Commentary on the Holy Bible

Oi^the whole the Psalm shows, l.^T^at David had the strongest conviction of his own uprightness. 9. That he had the fullest persuasion that God woiM protect him from all Jiis enemies, jtnd give*him a happy issue out of all his distresses.

The psaimutt destitute of human comfort^ ermes help from God^ 1; gives the character of those^ who «iirrmended hMh^and denounces bod's judgments against them^ S-6; confides in the promises of Qod, and in kis protection of him and all good men^ 6-8.

% •Th^ speak tanityetery one witb his nei^bour: ' with flattering l^s, dhd with t a dauble heart do- they speak. •

3 The Lo^D shall cut off all flattering lips, and the tongue that speaketh^ proud ' things'".

The ioseription to this TssXtA 19: To the chief Musician upon Sheminith, A Psalm ^f David, See on ihe title of Psa. tI. I'he.^ru^ has **CoocerniDg the end (of t^e i^orld which steill 4iappen) oq. the eighth day. A prophecy relative.to the Advent of the McMiah."

Some think that this Psalm.was mide-when Doeg and the Ziphites betrayed DlLrid to Saul, see 1 S4m. xxii. and zxiii.; hot it is most likely that it was written during the Babylonish, captivity. * Vezae 1. H^lp, Lord] Save me, O Lord; for iQeiciri4 tnen ftil, and faithful men have passed away ftom the sons of Adam. fBstt sa(e me, l.orti; for lilf Caae^, tat Unutti es sotjytestnes tra sons oC inen. Old MS::

Yetie 2. They speak tanky every sfne vnth his. neighbour] They are false and hollow; they say one thing while they mean another; there is no Crusting to wliat they say.

Hailering lips, and with a douiile heart do 'they speak] 3!yi J^2 heleh valeb, '«Wiih a. heart and. a heart;*' They seem to have two hearts; one to speak &ir words, and the t>iher to invent mischief. The old MS., both translates and paraphrases curiously. '

Par., Sothfastnes. es lessed, tmd falsecl vvazes: tnd aT so vayn spak ilkose to bygyle his neghbtir: and many spendes thair tyme in vayne speche Witfaoutyn prpfyte and gastely finite. And thai er swykil lippis r ^^^^ er jangelers berkand ogaynes sothfastnes. And swykel, for thai speke in hert and thurgh hertj that es in dubil hert^ qwen a fkla man thynkes ane, and sais another, to de«uf hym that he ' spekes with.

This homel^ comment cannot be mended.

5 For the expression of the poor^ for the sighing of the needy^ ^ now will I arise, saith the<JLoRD;, I will set Aim in safety yropn Asm that " puffeth "at him^

6 The word» of the Lord are ® pure words. as silver tried in a flirnace of earth, purified seven times.

7 Thou shalt keep diein, O Lord, thou shalt preserve ^ them from this -generation foy evep.

8 The wicked walk on every side, when 4 the vilest men are exalted.

Verse 4. * Oyr lips are oyr own] Many think, because thdy havB the faculty- of speaking, that therefore they may speak what they please.

Old MS. — The.'qwilk sayd^ Our toung we sal wyrchip, our lippes er of us, qwas out Lorde.| Tha Ypocrites worchepes thair. toung; for thai hee tham self janglyng>and settes in thaire' pbaste to^o mykil tbyng and gre^: -iM^d thai i-Ote tham that thair lijppes that es.th^r facundand thair wyls- er of tham self, nought of (rod, ne of ha]y menes Itoe; for thi thai say qua, es our Lord? tKat es, qwai es he to qwas rewle and conversiicioun we sat be i^ndir loutl and confourme us til 1 Als so to say, Thar Iss none.

Verse IS. For ihe oppression of the |p^] This »eems to refer' best to the tribulations which the poor Israelites suffered while captives in Babylon. The Lord zepresents himself as looking on and seeing tlieir affliction; and, hearing their cry, he determines to come forward to their help.

