Commentary on the Holy Bible

1. He had been in great distress, and nearly averwhelmed by his enemies; implied in yer. 1 8. He extols God for having Ufted him up, and preserved him from his adversaries, ver. 1, 3. 3. He is brought into great prosperity, trusts in what he had received, and forgets to depend wholly on the Lord, ver. 4-6. 4. The Lord hides his face from him, and he is brought into great distress, ver. 7: ** Thou didst hide thy face, and I was troubled.^ 5< He makes earnest prayer and supplication, and pleads strongly with the Lord, ver. 8-10. 6. He is restcxed to the Divine favour, and filled with joy, ver. 1 1. 7. He purposes to glory in God aloiie, and trust in him for ever, ver. 12.

Now it is impossible that David could have been in all these states when he penned this Psalm: suppose them to be the memoranda taken from one week's journal, and dressed in this poetic form; for it is possible that he might have passed through all these states in one week* Let us examine the montKs experience, extracted from the diary of Dr, Rutty; and let mn able hand clothe that in a poetic dress; and we shall find it as apparently contradictory as the xxxth Psalm. Suppose both formed from memoranda of a djary^ and all is plain.

I have spent the more time on this subject, because it is important to have some general rule by which we may account for the apparent inconsistencies often occurring in the same Psalm. There is another class of Psalms to which this mode of interpretation is not applicable: I memo those composed in the dialogue form. Thej^e are several of this kind; and as the several interlocutors are not distinguished, it requires considerable attention to find out the difierem parts which belong to the speakers. I shall give an example of this class.

The ninety-first Psalm cpntains, in general, a description of the happiness of those who trust in the Lord: but is evidently divided among three speakers: the psalfnist; another whom we may call hi^ friend; and thirdly, Jehovah. I shall endeavour to assign to each his part. The psalmist begins with assorting, in general terms, the happiness of the godly: '* He that dwelleth in the secret place of the Most High shall abide under the shadow of the Alaughty," ver. 1.

liiB friend states his own experience^ and replies, "I will say of the Lord, tie is my refuge,^ &c., ver. 2. ',

The psalmist answers: " Surely he shall deliver thee,'' &c., ver. 3; and goes on to enumerate the great privileges of the godly, to ver. 8.

The friend Uien resumes, and shows how blessed the psalmist must be, who has an interest in the same God; and enters into a detail of his privileges, ver. Q-^ld. *

Thi^ speech concluded, Jehovah speaks, confirms what was said -concerning the blessedness of the godly; and to such persons he promises the highest spiritual honours, long life, and endless salvation, ver. 14^16.

Other Psalms of tliis class, such as the xxth and xxxth, &c.; will be particularly pointed oat in the course of the notes on this subject.

Some have imagined that, the book of Psahns is to be understood mystically, in reference to the Christian system; and, indeed, on this plan they have been interprete^d and applied by mzny fathers^ both ancient and modem. To this opiniopj cannot subscribe i and therefore cannot frame a commentary in this way. That several of them are quoted, both by our Lord and his apostles, we have the fullest proof>; and where they have shown the way, we may safely follow. Bishop Home, who contends for the spiritual sense of this book, gives an mteresting view of the principal passages that have been quoted in the New Testament; and from his preface I shall select a few paragraphs on this part of the subject: " No sooner," says he, •* have we opened the book, than the second Psalm presents itself, to all appearance, as'an inauguration hymn composed by David, the anointed of Jehovah; when by him crowned with victory, and placed triumphant on the sacred hill of Sion. But let us turn to Acts iv. 25, and there we find the ap9siles declaring the Psalm to be descriptive of the exaltation of Jesus Christ, and of the opposition raised against his Gospel, both by Jew and Gentile. e 911

*< In the eighth Psalm we may imagine the writer to be setting forth the pre-eminence of man in general above the rest of the creation: but by Heb. ii. 6, we are informed that the supremacy conferred on the second Adam, the man Christ Jesus, over all things in heaven and earth, is the subject there treated of.

^ St. Peter stands up, Acts ii. 25, and preaches the resurrection of Jesus from the latter part of the sixteenth Psalm; and, lo, three thousand souls are converted by the sermon.

<' Of the eighteenth Psalm we are told in the course of the sacred history, 2 Sam. xxii., that ' David spake unto the Lord the words of ^is song in the day that the Lord had deliver^ him out of the hand of all his etlemies, and out of the hand of Saul:' yet, in Rom. xv. 9, the ninth verse of that Psalm is adduced as a proof that the Gentiles should glorify God for his mercy in Christ Jesus: ^ As it is vnritten. For this cause I will confess to thee among the Gentiles, and sing unto thy name.*^ *

" Li the nineteenth Psalm David seems to be speaking of the nriaterial heavens and their operations only, when he says: ' Their sound is gone out into all the earth, and their woids into the ends of the world.' But St. Paul, Rom. x. 18, quotes, the passage to show that the Gospel had been universally published by the apostles.

'^ The twenty-second Psahn Christ appropriated to himself, by beginning it in the midst of his suflferings on the cross: • My God, my God, why hast thou forsaken me V Three other •verses of it are also applied to him; and the words "of \\ie- eighth verse were actually used by the chief priests when they reviled him i- * He trusted in God,' &c., Matt, xxvii. 48.

' " When David says, in xhe fortieth Psalm, * Sacrifice and oflfering thou didst not desire — Jjo, I come-^to do thy 'will;' we. nyght suppose him only to declare, in his own person, that obedience is better ^an sacrifice; but, from Heb. x. 5, we learn that Messiah in that place speaks of his advent in the flesh to abolish the legal sacrifices, knd to do away sin/ by the cblation of himself, once for all.. -

" That lender and pathetic complaint in the forty-first Psalm: * Mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted \ip his heel against.me,' undoubtedly might be, and probably was, originally uttered by D^vid upon the revolt of his. old friend and counsellor Ahithophel, to the party of his rebellious son Absalom. But we arc certain, from John xiii. 18, that this scripture was fulfilled when Christ was betrayed by his apostatb disciple: < I ^peak not of you all; I know whom I have chosen: but that the scripture tnay be fulfilled. He that eateth bread with me hath lifted up his heel against me.'

" The /orty-/ewrtA Psalm we must suppose to have been v^rritten on occasion of a -persecution under which the Church at that time laboured'; but a verse of it is cited, Rom. viii. 96, as expressive of what Christians were to sufler on their blessed Master's account: * As it is written, For thy sake we are killed all the day long; we are accounted as shfeep for the slaughter.*

" A quotation from the forty-fifth Psalm in Heb. i. 3, certifies us that the- whole is addressed to the Son of God, and therefore celebrates his spiritual union with the Church, and the happy fruits of it. • -

"The sixty-eighth Psalm, though apparently conversant abbut Israelitish victories^ i^ translation ^of the ^ark to Sion, and the services' of the tabernacle; yet does, under MM figures, treat of Christ's resurrection; his going lip on high leading captivity captive, poid^| out the gifts of the Spirit, erecting his Church in the world, and enlarging it by the &cc€tii£on of the nations to the faith; as will be evident to any one who considers the force and conae^ quence of the apostle's citation fr6m it, Eph. iv. 7, 8: • Unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he« ascended up on high, he led captivity captive, and gave gifts, unto men.'

"The siacty-ninth Psalm is fii)e times referred to in the Gospels, as being uttered by the prophet in the person of the Messiah. The imprecations^ or m\heT predictions, at the latter end of it, are applied, Rom. xi. 9, 10, to the Jews;* and to Judas, Acts i. 20, where the hundred dnd ninth Psalm is also cited as' prophetical of the sore judgments whiah should befall that arch traitor, and the wretched natibn erf which he was m epitome. 319 6

** St Matthew, informing us, chap. xiii. 3dy that Jesus spake to the multitude in parables, gives it as one reason why be did so: ^ That it aiight be fulfilled which was spoken by the prophet, Psa. Ixxiii. 2, I will utter things which have been kept secret from the foundation of the world.'

** The ninety-first Psalm was applied l^ the tempter ta the Messiah; nor did our Lord object to the application, but only to the false* inference which his adversary suggested frt)m it; Matt iv. 6, 7.

*^ The ninety-fifth Psalm is explained at large in Heb. iii. and iv., as relative to the state and trial of Christians in the world, and to their attainment of- the heavenly rest.

^The hundred and tenth Psalm is cited by Christ himself. Matt. xxii. 44, as treating of his exaltation, kingdom, and priesthood.

** The hundred and seventeenth Psalm, consisting only of two verses^ is employed, Rom. xv. 1 1, to prove that the Gentiles were one day to praise God for the mercies of redemption. -

** The twenty-second verse of the hundred and eighteenth Psalm: ' 'Ilie stone which the builders refused/ &c., is quoted six different times as spoken of our Saviour. See Matt. xxi. 42; Markxii. 10; Luke xx. IT; Acts iv. 11.

*' And lastly: < the fruit of David's body,' which God is said in the hundred and thirty^ second Psalm to have pitomised that he would place upon his throne, is asserted. Acts ii. 30, to be 'Jesus Christ/'' 'Bishop Home on the Psalms, preface, p. xi.

