Psalms · Chapter 144

Verse 1. Teacheth my hands to war] To use sword, battle-axe, or spear. And my fingers to fight] To use the bow and arrows, and the sling.

Verses 1, 2. Blessed be the Lord my strength — On whom I rely, and from whom I have power to withstand and subdue my enemies, and to perform the duties of my place and station; who teacheth my hands to war, &c. — Who gives me that skill in military affairs, and that dexterity in the management of my weapons, which is much above my education and former course of life; my goodness — Or, my mercy, or the God of my mercy, as God is called, Psalm 59:10, 17. He who is exceedingly good or merciful to me, as goodness itself; who subdueth the people under me — Who disposes my people’s hearts to receive and obey me as their king. “What David here acknowledges, with regard to his victories, and that skill or might by which they were obtained, should be likewise acknowledged by all earthly kings and generals in the day of battle and conquest.”

1. My strength—Hebrew, My rock, but clearly in a broad and figurative sense.

V. 2. Subdued-Who hath disposed my peoples hearts to receive and obey me as their king.

Verse 2. Who subdueth my people] Who has once more reduced the nation to a state of loyal obedience. This may refer to the peace after the rebellion of Absalom.

Verses 1, 2. Blessed be the Lord my strength — On whom I rely, and from whom I have power to withstand and subdue my enemies, and to perform the duties of my place and station; who teacheth my hands to war, &c. — Who gives me that skill in military affairs, and that dexterity in the management of my weapons, which is much above my education and former course of life; my goodness — Or, my mercy, or the God of my mercy, as God is called, Psalm 59:10, 17. He who is exceedingly good or merciful to me, as goodness itself; who subdueth the people under me — Who disposes my people’s hearts to receive and obey me as their king. “What David here acknowledges, with regard to his victories, and that skill or might by which they were obtained, should be likewise acknowledged by all earthly kings and generals in the day of battle and conquest.”

2. My goodness—Meaning, “the source from which goodness, or mercy, comes to me.” Who subdueth—Refers to the restoration of David’s authority after the suppression of Absalom’s rebellion.

Verse 3. Lord, what is man] See Clarke’s notes on “Psalm 8:4”; “Psalm 8:5”. What is Adam, that thou approvest of him? Can he do any thing worthy of thy notice? Or the son of feeble perishing man, that thou shouldest hold him in repute? What care, love, and attention, dost thou lavish upon him!

Verses 3, 4. Lord, what is man — He magnifies and illustrates God’s goodness to him, by the consideration of his own meanness. Though I am a king over my people, yet, alas, I am but a man, a base, sinful; and mortal creature; if compared with thee, less than nothing and vanity; that thou takest knowledge of him — That thou so much as takest notice, or makest any account of him, especially that thou hast any care over, or kindness for him; or the son of man, &c. — The same thing repeated in other words: see on Psalm 8:4; Job 7:17, 18. Man — In his nature and continuance in the world; is like to vanity — Or, to a vapour, or a breath, as Isaiah 57:13, which is gone in an instant. His days are as a shadow that passeth away — That declineth, as Psalm 102:11, and 109:23, (where see the notes,) or “that glides over the earth, vanishes, and is seen no more. Such was human nature; but the Son of God hath taken it upon himself, rendered it immortal, and exalted it to heaven; whither all will follow him hereafter who follow him now in the paths of righteousness and holiness. It is justly observed here by Dr. Horne, (as had been suggested by Dr. Hammond,) that, “if David, upon the remembrance of what God had done for him, could break forth into this reflection, much more may we do so, for whom the Redeemer hath been manifested in the form of a servant, and in that form hath humbled himself to the death of the cross, to gain the victory over principalities and powers, to put all things under our feet, and to make us partakers of his everlasting kingdom. Lord, what, indeed, is man, or what is the son of such a miserable creature, that thou shouldst take this knowledge, and make this account of him!”

Verse 3. What is man, frail man. See the note on Psalm 8:4.

3, 4. Man is like to vanity—The wickedness and weakness of man are in several psalms set forth in this beautiful and impressive language.

Verse 4. Man is like to vanity] דמה להבל אדם Adam lahebel damah, literally, Adam is like to Abel, exposed to the same miseries, accidents, and murderers; for in millions of cases the hands of brothers are lifted up to shed the blood of brothers. What are wars but fratricide in the great human family?

