood, i.e., the river Euphrates. Solomon's sway extended to the Euphrates. It was more extended than that of any other king of Israel, but it was only a faint shadow of Messiah's dominion. 10. Tharsis, or Tarshish, and the isles, represent the western regions with tvhich tiie Phoenicians had com- mercial intercourse. Sheba (1 Kings x. 1), in Arabia, and Saba, or the island of Meroe, in Africa (according to Josephus), represent the regions of the East. Solomon had two fleets, one on the Mediterranean, which traded with Tarshish, and the other at Ezion Geber, in tho Red Sea, which traded with the East. He was thus a type of Christ, who in His Church sends out spiritual blessings to all lands. 93 A COMPANION TO THE PRAYER-BOOK PSALTER. * ' 14. dear (or, precious) shall their blood be in His sight. So also Ps. CXVI. 13: "riglit dear in tlie sight of the Lord is the dcatli of His saints." Tlieso verses (12-14), says Bishop Wordsworth, seem to foretell the mystery of Christ's Passion and Rcsurection. He shall deliver (or, redeem) the souls of the poor. This is tlic fruit of His Death. He being raised from the dead, dieth no more. 15. This verse speaks of His risen life and exaltation, and the continual worship offered to Him. *• I nm. alive for evermore" ( uev. i. 18). 17. His name shall remain ntider the sun among the posterities. Rather, " His name shall be as a son to continue his fatiier's name for ever" (A. V., margin), i.e.. His name (i.e., power. Acts iii. 16) will be continued by every renewed race. which shall he blessed through him. Rather, "And men shall bless themselves." They shall be conscious of and grateful for the blessing. 18. This doxology closes the second book of the Psalms. .1^-^.. ' Day 14. ' ; EVENING PRAYER. Psalm LXXIII. Of the seventeen Psalms in this book (73-89), eleven are attributed to Asaph, four to the sons of Korah, one to Ethan or Jeduthan (89), and one (86) to David. The book is like a commentary on the history of the Israelites. It recounts the principal events from the Exodus to the time of the Captivity. This seventy-third Psalm is similar in character to Job xxi. It is ascribed to Asaph. Asaph was contem- porary with David, but the author of this Psalm may KVEKIKG PRAYER. 99 have been one of his descendants bearing the sanio name. The Psalm may have been written towards the end of Solomon's reign, when turbulence and vice were beconyng the characteristics of the nation. It is calculated to give comfort and support to faith- ful hearts, at times when the wicked are dominant and the righteous are oppressed. 1. Truly, or, verilj. The word thus used indicates the satisfaction of doubt after a mental struggle. to such as are of a clean hearty or, to the pure in heart. Those are the true Israel. ** Blessed are the pure in heart." 2. well-nigh slipt. As though the Psalmist were standing in the bed of a torrent. He is almost swept away by the curreut of evil practice, from the rook on which he had taken his stand. 3. I ^vas grieved at the\oicked, etc., or, " I was envious of the wicked, seeing them in prosperity." The tempta- tion to be envious is very difficult to resist (Job xxi. 7). 4. For they are in no peril of death y but are lusty and strong. Kather, ** There are no bands (i.e., pangs) in their death, but their strength is firm." It is a trial of faith when a life of wickedness is closed b^- 9 peaceful death. Thus Job: " They spend their days in wealth (i.e., prosperity), and in a moment go down to the grave" (Job xxi. 13). 5. They come in no misfortune, etc. Famine and dis- ease may destroy the poor whilst the rich oppressor lives in luxury. 6. so holden with pride, i.e., as with a chain. The gold chain was a token of the rank, and a symbol of the pride of the noble. overwhelmed with criielty. Rather, *' Violence cover- oth them as a garment" (A.V.). The flowing robe the rf !: 100 A COMPANION TO THE PRAYER-BOOK PSALTER. nobles wore is thus another symbol of those who lived by plunder. 7. Their eyes stoell to ith fatness. The oppressors are overfed and bloated. what they lust, i.e., what they please. They do even what they lust. Lit. : the imaginations of their hearts overflow, i.e., their words express without shame or reserve the imaginings of their wicked hearts. 8. They corrupt, etc. Rather, " They scoff, they speak oppression wickedly, they speak haughtily" (from on high, de haut en has). -;(,-. 9. For they stretch forth their mouth, etc., i.e., they talk against heaven (by blasphemy), and against man (by threats or slanders). , 10. Therefore fall, etc. This difficult verse may be thus rendered: " Therefore his people return hither, and full waters are .vrung out to them." The meaning is that even God's people, seeing the prosperity of evil- doers, turn to them and eagerly imbibe the evil princi- ples proposed for their acceptance. " Man drinketh iniquity like water" (Job xv. 16). 11. Irtish! say they. The Psalmist is quoting the words of others, but at the same time he is expressing his former feelings before he had considered the case in the light of the sanctuary, It is the same problem that is stated in Job. On the one side there ^are the godless, who are strong and prosperous; on the other side there are the innocent, who are in adversity, and suffering afflictions, which were thought to be the special tokens of God's anger. 14. / had almost said even as they, but lo ! I should have condemned (rather, dealt unfaithfully with) the generation of thy children. The Psalmist was kept from expressing his feeling by a consciousness of the evils it EVENING PRAYER. 101 would produce. It would be like putting a stumbling- block or temptation in the way of God's people. 15. Then thought I to 'understand this, etc. , or, " when I thought to know this, it was too painful for me" (A. V.). The result of his meditation was nothing but painful confusion. Nature cannot clear up the perplexities of life. 16. Until I went into the sanctuary of God. There only, in quiet retirement and in answer to prayer, does the solution of the difficulties of life present itself. the end of these men, i.e., their destiny after death, for until death they had seemed to be prosperous. 17. Namely, how, etc. Rather, *• Surely thou didst set them in slippery places: thou castedst them down into destruction" (A.V.). 19. Like as a dream when one awakith, etc. Rather, "As a dream when one awaketh: so, Lord, when Thou arisest Thou shalt despise their image." The words *' out of the city" are not in the Hebrew. This must refer to the state after death. ** Image" implies the continued existence of the man, strip' od of all that disguised his corruption, an "everlasting cuj-^.ot of con- tempt" (Dan. xii. 2). ' - 20, 21. Thus my heart, etc. The Psalmist here con- demns his former hasty thoughts and feelings. Tlie verses might run thus: When my heart was grieved (was embittered), and I was pricked in my reins (in a state of diseased excitement); then I was foolish and ignorant, as a brute before Thee (not as a sheep of Thy fold). 22. Nevertheless I, etc. The state of the righteous is here contrasted with that of the wicked described above. God holds him up through life, and afterwards receives him into glory. IT 102 A COMPANION TO THE PRAYER-BOOK PSALTER. 25. My fiesh and my heart faileth, hut, etc. An ex- pression of strong belief in personal immortality. My body may be entirely destroyed, but I shall enjoy con- scious communion with God for ever. 27. It is good for me to hold rue fast by God, or, " As for me, nearness to God is my good." Fast, in old Eng- lish, means near (Ruth ii. 8). * In the gates of lh6 daughter of Zion. In the Septua- gint. Not in the A„V., as the words are not in the Hebrew. • The people of Jerusalem are personified by " the daughter of Sion" (Ps. ix. 14). '' ; ,\{' . PsAi.M LXXIV. A Psalm of Asaph to give instruction. This Asaph was a descendant of David's choirmaster of the same name, and most commentators are of opinion that the Psalm refers to the capture and destruction of Jerusa- lem by the Babylonians. The writers in the Speaker's Commentary, however, suppose that it may refer to the invasion by Shishak, king of Egypt in the reign of Ee- hoboam (1 Kings xiv. 25-26; 2 Chron. xii. 2-9). 1. the sheep of Tliy pasture. This may refer to the time when God led His people like sheep by the hand of Moses and Aaron (Ps. LXXVII. 20 and LXXVIII. 63). 2. Tliy congregation, the assembly of all Thy people. whom Thou hast purchased, or, acquired. The same word is used with reference to the deliverance from Egypt in Ex. xv. 10*, " the people which Thou hast pur- chased." 3. tJie tribe of Thine inheritance, i.e., Judah. The tribe, or, *' the rod" (A.V.), from the sceptre of its leader. EVENING PRAYER. 103 4. " Lift u]> Thy feet nnto the perpetual desolations; even all that the enemy hath done wickedly in the sanc- tuary" (A. v.). This means, Visit us, and stand as a re- storer upon the desolations (the ruins) which would be perpetual but for Thy interposition. 5. Thy congregations. The Hebrew word used here means the place where Jehovah promised to meet His people; viz., at the door of the tabernacle or the temple (Exodus xxix. 43). ^ \ set up their banners for tokens, i.e., their military en- signs as symbols of their victory and of their idolatrous religion. 6. He that hewed timber , etc. The sense of the original is liere departed from. The text is thus rendered liter- ally by Dr. Kay: "Each man was seen as if plying aloft hatchets in a copse of wood," i.e., -each man amongst the invaders was seen thus destroying in the city and temple of Jerusalem. 7. But now. Rather, " and now." /. 8. Thy holy places, i.e.. Thy sanctuary. and have dpfiled . . . even unto the ground. This seems to imply that the Holy of Holies was completely overthrown, which happened at the destruction of the temple by the Chaldaeans under Nebuchadnezzar (2 Chron. xxxvi. 18, 19). 9. thus have they burnt up all the houses ("synagogues," A.V.) of God in the land. The word translated " burnt" also means abolished, and the word translated "houses" or ^'synagogues" also means solemn assemblies. So the verse may read, " thus have they abolished all the solemn assemblies of God in the land." 10. We see not our tokens. This refers to v. 5. In- Ftead of their own sacred emblems^ the Jews see the stan- (liirds of the invaders. 104 A COMPANION TO THE PRAYER-BOOK PSALTER. that understandeth any 7nore, or, " that knowetli how long" (A.V.), i.e., how long the affliction will last. . 13. " For God is my King of old; working salvation in the midst of the earth" (A. V.). 14. Thou didst divide (or, cleave) the sea. This refers to the Exodus. The word dtdcribcs a violent and sudden action, such as the Psalmist now longs for (pluck thy right hand out!), against the enemies of the cho::en peo- ple. dragons, i.e., sea monsters, the symbols of Egypt. The reference is to the destruction of the Egyptians in the Red Sea. 15. leviathan, i.e., the crocodile, another emblem of Egypt and the Egyptians. gavest him. Rather, " them," i.e., the Egyptians who were drowned, to be food for the wild beasts in the wil- derness. 16. Tliou broughtest out fountains, etc. From the rock in Horeb (Ex. xvii, 6), and in the wilderness of Zin (Numbers xx. 11). mighty waters. Jordan at harvest-time, when it over- flows its banks (Josh. iii. 13-17). 17. Tlie day is thine, etc. From contemplating past deliverances which he regards as pledges for the future, Asaph turns to God's power as Creator, which was de- nied by the heathen. foolish people, or, ungodly sinners. 20 Hiy turtle-dove. Israel was as a turtle-dove i^ the claws of "the lion with eagle's wings," under which figure Babylon is represented (Dan. vii. 4). 21. Look upon (or, have respect unto) the covenant, i.e., the covenant Thou didst make with Thy people (Gen. xvii. 7). for all the earth is full, etc., or, " for the dark places ^y MORNING PRATER. 106 of the earth ure full of the habitations of cruelty." By the dark places must be meant the heathen lands where the Israelites were, or feared to be, in bondage. 24. the simple. Ratlier, "the oppressed" (A. V.). M. the presumpiion, etc. Ratlier, "the tumult of them that hate Thee ascendeth continually," i.e., it rises up to heaven as if to bring down retribution. ;;'-, '"" ,' ''■" Day 15. ,,■.;., MORNING PRAYER Psalm LXXV. This Psalm is also ascribed to Asaph. It contains no expressions fror which we may infer its date, but it is evidently a hymn of thanksgiving for help granted to the Jews when they were suffering under oppression. It is entitled (A.V.) " Al-taschith," Destroy not (Ps. LVIL). The Jews, though scattered by the Chaldaeans, Ave re not destroyed. 2. also. This word should be omitted. By the nearness of God's name is meant the manifes- tations of God's power and justice. 3. When I receive, etc. Rather, "When I shall take a sot time I will judge uprightly." By the set time is meant the time appointed for judg- ment. God is represented here as speaking. 4. The earth is weak, etc. Rather, " The earth and all its inhabitants are dissolved," i.e., with terror, / bear up the pillars of it. Literally, " I have meas- ured (or established) its pillars." The same Power which laid the foundation?, of the earth can maintain order through all its cOiivulsions. 6. Deal not so madly, or, foolishly; i.e.. Do not boast Set not up your horn, etc., i.e., Be not arrogant and 100 A COMPANION TO THE PRAYER-BOOK PSALTER. i f exultant in your power. The horn was the symbol of '/ength and power, an image taken from bulls and other iiorned animals. The horn of Moab is broken (Jer. xlviii. 27; Vs. XVII [. 3). 7. For promotiouy etc.. The word thus translated is from the same root as the verb in the above sentence, " Set not up (or lift not up) your horn." The meaning is that power comes from no quarter of the world, but from above. The north is not mentioned because the Jews could not expect deliverance from the quarter whence their oppressors came. 8. For in the hand of the Lord there is a cup, and the wine is foaming; it is full of mixture (i.e., spices). In these verses (8 and 9) God^s indignation against sinners is figuratively described. " Thussaith the Lord God of Israel unto me. Take the winecup of this fury at my hand, and cause all the nations to whom I send thee to drink it" (Jer. xxv. 15). Psalm LXXVI. - This Psalm refers to the miraculous destruction of the army of Sennacherib, king of Assyria, before Jerusalem, in the reign of Hezekiah (2 Kings xix. 35; 2 Chron. xxxii. 31; Isaiah xxxvii. 36, 37.) 2. fS'alijn, or Shalem. Tiiis is the only place in the Psalms where Jerusalem is so called. is His tabernacle. Rather, ** was His tabernacle." This is an allusion to the establishment of the tabernacle there by David (2 Sam. vi. 17). 3. /7ic arrows (literally, "the lightnings") of the how. The Assyrian archers were famous. " Thus saith the Lord, He (i.e., Sennacherib) shall not come into this city nor shoot an arrow there" (2 Kings xix. 32). the battle, i.e. , the army. ** And set the battle in array" MORNfNO PRAYER. lo: M (1 Sai'ii xvJi. 21); **In Margaret's battle at St. Albans'* (Shakespeare, Kicii. J II. act I. scene 3). 4. Thou art of more nohour and might, etc. Literally, " Glorious One, Thou arf greater than the mountains of spoil," i.e., than thecam^j, the stronghold of the inva- ders where their spoils were heap'id up. 5. The proud, or, the strong of heart, are spoiled, slept their sleep, i.e., of death. " At night" the Angel of the Lord went out. all the men whose hands were mighty have found noth- ing. Rather, "none of the men of might have found their hands" (A.V.). As though the sleepers had a mo- ment of consciousness before death, and endeavored, to put out their hands and seize their weapons. are fallen. Rather, "cast into a dead sleep" (A.V.). 8. Thou didst cause Thy judgment to he heard frovi heaven, etc. This would seem to imply that the destruc- tion of the Assyrians was accompjinied by an extraordi- nary sound from heaven when the earth was still in the dead of night. 9. all the meek, i.e., the Jews who were delivered. 10. Tlie fierceness of man shall turn to Thy praise, i.e., man's violence shall cause Thee to manifest Thy power, so that those whom Thou deliverest shall praise Thee. ** Many brought gifts unto the Lord to Jerusalem'* (1 Chron. xxxii. 33). and the fierceness of them shalt Tliou refrain, i.e., re- strain as with a bridle (Lat. frenum, a bridle). This means, " Thou shalt check future outbursts of violence." 12. He shall refrain (rather, " cut off") the spirit of princes. The word is used in the first place of the cut- ting of grapes; here it means to break down the pride (Gesenius). wonderful among. Rather, "terrible to" (A. V.). 108 A COMPANION TO THE PRAYER-BOOK PSALTER. Psalm LXXVII. This Psalm of Asaph was written in a time of national distress caused by foreign foes. The Psalmist appeals to the Lord for lelief, but at first he seems hopeless of obtaining any. Then the wonders wrought by God in old time occur to him, with the reflection that He is unchangeable and therefore may be expected again to intervene in behalf of His chosen people. The circum- stances attending the deliverance from Egypt are es- pecially dwelt upon. 1. He shall hearken unto me. Rather, " May Ho harken unto me!" The words are a prayer. 2. my sore ran, and ceased not in the night season. Rather, "My hand in the night was outstretched, and ceased not," i.e., to bo outstretched in supplication. 3. When I am in heaviness, etc., or, I remember, God and am troubled: I muse, and my spirit is overwhelmed." These verses 1 to 6 describe the state of sorrow and perplexity through which the Psalmist passed. 4. Thou holdest mine eyes waking. Literally, " Thou holdest fast mine eyelids," i.e., so that I cannot close them in sleep. 6. my song, which I have sung in gratitude for past mercies. and search out my spirits. Rather, " and my spirit searches out (or makes inquiry). Will the Lord cast (us) ofif for ever?" 8. clean, i.e., entirely. 9. There is a pause after this verse, indicated by the word Selah (A.V.). After the expressions of doubt and sorrow there comes consolation in the remembrance of the mighty deliverance from Egypt. 10. the years of the right hand of the Most HigJiest* EVENING PRAYER. 109 i.e., the years in whicli the Most High helped us with His rigl)t hand (His mighty power). 12. my talking shall be. Rutlier, " I will muse of Thy doings." 17. Thine arrows (i.e., flushes of lightning) went abroad. 18. was heard round about, or, in the circuit of heaven; ivithal should be omitted. 19. Thy way is in the sea. No verb is expressed. ** Was" should be supplied: ** Thy way was in the sea." 20. Tijo abrupt ending is expressive. " In the joy and exultation of the miracle recorded, the occasion of the Psalm is forgotten; and the Psalmist, casting off the burden that oppressed him at its commencement, reposes in full confidence on his Almighty Protector. The minstrel lets his harp drop, and reclines in fulness of faith on God's love" (Speaker's Com.). • Day 15. PVENING PRAYER. Psalm LXXVIII. It is uncertain whether this Psalm, which is ascribed ',,0 Asaph, was written before or after the disruption of the kingdom by the secession of the ten tribes. It cer- tainly refers to the jealous feelings which the powerful tribe of Ephraim, the .leader of the secession, had long entertained of Judah, and which reached their climax when Sion was chosen as the site of the tabernacle and the temple. It is the longest of the historical Psalms, and is designed to vindicate the choice of Sion by David, to assert the supremacy of David's line, and to convey the warning to the people generally and to the tribe of Ephraim in particular that national punishment is the 110 A COMPANION TO THE PRAYEIl-BOOK PSALTER. iiiyariable consequence of national sin. St. Paul tciiclios us that Christians as well as Jews are to take warning from the record of ])ast oins and tlie punishments that followed thoin. ** Now all these things hapi)ened unto them for examples; and they are written for our ad- monition" (1 Cor. X. 11). 2. in a parable. This word shows that the history of Israel is not only a record of actual events, but is also typical and prophetical (1 Cor. x. i-ll.j Gal. iv. 21-20). declare. A strong word, as though Asaph were com- pelled to cpeak. hard sentences, or, "dark sayings" (A.V.), i.e., sen- tences in which deep truths lie hidden. 4. That tve should not hide them, etc. The Israelites were especially commanded to give to their children ac- counts of God's dealings with them. ** Teach them thy sons, and thy sons' sons" (Deut. iv. 9.); "Thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house," etc. (Deut. vi. 7). 9. a faithless and stullorn generation. So Stephen before the Sanhedrin: ** Ye stiff-necked, .... ye do always resist tne Holy Ghost: as your fathers did, so do ye" (Acts vii. 61). 10. harnessed, i.e. "armed" (A.V.). In old English, harness meant accoutrements of all kinds. " At least we'll die with harness on our back" (Macbeth, act v.). like as and who should be omitted. It is not known what particular occasion is referred to, when the Ephraimites showed both cowardice and disobedience. Joshua seems to reprove them (Josh. xvii. 15) for neglect- ing to drive out the Canaanites. 13. the field of Zoan. Zoan, or Tanis, was near the eivstern boraer of Lower Egypt, once a splendid city, a EVENING PRAYER. Ill royal reaidence, and no doubt the residence of tlie Plwmioh of tl»e Exodus (Poole in Smitli's Bib. Die.). 13. on an heap. " The floods stood upright as a heap" (Ex. xv. 8). 18. for their lust. Literally, ''for their souls" i.e., for tlieir pleasure. 22. the fire was kindled in Jacob, i.e., God's wrath was roused against tlie people. 26. man did eat angels' food. Literally, ** bread of the mighty," i.e., bread supplied by the ministrations of the mighty, or of the angels. Jesus said: ** Moses gave you not that bread from heaven; but my Father giveth yoii the true bread from heaven. ... I am the living bread which camedoAvn from heaven" (St. John vi. 32, 51). 27-29. He caused the east ivind to blow under heaven, etc. " There went forth a wind from the Lord, and brought quails from the sea, and let them iall by the camp, ... as it were two cubits hip-li upon the face of the earth" (Numbers xi. 31). 30. they were not disappointed of their hist. Literally, "They were not estranged from their desire," ve., they were still indulging it. 31. the heavy wrath of God came upon them and stew the loealthiest, i.e., the most prosperous, the strongest (Ps. LXVI. 11; Numbers xi. 33). 33. in vanity. The word used here means a breath. The whole generation were consumed quickly. their strength, or, " their Rock" (Deut. xxxii. 4). 35. their redeemer. Ps. LXXIV. 2. 40. He considered (or, remembered) that they tvere but flesh. Words ascribed to God after the flood (Gen. VI 3). 42. they moved (i.e., provoked) the Holy One in Israel.. In A.V. the word is '* limited," i.e., set bounds w ^ I ! ' I Piii 112 A COMPANION TO THE PRAYER-BOOK PSALTER. to His power in their minds. But "provoked" has au- thority in its fjivor. 60. and sent coil angels' among them. Rather, "by Kcndi'iig angels of woe/* i.e., angels who were commis- sioned to inflict penalties, no doubt by means of the natural agencies which have been described, as well as by direct action in the destruction of the first-born. 52. in the dicellings of Ham. Ham, or Cham (black), is the Egyptian name of the whole country, derived from the black soil of Egypt. 55. His mountain whXch He purchased, etc. Rather, *' the mountain which His right hand acquired." T^his may be the mountain where the sanctuary was •finally established; or the words may refer to the whole land of Canaan. " Thou shalt bring them in and plant them in the mountain of Thine inheritance" (Ex. xv. 17). 57. So they tempted. Rather, " And they tempted, and rebelled against the most high God." 58. like a broken bozo. Literally, " a deceitful bow" i.e., like a bow which is sure to disappoint the archer, either dropping the arrow at his feet or carrying it wide of the mark (Bp. Home). " They return, but not to the Most High: they are like a deceitful bow" (Hosea ^ii. 16). 61. He forsook the tabernacle in Silo, i.e., Shiloh. Shiloh, in the tribe of Ephraim, was the first site of the tabernacle in the land of Canjum. It was forsaken when the Ark of God, on which His presence M'iis wont to rest, was captured by the Philistines (1 Sam. iv. 11, 21, 22). 62. their potver, their beauty. Rather, His power, His honor, i.e., God's. 63. His j)cople unto the stvord. Thirty thousand were killed in the battle in which the Ark was taken (1 Sam. iv. 10). MORNING PRAYER. 113 C4. ^T^flj'^re, i.e., the Divine wrath. their maidens were not given to marriage. Literally, "their virgins were not praised," i.e., in marriage- songs. G5. there were no zvidowsy etc. Thoy fell into the hands of the Philistines or died of broken hearts (1 Sam. iv. 20). 66. So (or, Then) the Lord awaked, etc. This in- dicates that the Divine Power was put forth irresistibly as in the temple of Dagon and in the plagues that fell on the Philistines (1 Sam. v.). 67. He smote His enemies in the hinder parts. Rather, •'backwards," i.e., driving them backwards. 68. He refused the tabernacle of Joseph (i.e., of Ephraim). Although the whole nation had been guilty, yet the tribe of Ephraim, the leading tribe, was spelcially responsible for the national defection from God. The sanctuary was removed from Shiloh to Mount Sion in Judah. ■■' ""■■' ' ^'''■' '••'■' ,"■•■'■■' •'■ '' 70. His temple on high. Rather, "ITis sanctuary like the heights" (i.e., of heaven). . continually, i.e., for ever. 73. ruled them. Rather, "guided them," i.e., as sheep. David thus typified Him of whom the i-rophet tlius speaks: *' He shall feed His flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young" (Isa. xi. 11). Day 16. MORNING PRAYER. Psalm LXXIX. This Psalm closely resembles Ps. LXXIV., and was probably composed after the invasion of Judah in the reign of Rehoboam by Shishak, king of Egypt (1 Kings !sli 114 A COMPANION TO THE PRAYER-BOOK PSALTER. xiv. 25, 26; 2 Chron. xii. 2-9). Tho sacred narratives are vei-y brief, but we learn from them that Judah lay pros- trate before the Egyptians, and that the Temple was l)lundered by them. "Shishak has left a record of this expedition, sculptured on the wall of the great temple of El Karnak. It is a list of the countries, cities, or tribes conquered or ruled by him or tributary to him" (Poole in Smith's Bib. Die). The same record teUs us that many Jews were led into captivity. The Psalmist speaks of the pollution of the Temple, and the devasta- tion of Jerusalem, the slaughter of many Jews, and the capfivity of others; acknowledges God's justice in thus afflicting a sinful people, and prays for pardon and re- storation to God's favor. 1. defiled. The Egyptians defiled the Temple by plundering it, but did not destroy it. 2. The dead bodies, etc. This passage is quoted iu 1 Maccabees vii. 17. It would be a feature common to all foreign invasions. Thy saints, i.e., Thy people. 4. a very scorn, or, "reproach" (A.V.), i.e., treated as worthless (Ps. XLIV. 13). our enemies. Rather, "our neighbours" (A. V.). See next clause. them that are round about us. The Syrians, Moabites, etc.; tribes who were themselves beyond the reach of the Egyptians, and who would naturally rejoice in Judah's adversity. 5-7. hoio long ? The Jews were for some time tribu- tary to Shishak (2 Chron. xii. 8). 7. His dwelling place. The word translated does not mean "sanctuary," but "pasture," or "pastoral dis- trict." In Jer. xlix. 20 it is translated "habitations of the flock.'* MORNING PRAYEB. 115 10, 11. Rather as in A. V.: ** Wherefore should tho heathen sav, AVherc is their God? Let Him be known among the heathen in our si,^ht, by the revenging of tlie blood of Thy servants which is shed." 12. preserve Thou those that are appointed to die. Literally, ** the sons of death," i.e., those earned away ca]>tive. 13. our neighbours, i.e., those mentioned in v. 4. Psalm LXXX. This Psalm, ascribed to Asaph, was composed after the ten tribes had been led into captivity, and previous to the invasion of Judah by the Chaldaeans. The Psalmist Luneuts over the kingdom of Israel, and prays for its restoration. Judah is not particularly referred to. 1. Thou that leadest Joseph. Ephraim, the chief of the ten tribes (now in captivity), was Joseph's represen- tative. that sittest upon the t'hernbim. The Temple was therefore still standing with the Ark in the most holy place. 