Noww^U I arise] I alone delivered them into the hands of their enemies, because of tlieif transgressions; I alone csLfi. and will deliver them from the hands of their enemies; and the manner of their deliverance shall show the power and influence of their God.

From him that puffeth at him.] Here is much interpolation lo' tat^e out a sense. Several of theversions read, " I* will give, him an Open salvation.*' My work shall be manifest.

'. Verae 6. The words of the Lord are pure words] None of his promises shaH fall to the ground; the salvation which he has promised shall be commonicated.

Silver tried in a furnace of earth] A reference to the purification of silver by the cupel. This is s sort of instrument used in the purification of silver. It may be formed out of a strong iron ring or hoop, adjusted in width and depth to the quintiim ttt silver

% be purified, and rammed fiill of well pnlTe'rized ealcined borie. The metal tq be purified must b^ mingled with lead, and' laid on the cupel, B/nd ezpoatd lo a strong heat in an air furnace. The impurities of 'the metal will be partly absorbed,. tod. partly thrown, off ill fume. The metal will continue in a state of agitation till all the impurities are thrown off*; it will then become perfectly still, no more moiion appear- ' ing, Mrhich iar the token that tbepttjeess is completod, oo according to the words of the text, is seven timds, that is, perfectly purified... * »

Verse 7. Thou shali keep themi — ^^<^ '^^ preserve them] Instead of the pronoun them in thejM elauses, s^veralMSS'., with the Septuagint, the Vydgaie, and the Arabic, hare its: The sense is equally good in,both readings. God did bring forth, the Israelites froT^ Babylon, according to his wopd; he separated them from tha^t generati&n, and reinstated ^em in iMrfr «wn land* according to his word; and- most Jttttiiljr he has preserved ihetjt from generfUion. to g^mrmfion to the present day, in a itiost remarkable nuner.. » '

Verse 8. The wicked foalk on every side] The, bnd is full of them. When-the vilest men are exalted; rather,' As vUlany gains ground among the sons of Adam, -See the Hebrew. The Vulgate has, "In. circuito impii ambulant; secundum altitujioem tnam multtplicasti filios hominum;^ which is thus translated and paraphrased in my old MS.:—.. '

' Par, Us thu kepes; hot wikid gas in umgtng; that es, hi covatyng 6f erdley godes, that turdes with the wMe of seven daies: in the qwilk eoTatjrs, thai ^ryn ay aboute; 'for. thai' soft nane endyng of fiutiie ' syn: and tharfor settes God na terme Of thair pjme, but sons of men that lyib skilwisly and in ryghtwisnes, thu has multiplied, aflir thi heghnes in vertus; aftur the heghnes of irhi consayll,. thou hast muUipUed men bath il and gude*; fur na man may •p^rfitely witt in erd, qwy Gtxi piakes so many men, the qwilk he wote well sal be* dampned: hot it es the privete of his counsaj'lc, so ryghtwis, that no thyng-roay be ryghtwis^r. -

In this we find a number of singular expressions, which, wlule they elucidate the text, will not be uninteresting.to the antiquary. Heret for instance, yre see,the true etymology of the woi^ righteous and righteousness, i. e,, right wise and right foisihess'. For we have it above as a notm, ripft)tto(s(ies; as an adjective, rj^glittsfs; yindas an adjective in the comparative degree* rtltittsfoec: and we' should hare had it as an adverb^ ryghtwiskty, had not the word Irtfltoitols • occurred to the author.