His days are as a shadow] The life of Abel was promissory of much blessedness; but it afforded merely the shadow of happiness. He was pure and holy, beloved of his parents, and beloved of God; but, becoming the object of his brother’s envy, his life became a sacrifice to his piety.

Verses 3, 4. Lord, what is man — He magnifies and illustrates God’s goodness to him, by the consideration of his own meanness. Though I am a king over my people, yet, alas, I am but a man, a base, sinful; and mortal creature; if compared with thee, less than nothing and vanity; that thou takest knowledge of him — That thou so much as takest notice, or makest any account of him, especially that thou hast any care over, or kindness for him; or the son of man, &c. — The same thing repeated in other words: see on Psalm 8:4; Job 7:17, 18. Man — In his nature and continuance in the world; is like to vanity — Or, to a vapour, or a breath, as Isaiah 57:13, which is gone in an instant. His days are as a shadow that passeth away — That declineth, as Psalm 102:11, and 109:23, (where see the notes,) or “that glides over the earth, vanishes, and is seen no more. Such was human nature; but the Son of God hath taken it upon himself, rendered it immortal, and exalted it to heaven; whither all will follow him hereafter who follow him now in the paths of righteousness and holiness. It is justly observed here by Dr. Horne, (as had been suggested by Dr. Hammond,) that, “if David, upon the remembrance of what God had done for him, could break forth into this reflection, much more may we do so, for whom the Redeemer hath been manifested in the form of a servant, and in that form hath humbled himself to the death of the cross, to gain the victory over principalities and powers, to put all things under our feet, and to make us partakers of his everlasting kingdom. Lord, what, indeed, is man, or what is the son of such a miserable creature, that thou shouldst take this knowledge, and make this account of him!”

3, 4. Man is like to vanity—The wickedness and weakness of man are in several psalms set forth in this beautiful and impressive language.

V. 5. Come-To help me. Smoke-As Sinai did at thy glorious appearance, Exodus 19:18. This is a figurative and poetical description of God’s coming to take vengeance upon his enemies.

Verse 5. Bow thy heavens] See Clarke’s note on “Psalm 18:9”.

Verses 5-8. Bow thy heavens and come down — To help me before it be too late, remembering what a frail and perishing creature I am. “David having celebrated his victories over some of his enemies, and extolled the mercy and goodness of God, to whom he ascribed the achievement of them, now proceeds to request a further manifestation of the omnipotent arm in his favour against other hostile forces, which still threatened his country upon his accession to the throne.” Touch the mountains and they shall smoke — As Sinai did at thy glorious appearance, Exodus 19:18. This is a figurative and poetical description of God’s coming to take vengeance on his enemies, which is continued in the next verse. The images used are taken from the promulgation of the law on Sinai. Cast forth lightning and scatter them — Namely, the enemies of David and Judah, such as the Philistines, Moabites, Ammonites, and Syrians: see 2 Samuel 5. and 8. Shoot out thine arrows — Thy thunderbolts, or lightnings, as before; and destroy them — Totally: for these weapons of thine are irresistible. Send thy hand — Thy power; from above — For from thence we look for help; deliver me out of great waters — Which are ready to overflow me, namely, the multitude of enemies, which assault me on all sides; from the hand of strange children — Either of the heathen nations, or of the rebellious Israelites. Whose mouth speaketh vanity — Empty boasts, or vain threatenings which come to nothing; or false and deceitful promises and professions of friendship, which they cannot, or do not, make good; and their right hand, a right hand of falsehood — “For, with that hand, as with a pledge, they confirmed the treaties of peace, and leagues of friendship made with Israel, all which they had perfidiously broken. Lifting up the hand was the usual ceremony at the taking of an oath, Genesis 14:22. So that this clause seems to be a repetition of the sense contained in the former: agreeably to which the Chaldee interprets the former part of the verse to mean a false oath; and the Arabic renders the latter part thus; and their oath is an oath of iniquity.” — Dodd.

5. Bow… come down—This appeal shows that David—badly as he has done—feels himself to be the rightful king of Israel. He, as such, may claim the help of Jehovah. The language is as if the deliverance from Egypt were in the writer’s mind, when the Lord looked out in flames upon Pharaoh and his host, but brought his people out of the great waters of the Red Sea.

Verse 6. Cast forth lightning] See Clarke’s note, “Psalm 18:13”; “Psalm 18:14”.