2. Before Ephraim, Benjamin, and Manasses. The Psalmist refers here to the march of Israel through the AVildcrness. These three tribes, descended from Rachel, marched together in the rear, behind the Ark. God therefore, enthroned on the mercy-seat between the cherubim, went before, and led them like a flock. The appeal is made in behalf of all the ten captive tribes. Bcnjiiniin, indeed, had remained faithful to the house of David, but some of its cities, e.g., Bethel and Jericho, belonged to tho kingdom of Israel, and it is probable that most of tho Benjamites were led captive into As- syria by Shalmaneser and SennAcherib. 116 A COMPANION TO THE PRAYER-BOOK PSALTER. •A 3. Turn us again, God. This Terse is a kind of chorus occurring three times in the Psalm. Here and in verses 7 and 19 God is differently addressed in each verse. Here the word is Elohim (God); in v. 7 He is addressed as Elohim sabaoth (God of liosts); in V. 19, as Jehovah, Elohim sabaoth (Lord God of liosts). Thus the supplication increases in urgency, and the name which expresses the covenant relation of God to Israel is reserved for the last special appeal. 6. with thelread of tears f etc. (Ps. XLII. 3). *' Sion's bread is dipped in tears, and her cup is filled to the brim with them" (Bp. Hornc). 6. a very strife unto our neiglibours, i.e., each strives to surpass the others in plundering us. lauffh us to scorn. Rather, '* laugh among them- selves" (A. v.). 8. a vine out of Egypt. The Psalmist here refers to the beautiful figure used by Jacob in blessing Joseph: "Joseph is a fruitful bough," etc. (Gen. xlix. 22). planted it. *' Thou shalt bring them in and plant them" (Ex. xv. 17). 10. the houghs thereof ivere like the goodly cedar-trees. Literally, ** the boughs of it were as the cedars of God," i.e., the vine, the people of Israel, increased aiid spread to a wonderful extent. 11. u7ito the sea, i.e., the Mediterranean. unto the river, i.e., the Euphrates. This river was the eastern boundary of Solompn's dominions. 13. Ravages of the boar^ and of wild beasts generally, are a suitable figure of the devastations caused by fierce invaders. " Nor let the Christian Church imagine that these things relate only to her elder sister. . . . If she sin and fall after the same example of unbelief, she must not MORNING PRAYER. 117 think to be distinguished iu her punishment, unless by the severity of it. She may expect to see the favor of heaven withdrawn, and the secular arm, instead of sup- porting, employed to crush her: her discii)liiie may be annihilated, her unity broken, her doctrines preverted, her worship deformed, her practice corrupted, her posses- sions alienated, and her revenues seized: till at length the word be given from above, and some antichristian power be unchained to execute upon her the full ven- geance due to her crimes" (Bp. Home). The histories of the churches of Syria, Egypt, and North Africa afford striking illustrations of the bishop's words. 15. and the place of the vineyard. **The ])lace of" should be omitted, and the word "plant" substituted for " vineyard." branch. Literally, " son," but the word is used in the sense of branch. Israel, the vine, was also God's adopted son. Christ is the true Vine, of which all true Israelites are the branches (St. John xv. 1-6). 16. It is burnt with fire, etc. This was the case with fruitless Israel, and this our Lord says shall be the case with fruitless branches of Himself. 17. the man of Thy right hand, i.e., Israel, who had been called and strengthened by God for His special ser- vice. Jewish interpreters also see in the passage a de- scription of the Messiah, the ideal and representative of the nation. Christ is on the right hand of God, and He is the Son of man. 18. let us live, or, "quicken us" (A.V.), i.e., give us renewed life. This prayer for Israel is evidently appli- cable to the Christian Church and the spiritual life of its individual members. 118 A COMrANION TO THE PRAYER-BOOK PSALTER. Psalm LXXXI. This Psalu was composed by Asaph for a festal occa- sion; and as the blowing of trumpets in the new moon is mentioned (v. 3), we may conclude that it was to be specially used on the Feast of Trumpets, which was held at the new moon, i.e., the beginning of Tisri (Lev. xxiii. 24; Num. xxix. 1). The full moon of the same month introduced the Feast of Tabernacles, which was of a very joyous character, and at which this Psalm would be again used. This latter feast was both commemorative and prophetic, pointing backwards to the time when God dwelt in a tabernacle with the Israelites in the. Wilderness, and onwards to the time when He would ** tabernacle" witli man in human flesh. 1. cheerful noise, i.e., with trumpets. (Num. xxix. 1). 3. in the new moon. Every new moon was thus ' celebrated (Num. xxviii. 11), but the new moon of Tisri, the seventh or sabbatical month, was thus solem- nized especially. and upon our soUmn feast day, i.e., of Tabernacles. 4. This was made a statute, etc. (Lev. xxiii. 24; Num. xxix. 1). 6. This He ordained in Joseph, etc. The whole na- tion is here referred to under the name of Joseph, the ancestor of Ephraim, tbe most powerful of the tribes. In the same way Ephraim often stands for the ten tribes, the kingdom of Israel. and had heard a strange language. This is intelligi- ble as referring to the strange or foreign language of the Egyptians. But the literal rendering gives a different sense. There should be a pause after Egypt. Then come the words ** the lip of one I had not known I MORNING PRATER. 119 heard," i.e., I heard God who then revealed Himself to me (on Mount Sinai). The Psalmist identifies himself with the whole nation. 6. / eased his shoulder, etc. God Himself is here introduced as declaring what He had done for Israel in Egypt. the pots, or, the baskets in which the clay for the bricks was carried upon the shoulders. 7. / Jieard thee what time as the storm fell upon thee. Rather, ** I heard (or, answered) thee in the secret place of thunder" (A. V.). A reference to God's manifestation of Himself at the Exodus "in a pillar of cloud by day and a pillar of fire by night," or to the manifestation of Himself amidst thundermgs and lightnings on Mount Sinai. 8. at the ivaters of strife, or, Meribah (Ex. xvii. 6, 11. open thy mouth wide an^ I sliall fill it. The Is- raelites craved for their bodily wants to be supplied; but spiritual sustenance is here promised in abundance, as well as bodily. 14. if Israel had toalJced in my ways. Eather, "if Israel tuould walk in my ways." The tense should be future conditional here, and so on to the end of the Psalm. 16. The hatei's of the Lord should have heen found liars. Rather, " should be found liars," i.e., they should yield Him feigned obedience through fear. their time, i.e., the time that the chosen people Israel should ondui'e. 17. He should have fed them, etc. Rather, "He should feed them." There is a reference here to the song of Moses which describes what God had done for Isi'ael. " He made him to suck honey out of the rock" (Dent. n 120 A COMPANION TO THE PRAYER-BOOK PSALTBB. xxxii. 13). What God had done for Israel He would do again, if Israel would walk in His ways. These earthly gifts typify the spiritual blessings m Christ's Church. Day 16. EVENING PRAYER. Psalm LXXXII. Written by Asaph as a warning to unjust judges, in such a time of corruption as that which preceded the reigns of Asa and Jehoshaphat, the latter of whom thus warned the judges whom he appointed: "Take heed what ye do for ye judge not for man, but for the Lord, wlio IS with you in the judgment" (3 Chron. xix. C). 1. in the congregation of princen. Rather, "in the congregation of God," i.e., in the congregation of Israel He is invisibly enthroned, or in the assembly of angels in heaven. He IS a fudge, or, "He judgeth among the gods." The meaning of this clause depends upon which of the two meanings is taken in the former. The gods may mean the earthly judges who are His deputies, or it may mean (this is the more poetical and more probable meaning) His servants in heaven who execute His judgments. The words of Micaiah to Ahab give us an illustration: "I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right hand and on left" (1 Kings xxii. 19). 2. Hoiv long, etc. The Psalmist now addresses the His unjust judges. accept the persons of, i.e., show partiality to. 6. 77iey will not be learned, i.e., taught (Ps. II. 10). out of course. Rather, " ai*e shaken." This means EVENUSTG PRAYER. 121 that all the foundations on whicli social order r^sts are fchuken hy the corrupt administration of justice. ' 6. / have said. Ye are gods. God is certainly here represented as addressing earthly rulers and judges as gods. In the 3ar^e sense tiie word is used in Ex. xxii. 28: " Thou shalt not revile the gods, nor curse the ruler of Thy people. "Our Lord thus quotes the words (John x. 34) when He claimed to be superior to any earthly ruler. 7. like men. Literally, 'Mike Adam;" i.e., ye shall die like a common man: you are not exempt from the law of mortality. fall like one of the princes. Unjust judges, like evil rulers, shall fall more deeply than common men.. The Mi(iianitish princes, mentioned in the next Psalm, who fell wiien fighting against God, may also be referred to here. • ** Thou shalt take all heathen, etc., or, Thou shalt in- herit all the Gentiles." We may understand this verse to be prophetic of the Messiah's kingdom. Psalm LXXXIIL This Psalm describes a confederacy of Moabites, Ammonites, and other nations against Jndah, in the reign of Jehoshaphat. It is inscribed to Asaph, and was probably written by Jahaziel, *' a Levite of the sons of Asaph," who was moved by the Spirit of the Lord to prophesy in the assembly of the people the complete de- liverance of Judah (2 Cliron. xx. 5-19). This the Lord accomplished on the morrow without the intervention of Judah, by the enemies themselves: *' every one helped to destroy another" (v. 23). 1. still, i.e., continual. refrain not Thyself, or, " be not still " (A. V.). 122 A COMPANION TO THE PRAY£R-BOOK PSALTER 2, 3. have lift up their head — have imagined (or, de- vised) craftily. These words imply a revolt aecretly planned by nations which hud been subdued. secret owe*, or, •* hidden ones'* (A.V.), i.e., •* those hidden under the covering of Thy wings"— a leterenco to God's presence manifested upon the mercy-seat, which was overshadowed by wings of cherubim. 4. The total destruction of Israel was the design of the powerful league (2 Chron. xx. 6-12). 6. 77ie tabernacles. This word indicates that the Edomites and Ishmaelites were nomads who dwelt in tents. Edom is referred to as Mount Seir in 2 Chron. zx. 10. The Hagarenes, or Hagarites, dwelt east of Gilead, and were subdued by the Reubenites in the reigu of Saul (1 Chron. v. 10). 7. Gebal, the mountainous region of Edom south pf the Dead Sea. The Philistines, with them that dwell at Tyre. Amos mentions the Philistines and Tyrians as allied with Edom against Israel (Amos i. 6-9). ' 8. Assiir, i.e., Assyria. The earliest notice of the power which afterwards carried away the ten tribes into captivity, and from which Jerusalem was only delivered by a miracle. the children of Lot, i.e., the Moabites and Ammonites. 9. The Madianites, or Midianites, were destroyed in large numbers by Moses (Numbers xxxi. 1-10) and by Gideon (Judges vii.). 9. Sisera and Jabin {Judges iv.). Near Endor was the battle-field. 11. Oreb and Zeb — Zeba and Salmana. The two for- mer were milittiry commanders ; the two latter, kings of the Midianites. EVENING PRAYER. 123 12. the houses of God. The word translated ** houses '* means dwellings surrounded by pastures. These be- longed to God's people. 13. like unto a wheel, i.e., like that which is rolled round in a whirlwind, as dust or thistle-down. "They shall be chased like a rolling thing before the whirl- wind" (Is. xvii. 13). " My God, as rolling tbistle down, As chnff before the wiud. So make them." — KebWa metrical translation of tlie Pnalmt. 14. the wood. Rather, a forest. as tlie flame that consumeth the viounfainSf i.e., as fire rapidly consumes the brushwood on the sides of moun- tains. 15. Persecute, i.e., pursue (Ps. XXXV. 6). "The wicked are as stubble before the wind, and as chaflf that the storm carrieth away" (Jo') xxi. 18). 1^ that they may seek Thy name. This is the ob- ject of all God's judgments, and what His true people ever desire for their enemies. Psalm LXXXIV. Psalm LXXXIII. completed those which are ascribed to the family of Asaph; the present Psalm is one of those which ai-e attributed to the sons of Korah. The former are mainly designed to comfort the Israelites by dwell* ing on God's love and power manifested throughout their history; the latter dwell upon the comforts of religion, and seem designed to preserve amongst the Is raelites a love for the sanctuary, the centre of national religious life. This Psalm may have been composed during Absalom's rebellion, when the author was in ex- ile with David from Jerusalem. ill ill ;, ,S. 124 A COMPANION TO THE PRAYER-BOOK PSALTER. 1. amiable, or, beloved. Thy dwellings f i.e., the sanctuary. 2. rejoice. Rather, "crieth out for" (A.V.). 3. Yea, the sparrow, etc. The Psalmist, at a distance from the sanctuary, feels like a wandering bird away from its nest. His soul is, as it were, a bird which has its nest upon God's altar : " Thy altar is our nest, to which we resort for peace." Similar figures are found in other Psalms: "0 that I had wings like a dove" (Ps. LV. 6); **Our soul is escaped even as a bird out of the snare of the fowler" (Ps. CXXIV. 6). 6. in tvhose heart are Thy ways, i.e., who bears in his heart, or, whose heart is fixed upon, the road to the sanctuary. If this Psalm was not specially composed for pilgrims to the Holy City (some think it was), it was evidently suited for their use. 6. Who going through the vale of misery, etc. Rather, *' going through the vale of weeping, they make it a fountain; the rain also fills it with blessings." The meaning is that those whose hearts are fixed upon God find spiritual refreshment even in the most desolate valley which they pass through on their road to His house. 7. from strength to strength. The journey increases their strength instead of diminishing it. " Though our outward man perish, yet the inner man is renewed day by day" (2 Cor. iv. 16). 8. Thine anointed, i.e., the king. An appropriate petition for David in exile. 10. than a thousand, i.e., than any number elsewhere. 11. I had rather be a doorkeeper. Literally, "be on the threshold," i.e., be a servant of the lowest rank about the tabernacle. EVENIXQ PRAYER. 125 11. light and defence, or, **8iiii and shield" (A.V.). worship, i.e., honor (Ps. VIII. 5). Koruh the I^evite had aspired to the priesthood, and had been destroyed on account of his pride (Numbers xvi.). But the sons of Korah had learned to value tlieir privileges as Levites, and were rewarded by being in- spired to write Psalms for the perpetual use of the Church of God. Psalm LXXXV. This Psalm, by the sons of Korah, is like a continua- tion of the preceding, and was probaJjly written when David and his faithful adherents had been restored to Jerusalem. It is one of the Proper Psalms for Christ- mas Day. 1. Thou hast tuimed atvay th(f captivity of Jacob. Some suppose from this clause that this Psalm was writ- ten after the return from Babylon; but '*to turn the captivity" is another term for restoration to prosperity, e.g., " The Lord turned the captivity of Job" (Job xlii. 10), and it is thus used elsewhere in the Psalms (Ps. XIV. 11; LIII. 7). 2-7. Tiirn us, then, etc. The tone of the Psalm here changes. This prayer implies that the peoi)le, although restored, were still in a state of weakness and distress. 8. / will hearken (or, "hear," A.V.), etc. The Psalmist has just offered up a prayer, he now represents himself as waiting for the answer to his prayer. His spirit apprehends the answer,.and he gives it in the con- cluding verses (9-13). that they turn not again "to folly" (A.V.), i.e., to the presumptuous and rebellious folly which had caused their late distress. 9. For. Rather, truly. i 126 A COMPANION TO THE PllAYER-BOOK PSALTER. 'V4 I His salvation is nigh, etc. This was the case when 1 10 worship of the sanctuary was restored by David, and afterwards when it was restored by Nehemiuh. 10. Mercy and truth . . . righteousness and .peace A change for the better had taken place in the city. During the conspiracy of Absalom unrighteousness and strife, .mischief and sorrow, had prevailed in it (Pfi. LV. 9, 10). But the words are also prophetic of the Incar- nation. In Christ all virtues meet. Those which seem to us to be opposed to each other in their partial develop- ment have in Him their complete and harmonious manifestation. 11, 12. Truth shall flourish out of the earth — the land shall yield her increase. Spiritual graces and temporal gifts are thus represented as joined together and coming from God. Ps. LXV. speaks of the bounti- ful harvest that followed David's return. - . ^ 13. Righ-teousness shall go before Him; and {\iteY&]]y)f '* shall make His stejis for a way." Righteousness is here personified as going before the people, and leaving foot-prints as. a way or track for the people to follow in. Thus Christ left us an example that we should "follow HiB steps" (1 Pet. ii. 21). Day 17. ' MORNING PRAYER. ■ ' Psalm LXXXVI. - ' , This is one of the five Psalms (17, 86, 90, 102, 142) entitled '* A Prayer,*' and is the only one in this Third * Book of the Psalter which is ascribed to David. Psalm LXXXV. expressed the joy of the faithful at David's restoration; here David himself expresses his gratitude for past mercies, and prays for the contiuu- MORNING PRAYER. 1:27 ance of God's favor. The Psalm is colored throughout by a vivid remembrance of recent trouble. 1. Bow down Thine ear, Lord, etc. The same prayer occurs in Ps. XVII. 6 and Ps. XXXI. 2. poor and in misery. Also in Ps. XL. 20 and Ps. LXX. 5. 2. / am holy. The Psalmist thus expresses his sense of his integrity. 3. daily, i.e., all day long. 8. Among the gods there is none like unto Thee, Lord. " Who is like unto Thee, Lord, among the gods?" (Song of Moses, Ex. xv. 11). 9. All nations tvhom TIiou hast made shall come and worship Thee. A prophecy of the manifestation of Christ to the Gentiles. Hence this is a Proper Psalm for the Epiphany in the Roman and Sarum (or old Eng- lish) use. 11. Teach me Thy way, and I to ill walk in Thy truth. Oh, knit my heart unto Thee. The Christian finds the answer to this prayer in Him who is the Way, the Truth, and the Life (St. John xiv. 6). >^ • ^,- 13. from the nethermost hell. The meaning here is, from extreme danger. j ,. 14. The proud are risen against me. Rather, "rose against me." The proud, i.e., the turbulent chiefs who supported Absalom. congregations of naughty men, or, "assemblies of vio- lent men'' (A.V.). Naughty, in old English, had a much stronger meaning than it has at present; it meant wicked. 15. The Psalmist appeals here to God's own declara- tion of His attributes. "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant iu goodness and truth" (Ex. xxxiv. 6). 3 128 A COMPANION TO THE PRAYER-BOOK PSALTER. ' 16. the son of Thine handmaid. This, no doubt, im- j)lie8 that the Psalmist's mother was a pious woman, and that on account of her teaching and example he had been God's servant in his youth. Every Christian is the servant of God and the son of His handmaid, the Church (Bp. Home). 17. David prays here for his enemies, for he prays for such a token or sign of God's favor to him that his enemies may be convinced by it of their folly and sin. Psalm LXXXVII. This Psalm, ascribed to the sons of Korah, is clearly prophetic of the Messiah and the Messiah's kingdom. It was probably written in the reign of Hezekiah, as it resembles the prophecies of Isaiah which speak of the conversion of the Gentiles (Is. ii. 2, 3; xi. 9, 10). It may have been suggested by the visit of the envoys from Babylon who came to congratulate Hezekiah on his recovery from sickness (2 Kings xx. 12). 1. The foundations are upon the holy hills. Rather, "His foundation (i e., God's)" is upon the holy men- tains." This applies not only to the sanctuary on Sion but to the whole of Jerusalem, which was built on several heights. the Lord loveth the gates of Sion, because the Temple was within them. more than all the dwellings (or, tabernacles) of Jacob. This implies a comparison between Sion and the places in Israel where the tabernacles had formerly rested. 2. Very excellent things (or, glorious things) are spoken of Thee, i.e., in the verses which follow. The glory of Christ's Church (typified by Sion) is now described by God Himself. MORNING PRAYER. 129 3. / (i.e., God) tuill tJiink upon, etc. Rather, ** I will record Rahab (i.e., Egypt) and Babylon as among those who know me." Egypt and Babylon, the two earthly powers especially liostile to God's people, would be enrolled among His servants. 4. the Moriaiis, i.e., tiic Moors. All black people are thus styled in old Englisii. Literally, Gush, i.e., Ethiopia. lo, there was he born. Of each believer, whatever may be his origin, it will be said that he was born in Sion. To each and all it will be said, "Ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem'' (Hob. xii, 23). 5. And of Sion, etc. Rather, "And to Sion it shall be said that this and that man was born in her." God is represented as bringing to Sion (the Church) all the converts in snccession, and naming them separately. ^ 6. rehearse, i.e., say or recite; e.g., " Rehearse the arti- cles of thy belief" (Catechism). In Bible and Prayer Book English it does not mean what it now means, to repeat statements already made. This is a repetition of the promise in V. 5. ■> ' 7. TJie singers also, etc. Rather, " And the singers as well as the trumpeters shall be there." The Psalmist represents the converted nations coming to Sion in festival procession, and thus singing: " All my fresh springs (i.e., all the sources of my life) are in Thee." Psalm LXXXVIII. This Psalm has a double title (A.V.).It is called "A Song or Psalm for the sons of Korah, and also an instruc- tion of Heman the Ezrahite." It is mournful through- out; the darkness remains unbroken by a single gleam m 130 A COMPANION TO THE PRAYER-BOOK PSALTER. l of sunshine. The Heman mentioned is probably the contemporary of Solomon (1 Kings iv. 31), who was noted as a wise man. After the death of Solomon came the secession of the ten tribes and the invasion of Shi- shak, when Judah suffered most severely. These public calamities " might well give intensity to anguish, con- nected, as it would seem, with personal and long-contin- ued affliction." The sufferings described are prophetic of the Passion of Christ ; hence the Church has ap- pointed this Psalm for Good Friday. 1. my calling, or, my cry. 2. unto hellf i.e., unto Sheol, or Hades, the unseen intermediate state. • ' 3. counted as, i.e. , accounted, considered as. " Counted as sheep" (Ps. XLIV. 22). 4. Free among the dead, i.e., as one severed from the living. The word translated '* free," is applied to the leper's house (2 Kings yv. 5), where the leper dwelt apart (or, free) from society. . _ who are otit of remembrance, or, "whom Thou (i.e., God) rememberest no more." Other Psalms express grief for inability to worship God in His sanctuary; here deeper grief finds utterance — grief at the thought of passing from God's care and memory to the land where all things are forgotten. cnt off from Thy hand. " In whose hand is the soul of every living thing" (Job xii. 10). . 6. the loiuest pit — a place of darkness — the deep (or, deeps). Figurative expressions, each of which is equiv- alent to Sheol, the unseen place of the departed. The repetition shows intensity of feeling. 6. Thine indignation, or, "Thy wrath lieth hard upon me" (A. v.). 8. so fast in prison, or, "shut up" (A.V.). These EVENING PJIAYER. 131 verses (6, 7, etc.) are applicable to the condition of a leper. The physical malady typified deep physical distress. 10. shall the dead rise up again and praise Thee ? i.e., "shall the shadowy forms in Hades rise up and praise Thee?" The question applies to the present state of the departed, not to the future resurrection. 16. Thy wrathful displeasure, etc. Rather, " The floods of Thy wrath have passed over me; Thy terrors have cut me off." 17. They came, i.e., the floods of God's wrath. 18. See V. 7. Literally, '* Thou hast put far from me lover and neighbour; my intimates (are) darkness," i.e., I look for friends, but I see nothing but darkness. Darkness is my only companion. " I have said to cor- ruption. Thou art my father: to the worm, Tliou art my mother, and my sister" (Job xvii. 14). Day 17. EVENING PRAYER. Psalm LXXXIX. • This Psalm, the last in the Third Book, is ascribed to Ethan the Ezrahite. The Ezrahites were a family of Lcvites. It Avas written in the reign of Rehoboam, after Jerusalem had been pillaged and Judali had been i-e- duced for a time to a state of subjection by Shishuk, king of Egypt. Its object appears to have been to com- fort the king and people in their affliction, by recalling to their minds the divine covenant with the family of David. Ethan, or Jcdnthan, must have been an old man when he wrote the Psalm, as he had been appointed chief musician by David (1 Kings iv. 31). Perhaps he v/as one of thofe old councillors whose advice Rehoboam 132 A COMPANION TO THE PRAYER-BOOK PSALTER. rejocted; but nevertheless he remained, like' the rest of his tribe, loyal to the house of David. The promise here dwelt upon, of perpetual dominion to the house of David, finds its complete fulfilment in Christ; hence this Psalm is appointed for Christmas D•^y. 1. Tliy truth, or, faithfulness, i.e., in adhering to His covenant with the house of David (Isaiah Iv. 3). 2. Mercy shall he set up (or, built up) for ever. Al- though the king's throne has been cast down (v. 63), it shall yet be set up by God's mercy and faithfulness, which are. here represented by a figure of speech as being themselves established. in the heavens, i.e., conspicuous as the sun and moon (v. 37). 3. / have made a covenant. Jehovah is here the speaker. " I chose David to be over my people Israel" (1 Kings viii. 16). 5. the congregation of the saints, the gods (v. 7). the saints (v. 8) are the holy angels (Job xv. 15). 10. the raging of the sea. Here, as in other places (Ps. XLVI. 3; LXV. 7), waves of the sea indicate in- vading hosts. • • 11. subdued Egypt, or, " Thou didst crush Rahab," i.e., Egypt, (see LXXXVII. 4). This was done at the Exodus. The inference is that, if Judah had been faith- ful, Shishak would not have prevailed. 13. niou hast made the north and the south. There- fore if we had been faithful, neither Jeroboam, on the north, nor Shishak, on the south, coulji have injured us. T.'ibor, on the west, and Hermon, on the east, represent the parts of Palestine that had been severed from the house of David. This passage is prophetic of a restora- tion of unity. 16. that can rejoice in TJiee. Rather, "that know EVENING PRAYER. 133 >» the joyful sound" (A.V.), i.e., "the sound of the blow- ing of trumpets" (Lev. xxiii. 24). Tliis is a reference to the privilege of Judiih in retaining the services of the sanctuary. 18. in Thy loving-lcindness Tliou shalt lift up our horns. This, like a similar expression in the hymn of Hannah (1 Sam. ii. 10), is a figurative prophecy of the Incarnation. **God raised up a horn of salvation for us in the house of His servant David" (St. Luke i. 69). 19. For the Lord is our defeiice, etc. Rather, " For our shield belongs to the Lord, and our king to the Holy One of Israel." Perhaps there is a reference here to the shields of gold which Solomon had made, and which Siiishak took away (1 Kings xiv. 26). The true shield Avhich belongs to Jehovah cannot be taken by any earthly prince, and the king who belongs to Jehovah cannot be overcome if he continues faithful. 20. sometimey i.e., formerly; e.g., 1 Pet. iii. 20. ■ Tliy saints, or, saint. There is authority for both readings. Either David or Nathan is meant, or both if the plural be taken. The vision referred to is related in 2 Sam. vii. 6-lT) and 1 Chron. xvii. 3-14. : The promises and warnings given in the vision are here rehearsed (vv. 20-36). one thtti, is mighty, i.e., David. He is spoken of as a mighty man in 2 Sam. xvii. 10. • 21. Samuel took the horn of oil and anointed him (David) in the midst of his brethren (1 Sam. xvi. 13). 