Righteousness is right wiseness, or that which is according to true wisdom. 'A righteous man is one who IB' right wise; properly instrocted in Divine wiS" dem, and acts according to> its dictates; and among them who act rightwisely, there are some who act rightwiser tban Others; and nothing can be rightwiser than ever to think and act according to the princifies of that wisdom which comes from above.-. Rights iisht: rectus, straight, is opposed to wrong, from FJfus, injury, and that from Fiumseii, to twist, S59

As iiehtran ^hton signifies to direct, so fTm%/tm tfffon^en-signifies^to twisi, or turn out of -a straight or direct line. Right\a straight, and wrong, crooked. Ifeoce the ri^A/eoti^ man is one wiio goes Mtrmgkt. forward, acts and walks by /tne.and rule; and the unrighteous is he who walks in' crooked poths^ does what is ttfrcm^,. and is. never guided by true wisdom. Suoh a person is sometimes teemed wicked, from the Ajiglo-6axoo?iecuin, to act by witch-^nh, (hence jj^f^. wicca, a witch,) that iis to renounce God and tightr eousness, fmd to give one^s self to the- devil, which is the true chanu^ter of' a Hoicked man. I4et him that readeth understand.

The^ vilest men, are extdted]^ W^re we to iXke this in its obvious sense, it would signify that at that* tune wickedness was the way to prefenneni^^aad that gopd men> wcTre t^e objects of,pei:secution.

\ IV. A petitory, or affirmative cofi/clusion: Keep them; or ^ confident i^ffirmation that God will keep them prom the conlagjonv of the wicked, Ter. 7, vf which there were too many, ver^ 8.. I, The prayer, which is very short, for he breaks in upon God with one word, njrvnn Hoshiqh! Help! Save, Lord! ver. 1. -For which he gives two reft> •sons: —

I. The scarcity of good men: " For the godly man ce&seth,'^ &6. • ' There is neither 'piety nor M^iij among men...

. 3. The. great abundance of the wicked; the licentious times; the perfidioushess,, hypocr^, and dissimulation -of the "men among whom lie liyed.: *' They spe^ Vanity every one with his netghbonry^ Sdo.; ver. 9. Tkey take no care ta perform wh«t. they promise.

II. The prophecy. This shows the end* of tfieir dissembling: " The Lord shall Cut off all fluttering lips;*' Ter. 3. I'hese are described,

1. As proud boasters: " With our toAgoet wiQ We prevail," &c.

- III. God's answer to the petition. Help, Lord!' ii -it so that the wickedare so numerous, so tyrannoiis, eo

4. I am moved to it by his sighs and groans: '^ For the 'oppression of the poor, /or the sighing of the needy," &c.; ver. 6. ' '

6. And of this let.no man doubt: " The wdfds of the Lord are pure words." There is no more hWuj in the words of God than there is impurity in silTer seven times refined; ver.' 6.

1. Keep them. ForuideAGrdd keep Chem tliey iriD 4m ipfeoted. '

9. K&ep tkemfnm tkU genemtian. For Hhej are a geBeratkm of Tipers. -* *

3; Ketp them fot ever* For unless thou eaable \ tib perseverci itiej yrlM hXi.,

of bein^ forgotten

4. And keep ihem. F.or the power, pride, and j f qencfl of these impious men are very great. 1. vMced walk on every stde.'*. As wolves thef seek whom they may-devour. S. And wiokedqess is the way to preferment l " The vilest men are.^xahed;" ve^ 8.

Thy people oall,on thee for help; they know thou canst help, and ^therefore are 'they confident thtit thou wilt help^ becaose they.know that thou art good.

This Psalm eontnihs the tentimenU cf ah aJUieled soul that earnestly desires succour from the lard. The

. 'psedmist camplakis of delay ^ I-a; prttysjhr light and com/m, because he finds himself gn the brink of dealhy Z; dreads the revUvngS of his.enemies, 4; anticipates a favourable answer, and promises thanks*

2 How long shall I take counsel in my soul, having sorrow in my heart daily? how long shall mine enemy ^.et^ted over me?

There is nothing parlicolar in the io8ori[>tion. The Paalm is supposed to have been written daring the eaptiTity, and to contain the prayer; and supplications of the distressed Israelite, worn out -with their long anf ofipressiTe bondage.