Verses 5-8. Bow thy heavens and come down — To help me before it be too late, remembering what a frail and perishing creature I am. “David having celebrated his victories over some of his enemies, and extolled the mercy and goodness of God, to whom he ascribed the achievement of them, now proceeds to request a further manifestation of the omnipotent arm in his favour against other hostile forces, which still threatened his country upon his accession to the throne.” Touch the mountains and they shall smoke — As Sinai did at thy glorious appearance, Exodus 19:18. This is a figurative and poetical description of God’s coming to take vengeance on his enemies, which is continued in the next verse. The images used are taken from the promulgation of the law on Sinai. Cast forth lightning and scatter them — Namely, the enemies of David and Judah, such as the Philistines, Moabites, Ammonites, and Syrians: see 2 Samuel 5. and 8. Shoot out thine arrows — Thy thunderbolts, or lightnings, as before; and destroy them — Totally: for these weapons of thine are irresistible. Send thy hand — Thy power; from above — For from thence we look for help; deliver me out of great waters — Which are ready to overflow me, namely, the multitude of enemies, which assault me on all sides; from the hand of strange children — Either of the heathen nations, or of the rebellious Israelites. Whose mouth speaketh vanity — Empty boasts, or vain threatenings which come to nothing; or false and deceitful promises and professions of friendship, which they cannot, or do not, make good; and their right hand, a right hand of falsehood — “For, with that hand, as with a pledge, they confirmed the treaties of peace, and leagues of friendship made with Israel, all which they had perfidiously broken. Lifting up the hand was the usual ceremony at the taking of an oath, Genesis 14:22. So that this clause seems to be a repetition of the sense contained in the former: agreeably to which the Chaldee interprets the former part of the verse to mean a false oath; and the Arabic renders the latter part thus; and their oath is an oath of iniquity.” — Dodd.

V. 7. Strange children-Either of the Heathen nations: or of the rebellious Israelites.

Verse 7. Deliver me out of great waters] See Clarke’s note, “Psalm 18:16”.

Verses 5-8. Bow thy heavens and come down — To help me before it be too late, remembering what a frail and perishing creature I am. “David having celebrated his victories over some of his enemies, and extolled the mercy and goodness of God, to whom he ascribed the achievement of them, now proceeds to request a further manifestation of the omnipotent arm in his favour against other hostile forces, which still threatened his country upon his accession to the throne.” Touch the mountains and they shall smoke — As Sinai did at thy glorious appearance, Exodus 19:18. This is a figurative and poetical description of God’s coming to take vengeance on his enemies, which is continued in the next verse. The images used are taken from the promulgation of the law on Sinai. Cast forth lightning and scatter them — Namely, the enemies of David and Judah, such as the Philistines, Moabites, Ammonites, and Syrians: see 2 Samuel 5. and 8. Shoot out thine arrows — Thy thunderbolts, or lightnings, as before; and destroy them — Totally: for these weapons of thine are irresistible. Send thy hand — Thy power; from above — For from thence we look for help; deliver me out of great waters — Which are ready to overflow me, namely, the multitude of enemies, which assault me on all sides; from the hand of strange children — Either of the heathen nations, or of the rebellious Israelites. Whose mouth speaketh vanity — Empty boasts, or vain threatenings which come to nothing; or false and deceitful promises and professions of friendship, which they cannot, or do not, make good; and their right hand, a right hand of falsehood — “For, with that hand, as with a pledge, they confirmed the treaties of peace, and leagues of friendship made with Israel, all which they had perfidiously broken. Lifting up the hand was the usual ceremony at the taking of an oath, Genesis 14:22. So that this clause seems to be a repetition of the sense contained in the former: agreeably to which the Chaldee interprets the former part of the verse to mean a false oath; and the Arabic renders the latter part thus; and their oath is an oath of iniquity.” — Dodd.

7-9. Strange children—That is, “unnatural, rebellious children.” David, in utter violation of Hebrew law, married Maachah, daughter of Talmai, a heathen ruler north east of Palestine. Her children, Absalom and Tamar, of remarkable beauty, were a source of serious trouble to David. Absalom’s mouth spoke vanity, and his right hand was a right hand of falsehood. David, as a father, mourned, but as a ruler, welcomed, his death, and for the relief it brought, he sang a new song unto God.

V. 8. Vanity-Vain brags and threatenings which shall come to nothing. Falsehood-Deceiving themselves, by being unable to do what they designed; and others, by not giving them that help which they promised.