26. the floods. Rather, " the rivers." This verse points in the first place to the dominion ruled over by David and Solomon from the Mediterranean to the Euphrates. But it is also prophetic, together with the following verses (27-30), of the universal dominion of Christ. 134 A COMPANION TO THE PRAYER-BOOK PSALTER. 31. But if his children forsake my laio. It is re- corded of Rehoboam that "* he forsook the law of the Lord, and all Israel with him" (2 Cliroii. xii. 1). 33. break, or, ** profane" (A.V., margin). 33. truth. Ratlior, ** faithfulness," as vv. 18 and 2. 34r. / tvill not fail David. Rather, ** I will not lie unto David" (A.V.). 35, 36. as the sun, as the moon. See Ps. LXXII. 7-17, where the same words occur as prophetic of Christ. the faithful witness in heaven. Some suppose the rainbow is here meant, others the moon; but probably God Himself is referred to. He is the faithful witness. "What He decrees, that He also attests."- 37. Thou hast abhorred and forsaken Thine anointed, i.e., God has abandoned His anointed king Rehoboam. After the recital of the glorious promises made to David comes the description of the actual state of his faithless successor. 38. cast his crown to the ground. Literally, "pro- faned his crown to the earth." Rehoboam's crown was profaned when he and his people were reduced to sub- jection by Shishak. The word of the Lord said, " I will grant them some deliverance; nevertheless they shall bo his (Shishak's) servants." 39. his hedges and his strongholds. " Shishak took the fenced cities which pertained to Judah" (2 Chron. xii. 4). See note upon Ps. LXXIX. 42. Thou hast taken away (or, turned) the edge of hts sivord, i.e., turned back, not blunted. This implies that there was no resistance to the Egyptians in the field. givest him not victory in the battle. Rather, "hast not made him to stand in the battle" (A.V.). 43. TIiou hast put out his glory. Rather, " Thou MORNING PRAYER. 135 c- le hast made his purity to cease." This implies that Re- hoboam had become defiled through his degradation. 44. llie days of his youths i.e., of his youthful strength. 49. Iioio I do bear in my bosom. The insults of the enemies of Judah were as a heavy burden upon the heart of the Psalmist. 50. Thine anointed , i.e., the king. The Psalm ends like a strain of praise, for the Psalm- ist is assured that his prayers will be granted. Day 18. MORNING PRAYER. Psalm XC. All the Psalms in the Fourth Book are anonymous ex« ceptthis, which is entitled " A Prayer of Moses the man of God," and Psalms CI. and CIIL, which are ascribed to David. It is uncertain whether Moses wrote this Psalm at the beginning or at the close of the wanderings in the desert. Bishop Wordsworth supposes that it was written immediately after the disobedience of Israel at Kadesh, when they were condemned for their sin to wander in the Wilderness (Numbers xiv.). Moses in this Psalm reminded the people that " though they were thus doomed to wander, yet God was their dwelling-place, lie was their ho7ne from age to age." On the other hand it is said, " The contents of this Psalm, its profound earnestness, and solemn treatment of the theme of man's weakness and misery through sin, are 3uitable to the close of the life of Moses in the desert." This Psalm is appointed with Ps. XXXIX. for use in the Burial Service. li36 A COMPANION TO THE PRAYER-BOOK PSALTER. 1. our refuge, or, our home. 2. the mountains^ emblems of eternity and strength. or, i.e., before (Dent, xxxiii. 15). the earth and ihe world. The word translated ** world" means the inhabited earth (7 oinovf-Uvrf), Even from everlasting to everlasting. Thou art God. 3. Thotc (uruest, etc. God turns men for their sins to destruction, yet on their repentance. He says, " Come again to Me." Another meaning is, God turns man to dust, and says to the next generation, ** Come again, ye children of men." 4. " For a thousand years in Thy sight are but us yester- day when it is past, and as a Avatch in the night" (A.V.); i.e., ** So dost Thou destroy and renew the generations of men. For a thousand years are to Thee as one day to us, or as a watch in the night which passes rapidly in sleep." The night commenced at 6 o'clock. At first it was divided into three (Judges vii. 19), and afterwards into four, Avatches (St. Mark xiii. 35). 6. As soon, etc. Rather, "Thou carriest them away as with a flood; they are as a sleep." 6. For we consume away in Thy displeasure. The Psalmist turns from the general thought of man's frailty and fleeting life to the particular case of the Israelites in the desert. All of them save Joshua and Caleb were consumed in the Wilderness. 8. our secret sins in the light of Thy coiintenance, so that they all stand revealed before Thee. 9. as a tale (that is told). Rather, as a meditation, or thought. 11. But who regardeth, etc. Rather, " Who knoweth the power of Thine anger, and Thy wrath in proportion as Thou art terrible?" i.e., notwithstanding the mani- festations of God's indignation against sin, who is there MORNING PRAYEU. 137 that duly considers, for his guidance in life, the power of that indignation? 12. So teach, i.e., in accordance with a just fear of Thee. that we may apply, etc. Rather, "and we shall gain a heart of wisdom." 13. Ihirn Thee again, Lord, i.e., from Thine anger towards us. The word Jehovah, the name of the Cove- nant God, is used in this prayer. Adonai is the word in the first verse; and the Psalm concludes with a sup- plication for the manifestation of the glorious majesty ("beauty," A.V.) of Jehovah Elohim, the Lord our God. Sad and mou'^nful thoughts seem to pass from the Psalmist's mina, and he reposes in hope and confidence upon the goodness and love of God. Psalm XCI. This Psalm is not ascribed to any author, which is also the case with the following Psalms to Ps. C. inclusive. Its main idea is that the righteous man finds God an all- sufficient protector through the greatest dangers. It closely resembles the words of Eliphaz the Temanite (Job V. 17-23) descriptive of the life of the godly man. 1. shall abide under the shadow, i.e., shall lodge under it. There may be an allusion to the wings of the cheru- bim, overshadowing the mercy-seat. 2. I luill say, etc., or, "I say to Jehovah, My refuge and my fortress art Thou: I will be trustful in my God." 3. the snare of the hunter. Rather, " of the fowler" (A.V.). The same figure occurs in Ps. CXXIV. 6 and Ps. CXLI. 10. the noisome pestilence, or, the pestilence of wicked- ness. 138 a companion to the prayeu-book psalter. 4. buckler. The word tlius translated only occurs here, and probably means a coat of mail. 6. terror by night , i.e., danger from robbers and beasts of prey or tlic iHJstilence (v. 6). the arrow that fiieth by day, i.e., any assault of enemies, or, a pestilential wind (the simoon) which blows in the daytime. 7. it, i.e., the danger or the evil which causes the destruction of others on the left hand and on the right hand. The promise is spiritually fulfilled in Christ (St. John viii. 61, 62; 1 Cor. xv. 67). 8. Yea, with thine eyes, or, **But with thine eyes." Thus, the Israelites saw the Egyptians dead upon the seashore (Ex. xiv. 30). 9. For Thou, Lord, etc. Rather, '* For Thou, Je- hovah, art my refuge; thou (i.e., my soul) hast made the Most High thy habitation." The second clause seems an echo of Ps. XC. 1: "Lord, Thou hast been our refuge" (i.e., habitation, the same word). 10. evil, any calamity. " plague, a special stroke from the hand of God, such as leprosy or pestilence. 11. 12. These verses were quoted by Satan when he tempted our Lord in the Wilderness. He, however, omitted the clause "to keep thee in all thy ways," i.e., in thy appointed paths of duty. 12. in their hands, or, " upon their hands." The angels are represented as supporting the righteous upon their wings, as the eagle supports her young (Deut. xxxii. 11). ' ihat thou hurt not thy foot, or, " lest thou stumble" (Prov. iii. 23). These two verses (12, 13) seem to show that the Psalm was specially intended for the use of travellers. MORNIXO PUAYER. i;ii) 13. Thou shuU go upon the lion and adder. Tho tnivc r in iimitow passes must go over I lie obstacles in his way. Oj)en and violent assaults areindicateil by tho lion; tho secret attacks of envy and malice, by tlio ser- pent (Sk Luke X. 19). 16. With long life, or, *' With length of days will 1 satisfy him" (V. Commandment). Tho perfect fulfil- ment of the words is found in the life eternal won for us by Christ. These words contrast Avith the mournful words of Ps. XC: *' We bring our years to an end as it were a tale that is told." ** Tiie life of Israel in the Wilder- ness was shortened by disobedience. The obedience of Christ in the Wilderness has won for us a blessed im- mortality" 'Wordsworth). P8AUI XCII. We may conclude from the title, ** A Psalm or Song for tho sabbath day," that this Psalm was used on that day in the Temple services. The Pc-almist looks back thankfully on the blessings of creation, and looks for- ward hopefully to the joys of the eternal Sabbath. We are told that this Psalm is used in the Hebrew Ritual on the second day of the Feast of Tabernacles. 2. truth. Rather, faithfulness. 4. through Thy works. The works of God's provi- dence, as the moral Governor of mankind. the operation of Thy hands. In creation. 6. Thy thoughts are very deep. Admiration is here expressed of tho marks of design and contrivance, which are apparent in God's works. 6. An unwise man, or, "a brutish man" (A.V.), i.e., a man devoid of culture. 7. When the ungodly are green, etc., then shall they E 140 A COMPANION to THE PRAYER-BOOK PSALTER. m '■V ! be destroyed, i.e., then they are ripening for destruc- tion. Grass in ii liot climate under lieavy rains quickly ripens, and as quickly withers. , 8. Thine enemies. The repetition of the word in- creases the force of the passage. 9. like Ike horn of a unicorn, or a wild ox. The higher the horn the greater the wet»'"er was, or imagined himself to be. / am anointed, etc., i.e., I am living in case and plenty. * 10. lust, i.e., pleasure. The word is not in the original and should be omitted. Literally, '* Mine eye shall look upon those who observe me (with the intent to injure me), and my cars shall hear wicked doers, those who rise against me;" i.e., I shall be made aware of the designs of those who would injure me, so that I may overcome them. 11. like a palm-tree. The date-palm in the desert is remarkable for its erect growth, I'ich fruit, and abun- dant foliage. In the barren desert it is **a type of Life conquering Death." It is said that weights placed upon its branches make it grow the stronger, and that it grows again when cut down. It is thus a type of the Church, and of each righteous soul within it. like a cedar in Libanns. The cedar is famous for its gigantic growth, its deep, wide-spreading roots and great longevity. The righteous soul and the Church of God combine the qualities of the palm and cedar. 12. Siicli as are planted, etc. Rather, "Planted in the house of Jehovah, they shall flourish in the courts of our God." It appears that trees Avere planted in the court of the Temple. The Christian who is rooted in the faith of the Church and derives nourishment from it may be said to be • planted in the house of the Lord." EVENING PRAYER. ' 141 13. in their age. Rather, *Mn old age." well liking, i.e., flourisliing. 14. that there is no unrighteousness in him, i.e., that there is faithfulness in him. Day 18. EVENING PRAYER. Psalm XCIII. This Psalm probably belongs to tho period of the re- turn from the Captivity. Although t!ie Temple and the walls of Jerusalem were rebuilt, the visible splendor of the days of David and Solomon was not revived. The absence of this splendor made the faithful Jews endeavor to realize more fully the majesty of their invisible King. The Jews used this Psalm in the Temple ritual on Friday, " the day of man's creation in the first Adam, and the day o^* his restoration in Christ the second Adam.' 1. The Lord is King. This is an anticipation of Je- hovah's manifestation of Himself as Universal King, when "the kingdoms of this world have become the kingdom of our God and of His Christ." ptct on his apparel. "He put on righteousness as a breastplate" (Is. lix. 17). 2. the round toorld so sure, that it cannot be moved* The word in the text means the inhabited world (// oiKovfxevri), and the text points to the time when troubles and disturbances (St. Matt. xxiv. 29) shall cease, and the Messiah shall reign in a peaceful king- dom. 3. Ever since the world began. "Known unto God are all His works, from the foundation of the world" (Acts XV. 18). 142 A COMPANION TO THE PRAYER-BOOK PSALTER. 4. The floods are risen. By *' floods" rivers are usu- ally meant. The Nile, the Tigris, the Euphrates, repre- sent in succession the three powers by which Israel was opposed, viz., Egypt, Assyria, Babylon (Is. viii. 7). the floods lift u^J their waves. The sea is here referred to as an emblem of the world in hostility to God. Christ in walking upon the sea foreshadowed the time when He will be seen to walk in power " over the waves of this troublesome world." 6. Thine house. A reference to the Temple which bad just been rebuilt by Zerubbabel (Ezra vi. 14-16). Psalm XCIV. * It is probable that this Psalm was also written after the return from Babylon. It is said to have been used on Wednesday in the Temple Liturgy, and also on the fourth and fifth days of the Feast of Tabeinacles. The Psalm which describes the glory of Messiah's kingdom (Ps. XCIII.) is appropriately followed by one that may be regarded as a prayer for His speedy coming. The oppressors spoken of may be either foreign foes or law- less and powerful men among the Jews themselves. 9. He that planted the ear — He that made the eye. Powers that are possessed in a measure by creatures must be possessed by the Creator in perfection. 10. He that nurtureth, i.e., instructeth. Eph. vi. 4: "in the nurture and admonition of the Lord." The Prayer- Book Version is here nearer the original than the Authorized. God instructs through the con- science, which tells even the heathen that punishment must follow upon sin. 12. Blessed is the man whom Thou chastenest. Ti»e purifying and educating power of affliction is frequently MORNING PRAYER. 143 insisted on. " Before I was in trouble I went wrong, but now have I kept Thy statutes." "Happy is the man whom God correcteth" (Job v. 17). 13. iintil the pit be digged up. The doom of the wicked, though it be dehiyed, is certain. 14. Until righteousness f etc. Rather, ''When judg- ment shall return tc righteousness, all the upright of heart shall follow it." The Lord will not fail His peo- ple. Judgment may now seem to be divorced from righteousness. But when judgment shall return to (i.e., be found perfectly to accord with) righteousness, all good men shall follow or triumph with it. 16, 17. Who will rise tip ivith me, etc. The Psalmist turns to God as his only Helper. 30. Wilt lliou have anything to do with the stool of wickedness? Stool, i.e., seat or throne. ** Shall the throne (or judgment-seat) of iniquity have fellowship with Thee?" i.e., wilt Thou connive at its decrees? '23. in their own malice. Rather, "by their own malice." "They shall be taken in the snares they have laid for others" (Ps. XXXV. 8). Day 19. MORNING PRAYER. Psalm XCV. This Psalm is not ascribed to any author in the He- brew, but in the Septuagint it is entitled "A Psalm of Dtivid," and in the Epistle to the Hebrews it is twice quoted (Hebrews iii. 7-11 and iv. 3-7) with the words " in David" attached to the quotations. Probably the expression only means the Book of Psalms, of which David was to a great extent the f^uthor. It is used as a Friday-evening Psalm in the synagogue services. From 144 A COMPANION TO THE PRAYER BOOK PSALTER. the invitation to worship with which it opens, it has been called the Invitatory Psalc, and it luas been used from the earliest times in the Western Churches at the commencement of the daily service. "It exhibits a perfect portraiture in terms of Jewish history, of the frail and erring though redeemed and covenanted estate of man. It is this which fits it to be a prelude of the whole psalmody and worship of the day, whatever its character; since it touches with so perfect a felicity the highest and lowest notes of the scale, that there is nothing so jubilant or so penitential as not to be within the compass of it." (Freeman.) 1. sing. Literally, ** shout for joy." irr . ' strength, or, "rock" (A.V.). 2. Let us come before His presence. Rather, *' Let us go forth to meet Him." 3. above all. gods. The gods of the heathen, espe- cially those of Egypt and Babylon (Ps. XCVI. 5). 4. corners of the earth, or, " deej) places of the earth" (A. v.), the valleys as well as the hills mentioned in the next clause. the strength, ilather, " the heights of the hii'ls." 5. the Lord our Maker. Literally, "Jehovah who made us." There may be a reference here not only to the creation, but also to the adoption of Israel as God's peculiar people. " Jeshurun (i.e., Israel) forsook God that made liim, and lightly esteemed the Rock of his salvation'" (Deut. xxxii. 15). 7. the sheep of His hand, i.e., led and protected by Him (St. John x. 11-16). 8. To-day, or, " this day." The position of the word emphasizes it. Obey this day; do not defer obedi- ence (Heb. iii. 13). as in the provocation, and as in the day of temptation. HOBNUiro PRATER. 146 Literally, "as at Meiibalij as in the day of Massali." Heiibah means "pro vocation, " or "strife," and Mas- gah means " temptation," and the translators substi- tuted the meaning of the words for the woi I3 theui- eelves. The event referred to is recorded in Exodus xvii. 6-7. 0. prgvedme, i.e., "tried my long-suffering." works. Rather, "work." 10. Unto ivhom I stvare in my wrath (Numbers xiv. 23). Ten of the twelve spies brought back an " evil re- port" of the land of Canaan. This led to murmurings against God, for which the people were excluded from Camian, and condemned to wander in the wilderness. my rest, i.e., Canaan, the type of heaven (Heb. .iy. 1,2). Psalm XCVI. This Psalm has no title in the Hebrew, but in the Septiiagint it is described as " A Hymn of David, when the Temple was rebuilt after the Captivity;" i.e., it was originally composed by David, and was afterwards adapted for the use of those who rebuilt the Temple on the return from the Captivity. The substance of it is found amongst the Psalms composed by David, when he removed the Ark from the house of Obed-edom to the tent upon Mount Zion (1 Chron. xvi. 23-33). It has been called a Missionary Hymn for all Ages, and may be considered as "the utterance of Christendom in praise to God for bringing the nations of the world to the Zion of His Church" (Wordsworth). This and the three following Psalms are appointed in the Sarum use t .d Latin use^for Christmas Day. 1. a new sonq (Is. xlii. 10;*Ps. XL. 3). "Thisexpres- aion points to the time of the Messiah. The * new 146 A COMPAXIOJf TO THE I'RAYER-BOOK PSALTER. song' is not the Psalm itself, but the ascription of praise which shall rise from the world .'i*^ the adyent of Jeho- vah" (vv. 11-13). 3. the heathen^ or, the Gentiles. This verse shows how appropriately the Psalm is called u missionary hymn. wonders, i.e., m" acles wrought in behalf of Israel. oil people. Literally, "all ihe peoples." 4. thaji all gods, i.e., gods of the heathen (v. 6). 6. they are hut idols. Literally, "' they are nothings." So St. Paul: " an idol is nothing" (1 Cor. viii. 4). 6. sanctuary. The word used by David (1 Chron. xvi. 27) is ** place;" but there was now a Temple. Sanc- tuary, however, is also applied to the Tabernacle. 7. Ascribe unto the Lord worship and poiber (" glory and strength," A. V.), i.e., by singing His praises. 8. bi'ing presents, or, "an offering" (A.V.). It is a well-known Eastern custom to bring gifts to a king when admitted into his presence (1 Kings x. 2; St. Matt. ii. 11). 9. in the beauty of holiness, i.e., in vestments suited for divine service (Ps. XXIX. 2). 10. Tell it cut, etc. The Psalmist looks onwards to the Advent of Jehovah, and the establishment of His kingdom of righteousness. and that it is He that hath made the round world so fast that it cannot be moved. Rather, "the world also shall be established so that it shall not be moved" (A. V.). The world, i.e., the inhabited world. See note, Ps. XLIIL 2. 11. 12. the heavens . . . the earth . . . the sea . . . the field . . . the trees. As all parts of creation groan or travail in pain beneath the curse, so shall they all share in the tinal deliverance (Homans viii. 21, 22). MORNING PRAYER. 147 Psalm XCVII. The subject of this Psalm is the same as that of the preceding, viz., the Advent of Jehovah, His manifesta- tion in righteonsness and judgment to the wliole world. His judgments were seen in the downfall of tiie empire of Babylon and the restoration of His people, which events are typical and prophetic of His judgments at the end of the world. 1. may he glad. Rather, ** shall be glad." The word rendered " isles" denotes all countries sepa- rated from Israel by the sea. In the prophets and the Psalms it is equivalent for "the Gentile world." The words " The isles shall wait for His law" (Is. xlii. 4) are explained in St. Matthew by *' In His name shall the Gentiles trust" (St. Matt. xii. 21). 2. Clouds and darkness, etc. These words express a general truth, but they may also refer to the giving of the law on Mount Sinai, when "the mountain burned with firo, with darkness, clouds, and thick darkness" (Deut. iv. 11). the habitation of His seat. Rather, " the basis of His seat," i.e., that on which His seat or throne rests. 3. A fire (or, Fire) shall go before Him. Here com- mences the description (vv. 3-6) of the signs that will precede and accompany the Second Advent. 4. His lightnings gave shine, i.e., illumination, lustre. 5. The hills melted like wax. " Every mountain and hill shall be made low" (Is. xl. 4). at the presence, etc. Literally, " by reason of the presence of Jehovah," by reason of the presence of the Lord of the earth. 6. All the people. Rather, "all the nations." 7. in vain gods. Literally, " in nothings" (Ps. XCVL 5). 148 A COMPANION TO THE PRAYER-BOOK PSALTER. worship Him (or, " bow down before Him"), all ye gods. The angels are here meant, but the personified powers of nature may be also intended. 8. Sion heard of it, etc. Nearly the same words occur in Ps. XLVIII. 10. They describe by anticipa- tion the joy of the Church at the Advent of the Lord. 11. There is sprung up a light for the righteous. Eather, "Light is sown for the righteous" (A.V.). It is now sown for the righteous, and it shall spring up when the Sun of righteousness shall arise. " To sow the earth with light" is not an uncommon expression in clas- sical writers. 12. thanks J or a remembrance. Rather, "at the re- membrance" (A. v.). Day 19. EVENING PRAYER. Psalm XCVIII. This is the only Psalm in the Psalter which has for its inscription in Hebrew the single word "Mizmor," which is rendered " Psalm." The verb from which it comes means to cut off or divide, and " mizmor" means literally a song divided according to rhythmical num- bers (Gesenius). This Psalm adopts expressions from earlier Psalms, and was probably composed, after the re- turn from the Captivity, for divine service in the re- stored Temple. It carries the mind back to the deliv- erance of Isiael from Egypt, and forward to the prom- ised deliverance through the Messiah which was thereby typified. From its striking resemblance to Ps. XCVI. we may infer that it was probably composed by the same author. It was inserted in the Prayer Book, a.d. 1563, as an alternative cauticle to the Magnificat. I EVENING PRAYEK. 149 1. a neto song (Ps. XCVI. 1). marvellous things. Tlie stime word is rendered " won- ders" in Ps. XCVI. 3, and is frequently applied to the miracles wrought in Egypt. 2. gotten Himself, i.e., for Himself. 3. the heathen, or, the Gentiles. 4. He hath remembered, i.e., in bringing back the people from captivity. His mercy and truth toward, or, His mercy and faithfulness in behalf of. all the ends of the'earth have seen, etc. The salvation of God was manifested to "all the ends of the earth," i.e., to all surrounding nations, in the edict of Cyrus restoring the Jews (Ezra i. 1-3), and in the decree of Ahashuerus in their favor (Esther yiii. 9-12). The words must also be considered prophetic of the exten- sion of the Church through all nations. 7. shawms, or, "cornets" (A.V.). The instrument referred to was a kind of clarionet. Trumpets were originally used by the priests alone to call assemblies and to give the signal for the march (Numbers x. 8), but afterwards they were used by the Levites and by the people generally on festal occasions and at the procUi- mation of kings (1 Kings i. 34; 2 Kings ix. 13). The verse looks forward to the proclamation of Messiah's kingdom at His Second Advent. 8. the round world and they that dioelt therein. The same words occur in Ps. XXIV. 1, and are there ren- dered "the compass of the world and they," etc. 9. Let the foods clap their hands. A bold figure taken apparently from Is. Iv. 12: "All the trees of the field shall clap their hands." There may be an allusion to the closing of the waters of the Red Sea over the Egyptians. A similar figure occurs in Habak. iii. l50 A COMPANION TO THE PRAYER-BOOK PSALTEB, 10: '* Tlic deep uttered his Toice, and lifted up his hands on high.'* I Psalm XCIX. This is the third Psalm (the others are XCIII. and XCVII.) which opens with the words ** Jehovah is King." The words "holy is He" (i.e., Jehovah) occur three times in the Psalm, which has therefore been de-' scribed " as the earthly echo of the seraphic trisagion" (Is. vi. 3). Like the preceding Psalm it is an anticipa- tion of the reign of righteousness which will be in- augurated at the Second Advent. 1. TJie Lord is King; he the people, etc. Rather, " Jehovah is King; the nations tremble: He sitteth upon the cherubim; the earth quakes." As the Ark with the overshadowing cherubim was not in the second Temple, it has been thought that this Psalm was written whilst the first Temple was standing, and probably in the reign of Hezekiah, when a religious reformation was effected and Judah was delivered from the Assyrians. Bishop Wordsworth considers the clause to be figurative. "The Psalmist looks up to heaven, and beholds the Lord enthroned on high." 3. Tliey shall give thanks unto Thy name, etc. Rather, " Let them praise Thy great and terrible name; for holy is He." Pj-obably the last words are a response of other voices: hence the use of the third instead of the •second person. The words are the burden of the Psalm.. 4. The King^s power loveth judgment. By the King in these later Psalms is meant Jehovah (v. 1) and not David or one of his successors. Though our King's power (or "strength," A.V.) be infinite, yet it is never EVENING PRAYER. 161 exerted but in judgment, i.e., according to equity which He loveth. Thou hast prepared (or, establislied) equity. Jeho- yah is apostrophized in tliis and the following clauses. 5. hefore (or, towards) His footstool. ** His footstool " here means the mercy-seat of God upon the Ark (1 Chron. xxvii. 2). The words may, however, apply to His throne in heaven. 6. Moses and Aaron among His priests. Moses per- formed priestly functions, as in the sprinkling of blood (Ex. xxiv. 8) and in the consecration of Aaron and his sons (Lev. viii. C-13), but his priestly functions then ceased. Samuel among such as call upon His name. It is recorded that Samuel's prayers were of extraordinary eflBcacy (1 Sam. vii. 8, 9; xii. 18). 7. Mem, i.e., Moses and Aaron. 8. Thou forgavest them, God, and punishedst their otvn inventions. Rather, " Thou wast a paMoning God to them, and yet taking vengeance upon their mis- deeds." God pardoned the sins of Moses and Aaron and yet did not permit them to enter Canaan. Psalm C. This is entitled " A Psalm of Thanksgiving," and seems to have been composed for a festive procession to the Temple (v. 3). The preceding Psalm proclaimed that God is greatly to be feared on account of His holi- ness and power and justice. In this we are taught that He is also greatly to be loved and praised for His bounty and mercy. It was placed in the Book of Common Prayer as an alternative to the Benedictus in 1552. ** It foretells the universal reign of Jehovah, and instructs 162 A COMPANION TO THE TRAYER-BOOK PSALTER. all jxjoples that they have im interest in His choice of a peculiar people." This f^jves the reason for its title in the Svriac version, ** A Psalni for the conversion of the heathen to the true faith." 