Whole Psalm. Anthem of praise, performed when the heads of the gates of
Jerusalem were lifted up to receive the ark; and those of the Israelites who
were ceremoniously clean, were alone permitted to accompany it into the
court of the tabernacle. A Psalm of David. Verses 1, 2, chorus. 3. First
voice. 4, 5. Second voice. 6. Chorus. 7. Semi-chorus accompanying the
ark. 8. Voice from within the gates. 8. Chorus of priests accompanying the
ark. 9. Chorus of priests and people with the ark. 10. Voice within the
gates. 10. Grand chorus.
From "The Psalms, with Prefatory Titles, etc., from the Port Royal
Authors," by Mary Anne Schimmelpenninck, 1825.
Whole Psalm. How others may think upon this point, I cannot say, nor
pretend to describe, but for my own part, I have no notion of hearing, or of
any man's ever having seen or heard, anything so great, so solemn, so
celestial, on this side the gates of heaven.
Patrick Delany, D.D., 1686-1768.
Verse 1. "The earth is the Lord's," that is, Christ's, who is the "Lord
of lords" (Revelation 19:16); for the whole world and all the things therein
are his by a twofold title. First, by donation of God his Father, having
"all power given unto him in heaven and in earth" (Matthew 28:18), even
whatsoever things the Father hath are his (John 16:15); and so consequently
"made heir of all things." Hebrews 1:2. Secondly, the earth is Christ's
and all that therein is, by right of creation, for "he founded it," saith
our prophet, and that after a wonderful manner, "upon the seas and
floods." . . . All things then are Christ's, in respect of
creation , by whom all things were made" (John 1:3); in respect of
sustentation, as upholding all things by his mighty word (Hebrews 1:3); in
respect of administration, as reaching from one end to another, and
ordering all things sweetly (Wisdom 8:1): in one word—"Of him, and
through him, and to him, are all things." Romans 11:36. From hence we may
learn (1), That Christ is "the King of glory," "Lord of Hosts," even
Almighty God. For he that made all, is "Lord over all;" he that is the
Creator of heaven and earth is Almighty (saith our Creed); able to do
whatsoever he will, and more than he will too—more by his absolute
power, than he will by his actual—"able to raise up children unto
Abraham" out of the very stones of the street, though he doth not actually
produce such a generation. His almightiness evidently proves him to be God,
and his founding of the world his almightiness; for "The gods that have
not made the heaven and earth shall perish from the earth, and from under
these heavens." Jeremiah 10:11. (2.) Seeing the compass of the world and
all they that dwell therein are the Lord's, it is plain that the church is
not confined within the limits of one region, or glued, as it were, to one
seat only. The Donatists in old time, would tie the church only to
Cartenna in Africa, the Papists in our time to Rome in Italy; but the
Scriptures plainly affirm that the golden candlesticks are removed from one
place to another, and that the kingdom of God is taken away from one nation
and given unto another country that brings forth the fruit thereof; in every
region he that feareth God and worketh righteousness is accepted of him.
Acts 10:35.
John Boys.
Verse 1. "The earth is Jehovah's." The object of the beginning of the
Psalm is to show that the Jews had nothing of themselves which could entitle
them to approach nearer or more familiarly to God than the Gentiles. As God
by his providence preserves the world, the power of his government is alike
extended to all, so that he ought to be worshipped by all, even as he also
shows to all men, without exception, the fatherly care he has about them.
J. Calvin.
Verse 1. "The earth is the Lord's." It is Christ's, by creation (verse
2; John 1:1, 2), and it is his by resurrection (Matthew 28:18), and by his
glorious ascension into heaven, where he is enthroned King of the world in
his human nature. This Psalm takes up the language of the first Ascension
Psalm (Psalm 8.)
Christopher Wordsworth, D.D., in loc.
Verse 1. St. Chrysostom, suffering under the Empress Eudoxia, tells his
friend Cyriacus how he armed himself before hand: ei me ' bouletai n
basilissa e xorisai me, etc. "I thought, will she banish me? 'The earth
is the Lord's and the fulness thereof.' Take away my goods? 'Naked came
I into the world, and naked must I return.' Will she stone me? I
remembered Stephen. Behead me? John Baptist came into my mind," etc. Thus
it should be with every one that intends to live and die comfortably: they
must, as we say, lay up something for a rainy day; they must stock
themselves with graces, store up promises, and furnish themselves with
experiences of God's lovingkindness to others and themselves too, that so
when the evil day comes, they may have much good coming thereby.
John Spencer.
Verse 1. "The earth is the Lord's." As David, in his youthful days,
was tending his flocks on Bethlehem's fertile plains, the spirit of the Lord
descended upon him, and his senses were opened, and his understanding
enlightened, so that he could understand the songs of the night. The
heavens proclaimed the glory of God, and glittering stars formed the general
chorus, their harmonious melody resounded upon earth, and the sweet fulness
of their voices vibrated to it utmost bounds.
Light is the countenance of the Eternal," sung the setting sun: "I am
the hem of his garment," responded the soft and rosy twilight. The clouds
gathered themselves together and said, "We are his nocturnal tent." And the
waters in the clouds, and the hollow voices of the thunders, joined in the
lofty chorus, "The voice of the Eternal is upon the waters, the God of glory
thundereth in the heavens, the Lord is upon many waters."
"He flieth upon my wings," whispered the winds, and the gentle air
added, "I am the breath of God, the aspirations of his benign presence."