That several of the above quotations are directly prophetic, and were intended to announce and describe the Redeemer of the world and the Gospel state, th6re is not the slightest reason to doubt; that others of them ar^ accommodated to the above subjects, t^eir own historical meaning being different, may be ipnocently credited: but let it always be remembered, that these accommodations are made by the same Spirit by which the Psalms were originally given; that this Spirit has a right to extend his own meaning, and to adapt His own words to subjects, transactions, and limes, to which, from shnilarity of circumstances, they may be applicable. Many passages of the Old Testament seem to be 4hus.quoted in the New; and often the woids a little altered, and the meaning eaetended, to make them suitable to existing circuu)- stances. Every writer is at perfect liberty thus to employ his own words, which he might have already used on very different occasions. I need not tell the learned reader that the finest ts well as the oldest, of the heathen writers, Homer, is full of quotations /rom himself; and Virgil^ his imitator, has not unfrequenUy followed his -steps. But still there is a great and weighty difference as the subject respects the Holy Spirit; to his* infinite wisdom and knowlet^ all times and^ circumstances, whether past or future, are always laid open; and, as it is one p£ the perfections of thejvork of God to produce the greatest and most numerous effects by Ubit fewest and simplest means, so it is one of the perfections of the Holy Scriptures to represent things that are not as though they were; and to make the facU which then existed the representatives of those which should afterwan|s take place. Thus, the Holy Scriptures contain an infinity of meaning: the Old Testam^M, as it were, included and referred to in the New; aa the New refers back to the Old, by which it was adumbrated; and refers /onuard!, Ml liRly to all times and great occurrences during this mortal state, but also to the endless iMIla of the just and the unjust in the eternal world,

SacTioN IX. On thb Subject Matter op the Psalms, and the Method of

The late learned Bishop Horsley, in his preface to the book of Psalms, says: * It is true that many of the Psalms are commemorative of the miraculous interpositions of God in behalf of his chosen people; for, indeed, the history of the Jews is a fundamental part of revealed leligion. Many were probably composed upon the occasion of remarkable passages in Davids life, his dangers, his afflictions, his deliverances, But of those which relate to the public history of the natural Israel, there are few in which the fortunes of the mystical Israel, tba Christian Church, are not adumbrated; and of those which allude to the life of David, there ar^ none in which the Son of David is not the principal and immediate subject, 0 913

'* David's cprnplatnts against his enemies are Messiah's complaints, first of the unbelieving Jews, then of the heathen persecutors and the testate faction in the latter ages. David's afflictions are the Messiah's sufferings; David's penitential supplications are the supplications of Messiah in agony; David's songs of triumph and thanksgiving are Messiah's songs of triumph and thanksgiving for his victory over sin, and death, and hell. In a word, there is not a page of this book of Psalms in which the pious reader will not find his Saviour^ if he read with a view of finding him; and it was but a just encomium of it (the book of Psalms) that came from the pen of one of the early fathers, that < it is a complete system of divinity for the itse and edification of the common people of the Christian Church.^ "

Of the compilation of this book the above learned writer speaks thus: " The Psalms appear to be compositions of various authors, in ¥arious ages; some much more ancient than the time of King David, some of a much later age. Of many, David himself was undoubtedly the author; and that those of his composition were prophetic^ we have David's own authority; for thus King David, at the close of bis Ufe, describes himself and his sacred songs: <* David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said. The Spirit of Jehovah spake by me, and his word was in my tongue." It was the word, therefore, of JehovaVs Spirit which was uttered by David's tongue.

^<The Psalms are all poems of the LtRic kind,. that is, adapted to music, but with great variety in the style of composition..Some, are dimply odes. An ode is a dignified sort of song, narrative of the facts either' of public history or private life,, in a highly adorned and figurative style. Some are of the kind called elegiac, which are pathetic compositions upon mournful subjects. Some are ethic, deUvering grave maxims of life or the precepts of religion in solemn, but for the most part simple*' strains. Some are enigmatic, delivering the doctrines of religion in entg^o^ contrived to s&ike the imagination forcibly, and yet easy to be understood. In' all these the author delivers the whole matter in his own person. But a very great, I believe the far greater, part are a sort of dramatic odes, consisting of dialogues between persons sustaining certain characters. In these dialogue Psalms the persons are frequently the psalmist himself, or the chorus.cf priests and Levites, or the leader of the Levitical band, opening the ode with a proeiA, declarative of the subject, and very often closing the whole with a solemn admonition drawn from.what the olhor per^ns' say* The other persons are Jehotah, sotiietimes^as one, sometimes as another of the Three Persons; CHRrsT in his nicamate state sonoetimes before, sometimes after, his resurrection; the human sMd of Christ as distinguished from the Divine essence, Christ, in his incarnate state,- is personatedsometimes as a Priest, sometimes as ^ Kin^, sometimes as a Conqueror, -The resemblluioe is rery remarkable between this Conqueror in ihe.book of Psalms, and the Warrior on &e white horse in the book of Revelation, who goes forth With a crown on his he$d, and a bow in his hand, conquering and to conquer. And the conquest in the Psalms is followed, like the conquest in the Revelation, by the marriage of the Conqueror. These are circumstances of similitude which, to any one versed ih the prophetic siyle^ prove beyond a doubt thai tht mystical Conqueror is the same personage in both."

There is an opinion relative to the construction pf this book, which, though to myself it appear as fanciful as it is singulair, yet deserves to be mentioned, eljpecially as so great a man, as Dr. Horsley supposes, that if it were kept in view, it wouU conduce much to a ri|^ understanding of the book.

The whole collection of the Psalms forms a sort of heroic tragedy. The redemption of man and the destruction of Satan, is the plot. The persons of the drama are. the Persons of the Godhead; Christ united to one of them: Satan, Judas, the apdstate Jewt^ the heathen persecutors, the apostates uf latter times. The attendants: believers, unb^ lievers, angels. The scenes: heaven, ^arth, hell. The time of the action; from the /ofl to the final overthrow of the apostate factiony and the genfiral judgment, 814 a

I have already given different tables relative to the division, chrdnological axtangement, and supposed authors and occasions on v^hich they were composed.. There have been some others made, in which they have been classed according to their subjects, and their uses for the godly and the Christian Church. The most circumstantial that I have seen is that in the Quiniuplex Psalterium^ printed in 1508, already noticed in the beginning of this introduc tion. The following, from Bishop Horsley^ may be pirobably of most general use * —

PiMT are called TephiUah^ xvii** Ixxxvi., xc-, ciL

Thai our blessed Lord used the book of Psalms a^ lie did other books of Scripture, and qiiotad from it^ we have already seen j t|iis slaiiips it wilh the highest authority: and lliat he a|id hi^ disciples used it as a book of devotion^ we i(^ani from their singing the ihlht at his last supper, which we know was composed of Psalms cxiii, cxiv,, cxv., cxti,, cxvii., and cxviii.; see Maf.t. xivi. 30, and th§ notes there r and that lliey were used by the Christian CJnirch from ^he earhest times in devotional exercises, especially in praising God, we have Hhe most ample proof p At first what was called singirig was no more than a recitativo or solemn mode pf reading or repeating, which in the Jewish Church was accompanied by instruments of musiCj of the nature of whicJi %ve know nothing. The Christian religion, which delights ia simplmtj/, while it retained the Psalms as a book Divinely inspired, and a book of dcTOtJon, omitted the instrumental music, which, however, in after times, with other corruptions, crept into the Church, and is continued in many places^ with small benefit to the godly, and little edification to the multitude* What good there might have been derived from it has been lost in ponsequence of llie improper persons who generally compose what is commonly called the choir of singers^ Those whose peculiar office it is to direct and lead tite singing in Divine worship, should have clean hands and pure hearts. To see tliis part of public worship performed, by unthinking if not profiigate youths of both sexes, lills the serious with pat n^ and the ungodly with contempt. He who sings not with the spirit as well as the understanding, offers a sacrifice to God as acceptable as the dog^s head and swine's blood would have been under the Mosaic law,

I shall not enter into the question whether the Psalhi^ of Davidj or hymm formed on New Testament subjects, be the most proper for Christian congregaiit>n3; both I think may be profitably used Nor will I take up the controversy relative to the adapting the Psalms to express an evangelical meaning in every place- I need only give my opinioni that I consider this a difficult, if not a dangerous, work. Where the Psalms evidently relate to the Gospel dispensaiionr the matter is plain; there it is proper and necessary to give them their full direction and meaning; but to turn those in this way thai evidently have no such reference, I consider a temerarious undertaking, and wholly unwarraniable.

But the most difficidt task is, throwing ihem into a modern poetic /&rm, especially into metre; as in such cases many things are ijitroduced for the sake of the poetry, and the final jingle, which were never spoken by the inspired penman; and it is an awful thing to add to or detract from the wopd of God> either in poetry or prone. And how frequently this is done in most metrical versions of the Psalms, need not be pointed out here. Perhaps one of thp roost faultless in this respect is an almost obsolete one in our ow^n language, viz., that by Stemhold and Hopkins* Because of its uncouUi form, this version has been unjustly vilified, while others, by far its inferiors, have been as unreasonably extolled* The authors of thia version (for it has been taken directly from the -Hebrew te^it) have sacrificed every thing to the literal sense and meaning. The others, and espepially that of Tate and Brady^ which iNnoDucmm iotse BojaK of tsAms.

is no version from the original, sacrifice often the liteial and Mnie sense to sapnd and smooiliness of numbers; in which, however, they are not always succcssAil.

I shall add only one word on the subject of this very aacient version. I pan sing alm^ every PiBalm in the version of StemhM and Hopkins ab (he Psq/ms of David; I can sing those of the new version mm the Psalms of Dr. Brady and Nahwn Tate. '^'Either let one equally literal, with a better versification, be made; or restore to the people ihat form tof sound words of which they have too long been deprived. But; to serve the purposes of devotion, we want a better translation of the Psalms; a translation in which the hemistich^ or Hebrew poetic form, shall be carefully preserved; and with a very few explethres, (which' should be distinguished by italics, or otherwise, in the printing, to bring the Imes into thoso forms, to which our versification or musical measures may extend,) we might sing the whole, without singing any thing in sense or meaning which was not David^t, Indeed a species of recitativo singing ^ould be the most proper for these sacred odes; as it would answer much better the solemn purposes of devotion, thsm the great mass of those 'tunes which atn*<Sommonly employed in Church music, in which the style iof singing is rarely adapted to the grand and melting compositions of' the sweet singer of Israel, Let the plan be copied wbiSh is adopted from the Hebrew MSS. in Dr. Kennicotts^ edition; let them be translated line for line, as Dr. Lowth has done his version of Isaiah; let a dignified recitativo music be Adapted to the words; attend to metre, and be regardless of rhyme; and then the Psalms will be a mighty help to devotion, arid truly religious people will sing with the spirit and the understanding also. Were a version of this kind made and substituted for th^t most inaccurate version in the Prayerbook, a stumbling-block Would be taken out of the way of some sincere minds, who are pained to find, not only important differences, but even contradictions, between tl:e Psalms which they read in their authorized version, and those which are used in the ptiblic service of the Church.