2. Be ye sure, or, "know ye" (A V.).' made us, i.e., chosen us as His '* people" (Ps. XCV. 5). The Psalmist appeals first to the people of all lands, and then to the worshippers (Israelites) present. and not we ourselves, i.e., we have not chosen our- selves to be His people. 3. speak good, or, "bless" (A.V.). 4. from generation to generation, i.e., "to all genera- tions" (A. V.). Psalm CI. This Psalm was written by David at the commence- ment of his reign, and, not improbably, when he had brought up the Ark to Zion from the house of Obed-edom (2 Sam. vi. 12-15). The Psalmist, speaking as a king, proclaims the principles of his government. He in- tends to rule in the fear of God (1, 2, 3), to keep aloof from wicked men (4, 5), to banish slanderers and op- pressors (6, 7), to search out faithful men to be his ser- vants (8, 9), and to aim at the complete purification of the land and the city of Jehovah (10, 11). The feeling of reverential awe caused by the death of Uzzah seems to show itself in David's resolve to banish wicked men from the place where God's presence was specially mani- fested. 2. Ok, let me have understanding in the way of godli- ness. Rather, "I will act wisely in a perfect way," i.e., I will act uprightly in the path of innocence. 3. When wilt TIiou come unto me, i.e., to aid me. MORNINO PKAYER. 168 The Psalmist is tuught by his past life that he cannot live as he purposes without Gud*s presence and aid. frotvard, i.e., perverse or false. 7. high stomach, or, "proud heart" (A.V.), i.e., an overbearing temper. Tiius Wolsey is described by Griffith, *' He was a man of an unbounded stomach." 8. / shall soon destroy, etc. Literally, " In the morn- ings I will cut off tlio wicked of the land." In the mornings, i.e., day after day, I will make that my first object. **This Psalm is a short, unpremeditated outpouring of long- restrained, profoundest sentiment, in which no attempt is made to exhaust the subject or to clothe it in artificial shape. The. thought of the great heart in which it is conceived is simple and complete in itself, and corresponding to the thought is its expression; it is )i wiiole to which nothing can be added, and from which no part could be taken without destruction of its spirit and life." * Day 20. MORNING PRAYER. Psalm CII. This Psalm is entitled (A.V.) "A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord." It was written towards the close of the Captivity, or immediately after the re- turn from Babylon, " to express the feelings of sorrow and distress with which the Jews beheld the desolation of Zion" (Bp. Wordsworth). The author is un- known. "It may have been written by Daniel, whose ninth chapter resembles it closely in tone and spirit" * Ewald quoted ia Speaker's Com. 1 ^ ii 154 A COMPANION TO THE PRAYER-BOOK P3ALTEE. ^Speaker's Com.). Bishop Wordsworth is inclined to think it was composed by Nehemiiih, when he observed the ruined walls of Jerusalem (Neh. ii. 11-20). As it expresses sorrow and suflEering on account of sin, it is fitly used by the Church as a Proper P^alm for Ash Wednesday. 5. my hones loill scarce cleave to my flesh. Rather, " my bones cleave to my flesh." 6, 7. I am become like a pelican . . . an owl . . ,a sparrow. The Psalmist thus illustrates his solitary and desolate condition. The pelican, or cormorant (Is. xxxiv. 11; Zeph. ii. 14), lives in the desert, and is also found in swamps. The owl is found in ruined buildings. The word rendered ** sparrow" denotes, not the sparrow, which is gregarious, but a small soli^:try bird. 8. are stvoru together against me. Rather, *' swear by me," i.e., use my name as a curse (Jerem. xlii. 18). 9. I have eaten ashes, etc. To sit among ashes was a token of deep affliction (Job ii. 51). To speak of eat- ing ashes whilst lying on the ground was the most forcible expression of humiliation or sorrow. "His enemies shall lick the dust" (Ps. LXXII. 9); *' He hath broken my teeth with gravel-stones ; he hath covered me with ashes" (Sam. iii. 18). 10. and that because of Thine indignation and wrath. It is the bitterest element in misery to know that it is caused by God's wrath aguinst sin. Thou hast taken me vp and cast me down. This de- scribes the condition of the people, as whose representa- tive the Psalmist speaks, they were lifted up as by a wind and blown away. 14. Thy servants think upon her stones, or, ** Thy ser- vants take pleasure in her stones" (A.V.), i.e., the ruins of Jerusalem are more to them than all other cities. MORNING PRAYER. 166 15. The heathen shall fear, etc. This concludes the strain commenced in v. 13, and should read, **And (or, '* So," A.V.) the heathen (or Gentiles) shall fear," etc. 18. This shall be writtett for those that come after. Jehovah's deeds of mercy in rebuilding Zion and caring for His desolate people shall be not only spoken of, but written for future generations. 20. the children appointed iinto death, i.e., the people condemned to die. 23. This verso begins a new strain. He brought down, (i.e., lessened) my strength in the journey (of life). 23-28. The Psalmist appears to pray in these verses that his life may be prolonged until he shall see the manifestation of God's glory in the restoration of Zion. He prays that he may not be taken away in the midst of his age, i.e., when he has only completed half the term of human life. But he takes comfort in the thought of God's eternity, which assures him that, v/hether he lives to see it cr not, God's purposes towards His people will certainly be fulfilled. 25-27. These verses are applied to Christ (Heb. i. 10, 11). 28. continue, or, dwell. Thus Ps. XXXVII. 29: *'The righteous tJiall inherit the land, and dwell therein for ever." We are to look for the final accomplishment of these promises to the appearance of the Messiah in glory. Psalm CIII. A Psalm of David, written probably in his old age, after he had sorrowed and suffered for his sins and had experienced God's mercy. Verse 19 appears to have suggested its use in the American Church as a Proper P^alm for Ascension Day. 156 A COMPANION TO THE PRAYER-BOOK PSALTER. 1. my soul . . . all that is within me. The Psalmist invokes his sonl, and then, for greater distinctness and emphasis, each and all of his faculties. 6. W7io satiiifieth thy mouth loith good things. The word rendered "mouth" is ambiguous and may be translated " ornament," in which case it would refer to tlie spirit, which is man's ornament or glory. lusty, I.e. y vigorous. making thee young and lusty, etc. Rather, ** thou slialt renew like the eagle thy youth." The eagle gains fresh strength and renews its youth, so to speak, after moulting. In the Bible it is a symbol of strength and speed; e.g., "They that wait upon the Lord shall re- new their strength; they shall mount up with wings as eagles" (Is. xl. 31). 6. The Psalmist now passes from his own personal reasons for praising God to those which he has in com- mon Ith the people. 7. His ways, i.e., the ways in which He Himself walks. His works, i.e., the wonders He wrought in the de- liverance and sustenance of Israel. 8. full of compassion and mercy, long-suffering. This is said with special reference to God's clemency in sparing the people after they had worshipped the golden calf (Ex. xxxiv. 7). 12. how wide (or, far) the east is from the west. These words may have gained a new meaning when used by the returned exiles from the East. 15, 16. The days of man are but as grass (Ps. XC 5; Job vii. 10). 17. His righteousness, i.e., His faithfulness to His promises. them that fear Him. These words are repeated thrice EVENING PRAYER. isr (11, 13, 17), as if to emphasize the conditions on which God's favor is granted. 20, 21, 22. The Psalmist first calls upon the angels " mighty in strength" around God's throne (20), then upon the hosts of ministering spirits (21), then upon all creation, and then, last of all, as if he were the least worthy, he appeals to his own soul to utter its thankful praise. Day 20. V - EVENING PRAYER. " Psalm CIV. This Psalm does not bear the name of any author. It was composed after the return from the Captivity of Babylon, and may be described as a Hymn of the Crea- tion. The Psalmist proclaims that Jehovah, who is wor- shipped in the Rebuilt Temple, is Himself the Builder and Upholder of the Universe. The whole of creation therefore, and all its several parts, from the mighty angels to the birds of the air and the fishes of the sea, ought to do Him homage. The Psalm is appointed for Whitsunday, as though the Church would remind us that " the Lights of Creation, Redemption, and feancti- fication" are all from one and the same source. 1. ThoiL art clothed with majesty and honour, or, **Thou hast put on majesty and honour," i.e., in the creation of the glorious universe. 2. Thou deckest Thyself. Riither, "coverest Thy- self (A. v.). The words '' deckest," ''spreadest out," express the continual upholding power of God, as well as the original act of creation. 3. Who layeth flie beams of His chambers in the waters, 158 A COMPANION TO THE PRAYER-BOOK PSALTER. III ;l i.e., Who constructs His dwelling in the expanse above the watery clouds. '* Beam" formerly meant a tree simply (Ger. baum). It then came to mean a tree fashioned for use. 4. Who maketh His angels spirits, etc. Quoted, Heb. i. 7, in an argument for the Godhead of the Son. *' He maketh His angels like winds (i.e., swift and ])ovv- erful), and his ministers (i.e., his heavenly servants) as a flame of fire." But the Son is not made. He is from everlasting. ** Spirit" and ** wind" are the same word in Hebrew. 5. at any time, i.e., for ever. 6. TJiou coveredst it toith the deep. At the creation the solid nucleus of the earth was enveloped in water. 7. 8. When the waters subsided at God's command, the hills and the valleys became distinct, and seas were formed '* in the places appointed for them." 9. their bounds which they shall not pass. The waters overpassed their bounds at the Deluge by God's com- mand, but the Psalmist here describes the present and future state of the ocean, which is and will be confined in its appointed place. 12. Beside them, or, "over them," i.e., over or along the banks of the rivers. 13. the fruit of Thy works. The rain is the fruit of God's works in His dwelling above the clouds (v. 3). 14. service, i.e., use. The word is rendered " tilhige" in Neh. x. 37. This verse, with the first clause of 15 Cas in A. V.) may be rendered thus: " herb for the tilhige of man, that He (i.e., God) may bring fruit out of the earth through man's labour." 15. Literally, '* Wine also makes glad the heart of man, to make his face shine more than (it would with) oil; and bread strengthens man's heai't." EVENING PRAYER. 159 10. The trees of the Lord. Not only does God pro- vide for animals and man, but the trees of the Lord "have their fill." The term ** trees of the Lord" re- fers to indigenous trees tliat have not been piaated and cultivated by man, as pines and cedars. 18. the conies. Tiie modern scientific name of the animal referred to is Hyrax. *' Shaplnai" is the Hebrew name. It is something like the rabbit (not identical with it), and lives in holes in the rocks. " The conies are but a feeble folk, yet make they their houses in the rocks'' (Prov. XXX. 26). 19. the moon for certain seasons, i.e., for marking sea- sons. the sun knoweth his going doivn, i.e., the setting sun, in obedience to God, defines day and night. 20. darkness that it may he night. Rather, ** dark- ness and it is night." 24. riches. The idea is, property derived from crea- tion. In Gen. xiv. 19 God is called the "possessor of heaven and earth." 26. leviathan. Probably the whale is here meant. The crocodile is referred to in Job xli. 1: " Canst thou draw out leviathan with a hook?" The word is thus used as a generic term for any monster of the water. 32. The earth shall tremble, etc., or, "He lookcth on the earth, and it trembleth : He toucheth the hills, and they smoke" (A.V.). This was the case when the law was given at Sinai (Ex. xix. 18), and it will take place on a grander scale at the last day (2 Pet. iii. 12). 34. And so shall my luords please Him. Rather, " Oh that my meditation may please Him!" 35. As for sinners (the blot of the glorious creation), they shall he consumed. 36. The Psalm concludes with " Hallelujah" (Praise J 160 A COMPAI^ION TO THE PRAYER-BOOK PSALTER. ye the Lord), nnd it is the first place, as Bishop Words- worth notices, where the word occurs in the Psalms. **It is called forth by a retrospect of creation, and thus brings out clearly the great doctrine which is specially declared in the Psalms of this period — that the Creator of the universe is no other than Jah, or Jehovah, the God worshipped at Jerusalem." \ „\i Day 21. MORNING PRAYER. Psalm CV. This Psalm gives a summary of the history of the chosen people from the time of the promise made to Abraham to the occupation of Canaan. Verses 1 id 15 coincide with the Psalm (1 Chron. xvi. 8-22) which David placed in the hands of Asaph when the Ark was brought up to Mount Sion. It is connected with Psalms CIV. and C VI. in many ways. They are all hallelujah Psalms. Psalms CIV. and CV. end with "Hallelujah." Psalm CVI. begins and ends with it. Psalm CIV. describes God's wonders in creation ; Psalms CV. and CVI. de- scribe His wonders in history. 1. unto the Lord. Literally, "unto Jehovah." call vpon His name. The name by which He. revealed Himself unto Israel (Ex. xxxiii. 19). the people. Literally, " the nations." 2. let your talking he, etc. Rather, " meditate ye on His wondrous works." 5. the judgments of His mouth, i.e., His decrees con- cerning His people and their enemies. 7. He is the Lord our God. Rather, ** He, Jehovah, is our God." MORNING PRAYER. 161. 8. He hath been alway mindful of His covenant, though He seemed to forget it during the Captivity. 10. appointed the same. Rather (as A.V.), "con- firmed the same" (covenant). for a law, i.e., to be unchangeable as a law. 11. thee . . . yoitr. The change of number from the singular to the plural is thus explained: The covenant was first made with Abraham, afterwards with Isaac and Jacob. the lot, or, "the cord" (A.V., margin). The same word is found in Ps. XVI. 7 : "The lot is fallen unto me." Literally, "the cords." The inheritance was, as it were, measured by the cord. 13. What time as, i.e., when. The wandering lives of Abraham, Isaac, and Jacob are here referred to. 14. reproved even kings. Thus Pharaoh and Abime- lech were reproved for the sake of Abraham (Gen. xii. 17 and xx. 17). 15. mine anointed, i.e., my chosen servants. my prophets. The patriarchs were prophets, i. e. , they were inspired to know God's will, and to declare it. 16. all the provision of bread. Literally, " the whole staff of bread" (A.V.), i.e., the staff or support of life. 18. the iron entered into his soul. Literally, "his soul entered into iron," i.e., his soul submitted without complaint to his prison-fetters. 19. Until the time came that His cause tvas hnown. Rather, "Until the time that His word came" (A.*V.), I.e., until the time that Jehovah's word came for his de- liverance. the word of the Lord tried him, i.e., the promise of Jehovah tried him. A prophecy is implied in the early history of Joseph that he should become eminent above his breth'"^n (Gen. xxxvii. 5-9). In accordance with 162 A COMPAXIOX TO THE PRAYER-BOOK PSALTER. this he was tried and found faithful before his exalta- tion. 20. The king, i.e., Pharaoh (Gen. xli. 14). The his- tory of Joseph would have a special interest for the ex- iles in Babylon, and for those who had recently returned from the captivity. 23. That he might inform his princes after his will. Literally, " to bind his (Pharaoh's) princes with his soul," i.e., to bind them to himself by his wise teaching. 23. the land of Ham, Probably Egypt was so called from Ham the son of Noah, and father of Mizraim, wi^ose descendants peopled the country. It is said, ■ however, that Ham is an Egyptian word meaning dark, and the expression may mean '* the dark land." 24. He increased His people exceedingly. * ' The children of Israel were fruitful and increased abundantly, . . . and the land was filled witii them" (Ex. i. 7). 27. His tokens. Literally, ''words of his wonders," i.e., miracles which told of His power. 28. they ivere not obedient unto His word. Here the Septuagint is followed. In A. V., following the Hebrew, we read, " they rebelled not against His word." In this reading *' they" must refer to Moses and Aaron, not to the Egyptians. 33. their coasts, i.e., their borders. 36. with silver and gold. " They borrowed of the Egyptians jewels of silver and jewels of gold" (Ex. xii. 35).. not one feeble person. Literally, " not one that stum- bled or tottered." Whereas the strong men of Egypt were struck down. 38. a clond to ben covering; and fire. "The Lord, went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire" (Ex. xiii. EVENING PRAYER. 103 21). The idea in the text is that the cloud protected them from the sun's rays. 39. Die bread of Heaven, i.e., the bread which came miraculously from heaven, the manna. It is noticeable that the passage of the Red Sea is not mentioned in this Psalm, perhaps because frequent refer- ence had previously been made to it; e.g., Ps. LXXVII. 10 and LXXVIII. 14. 43. the labours of the people in possession. ** Great and goodly cities which thou buildedst not, .... wells digged, which thou diggedst not," etc. (Dent. vi. 10, 11). 44. ThijU they might keep His statutes and observe His laws. This was the purpose of the deliverance from Egypt and the settlement in Canaan. Thus also Christ redeemed us from the bondage of sin that He might '' purify unto Himself a peculiar people, xealoua of good works" (Titus ii. 14). Day 21. EVENING PRAYER. Psalm CVI. The foregoing Psalm is mainly a description of God's mercies to Israel. This Psalm is a record of theii* un- grateful conduct towards Him, and a prayer for ^ui.don. It contains many quotations from Exodus, Isaiah, and preceding Psalms, and was written either towards the close of the Captivity or soon after the return from Baby- lon. The hymn of the Levites, Neh. ix., bears a strik- ing resemblance in statement and sentiment to these two P^lms CV. and CVI. 1. Oh give thanks unto the Lord. Literally, "Hal- lelujah!" The words in v. 1., are adopted from the Psalm deliv- 1C4 A COMPANION TO THE PRAYER-BOOK PSALTER. ered by David to Asaph (1 Chron. xvi. 7, etc.). Thus the bringin£ of tho Ark to Sion w»a associated in the minds of the people with the restoration from the Babylonish captivity. 3. Keep Judgment, . . do righteousness. Tlie first may describe the internal state; the latter, external action. G. We have sinned with our fathers. The Psalmist identifies himself with the generations of his people from the earliest times. 7. disobedient at the sea. Just before the sea was di- vided, the people murmured and said to Moses, *' Where- fore hast thou dealt thus with us, to carry us forth out of Egypt? (Ex. xiv. 11). 9. through the deep as through a wilderness, i.^.. He led them as easily and safely through the rocky and un- even bed of the sea as though it were a plain on dry land. 12. sang praise unto him. The song of Moses and the Israelites is mentioned (Ex. xv.), not as showing the gratitude of the people, but as illustrating their fickleness. 13. within a while thei/ forgot. Rather, *' they hasted to forget." would not abide His coufisel. Rather, they waited not for His counsel," (A. V.), i.e., they waited not patiently to see what G'od purposed to do. Abide, in old English, means wait; e.g., Ps. XXXVII. 7, "abide patiently upon him," i.e., "wait patiently for Him" (A.V.). 14. lust, i.e., unbridled desire. The occasion referred to is when they lusted for flesh (Num. xi. 4). 15. leanness, i.e., a pining sickness to which many fell victims, and were buried in Kibroth hattaavah — the graves of lusting (Num. xi, 33, 34). 16. They angered, etc. Rather, " They were jealous of EVENING PUAYER. 165 Moses in the camp, and of Aaron the holy one of Jo- hovali/' Aaron had been consecrated as God's priest. 17. Korah the Levite (not mentioned in the Psalm) envied Aaron the priest, and was destroyed, with his followers, by fire. Dathan and Abiram, of the tribe of Reuben, were jealous of Moses as the civil ruler of the people (Num. xvi.). 18. TJnis they turned their glory info the similitude, etc. Rather, " Thus they bartered their glory" (i.e., Je- hovah) foi the similitude (image) of an ox that eateth grass. 23. had not Moses His chosen stood before him in the gap (or breach) (Ex. xxxii. 9-14). Moses is represent- ed as standing before God like a brave soldier standing in the breach of the wall, and turning aside God's wrath by prayer. 24. they thought scorn, i.e., regarded with contempt. "I think foul scorn that Parma or Spain should dare to invade the borders of my realm" (Queen Elizabeth at Tilbury). 28. Baal-peor, the god of the Moabites. ate the offerings of the dead, i.e., ate sacrifices offered to dead things (idols). 29. the plague toas great among them. Rather, "the plague brake in upon them" (A. V.). The slaughter com- manded by Moses is the "plague" which is here referred to (Num. XXV. 5). ^0. prayed. Rather, "executed judgment" (A. V.) (Num. XXV. 78). The P. B. V. here follows the Sep- tuagint. 31. that was created unto Him for righteousness, be- cause it was an act springing from faiith. It was re- warded with the perpetual priesthood (Num. xxv. 13). 33. unadvisedly, i.e., rashly. "Hear now, ye rebels; 166 A COMPANION TO TH£ PRAY£U-BOOK PSALTER. must we fetch you water out of this rock?" (Num. xx. 10.) 36. which turned to their own decay. Rather (A.V.), " which were a snare unto them" (the Israelites). unto deviU, or, destroyers. 37. Ahaz made his son to pass through the fire ac- cording to the abominations of the heathen (2 Kings xvi. 3). 38. their own works. Tlie heathen rites which they imitated are thus called, because they were of man's invention. 38-44. These verses are parallel to the description in Judges ii. 11-18. 43. complaint J or, "cry " (A. V. ). Originally the word implied a sense of suffering only. Now it also involves the notion of injury. 44. He thought upon His covenant , and pitied them. Rather, " He remembered for them His covenant, and repented." **If . . . they then accept the punishment of their iniquity, then will I rt»nember my covenant with Jacob," etc. (Lev. xxvi. 41,42). He made all those that led them away captive to pity them. Thus Jeiioiachin was pitied by the king of Babylon (2 Kings xxv. 27-30), and thus Daniel and the three children, Ezra, Nehemiah, and their associates, obtained favor. Solomon had prayed for this at the dedication of the Temple (1 Kings viii. 50). 45. This verse is adopted from David's Psalm (1 Chron. xvi. 35, 36) when he brought up the Ark to Zion. The Captivity that David foresaw had taken place. 46. This Doxology closes the Fourth Book of the Psalter. MORNING PRATER. 167 Day 23. MORNING PRAYER. Psalm CVII. Of the Psalms in this the laet book of the Psalter, fifteen are ascribed to David (108, 109, 110, 122, 124, 131, 133, 138 to 145 inclusive), one to Solomon (147), and the rest are anonymons. This Psalm calls upon those who had returned from Babylon to give thanks to God for ''redeeming them out of the hands of the enemy.'* Its words may be used in a spiritual sense by those who have been redeemed by Christ and gathered unto Him out of all lands. Bishop Wordsworth notes that the condition of man- kind by nature after the Fall is here represented in a fourfold aspect : ( 1 ) As hungry and thirsty wanderers in the Wilderness. (2) As captives. (3) As sick men who loathe their daily food. (4) As men tossed about in a storm, in danger of ship- wreck. But God in Christ has restored the wanderer, freed the captive, healed the sick, and brought the storm- tossed soul to the haven of eternal peace. 3. from the south. Literally, "from the sea," i.e., from the Mediterranean Sea, which washes the south of Palestine and Egypt. Exiles returned from all quarters Avhon permission was given to rebuild the Temple of Jerusalem. They would return from Egypt by the Mediterranean. 4. out of the way. Literally, "in a desert of way," i.e., in a trackless waste. The wanderings in the wil- derness of Sinai appear to have suggested some features of the description in these verses (4-8), but the words may be taken in a spiritual sense, as noted above. Hlili; 168 A COMPANION TO THE PRAYER-BOOK PSALTER. 8. Oh that men, etc. This is the refrain of the Psalm, and is repeated in vv. 15, 21, 31. 9. the empty soul. Eather, ** the longing soul " (A.V.). 10. fast bound in misery and iron. "If they be bound in fetters, and be holden in cords of affliction, then He showeth them their work and their transgres- sions. He openeth also their ear to discipline" (Job xxxvi. 8, 9). 11. rebelled against the words of the Lord, i.e., those contained in the law and the proi)hets. lightly regarded (i.e., despised) the counsel, i.e., God's design to punish sin. 12. through heaviness, i.e., misery. ^16. gates of brass, . . . bars of iron. "Thussaith the Lord to His anointed, to Cyrus, ... I will go bo- fore thee: . . . I will break in i)ieces the gates of brass, and cut in sunder the bars of iron" (Is. xlv. 1, 2). 17. are plagued, i.e. , are yiinished. • Fools are punished, i.e., the fools who make a mock at sin. ■'--■- -■■'•■;■ -'"-■' ■,'■ 'V ^^ ' '■•■-•:•• ■ " ■ 23. They that go down to the sea in ships. The bed of the sea seems to lie low to tliose on the coast. During imd after the reign of Solomon the Israelites became ac- quainted with the dangers of a seafaring life. 30. Then are they glad, because they are at rest, i.e., because the waves are st ' d. In Christ, who saved His disciples in the storm (St. Matt. viii. 26), we see the full interpretation of this Psalm. 34. A fruitful land maketh He barren (literally, " sal t- ness"). Sodom and the other cities of tiie plain are re- ferred to in this verse (Deut. xxi.x. 23). 35. The miracn.jus supply of water to the Israelites in the Wilderness is here referred to. ^ 39. minishcd, i.e., diminished in number. EVENING PRAYEK. 169 40. Tliough He suffer iJieniy etc. Rather, " Pouring sorrow upon princes, He causeth them to wander in a •vilderness where there is no way." These words are adopted from Job xii. 21-24. Day 22. vwv EVENING PRAYER. ]./'■<■■■-■: - \ Psalm CVIII. K - • This Psalm is ascribed to David, as it is constructed ochfc of t".'o Psalms written by him, viz., LVII. and LX. Verses 1-5 are identical with the last verses of Ps. LVIL, and verses 6-13 with verses 5-12 of Ps. LX. The Jews who had returned from the Captivity thus gave thanks to God in the words of David. The Psalm is used by the Church on Ascension Day, because the restoration of the Jews to Sion is a type of the exaltation of mankind through the Ascended Saviour. ■ .1 ■,'■/.■• ,'tr..i ;'■.. Psalm c^X. ^/^^ .,,;. David in this Psalm pronounces maledictions against his enemies and the enemies of God. These are not to be understood as the expressions of a vindictive spirit, for David gave abundant evidence of a mild and forgiv- ing temper. But he speaks now as the piophet whose office it was to declare God's wrath against sin, and as the anointed king whose duty it was to judge and condemn rebels against his authority. Yet even here he exhibits his persevering love (v. 4). 1. God of my praise, i.e., God whom \ praise continually. 1, 2. The Psalmist here calls upon God no longer to keep silence respecting (i.e., no longer to delay execut- ing judgment upon) the wicked and deceitful words and deeds of his enemies. 170 A COMPANION TO THE PRAYEE-BOOK PSALTER. 3. For the loPe that J had unto them, lo, they take now my contrary part (the side opposed to me). In return for my love they are my adversaries. 5. Set thou an ungodly man over him (to judge him according to his wickedness). The singular is now used instead of the plural. A particular enemy is singled out as the type of all. The curse invoked was fulfilled in the case of Judas, who was condemned, whose days were few, and whose office another tuuk (Acts i. 16-30). let Satan stand. Rather, '"^ let an accuser stand.'' The word Satan without the article means generally an ac- cuser or adversary. In a court of justice the accuser stood at the right hand of the accused. 6. let his prayer he turned into sin. " He that turneth away his ear from hearing the law, even his prayer shall be abomination " (Prov. zxviii. 9). 9. vagabonds, i.e., wanderers wi*^' out settled homes. 