Verses 5-8. Bow thy heavens and come down — To help me before it be too late, remembering what a frail and perishing creature I am. “David having celebrated his victories over some of his enemies, and extolled the mercy and goodness of God, to whom he ascribed the achievement of them, now proceeds to request a further manifestation of the omnipotent arm in his favour against other hostile forces, which still threatened his country upon his accession to the throne.” Touch the mountains and they shall smoke — As Sinai did at thy glorious appearance, Exodus 19:18. This is a figurative and poetical description of God’s coming to take vengeance on his enemies, which is continued in the next verse. The images used are taken from the promulgation of the law on Sinai. Cast forth lightning and scatter them — Namely, the enemies of David and Judah, such as the Philistines, Moabites, Ammonites, and Syrians: see 2 Samuel 5. and 8. Shoot out thine arrows — Thy thunderbolts, or lightnings, as before; and destroy them — Totally: for these weapons of thine are irresistible. Send thy hand — Thy power; from above — For from thence we look for help; deliver me out of great waters — Which are ready to overflow me, namely, the multitude of enemies, which assault me on all sides; from the hand of strange children — Either of the heathen nations, or of the rebellious Israelites. Whose mouth speaketh vanity — Empty boasts, or vain threatenings which come to nothing; or false and deceitful promises and professions of friendship, which they cannot, or do not, make good; and their right hand, a right hand of falsehood — “For, with that hand, as with a pledge, they confirmed the treaties of peace, and leagues of friendship made with Israel, all which they had perfidiously broken. Lifting up the hand was the usual ceremony at the taking of an oath, Genesis 14:22. So that this clause seems to be a repetition of the sense contained in the former: agreeably to which the Chaldee interprets the former part of the verse to mean a false oath; and the Arabic renders the latter part thus; and their oath is an oath of iniquity.” — Dodd.

7-9. Strange children—That is, “unnatural, rebellious children.” David, in utter violation of Hebrew law, married Maachah, daughter of Talmai, a heathen ruler north east of Palestine. Her children, Absalom and Tamar, of remarkable beauty, were a source of serious trouble to David. Absalom’s mouth spoke vanity, and his right hand was a right hand of falsehood. David, as a father, mourned, but as a ruler, welcomed, his death, and for the relief it brought, he sang a new song unto God.

Verse 9. I will sing a new song] A song of peculiar excellence. I will pour forth all my gratitude, and all my skill, on its composition. See on Psalm 33:2, 3.

Verses 9, 10. I will sing a new song unto thee — When thou hast granted this my request, verses 7, 8, which I know assuredly thou wilt do. He giveth salvation to kings — Who are not preserved by their own power or prudence, but by God’s special providence, which, for the public good of the world, watcheth over them.

Ver. 9. Upon a psaltery, a little portable harp of sweet sound, generally used in psalmody.

7-9. Strange children—That is, “unnatural, rebellious children.” David, in utter violation of Hebrew law, married Maachah, daughter of Talmai, a heathen ruler north east of Palestine. Her children, Absalom and Tamar, of remarkable beauty, were a source of serious trouble to David. Absalom’s mouth spoke vanity, and his right hand was a right hand of falsehood. David, as a father, mourned, but as a ruler, welcomed, his death, and for the relief it brought, he sang a new song unto God.

Verse 10. He that giveth salvation unto kings] Monarchy, in the principle, is from God: it is that form of government which, in the course of the Divine providence, has principally prevailed; and that which, on the whole, has been most beneficial to mankind. God, therefore, has it under his peculiar protection. It is by him that kings reign; and by his special providence they are protected.

Verses 9, 10. I will sing a new song unto thee — When thou hast granted this my request, verses 7, 8, which I know assuredly thou wilt do. He giveth salvation to kings — Who are not preserved by their own power or prudence, but by God’s special providence, which, for the public good of the world, watcheth over them.