Verse 1. How long wilt thou forget me] The words tUIC "^ ad anah, to whdt lengthy 'to what time, translated, h^re how, long 7 are fotlr times repeated in the two first Terses, and point out at once great dejection and eztxeme earnestness of souL

Hide thy face from me?] How l6ng shall I he destitute of a clear sense of thy approbation t ' Verse 2. Take counsel in my -soul] I am continually finteing ways and means of deliverance j but they all come to naught, becaose thou eomest not to my deliferance. When a soul feels the bqrden and guilt of sin, it tries innumerable schemes of self-recovery; but they are all useless. None * but God can speak peace to a guBty conscience.

AfuM enemy be exalte^ Satan appears to triumph while the soul lies under the curse of a broken law*

Verse 3. Consider and hear me] Rather, answer me, 1 have prayed; I am seeking thy face; I am lost without thee; I am in darkness; my life draws nigh to destruction; if I die unforgiven,.! die etemalfy. O Lord my God, consider this; hear and answer, for thy name's sake.

Verse 4, -Lest mine enemy say] Satan's ordinary method in temptation is to excite strongly to sin, to blind the understanding and inflame the passions; and when he succeeds, he triumphs by insults and re-

that trouble me, rejoice when I am moved.

6' Bat I 'have '"trusted in riiy mejcy; my heart shdll rejoice in tliy salvation..

6 I \iriU sing unto, tlie Lobd, bepaiise he hath i^<lealt bountifully with me.

prqaches. None so ready then to tell the poor soul how. deeply, disgracefully, and ungratefully it lots sinned! Reader, take heed.

When Icon moved,] When mo'v'^d from mj steadfastness and overcome by sin. O what desolation is made by the fall of a righteous soul! Itself covered with darkness- and desolation, in^dels /illed with scoff*- ing) the Church clad in mourning, the Spidt of God grieved, and Jesus crucified afresh, and put to an open shame! O God, save.the pious reader from such •wreck and ruin!,

Verse 6. But I have trusted in thy mercy] ThoU wilt not suffer me to fall '; or if! have faHen, wilt thoyi not, for his sake who' died for sinners, once more lift up the light of thy countenance upon me % WUtthoa ■not cover, my sin' 1

^ heart shall Rejoice in thy salvation.] There is no true joy b^t of the heart; and the heart cannot rejoice till aU guilt is taken away from the consciehce^

Verse 0. J willing unto the Lord] That heart is turned to God^s praise which has a clear sense of God's favour.

Because he hath dealt bounHfully, with me,] So^ O "hp ki gamel alai^ because he hath recompensed me. My sorrows were deep-, long continued, and oppressive; but ia thy favpuris life; - A moment of this spiritual joy is worth a year of sorrow! O, to what blessedness has this godly sorrow led! He has given me the pU of joy for the spirit of heaviness, and ih& garments of praise for mourning.

The old MS. Psalter, which I have so frequently i mentioned and quoted, was written at least fpur Atin- dred yean ^go« and written' prolnbly in Scotland, as' il is ia the SIcottiah dialect. That the writer was not merely a Qommentatorr bat a truly religioas mliii, who waa w^ll -acquainted with the travail of the soul, and that fiith in. the Lord Jesus Christ which bfings peace to^^ troubled heart, is manifested from Tarious portions df hia comment. To proye thia I ahall, I think I may say« farour the Topader with^japfhar extract from this Psalm on the words, ** H|# long wilt thon forget 'me,*^ Ac, ver. 1. ^'I hare only to observe that with this commentator a true, penitent, one who is deeply in earnest for his salvation, is oalled a perfyte mani i- ^m one wholly given Up to God.