10. Let the extortioner consume. Bather, "catch*' (A. v.) as in a snare or net. let the stranger spoil his labour, i.e., let foreigners spoil the fruit of his labour. The exactions and ravages to which the Jews have been subjected since their rejection of Christ aie a commentary upon these words. 12. let his name be clean put out. Bather, "let their name (i.e., the name of his posterity) be blotted out " (A. v.). clean, i.e., entirely; e.g., Ps. XXXI. 14. 13. let not the sin of his mother he done away, i.e., let it be imputed to him. 14. Let them, i.e., the sins of his forefathers. that He (the Lord) may root out the memorial of them, or, " that He may destroy the remembrance of them," i.e., the wicked race. EVENING PRAYER. 371 • 15. And that because His mind, etc. Ratlier, " Be- cause that He remembered not to do mercy, but perse- cuted the poor and needy man, and the heart-broken man to death." This verse was completely fulfilled when Ho who for our sakes became poor was crucified on account of the clamor of the Jews. In the next generation the Temple, the centre of their national life, was destroyed, and they became " vagabonds" over the face of the earth. 16-18. These verses like the preceding, though they employ the singular number, yet point to a generation of whom an individual is taken as a type. 17. it shall come. Rjither, "it came." Cursing had become to the Psalmist's enemy (and to the wicked race he typified) as habitual as clothing, as necessary as water, and as refreshing as oil. , 18. Let it be unto him as the cloke. V. 17 describes a fact ; this is an imprecation: Let the cursing in which they delight clejvve to them and be their punishment. 19. Let it thus happen from the Lord unto mine enemies. Rather, ** This is the wages of my adversaries from Jehovah." 22. as the grasshopper. Rather, "as the locnst," which is blown about rapidly by the wind (Ex. x. 19). 23. through fasting, a token of repentance and hu- miliation. "I humbled my soul with fasting." (Ps. XXXV. 13). 34. they that looked upon me shahed their heads (Ps. XXil. V). "They that passed by reviled Him, shaking their heads " (Matt, xxvii. 39). 26. that this is TJiy hand. The Psalmist prays that the punishment of the wicked and his own deliverance may be manifestly the work of God. 3v>. For He shall stand. God Himself shall stand at 172 A COMPANION TO THE PRAYER-BOOK PSALTER. r ill the light hand of the poor man, as his Helper and Advo- cate (v. 6). Day 28. fi- :|| I II MORNING PRAYER. Psalm CX. A Psalm prophetic of the Passion of Christ is followed by this, which foreshadows His Glory. Wo know from our Lord's own words that it was written by David, and is prophetic of Christ (St. Matt. xxii. 44). The Epistle to the Hebrews teaches us that it foretells the union of the kingly and priestly offices in Christ of whom Melchizedek was a type (Heb. v. 6). It is one of the Proper Psalms for Christmas Day. 1. The Lord said unto my Lord. Jehovah spake to the Lord of the Psalmist, i.e., to Christ. 8it thou on my right handy i.e., in the chief place of honor. ' • ' thine enemies thy footstool. Reference is here made to the custom of placing the foot upon the necks of captive foes. Joshua said, " Come near, put your leet upon the necks of these kings. And they came near, and put their feet upon the necks of them " (Josh. x. 24-25). " He must reign till He hath put all enemies under His feet (1 Cor. xv. 25). 2. The Lord shall send the rod of Thy power out ofSion. The Lord, i.e., Jehovah. " Thy " refers to the Messiah. Ttie rod, i.e., the 'sceptre. In v. 1 David gives the words spoken by the Father to the Son. In this verse he addresses the Son, predicting His triumph as Messiah. The rod of His power is the preaching of the Gospel which went forth out of Sion ("beginning at Jerusa- lem"). MORNING PRAYER. 173 he Thou ruler, etc. Messiali is invited to assume do- minion in the midst of enemies who yet withstand Him. He conquers and rules even by their instrumentality. 3. In the day of Thy power, etc., or, ** Thy people are free-will offerings in the day of Thy power, in robes of holiness." Christ's people offer themselves entirely for His service. the dew of Thy birth, etc. Literally, ** from the womb of the mornmg (falls) to Thee the dew of Thy youth." This difficult passage may be thus explained : As dew is wonderfully born (as it were) from the womb of the morning, so Christ's people, innumerable as drops of dew, spring from the eternal freshness of His Life. 4. after the order of Melchizedek, or, '' manner of Mel- chizedek," who was both king and priest (Heb. v. 6). 5. The Psalmist continues his address to Messiah, whom he here regards as aided in the conflict by Jeho- vah. ' ■. - •-.^/■, -,:. — • / U-. 6. 7. He shall judge, etc. He, i.e., Messiah. From directly addressing Messiah, the Psalmist proceeds to meditate upon the conflict in which Messiah will be victorious. . . .7 v 6. smite in sunder the heads over dithers countries. Ill A. v., *'He shall wound the heads over many coun- tries." The rulers who array themselves against Christ, the Neros, Diocletians, etc., may be here intended, but the word translated "heads" should be "head," and doubtless refers to the devil, who excites the powers of the world against Christ. 7. in the way. He shall march against His foes, drinking of the brooks in the way, not pausing to rest until His enemies are destroyed. Therefore shall he be exalted. i h 174 A COMPANION TO THE PRAYER-BOOK PSALTER. Psalm CXI. This Psalm opens (A.V.) with "Hallelujah," and is throughout an expression of tbanksgiying for God's mercies towards His people. On account of this it was appointed one of the Proper Psalms for Easter Day. It resembles in construction Ps. CXII. and is closely con- nected with it. Whilst this Psalm describes the mercy and righteousnftss of God; Ps. CXII. describes the righteousness of the faithful which they derive from their union with God. God's works, we are told here, should be "had in remembrance" (v. 4^. In Ps. CXII. it is said that the righteous who are mindful of God shall be "had in everlasting remembrance." 1. secretly among the faithful, i.e., in private converse with those that feared the Lord. " Then they that feared tho Lord spoke often one to another" (Mai. ili. 16). 2. sought out of, or, searclied into by. -■ 6. He hath given meat, i.e., food of any kind. These verses refer to the feeding of Israel in the Wil- derness, but are also to be taken as expressing generally God's dealing with His faithful people. 9. He sent redemptioii, i.e., from slavery in Egypt. 10. the beginning of wisdom, i.e., the chief or princi- pal part of wisdom. In Ps. CV. 36 the word rendered "beginning" is there "chief" — "the chief of all their strength." In Prov. iv. 7 the same word is translated " principal part" — " Wisdom is the principal part." a good understanding have all they that do. Here the Hebrew ceases. A.V. fills up the sentence by " His com- mandments." , the praise of it. Rather, His praise, i.e., God's praise. MORKIKO PRAYER. 175 Psalm CXII. This Psalm also opens with " Hallelnjuh" (A. V.). It describes the cliaracter and blessedness of the good man, and contrasts his lot with that of the wicked (v. 10). 2. His seed shall he mighty upon earth. Temporal ))rosperity for himself and his children was the reward of the faithful man under the old covenant. 3. Riches and nlenffinusness, etc. Of Wisdom the wise man says, *^ Length of days is in her right hand; and in her left hand riches and honour'' (Pro v. iii. 16). 4. light in the darkness, i.e., relief in calamity, and spiritual illumination in ignorance. 5. A good man is merciful and lendeth, and will guide his words (or affairs) with discretion. Literally, '* It is well with the man who is gracious and lendeth : he will conduct his affairs in judgment." 7. He will not he afraid, etc. " The wicked flee when no man pursueth, but the righteous are bold as a lion" (Prov. xxTiii. 1). 8. will not shrink, or, "ho will not fear." 9. He hath dispersed abroad, and given to the poor. "There is that scattereth, and yet iucreaseth" (Prov. xi. 24). ■. V- ■ ■■ •' \-' '^v ■'■' ' ■ -^ his horn, etc. (Ps. LXXV. 5). 10. The ungodly shall see it, i.e., the prosperity of the righteous. the desire of the ungodly, i.e., the object of his desire. ,,'-*',•■■'■ Psalm CXIII. This Psalm is the commencement of the great Hallel (Alleluia Magnum) which was sung at the tfiree great festivals of Passover, Pentecost, and Tabernacles, and also at the New Moons and the Feast of the Dedica- Ui 11 P nil ll !i 176 A COMPANION TO THE PRAYER-BOOK PSALTER. tion of the Teni])le. It consisted of six Psalms, Ps. CXiri. to Ps. CXVIII. inclusive. It is supposed that our Blessed Lord and His Apostles sang these hymns, or some of them, after the institution of Holy Communion. ** When they luid sung a hymn (literally, " when they had hymiied"), they went out into the Mount of Olives" (St. Matt. xxvi. 30). Psalms CXIII and CXIV. were sung before the Paschal Supper ; the four following PsalAs were sung after it. Probably on account of this custom Psalms CXIII., CXIV., and CXVIII. were appointed for use on Easter Day. 1. ye servants, i.e., all faitliful Israelites, not Levites only. praise the name of the Lord (Jehovah), the name by which He had revealed Himself as the King and Deliv- erer of Israel. 3. from the rising up of the sun unto the going doivn of the same. This is prophetic of the universal extent of Christ's kingdom. *' From the rising of the sun unto the going down of the same my name shall be great among the Gentiles; and in every place incense sliall be offered unto my name, and a pure offering" (Mai. i. 11). 6. Who is like unto the Lord our God, that hath His dwelling so high and uet himbletli Himself, etc. " I dwell in the high and holy place with him also that is of a contrite and humble spirit" (Is. Ivii. 15). 6. He taketh up. This verse is from the Song of Hannah (1 Sam. ii. 8). 8. He maheth the barren woman to keep house, etc. This is an allusion to the history of Hannah, but the words are also applicable to Sarah, Rachel, and the wife of Mnnoah. The words may also be regarded as a prophecy of the fruitfulness of the Church in Gentilo nations. EVENING PRAYER. 177 Day 28. ■ . v v ' , JIVENING PRAYER. Psalm CXIV. This Psalm recounts the miraculous departure of Israel out of Egypt. Opinion is divided as to its date. Some suppose that it was written at a very early period, us the miracles wrought at the Exodus and in the Wil- derness are described with great energy, and no reference is made to later events Anofher supposition is that it was composed after the return from Babylon, when the Jews who had returned from captivity naturally asso- ciated their own deliverance with that which had been wrought out for their fathers from Egyptian bondage. That event (says Bp. Wordsworth) was like a national resurrection from the dead, and so it typifies the resur- rection of the spiritual Israel from sin and death through the power of Christ. . ■ . 1. from among the strange peopUy or, "from a i)eo- l)lc of a strange language" (A.V.). *'They knew not that Joseph understood them, for he spake unto them by an interpreter" (Gen. xlii. 23). 3. Judah ivas His santuary, etc. Rather, " Judah he- came His sanctuary, and Israel His dominion" (literally, "His kingdoms"). The idea is that by bringing Israel out of Egypt God acquired ownership of the nation in a special sense. 3. Tlie sea saw that, and fled. Literally, "The sea saw, and fled." There is no pronoun expressed in the Hebrew. The sea saw its Creator and Ruler. Jordan was driven lack. The two similar miracles are here brought together, although many other mira- cles were wrought in the interval of forty years that was between them. The expression in the Psalm corre- U ' 1^8 A COMPANION TO THE PfiAYEB-BOOK PSALTi;^. spends accurately with the description in Joshua: "The waters wliich came down from above stood and rose up upon a heap" (Josh. iii. 16). 4. Themounfains skipped like rams f etc. This verse refers to the agitation of Mount Sinai and the adjoining heights at the delivery of the Law. A similar expres- sion occurs in Ps. XXIX. 6. 6, 6. What aileth thee, etc. The answer to these ques- tions is implied in v. 7. The sea, the mountains, and the river recognized the presence of the God of Jacob. 8. the hard rock into a standing water. The rock of Horeb. " The Lord said unto Moses, . . I will stand be- fore thee there upon the rock in Horeb, and thou shalt smite the rock, and then shall come water out of it that the people may drink. And Moses did so" (Ex. xvii. 5, 6). the flint stone. At the rock of Eadcsh Moses with his rod smote the rock twice, and the water came out abund- antly (Num. XX. 11). Psalm CXV. ' ^ .... In the Septuagint and Vulgate this Psalm is joined to the preceding. It was probably written for use in the Temple services after tlie return from Babylon. After ascribing praise to God and expressing contempt for the idols of the heathen, the Psalmist exhorts to confidence in God by the remembrance of the favor He had shown to Israel. It has been conjectured that the Psalm was sung by priest and people during the offering of the sacrifice, vv. 1-11 being sung by the people, vv. 12-15 by the priest, and the concluding verses by the people. 1. Not unto us, . . but unto Thy name give the praise. A confession of unworthiness. Not for their own de- serts had God showered blessings upon the Israelites, illii EVENING YER. 179 but through His mercy, and on account of the promises He had made to their fathers. 3. our God He is in heaven. Not like the idols of the heathen, only upon earth. 4. Their idols are silver and gold. Before the captivi- ty in Babylon the Israelites were continually falling into idolatry. But after the return they never sinned in tlio same way. ** The furnace of their captivity had purified tliem;" and the firm stand made by Ezra and Nehemiali against intermarriage with heathen neighbors must have tended to preserve them against a relapse into idolatry (Ezra ix. 2; Neh. xiii.). 5-8. They have mouths y etc. The impotence of idols, and the foHy of trusting in them, are also described by Isaiah (xliv. 9-20). 9. He is their succour and defence. We should expect ** our succour." But the same words (though differently translated) occur in vv. 10, 11, and are a refrain. Liter- ally, " their shield and their help is He!" The verses 9, 10, li contain a climax. (1) Israel in general is ad- dressed; (2) The priesthood; (3) The true Israel, i.e., all who fear the Lord. 13. both small and great, i.e., the whole nation. 14. The Lord shall increase yon more and more, etc. This was the promise to Abraham: ** I will multiply thy seed as the stars of heaven" (Gen. xxii. 17). 16. All the whole heavens are the Lord's, etc. Rjither (A. v.), " The heaven, even the heavens, are the Lord's," i.e., for a dwelling-place. The mention of the heavens and the earth seems to suggest the third abode, the silent dwelling-place of the departed (v. 17). 17. Tfie dead praise not Thee, Lord. Similar expres- sions occur in Hezekiah's prayer. ** The grave cannot praise thee, death cannot celebrate Thee" (Isa. xxxviii. 1« IMAGE EVALUATION TEST TARGET (MT-3) 1.0 l^|2.8 ■ 50 *^™ ^ m I.I IIS lis u 140 L25 i 1.4 2.5 2.2 1.6 \ ^\ i\ \ ^^ -^A "^"^ 4^ m m ^tf V% i • • :m 180 A COMPANION TO THE PRAYEll-UOOK PSALTER. 18). Although the old fathers did look for "more than transitory i)ro raises," they were ignorant (as compared with Christians) of the state of the soul in the unseen world. Life and immortality have been brought to light through the Gospel. Day 24. MORNING PRAYER. '; l-'-'-^ .::'': V: Psalm CXVI. ' \ .',' /. This is a Psalm of thanksgiving for deliverance from trouble, written probably after the return from captivi- ty and the rebuilding of the Temi)le (v. 16). It is used in the office for tlie Churching of Women, vv. 13 and 16 being there omitted. 1. I am well j)leased. Rather, "I love." A.V. adds " the Lord," but the object is not expressed in the He- brew. > 3. Tlie snares (A. V., " sorrows") of death surrounded me. Literally, "the cords of death surrounded me." This verse is adopted from David's Psalm XVIII. 3, 4. 4. I shall find. / wiVZm/^, or, ** I found, andlcalled," as in the office for Churching of Women. 6. the simple, i.e., the guileless. 8. And why? Thou hast delivered. Rather, "For Thou (the Lord) hast delivered." 9. in the land. Litetally, *Mn the lands of the living." 10. I believed, and therefore will I speak, or, "there- fore I spake" (i.e., in vv. 5-10). The meaning seems to be like that in Ps. XXXIX. 3. The Psalmist's be- lief in God's goodness so burned within him that ut length it found utterance, although he was at the time so troubled by man's unworthiness as to say, in his haste, "all men are liars. MORNING PRAYER. 181 }f 12. I tv ill receive the cup of salvation. Literally, "cup of deliveivmce." These vows (12-16) refer ton thuiik- offering and accompanying vows. On such occasions it was tlie Jewish custom (though it was not divinely in- stituted) for the assembled worshippers to partake of a cup of wine called the cup of deliverances. This was also die case at the feast of tlie Passover (St. Matt. xxvi. 27). As used in the office for the Churching of Women, the words liavc a spiritual application and point to the re- ception of Holy Communion. 13. fioiv in the presence of all His people. Thus mak- ing an open acknowledgment of God's goodness. right dear, or "precious" (A.V.), i.e., costly. So also Ps. LXXIL 14 "dear shall their blood be in His sight." It is said that Babylas, Bishop of Antioch, in the De- cian persecution (a.d. 250-255), sang these words as he went to a martyr's death. > 14. Thy servant. Nehemiah, who may have written this Psalm, frequently speaks of himself thus (Neh. i. 6-11), the son of Thine handmaid, and therefore prob- ably God's servant from his youth (Ps. LXXXVI. 16). Psalm CXVII. This, the briefest of the Psalms, may be regarded as supplementary to the preceding. That expressed the thankfulness of the Jews for God's mercies; this calls upon all nations to join in the same strain of praise. St. Paul teaches us (Rom. xv. 8-11) that it is thus pro- phetic of the conversion of the Gentiles. 1. heathen^ or Gentiles. The same word is used in Ps. II. 1. 2. is ever more and more towards us. Rather, " is great towards us" (A.V.). The same word is translated ** great" in Ps. CIII. 11: " so great is His mercy.'* . 182 A COMPANION TO THE PRAYER-BOOK PSALTER. Psalm CXVIII. This is the last of the group of Psahns known as the great Hallel (CXIII.-CXVIII.). Its construction shows that it was intended for use in public service, and it was probably thus used for the first time when the foundation of the second Temple was laid by Zerubba- bel and Joshua. "They sang together hy course in praising and giving tlianks unto the Lord; because He is good, for His mercy endureth for ever" (Ezra iii. 11). This use explains the changes in person and number throughout the Psalm. It was considered by Jewish rabbins to be prophetic of the Messiah, and is thus in- terpreted in the Gospels (Matt. xxi. 43), and in the Acts of the Apostles (iv. 11). The expression "the day which the Lord hath made" (v. 27) points to the day of the Resurjfection; hence there is a peculiar propriety in the use of this Psalm on Easter Day. 2, 3, 4. The same arrangement is observed here as in Ps. CXV. 9-11. (1) Israel in general; (2) The priest- hood; (3) Faithful Israelites. 5. / called, etc. The leader, representing the peo- ple, now takes up the strain. in trouble. Rather, "out of the strait," i.e., from prison. the Lord heard me at large, i.e., when I was liberated. The meaning of the verse is: I called upon the Lord in captivity: H^ answered me, and freed me. 6. The Lord is on my side, etc. Quoted in the Epis- tle to the Hebrews (xiii. 6). 7. Tlierefore shall I see my desire, etc. " Desire" is not in the original. Rather, " Therefore shall I look calmly upon mine enemies." A similar expression oo- curs in Ps. HY. 7. MORNING PRAVER. 183 9. // is better to trust in the Lord than to put any confidence in princes. These words express the result of experience. Though Cyrus had issued un edict for the restoration of tlie Temple, the work was stopped under his two immediate successors, and was only finished in the sixth year of Darius (Ezra ir. 24, vi. 15). 10. All nations compassed me round about y or, " sur- rounded me." The same word which is translated "com- passed me roundabout" is repeated three times in the next two verses, where it is translated "kept me in on every side" (v. 11.), and "came about me" (v. 13). This repetition marks the pertinacity of the enemies of Israel. 10. All nations, i.e., all those round about. In Ezra iv. 9 there is given a long list of nations (or tribes) who opposed the building of th'> Temple. 12. like bees. The same figure is used in Deut. i. 44: '* The Amorites came out against you, and chased you, as bees do." • . extinct even as the fire among the thorns, or, "they are quenched as the fire of thorns" (A.V.), i.e., very rapidly. In these verses the past tense is used, ** came about me," etc., followed by the future, "I will destroy them," the last verse being the refrain, and expressing what can be done always in the name — i.e., through the help — of the Lord. 14. The Lord is my strength, e^c. These words are adapted from the song of Moses after the passage of the Red Sea (Ex. xv. 2). God's great mercies to them recall what He had done for their fathers "in the old time before them." 15. health. Literally, "salvation." the dwellings (or, tents) of the righteous* 184 A COMPANION TO THE PRAYER-BOOK PSALTER. The voice of joy (literally, "of shouting") wa» heard not only in jmblic, but in the abodes of all true Israel- ites. This appears to have been the case both at the foundation (Ezra iii. 11-13) and at the dedication (Ezra vi. 16) of the Temple. 18. The Lord hath chastened me. Another proof of His mercy. He hath chastened me for correction and instruction. 19. Open me the gates of righteousness. So called be- cause they are for the righteous people to pass through (v. 20). " These verses were probably sung when the processions had reached the gates of the restored Tem- ple." (Bishop Wordsworth). 22. llie stone which the builders refused is become the head stone in the corner. This was true of the whole people of Israel, once despised among the nations, but chosen by God as the foundation-stone of His Temple of redeemed humanity. It was true of Da\id, the despised one amongst the sons of Jesse, but chosen by God to be king of Israel. But tliese words (which were perhaps proverbial) were to be completely fulfilled in the Mes- siah, as ancient Jewish writers acknowledged; and they are quoted as having this meaning by our Lord Himself (Matt. xxi. 42), and by St. Peter (Acts iv. 11). 23. This is the Lord^s doing ^ i.e., the choice of the stone that had been rejected. marvellous, i.e., miraculous. 24. This is the day which the Lord hath made. These words were suited for the day of the foundation and for the day of the dedication of the second Temple; but they are also applicable, and with greater force, to the day when the Lord raised the Temple of His Body from the dead. That day is emphatically the Lord's Day. 25. Help me now. Rather, **Save, I pray." EVENING PRAYER. 185 The origiual word, '' Hosannah," and the first part of T. 26, were spoken by the multitudes when they wel- comed the Messiah into Jerusalem (Matt. xxi. 9). 26. we have wished you good luck, ye, etc. Rather, '' we have blessed you out of (or, from) the house of the Lord" (A. v.). The words of this text as first used ap- pear to be the response of voices within the enclosure of the Temple to the chorus that was coming in procession. 27. God is the Lord, who hath shewed us light. This He had actually done in the wilderness by tlie pillar of fire, but the words here mean, *'He hath given us help in trouble." The words in the Septuagint may be ren- dered " The Lord hath shone upon us. " This applies, in a special manner, to the day cf the Lord's resurrec- tion. unto the horns of the altar, i.e., unto the metallic pro- jections at the corners of the altar. Day 24. EVENING PRAYER. Psalm CXIX. Thiy Psalm consists of twenty-two portions, named in order after the letters of the Hebrew alphabet, and the first word in every portion begins with the same Hebrew letter which marks its position in the series. It is prob- able that this form was adopted in order that the Psalm might be more easily committed to memory. Tiie Psalm may be described ^s a hymn in praise of God's law, whicii is referred to in all its verses (except vv. 122, 132) under such various names as testimonies, ways, precepts, stat- utes, commandmentSj judgments, words, and ceremonies. Each division of the Psalm contains a description of some 18G A COMPANION TO THE PRAYEtt-BOOK PSALTER. • feature of the law, or an expression of its excellence, or a prayer for grace to keep it. It was probably written after the return from Babylon, when tiie people had been taught by suffering and deprivation to appreciate the law and to long for the full observance of all its en- actments. This was evidently their state of mind when Ezra read the law to them after the rebuilding of the walls of Jerusalem. " Ezra the priest brought the law before. the congregation both of men and women . . . And he read thert-in before the street that wjis before the water gate from the morning until midday; . . . and the ears of all the people were attentive unto the book of the law" (Neh. viii. 2, 3). j< Aleph. Beali immaculati. The blessedness of those wlio keep the law is here de- scribed. 1. in the way, i.e., of life. Another term for the law of the Lord. Eight words are employed in this Psalm to express the law. In their strict use they point to different as- pects or portions of the law, but here they appear to be used indifferently, as equivalents for one another. 5. so direct f or, so firm. The meaning is, "0 that my feet were so firmly fixed in thy ways." 7. judgments of Thy righteousness, i.e., righteous judgments. The word translated " judgments" means decrees, and also sentences of a judge. 8. TAy cerewiomw, or, "Thy statutes" (A.V.), 3 Beth, III quo corriget? Keeping the law is the security. of the young, their safeguard against sin. EVENING PRAYER. 187 9. hy rulhu) himself after Thy word, or, " by keep- ing himself (i.e., by sclf-watebfuiiicss) according to Thy word." 10. go wrong out of, Ratlier, *' wander from" (A. V.). 11. have I hid, i.e., safely stored as treasure. Com- pare St. Luke ii. 19-51. "Mary kept all these things, and pondered them in her heart." ''His mother kept all these sayings in her liea.t." 15. [will talk, i.e., I. will talk with myself, or medi- tate. Thy ways, i.e., the paths marked out by Thy law. 16. My delight shall be, etc., or, '* I delight in Thy statutes, and I do not forget Thy word. " *■ Ginwiel. Retribue servo tuo. A prayer for advance in the knowledge of the law, and the expression of a resolve to keep it in spile of the opposition of ungodly men, 18. Open Tliou mine eyes. Thus Christ "ojiened the understanding" of the two disciples on the road to Em- maus (St. Luke xxiv. 45). The wondrous things in the law beneath the letter are concealed from modern -Jews. ''Even unto this d;iy, when Moses is read, the vail is upon their hearts" (2 Cor. iii. 15). 10. a stranger. David uses the same word (Psalm XXXIX. 14). 20. My soul hreaheth out for, etc. Rather, " My soul is broken for (i.e., on account of) longing always for Thy judgments. 31. Thou hast rebuked the provd. and ctirsed, etc. rebuked, i.e., i-estrained, or chastist'd. the proud, i.e., rebellious. 188 A COMPANION TO THE PRAYER-BOOK PSALTER. The verse may be rendered, *' Thou hast chastised the accursed proud, who wander from Thy commandments." 23. Princes also did sit, etc., or, " Princes also sit (i.e., in council) and speak against me, but Thy servant meditates upon Thy law." When tlius occupied the Psalmist cares nothing for the words and doings of his foes. -J DaletJi. . ■ Adhsesit pavimento. The Psalmist prays that he may be consoled in his affliction, and strengthened in his good resolutions by God's word. 25. My soul cleaveth to the dust, i.e., My life is de- pressed by suffering. quicken me, etc., i.e., renew the vigor of my life, 26. Ihave acknowledged my ways, i.e., I have put be- fore Thee my way of life, its perils and its trials. 27. Make me to understand, etc. A similar petition to that in v. 18. ' '■ talk, i.e., talk with myself, meditate (v. 15). 