22. The stone which, &c.] Probably the words are proverbial. “A stone (De Wette), they say, rejected of the builders as useless, has been chosen, and set in the place of chiefest importance in the palace or temple," i.e. "a people once rejected and of no account is now restored and re-established, and counted as a foundation-stone of the temple of God, which He is setting up upon the earth”Kimchi or, "a ruler or prince, once neglected, and of no account, is now a victor and ruler, and, it may be, High Priest, of the chosen people." The meaning of the word "corner stone" is doubtful. Some understand the "foundation stone," upon which the building rests; Job xxxviii. 6; Jer. li. 26; Eph. ii. 20, 21. Others, the "epistyle," or long block of stone resting upon the top of the columns supporting the roof, Zech. iv. 7. Such stones in Egyptian temples seem to serve the purpose of wooden beams. The word of Jehovah, Isai. xxviii. 16, Perowne remarks, seems to connect this place with the New Testament quotations of it.

23. This is the LORD's doing, &c.] This, .e. that the stone rejected is become the head stone, &c.

marvellous] i. e. miraculous.

24. This is the day, &c.] This is the day which Jehovah has made glorious; see 1 S. xii. 6: It is the Lord that advanced (Heb. made) Moses and Aaron. The day on which Jehovah's gift is celebrated, not necessarily the day on which it is bestowed, is

meant.

25. Save now, &c.] Or, "Save, I pray," owσov dn, LXX. See Ps. xii. 1, xxviii. 9, &c.; also Ps. cxvi. 4, 16; Neh. i. 11, for similar phrases, or parts of the phrase used. The original word, Hosannah, or, "Save, I pray," is repeated, with the verse following, by the multitude, in their enthusiastic welcome of Messiah into His kingdom, Matt,

xxi. 9.

26. Blessed be he, &c.] "Blessed be He" that enters (vv. 19, 20), in the name, i. e. under the guardianship, of Jehovah, into His

sanctuary: or, according to the accents, Blessed in the name of Jehovah (Deut. xxi. 5; Num. vi. 27; 2 S. vi. 11) be "everyone" (the sing. used collectively) that enters into the courts of Jehovah.

the sanctuary of God, out of which comes we have blessed, &c.] "We bless you from true blessing, and into which he who is blessed is entering." The second versicle probably repeats in other phrase the sentiment of the first; see Ruth ii. 4; Ps. cxxix. 8, &c. This verse may probably be added to the list, p. 439, &c., of Liturgic formula. The festive procession possibly which sings the psalm (v. 5-18), in the name of the people, or which accompanies the prince victorious, enters the Temple-gates (at vcrse 20), and sings the remaining verses of the psalm within the Sanctuary.

27. which bath shewed us, &c.] Light, in the wilderness by the pillar of fire, Ex. xiii. 22, xiv. 20; Neh. ix. 12. We may supply "and will again shew light in darkness, or give aid in trouble."

bind the sacrifice, &c.] Bind the victim (Ex. xxiii. 18) with cords, and lead it to the altar, to the very horns, (see Dean Stanley, Jewish Church, Vol. II. p. 209), to one of which the victim was fastened. Luther, Tholuck, and others, interpret differently: "Decorate the festival with leafy boughs, even up to the horns of the altar." See Neh. viii. 15, 16, for the custom supposed to be referred to. But it is doubtful if the Hebrew will bear this meaning: and "the decorations which reach to the horns of the altar," seem hard to conceive. The common interpretation is supported by the best authorities. With v. 28

cf. Ex. xv. 2.

It is difficult, in any translation, to convey an idea of the reality, fire, intensity of faith, which this psalm expresses. It carries us at once into the midst of a joyous festival (v. 24), celebrated, apparently, on account of some signal deliverance. The spirit, tone, and language (De Wette) forbid the supposition of its origin in the days of the Maccabees; and no time in late Jewish history points to any chief who could with propriety have uttered verses 5-19, &c. in his own person. On the other hand, the point of the psalm appears to suffer by

shewed us light: bind the sacrifice with cords, even unto the horns of the altar.