"We hear the songs of praise," said the parched earth; "all around is
praise; I alone am sad and silent." Then the falling dew replied, "I will
nourish thee, so that thou shalt be refreshed and rejoice, and thy infants
shall bloom like the young rose." "Joyfully we bloom," sang the refreshed
meads; the full ears of corn waved as they sang, "We are the blessing of
God, the hosts of God against famine."
"We bless thee from above," said the gentle moon; "We, too, bless thee,"
responded the stars; and the lightsome grasshopper chirped, "Me, too, he
blesses in the pearly dew-drop." "He quenched my thirst," said the roe;
"And refreshed me," continued the stag; "And grants us our food," said the
beasts of the forest; "And clothes my lambs," gratefully added the sheep.
"He heard me," croaked the raven, "when I was forsaken and alone;" "He
heard me," said the wild goat of the rocks, "when my time came, and I
brought forth." And the turtle-dove cooed, and the swallow and other birds
joined the song, "We have found our nests, our houses, we dwell upon the
altar of the Lord, and sleep under the shadow of his wing in tranquillity
and peace." "And peace," replied the night, and echo prolonged the sound,
when chanticleer awoke the dawn, and crowed with joy, "Open the portals, set
wide the gates of the world! The King of glory approaches. Awake! Arise,
ye sons of men, give praises and thanks unto the Lord, for the King of glory
approaches."
The sun arose, and David awoke from his melodious rapture. But as long
as he lived the strains of creation's harmony remained in his soul, and
daily he recalled them from the strings of his harp.
From the "Legend of the Songs of the Night," in the Talmud, quoted in
"Biblical Antiquities." By F. A. Cox, D.D., LL.D., 1852.
Verse 1. The pious mind views all things in God,, and God in all things.
Ingram Cobbin, 1839.
Verse 2. "He hath founded it upon the seas, and established it upon the
floods." This founding the land upon the seas, and preparing it upon
the floods, is so wonderfully wonderful, that Almighty God asked his
servant Job, "Whereupon are the foundations thereof fastened?" Job 38:6.
Xerxes commanded his soldiers to fetter the waters of Hellispontus; and so
God bindeth, as it were, the floods in fetters, at St. Basil plainly,
Ligatum est mare præcepto Creatoris quasi compedibus; he saith unto the
sea, "Hitherto shalt thou come, but no further, there shall it stay thy
proud waves." "He gathereth the waters of the sea together as an heap; he
layeth up the depth in storehouses" (Job 38:11; Psalm 33:7); so that without
his leave not so much as one drop can overflow the land.
John Boys.
Verse 2. (New translation.) "For he hath founded it upon the seas, and
upon streams doth he make it fast." The reference is no doubt to the
account of the Creation, in Genesis, the dry land having emerged from the
water, and seeming to rest upon it. (Comp. 136:6; Proverbs 8:29.) It
would, however, be quite out of place to suppose that in such language we
have the expression of any theory, whether popular or scientific, as to the
structure of the earth's surface: Job says (26:7), "He hangeth the earth
upon nothing." Such expressions are manifestly poetical. See Job 38:6.
J. J. Stewart Perowne.
Verse 2. "Upon the seas:" that is, upon the great abyss of water which
is under the earth, enclosed in great hollow places, whence the heads of
rivers do spring, and other waters bubble out upon the earth.
John Diodati.
Verse 2. "Above the floods he hath established it." Both the words
(Heb.) (Al) in the two clauses of this verse mean either "above" as we have
rendered it, and refer to Genesis 1:9, 10, denoting that Jehovah hath called
forth dry land from the midst of the seas, and established it above the
floods, and hath set a boundary to the latter never to turn and overflow it
(see Job 38:8; Psalm 104. chronologically Psalm 7:9); or "by, or at," as
they often denote, and refer to the same subject of the omnipotence of God
in relation to the same quoted passages, i.e., that though our globe is
situated at or by the floods—is surrounded with mighty waters whose
single wave could bury it for ever, still the Lord has so established it
that this never can happen. This is a mighty reason why the earth and all
its fulness and inhabitants belong to Jehovah.
Benjamin Weiss.
Verse 2. Hereby is mystically meant, that he hath set his church above
the waters of adversities, so that how high soever they arise, it is kept
still above them in safety, and so shall be for evermore; or it may agree
thus—he will take in all nations to be in his grace, because all be his
creatures; he made them so admirable an habitation at the first, and upholds
it still, showing hereby how much he regards them; therefore he will now
extend his favour further towards them, by taking them in to be his people.
Augustine, quoted by Mayer.
Verse 3. "Who shall ascend?" Indeed, if none must ascend but he that
is clean and pure, and without vanity and deceit, the question is quickly
answered, None shall, for there is none so: dust is our matter, so not
clean; defiled is our nature, so not pure; lighter, the heaviest of us, than
vanity, and deceitful upon the balance the best of us; so no ascending so
high for any of us. Yet there is One we hear of, or might have heard of
to-day, that rose and ascended up on high, was thus qualified as the
psalmist speaks of, all clean and pure, no chaff at all, no guile found in
his mouth. 1 Peter 2:22. Yes, but it was but One that was so; what's that
to all the rest? Yes, somewhat 'tis. He was our Head, and if the Head
be once risen and ascended, the members will all follow after in their time.
Mark Frank.
Verse 3. "The hill of the Lord," can be no other than a hill of glory.
His holy place is no less than the very place and seat of glory. And being
such, you cannot imagine it but hard to come by, the very petty glories of
the world are so. This is a hill of glory, hard to climb, difficult to
ascend, craggy to pass up, steep to clamber, no plain campagnia to it, the