29. the way of lying, or, falsehood, i.e., false religion. cause Thou me to make much of Thy law. Rather, "graciously grant me Thy law" (A.V.), i.e., grant that I may know it and keep it. 32. when Tliou hast set my heart at liberty Rather, " for Thou wilt enlarge my heart." An enlarged heart is contrasted with one that is sad and depressed, or it may be that to enlarge the heart is to op6n it to instruction (Gesen.). 1 0,h MORBTING PRATER. Day 26. MORNING PRAYER. 189 n He. ■ ' - -'■ Legem pone. 33. Mito the end, i.e., of life. 30. coveteousness. Rather, robbery, or unjust gain. 37. lest they behold vanity. Rather, "from behold- ing vanity" (A.V.). The word means emptiness, noth- ingness, falsehood, It occurs in Psalm XLI. 6. 38. stablish Thy word, etc. Literally, " Confirm for Thy servant Thy word, which is unto 1'hy fear," i.e., realize to Thy servant Thy word of promise, which promise is attached to, made conditional upon, the fear of Thee. This fear of the Lord is associated with love of Him, and leads to holy obedience. 39. the rebnke that I am afraid of, i.e., the rebuke or reproach that follows upon sin. This prayer, therefore, means, "Save me from sin." 40. Behold my delight, etc. Rather, •'! have longed after Thy precepts" (A.V.), i.e., for the will to follow them. in Thy righteousness, i.e., according to Thy righteous- ness, which has regard to prayer. 1 Vau. Et veniat super me. 42. my h'lasphemers, i.e., those who reproach me. Blaspheme originally meant to speak evil of any one. Blame comes (through French) from the same root. 43. take not the word of Thy truth utterly out of my mouth, i.e., Take not the word of Thy truth from me utterly, so that I cannot speak of it. The word of 190 A COMPANION TO THE PRAYER-BOOK PSALTER. I ' truth here means God's faithfulness to His promises. The Psalmist prays that he may not be prevented from experiencing it and making confession of it. 45. I tvill walk at liberty. Literally, ** in a wide plnce/' i.e., unconstrained. God's service is ** perfect freedom." 46. before kings. Ezra iind Nehomiali both speak of God's testimonies before Artaxerxes (Ezra viii. 22; Neh. ii. 3-8). The Latin translation of this Terse from the Vulgate was taken as the motto of the Augsburg (Lu- theran) Confession of Faith: "Loquebar de testimoniis tuis in conspectu regum et non confundebar.'' 48. My httnds also will I lift np unto, etc., i.e., in prayer to keep Thy commandments. The Jews up- lifted their hands in prayer. *' Lift up your hands in the sanctuary" (Ps. CXXXIV. 3). 1 Zain. Menior esto servi tui. 49. think, etc. Rather, ** Remember the word (i.e., the promise made) unto Tiiy servant" (A.V.). Some special promise may be here referred to. 51. The proud, etc., i.e.. The scoffers have scorned me greatly. If Nehemiah were the author of this Psalm, as some suppose, he may here refer to the scoffs of Tobiah and others at the building of the walls of Je- rusalem. "Even that wliich they build (said Tobiah), if a fox go up, he shall even break down their stone wall" (Neh. iv. 3). 62. everlasting judgments. Rather, "judgments of old" (A. v.). 63. / am horribly afraid : for the ungodly. Rather, " Horror (or sadness) hath taken hold upon me because of the wicked." MORNING PRAYER. 101 « of They made us afraid, saying, Their hands shall bo weakened from the work, that it be not done" (Neh. vi. 9). 54. the house of mi/ pilgrimage. Literally, " of my so- journings." This may mean the world, in which we are" all strangers and pilgrims; or there may be here a spe- cial reference to the case of Nehemiah and his compan- ions who had journeyed back from Babylon. 5G. This I had; because (rather, that) / kept Thy commandments. This verse may be thus paraphrased: *' That I kept Thy commandments was (and is) a bless- ing to me." n Cheth. Portio niea, Domine. 57. my portion, that which is allotted to me. Jeho- vah Himself is called the portion of Jacob (i.e., of the Israelites), Jer. x. 16; and He is called the portion of the Levites, Numb. xvii'. 20. 59. / called, etc., i.e., I examined my past life, a»d strove to walk according to Thy law. 60. prolonged not the time, etc. 'Rather, "delayed not to keep Thy commandments" (A.V.). 61. cohgregations, ** bands" (A.V.). But the word should be translated cords or snares. robbed. Rather, ** surrounded." The verse should run thus: The snares of the wicked surrounded me, but I have not forgotten Thy law. ]£i Teth. Bonitatcm fecisti. 06. learn me, '.e., teach me (Ps. II. 10). 67. Before I was troubled (i.e., chastised) / went wrong; but noio have I kept Thy word (i.e., law). t i I «i 19^ A COMPANION TO THE PRAYER BOOK PSALTER. This was true in one sense of the Jewish nation. Be- fore the Captivity tliey were continually falling into idolatry; after it, tliey never erred in this respect against God's law. 68. Thoti art good and gracious, ©r, *'Thou art good and doest good" (A.V.). 69. The proud, or, scoffers (v. 51). have imagined a lie, i.e., have invented a lie. Liter- ally, "have patched up a lie against me." Tobiah and Sanballat did this against Nehemiah (Neh. vi. 6, 13). 70. brawn. Old English for fatness. The sentence means, Their heart is sensual and dull, incapable of spiritual delight. 71. It is good for me that I have been in trouble, or ** have been humbled," i.e., afflicted. " No chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby" (Heb. xii. 11). Day 25. > ^ EVENING PRAYER. 1 rod. Manus tuee fecerunt me. 74. will be glad when they see me, i.e., when they see me recompensed for putting my trust in Thy word. 75. After this verse the thought seems to pass through the mind of the Psalmist, " But, since the affliction is hard to bear." 76. "0 let Thy merciful kindness be my comfort." 78. they go wickedly about to destroy ms. Rather, with lies they have dealt iniquitously with me.' t< }> 4 EVENING PRAYER. 193 / will he occupied. Rather, " I will meditate'* (A. V.). The same word is used in vv. 15 and 27. 79. be turned mito me, i.e., so as to be my frieAdsand companions. 80. let my heart he ffound in T/ii/ stattifes, i.e., perfect in its loyalty to Thee. '* Thou slialt be perfect with the Lord thy God " (Deut. xviii. 13). . >:^ ■.■j,-'-r-;=,. jv, ... . :vfi'i^-' 2 Caph. Defecit anima mea, 83. long sore for Thy word, i.e., for the fulfilment of Thy word of promise. 83. I am become like a bottle in the smolie, i.e., I am become withered, like a leathern bottle becomes shriv- elled in the smoke and heat of a fire. " As wine skin in the smoke. My heart is sere aud dried."— (^eJfe.) ; „;, 84. How many are the days of Thy servant, etc., i.e., Are they so many as to warrant delay in the execution of Thy judgments? 85. The^)roud have digged pits. There is a reference here to the pits that were dug to catch wild animals. 86. /a/«e^?/, i.e., with falsehood. , - 88. quicken me. v. 25. . ' b Lamed. In SBtcrnum Domine. 93. They, i.e., the heaven and the earth. The Psalmist's argument is, that as heivven and earth serve God, and are ruled by His eternal ordinances (or judgments), so man is meant to serve Him; and His word and ordinances concerning man are also eternal. 93. / will never forget Thy commandments (or, pre- 194 A COMPANION TO THE PRAYER-BOOK PSALTER. I cepts), for with them Thou hast qiiichened me (or, kept me alive). This is a reason snggested for treasnring ii. our minds passages of Scripture. 96. I see that all thi?i(/s, etc. Rather, as in A.V.. " I have seen an end of all perfection; but Thy com- ment is exceeding broad.'' " Of all i)erfection in this world, whether of beauty, wit, learning, pleasure, honor, or riches, experience will soon show us- the end. But where is the end or boun- dary of the word of God? . . . Who can find out the comprehension of its precepts, or conceive the ex- tent of its piomises ? Who can take the dimensions of that love of God to man which it describeth, or that love of man to God wliich it teacheth? The knowledge of one thing leadeth us forward to that of another; and still, us we travel on, the p ospect opens before us into eternity, like the pleasant and fruitful mountains of Canaan, rising on the other side of Jordan, when viewed by Moses from the top of Pisgah." (Bishop Home.) O Mem. Qiiomodo dilexi. 98. fhe^ (i.e., Tiiy commandments) are ever with me. Literally, " it is ever with me" (A.V. margin), the com- mandments being regarded as a whole, as one cade. 99, 100. / have more %inderstanding than (all) my teachers. 1 am wiser than the aged. These sayings in the month of a faithful Jew would be peculiarly ap})ropriate to the times of Ezra and Nc- hemiah, when many priests, and even the high-priest, disregarded important precepts of the law. "Among the sons of the priests tliere were found that had taken strange wives" (Ezra x. 18). " Eliashib the priest (i.e., the high-priest) was allied unto Tobiah" (Neh. xiii. 4). MORNING PRATER. 105 101. refrained my feet, i.e., withheld my feet. ** The affections may be styled th« feet of tlie soul, and unless these be withheld (by self-denying efforts) from evil ways, no progress can be made in that which alone is good and right." (Bishop Home.) 103. / have not shrunk from. Or, *' departed from" (A. v.). Thou teachest me. Rather, hast taught me. Thou is the emphatic word hero. " Tlioti hast taught me, and not merely human teachers" (v. 99). 104. Through Thy commandments I get understand- ing, i.e., in ever increasing measure. Day 26.' "'^ ' •"' •"■'''■■ -''' MORNING PRAYER . . ♦,> ■ '■ ■; i Nun. Lucema pcdibus raeis. 105. lantern, or, "lamp" (A.V.). The same word is translated candle, Ps. XVIII. 28. " The commandment is a lamp, and the law is light" (Prov. vi. 23). Man by nature is as one travelling by night through a wilderness. Like the Israelites in the desert, he needs the guidance of a supernatural light. " Dim as the borrowed beams of raoon and stars To lonely, wearied, wandering travellers Is Reason to the soul," Well, therefore, may we pray with the Psalmist, ** Send out Thy light and Thy truth, that they may lead me" (XLIII. 3). 109. My soul is ahvays in my hand, i.e., I am in con- stant danger of death. Thus Jephthah says, *'I put my life in my hands and passed over against the chil- dren of Ammon" (Judges xii. 3). When surrounded by enemies, a man's life would depend greatly upon the 196 A COMPANION TO THE PRAYER-BOOK PSALTER. I ! 1 ]i skill and strength of his " hands." Hence the expres- sion. 111. Thy testimonies have I claimed, etc. Rather, ** Thy testimonies have I taken as an inheritance for ever. j> . « J ■ • , D Samech, - Iniquos odio habui. • ' 113. I hate the7n that imagine evil things. Literally, ** I hate men of divided minds" (Gesen.), i.e., men who are destitute of firm faith in divine things. 1\L defence. Rather, "hiding-place" (A. V.). Thou shalt hide them privily by Tliin. own presence (Ps. XXXr. 21). 119. like dross. The refiner separates the pure gold from the dross, and throws the dross away. 120. My flesh trembleth, etc. "A spirit passed before my face, the hair of my flesh stood up" (Job iv. 15). j; Ain. Feci judicium. 121. / deal, etc. Rather, " I have done judgment and justice" (A.V.). 122. tJiat the proud do me no wrong. Rather, " let not the proud oppress me" (A.V.). 123. TJiy health. Rather, "Thy salvation" (A.V.). 126. to lay to, i.e., to apply. they have destroyed (or, made void) Thy law. This was the case in the days of Ezra (Ezra x. 18), and of Nehemiah (Neh. liii. 4-7). 127. For Hove. Rather, "Therefore I love." The Psalmist's words imply that his love for God's comand- ments is increased by his knowledge of the hatred with which the wicked regard them. MORNING PRATER. 197 - 128. Therefore hold I straight, i.e., Therefore I ac- count right, Pe, Mirabilia. w^^*< ■ 129. Thy testimonies are wonderfitl. " The Scriptures are wonderful with respect to the matter which they contain, the manner in which they are written, and the effects which they produce" upon our souls. therefore doth my soul keep them, i.e., nieditate upon them. 130. When Thy ivord, etc. Literally, ''The opening (or the revelation) of thy words will enlighten, causing the simple to understand." 131. drew in my breath. Rather, "panted" (A.V.). The words denote an ardent longing for a fuller knowl- edge of God's commandments. as Thou usest to do, i.e., as Thy rule is to do. 136. Mine eyes gush out ivith tuaters, or, "rivers of waters run down mine eyes" (A.V.). Orientals weep much more freely than the people of Europe or Amer- ica (Ps. LVI. 8). ;^' 3} Tzaddi. Justus es, Domine. 137. ^rwe, or, "upright" (A. v.). Bishop Home here refers to the story told of the deposed emperor Maurice (a. I). 603). When his five sons were slain before his face by the usurper Phocas, he exclaimed. "Righteous art Thou, Lord, and upright are Thy judgments." " By faith he was assured of this great truth and nobly con- fessed it, notwithstanding all appearances to the con- trary." 198 A COMPANION TO THE PRAYER-BOOK PSALTER. 139. My zeal, etc., i.e., I am almost worn out by my zeal for thy law, wliich is disregarded by my enemies. 140. Tliy word is tried to the uttermost. Literally, "Thy word is refined exceedingly,"' i.e., refined as metals by fire. We have a similar expression in Ps. LXVI. 9: " Thou ako hast tried us like as silver is tried." 141. smally i.e., held in low estimation. ' Day 26. ' .^ . . ', . » . • ■■,,•.■,,■■ - EVENING PRAYEK. -. p Koph, :, V : ,.1 Clamavi in toto corde meo. 147. Early in the morning do I cry unto Thee, or, " I prevented (i.e., anticipated) the dawning of the morn- ing and cried " (A.V.). • 148. Mine eyes prevent the night ivatches, i.e., antici- pate their close. Before they are over I awake "that I might be occupied in (or, might meditate on) Thy words." 149. according as 77iou art wont. Literally, "accord- ing to Thy judgment" (A.V.), i.e., according to Thy righteous decrees concerning thy servants. 150. They draiu nigh, i.e., with hostile intentions. 152. As concerning Thy testimonies (whatever the wicked may say about them), / have known long since (by my experience of their excellence) that Thou hast grounded them for ever, i.e., that they are unalterable and everlasting. *) Resh, Vide humilitntem. 154. Avenge Thou my cause. Rather, "plead my EVENING PRAYER. 199 cause," i.e., as an advocate. The same word is used in Ps. XXXV. 1. 155. Health. Rather, " salvation." (A. V.). 156. as Thou art wo7ii. Rather, ** according to Thy judgments" (v. 149). 158. the transgressors, i.e., the apostates from God. 160. Tht/ word is true from everlasting. Literally, "The whole extent of Tiiy word is truth." ty Shin • Principes persecutl sunt. 161. Princes, i.e., leading men. my heart standeth in awe jj Tliy word, i.e., more than it does of the power of persecutors. . 162. / am as glad, etc. Fear to offend against God's law is consistent with rejoicing in it. " They joy before Thee according to the joy in harvest" (Isaiah ix. 3). 164. Seven times a day. Not only three times, "in the evening, and morning, and at noonday" (Ps. LV. 17), but seven times, i.e., continually. 165. they are not offended at it. Literally, "there is "not for them a stumbling-block." No difficulty they meet with either in Scripture or in nature affects their faith in God. 166. Lord, I have looked for TJiy saving health. Literally, " I have waited for Thy salvation, Jehovah." Jacob spoke similar words at the close of his life (Gen. xlix. 18). 168. The Psalmist names two motives for his obedi- ence: (1) His love for God's c;ommandment8; (3) The knowledge that "all his ways ' are before God, i.e., ex- posed to His sight. 200 A -COMPANION TO THE PRAYER-BOOK PSALTER. ' ■ ! % '"' 1 i ? i;i,* di Appropinquet deprecnlio. 169. complaini, i.e., cry. (See Ps. CVI. 43.) _ . 174. sailing health, i.e., sulvation (v. 1G6). 176. I have gone astray like a sheep that is lost. The Psalmist may here refer to his own personal experience, or he may be speaking as tlie representative of Israel during and after the return from the Captivity. *'My sheep wandered through all the mountains, and upon every high hill " (Ezekiel xxxiv. 6). The following fifteen Psalms are called " Songs of Degrees" (literally, " Songs of the Upgoings"); but the origin of the title is uncertain. It is probable that they were written by David, and adopted by the Jews of the Captivity as peculiarly expressive of their feelings when they went up from Babylon to Jerusalem. It is also probable that they were sung by the Jewish pilgrims when they went up to Jerusalem at the three great festivals, the Passover, Pentecost, and Tabernacles. There is a tradition that they were sung on the Jif teen steps in the Temple, which led from the Court of the "Women to the Court of the Men of Israel. '•^""•' Day 27. "' ^ ' ; ^Z MORNING PRAYER. Psalm CXX. In the A.V. this Psalm is described as David's prayer of deliverance from the evils which the slanders of Doeg brought upon him. It was appropriate to the use of Nehemiah and his associates with reference to their opponents Sanballat and Tobiah (Neh. vi. 1-19). MORNING PRAYER. 201 3. This verse contains a quesiion and its answer. What shall God give unto thee, thoa false tongue? Answer: Sharp arrows wielded by a mighty one, and burning coals of broom (*' juniper," A.^ .). This shrub is Said to be used for fiie in the desert. The punishment of the slanderous tongue is thus an appropriate one, for it is itself "a sharp sword" (Ps. LVII. 5), "and it is set on fire of hell " (James iii. 6). 4. Mesech . . . Kedar. Mesech, the name of one of the sons of Japhet (Gen. x. 2), was also the name of a district between the Black and Caspian Seas. Kedar, the name of one of the sons of Ishmael, stands here for Arabia. The meaiiing of the Psalmist's words is, "I am obliged to dwell amongst savage and lawless people." ' 6. 1 labor for peace. Literally, ** I (am) peace." The Psalmist in this was a type of Christ, " the Prince of Peace." "He is our peace" (Eph. ii. 14). ' I Psalm CXXI. 1, 2. There is a contrast implied in these verses be- tween the false gods who were worshipped upon the hills, and Jehovah, whose altar was in Jerusalem. Literally, " Shall I lift up mine eyes unto the hills?" (No.) (A.V., margin). Then the Psalmist asks himself another ques- tion: "Whence cometh my help? My help cometh from the Lord." 4. He that keepeth Israel shalt neither slumber nor sleep. Unlike the gods that were conceived to exist by the heathen. Thus Elijah said, in his ironical speech to the priests of Baal, " Cryaioud, for he is a god . . . per- adventure he sleepeth, and must be awaked " (1 Kings xviii. 27). 6. So that the sun shall not burn thee, or, " smite thee " (A.V%), i.e., by sunstroke. 202 A COMPANION TO THE PRAYER-BOOK PSALTER. neither the moon hy niyht. The injurious effects of sleeping in moonlight in the open air are here i-eferred to. 8. thy going out and thy coining in. A common Scriptural phrase for the whole course of life. ** Blessed shalt thou be when thou comest in^ and blessed slialt thou be when thou goest out" (Deut. xxviii. 6). . , Psalm CXXII. The writer of this Psalm is apparently one of a com- pany of pilgrims journeying to Jerusalem for one of the great festivals. Although it is ascribed to David in some Hebrew MSS., it was probably written after the building of the Temple but before the Captivity, when Jerusalem was still a city '' compact in unity." Ob- viously the words may have a Christian application, and may serve to express the joy of pilgrims journeying towards the heavenly Jerusalem. ■ 3. Jerusalem is hiilt, etc. Literally, '*0 Jerusalem! built up, as a city compact in unity." These words would have a peculiar force after the rebuilding of the walls in the days of Nehemiah. Travellers tell us that the description compact and one is peculiarly suitable to Jerusalem, which rises above the ravines that encircle it, and separate it from the sur- rounding country. 4. thither the tribes go up, iiC., those members of them who continued faithful to the law. *' Three times in the year all thy males shall appear before the Lord God" (Exodus xxiii. 17). to testify vnto Israel Literally, "a testimony to Israel," i.e., their going up to the place which God had chosen was a testimony to Israel of the covenant be- tween God and His people. " MORNING PRAYER. 208 5. seai . . . seat. Rather, "thrones . . . thrones" (A. V. ). Here is another reason for resorting to Jenisnlem. It was the capital of the nation, tlie abode of kings of David's line, as well as the centre of worsiiip. 6. Pray for the i^cdce of Jerusalem. This, Christians may regard us an exhortation to pray fur Christ's Church. 8. For my brethren, etc. For their sakes I pray, not with vny selfish object in view. The Jews were bidden to pray even for the city of their captivity. ** Seek the l)cace of the city whither I have caused you to be curried ea|>tive, and pray unto the Lord for it; for in the peace thereof shall ye have peace" (Jer. xxix. 7). >A-t ^"f. 'r.\- (l Psalm CXXIII. This Psalm expresses the feelings of Israelites who were peculiarly exposed to the scorn of alien people. Nehemiah may have composed it when he and his comrades were "laughed to scorn and despised" by Sanballat and Tobiah (Neh. ii. 19). 2. as the eyes (f servants look unto the hand of their masters. As they thus look keenly for signals to direct them, that they may execute the wishes of their masters accurately and promptly, so the faithful Israelites looked to Jehovah. This illustration might readily occur to one like Nehemiah, who had been a king's cupbearer. 4. the tvealthy, i.e., the prosperous, "those that are at ease" (A.V.), " in all time of our wealth" (Litany). Psalm CXXIV. This Psalm of joy and gratitude is ascribed to David, and refers to deliverance from some great danger by the special aid of Jehovah. 204. A COMPANION TO THE PRAYER-BOOK PSALTER. 2. lliey had swallowed us up quick, i.e., alive (Pa. LV. 16), i.e., as a wild beast devours its prey, almost alive. "'jhen they were so wrathfulh/ displeased at us, or, "when their wrath was kindled against us." 4. The deep waters of the proud. Literally, **tho proud waters" (A.V.), i.e., the swollen torrent which seems endowed with life. "When thou passest through the waters I will he with thee; and through the rivers, they shall not over- flow thee" (Is. xliii. 2). ' - . K./ 6. Our soul is escaped, etc. The soul is also com- pared to a bird in Ps. LXXXIV. 3. The image in the text is that of a bird escaping from a broken net, and rejoicing the more because its deliverance was unex- pected. 7. Our help standeih (or, is) in the Name of the Lord. He who made heaven and earth must be powerful to help us! The name of the Lord, i.e.. Himself. Thus St. Peter says, " By the name of Jesus Christ, .... even by Him doth this man stand here before you whole" (Actsiv. 10). . Psalm CXXV. This must have been wiitten under circumstances similar to those which suggested Ps. CXXIH. 2. The hills stand about Jerusalem; even so the Lord standeth round about His people. " The Holy City is situated upon an elevated promontory. All around ai"e higher hills: on the east the Mount of Olives; on the south the hill of Evil Counsel rising from the Valley of Hinnom ; on the west the ground rises, while on the north a bend of the ridge connected with the Mount of Olives '- EVENING PRAYKR. 205 bounds the prospect at the distance of more than a mile; to the south-west tlieview is somewhat more open." 3. the rod of the ungodly cometh not into the lot of the rif/hteous. Rod means sceptre; the ungodly means the op[)re8sor8 of Israel, and the lot of the righteous means the portion allotted to Israel, the chosen people, i.e., the land of i)romi8e. cometh not into. Rather, "shall not rest upon" (A. v.). The verse therefore means. Alien oppressors shall not have permanent power over the land of Israel. Nehemiah said to those who opposed him, "ye have no portion, nor right, nor memorial in Jerusalem" (Neh. ii. 20). 4. Do well, Lord, unto those that are good, etc. Nehemiah thus prayed for himself, "wipe not out the good deeds that I have done for the house of my God " (Neh. xiii. 14). v 5. The Lord shall lead them forth with the evil doers, i.e., shall destroy then! (the wavering, inconstant people) with the openly rebellious. Literally, "As for those who incline to crooked ways, Jehovah will make them walk with the doers of in- iquity." The Psalm ends with a blessing: "Peace upon Israel." Day 27. EVENING PRAYER. Psalm CXXVI. The Syriac Version entitles this Psalm " A Song concerning Haggai and Zechariah (the prophets) who came up from the captivity of Babylon to Jerusalem" (Wordsworth). The Psalmist gives thanks for the restoration, and prays for its copipletion (v. 5). 206 A COMPANION TO THE PRAYEB-BOOK PSALTER. 1, WJien the Lord turned again the captivity of Zion, i.e.. When the Lord changed the captivity of Ziou into liberty. Zion, the centre of ntitional and religious life, here stands for the nation. then were we like linto them that dream. The edict of Cyrus was so unexpected and so fur heyond their liopes that they could scarcely realize tlie good news, but imagined themselves to be in a dream. 5. Turn our captivity as the rivers in the south. This is a prayer for the completion of the restoration. Restore the captive people to the deserted cities and villages of their land, as Thou restorest (in the rainy season) the rivers of southern deserts to their dried-up channels. 6. They that sow in tears, shall reap in joy. Liter- ally, ** in shouting." The sower in the East is said to be so often disap- pointed in the result, that he works in deep dejection. There was weeping amongst the old people when the second Temple was begun (Ezra iii. 12); there was uni- versal joy when it was completed and dedicated (Ezra vi. 16-22). 7. The same figure is continued. He that now goeth, etc. Rather;, **He goes forth weeping as he walks, bearing a cast of the seed (i.e., casting it on the ground as he walks); he returns shout- ing for joy, bearing his sheaves." *'Ye shall be sorrowful, but your sorrow shall be turned into joy" (St. John xvi. 20). ** Thus thy Blessed Master went forth weeping, * a man of sorrows,' bearing precious seed and sowing it around Him, till at length His own Body was buried like a grain of wheat in the furrow of the gra^e. But He arose, and is now in Heaven; whence. He shall doubt- EVENING PRAYER. 207 loss come again witli rejoicing/ bringing His sheaves with Him" (Bishop Home). Psalm CXXVII. • This is styled in the Hebrew (see A. V., margin), *' A Song of Solomon." The builder of the first Temp) a may well have composed this hymn to the Builder and Protector of house and city, and of family life. Its oc- currence in this part of the Psalter indicates that it was used by the builders of the second Temple as expressive of their feelings. It is used as an alternative to Psalm CXVI. in the Office for the Churching of Women. 1. Except the Lord build the house, etc. If Solomon, who had the resources of Tyre and Israel at his com- mand, felt this truth, much more must it have been the conviction of the poor Jews recently returned from cap- tivity, who found themselves surrounded by enemies. 2. Except the Lord keep the city, etc. When Nehe- miah was building the walls of Jerusalem, and the ene- mies of the Jews conspired to hinder the work, the Jews acted in the spirit of this Psalm: " We made our prayer unto our God, and set a watch against them day and night" (Neh. iv. 9). 3. so late take rest, i.e., take rest so late. ' the bread of carefulness. Rather, ** the bread of sor- rows," i.e., the scanty bread earned by excessive (early and late) toil. for so Hegiveth His beloved sleep. Rather, "for He giveth to His beloved in sleep." To those who think n t of Him, all labor is in vain. On the other hand. He giveth to His beloved even in sleep. The Hebrew word translated "beloved " is " Jedid," a part of Jedidiah (beloved of the Lord), which was one of 208 A COMPANION TO THE PRAYER-BOOK PSALTER. the names of Solomon (2 Sam. xii. 25). It was literally true that God gave to Solomon blessings in sleep (1 Kings iii. 3-15). In sleep Abraham received promises (Gen. XV. 12-15), and Daniel wonderful revelations (Dan. X. 11-19). In sleep also St. Peter received the gift of liberty (Acts xii. 6, 7). 5. even so are the young children. Literally, "even so are the sons of youth," i.e., children born to a man who is still young. They can protect him in his old age. 6. Happy is the man thai hath his quiver full of them. Just as a warrior with his quiver full of arrows is abun- dantly provided with means of defence, so a man with sons around him is strengthened to resist his foes in a legal contest at the gate of the city, where trials were conducted (Deut. xxi. 19; 2 Sam. xv. 2). The change in this verse from the singular to the plural is a common one. ' Psalm CXXVIII. This may be regarded as a continuation of Ps. CXXVII. That points out how a man is blessed in his children. This repeats the topic, and declares further that a man wild feareth the Lord is blessed in his wife. The Church uses this Psalm in the " Form for the Solemni- zation of Matrimony." 