--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 653 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/653/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 653. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/653/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2. ## 653. Psalms · 107 of 159 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/653/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/653/#p-N [¶0] His holy arm - His Almighty power: - [¶1] Hath gotten him the victory - הושיעה לו hoshiah llo, "hath made salvation to himself." ### Verse 2 [¶3] Made known his salvation - He has delivered his people in such a way as to show that it was supernatural, and that their confidence in the unseen God was not in vain. ### Verse 3 [¶5] He hath remembered his mercy - His gracious promises to their forefathers. [¶6] And his truth - Faithfully accomplishing what he had promised. All this was fulfilled under the Gospel. ### Verse 5 [¶8] With - the voice of a Psalm - I think זמרה zimrah, which we translate Psalm, means either a musical instrument, or a species of ode modulated by different voices. ### Verse 6 [¶10] With trumpets - חצצרות chatsotseroth. Some kind of tubular instruments, of the form and management of which we know nothing. [¶11] And sound of cornet - שופר shophar, the word commonly used for what we call trumpet. ### Verse 7 [¶13] Let the sea roar - These are either fine poetic images; or, if we take them as referring to the promulgation of the Gospel, by the sea all maritime countries and commercial nations may be intended. ### Verse 8 [¶15] Let the floods clap their hands - נהרות neharoth, properly the rivers - possibly meaning immense continents, where only large rivers are found; thus including inland people, as well as maritime stations, and those on the sea-coasts generally; as in those early times little more than the coasts of the sea were known. The Gospel shall be preached in the most secluded nations of the world. [¶16] Let the hills be joyful - All the inhabitants of rocky and mountainous countries. ### Verse 9 [¶18] For he cometh to judge the earth - He comes to make known his salvation, and show his merciful designs to all the children of men. [¶19] With righteousness shall he judge the world - His word shall not be confined; all shall know him, from the least to the greatest: he shall show that he is loving to every man, and hateth nothing that he hath made. See the notes on [Psa 96:1-13] (note). There is a very great similarity between this Psalm and the Song or Magnificat of the Blessed Virgin. I shall note some of the parallels, chiefly from Bishop Nicholson. [¶20] This Psalm is an evident prophecy of Christ's coming to save the world; and what is here foretold by David is, in the Blessed Virgin's song, chanted forth as being accomplished. David is the Voice, and Mary is the Echo. [¶21] 1. David "O sing unto the Lord a new song." (The Voice). Mary "My soul doth magnify the Lord." (The Echo). [¶22] 2. David "He hath done marvellous things." (The Voice). Mary "He that is mighty hath done great things." (The Echo). [¶23] 3. David "With his own right hand and holy arm hath he gotten himself the victory." (The Voice). Mary "He hath showed strength with his arm and scattered the proud in the imagination of their hearts." (The Echo). [¶24] 4. David "The Lord hath made known his salvation; his righteousness hath he openly showed," etc. (The Voice). Mary "His mercy is on them that fear him, from generation to generation." (The Echo). [¶25] 5. David "He hath remembered his mercy and his truth toward the house of Israel." (The Voice). Mary "He hath holpen his servant Israel in remembrance of his mercy." (The Echo). [¶26] These parallels are very striking; and it seems as if Mary had this Psalm in her eye when she composed her song of triumph. And this is a farther argument that the whole Psalm, whether it record the deliverance of Israel from Egypt, or the Jews from the Babylonish captivity, is yet to be ultimately understood of the redemption of the world by Jesus Christ, and the proclamation of his Gospel through all the nations of the earth: and taken in this view, no language can be too strong, nor poetic imagery too high, to point out the unsearchable riches of Christ. ### Introduction [¶28] The empire of God in the world and the Church, [Psa 99:1], [Psa 99:2]. He ought to be praised, [Psa 99:3]. Justice and judgment are his chief glory, [Psa 99:4]. He should be worshipped as among the saints of old, whom he graciously answered and saved, [Psa 99:5-8]. Exalt him because he is holy, [Psa 99:9]. [¶29] The Hebrew and Chaldee have no title; all the versions but the Chaldee attribute it to David. The Syriac says it concerns "the slaughter of the Midianites which Moses and the children of Israel had taken captive; and is a prophecy concerning the glory of the kingdom of Christ." But the mention of Samuel shows that it cannot be referred to the time of Moses. Calmet thinks that it was sung at the dedication of the city, or of the second temple, after the return from the Babylonish captivity. Eight of Kennicott's and De Rossi's MSS. join it to the preceding psalm. ### Verse 1 [¶31] The Lord reigneth - See the note on [Psa 97:1]. [¶32] Let the people tremble - He will establish his kingdom in spite of his enemies; let those who oppose him tremble for the consequences. [¶33] He sitteth between the cherubims - This is in reference to the ark, at each end of which was a cherub of glory; and the shechinah, or symbol of the Divine Presence, appeared on the lid of the ark, called also the mercy-seat, between the cherubim. Sitting between the cherubim implies God's graciousness and mercy. While then, in his reign, he was terrible to sinners, he is on the throne of grace to all who fear love, and obey him. Though this symbol were not in the second temple, yet the Divine Being might very well be thus denominated, because it had become one of his titles, he having thus appeared under the tabernacle and first temple. ### Verse 2 [¶35] The Lord is great in Zion - It is among his own worshippers that he has manifested his power and glory in an especial manner. There he is known, and there he is worthily magnified. ### Verse 3 [¶37] Let them praise thy great and terrible name - Let them confess thee to be great and terrible: let them tremble before thee. [¶38] For it is holy - קדוש הוא kadosh hu. As this not only ends this verse but the fifth also, and in effect the ninth, it seems to be a species of chorus which was sung in a very solemn manner at the conclusion of each of these parts. His holiness - the immaculate purity of his nature, was the reason why he should be exalted, praised, and worshipped. ### Verse 4 [¶40] The king's strength - If this Psalm were written by David, he must mean by it that he was God's vicegerent or deputy, and that, even as king, God was his strength, and the pattern according to which equity, judgment, and righteousness should be executed in Jacob. ### Verse 5 [¶42] Worship at his footstool - Probably meaning the ark on which the Divine glory was manifested. Sometimes the earth is called God's footstool, [Mat 5:35]; [Isa 66:1]; sometimes Jerusalem; sometimes the temple, [Lam 2:1]; sometimes the tabernacle, [Psa 32:7]; and sometimes the ark, [1Chr 28:2]. The Israelites, when they worshipped, turned their faces toward the ark, because that was the place where was the symbol of the Divine Presence. [¶43] For he is holy - The burden chanted by the chorus.