Verses 11-14. Rid me, and deliver me, &c. — “Prayer is again made for a continuance of God’s favour, and a complete victory over every enemy; the happy consequences of which, in the establishment of Israel and the prosperity of Jerusalem, are described.” That our sons, &c. — This mercy I ask not only for my own sake, but for the sake of thy people, that thine and our enemies being subdued, and peace established in the land, thy people may enjoy those blessings which thou hast promised them. That our sons — Who are the strength, safety, and hopes of our nation; may be as plants — Flourishing and thriving, and growing in strength and stature, as plants do in their youth; that our daughters — Upon whom the hope of posterity depends; may be as corner-stones, &c. — Strong and beautiful, and adorned with all the ornaments belonging to their sex. That our garners may be full — That our storehouses may be well replenished with the fruits and products of the earth. That our sheep may bring forth thousands, &c., in our streets — So that they may fill our streets, being brought in great numbers to our towns and cities to furnish meat for the inhabitants. Or, in our folds, or stables, as the Chaldee, Dr. Waterland, and others, render wnytwxwj, or, as the LXX. translate the word, en toiv exodoiv autwn, in their outlets, out-goings, or walks; that is, in the fields where they abide. That our oxen may be strong to labour — The oxen are not described by number, as the sheep, but very properly by their firmness and usefulness for tillage; Hebrew, µylbsm, portare facti, formed to bear, namely, the yoke. Some, indeed, interpret the expression, laden, burdened, with flesh and fat. But the former seems the more probable sense of the word. That there be no breaking in — Namely, of enemies, invading our land, or assaulting our cities, and making breaches in our walls; nor going out — Namely, of our people, either out of the towns and cities to fight with an invading enemy, or out of the land into captivity. No complaining — Hebrew, hjwx, no outcry, or howling, or lamentation on account of any sad tidings, or public calamities, or grievances; in our streets — wnytbjrb, a very different word from that rendered streets in the preceding verse. This properly means the broad, spacious ways of cities and towns, but the former word out-places, as out-buildings, folds, or fields. Kimchi observes of these verses, that all those three blessings, namely, of the womb, of the earth, and of cattle, which are mentioned in Deuteronomy 28:4, are specified here.

V. 12. That-This mercy I beg not only for my own sake, but for the sake of thy people, that they may enjoy those blessings which thou hast promised them; and particularly, that our sons, who are the strength and hopes of a nation, may be like plants, flourishing and growing in height and strength, as plants do in their youth; for when they grow old, they wither and decay. Cornerstone-Strong and beautiful.

Verse 12. That our sons may be as plants] God had promised to his people, being faithful, THREE descriptions of BLESSINGS, Deuteronomy 28:4. 1. The fruit of the body—sons and daughters. 2. The fruits of the ground—grass and corn in sufficient plenty. 3. Fruit of the cattle—”the increase of kine, and flocks of sheep.” These are the blessings to which the psalmist refers here, as those in which he might at present exult and triumph: blessings actually enjoyed by his people at large; proofs of his mild and paternal government, and of the especial blessing of the Almighty. The people who were in such a state, and revolted, had no excuse: they were doubly guilty, as ungrateful both to God and man.

Verses 11-14. Rid me, and deliver me, &c. — “Prayer is again made for a continuance of God’s favour, and a complete victory over every enemy; the happy consequences of which, in the establishment of Israel and the prosperity of Jerusalem, are described.” That our sons, &c. — This mercy I ask not only for my own sake, but for the sake of thy people, that thine and our enemies being subdued, and peace established in the land, thy people may enjoy those blessings which thou hast promised them. That our sons — Who are the strength, safety, and hopes of our nation; may be as plants — Flourishing and thriving, and growing in strength and stature, as plants do in their youth; that our daughters — Upon whom the hope of posterity depends; may be as corner-stones, &c. — Strong and beautiful, and adorned with all the ornaments belonging to their sex. That our garners may be full — That our storehouses may be well replenished with the fruits and products of the earth. That our sheep may bring forth thousands, &c., in our streets — So that they may fill our streets, being brought in great numbers to our towns and cities to furnish meat for the inhabitants. Or, in our folds, or stables, as the Chaldee, Dr. Waterland, and others, render wnytwxwj, or, as the LXX. translate the word, en toiv exodoiv autwn, in their outlets, out-goings, or walks; that is, in the fields where they abide. That our oxen may be strong to labour — The oxen are not described by number, as the sheep, but very properly by their firmness and usefulness for tillage; Hebrew, µylbsm, portare facti, formed to bear, namely, the yoke. Some, indeed, interpret the expression, laden, burdened, with flesh and fat. But the former seems the more probable sense of the word. That there be no breaking in — Namely, of enemies, invading our land, or assaulting our cities, and making breaches in our walls; nor going out — Namely, of our people, either out of the towns and cities to fight with an invading enemy, or out of the land into captivity. No complaining — Hebrew, hjwx, no outcry, or howling, or lamentation on account of any sad tidings, or public calamities, or grievances; in our streets — wnytbjrb, a very different word from that rendered streets in the preceding verse. This properly means the broad, spacious ways of cities and towns, but the former word out-places, as out-buildings, folds, or fields. Kimchi observes of these verses, that all those three blessings, namely, of the womb, of the earth, and of cattle, which are mentioned in Deuteronomy 28:4, are specified here.