1. Blessed are all they, etc. Literally, " Blessed is every one who fears Jehovah, and who walks in His ways." 2. For should be omitted. thou shalt eat (surely) the labours of thine hands, i.e., the fruit of th/ labor. Perhaps there is an allusion here to the curse that was to fall on the nation if it disre- garded God's law. ** The fruit of thy land, and all thy labours, shall a EVENING PRAYER. 209 nation which thou knowest not eat up" (Deut. xxviii. 33) well, etc. Literally, " thy blessings! and good (shall it be) to thee." "The Lord shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground" (Deut. xxviii. 11). 3. Thy tvife shall he as the fruitful vine upon the tvalls of thine house. Literally, *' Thy wife shall be as the fruit- ful vine, in the innermost chambers of thy house." The last words of the verse refer to the wife, not to the vine, which was not trained on the walls of houses, but in vineyards. The vino was proverbial for beauty and fruitfulness (Judges ix. 13; Psalm LXXX. 8-1*0; St. John XV. 1). The wife " in the innermost chamber" attends to her duties, and 'does not love to wander from her home. n . 4. branches. Rather, "plants." The figure is that of young olive shoots growing around the household table in the courtyard. ' ^ • - ^ •' 7. peace upon Israel! The conjunction "and " is not in the original. The Psalm concludes with a blessing. Ezra and Nehemiah labored strenuously to maintain God's law of marriage, as necessary, in their opinion, to secure the peace and prosperity of the people. Psalm CXXIX. This Psalm evidently belongs to the period of the re- turn from Babvlon. 1. Many a time. Rather, "much" (A. V., margin), from my youth. The nation of Israel is represented as here speaking. The bondage in Egypt was in the time of Israers youth. " The days of her youth, when she came up out of the land of Egypt" (Hosea ii. 15). 210 A COMPANION TO THE PRAYER-BOOK PSALTER. , 3 Tiie plowera, etc. The lashes upon the back of a captive are compared to the furrows made by the plougli upon the land. " I gave my back to the smiters*' (Is. 1. 6). 4. The snares of the ungodly. Rather, " The cords of the ungodly/' i.e., the cords by which the captive was bound. 6. as many as have evil tvill at Sion. Literally, " all those who hate Sion." 5. 6. These verses are a prophecy, not an imprecation. They shall be confounded, etc. TKey shall be as the grass, etc. 6. afore it he plucked up, or, "before one plucks it up." Grass on the flat roofs of houses soon springs up and withers, ** because it has no depth of earth." 7. his bosom. The loose folds of the robe above the girdle, sewed as a bag (St. Luke vi. 38). 8. So that they, etc. Literally, "And those who pass by do not say, * The blessing of the Lord be upon you; we bless you in the name of the Lord.' " Thus Boaz and his leapers blessed each other in the harvest-field (Ruth ii. 4). Psalm CXXX. This is one of the seven penitential Psalms, and is ap- pointed for Ash-Wednesday. It is manifestly a Psalm of "upgoings." From the depths of woe the Psalmist ascends through prayer to sure hope in God's promises. In the Syriac Version the Psalm is said to refer to Nehemiah (Wordsworth). 1, Out of the deep, or, * ' depths" ( A. V. ), i.e. , of m isery. O Lord. Heb. •' Jehovah." Lord. Heb. "Adonai." 3. If Thou, Lord, tvill be extreme, etc. Literally, " If EVEiVIXC* PRAYER. 211 Thou, Jnh, wilt mark iniquities, Lord (Adonai), who will stand?" " To the Lord our God belong mercies and forgive- nesses" (Dan. ix. 9). 4. therefore shalt Tliou he feared. The consideration of God's mercy and love makes His true child fearful of offending so tender a Father." 5. in His woi'd, i.e., in His word of promise. 6. My soul fleeih, etc. Literally, " My soul is for (i.e., watcheth for) the Lord more than watchers for the morning watching for the morning." *' The repeti- tion in the verse expresses the length and weariness of watching." 7. Israel, trust in the Lord. The prayer of sori'ow ri.ses into the expression of trust, und the P.salmist calls on all the nation to trust with him. 8. And He shall redeem Israel from all his sins. The ])ronoun ^(3 is emphatic. As Jcliovah redeemed Israel from Babylon, so He shall redeem him from a worse captivity. Psalm CXXXL This Psalm is ascribed to David, and some think that it was written by him when he was reproved by his wife Michal for what seemed to her his undignified conduct in dancing before the ark (3 Sam. vi. 20-32). But there are many occasions in David's life to any one of which it might be plausibly referred, e.g., when he was bearing the persecutions of Saul, and when he allowed Shimei to curse him. It may have been inserted in this part of the Psalter as a warning to those who had re- turned from the Captivity, not to be presumptuous on account of their marvellous deliverance. 1. Lord, I am not high-minded; I have no proud 212 A COMPANION TO THE PRAVER-BOOK PSALTER. looks, or, "Lord, my heart is not haughty, nor mine eyes lofty" (A. v.). 2. I do not exercise mj/se-f, etc. Literally, " I have not walked in great matters, and in things too wonder- ful for me." By the things too high or wonderful, wo may understand, the sufferings of the righteous, and similar mysteries of God's providence. 3. But I refrain my s6ul and keep it low: Rather, " But I have restrained and calmed my soul." The first word, "restrained," is, literally, levelled, and suggests the idea of a ploughman levelling the furrows of a field; the second word, " calmed," introduces the idea of peace after a tumult. The Psalmist had experienced the storms of passion, but they had ceased, and his soul was at rest. as a child that is tveaned from his mother. Rather, "upon his mother," i.e., being submissive to and wholly dependent upon her. 4. Israel, trust in the Lord. The jxpression of hu- mility and peace now passes into a prayer for the nation's welfare. Day 28. ^ MORNING PRAYER. Psalm CXXXII This Psalm, by an unknown author, refers to David's desire to " find out a place for the Lord," .and to the settlement of the ark on Mount Sion. As it contains a promise of the birth of Christ (vv. 12, 13), it is ap- pointed by the Church for use on Christmas Day. 1. Lord, remember David; and all his trouble. Literally, " Lord, remember for David, and all his anxieties." "For David," i.e., in order to recompense him. In 1 Chron. xxii. 14, David speaks of his trouble in preparing for the building of the Temple. MORNINd PRAYER. 2i;j 3. the tahernacle of mine house. A poetical expres- sion for my " house." " The king said unto Nathan the prophet, ' See, now, I dwell in a house of cedar, but the ark of God dwelleth Vfithin curtains'" (2 Sam. vii. 2). 4. neither the temphs of my head to take any rest. The original of these words is found in the Scptuagint, but not in the Hebrew. 5. a place for the temjile of the Lord. Literally, *' a place for the Lord," i.e., for the ark of the Lord. 6. LOf lue heard of the same (i.e., the ark) at Ephra- tah, and found it in the loood. Literally, ** in the fields of the wood" (A.V.). Ephratah, i.e., Bethlehem (Mi- cah V. 2). The fields of the wood, i.e., Kirjath-jearim, the town of the woods. This verse is thus interpreted: When David was at Bethlehem in his youth he heard of the ark at Kirjath- jearim, when it "was forgotten (I Cliron. xiii. 3) and, as it were, lost in the wood. He then conceived the. idea of finding for it a permanent and conspicuous abode. 7. His footstool, \.e,, ihoi Sixk. Jehovah was enthroned above the mercy-seat, between the cherubim (Psulm LXXX. 1). 8. Arise, Lord, into Thy resting -places Thou and the ark of Thy strength (2 Chron. vi. 41). Every mornfng in the wilderness, Avhen the ark set for- ward, Moses said, '* Rise up. Lord, and let thine enemies be scattered" (Numbers x. 35; Ps. LXVIIL 1). This is the only place in the Psalms where the ark of God is expressly mentioned. 9. Let Thy priests he clothed with righteousness, i.e., the appointed vestments, which symbolized the inner garb of holiness (Lev. vi. 10). 214 A COMPANION TO THE PRAYER-BOOK PSALTER. Thy saints, i.e., Thy choBon -people. "*' 10. tiirn not away the presence, or, "face" (A.V.), i.e., reject not tlie prayer. of Thine anointed, i.e., of Tliine anointed king, one of David's successors, wlio represented and pleaded for the people. 11-1 3. The Lord hath made a faithful oath, or, " hath sworn in truth" (A.V.). This promise to David is in 3 Sam. vii. 12, 13: ''1 will set up thy seed after thee . . . and I will estab- lish the throne of his kingdom for ever." Solomon refers to it in his i)rayer at the dedication of the Tem- ple (1 Kings viii. 25). 15. This {shall he) my rest for ever. This, i.e., the hill of Sion. Or the whole city of Jerusalem may here he referred to. The words in these concluding verses, 15- 19, are spoken by Jehovah. 18. Then shall I make the horn of David to flourish. Literally, "Then will I make to spring forth a horn for David." The horn, Avhicli was worn as an ornament upon the head, Avas the symbol of power. The words of Zechariah point to the fulfilment of the prophecy in Christ. *' He hath raised a horn of salvation to us in the house of His servant David" (St. Luke i. 60). I have ordained a lantern, or, "I have set in order a lamp." A lamp in a household was a common symbol of help and prosperity (Ps. XVIIII. 28). for mine Anointed. The Messiah is undoubtedly pointed at in these verses (18, 19). He is the Horn of David, and the Lamp of Jehovah, on whose head a crown will rest forever. MORNING PRAYER. 215 a Psalm CXXXIII. This Psalm, in praise of brotherly love and unity, is ascribed to David. It was probably used by the Jews after the Captivity in celebration of the restoration of their union> according to the prophecy of Isaiah: ** Eph- raini shall not envy Jiidah, and Judah shall not vex Ephraim" (Is. xi. 13). '* It was as fitly used by the first Christians to express their joy for the blessed union of Jews and Gentiles" (Bishop Home). 1. Behold ho 10 good, etc. Literally, '* Behold how good and how pleasant it is: the dwelling of brethren also together." Also, i.e.. It i? not only good that they should come together: it is good that they remain to- gether. 2. It is like the precious ointment, etc. The refer- ence is to the consecration of Aaron (Lev. viii. 12). The sacred oil poured upon the head of the high-priest, flowed to the *' mouth of his vestments," i.e., to the opening of the robe at the neck, thus uniting the man and his vestments, and diffusing a pleasant odor. skirts of his clothing. A wrong translation. Liter- ally, " the mouth of his garments." ' 4. Like as the deio of Hcrmon, etc. Another figure representing the blessing of unity. Literally, ** As dew of Hermon that falls down upon the hills of Sion. " The P. B. Psalter is here nearer the Hebrew than the A. V. Mount Hermon is in the north-east and Sion in the south of Palestine. Copious dew falls upon Her- mon, the summit of which is visible from Sion, and even farther south. The meaning of the text seems to be, that tiie moisture which is generated round the moun- tain of the north is floated southward, and refreshes the 216 A COMPANION TO THE PRAYER-BOOK PSALTER. country in the south. Sion is thus united with the most distant part of the country. 5. For there, etc., i.e., in Sion, where was the sanctu- ary, wliich was tlie centre of unity. Psalm CXXXIV. Tliis is the last of the fifteen Psalms which are en- titled " Songs of the Upgoings." The preceding Psalm was a call to unity: this is a response of the people to the call. They have received it gladly, and they are assembled in the courts of the Lord, and such is their zeal for His worship that they excite the ministers of the Temple themselves to bless the Lord, and they then receiv'> the blessing that was promised at the close of tiie preceding Psalm (Bishop Woidsworth). 2. by night stand, i.e., to minister. Services were performed by night as well as by day. " The singers . . . were employed in that work day and night" (1 Chron. ix. 33). 3. in the sa?ictuary. There is no preposition in the original. Rather, "towards the sanctuary." Thus the Israelites prayed to Jehovah with uplifted hands, and faces turned towards the sanctuary. Daniel in exile prayed, ** his windows being open in his chamber toward Jerusalem" (Dan. vi. 10). The above fifteen '' Songs of the Upgoings," which were written or adapted for use in the Temple service, are regarded as prophetical of the progress of the Chris- tian Church through the stages of its pilgrimage to its eternal rest and triumph. MORNING PKAYEll. 217 Psalm CXXXV. Tliis and the following Psalm are supposed to have been sung by the pilgrims when they had at length reached the summit of Sion, and were standing in the sanctuiiry. In this Psalm they praise God for His power and love shown in the creation. They then re- count the favors shown to them as a nation, refer to the misery and folly of idolatry, whi ^ had become evident to them in their captivity, and conclude with ascriptions of blessing to Jehovah from all sections of the people. , 1. Praise the Lord, Literally, " Hallelujah. " laud, i.e., praise. *'The Levites said . . , Stand up and bless the Lord your God for ever and ever" (Neh. ix. 5). 4. The Lord hath chosen Jacob unto Himself. ** The Lord did not set His love upon you, nor choose yon, be- cause ye were more in number than any people" (Deut. vii. 7). 5. For I knoio. The " I " is emphatic. The Psalmist seems to speak from experience. above all gods, i.e., the so-called gods of the heathen. 6. in heatwn, etc. Heaven., earth, and \^atcr under the earth include all creation, as in the Second Com- mandment. 7. He b ring cth forth the clouds, etc. Literally, *' He brings up vapors from the ends of the earth." The clouds rising in the horizon .are here meant, as when El ijah^B servant saw coming up from the sea "a little cloud like a man's hand." lightnings with the rain. Literally, "lightnings for rain." Lightning is here represented as a work of God, which tends to produce welcome rains. 218 A COMPANION' TO THK PKAYKKBOOK PSALTEU. Uia Ireasurcs. Kuthcr, *' His storehouses." The idea is, that winds are, u« it were, hiid up in store- houses, whence Clod sends them forth iit Ills pleasure, to do their appointed service. 8. He Hinote thejird-boni of L\j}/pi, both of man and l/eatti. '' At midnight the Lord smote till the lirst-born in tlio land of Egypt, from tlie first-born of Pharaoh that sat on his throne, to tiie first-born of the captive that was in the dungeon, and all the tlrst-born of cat- tle " (Ex. xii. 29). 11. Sehon (Sihon) and Og ruled over territories on the east of Jordan. They are mentioned by name, as they were the first of the " mighty kings" who were conquered. V\. Thy Name, Lord, endureth for ever, on ac- count of Thy glorious deeds. Thy memorial, i.e., the remembrance of Thee. 14. will avenge His people, or, "will judge His peo- ple'* (A. v.), i.e., will iudge righteously between them and their oppressors. This He did in Egypt. This Ho also did in the destruction of Babylon, and in the resto- ration of Israel. The promise will be completely ful- filled in the Day of Judgment. 15-18. As for the images, etc., or, '* The idols of the heathen are silver and gold." These verses are taken from Psalm CXV. 4-8. 21. out of Sion. Jehovah is praised and blessed in Sion. The j^eople pray that His praise may^o out from Sion into other lands. This Psalm ends in the Hebrew with ** Hallelujah*' (A. v.). ^: EVENING PRAYER. 219 Day 28. EVENING PRAYER. Psalm CXXXVI. This Psiilm, which was undoubtedly composed jifter llie return from captivity, was probably used (like Ps. CXXXV.) us a hymn of praise at tlie end of the jour- ney. It is also supposed to have been sung at the lay- ing of tiie foundation of the second Temple. ** When tlie builders laid tlie fouudati(m of the Temple of the Lord, they set the priests in their apparel witii trumpets, and the Lcvites the sons of Asaph witli cymjbals, after the ordinance of David, and tiicy sang together by course iu praising and giving thanks unto the Lord; because He is good, for His mercy endureth forever towards Israel" (Ezra iii. 10, 11). Tiie words " His mercy endureth for ever" are repeated twenty-six times, and on this ac- count the Psalm has been called tlie " Great Hallel," although this name is more usually applied ta Psalms CXIII.-CXVIL 2, 3. *' The Lord your God is God of gods, and Lord of lords" (Deut. x. 17). 4. Who only doeth great wonders. *' Which only doeth (wonders) wondrous tiling;*" (Ps. LXXII. 18). 5. hii His excellent wisdom, pr, "by wisdom" (A.V.). *^The Lord by wisdom hath founded the earth: by understanding hath He established the heavens" (Prov. iii. 19). 6. Who laid out the earth. Spread out, or stretclied out. ** Thus saith the Lord, He that created the heav- ens and stretclied them out. He that spread forth the earth" (Is. xliii. 5). alove the waters, i.e., the ocean (Ps. XXIV. 2). 220 A COMPANION TO THE PRAVER-BOOK PSALTER. 12. With a mij/hiy hand and stretched out arm. *' With a strong hand hath the Lord brought thee out 0* Egypt" (Ex. xiii. 9). So also Deut. iv. 34. 13-15. Who divided the Red Sea. Ex. xiv. 16. Who led If is people through the wilderness. "Who led thee through that great and terrible wilderness" (Deut. viii. 15). 19, 20. Sehon^Og. Psalm OXXXV. 20. • 23. Who remembered us when we were in trouble. This probably refers to the recent deliverance from Babylon. ''■-''.^i:' Psalm CXXXVII. This Psalm was, in all probability, written during the Captivity in Babylon. It expresses the mournful and bitter feelings of the Jews — mournful because of their exile from Sion; bitter, because of the oppression under which they groaned. Babylon was taken by Cyrus B.C. 538, and two years after (b.c. 536) the Jews were permitted to return to Palestine. B.C. 516, Babylon was completely destroyed by Darius'Hystaspes. 1. By the waters of Babylon tve sat down and wept, or, **By the rivers of Babylon, there we sat down, yea, we wept" (A.V.). The word there is emphatic. Besides the Euphrates and Tigris, the Chebar (Ezek. i. 3) and the Ulai (Dan. viii. 2) were rivers of Babylon. 2. As for our harps, etc. Literally, *' Upon the wil- lows in its midst (i.e., in the midst of the land) we hung our harps." The harp was for joyous occasions, and rejoicing would have then been out of season. 3. For they that led us away captive, etc. Literally, EVENING PRAYEE. 221 " For there our,captors asked of us the words of a song, and our oppressors demanded (from us) gladness (say- ing). Sing us (one) of the songs of Sion.'' 4. Hoto shall we sing the Lord's song ? Neheraiah said to tlie king Artaxerxes, ** Why should not my countenance be sad, when the city, the place of my fathers' sepulchres, lieth waste, and the gates thereof are consumed with fire?" (Neh. ii. 3.) • 5. lei my right hand forget {her cunning), i.e., her skill in playing on the harp. The last two words are not in the Hebrew, but they evidently convey the mean- ing of the passage. .;.; / :.", . • 6. let my tongue cleave, etp., i.e., let my tongue lose its power to sing. if I prefer not Jerusalem in my mirth. Rather, " if I prefer not Jerusalem above my chiefest joy." 7. Eemember the children of JSdom, Lord, in the day of Jerusalem. Literally, '* Remember, Lord, for the sons of Edom, the day of Jerusalem," i.e.. Remem- ber, for the punishment of the Edomites, the day of the dostiuction of Jerusalem, when they said, Down with it. ** For thy violence against thy brother Jacob, shame shall cover thee (Edom), and thou shalt be cut off for ever" (Obadiah 10). ^' The memory of the exultation of Edom over tlie sorrows of Judah is the bitterest drop in the sad recol- lections of the Israelite captives by the waters of Baby- lon" (Stanley). 8. daughter of Babylon, i.e., Babylon (Is. xlvii, 1). waded with misery, or, "who art made desolate." The Psalmist regards the future as past, for he knows that the destruction of Babylon has been decreed by God. " Babylon is fallen, is fallen" (Is. xxi. 9). yea should be omitted. [ . 222 A COMPANION TO THE PRAYER-BOOK PSALTER. 9. Blessed shall he be that taheth thy children, etc, Cyrus is here meant. " It must be borne in mind that tlie exiles had divine information as to the cliaracter of Cyrus, whom God would use in the execution of Hia retributive justice on Babylon, and His merciful dispen- sation to Israel." "lam the Lord . . . that saith of Cyrus, He is My shepherd " (Is. xxiv. 26). St. Chrysos- tom, quoted by Bishop Wordsworth, remarks upon this passage: '* It is the expression of the emotion of cap- tives and exiles praying for redress. The Psalmist says that he did not render evil even to his enemies (VII. 4), and here he is only relating what others said in their affliction. He relates wljat they did say, he does not .'ssert that they ought to have said it." It must also be remembered that Babylon in the Bible is the representative of the evil world. St. Augustine gives a spiritual sense to this last verse, ** Who are the little ones (children) of Babylon? Grow- ing evil desires. When it (the evil desire) is little, dash it against the rock — 'the rock was C])rist.' >* Psalm CXXXVIII. This and the following seven Psalms v<'ere composed by David, and may be regarded iis a manual of piivule prayer and praise. They are followed by five Psalms of united praises, which begin and end with '*■ Hallelujah," and complete tiie Psalter. It is thought that tins Psalm was writtei^ by David after he had passed safely through all the trials that had been caused by Saul's jealousy, and had ascended the throne. 1. even before the gods, i.e., before the angels, or, before great men (Ps. LXXXII. 1). 2. / will luorship toward Thy holy temple, i.e., the tabernacle (Ps. V. 7), whicli was now on Sipn. 77wu hast magnified Thy name and Thy word above EVENING PRAYER. 22J all things. Literally, as in A.V., **Tlion hast magni- fied Thy word above all Thy name," i.e., Thou hast per- formed Thy word (of promise), beyond that which Thy name (the former revelations of Thyself) led me to exi)ect. .4. All the kings of the earth shall praise Thee, Lord. Hiram, king of Tyre (2 Sam. v. 11), and Toi, king of llamath {2 Sam. viii. 10), are supposed to be especially referred to. But the words are prophetic of tlie glory of the Messiah. for they have heard the words of Thy mouth, i.e., the promises to David and his seed, which were fulfilled in Christ. >;•.:': -.'. ,; , /.:'W •-■. :■'•:• r'' ='" i 6. As for the proud, He beholdeth them afar off, or, ** But the proud He knoweth afar off" (A.V.). " He beholdeth them, and kcepeth them at a dis- tance" (Bishop Home). 7. Though I walk in the midst of trouble (Ps. XXIII. Thou, s'.alt stretch forth Thine hand upon the fur i- ousness of mine enemies, i.e., Thoii wilt overUu'ow my furious enemies. This was fnlfilled in David's numer- ous victories over the Philistines, Moabites, and other nations. 8. The Lord shall make good His loving-kindness toward me. Literally, as in A.V. : ''The Lord will perfect that which concerneth me." After David had received God's promises, he thus prayed: "And now, Lord God, the word that Thou hast spoken concerning Thy servant, and concerning his house, establish it for ever, and do as Thou hast said" (2 Sam. vii. 25). despise not then the works, etc. Rather, '' forsake not the works of Thine hands," i.e., those whom Thou hast selected to accomplish Thy purposes. 224 A COMPANION TO THE PEA YER BOOK PSALTER. Day 29. MORNING PRAYER. Psalm CXXXIX. This Psalm of David dwells on the attributes of Je- hovah. After describing His omniscience (1-6), the Psalmist speaks of His omnipresence (7-12), and of His omnipotence (13-18), as shown especially in the wonder- ful creation of man. He concludes by expressing his hatred of wickedness, and by a prayer to be preserved from it, and to be guided rightly. " Language utterly fails me in the exposition of this Psalm. Let any one read it, and he will see that after the fullest explanation of every verse, and of the purport of the whole, the Psalm is at each reading new; each word suggestive per- petually of new thoughts" (Herder, in Speaker's Com.). 1. Thou hast known my clown-sitting and mine np- nsing. Thou is emphatic : Thou^ and no one else. ft Down-sitting," i.e., resting at night from work. Thou under standest my thoughts lotig before. Liter- ally, " Thou luist understood my thoughts from afar off." But *Mong before" gives the meaning, i.e., long before the thought was uttered, or even conceived. 2. sp test out all my ways. Rather, "art acquainted with all my ways" (A.V.). 3. For. This verse gives a reason for the assertion in the former: "Thou knowest each word, much more must Thou know all my ways." " 4. Thou hast fashioned me behind and before. Rather, "beset me" (x\.V.), i.e., entirely surrounded me, so that I cannot move without Thy knowledge and per- mission. 6. too excellent J i.e., too high. " It is high" (A.V.). MORNING PRAYER. 225 6. Whither shall I go then? God's omnipresence and omnipotence now occur to the Psalmist's mind. He speaks as one wlio feels his utter weakness in presence of God's all-pervading and resistless power, 7. if I go down to hell, Thou art there also. Literally, as in A. v., *' If I make my bed in hell, behold. Thou art there." Hell (Heb. **Sheol"), the abode of departed spirits. 8. If I take the wings of the morning, i.e., the morn- ing light, which flies, as if with wings, in a momcjut from east to west. The wind is also represented with wings. " He came flying upon the wings of the wind" (Ps. XVIII. 10). 10. If I say. Per adventure the darkness, etc. Liter- ally, ** And I said nothing but darkness shall cover me, and the night (shall be instead of) light about me." 11. the darkness is no darkness ivith Thee. This is the answer to v. 10. . 12. This gives a reason for tlie answer. For mij reins are Thine, or, *' For Thou hast created my reins." The Jews consideied the reins to be the seat of the emotions (Ps. XVI. 7), hence their mention here. Thou hast covered me in my mother's ivomb. Literally, *' Thou didst weave me in my mother's womb." 14. My bones are not hid from Thee, though I he made , secretly. Bather, " My substance was not hid from Thee, when I was made in secret" (A.V.). fashioned. Literally, embroidered," i.e., wrought with art and skill. " The process is compared to that in a piece of work wrought with a needle, or fashioned in the loom." 15, 16. in TJiy book were all my members written; Which day by day tvere fashioned, when as yet there was none of them. ( I 226 A COMPANION TO THE PllAYER-BOOK PSALTEU. The literal rendering gives an entirely different mean- ing. The words " my members" do not occur in tlio original. Literally, **in Thy book all these (days) were written, days were fashioned when (as yet) there was not one of them," i.e., all days were determined by Thee before their commencement. The same thought occurs in Job. *' Seeing his days are determined, the number of his months are with Thee" (Job xiv. 5). 17. How dear are Thy counsels unto me, i.e., "Thy tlionghts^' (-A-V.) as manifested in the wonders of crea- tion. 18. If I tell them, i.e., count them. .*. when 1 ivake rip I am (still) present with Thee. I fall asleep counting Thy innumerable designs, when I wake up, I engage in the same joyful occupation. i 19. Wilt Thou not slay the wicked. Rather, "Surely Thou wilt slay the wicked." depart from me, ye bloodthirsty men. Moved by the same feeling, David tried to sever himself from tiie i)ow- erful Joab, the murderer of Abner (2 Sam. iii. 28, 29), and put to death tlie murderers of Ishbosheth, the son of Saul (2 Sam. iv. 10-12). 21, 22. Do not I hate them, Lord, that hate Thee. The Psalmist does not say that he hates his own ene- mitv, but ihat he hates the enemies of God as such, i.e., so far as they arc swayed by evil. His worus im])ly a hatred of evil in itself, and this is becoming to a Chris- tian no less than it was to a Jew. even as though they were mine enemies. Literally, " ihey are to me as enemies" (of Thee). 23. Try me, God. Hatred of impiety naturally leads the Psalmist to the prayer that God, who alone can know the heart and thoughts, would protect him from it. MORNING PRAYER. 