As many persons are greatly at a loss to account for the strange varieties between these two versions, (that in the Bible, and that in the Prayerbook,) it may be necessary to give them some information on this head. Properly speaking, the Psalms in the Prayerbook, called the reading Psalms, are rather a paraphrase than' a version. It was never taken immediately from the Hebrew, with which it disagrees m places innumerable. In the main it follows the Septttagint and the Vulgate, but often differs from tfiem, even where they differ from the Hebrew, and yet without following the latter. And there are nisiny words, turns of ihoHght, and varieties of mood, tense, and person, in it which do not appear in any of the above.

In the prose Psalms in our authorized version our translators have acted very conscienlioualy, as they have done in all other cases where they have added any thing, even the smallest particle, in order to fill up the sense, oraccommodato the Hebrew idiom io that of the English; ibey have shown this by putting the expletive or supplied word in the italic letter. Thousands of aoch expletives, many of them utterly unnecessary, are found in the^ prose Psalms in the Prayerbook; but they have no such distinguishing mark, aifd are all printed as if they vMire the words of the Holy Spirit!

There are some things in tliis version that are contradictory to what is found in the Hebrew text I shall give one example.

In Psalm cxxv. 3 we have the following words in the Hebrew text: jwvi ^^^ nir hi '•3 C3p*iYn V\U hp ki lo yanUach shebet haresha al goral hdtstsaddikim, which is faithfully translifed in oqr common version, "For the rod of the wicked {wickedness, raarg.) shall not rest npon the lot of the righteous:" this is rendered in l\it prose Psalms in the Praycr^)oA: thus: ** For the rod of the ungodly cometh not into the lot of the righteous.'^

** This,* say the objectors, *< is neither Scripture nor truth. 1. It is not Scripture: the Hebrew is, as our authorized version hath it: * The rod of the wicked shall not rest.' But your version saith, * The rod of the ungodly cometh riot.' 2. It is not truth: • The rod of tlie wicked often cometh into the lot of the rightfeous;' but here.is-the difference: though it may come, and often^ doth come, into the lot of the fnghteous, yet God never permitteth it to rest there. lUite Uierefore your reading Psalms contradict both Scripture v^fact!*

It may be asked, Froni what source is this objectionable reading derived? It evidently cannot be derived from the Hebrew text^ as the reader will at once perceive. It is. not in tho Vulgate f which reads, Quia non relinquet Dominiis virgam peccatorum super sortem justorum. ** For the Lord will not leave the rod of sinners upon the lot of the righteous.^ It is not in the Septuagintf *Oti ovk a^ati Kv/moc nfv Papdov Tuv iifiaftTwXuv eni to¥ icXtfpov rmv diKotuv^ which Is precisely the same as the VtUgate. Nor does this strange version receive any support from either the Chaldee, Syriac, jEthiopic, or Arabic.

To attempt to vindicate such a translation will neither serve the interests of the Churchy nor those of Christianity, especially when we have one so very different and so very faithful put into the hands of the people by the cniihority of the Church and tl^e stale. That in the Prayerbook should be immediately suppressed, and replaced by that in our authorized version^ that the people may not have a different version put into their hands on the LonPt day, and in times of public devotion, from that which they find in their Bible; in consequence of which they are often confounded with discrepances which it is out of their power to reconcile. It is passing strange that the rulers of the Church, have slumbered so long over a subject of such, vast magnitude and importance.

To be* fully satisfied on this subject, I have collated this Prayerbook version in many places with the Hebrew text, the Septuagint, the Vulgate, the old Itala or Antehieronynuan^ and the oriental versions in general; and find much cause of coipplaint against its- general looseness, and frequent inaccuracy; and would give that advice to the rulers of our Church, that the prophet did to the rulers of the Jewish Church, on a subject in which the best interests of the people were concerned; " Go through, go through the gates; cast up, cast up the highway; take up the stumbling-block out of the way of my people; lift up a standard for tlie people;" Jsa. Ivii..l4; Ixii. 10.

With respect to helps, I may say in general that I have occasionally consulted, 1. The Critici Sacri. 2. 'Venema; whom I should have been glad to have used more particulariy, but his plan would have led me into such aneztent of comment, as would have {bt surpassed my limits. 3. Rosenmaller^s collections were of more use; but neither did his plan quadrate with mine. 4. Calmet afforded me most assistance, as he is, in almost all respects, the most judicious of all the commentators. 5. Could I have whdly agreed, with the plan of the truly pious Bishop Hofne, I might have enriched my worii with many of those spiritual remarks with whioh his commentary abounds. Where I differ from his plan will best appear in a preceding part of this introduction, to which I must refer the^ reader. 6. From the very learned Bishop Horsley I have borrowed several useful notes, particularly of a critical kind. 7. But the work which I think may be of most use to masters of families, and. ministers in general, is. that excellent and judicious one. by Dr. Wm.- Nicolson, formerly bishop (^ Gloucester, with the quaint but, expressive title, David's harp strung and tuned; or an easy analysis of the whole bpok of Psalms, cast into such method, that the sum' oC every Psalm may quickly be collected and remembered.'' In many places I have introduced the whole of the analysis, with some corrections, leaving out the pfayers.Bt the end of each Psalm'; which, though very useful for the family,:or for the closet, could not properly have a {dace in a comment. This work was finished by the author, October 22, 1658. 8. From an old folio MS. on vellum, in my own collection, I have extracted some curious notes and renderings. It contains the Vulgate, or more properly the Antehieronymian version, with a translation after each verse in the ancient Scottish dialect, and after that a paraphrase in the same language. I have given the eighth Psalm as it stands in this ancient MS., after my notes on that Psalm. Most of my readers will find this at least an edifying curiosity. Extracts from it will appear in different parts of the work. I know nothing like the book of Psalms: it contains all the lengths, breadths, depths, and heights of the patriarchal. Mosaic, and Christian dispensations. It is the most useful book in the Bible, and is every way worthy of the wisdom of God.

Reader, may the Spirit of. the ever blessed God make this most singular, mgst excellent, and most exacted of all his works, a piesent and eternal blessing to thy soul! — ^ianen.

Chronological Notes relative to the Psalms wfitten by David^ upon the supposition that they were all composed in a period of about forty-seven years. See the Introduction.

The hitssedness of the righteous shoum^ in his avoiding every appearance of evil, 1. In his godly use pf the lam of the Lord^ 9. 7^ farther pointed out under the metaphor of a good tree planted in a good wellwmtarwd soUj 3. The apposite state of the ungodly pointed out, under the metaphor of chaff driven away ky the wmdf 4. ne miserable end of sinners f and the final happiness of the godly r^^ 6.

jgLESSED >»» the man that walketh not in the counsel of the « ungodly, nor stand-

Verse 1. Blessed is the man\ This I'salin has no tilUy and has been, generally eonsidered, bat without especial reason, as a preface at introduction to the wbole book.

The word ^"IVK ashrey, which we translate blessed, is properly in the plural foimy blessednesses; or may be considered as an exclamation produced by contempbdng the state >of the man who has taken God for his portion;.0 the blessedness of' the man! And the word BTKn haish, is emphatic: that man; that one among a th&uMond who lives for the accomplishment of the end for which God created him. 1. God made man for happiness. 3. Every man feels a desire to be happy. 3. All homan beings abhor misery. 4. Happfaieas is the grand object of porsnit among all men. 5. Bot so perverted is th^ human heart, that it seeks happiness where it cannot be found; and in things which are naturally and morally unfit to communicate it. ft. The true way of obtaining it is here laid down.

Thai walketh not in the counsel of the ungodly\ There is a doofaie climax in this verse, which it will be pmper to note: —

1. There are here three characters, each exceeding the other in sinfulness. 1. The uftoodlt D^jnsn TtMhaim^ from ysn rasha, to be unjust; rendering to none lua daet witholding from God, society, and e

etii in the way of sinners, ^ nor sitteth in the seat of the scornful. •,

2 But * his delight is in the law of the Lord;

himself, what belong? to each. Ungodly — he who has not God in him; who is without God in the world. 3. SnnvBBS, D'KOn chaljaim, from MUn chata, ''to miss the mark,** ** to pass oyer the prohibited limits," " to transgress.** This man not qnly does no good^ but he does tvil. The former was without God, but not desperately wicked. The latter adds outward transgression to the sinfulness of Ids heart. 3. Scornful, O^xhletsim, from HJfS latsah, *'to mock, deride.** He who has no religion; lives in the open breach of God^s laws; and turns revelation^ the immortality of the soul, and the existence of an invisible world, into ridicule. He i^ at least a deist, and endeavours to dissolve, as much as he can, the bonds of moral obligation in civil society. As the sinner exceeds the ungodly, so the scornful exceeds both.

The second climax is found in- the words, 1: Walk; 3. Stand; 3. Sit: which mark three different degrees of evil in the conduct of those persons.

Observe, 1. The ungodly man — one uninfluenced by God. 3. The sinner — he whd adds to ungodliness transgression, 3. The scornful — ^the deist, atheist, &c., who make a mock of every thing sacred. The UNGODLY man walAs, the sinner stands^ and the scornful man sits down in the way of iniquity.

Mark certain circumstances of their differing characters and conduct. 1. The ungodly man has his

and ' in his law doth he meditate day and night, 3 And he shall be like ^ tree «f planled by

The yn^odiy man is uncoticeraed about rellgiorL; he i9 nmther zealous for hia own BaWatioti, nor far thai of others: and he counsels and admses tb<^e with U'hom he converses to adopi liis plan, and not trtjuide themselves about prayiRgj readings, repentanee, &tc.i die; there is no need for such things; live an honest life, make no fuss about religion, and YOU svilJ fare well enough at htst. Now, *' blessed is the man who walks not in ihia man^s counsel;" who does not come into hb measures ^ nor act according to his plan.

The stuTier has hia particular waf/ of tranagreflsing; one 13 a drankftrd, another dishonesf, another unchaft* Few ate given to every appcies iff Yjce, There are many cmwtoux men who abhor dtunkenncM; iriany drunkards who abhor covehmsnes^; and so of others* Each has hia i:asil^ h€S€Utiig sin; therefore, aiys the prophetj/c'i the wtcked toT&:Lke His wa¥. Now, bless-' ed is hi who Mitmds nui in such a man^s wav*

The seorncr haa brought, in reference Iq himself, all religion and moral feeling to an end. He has sat down — is ntterly confirmed in impiety* and makes a mock at sin. His conscience is aeared; and he is a belie i^er in all unbelief Now, blessed is the man isho sits nat down tft his seat..