Ver. 12. Our sons as plants. A plantation of young and flourishing trees, for youth should be as trees that promise the growth and fruitfulness of a future age.—Our daughters as corner-stones. As statues of illustrious persons, that adorn the angles and battlements of palaces and temples. He is a wise and happy prince, who does this for his subjects.

12. Grown up—That is, becoming strong, refers to our sons in an early and vigorous development. So polished refers to daughters. It is better rendered carved. To this day the corners of houses in Damascus may be seen carved in beautiful style, showing the figures here used to mean gracefulness of form and richness of attire.

Verse 13. That our garners, &c.] Our garners are full. These are not prayers put up by David for such blessings: but assertions, that such blessings were actually in possession. All these expressions should be understood in the present tense.

Ten thousands in our streets.] wnytxjb bechutsotheynu should be translated in our pens or sheep-walks; for sheep bringing forth in the streets of cities or towns is absurd.

Verses 11-14. Rid me, and deliver me, &c. — “Prayer is again made for a continuance of God’s favour, and a complete victory over every enemy; the happy consequences of which, in the establishment of Israel and the prosperity of Jerusalem, are described.” That our sons, &c. — This mercy I ask not only for my own sake, but for the sake of thy people, that thine and our enemies being subdued, and peace established in the land, thy people may enjoy those blessings which thou hast promised them. That our sons — Who are the strength, safety, and hopes of our nation; may be as plants — Flourishing and thriving, and growing in strength and stature, as plants do in their youth; that our daughters — Upon whom the hope of posterity depends; may be as corner-stones, &c. — Strong and beautiful, and adorned with all the ornaments belonging to their sex. That our garners may be full — That our storehouses may be well replenished with the fruits and products of the earth. That our sheep may bring forth thousands, &c., in our streets — So that they may fill our streets, being brought in great numbers to our towns and cities to furnish meat for the inhabitants. Or, in our folds, or stables, as the Chaldee, Dr. Waterland, and others, render wnytwxwj, or, as the LXX. translate the word, en toiv exodoiv autwn, in their outlets, out-goings, or walks; that is, in the fields where they abide. That our oxen may be strong to labour — The oxen are not described by number, as the sheep, but very properly by their firmness and usefulness for tillage; Hebrew, µylbsm, portare facti, formed to bear, namely, the yoke. Some, indeed, interpret the expression, laden, burdened, with flesh and fat. But the former seems the more probable sense of the word. That there be no breaking in — Namely, of enemies, invading our land, or assaulting our cities, and making breaches in our walls; nor going out — Namely, of our people, either out of the towns and cities to fight with an invading enemy, or out of the land into captivity. No complaining — Hebrew, hjwx, no outcry, or howling, or lamentation on account of any sad tidings, or public calamities, or grievances; in our streets — wnytbjrb, a very different word from that rendered streets in the preceding verse. This properly means the broad, spacious ways of cities and towns, but the former word out-places, as out-buildings, folds, or fields. Kimchi observes of these verses, that all those three blessings, namely, of the womb, of the earth, and of cattle, which are mentioned in Deuteronomy 28:4, are specified here.

Ver. 13. That our sheep may bring forth thousands and ten thousands in our streets. In many oriental towns, between the houses of the rich, there were the hovels of the poor, and farm houses where sheep were penned at night, for safety from the wolves.

V. 14. Breaking in-Of enemies invading the land, or assaulting our cities, and making breaches in their walls. Going out-Of our people, either out of the cities to fight with an invading enemy: or out of the land into captivity.

Verse 14. Our oxen may be strong to labour] We have not only an abundance of cattle; but they are of the most strong and vigorous breed. No breaking in] So well ordered is the police of the kingdom, that there are no depredations, no robbers, house-breakers, or marauding parties, in the land; no sudden incursions of neighbouring tribes or banditti breaking into fields or houses, carrying away property, and taking with them the people to sell them into captivity: there is no such breaking in, and no such going out, in the nation. My enemies are either become friends, and are united with me in political interests; or are, through fear, obliged to stand aloof.