28 Thou art my God, and I will praise thee: thou art my God, I will exalt thee.

the supposition that the speaker is the people, or a chorus for the people and vv. 17, 18 can scarcely with any propriety be applied to a people. Yet one or two verses (23, 27) fall in easily with this hypothesis; and places in Isaiah, as chapter xlii., and of Jeremiah, as Lam. i. 12, &c. are parallel to it on this supposition, describing, as they do, the people of God under the image of His servant, acting, suffering, or praying, as the case may be. Many verses of the psalm are applied to Christ in the New Testament (see p. 438), and seem in fact to obtain their full significance only in Him. In this sense the psalm is Messianic; and other psalms may be instanced in which the voice of the people is consciously or unconsciously the voice of Messiah the Prince. David may have written the first germ of the psalm; Hezekiah may have used it on his recovery from mortal sickness, or his deliverance from peril of the Assyrians. Other additions may have been made in after times to suit occasions which emerged: and a psalm written in the first instance to thank God for mercies shewn to one pre-eminent among his people, may have been used for occasions in which the people, or a chorus for it, speaks and sings.

PSALM CXIX.

A hymn in praise of the law, which is mentioned in every verse of the psalm, except vv. 122 and 132, sometimes as the law, sometimes as His testimonies, commandments, statutes, precepts, ceremonies, truth, way, righteousness. The connexion of thoughts and images is not apparent, as might be expected in an alphabetical psalm. The law of God is a practical counsellor, and he that walks by it walks in the light, vv. 24, 59, 105, &c.: it is the word of God and abides for ever, vv. 89, 90, 96, 152, 160: by it the world is ruled, and will for ever be ruled, v. 91: it is the guide of youth and a polar star, so to say, to lead the young safely to a haven of rest, v. 9: it comes from One Who is so greatly to be feared that the flesh of the Psalmist trembles at the thought of His judgments, v. 120: but is withal so excellent, and is found experimentally to be so precious, that it is his treasure, and far better than gold and silver, vv. 56, 57, 72, 127, 162, III. The more it is pondered the more it is found to contain in it the highest wisdom and su

29 O give thanks unto the LORD; for he is good: for his mercy endureth for ever.

PSALM CXIX.

This psalm containeth sundry prayers, praises, and professions of obedience.

premest cunning, and to be full of miracles, vv. 18, 27: in sharp trial it alone gives comfort, vv. 28, 50, 92: by sorrow and suffering only can a true understanding of it be obtained, vv. 67, 71, 75: a knowledge of it makes its fortunate possessor wiser than his teachers or than the ancients, vv. 99, 100: the neglect of it by many causes to the Psalmist bitterest sorrow, vv. 53, 136, 139, 158: his most eager desire is that its excellence and preciousness should be known far and wide, v. 46: if persecution and shame should be his portion on account of it he must bear his lot without wavering, vv. 61, 109, 157, 161: if contemned and persecuted on its account by the enemies of God, so much the more steadily must he converse and consort with His friends and worshippers, vv. 63, 79.

Interspersed are prayers for grace and assistance to live according to the law, and to escape the misery which marks its violation, vv. 17, 18, 25, 36, 64, 125; together with assertions of innocence before God and man in respect of any sin deliberate and malicious, vv. 55, 101, 102; and entreaties for God's favour, according to His wont, vv. 34, 40, 132, 134.

Some imagine the psalm to have been written by David, before his accession to the kingdom, in exile and peril; vv. 9, 23, 46, 141, 161, seem to favour this view. Others (of chief authority) from the language and contents imagine the psalm to be of much later date. Jebb, Vol. II. p. 274, supposes the author to be Daniel: many conceive Ezra to be its author; Dean Stanley, ‘Jew. Ch.’ II. 527, says of the rhythm that it seems to mark the age of Jeremiah. Kay supposes it to depict the mental state of those who have passed through the discipline of the captivity. During that long monotonous period, he says, of servitude, the memory of God's law came back to the faithful remnant, and stirred up deep longing for past privileges. Hitzig, as usual, refers the psalm to the days of the Maccabees: see 1 Macc. xii. 48. At whatever time written, it seems written by one of signal condition, overshadowed with trials, despised, persecuted, in deepest peril, through the machinations of the enemies of God, as well as his own enemies, vv. 23, 46, 161; and yet confident of aid through long experience of God's mercy.

Ewald says that the psalm contains few

sparks of poetical fire. It contains many repetitions and imitations of earlier psalms; and its alphabetical arrangement is essentially unpoetical but no part of Scripture is more deeply imprinted upon memory, especially of the young, than portions of it; nor is any Scripture more suggestive of edifying trains of thought; nor is any other Scripture of the Old Testament more saturated, so to say, with a spirit all but Christian, of humility, trust, devoted love to God, and realization of His near Presence, than this psalm: which is an epitome of all true religion, and must be studied by any one who wishes to fathom the meaning of the Law; and the elevation of soul, the hope, joy, confidence felt in presence of kings and princes, by pious Jews.