8ee the correspondent relati&n$ in this account. 1. lie who walks accord ing^ to the couhsel of the ungodly will soon, 2. Stand to look on the way of stnners f and thna^ being qW his guard, he will soon be a partaker in their evil deeds. 3. He who has abandoned himself to transgression will, in all probability, &i>on become hardened by the deceitfulness of aln; and sit damn with the scomtf^ and endeavour to turn religion into ridicule.

The la^t correspondency we find is;— I. The seat answers to the sitting of the scornful. 2. The way tinawcrs to the standing of the sinner; and 3^ the counsel ans^\'o^3 to the waiktng of the ungodly.

The great lesson to be learned from the wJiole is, sin is progressive; one evil projiensity or act leads to another, lie who acta by lad counsel may soon do eifil deeds; and he who abandons himself to eril doings may end his hfe in total apostasy from God. " When lust has conceived, it brings forth sin; and when sin is fimshed, it brings forih death/^ Solemon, the son of David^ adds a profUable ai^vice to those words of his faiher: " Enter not into the path of the wicked, and go not in the way of evil men; avoid it, pass not by it, turn from it, and pass away;'* Pfur.

As the blessedness of the man is great who avoids ihe ways and the workers of iniquity ^ so his leretchedness is great who act a on the conirar^.-to him we must reverse the words of David: ** Cursed is the man who Walketh in the counsel of the ungodly; Mfho Bla^ndplh Jn the way of sinners; and who uitteth 2^0 the rivers of %valer, thai hriiigeth forth his fniit in his season: his leaf also shall not ^ wither; and whalsoever he doelh shall ^ prosper.

Yferse 2. Bui his delight is in the law of ihe Lordl ISfan ehephtso^ his will, desire, a^ection, every motive in his heart, and every movmg printer pie in hi# »ool, are on the side of Ood and his trttth. He tsikes up the law of the Lord as the nde of his life; he brings all his notions and aflfeotiona to this holy standard. Me looketh into the perfect law of liberty i and is »ot a forgetful hearer, but a doer of ihe w*ord; and b therefore blessed in his deed. He not only reads to gain knowledge from the Divine oracles, but he rnedUates on wi^at he has road, feeds on it i and ihtu receiving the sincere mil^ of the mordt he grows thereby unto eternal life. This is not an occasional study to him; tt is his work day and night. As his heart is inJt, the employment must be frequctU^ and the dispositioft to it perpetual.

Verse 3. Lil^e a tree planted] Not like one growing wild, however strong or luxuriant it may appear; but one that hits been eare fully cultiiatedi and for the proper growth of which nil the advantages of soil and situation have been chosen. If a child he htought up In the discipline and admonTfioa of the Lord, we have both reason and revelation to encourage us to expect a ^od\y and uneful hfe. Wliere religioua education is neglected, alas I what fi nils of righteoftanoss can be eicpected? An uncultwated soul U like an untultivated field t al^ overgrown with briersi thorns, and thistles.

Bj/ the rii^ers of water] W^ ^jSs pal gey mayimj ihe streams or divisions of the waters. Alluding to the custom of irrigation in the eastern countries, where streams are conducted from a canal or river to different parts of the ground, and turned ojf or on at pleasure; the person havmg no more lo do than by his foot to turn a sod from the side of one stream, ^0 cause it to sbaxo its wa^tera with the other parts to which he wishes to direct his course. Tins is called " watering the land with the foot/* Deut. xi. 10, *here see tlic note.

His fruit in hiif season] In such a case expeeta^ lion is never ilisappoin ted. Fniit is e3t peeled, fruit is borne; and it comes also in the time in which it should come. A goilly education, under ttie inHu^ ences of the Divine Spirit, which can never be withheld where they are earnestly sought, is sure to prc>* duce the fruits of righteousness; and he who reada, prays, and meditates, will ever see the work which God has given him to do; tlie pmver by which tie is to perform it; and the times^ places, and opportunitits for doing those things by vvhieh GikI can obtain most g^ory, bie own soul most good, and his neighbour most edification.

His leaf also shall not wither] Hia pnfesman of true religion shall always be rr^ruhir and unsullied; and his faith be over shown hy his works. As th« leaves and the fruU are the e¥ideno€B of lb© Tege-

The ungodly are not so; but are ^like the ciiafif which the wind driveth

5 Therefore ihe ungodly ^ shall nol stand in

the judgment, nor sinners In the congregation of the righleotis.

6 For ™ die Loan knoweth the way of the righteous: bin the way of the nngodly shall periah.

latire perfectioD of the tree i vo a xealous religious prolba»too, aeeoaipamed with good wsrlcA, are the evidetie«a qT Ihe soUDdnesA of faith in ihe ChrtAtiau m^k* Rabbi S^omon Jarchi givcB a curiooQ turn to this expression: }ie cortsiflers the leanEj u exing those maltera of the law ihut se«ra to he of real use^ lo be quite unitnporUntp and that appa* ently QetUiei add nor dinitnish. But even these < aw pATts of the Divine rev el at km, and aU ktwt ' «jrr; 00 even the apparenily 1 nil ifTe rent actions or ^•»yiiig» «if & tinTy bolj oiaD h^re thf^ii use; and from nmnn^r ami ^pirti in which they ure done or *aid, ta Ite tendency to bear the obacrr er lo eomething [fp^^ A^d good.

n^ hloaaoma, leaver, or fmit; nud all iheae operago oa, in 31 healthy tree, in their proper aeaaons.; ihe godlj mini; he ia erer taking deeper rooi» Ifimiiijf ain>agar in the gr^ce he has already received, in heavenly desires, and, under the continual I of the Divine Spirit, fofniiug those purpoaes bimii whieh m«eh fruit to the glory and 'praise of God lb© jirothieed,

Xmvm I. The ungodhj are naf jo] The Vulgate yMni Btpiwx^tui^ »nd ihe remlons made from them, a« the ^thtopic and Ar&hie^ double Ihe last 1 add a clanse to the end of the veraa, vNm m the mfodJy, not so; they shall bo like the ik tha wind icaiter» away frijm the /see of ^$kt forlA^** There i» nothjng" solid in the men; there il amlii^g good in their way a. They are nut of God^s flaaiiiif I they are not good graiiv; Ihey are only chaffs and & ehaS' that ahaL] be «eparal<3d from the good gr^n when the fitn or ahovel of God^« power throws them Dp to die mud of Uts judgments. The tnanner of mtnnomrfig in Ihe eastern countriea is nearly the aane with Uiai praetited in Viirious part^ of these |ia^l<MBa before the invention of winn&wing mnchine$. TiMf aidier throw it up in a place out of dnon by a ]u0S woodea shovel agamst the wind: or with their wmghia or wmnoww^ fans shake it da^'n leisurely in tbe Wind. The griiiri falli doym nearly perpendicu- }:it\y; an^ the chaffy through its lighinesa, is blown away lo a djatanee from the grain*

An ungodly man it never steady; his purposes are aboitiTe; his emtversation light, trifling, and foolish * his professions, friendships, &c., frothy, hollow^ and hwieere; And both be a^d hfs works are carried an'ay ta daetJiiotion by the wmd of God*a jtidgments.

tempt. Bui l^tohftbly the meaning i&t AVhen they come to be judjijjed, they shall be condemned* They shall have nothing to plead in their behalf Tliat the impious were never to have any resHrreeliou, hut be nmuhilated, was the opinion of several among the Jews, and of some ameng Christians. The former believe that only the true Israelites shall be raised again; and that the souls of all others, llie Christians tK)t excepted, die with their bodies. Sueh unfounded opinions ore uoworihy of rofotation.

Verse 6. The Lord kmw^ih] p-\V yi^dea^ appfaveth the way, alokuit^ Ite tea^, Coi^rrdah, of the righteous, O^pnx tsaddikim^ from p1]f tsmlak^ to giv€ even weight; the men who give to all their 4iu9; opposed to DTSn rcshaim, vej. 1, they who withhold ngkt from alt ] see atiove. *Such holy men are under tilie continual eye of God's prifVidence; he Anows the way that they take; approves of their motives, purposes, and works, becau se they are all wrought through himself. He promdes for thern in all exigencies, and defend* them both in body and souL

The wuff of the ungodly shall p€ri4L] Their projects, designs, and operations, shall i>erish; God*a eurae shall be on all that they have^ do, and are. And in the day of judgment tbey aball be condemned to everlasting fire in the pprdition of ungodly men. The wicked shall perish at ike presence of the Lord. Header, take wammg!

The TO Kptvofi€vov in this Psalm is, Wha is the happy mw%f or, Wh&t may mnke a mun happf?

L This question the prophet resolvea in the first two verses: 1 » Negattvely. Il is he^ 1. ** That walks not i:n the counsel of the ungodly.** 2, ** That stands not in the way of sinners, ^^ 3, *^ That sits not in the aeat of the scornful. ^^ 2. Positively. It ia he, 1. •* Whose delight is in the law of the Lord.** 3. " Who doth meditate in the law day and night,"

II. This happiness of the good man is il lust rated two ways: 1. By a similitude. 2. By comparing hiin with a wicked man.

1^ The similitude he makes choice of ia that of a tree; not every free neither, but that which hath these eminence*: L It is "planted,** il rtows not of itself, neither is wild. S. ** Planted by the rivers of water i" il wants not moisture lo fnictify. 3* It doth fructify j " it brings forth fruit;" it ia no h&rren tree. 4. The fruit it brings ia seasonable; ** it brings forth fniit in ita season/' 5, It is always green, winter and summer; "the leaves wither not." Clearly, without any trope, Whatsoever this good man d4>th, or lakes in hand, " it shall prosper."

