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12 O help us against the enemy : for vain is the lielp
13 Through God we shall do great acts: and it is he that shall tread down our enemies.
Psalm cix. Deus laudum.
the mouth of the ungodly, yea, the mouth of the deceitful is opened upon me.
2 And they have spoken against me with false tongues : they compaffed me about also with words of hatred, and fought against me without a cause.
3 For the love that I had unto them, lo, they take now my contrary part: but I give myself unto prayer.
4 Thus have they rewarded me evil for good : and hatred for my good. will.
5 " Set thou an ungodly man to be ruler over him: • and let Satan stand at his right hand. who hadft caft us off?” It now appears by the event, that although God for a time withheld success, went not out with our armies, yet is now graciously pleased to espouse our cause, and give us this great victory.
Psalm cix.] “ David describes the malice and injustice of his enemies, and gives a particular account of their imprecations against him. He then beseecheth God to deal kindly with him, and to disappoint the malice of his accufers, and promiseth that he will joyfully celebrate him, as the deliverer of the helpless fiom unmerciful oppressors.” David in the anguish of his heart pours forth all his complaint before God, and recites the dreadful things spoken against hain by others.
3] The words to the end of this verse convey no curse whatever; they express only a complaint of the ingratitude and injustice of his perfecutors, and a consciousoess of his not deterving them.
4 Thus] I think this word prepares the reader for the change of the speakers. In these words they have done it. It should be observed, that David says, “ Thus have they rewarded me evil for good;" as in the 41st pfalm, “ All mine enemies whisper together against me, even against me do they imagine this evil. Let the sentence of guiltiness proceed againft him, and now that he lieth let him rise up no more.”
3] Here the imprecations of David's enemies commence. This is a description of a court of judicature, in which the person here spoken of is to be condemned. And that will follow, if a wicked man be set on the tribunal before which he is arraigned. In agreement with this are the words, “and let Satan(the adversary or accuser) standat his right hand;" according to the custom of the Jewish judicature, where he that managed the plea was placed at the right hand of the accused. And then it follows, when he shall come to receive his fentence, let him go out wicked or condemned. The notion of going out is opposed to that of standing in judgmeat, and of wicked as oppołed to juft or acquitted.
6 - When sentence is given upon him, let him be “ condemned: and let his prayer be turned into fin.
7 " Let his days be few : and let another take his
8 " Let his children be fatherless : and his wife a " widow.
9 “ Let his children be vagabonds, and beg their “ bread: let them seek it also out of desolate places.
10 " Let the extortioner consume all that he hath: " and let the stranger spoil his labour.
11 “ Let there be no man to pity him: nor to have “ compassion upon his fatherless children.
12 “ Let his posterity be destroyed : and in the next “ generation let his name be clean put out.
13“ Let the wickedness of his fathers be had in re“ membrance in the fight of the Lord: and let not the 6 fin of his mother be done away.
14 “Let them alway be before the Lord: that he may root out the memorial of them from off the earth;
15 66 And that, because his mind was not to do good: " but persecuted the poor helpless man, that he might « slay him that was vexed at the heart.
16 “ His delight was in cursing, and it shall happen “ unto him : he loved not blessing, therefore shall it be “ far from him.
17 “ He clothed himself with cursing, like as with a “ raiment: and it shall come into his bowels like water, " and like oil into his bones.
18 « Let it be unto him as the cloak that he hath upon him : and as the girdle that he is alway girded " withal.”
10 Extortioner] The conduct of the grating creditor and usurer towards the goods of the debtor is here described, who being delivered to the creditor is racked till he pay the uttermost farthing. “ The stranger” is the person who lent the money to the Jew, because no Jew was permitted to lend on ulury to a Jew, and thus the stranger preys on his labour,
18] A part of the preceding imprecations is referred to Judas in the Acts of the Apostles; “ For it is written in the book of psalms, let his habitation be defolate, and let no man dwell therein, and his bishopric let another take;" or as in both the versions of the psalms, “ Let another take his office.” It is not faid that these words were spoken by Judas, but that they shall be fulfilled in Judas.
19 Let it thus happen from the Lord unto mine enemies : and to thofe that speak evil against my soul.
20 But deal thou with me, O Lord God, according unto thy Name: for sweet is thy mercy.
; 21 deliver me, for I am helpless and poor : and my heart is wounded within me.