227 24. the way of wickedness. Literally, ''way of sor- row. way everlasting, i.e., of prosperity and joy forever. Psalm CXL. < This Psalm of David is a pi'avcr for aid against foes Avho slander the Psalmist, and lay snares for his destruc- tion. Some suppose that it was written in the time of Saul, and with especial reference to Doeg the Edoniite (1 Sam. xxii. 9); others suppose that it was written during the rebellion of Absalom, and that Ahithophel is the person referred to. ^ 1. the wicked man. Literally, *' the man of violence" (v. 11). The singular number in this verse is used col- lectively, hence tjie plural in v. 2. ' - ■" • ' 2. i7na(/ine inischief, i.e., i}es']gn mischiei. strife. Literally, *Mvars.'' 4. who are purposed to overthrow my goings. Liter- , ally, *' who have schemed to thrust down my steps" (to ruin). 5. T/te proud have laid a snare, etc. Kather, *'The ])roud have hid a snare for me, and cords; they have spread a not by the wayside, they have set gins for me" (A. v.). The devices of hunters are here referred to, as in Ps. XXXI. 5. 7. thou strength of my health, or, "of my deliver- ance," i.e., Thou, who art my Strong Deliverer. Thou hast covered my head, i.e., Thou hast protected me as with a helmet. This protection in the past gives the Psalmist hope for the future. 8. mischievous imagination, i.e., wicked design v. 2. lest they be too proud. Literally, ''let them not be exalted." 9. Let the mischief, i.e.. Let the slandors of those who !i 228 A COMPANION TO THE PHAYER-BOOK PSALTER. compass me about to destroy me,' fall as a heavy weight upon their own heads. 10. burning coals, ihe fire, the pit, represent here all the various perils to life. ''The pit" ('•deep pits," A.V.) should be rendered ** floods of water." 11. A man full of words. Literally, "a man of tongue," i.e., *'a man with an evil tongue" (St. James iii. 6). sJtall not prosper upon the earth. Literally, "shall not be established on the earth, " i.e., shall be a vagabond. euil shall hunt the wicked person. Literally, " the man of violence." 13. the just shall continue in Thy sight, or, "the upright shall dwell in Thy jiresence" (A.V.), i.e., under Thy continual protection. Psalm CXLL There are many words and phrases in this Psalm which occur in Ps. CXL , and render it probable that both were written byDuvid on the same occasion. Ps. CXL. is mainly the Psalmist's prayer for i)rotectioii against the sissaults and slanders of his enemies. In this Psalm he looks rather to the artifices by which they would se- duce him to evil and deprive him of his trust in God. 1. Lord, I call upon Thee. Literally, " I have called upon Thee." consider, i.e., listen to. 2. Let my prayer he set forth in Thy sight as the incense. " Aaron shall uurn thereon (i.e., on the altar of incense) sweet incense every morning. . . . And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the Lord throughout your generations" (Ex. xxx. 7, 8). The rising of the smoke of the incense to heaven was MORNING PRAYER. 229 symbolical of the acceptance of prayer. '* The smoke of the incense which came with the prayors of the saints, ascended up before God out of the angers hand " (Rev. viii. 4). the lifting up of my hands, i.e., in prayer. 3. Set a watch, Lordy hefore my mouth. TJie Psalmist liad particular need of caution in his speech (Ps. XXXVIII. 13, 14, and XXXIX. 1-3). . 4. lest I eat of such things as please them. Literally, as iu A. v., "let me not eat of their dainties." Eating together in the East is a token of fellowship, and the Psalmist here prays that he may be kept from being the willing associate of sinners. ** Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats" (Prov. xxiii. 6). • 6, 6. Let the righteous rather smite me friendly, and reprove me. But let not their pnecious halms break my head. Rather, as in A.V., *' Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head." T)ie meaning is, that the rebuke of a friend would be taken as a kindness, and that it would be productive of benefit, not of injury. This was the spirit in which David received the reproof and denunciation of Nathan (2 Sam. xii. 13). '' Faithful are the wounds of a friend " (Prov. xxvii. 6). yea, I will pray yet against their wickedness. There is a sudden change here. The Psalmist turns away from considering the reproofs of his friends, and in this clause and in the verse following he looks again to the designs of his enemies. He trusts to overthrow them by the power of prayer. 7. Let their judges, etc. "Judges," i.e., princes or leaders. Literallj'^, "Their leaders were cast down the 230 A COMPANION TO THE PRAYER-BOOK PSALTIiR. sides of the precipice, and tliey (i.e., the people who fol- lowed them) heard my words that they are sweet.'* The Psalmist anticipates his victory, and describes the future as past. The verse would apply to the re- bellion of Absalom and Ahithophel. The leaders were suddenly cast down, as if thrown from a height, and then the people listened to David's gentle words, and pressed eagerly forward to bring him back in triumph. 8. Our bones lie scattered, etc. The word " wood" does not occur in the Hebrew. Literally, "'As when one is cutting and cleaving on the earth (i.e., breaking up the clods), so our bones were scattered (like the clods) at the mouth of Hades." The explanation of this difficult verse is similar to that of the last. The enemy hoped that the bones of David and his followers would be thus scattered, and the Psalmist (as if speak- i.ig from their point of view) describes as past what they confidently expected would happen. This gives force to his concluding appeal to God as his only defender, and to his prayer that his enemies should fall into the very snares they had prepared for himself and his followers. 11. Let the wn godly fall, etc. Literally, ** Let the wicked fall into their own nets altogether, whilst at the same time I pass by (i.e., in safety)." The '* I" is em- phatic. Day 29. EVENING PRAYER. Psalm CXLII. This Psalm is described as *' Maschil (i.e., an in- struction) of David; a prayer when he was in the cave." This must have been either in the cave of Adullam (1 Sam. xxii. 1), or the cave of Engedi (1 Sam. xxiv. 3). EVENING PRAYER. 231 Psalm LVII. bears a similar title. The Psalmist is almost reduced to u condition of desi)air, yet he prays earnestly for help, and concludes with an expression of as.uirance in his finnl deliverance and triunii)!). 1. levied — (lid I make. Rather, *• I cry — I make." 2. poured onf — shewed. Rather, ''pour out — show." " Show llim of my trouble," i.e.,. I place my distress before Him. 3. Whe)i mt/ spirit was in heaviness. Literally, **\Vhen my spirit is darkened upon me." ** The de- jection of the spirit (Heb. *ruach '), the highest faculty in man, represents a still more sorrow fid and downcast condition than the fainting of the . iiee 17 of smites our life down to the ground as often as we yield to temptation; ho makes us to dwell in darkness, when he has thus withdrawn us from the light of heaven." 4. I'herefore i.s my spirit vexed within inc. Rather, " my spirit is darkened upon me." The same words occur Ps. CXLII. 5. / exercise myself vpon, i.e., I meditate in. 6. gaspcth unto Thee, i.e., ^'thirstetli for Thee as a parched land thirsteth for rain." 7. lest I be like unto theni that go down into the jjit. David says the same words Ps. XXVIII. 1. 8. in the morning, i.e., soon. The word is thus trans- lated Ps. XC. 14. 9. for I flee unto Thee to hide me. ** For" should be omitted. Literally, ** unto Thee have I hidden," i.e., in Thee have I found a hiding-place or refuge. " Your life is hid with Christ in God " (Col. iii. 3). 10. let Ihy loving Spirit lead me forth, etc. Literally, *net Thy good Spirit lead me into a level land," i.e., a land where I shall not stumble. **I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble" (Jer. xxxi. 9). 12. And of Thy goodness slay mine enemies, etc. Bather, ^* In Thy mercy Thou wilt cut off my enemies, and wilt destroy all the oppressors of my soul." This is a prophecy, not a prayer. Day 30. f MORNING PRAYER. Psalm CXLIV. In this Psalm David thanks God for victory, prays that further deliverance may be granted to him, and in- terccde^ for the prosperity of his people. 234 A COMPANION TO THE PRAYER-BOOK PSALTER. 1. the Lord, my strength. Literally, "Jehovah, my rock, who teacheth," etc., or, ''who instructeth my hands /or war, and my fingers for battle/' 2. Ml/ hope. Kathcr, " My mercy." who subdiieth my people that is under me." All the tribes eagerly submitted to David after the defeat and death of Absalom. 3. Lord, what is man, etc. Rather, ** Lord, what is man that Thou takest knowledge of him, or the son ef (frail) man that Thou makest account of him" (A.V.). "The greatiies^s of God'e mercies made the Psalmist reflect on his own weakness, especially wlien he thought of God's purpose of perpetuity to His seed and kingdom in Christ" (Bishop Wordsworth). 4. Psalm XXXIX. 7. . . 5. G. Boiv Thy Heavens, Lord, and come doivn. God's grej\tness was seen in the manifestation of Him- self amidst thunderings and lightnings on Mount Sinai, to which reference is iiere made Psalm (CIV. 32). 6. tear them . . . and consume them, or, "scatter them, and discomfit them,'' i.e., the enemies. 7. great waters . . . strange children. These terms refer to the foreign enemies of Israel. Upon David's accession to the throne, the Philistines, Moabites, etc., threatened to overwhelm Isi'.iel like a flood. 8. llieir right hand is a rigid hand of wickedness. Rather, " of falsehood." The'reference is to the custom of holding up the right hand when taking an oath. " Is there not a lie in my right hand?" (Is. xliv. 20.) 9. I will sing a new song. The Psalmist is so confi- dent of a favorable answer to his prayer, that he makes at once a vow of thanksgiving. a ten-stringed lute (Heb. " nebel "), a species of harp. Ps. XXXIII. 2. " I heard the voice of harpers harp- MORNING PRAYER. 235 ing with their harps, and they sung, as it were, a new Bong" (Rev. xiv. 3, 3). In this verse God is directly addressed; in the next verse there is, in the original, a change of person. 10. Thoti hast given, etc. Literally, " Who giveth salvation to kings, who delivereth David, His servant, from the sword of evil," i.e., the sword of evil men, or the sword drawn in an evil cause. 11. strange children . . . iniquity (i.e., falsehood), V. 7. 12. That our sons mag grow up as the young plants. Rather, " that our sons may be as plants well grown in their youth." as the polished corners of the Temple, i.e., as the cor- ner pillars, polished and graceful. " So may our sons as saplings grow, In youth's gay hour of bloom ; As pillar'd shafts our daughters show, In modell'd arch or dome." — Kehle. 13. in our streets, i.e., in our open pastures. The same word is rendered '* fields" in Job v. 10. 14. That our oxen maybe strong to labour. Literally, 'Hhat our oxen may be laden" (i.e., with produce). no decay, i.e., no decay of (or, breach in) our walls through hostile assault. streets. The word thus rendered is not the same as that in v. 13; it means the places of assembly near the gates of a city. " Our oxen burdened ; no decay, No exiled wandering train; No sound of wniling by the way, In street or lonely plain."— .ffeftte. ^36 A COMPANION TO THE PRAYER-BOOK PSALTER. ' PSALI- CXLV. This is the last of the Psalms ascribed to David, and it is the only one which bears the title **Tehillah" (praise), a name which has passed to the whole Psalter, "Sepher Tehillim," i.e.. Book of Praises. It is an ode of praise to the Creator as the giver of all good things, and is therefore fitly used by the Church on Whitsunday, when the greatest gift of all was received — the gift of the Holy Ghost. 1. I will magnify Thee, God, my king. Literally, " I will exalt Thee, my God, the King." 3. Great is the Lord (Psalm XLVIII. 1). • there is no end of His greatness. Rather, " there is no searching out of His greatness." 7. sJiall be shotved. Literally, " they shall pour forth." " Abundantly utter" (A.V.). shall sing of Thy righteousness. Literally, "shall sing joyfully bf Thy righteousness." 8. of great goodness. Rather, "of great mercy" (A. v.). 13. Thy kingdom is an everlasting kingdom, etc. "His dominion is an everlasting kingdom, which shall not pass away, and His kingdom that which shall not be destroyed " (Dan. vii. 27). 14-19. These verses describe God's providential care for all His creatures. t. . 15, ivait upon TJiee, i.e., look expectantly to Thee. fillest all things living with plenteotisness, or, " satis- fiest the desire of every living thing" ( A. V. ). 17. holy in all His works. Rather, " merciful in all His works." 19. He will fulfil . . . will hear . . . will help. Rather, " He fulfils . . . hears . . . saves." MORNING PRAYER. 287 21. Let all flesh give thanks unto (rather, " bless," A.V.) His holy name. " Especially because by the effu- sion of the Holy Ghost, of which this Psalm is a proph- ecy, He has fulfilled His promise to pour out His Spirit on all flesh" (Joel ii. 28). Tiiis appeal to ail flesh is responded to by the five following Psalms, which close with the words 'Let every thing tliat hath breath praise the Lord'" (Bishop Wordsworth). Psalm CXLVL The five Psalms which conclude the Psalter were com- posed after the return from the Captivity. This Psalm and the two following Psalms are ascribed in the Sep- tuagint (o Haggai and Zechariah. Each of the five Psalms begins and ends with *' Hallelujah" (Praise ye the Lord). This word is characteristic of the latter part of the Psalter; it does not occur at all in the first three books. 1. Praise the Lord, my soul. Rather, '* Praise ye the Lord. Praise the Lord, my soul" (A.V.). 2. Put not your trust in princes, i.e., rulers. Although the Jews were permitted and assisted to return by Cyrus, yet they met with constant opposition from the powers of the world in their attempts to re- build the Temple and the walls of Jerusalem. 3. to His earth, i.e., out of which man was created, and to which he must return. *• Dust thou art, and unto dust shalt thou return" (Gen. iii. 19). 4. Blessed is he that hath the God of Jacob for his help. These last Psalms proclaim that the God of Jacob is also the God of the Universe, from Whom alone all bless- ings flow, and that He is to be recognized and adored by heathens as well as Jews. 6, 6. These verses give the grounds of confidence in 238 A COMPANION TO THE PRAYER-BOOK PSALTER. God. He is the Creator of all things, is faithful to His promises: and is just and merciful. 7. The Lord looseth men out of prison. This refers to the deliverance from Babylon. The Lord also deliv- ers from the bondage of sin. The Lord giveth nyht to the blind. This was one of the tokens of the Messiah. " Then the eyes of the blind shall be opened" (Is. xxxv. 5). '*Go and shew John those things which ye do hear and see: The blind receive their sight " (St. Matt. xi. 5, 6). 9. the strangers . . . the fatherless and widow. These represent three classes who especially need help. They stand for all who are afflicted or destitute. He turneth it upside down. Rathe i*, " He perverteth, or turneth aside," i.e., He raaketh the ungodly to fail in their designs. 10. The concluding *' Hallelujah" is omitted in these Psalms, except in the last, in the Septuagint and in the P.B.V. It is in the Hebrew (see A.V.). ',",:; ■■ '■■■■•■'';' Day 30. ''''' - -''■-•■.' '"'^ ■ EVENING PRAYER. ' , ,V " Psalm CXLVII. In Nehemiah xii. 27-43 there is an account of the dedication of the wall of Jerusjilem, which had just been rebuilt. It is probable that this Psalm was first sung on that occasion (v. 2). It celebrates God's goodness and power in enabling His people to complete the work (vv. 12-15) in peace and prosperity, and speaks of His good- ness and power as manifested in the works of nature. 2. t/is outcasts of Israel, i.e., the exiles in Babylon and other foreign lands. Thus was the prophecy fulfilled. ** The Lord thy God will turn thy captivity and have compassion upon •. EVENING PRAYER. 239 thee, and will return and gather thee from all the na- tions, whither the Lord thy God hath scattered thee" (Deut. XXX. 4). . 3. giveth medicine to heal their sickness. Literally, " bindetli up their griefs." 4. He telleth, i.e., counteth (Ps. XXII. 17). "Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: He calleth them all by names" (Is. xl. 26). The children of Abraham were to be multiplied "as the stars of heaven" (Gen. xxii. 17), and though they became " outcasts," they were numbered and known by their names. 8. maheth the grass to grow upon the mountains. Literally, "make the mountains to bring forth grass." The verse in the Hebrew ends here (as in A.V.); the P.B.V. adds from the Scptungint, "and herb for the use of men," which words are repeated from Psalm CIV. 14. -. 9. Who giveth fodder , etc., or, "He giveth to the beast his food, and to the young ravens which cry" (A. v.). " Who provideth for the raven his food?" (Job xxxviii. 41). "Consider the ravens; . . . God feedeth them" (St. Luke xii. 24). -. , -.. 10. He hath no pleasure in the strength of an horse, etc. This is a rebuke to those who trust in the "arm of flesh" (Jer. xvii. 5), whose hearts depart from the Lord. Cavalry are referred to in the first part of the verse, and infantry in the second part. " God, who takes care of the wild beasts and birds of the air will support and defend His Church; however weak she may be, she may rest secure, as having Him on her side who giveth* not the victory to the pomp and pride of 240 A COMPANION TO THE PBAYER-BOOK PSALTER. cai'nal strength, but to * those who fear Him and put their trust in His mercy ' " (Bishop Home). 13. He hath made fast (or, hath strengthened) the bars of thy gates. Nehemiah had now rebuilt the walls, and erected gates in them that were barred at night. '*! (Nehemiah) said unto them, Let not the gates of Jerusalem be opened until the sun be hot " (Neh. vii. 3). 14. He maketh peace in thy borders. Literally, " Who maketh thy border (to be) peace." " I will also make thy officers peace, and thine exactors righteous" (Is. Ix. 17). 15. He sendeth forth His commandment upon earth, or, "Who sendeth forth His commandment to the earth." 16. He giveth snoio like wool. Snow is pure and white as wool, and though cold, it covers and protects the earth like a garment. 17. 18. He casteth forth His ice like morsels. "Mor- sels" here may refer to hail. " The idea in the Psalm- ist'g mind could not have been commensurate with the vastness of the subject. In a warm climate like that of Palestine, all that he knew of the effects of cold was confined to the perpetual vision of Hermon's snowy peak, to an occasional snow shower which scarcely whit- ened the ground, and to a thin, superficial freezing of the streams in the hill country of Judea during an unusually severe winter. And when he speaks of God casting forth His ice like morsels, he desires only to ex- press his intense sense of the omnipresence of providen- tial energy. ... It is only among the glacier regions that the full significance of his words begins to dawn upon us. When face to face with these unmeasured fields and mountains of ice, we feel how terrible must be the Power which casteth forth these enoi-mous accu- BVBNXNO PRAYER. 241 mulations of thousands of winters like morsels ; how strong must be the Hand which regulates the silent, ceaseless flow of these frozen cataracts, and controls one of the most potent and awful forces of nature" (Rev. Hugh McMillan). 19. He showeth His vwrd, i.e., ** His revealed will." "ZO. He hath not dealt so with any nation. " What nation is there so great who hath God so nigh unto them? . . . And what nation is there so great that hath statutes and judgments so righteous as all this law which I set before you this day" (Deut. iv. 8, 9). Psalm CXLVIH. This Psalm is an extension of the preceding. That appealed to Jerusalem to praise the Lord. This appeals to all created beings in heaven and in earth to join in the hymn of praise. 1. Literally (as in A.V.), "Praise ye the Lord. Praise ye the Lord from the heavens, praise Him in the heights." ' • i . ; 2. all His host (or hosts), i.e., host of angels. " Suddenly there was with the angel a multitude of the heavenly host, praising God " (St. Luke ii. 13). - 3. stars and light. Rather, " stars of light " 4. all ye heavens. Literally, "ye heavens of the heavens." 6. He hath given them a lato which shall not be broken. Rather, " He gave them a decree, and not one of them transgresses it." 7. Praise the Lord upon earth. Rather, " from the earth." The Psalmist having called upon the angels and all 242 A COMPANION TO THE PRAYER-BOOK PSALTER. f, ^ the celestial bodies to praise Jehovah, now turns to ani- mate and inanimate nature upon the earth. dragons, i.e., monsters 6f the water. 10. Beasts and all cattle. The first word denotes wild beasts, the second tame cattle. feathered fowls. Literally, "birds of wing" (A. V., margin). 12. Young men and maidens, old men and children. On the day of the diedication of the wall of Jerusalem they " rejoiced: for God had made them rejoicB with great joy: the wives also and the children rejoiced: so that tlie joy of Jerusalem was heard even afar off " (Neh. xii. 43). 13. He shall exalt the horn of his people, or, " He hath raised up a h> n for His people" (Ps. CXXXII. 18). During the Captivity Israel had lost its horn, i.e., its power. Now, power was restored to the nation. The words are also prophetic (St. Luke i. 69). the people that serveth Him. Literally, "a people of His nearness," i.e., "a people near unto Him" (A.V.). " What nation is there so great who hath God so nigh unto them" (Deut. iv. 7). . ' Psalm CXLIX. .,«-,/■' The Psalmist looks backward with joy to the deliyer- ance from Babylon, and forward in the hope that Israel will be victorious over heathen foes. In a spiritual sense, the Psalm is to be understood as pointing to the final victory of the Messiah. 1. Hallelujah. sing unto the Lord a new song. The return from the Captivity was a renewal of the life of Israel (see Ps. XXXIII. 3). " Christ will enable His saints to sing a new song for ever" (Rev. y. 9). EVENING PRATER. 243 2. Let Israel rejoice in Him that made him, i.e., in Jehovah, who constituted Israel His peculiar people. in their King, i.e., Jehovah. There was then no earthly king. 3. Let them praise His name, etc. Thus was fulfilled the prophecy of Jeremiah: " Again I will build thee, and thou shalt be built, virgin of Israel: thou shalt again bo adorned with thy tabrets, and go forth in the dances of them that make merry" (Jer. xxxi. 4). 4. helpeth the me^fk-hearted. Literally, ** makes glo- rious the oppressed with salvation." 5. Let the saints be joyful ivith glory, i.e., on. account of the glory conferred upon them. let them rejoice in their beds, i.e., in rest and peace. God giveth "songs in the night" (Job xxxv. 10). 6. Let the^raises (literally, " high praises") of God be in their mouth. This seems to be out of jiarmony with the words that follow. But the second part of the verse and the following verses must be taken in a spiritual sense. a ttvo-edged sword in their hand, i.e., "the sword of the Spirit, which is the word of God " (Eph. vi. 17). 7. To be avenged, etc. The saints are avenged on the heathen, by destroying heathenism and rebuking sin. . 8. To bind their kings, etc. Kings and nobles who once raged against Christ have been brought into com- plete subjection to Him" (Ps. CV. 22). 9. TJiat they may be avenged, etc. Literally as in A. v., "To execute 'upon them the .,adgment written: this honour have all His saints," i.e., the subjugation of God's enemies, in accordance with His written judgment, is an honor allotted to His saints. 1^44 a companion to the prayer-book psalter. Psalm CL. The Psalter fitly closes with an invitation to Israel, and to the whole of the animate creation, to unite in the l>raise of the Lord. * 1. " Praise yo the Lord. Praise God in His sanctu- ary" (A. V.). Praise Him in the firmament of His power. Liter- ally, **inthe expanse of His strength" (i.e., in tlie ex- panse of heaven). The God of Israel is also the God of Nature, and therefore praise should ascend to Him not only from the sanctuary at Sion, but from the whole universe. 2, Praise Him in His noble acts, i.e.. Praise Him by reciting His mighty acts, e.g., the Exodus, the conquest of Canaan, the deliverance from Babjlon. 3-'5. The national instruments of the Jgws are here specified, as if to show that all faculties are to be en- listed in the service and praise of God. > .- 4. cymbals. Rather, ''tabret or timbrel" (Psalm CXLIX. 3). It is not the same word as in v. 6. "The breath is used in blowing the trumpet, the fingers are used in the lute and harp, the whole hand is exerted in beating the timbrel; there are stringed instru- ments and the organ, and the feet are moved in the sacred dance." Let every thing that hath breath (or, let every breath) praise the Lord. " Every creature whic"" is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever" (Rev. V. 13). ...WA^'i i/nhi>r^4^0(j^r3 ccksia ^Bnglicana. A History of the Church of Christ in England, from the Earliest to the Present Times. By Arthur Charles Jennings, M.A. With marginal Sum- maries of paragraphs, and full alphabetical Index. J02 pp.j i2M0f cloth^ red ed^^es^ . . . P'rice^ $2.2^* "At last we have a book on the ivAoU history of the Church of England that will be a boon to the professor of ecclesiastical his- tory and a comfort to his students. Put tog« ther Bates* College Lectures, Carwithen, Churton, Short, and all the ether books through which we used to be obliged to wade in order to acquaint ourselves, tolerably, with the history of cur Church, and we s-hould not do more than begin to approach to exact knowledge of its history which Mr. Jennings has furnished us in this single volume. * * * He follows none of the old siyle types of so-called his- tory, which consists mainly in hero-building. Every man, no matter who, stands or falls, by him, according; to his personal worth and actual value in the Church events ofhis time. Alto- gether, this work is destined for long use by students of its subject, and we regard its production as one of the noticeable events of the present year." — TAf Living Church. "An unusually good book." — The Am. Literary Churchman. "One of the most needed and best written historical manuals which has appeared for a long time. " — The Standard of the Cross. " The volume is paciced with information, given generally in a clear, vivid way." — The Independent. "We know of no general history of the English Church which is as likely to be as serviceable as this, and we are glad to recom- mend it to our readers." — The Churchman. THOMAS WHITTAKER, Publisher, Nos. 2 & 3 BIBLE HOUSE, NEW YORK. Studies in the History of the Prayer Book. r The Anglican Reform. The Puritan Innovations. The Elizabethan Reaction. The Caroline Settle- ment.] With Appendices. By Herbert Mortimer Luckock, D.D., author of "After Death." I2m0y cloth^ uncut edges, .... Price, St-SO. "The Canon of Ely has already distinguished himself by his book, 'After Death.' In that publication he proved himself the possessor of a fine intellect and a wt'l trained pen. In his new work, entitled 'Studies in the History of the Prayer Book,' he fully maintains the standard of his first treatise. His divisions have a ring about them very like the touch of that master of Eng- lish hstury, John Richard Green. The reader feels that in following such a teacher he has at least a living thought as the clue to guide him among the intricacies and technicalities of litur- gical study. Dr. Luckrck does not seem to have reached the very highest round in the ladder of Anglican Catholicity, but is well up in that direction. He is near enough to Dean Stanley to emulate the realistic touches in ' The History of the Eastern Church,' and at the same time is near enough to Canon Liddon to preserve his clearness of statement on theological points. He has succeeded in clothing some very dry bones with rtesh quite rosy and palpitating. The book is thoroughly polished and attractive, and must secure a decided success as the most readable work of its special class."— 7"^ Episcopal Register, '* It is just the book that every student of the Prayer Book has wanted." — Standard of the Cross. '* Liturgical development is becoming a matter of absorbing interest, not only within but without the Church, and the work of Canon Luckock may be regarded as a valu&ble contribution to the literature of the subiect." — The Churchman. Thomas Whlttaker, Pablisher, 2 & 8 Bible House, N. T.