2. He shows this good man's happinesf by comparing him with a wicked man, in whom y^n shall find all the contrary.

Of the opposiiion to

tiie kingdom of Messiah,

1, In g0nera.l. Not so. As for the ungodly, it Is nol so wtth the til; not so in the plaixtaiion; in Lhe place; in the aeasonable fruit; in lhe greennesa \ in the prosperity. So far from being like a frffi thai lhe J ate like, 1. Chaffs a light and empty thing,

3. Chaff which the wind whitflea up and down. 3« Chaff vt'hich the wind scatters or drive th away.

4. And never leaves scattering, till it has driven il from the face of ilie earth- So the VulgatE, Septusgmi^ and Arahic*

2. And that no maa m^j think that theif puniahment ahall extend only io this life; in plain lernis he tbreateoB to thcm^ 1. Damnation at the great day:

*' They thai! not stand in judgment;^^ though some refer this clause to this life- Wfapi he is judged by men, causa cadeij he shall be condemned. 2. Escclnsion from the company of the juat: ** Sbner8 shall not stand in the congregation of the righteout,"

IIL In the close he shows the ca:use why the godly 18 happy, the wicked unhappy: 1, Because " the way of the rigbtoous is known lo God;*' approved by him, and defended. S- But the way, studies^ plots, " oounsels of the witked, shtill parish. ^^' — Datid'S Harf strung a^d Ttft«Ei>. £ee the intiod action.

This PsiUm trmti o/ Me oppositwn taisedt both by Jew and Gentiist l$^ainst the kingdom of Chrisi, l—Z.

Chrisfs victory J tmd the confusion of His enemies ^ 4—6* The promulgation of the Gospel after his resur- Tccti&nt 7—9. A call to all the potentates and judges of the earth ta accept Uf because of the deslruettim that shall fail on those who reject it, 10- 1 '^^

51 The kings of the earth st^t the nisei ycs, and the rulers take counsel togelhcFj against the Lord, and against his "^ anointed, sat/ing.

Terse L Why do the heathen rage] It has been supposed that David composed this Psalm after he had taken Jerusalem from the Jebusites, and made it the head of the kingdom; S Sam. v. 7-9, The Philistines, hearing thiS| encamped in lhe valley of Hephaimt nigh to Jerusalem; and Jo3€pbua, Antiq. lib. vii. c. 4j says that all Syria^ PhtEoicia, and the other circumjacent warhke people, united their armies to those of the Philiaiinest in order lo destroy David before he had strengthened himself in the kingdom. David, having consulted the Lord, 2 Sam. v. 17—19, gave them battle, and totally overthrew the whole of his enemies. In the Jtr^t placei theTefore, we inaj suppose that this Psalm was written to celebrate the taking of Jerusalem, and the overthrow of all the kings and chiefs of the neighboaring nations. In the second place we find^ from the use made of this Psalm by the apostles. Acts iv.^lf that David typified ieaus Christ ■ and that the Psalm celebrates the victories of the Gospel over the Philistine Jems^ and all the confederate power ^t the heathen governors of the Roman empire^

The heathen, O'VJ goyim^ the nations; those who are commonly called the Gentiles.

Rage, Mtf^l ragcshu; the gnashing of teeih, and tamultuously rushing together^ of those indignant and cruel people, are well expressed by the sound as well as the meaning of the original word, A t^ain thing. Vain iadeed 1 lo prevent the spread of the Gospel in

5 Then shall ha speak unto them in his

kings and Lord of lords^ from baring the empire of his own eariL So vain were their endeaTmirs that every e^ort only tended to open and enlarge lhe way for lhe alUconquering sway of the sceptre of righteousness.

Verse 3, Agaxnsi his anointed] n*n't?'3 V ^ Meshiehiah, *^ Against his Messiah /*—^Chaldee. But as Ibis signiRes the anoimed person t it may refer lirsi to Damdi as it does secondly to Christ.

Verse 3. Let us ireak their band$\ These are the words of the confederate heal hen powers; mod here, as Bishop Home well remarksi " we may see the ground of opposition j namely, the unwillingness of rebellious natore to submit to the obligations of Divine laws, which cross the interests, and lay a restraint on the desSrea of men. Corrupt affections are the most inveterate enemies of ChristT aftfd Iheir language is, We wiU not have this man to leign over us. DoctTtnes would be readily believed if they in* volved in tbem no precepts; and the Church may be tolerated m the world if she will only give up her discipline*"

Tefse 4. He thai sitteth in the heavens] Who«c kingdom ruleth over all, and is above all might and power, human and diabolical^ Shall Imigh. Words spoken afYer the manner of men; shall utterly contemn their puny efforts; siiall he^t down their prid«^ aasuage their malice, and confound tlieir deviees-

He did 80 to the Jows who rejected the Gospel, and ▼exed aod ivinod them by the Roman armiaa; he did •o with the oppoapif Roman emftann, destroying all the eofttending fiietions, tiU he hnrnght the empire onder thp ^minion ot one, and him he conyerted to Christianitf Tix., Constantine the Great.

Yetve 6. / set my king upon my holy Mil of Zion.] Here the Gospel shall be first preached; here the kingdom of Christ shall be founded; and from hence •hall the doctrine of tho Lord go oat into all the es^rth.

Verse 7. / will declare the decree] These words are sopposed to have been spoken by the Messiah. I win declare to the world the decree, the purpose of God to redeem them by my blood, and to sanctify them by my Spirit. My death shall prove that Che required mtamement has been made; my re^urrec/ion.shall prove that this atonement has been accepted.

Tkck art my Son] Made man, born of a woman by the creative energy of the I{oly Ghost,^that thou mightest f^l and suffer for man, and be the first-bo^n of many brethren.

This day have I begotten thee.] By thy resurrectiam thoa art declared to be the Son of^ God, Jtv ArM^Ki, hy miraculous power, being raised from ^e dead. Thus by thy wondrous and supernatural nativiiyj most extraordinary death, and piraculous resurreeiicn^ thou art declared to be the Son of God. And as in that Son dwelt all the fulness of the Godhead bodily, all the sufferings and the death of thai human Datnre were stamped with an infinitely meritorious eflleaey. We have St. PauTs authority for applying to the resurrection of our Lord these words, " Thou art my Son; this day have I begotten thee;" — see Acto xiii. 33; see also Heb. v. 5;-r-and the man Buist indeed be a bold interpreter of the Scriptures who would give a different gloss to that of the apoetle. It is well known that the words, "Thou art my Son; this day have I begotten thee,^* have been prodoced by many as a proof of the eternal generation of the Son of God. On the subject itself I have already gifeo my opinion in my note on Luke L 35, from which I recede not one hair^s breadth. Still however it is necessary to spend a few moments on the clause before us. The word Qrn haiyom, TO-DAY, is in no part of the sacred writings used to express eternity, or any thing in reference to it; nor can it have any such signification. To-day is an absolute designation of the present, and equally excludes time past and time future; and never can, by any figure, or allowable latitude of construction, be applied to express eternity. But why then does the Divine Spirit use the word begotten in reference to the declaration of the inauguration of the Messiah to bis kingdom, and his being seated at the right hand of God 1 Plainly to show both to Jews and Gentiles that this Man of sorrows, this Outeast from society, this Person who was prosecuted as a blasphemer of God, and crucified as an enemy to the public peace and a traitor to the government, is no less than that eternal Word, who was in the beginning with God, who was God, and in whom dwelt all the fulness of the Godhead bodily: that this rejected Person was he for whom in the fulness of time a body was prepared, begotten by the ezclusiTO power of the Most High in the womb of an unspotted virgin, which body he gave unto death as a sinnoffering for the redemption of the world; and haTin^ raised it from death, declared it to be that miraculously-begotten Son of God, and now gave farther proof of tins by raising the God-man to his right hofid.

The word TinS' yalidti, <'I hare begotten/' is here taken in the sense of manifesting, exhibiting, or declaring; and to this sense of it St. Paul (Rom. i. 3, 4) evidently alludes when speaking of '* Jesus Christ, who was made of the seed of David according to the>flesh, rov bpia&evToc Tiov Qeov ev dwofiei^ icara Uvevfia ayujovvriSf ej qvaaraaecti veKpctv; and declared {exhibited or determined) to be the Son of God with power, according to the. Spirit of holiness." This very rejected Person I this day, by raising him from the dead, and placing him at my right hand, giving to him all power in heaven and earth, declare to be my Son, the beloved one in whom I am well pleased. Therefore hear him, believe on -Atm, and obey him; for there is no redemption but through his blood; no salvation but in his name; no resurrection unto eternal life but through his resurrection, ascension, and powerful intercession at my right hand. Thou art my Son; this day have I declared and manifested thee to he such. It was absolutely necessary to the salvation of mdn, and the credibility of the Gospel, that the supernatural origin of the humanity of Jesus Christ should be manifested and demonstrated. Hence we find the inspired writers taking pains to show that he was bom of a woman, and^ of that woman by the sovereign power of the everlasting God. This vindicated the character of the blessed virgin, showed the human nature of Christ to be immaculate, and that, even in respect to this nature, he was every way qualified to be a proper atoning sacrifice and Mediator between God and man. I need not tell the learned reader that the Hebrew verb ih'* yalad, to Beget, is frequently used in reference to inanimate thipgs, to signify their production, or the exhibition of the things produced. In Gen. ii. 4: These are the generations, nnS)n toledotk, of the heavens and the earth; this is the order im i^neh God j>roduced and exhibited them. See JSM. and JS^ng. Concord., Venema, &o.

10 Be wise now therefore, 0 ye kings: be instructed, ye judges of the earth.

a second branch of Christ^s office aa SaTioarof the world is referred- to; tIb., hia rfiediatorial office. Having died aa an atoning sacrifice, and risen again from the dead, he was now to make intercession -for mankind; and in Tirtue and on account of what he had done and* anffered, he was, at his request, to have the nations for his inheritance, and the uttermost parts of the earth for his possession. He was to become stipreme Ijord in the mediatorial kingdom; in consequence of which he sent his apostles throogfaout the habitable globe to preach the Gospel to every man.