Verses 11-14. Rid me, and deliver me, &c. — “Prayer is again made for a continuance of God’s favour, and a complete victory over every enemy; the happy consequences of which, in the establishment of Israel and the prosperity of Jerusalem, are described.” That our sons, &c. — This mercy I ask not only for my own sake, but for the sake of thy people, that thine and our enemies being subdued, and peace established in the land, thy people may enjoy those blessings which thou hast promised them. That our sons — Who are the strength, safety, and hopes of our nation; may be as plants — Flourishing and thriving, and growing in strength and stature, as plants do in their youth; that our daughters — Upon whom the hope of posterity depends; may be as corner-stones, &c. — Strong and beautiful, and adorned with all the ornaments belonging to their sex. That our garners may be full — That our storehouses may be well replenished with the fruits and products of the earth. That our sheep may bring forth thousands, &c., in our streets — So that they may fill our streets, being brought in great numbers to our towns and cities to furnish meat for the inhabitants. Or, in our folds, or stables, as the Chaldee, Dr. Waterland, and others, render wnytwxwj, or, as the LXX. translate the word, en toiv exodoiv autwn, in their outlets, out-goings, or walks; that is, in the fields where they abide. That our oxen may be strong to labour — The oxen are not described by number, as the sheep, but very properly by their firmness and usefulness for tillage; Hebrew, µylbsm, portare facti, formed to bear, namely, the yoke. Some, indeed, interpret the expression, laden, burdened, with flesh and fat. But the former seems the more probable sense of the word. That there be no breaking in — Namely, of enemies, invading our land, or assaulting our cities, and making breaches in our walls; nor going out — Namely, of our people, either out of the towns and cities to fight with an invading enemy, or out of the land into captivity. No complaining — Hebrew, hjwx, no outcry, or howling, or lamentation on account of any sad tidings, or public calamities, or grievances; in our streets — wnytbjrb, a very different word from that rendered streets in the preceding verse. This properly means the broad, spacious ways of cities and towns, but the former word out-places, as out-buildings, folds, or fields. Kimchi observes of these verses, that all those three blessings, namely, of the womb, of the earth, and of cattle, which are mentioned in Deuteronomy 28:4, are specified here.

14. Breaking in, is in Hebrew only “breaking,” and refers to damage or painful casualty; while going out is loss or failure. These verses follow beautifully verse 11, and continue its prayer; portraying in few words a copious prosperity, such as a king might wish for his people.

Verse 15. Happy is that people] “O how happy are the people!” Such were his people; and they had not only all this secular happiness, but they had Jehovah for their God; and in him had a ceaseless fountain of strength, protection, earthly blessings, and eternal mercies! A people in such a case to rebel, must have the curse of God and man.

Verse 15. Happy is that people that is in such a case — The fathers, with many others, have supposed these wishes for sons, daughters, corn, sheep, oxen, &c., to be uttered by the strange children, the aliens and idolaters, mentioned verse 11, but there is no reason for such a supposition. The good things of this world were promised to Israel of old, on condition of their obedience, and were bestowed on them while they observed God’s laws. And national piety and virtue are generally followed by national prosperity; for nations, as such, in their national capacity, are only capable of rewards and punishments in this life. And secular prosperity may fall, and sometimes does fall, to the lot of the righteous, “who are distinguished from the wicked by the use which they make of temporal blessings, when given, and by their meek resignation of them, when taken away. Whatever be the will of God concerning our having or wanting these outward comforts, we know that we have, as the faithful servants of God have had in every age before us, greater and more precious promises, a better and an enduring substance, pleasures that fade not, and riches that fly not away, reserved for us in a heavenly country, and a city that hath foundations.” — Horne. Hence the psalmist corrects the former clause of the verse by adding, Happy is that people whose God is the Lord — As if he had said, It is desirable to have temporal prosperity, but the true and chief happiness of God’s people doth not consist therein, nor in any thing common to them with the people of the world, but in this peculiar privilege, that the living, true, and blessed God is their God by covenant and special relation, and that they enjoy his favour, love, and grace, according to the tenor of the covenant, though they may not have abundance of this world’s goods, but may be in a state of great poverty, reproach, and affliction.

15. Happy is that people—A climax is here given. “Happy” is the people that has such material prosperity, but happier still is the people among whom the true God is known. Every good gift is indeed from him, and they with whom he dwells have the sure fountain of good. Also, tobe the chosen people of the Lord was the crown of the blessings of Israel.