IQoto lanfl lor% (ot setes t^u me (n ttt en^ng 7 How lang o way tumes thou thi face fro me'l. The. voice of haly men that* covaytes and yernes the eomyng of lehu Crist, that thai might lyf with hy'm in ioy; and pleynaund tham of delaying. And sais,' JEiorc^ hqiw long for getes thu me in ihe endyrig / That I Myyte to haf and hald. That es how lang delayes tha me fra the syght of lehu Crist, that es ryght ' endyng of myn «aieot. ' And how lang turnes thu thi face fra. me 1 that es, qwen wil thu gif me perfyte Knawing of the 1 This wordes may nane say sothly, hot a perfyte man or womman, that baa gedyrd to gydir al the desyres, of thair Saule, and with' the nayle of luf fested. tham in. lehu Crist. Sa tham* thynk One hour of the day war our lang to.dwel Ira hym; for tham langes ay til hym; hot tha that lufs noght sO, •has no laogyflig that he come: for.thair conacience sais thaim, that thai haf)ioght hifed hym als thai sufd have done. •

The language of true. Christian experience has been the same in ^Uimes and nations. '^ But he that loveth not, knoweth not God; for God is love:" and to such

It has three parts: —

III. A profession of faith and confidence, with joy in God, accompanied with thanksgiving, ver. 6, 6.

I. He bitterly xsomplains, and aggravates it.

!3. ThathehidhisfatetffQMnhim: «« Wilt thoa hide thy facer "

3.; That he was distracted with many ^urea, what way to take, and what counsel to follow, to sBbovef God's favour: ''I tai!b counsel m my*ae«l, haTing sorrow in my heait" - •

.4. In the. meantime, his enerhy toas sfotUdf triumphed and ifuuUed over him. ' 5. And, lastly, be complams of the delay,.vic{iich ia quickened by the erotesis, (interrogaUon,) and amaphotth (beginning several sentences with.the same tfofdfe,) How long f HotQ Umg f How longt What (for pm4 '

II. His petition, ver. 3. Of which there aj:e.ttirae degrees opposed to the parts of his complaint, vet. 1, 9.

1. Lodk upon me, or consider me, Thoa hitherto iSeemed to turn ayray thy -face; bat behold me, and give me a proof of thy, fove«

S. Hear'me, Thou hast seem0d to have fbrgoiten; but now, I pray thee, remember mis; and ahowthi^ thou dost hot neglect my. prav6r> • 3* 'Lighten my eyes, 1 nave been vexed ii^ 'ngr soul, and agitated various counsels to^ recover thy favour.;' but do -thou instnict me, and illuminate me, as. to what course I 'ShaD takis.

That his.petition flight' be th<B sooner heard, lie urgea many arguments: —

' 1. From that relation that was between him and God: •« O Lord my God, heat me!*'

3. ihrom a bitter -event that was likely lb follow, if Grbd heard hinr not1 " Lest I sleep the sleep of death."

.3. From another afflictive conseqaeoee — the boaat^ ing and in^tlt of hi)& adversaries: ^ liast my ^nemy pty, I have prevailed against him;. and those that, tooobla me rejoice when I am moved^^'

But although the answer was delayed, -yet he does not' despair — for,.;. - ••

3. His thankfujtness: " 1 will sing unto, the Bcndi because he hath dealt bountifully with me.**

A^ording to this scale, this Psalm can jieitliQr be read nor pan^hrased without profit.

The sentiments of atheists, and deists, wild deny the dpctrine of a Divine providence, their ^hanicter: thsy are corrupt, foolish^ abominahle, and cruel, 1-4. God fills' them with terror, 5; reproaches them for their, oppression of the poor, 6, The psalmist prays for the restoration of Israel, 7.

2 ^ The LofLD looked down from hcayen iqpon the chiMren of men, to see if there were any that did miderstand, and seek God.