V^rse 0. Thou shalt break them with a. rod of iron] This may refer to the Jewish nation, whose final rejection of the Gospel was foreseen, -and in whose place the Gentiles or heathen were brought into the Church of Christ. They were dispossessed of their land, their city wks razed to its foundations, their temple was burnt with fire, and upwards of a million of t/iemselves were slat^tered by the Romans! So heavily did the iron rod of God's judgments fall upon them fqr their obstinate unbelief>

Verse 10. Be wise-^^O ye kings] An exhortation of the Gospel to the rulers of all kingdoms, nations, and states, to whom tt^may be sent. All these should listen to its maxims, be governed by its prec'epts, and rule their subjects according to its dictates..

Be instructed, ye judges] Rather, Be ye re- /ormecf— cast away all your idolatrous maxims; and receive the Gospel a» the law, or the basis of the law, of the land.

Verse 11. Sefue the Lord with fear] A general direction to all men.. Fear Go«f with that reverehce which is due to his supreme majesty. Serve him as subjects should their sovereign^ and as servants should their master*

'Rejoice with trembling.] If ye serve. God aright, ye cannot but be happy; but let a continual filial fear moderate all your joys. Ye must all stand at last before the judgment-seat of God; watch, pray, believe, worii, and keep humble.

Verse 19*. Kiss the Son, test he be angry] It is remarkable that the word son (^2 bar, a dhaldee word) is not found in any of the yeraions except the Syriac, nor indeed' any thing equivalent to it. - The Chaldee, Vulgate, Septuagint, Arabic, and Mthiopic, have a term which signifies doctrine of discipline: *' Embrace discipline, lest the Lord be angry with you,'' &c. This is a remarkable case, and espe^ cially that in so pure a piece of Hebfe\ir as this poem is, a Chaldee word should htLft teen found; 13 bar, instead of p ben, which adds nothing to the strength of the expression or the elegance of the poetry. I know it is su^MMit^that ^ ^ is alsoi pore Hebrew,

12 -Kiw the Son, lest he be ^"l^^ angry,'and ye perish fiam the ^^^•"^^' way, when ^ his wrath is kindled liut a little. "" Blessed are all they that put their tnuit iii

as well aa Chaldee; but as it is taken in thu fonner language in the sense of purifying, the veiaioiia pnv ■ bably understood it so here. Embrace fto whidk i$ pure; namely, the doctrine of God.

As all judgment is committed to the ^an, the Jews and others are' exhorted \to submit to him, to be reconciled to him, 'that they might be receired into hia family, and be acknowledged aa hia adopted children.-' Kissing was the token of suijecUen. wed friendship.

Js kindled but a little.] The slightest stroke of 4he iron rod Of Christ's justice is sufficient to bfeak in pieces a whole rebel world. Every ainner, not 3ret reconciled to God through Christ, should reeetre this as a most ^lemn warning. ^ Blessisd are all they] He is only the inexcreMe Judge' to 4hem who harden their hearts in their iniquity, and will not come unto him that they m^ have. life. But all they who trust in Atm*— who repose all their trust and confidence in him as theii atonement and as their Lord, shall be blessed with innumerable blessings. For as the word is the same here as in Psa. i. 1, nVK ashrey, it may be transUtefl the same. ** 0 the blessedness of all them who tniat in him!"

This Psalm is remarkaible^ not only for ita aobjeet— the fuAire kingdom of the Messiah, its me, e^^asi^ tion, and gradual extent, but also for the alegial change of person. In the first verse the prejfitei speaks; in the third, the adversaries; in the tiaxik and fifth, the prophet answers; in the sixth, Jehaeak iqpeaks; in the seventh, the' Messiah; in tbe eighth and ninth, Jehovah answers; and in the t^nt^ to the twelfth, the prophet exhorts the opponents to auboiil: sion and obedience. — Dr. A. Bayly.

Analysis of thx Second Psalm. '

The prime subject of this Psahn is Cbrmt * Ibi type, Datid. The persona we wte chiedy t6 reflteol oil are three, and which make three parts of the Psahn i I. The enemies of Christ; II. Christ the Lord; HI. The princes and judges of the €iarth;

I. The enemies of.Christ are great men, ii^ho are described here, partly fVom thei» wickedness, and partly from their weakness;

First, Their wickedness is apparent. 1'. They furiously rage. 3. They tumultuously assemble. 3. They set Ihemselves-^^^taitd. up, and take eauneelf against the Lord and against Tiis anointed. 4. Tbejencourage themselves in mischief, saying, *'Come, and let us cast aWay their cknrds from us." All wfaieh is sharpenisd by the interrogatory Why?

Secmdly, Their weakness; in that they shall neTer e

. Digitized by

k able to bruig their plots and conspiracies agaaict CknUL and hia kiiig^|ii^-l» paaa; for* 1. What they is Aui if^ taiii ikmg. 9. ""H^ that ait$ in ahall fan^h, tftd have them in denivon." S. "^ He ahall apeak onto them in his wfath, and Tex them in his aore di^deasore.'* 4. For, maogre all their pkrta, ^ Ged hath set ap his king opon his holy Un of Zion.''

Ill At Ter. 6 begins the eitehation of Christ to his kingdom, vittch is the sbcond paist' of the Paalm; in #hieli the 'prophet, bj a ir/wAmfrocZa, or personifieation, brifaga in €rod the Father speaking, and the Son answering.

Firsl, The weirfB of the F&ther are,* ^ I h^Te set my king f * where we have the inaogoration of Christ, er his Tocation to the crown. -•

Secmutfy, The answer of the Soa^ v^t will preach dm law;'*, which seta forth his. willing obedieDce to pnUiaih and proclaim the lawa of die. kingdom;• of wlii^ the chief is^ •'* Then a^t my Son, this day have I begotten thee.'*

mrily^ The reply of the Ather, centaining the reward that Christ was to hav^ upon the poblication of the GkMpel; which was, 1. An addition, to his empire by the convemion and acceesion' of the GrentHea: ^ Ask of me, and I will give thee the heathen fa tliine. inheritance,** Ac. 9. And.the eonftsaioa

of hia enemies: <^ Then ahalt &eak.them,** who would n<ft have diee reign, that did rage and stand up agaiiyrt thee, *< with a rod of iron; and bredc them in pieces as a potter's vessel.**

' in. In the third part the prophet descends to his exhortation and admonition, knd th^t very aptly; for. Is Christ a King 1. Is he nlCing anointed by God 1 la he a great King, a powerful Kingt ^ Se great that the nations are his /subjects? So powerrol tluit he will break and batter to pieces his enemies 1. ^Besides, Is he the only-begotteh Son of Qqd t Be wise, therefore, O ye kings. In this we find,

' First, The persons to whom this catiSqt is given: kings and judges.

Secditdly, What they are taught. 1. To hufw their di^:' ** Be wise; be learned.** 3.- To do their duty; ** Serve* the Lord with fear; rejoice with trembling; kiss. the Son."

Thirdly i The time when this is to be done; even now. The reason double': L Brawn from' his wrath, and the conseqifent ptmishlhent; ** Lest he be angry, and ye perish from the right way, when his wrath ia killed hot a litUe.'**: 9. From the happy condition of thoee wlv> leamto know; end. fear, aha serve, arid SAclt^ hfln: J^ Bleseed are all they that put their trust in hini.*' ' There must' be no dielay; this is thp time, •of ynrath, and the day of sfdvation.

Bmsid eamplmnt^ in great distress^ of the number of his enemUs^ani the reproaches they cast on hmti as one fereaken of Qod^ I9 9; if e&nfidenti'notwithstanding^ that Ood wifl be hu.protectqr^ 3; mentions his prayers and sippiicaHans, and how (Mi heard hmi^ 4, 5; Mrides the in^tent nkdice of his iuivetsafisSf and^ foretells th^ desiruttionj 6,7; and ascribes salvation to' Ood^B,

NOTES ON PSALM HI, ' Thia ia said to be J. Psalm, of flavid, when he fled from Absalom his son, ' See the aceount, 3 Sam. xv. 1, &e.. And David is amweed-to haire composed it irhen oWsed to lesve Jerusalem, passing by the Bwont of Olives, weeping, with his clothes rent, and with dnil^ npon his head. This Psalm is suitable enough to theas circumstaifces; and they mutually east light on each other. If the inscription be correct, this Psalm is a proof that the Psalms are not placed in any chronological order.

The word P#a/m,. IIOTD v^izmor, comes from IDT xamar^ to cut, whether 'that means to cut into sylkh iles, for the purpose of its being adapted to musical tones, or whether its being cut on wood, &o., for the direction of the singers; wlmt we would call a Pai^m in score. This last opinion, however^ seems too technical.

me f] We aire told tdat the hearts of alb Israel went qfier Absalom, 9 Sank xv.. 1 3;' and David is asttmished to find" such a sudden- fuid general revolt. Not only the common people, but his counsellors also, and many of his chief captains, * How publicly doe» God take vengeance for the sins which David committed so privately! In the horrible rebellion of Absalom we see the adultery of. Bath-sheba, ' and the murder of Uriah. - Now the words of Nathan begin to be fqlfilled:." The sword shall not. depart from thy honse'.*^. Verse^S^ No help for him in God.] These were some of the reproached.of his enemies, Shimei and others: ** He is now down, and he shall never be able to rise. God alone em save him from these his enemies; but God.hae Tiribly cast hia off." These reproaches deeply affected his heart; and he mentions them with that note which ao flwquwnly occurs in the Psalms, and which occtira.Jieie for Hkb first time, 71^ 8t»..0

5 ^ I, laid me down and slQpt; I awaked;. for the Lord sustained me..6^1 will not be afraid oif ten thousands of people, that have set themselves against me round about.

selah. Much ha^ been fsaid on the meanisg^ of thiir word; and we have nothing but conjecture to guide OS. Ifhe 8^ptvn§int always tra:nfilate it by AithlfdXfta diapsalnuh *^a pause in the Psalm.''' The'l Chaldee sometiiAes translates it by t'oSj^V hqlmmi " for erer." The rest of the Torsions lesYO it unnoticed. li either cornea from. Sd salt; to raise or elevate^ and may denote a particular elevation in tha voices oT the.performeTS, which is very obseryabl6 in the Jewtah' singing to the. present dd]^; or.it may. come from Tlho salaht to streio or spriad cm/, intimating -that the subject, fo which -the i¥ord Is attached should be spread auit mediUffed' OHr and attentively cankered by the reader^ Fewoickt Pjirkhurst, and Doddi ooiitend for thir' meaning; and think " it-confirmed by Psa. li. 16, where the word higgaion i§ put before selaK, at4h*e end of the rerse.*' ^bw higgaion certainly signifies meditation^ or a fit jKibject for meditation; and so shows selah to bQ rieally a npta ^rie, attend to or rhind this, ' ^ VejseS. ThoUi O Lord,sn a shield] Abk shield.covers and defends the l)o4y ^m the strokes of* aa adversary, Isa wilt thou coVSr and" defend ^e from ihem that rise up against me: ^

The lifter up of mine h^ad,] Thou wilt restore ine to the $tdte fVom wlich fAy enemies have cast me down. ' This is the mesming. of the" phrase; and this he speaks /TTop^e/icd^y. He was satisfied that the deliverance.would take place, hence his confidence ih prayer; so that utre find him, with compSrative uncoqcerti, laying himself down' ih his bed, expecting the sure protection, of the Almighty..