22 I go hence like the shadow that departeth: and am driven away as the grashopper.
23 My knees are weak through fasting: my lehh is dried up for want of fatness.
24 I became also a reproach unto them: they that looked upon me fhaked their heads.
25 Help me, O Lord my God: 0 save me, accord. ing to thy mercy ;
26 And they shall know, how that this is thy hánd: and that thou, Lord, haft done it.
27 Though they curse, yer blefs thou: and let them be confounded that rise up against me; but let thy fervant rejoice.
28 Let mine adverfaries be clothed with fhame : and let them cover themselves with their own confusion as with a cloak.
29 As for me, I will give great thanks upto the Lord with my mouth: and praife him among the multitude.
30 For he shall stand at the right hand of the poor : to fave his soul from unrighteous judges.
19 Let it thus happen] “ This is the behaviour of thofe who accufe me before the Lord.” The explanation of this verfe by the late learned Mr. Keate cannot be admitted, because it destroys, as it seems to me, the whole of his preceding illuftration. If David be supposed, in the words of this verfe, “to retort the calunnies of his enemies that the mischief which they intended for his might fall on their own heads;" by retorting, David must be thought to make all the curses of his enemies bis own. It would still remain, on this fuppofition, an imprecating psalm in the perfon of David, which it does not appear to be.
30] This is opposed to the sth verse. The Lord shall be the advocate of the poor, or accule the unrighteous judges.
Psalm cx. Dixit Dominus.
hand, until I make thine enemies thy footstool. 2. The Lord thall send the rod of thy power out of Sion : be thou ruler, even in the midit among chine enemies.
3 In the day of thy power shall the people offer thee free-will offerings with an holy worship : the dew of thy birth is of the womb of the morning.
4. The Lord sware, and will not repent : Thou art a priest for ever after the order of Melchifedech.
5 The Lord upon thy right hand : thall wound even kings in the day of his wrath.
6 He thall judge among the heathen; he shall fill the places with the dead bodies : and (mite in lunder ihe heads over divers countries.
7 He shall drink of the brook in the way: therefore shall he lift up his head.
Psalm cxi. Confitebor tibi. Will give thanks unto the Lord with my whole heart:
secretly among the faithful, and in the congregation. 2 The works of the Lord are great : fought out of all them that have pleasure therein.
Psalm cx. This pfalm was composed by David, not concerning himself, but by way of prophecy of the exaltation of the Meliah to his kingly office, and which never belonged to David, the office of priest, both which are by him exercised at the right hand of his father, and are the reward of his humiliation and passion.
3 The dew] This part of the verse has perplexed almost all the commentators. I propole only to find a probable meaning of the words. " From the womb youth is to thee, thy infancy the dew,” is the literal Version from the Hebrew. Perhaps these words denote the effects of the coming of the Mefliah, and the last clause contains the fame metaphor as is used by Hofea xiv. 5, “ I will be as the dew unto Ifrael." 4] He shall unite in himself the two great offices of priest and king,
7) He shall refresh himself in hafte from the brook in the way, and continue the pursuit of his enemies.
Psalm cxi.] This is one of the pfalms which has the title Hallelujah, and celebrates the praises of God for all his works of power and mercy.
2 Sought out] The fecret of the Lord is with them that fear him, his. way is plain unto the righteous.
3 His work is worthy to be praised and had in honour: and his righteousness endureth for ever.
4 The merciful and gracious Lord hath fo done his marvellous works : that they ought to be had in remembrance.
5 He hath given meat unto them that fear him: he thall ever be mindful of his covenant.
6 He hath shewed his people the power of his works: that he may give them the heritage of the heathen.
7 The works of his hands are verity and judgment: all his commandinents are true.
8 They stand fast for ever and ever : and are done in truth and equity.
9 He sent redemption unto his people: he hath commanded his covenant for ever; holy and reverend is his Name.
10 The fear of the Lord is the beginning of wisdom: a good understanding have all they that do thereafter; the praise of it endureth for ever.
Psalm cxii. Beatus vir..
great delight in his commandments. 2 His feed thall be mighty upon earth: the generation of the faithful shall be blessed.
3 Riches and plenteousness shall be in his house : and his righteonfness endureth for ever.
4 Unto the godly there ariseth up light in the darknels : he is merciful, loving, and righteous.
4] He hath made a name by his wondrous works; “ The Lord mereiful and gracious:" this is the nanie which He has made himfelf.
To Beginning According to Job xxviii. 28, Behold the fear of the Lord that is widom, and to depart from evil is understanding ; the most excellent witdom and underttanding. So here begiming means the chief wildom; no other is to be placed before it.
Pfalm cxii.) This pfalm deferbes the present happiness of the truly pious man, whore employments tend to the honour of God; who is so gracious unto his fervants, that there cannot be a greater freedom and blifs than to be in the number of them,
3) The promise of abundance of earthly goods is here made to the pero fon and families of the righteous, as well as ot eternal rewards in another work.