KOTB& ON PSAL^ XIV.: There is nothing putienlar in^ th^ title; ooly it is proUile'lluU the word inb Udavid, of Tfaoidy is- impfo^exly prefixed, as it. is swfficienjtljfc. evident, from the eoostmelioo pf the Psalm, that, it spe^ of the Baby- Umsh eaptimly. The author, whoever he was, (some wkj Haggai, otheirs Daniel, &c.,) probably lived beyond the Euphrates. He describes here, in fervid coloprs, the iniquity of the Ohaldeans. He prediets their terror and destruction; he eonsoles himself with -the prospect of.a speedy, return fh>m his exile;, and hopes soon to witness the reunion of the tribes of Isiuel and Jedali; It may, be applied to unbelievers in general.

Verse 1. The foot- hath said in his hearty There is 90 GM.] hi} nabalf which we render fool^ signifies an ^n^ty feUowr a contemptible person^ a vilUtin, One who ^s a muddy head and an unclean hisart; and, in his ^ai^enp— and folly, says Ih his heart, ** There is no God.*^ ^ And none,*' says 5ne, ^ but -difool would say so." The word is not to be taken in the strict sense in which we use the term ntheist, t}iat is, one who denies the being of a God,' or confounds him with matter. 1. There have ^een some, not many, wlio have denied the existence of- God. 3. There are others who, without absolutely denying the Divine existence, depy his providence; that is, they acknowledge a Being of infinite power, &c., but give him nothing to do, and no world to govern. 3. There are others, and they are very namerous, who,* while they profess to acknowledge both, deny them in their heart, and live as if they were persuaded there was no God either to punish or reward.

They are corrupt] They are iA a state of putresceney; and Ifcy Aave done abominable works — the corruption of their hearts extends itself through all the actions of their lives. They are a plague of the most deadly kind; propagate nothing but destruction; and, like their father the devil, spread far and wide the contagion of sin and jdeath. Not one of them does good. He cannot, for he has no Divine influence, and he denies that such can be received.

Verse 2. The Lord looked down from heaven\ Words spoken after the manner of men. From this glorious eminence God is represented as looking down upon the habitable globe, to see if there were any that did understand that there was a Supreme Being, the governor and judge of nien; and, in consequence, seek God for his mercy, support, and defence.

together oecome •filthy:- there g^c^c'v^' is none that deeth good, no, not Ant* u. c. eir!

4 Have all the workers of ilij- ^""p^^ quity no knowledge? who ' eat up my people as they eat toead, and ^ call not upon tho Lord.,

.5 There * were they ip great fear: for God is in the generation vi the righteous.

0 Ye have shamed. the t:bunsel of the

.. Verse 3. They ore all gone aside].They will not walk in the straight p^h. They seek- crooked ways; and they have departed from truth, and the God of truth.

T%ey are dH together become filthy] mhi^} neelaeiu. They are become sour and rancid; a metaphor taken from milk that has fetmented, and tamed sour, rancid, and worthless.

There is none that doeth good, no, not one.] Thi» is not only the state of heathen Babylon, but the state of the yotude inhabitants of the earth, till the grace of God changes their ^eart.', ^yjnature, and from nature, by practice, every man is^i^nfal and corrupt. Kq feels no good;. he is disposed to no good; he does no good. And even God himself, who cannot be 'deceived, cannot find a single ezceptioq io this! Lord, what is man 1

The Vulgate, the Roman copy of the Septuagint, the JEthiopic, and the Arabic, add those six verses here wiiich are quoted by St. Paul, Romiw iii. 13-18. See the notes op those passages, and see the observations at the end- of this Psalm.

. Verse 4.' Have jsdl the workers of iniquity no knowledge f] Is there not one of them who takes this dreadful subject ipto 'consideration I To their deeply fallen -state they add cruelty; they oppress and destroy the poor, wiUiont either interest or reason.

Who eat up my people as they eat bread] Ye make them' an easy «[nd uriresisting prey. They have no power to oppose you, and therefore you destroy them. That this is the meaning of the expression, is plain from the speech ef Joshua and Caleb relative to the Canaanites, Num. xiv. 9: ** Neither fear ye the people of the land-; for they ar^ bread for os.'^

And caU not upon theJLord.] They hAv6 no defence, •for they invoke not the Lord. They are all either atheists or idolaters.