Verse 4. I cried unto the Lord uiith my voice] ' He was exposed to much* danger, anil therefore he had need, of ywT<nir. ' • ' - > '

. He heard m^Y Notwithstanding my enemies said, and my friends felured^that there was no help for me

*m my God's yet. he heard me qut of his holy hill^ l^ejM: niqrk this, am) take encouragement from it. God never forsakes those who trust in him. He neter shuts out the prayer x>f the distressed.*

Verse 5. */ laid me down and slept] • He who knows that he has God for his, Protector may go quietly and c<mfidently to his bed, not feaiipgthe violence, of the Jii*e, the edge of the sword, the designs of wicked men,

I awaked]- Though humanly speaking there was reason to feat I should have been murdered in my bed, as my most confidential servants had been corxopted by my rebellious son-; yet God, ray shield, pro-

Verse 6. Lwill not he afraid of ten ihouHotd^i Strength and numbers are nothing sgsipst the omnipotence of God.' He ^ho^has made God his jefuge, certainly hSS no cause to feat.-,. -

Verse 7. Arise, O Lord] Though he knew (bit God had undertdcen his defence, yet heltnew that his continued protection depended on his continual' prayer anj faith. God neypr ceases to help as long as we pray.*,When our hands hang down, knd we restrain prayer before, him, we may then justly fear that par enemies will prevail^

Tkou hast smittenl Tl|at is. Thou wilt smite. Ufi Spesks in. fun confidence of God*s interfc|renoe; and knsws as sorely that he shall have the.victory, as if he'had it already. Breaking the jaws and- the tepth-Mie 'expressions which imply, confounding and destroying an adversaij; treatiiTg him with extreme contempt;,ujring him like a dog, d^.

Verse B, Salvation belongeth unto the Lord] It is God' alone who saves. He is the fountain whence help and 'salvntion come; and to. him alone die piraise of all saved souls is due. His blessing is apon hia people. Those who are saved iVom the power and the guOt of sin are' his pebi^e. His.men^. saW them; and it is by his blessing being: cbntinodlj npon them, that they continue to be^saved. David- adds'Jiis e^ah here also: mark this } 1. Salvation qpmes firam God. 2; Salvation is cdhtinued by God. These axe great truths; marK'thefKX ■ • '. ' • -

The 6ccasion of' this Psalm w^s Absalom's rebellion. ■. Dayid being deserted by his subjects, rad^d 00. by Shimei; pursued' for his crown and life hy his nngtaciqus son, and not finding to whom to make 'his moan, betakes himself to his God; and befbre him he expostulates his wroh^, confesses his^ faidi^ and jnakes Jvisprayer..: ';.

- There are three strains of this i^cnraite Psalm: I. His Qothfilaint. IJ. The confession of his contldeaee. HI. His petition.

1. He begins with a sad and bitter complaint, amplified, - •

1. By the number and multitude of his enemies. They were many, very many \ they were, fmiltipUed and increased:<* AH Israel was gathered together, from pan to Beer-sheba, as the sand of the ste for multitude;^ 3 Sam. xvii. 11. - M4 From their malice they came together, to- do him roiBohief. They rose up,^ not /or him, but against Kinf; not Ui.honourn but to trouble him ^ not to defend ' ( 15*) ^

in his distress*

3^ Fioln their iiisiuts and sarcasm. Uwss not SMmei omlji hsttdaiBji that miUti: *' Many-r'^Bay Iheie is no li^^4um,in his God;" -..

n. T^.Meo,ju/ part of the Psahn seU forth David's coofideaee: —

1. To their multitude^ he opposeth onb God. Bat Thop.OLocd!

2. To their malicions insurrection, JehovaU; who, be beUered, 1. Would be a huckUr to receive all die arrows shot against him. 9. His gl&ry^ to honour, though they went about to dishonour, him. ^, The hfUr Mp of his headi ^hieh they, wiahed to lay low

3. To dieir fain boast of desertioof There is Kblidp for kirn tfi kU Oad^ he <^kim^ his own experience,. *^ I cried unto the Lord, and he heartl me/V

^4. By whose protection beingf ^ostauMd and secured, be deposes all care and fear, all aviety and distfaoUon, 1 He sfeeps with a quiet mind; '* I laid me down and

slept |r I awdse.^ 3. He sings a requiem: '* I wil not be afraid ^of ten thousands ofthe people, that have set themselves against me round about/*

III. In the close, or third' part, he petitions and prays, notwithstanding his security: ^ Arise, 0 Loid; iteve me, O my God!", iTo. moxe God to grant his request, he than)Lfully reminds him of what he had done before:— ^

1. *' Arise and save me, for thbu hast smitten all mine epedxicfs.*^ Thou fxi the same God: da then the si^e work; be as good to. thy servant as ever thou hfot been.

3. He inserts an. excellent maxim; Salvation helongath unto the. Lord, As if he had raid; It. is thy property and prerogative to save.'. If then, save. not, 1 expect it from none other.

.'3. Lastly, as a^ood king should, ii^ his prayers he remembers his subjects. He prayed fbr those who WBM using him despitefuUy: Thy blessing be upon thy people /:. To the same seiise, Caverdale, in his translation. >• ^

I^amd pr&jfS to be keard^ i; expostulates with, the imgodlyy 3:;' exhorts them to (Urn to Godt and make their pemee with kun, 3-6"; shows the vain pursuits offkeh'in search tfhappineesi which he asserts exists onfp •ft tie mpprobation of God, 6, 7; ammerids- himself h the Lordi and. then ^uieUy takes his repose^ 8.

of my righteousness r thou hast enlarged- me tohevk I uias in distress; ^have mercy Aiponme^

NOtES- ON PSALM IV. ^ This PsahA seems to haTO been eqmposed Dn the same occasion' with, the* preoeding", tiz., Absalom^ /t re- Mtion. It, appears to hate been 9lb ^ening hymn, song by D^vid and his company previously to their going to reiBt. It is ii^iibed to the clUef Mt^ian ^^onNegmothfV^yi^^ T\t^\imnatstseachbinginoth, PrpbabLy the first word comes (rqm T\S} hatsachj to be oteTf €S preside; and may refer to the precejfitor in the choir. Some sopp6se that it refers to the Lord Jesugy who is the Supreme Governor, or yictorious. Person; the Giver of victory, Neginoth seems to come fh>m pj nagan, to strike; and probably may signify Amie such instruments as \he 'Cymbal, drum, Ae., and stringed instruments in ^neral. - But t*here is no certainty in these things. Ayhat thajr mean, or what they were, i% known to no man.

Verse 1. Hear nie token I call] 'No man^has a right to expect- God to hear him if he do not ckll.-' Indeed, hew shall he be heard if.^he speak not \ There, are muhitndes who expect the Jilessings of Grod- as confidciotly as if they had prayed for them most fervently; and yet such people pray not at a)!!

Ctod of my righteousness] Whatever pardon, peace, holbess, or truth I possess, has come.enti{e]y frOm

..3 But- -jLiibW (haj. the ^Eord- Mth apart him ihat Is godly for himself:

, Thou hast enlarged me] I was in prison f and thou hast broijght me.foith abroad. Have mercy on me — continue to. act in the same way. I sh'all. always f^ed thy help; I shall never deserve ^ to have it; let me. have ft in the. way of mere mercy, as thou hast hitherto done.

Verse 3. Oye sons of, men] BTK oa beney ish, ye powerful men — ye who are ndw at the head of affairs, or who are leaders' of- thc^ multitude.

Love vanity]' The poor, empty, shallow-brained,* pretty- faced Absalom; whose ' prospects are all vain,' and whose promises are all empty / /

Seek after leasing?J This^ is a Saxon word, from learanje, falsehoodr from lepan, 4o • lie.' Cardmarden bas-adopted this word in -his translation, Rouen, 1566. It is in none of the Bibleb previously te that time^ nor in any ti^/er, aa fat as my own collection affords ine '^idence;. and appears to have been bohrowed by King Jameses translators from the abore.

updn youF bed> and be sjtill.'.Selah.

6 Offer 'the sacrifices of rightedu'aness, and « put ydur trust in the Lord.

Vcirse 4. Stand'in otoe, and sin not]. The Sepiua- ^ifiif, which.it copied "l)/ St Pati/» Eph.iT. Se/tranalate this clause, 0^i^eii$e, koi fitf itfiaprai^e; Be ye tmgry, and sin net, Tlie Vulgate, Syriai, JEthiopici and Arabic f give th^ same reding ^ and thus tfie 6nginal)W^ rigzu might be translated f If ye "be angry, and if yenhink ye have cause to Jbe ang^; ^o not let your disaflfection carry you to acts- 6£ rftbellion igainM both God and youi; kingi * Consider the subject deeply before you attempt to act. 'I)o nothing rasMy; <lo. not juatifyope. evil- act by another:. sleep on the business; sonverse with your own heart uppn yoUrbedt consult your pillow: ' /-.