It is divided into 22 equal portions according to the number of the letters of the alphabet. To each portion its own letter is prefixed, and every verse in that portion in the original begins with the same letter. The sacred name Jehovah occurs 22 times; though not once in each section corresponding to a letter. Other alphabetical Pss. are ix., xxv., xxxiv., xxxvii., cxi., cxii., cxlv.: (see the notes upon these psalms). It is a reasonable supposition that all such psalms were written to assist memory: and the artificial construction of this particular psalm suggests a late date for its composition; which also best accords with its tone and manner, its reference to proud ones, princes, and persecutors, and complaints of violence and wrong.

Eight different words are employed to express God's word, or law, or revealed truth. Some commentators define accurately the import of each of such terms: but it does not appear that they are used, in the psalm, each in its accurate meaning, but almost indifferently one for the other.

ALEPH.

The blessedness of those that keep the law, of whom the Psalmist covets to be one.

1.

↑ Heb. judgments

righteous

ness.

in the way] i.e. of life: in the law, i.e. the revelation delivered on Sinai.

2. his testimonies] i.e. His commands to do right and to shun wrong: not, as the Rabbins affirm, His precepts in Levit. The Law and the Testimony (see Ps. lxxviii. 5) mean much the same.

3. They also do no iniquity, &c.] The blessedness of those who walk in the law: they do—or have done-no wickedness: but walk-or have always walked-in His ways. Throughout the psalm it may be noticed that sometimes the present tense is employed indicating present action: sometimes the perfect to indicate past and present time: see VV. 10, 11, 13, 14, 21, 51—61, 101, 102, 131, 145, 147.

5. directed] See Prov. iv. 25, "made direct and straight," or perhaps "firmly fixed and placed;" said, properly, of feet firmly placed in the way; next transferred to the way itself.

6. Then shall I not be, &c.] ashamed, i. e. disappointed of my hope which is in Thee, when, or, if, I look to and note all Thy commandments to keep them.

7. I will praise, &c.] Cf. 106, 160, 164. "When I am fully instructed in Thy law and in Thy judgments according to it (which all are righteous and true) then shall I praise Thee adequately with heart attuned to Thy service." The word rendered judgments means, as in Ps. xix. 9, judgments by word of mouth, decrees, laws, issuing in acts: see Exod. xxi. 1.

8. O forsake, &c.] "O forsake me not utterly or very far, lest of my unassisted strength, in dire extremity, I be unable to keep them."

BETH.

The security of those, especially of the young, who keep the law.

9. Wherewithal, &c.] A young man is mentioned, as in Ps. xxxiv. 11, on account of youth's temptations: some think on account

of the youth of the Psalmist, see 99, 100; but the Ps, is scarcely the utterance of youth. Thy word, i.e. "Thy commandments.' The second versicle gives the answer to the first.

11. Thy word, &c.] "As treasure safely stored away in secret repository I lay by in my heart Thy word:" see Luke ii. 51; Ps. xviii. 30: or, "I keep Thy word close to my heart and obey it: not as an outward law, as a guide ever at hand."

but

13. With my lips, &c.] "With my lips, according to the command (Deut. vi. 7), have recounted, again and again, to all near me, the judgments that Thy mouth delivered of old."

14. thy testimonies] i.e. "Thy commands, or the declarations of Thy will generally in the Law;" see vv. 2, 22, &c.

15. meditate, &c.] See vv. 23, 27, 48, 78, and Ps. civ. 34; Gen. xxiv. 63. The idea seems to be that of " 66 singing," or speaking of:" Virg. Ecl.' 1. 2. Thy ways, i.e "The paths of life marked out in Thy law," Ps. xxv. 4.

16. I will delight, &c.] The present here, and in v. 15, is more emphatic: "I meditate (all the day long) in Thy precepts: my delight is in Thy statutes: I cease not, at any time, to think and talk of Thy word."

eyes to discern the wondrous things in Thy law; hidden, it may be, under the letter, and concealed, except from those whose eyes are opened of God."

19. I am a stranger, &c.] See v 54. Man is a stranger in the earth (see the marg. home, and ignorant of the way to please and Gen. xvii. 8, xxiii. 4); far from his God: the word of God is his only solace and protection: and for this the Psalmist prays (v. 20) with a longing which even breaks, or crushes, his soul!