• Verse 5; "GJ]^ the. sacrifices of righteousn^] Do not attempt to offer a sacrifice 4o Odd. for pr(>Speri^ in your present rebellious conduct. -SucKa sacrifice wtrald'be a sin. Tum«to God fronrwhoni yon hate serolted; and offer « to hima righteous sacrifite, such as the lata -prescribes, -sifd such as' he cad.receive. J/et all h^ar and consider this sayiiig,. No sacrifice — Mr performance of religious dufy, will avail* any man,-" if his heart be not right with God. And. let all* know, 4iat under 'the Gospel dispensation no sacrifice of any' kind will be. received but through the all-atoning sacrifice made by Christ::. •; >.. Because of sin, jnstic^ has stopped every ^mcfiCs mouth iJ^ that none cdn^^hare. aoce'ss-to- God, but through the Mediator. By^ him only cap the mou^ of a sinner be opened Ut plead" with God. Hear this, ye who trust- in yourselves] and hope for heaven without eitl^er faith or dependence on the vicarious sacri-: *>e of Christ. -' ' Yersb'Gi Who will show us ^r^good t] This is not a-&ir translation. The word any is not in the t^xt, nor* any thing equivalent fo. it; and not a few have quoted it, and >reaehe4 upon the teiLt, placing the '^principal emphasis on this illegitimate word.

.The plaoe is sufficiently emphatic without this* There are multitudes who say, Who will show u^good f Man wants good'; he hates evil as evil, becaas^ he has,pain, suffering, and death through it; and •'h6 wishes to find that supreme good which wilh content his heart, and save him from evil. But men mistake. this good, (^h^y look for a good- that is to gritify their passions; they have no nation of any happiness

7 T^bU hast put/ gladness in luSsmm, my heart,)nore than in thi time* ' *^V ' ikat their com and thm wine increased. ^

8^1 will both lay me down iq. peace, and sleep: ^ for thou, Loed, only makest medwtsll in safety.

that does not <^me to thenar through the medium, of their senses. Therefor^ they reject spiritual good, vit they reject the Supreme G6d, by-' whom nMie-wjik the powers. of the soi^ of man can be gratified. '

Lift.thou «p the light of thy\counienemee\ Tkif. alone, the light of thy cowMt^fMrnee— thy *peaee and opiwcftattofiy-constitute the supreme good. This is wlni we wiy9t,.wi9h| and pray toi. The' first is the wish of the tjtorldling, the- latter the wish of the godly.

}ferwe 7. Thou hast put gladness in my Aeor^ Thou hast given- Eqy'SQ.ul what it wanted and wisfi^ Ibr. I find now> a happiness which e«thly things' coidd pot prodpce. I have peace of coAscieDcef'aod joy in the Hofy 'Ghbst; such inward happ&iess as they cantaot boiiAt who have got the highest inorsssB-of earn, iiod. wine; those two thinos in the abnndaaoe of which many suppose happiness to be found.

Tor com and fwine all the ver^ons, except the Chaldee, add oil; for com^ wine^ and oil. Were eoDsh diered ' the^^higheat blessings of a fempoial kind Ihsi man could {Kissess. ^

• Verse ^. I tfiU^ both lay me doipn tn jwar#t ^f^ sieep] 'Wpst men liQ down, and most sleepy-daily, lor without rest and sleep life could not be prsserred; bat alas-! how few- lie down "in peace I peaee with ^Qieir own cionsciiftnces, and peace with. God f David had ^ then two great blessings, reit by'j^ra^, and/ieace m.hi8 soul. He* had. a happy soul; aiid when he. lay do;wn oil his l>ed, 'his body' soon enjoyed its 'repbse, as ilbm conscience, wna in peace. And h^ had a third blessing, vl' confidence thu he ahould si^p in safety.- And it was 'SO. No -fearful dredms disturbed his repose, for he had a mind -tranquillized i>y the peace 4|f.dod. As t5 his body^ that enjoyed its doe rest, for he had not overloaded na^re eith^ witlr^in<»e« or swperfim'' ities. Reader, -are not many of thy sleeplese hours l» be attiibntdd to thy disordered soul — to a sense of gnilt on thy- conscience, or to a fear of death and hell!

Pray incessantly till thou get the lighi of OiffM cofsmtpianee, till- his Spirit bear witness #ith Uiins that thou art a child of God. Then th^ repose wiU ^ thee good ''and even in thy sleep thy happy soul will be getting- forward to heaven. • " ^

" There-are tArke parts in this Psalm:— ^

prayer to G^.

1. He proposefe his request ind soit for andieiiee. « Hear me'whev I eall;'' end this he founds pti fpur 1. God his promind to hear me when I ' *" Can opon me in Xroabl^ and I' will hear thee.*' I eaH; hear me, thersfcre, wlien I call. 3. His own imnoeemee: ** Hear me, 0 God of my righteousness.'* 3. He icmmti no more than what God had done for lum at otiier times ^ Tiaii kast enlarged me in trouble^ ayd wity not now! 4. It was mercy and favour to answer him then; it will be the same to do it again: ^ Hare merey on ine, and hear." ^. n. ISjMpetiium being thus projMsed and ended, he pvoeeeda to the doctrinal part; /md, turning hiniself to kia enemies, 1. He sharply reproTes them; d. Theli wame them, and girea them good counsel.

.1. He tm^ his^speeeh from' Gpd to men; the ehief >^'the worst ot m^n.' feTM 'J3 beneyUh^ *^ ye eminent mea.** Not j^lebeians, but nobles.. Tlie charge' he lays to them,' 1.' They **t turned his glory ^into shaine.'' TheyendeaTonrfed to dishonouif tinn whom God had eaUed and anointed tb the kingdpih. S. *<'Th9y loyad Hnity.*' A rain attempt they were in Ipre i^th. S. ''They so«igbt aftelr talsity." They.pbrsued thhl whidi' would deceire- them;. they^ wt>uld find at last tittt tfesehery and iniquity li^ tb jtself. 4s That this ehartfe-ttiight have the ihqre weight, he^ figures it Wilh k stingfBg interrogation, ifaio lot^ t Their jnn' had

their consilience. IW they do thiy on their beds» when secluded from all company, when passioli and Bc^-interest did not rule; and tiien they, would be the bettet able to jt^clga wliether Ihey w^re;iot in ad irror^ ' whether their linger were not jeauseless, and their ^- seeqiion unjust J •..

4. That i]iej put tKeir trust itfthe Lord; trnstii^ np mote to their lies, nor loving their vanities, but re- Ijripg on God^s proquses. ^

in. Tlie /AtWpart^begins witfa'tMs question, Wkc^ will' shoui us. any goo4f 1. Who* will show us that. good which, will make us happy % ' To which David« in effect, returns this answer,' that it is yot bona anintif intellectual gifts-; nor bono fortuns^j earthly blessings; nor^^Diiii corporis^ corporeal endowments^: but tka hghl- of God^s couh(fhanee,.3. Therefore he ptefers hiir petition: *< Lord, lifi tKota-up the light of thy countenance upon '^."- '. Crod'p codntenance is his gracef Ids favour t his lov»;»9n& the light of his eounUtna^i^ the eMMtion aad expression <i{ this grace, ^oui, and love; jn which alone lies all the hs^piness of man. Of this David exjtresses two effeois,.^/cii/ne«^ and le-v eurity c-^. '■"'.' '.. '^'1. Gladness jskA joy /hr heyond that which may her

Ifsg* they intended to act thus,

S. And that they might, if possible, 'be difaWn.'iroiA teir attempts, he,sends thein a' wrtierirU^ know ye,. wUdi hfts Jve elanses: 1. Let diem know that God hitli sec apart him that is godly Ibr himself. 9'. That CM wi^ keoTt when either h^ or any good man calls npon him.

n. The reproof beipg ended,' he gives them 'good

I. That thonghfthey be ^n^, they ougl^t not to Ist the fon go down upon 'their wrath';

3. That they commuhe witk their own kearts-^

wufiea and pertinacity in it; and he asks them A^' "had from any temporal blcAsinga: V Thoir hast.pot

gladdess^in my heiurt mdce than in the tlAothat their corn,' and Mne/ and oil ihcreved;, gladness beyond the JpjT'in harvest; land^thls joy is'frofi) the light of* Qacfi countenance... Tkou jnUtest.. Thou, by way of eminence. '- '.

8. Security t expressed onder the metaphor of sleept ** J will lajT me. down iti peaee, and sleep;^. jlist ys in A. time ofyteaee, as if there were no war nor proparsr tion for battle,..

3. To which' he adds th^/reason: " For thou, Lord| alone makest qub to dwell in safety.'* I am safe, because I enjoy the light of tliy countenance.

Ikurii cMihues instant in prayer, h 9 } make's early application to God, 3 '; and skow4 tke katredwkuik God. $ears io tke workers, of iniquity, ir^. His determination to worskip God, and to implore direation and support, 7, 8. • He points out tke wiekedi^ss 4ff kis enemies, 0, and the destruction tkey may expect, 10;

.NOTES QN P9ALMT. ' This Psahn is inscribed to tke chief Musician upon NekHotk, A Psalm of David, As neginptk may signify all kinds of instruments strncjt with a plectrum, stringed instruments, those like the druih, cymbals, iK.; so neckilotk, from ^ ckal, to he:kollow, to bore through, may.signify any kind of wind instruments, sneh as the horn^ trumpet, flute, &e. See on the litts to the preceding Psahn. The Septuagint have,

2 Hearken unto 'the •voice, of my jcry, my King, and my Godjc *» for, unto thee will I pray. ■;.

Etc TO rtXoc, inep Tifc icXfipovoffovorfc, "In favour of Jier Who obtains the inheritance^". Thd Vulgate,and Arabic.have a similar reading. The word nlS*V1l « neckilotk they have derived from ^J nackal, -to inherit. This may. either refer to the Israelites who obtained the inheritance of the promised land, or to die* Churoh of Christ wl^ch obtains through lum, by faith -and prayer, the inheritance aUiong the saints in light. This Psalm is, espeetally, for the whole Chnicfa of God*

3 o ]^y 'voice shall thou hear in the morning,.OLord; ii>.the morning' will T direct my prayer unto thee, and will look up..

4 For thou art not a God that hath pleasure in wickedness: neither shall evil dwell yrith

6 ^ The (bciish'khall not stand * in tlqr aight » diou hatest all workers of iniqiiity.;