21. Thou hast rebuked, &c.] "Thou hast rebuked, i. e. chastised and restrained (Ps. ix. 5, lxviii. 30, cvi. 9) the proud (see Ps. xix. 13, Heb.), i.e. the rebellious and impious, who are accursed, (see Deut. xxvii. 26), because of Thy reproof; and do err from Thy commandments."

22. Remove from me, &c.] "Defend me, reproach and scorn of my foes, who are also as I keep Thy commandments, from the Thy foes!" De Wette, Kay, and others, compare Josh. v. 9, and render "Roll away, &c." But the idea is rather that of removing a veil or covering: supra, v. 18, (Heb.); Isai. xxii. 8, xlvii. 2; Nah. iii. 5.

23. Princes also, &c.] "Princes too do sit in council, and speak against me, (see Ezek. xxxiii. 30; Dan. vi. 4); but Thy servant is meditating upon Thy law: yea, Thy Testimonies (v. 24) are so delightful a meditation, that he cares not for the machinations of his foes: nor ever does, nor imagines, any evil thing, to give occasion

+ Heb. men of my counsel.

25. My soul, &c.] "My soul (Heb. life) is brought low, even to the dust (Ps. vii. 5, xliv. 25), O quicken, i.e. restore to vigorous life (Ps. lxxi. 20, lxxxv. 6), according to Thy promise:" compare vv. 37, 40, 50, 88, 93, 107, 144, 149, &c.: also vv. 9, 28, 38, 42, 65, 116, 169, &c. The quickening prayed for is not of the spirit, but of the body, depressed to the lowest estate by suffering and sorrow.

26. I have declared, &c. "I have put before Thee—I do daily put before Thee— i.e. in prayer and supplication-my way of life (Ps. xxxvii. 5), its perils, temptations, endeavours, and Thou hast heard and approved my tale: O teach me Thy statutes, that so it may ever be." The second versicle occurs vv, 12, 64, 68, 108, 124; and Ps. XXV. 4.

27. Make me to understand, &c.] See V. 18.

28. My soul melteth, &c.] See v. 25. "My soul, so to say, is dissolved in tears (Job xvi. 20), through heaviness: strengthen Thou me, or raise me up out of my fallen estate, according to Thy word."

29. Remove, &c.] "the way of lying, i.e, of false religion, the opposite of Thy law (see vv. 30, 104, 128, 168): and grant me, as a gracious gift, Thy law, its knowledge and practice." Jerome renders "Legem tuam dona mihi."

30. I have chosen, &c.] "I have chosen (and now choose) the way of true religion;

33 Teach me, O LORD, the way of thy statutes; and I shall keep it unto the end.

34 Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart.

35 Make me to go in the path of thy commandments; for therein do I delight.

36 Incline my heart unto thy testimonies, and not to covetousness. 37 Turn away mine eyes from be- Heb. holding vanity; and quicken thou me pass, in thy way.

38 Stablish thy word unto thy servant, who is devoted to thy fear.

Thy judgments and laws I have put, and do put always, before mine eyes (Ps. xvi. 8),

as rules to be ever observed."

31. I have stuck, &c.] The same word, in the original, as in v. 25: "I have striven always, and do strive, to adhere stedfastly to Thy testimonies: O succour me lest I depart from them and be put to open shame."

32. I will run, &c.] "I will run joyfully in the way of Thy commandments when Thou shalt enlarge my heart (Isai. lx. 5; 2 Cor. vi. 11, 13), to serve Thee perfectly." A heart confined, constrained, and sad, seems contrasted, in the latter clause, with a heart free to expand, unconstrained, and joyous. It is possible, however (De Wette, &c.), that enlargement of heart (see 1 K. iv. 29) may mean understanding to comprehend God's com mandments thoroughly.

HE.

33. unto the end] i.e. "of life;" see 112. Cf. Matt. xxiv. 13.

36. covetousness] Or "robbery." See 1 Sam. viii. 3. The word may be put for any irregular lust: or it may have been a special temptation, at the time of the composition of this psalm, to those who apostatized from God. See Jer. vi. 13, viii. 10; Prov. i. 19.

37. Turn away, &c.] "Aid me to turn aside (Isai. xxxiii. 15; Job xxxi. 26, 27) from aught that solicits to ungodliness in act or belief: and quicken me in the knowledge and practice of Thy law."

38. Stablish, &c.] "Confirm and realize

Make to