Verse 5. There were they in great fear] This is a manifest allusion to the history of the Cdnaanttish nations; they were struck with terror at the sight of the Israelites, and by tliis allusion^ the psalmist shows that a iJestruction similar to that which fell upon them, should fall on the Babylonians. Several of the versions add; from Psa. liiiv 5, " Where no fear was." They were struck with terror, where no real cause of terror existed. Their fears had magnified their danger.. For Ood is trt. the generation] They feared the Israelites, because they knew that the Almighty God was among them.

7'^0 Uhal. the salvation of Israel were eonie out of Zion!

Instead of ^E^'^n tabishu, "Ye hare shamed,'* BUop ffarsley ^proposes lo read DE^^sn tabishem, sod ^raos-* lates the claQ9e thus: ** The couns^ of.the helpless f^' tnan shall put Mem to' «hame." But this is not authorized by MS. or version. There is no neM for any change: the psalmist ' refers to the confidence which the afflicted people professed to have in. God for their deliverance, which confidenQO the Babylonians turned into rtV^tcu/tf. The ppor people took counsel together to expect help from God, and to wait patiently for it; and this Qounsei ye derided, because ye did not Jbiot9— did not consider^ that God was in t&e congre- * gation of the righteous....- ^ ^

Verse 7. O that the 8alv(Uum\ Or, moreiiterally,* Who will give from.Zion. salvation to Israel f Froqi Zion the deliverance must come; for God alone can deliver them; but whom will he make hi8>instrument6! When the Lord hringeth hacl^'\ For it is Joliovah alone who can do it. Jacob shall rejoice^ and Israel shall be glad. That is, aooording ta Cahnet, the remains of the kingdoin of Israel, and those of- Judah, ^ shall be rejoined, U) (heir mutual satisfaction, and b^-

«ome one people, worshipping the^ same God; and he has endeavoured to prove, in a (fissertation -oh the subit, that this actually^ took place after the returlr from le Babylonish captif ity..: ^, ^^

Many of the fieithers have understood this verse as referring to the salvation of mankind by Jesus Christ; and so it is understood by my old MS^ Psidteri as the foUowing paraphrase wilK show: €t,\ta tSLl ugt ot

Aion lieU ti\ Israel 7 t^^ l.orti ^sas turneH s tans.t!ie capt^fte oC Ms (bik, glaH sal Jacob, anH (afiu be lEsrael. Qwa hot Cxirt that ge despyse, qwon ge wil nout do his counsaOe of Syon fra heven, sal gyf hele til Israel 1 that es, sal saf a} trew cristen men; noght ab ge er that lu& noght Cod. And qwen our Lord has turned o way the captyile.of his folk.: that es, qwen he has danipned the de.vd, and al his Servatindes, the qwilk tourmcntes gude men, and makes tham cap-.tyfs in pyne. ' JJhen glade sal Jacob; that eS| al UmU wirstilso gayns vices and actyf lyf: ^andfaynisalbe Israel: that es, al that with the clone eejx of thair hertjSeesGrod in contemplatyf lyf. For Jacob ea ala mikil at say als, Wrestler, or sujdanter of Sy». Israel es, man seand God.

Of the two chief opinions, relative to the design of. tbiiB Psalm: 1. That it refers to AbsalomV rebellion, 9. That it is a complaint of the captives in Babylon; I incline to the latter, as by far the most probable^

I have referred, in the note on ver. 3, to that remarkable addition,of no less than-^tx verses, which is found here in the Vulgate, the Vatican copy of the ^eptuagint, the J5Mtoptc,'and the Arabic, and also in St. Pauts Epistle to the Romans, chap. iii. 13-18, which he is supposed to have quoted from this Psalm as it then stood in the Hebrew text; or in the vernon of the Seventy ytt€xik which it has beeir generally thongfat he borrowed tbetlor. - That they are not interpolalioos in the 'New Testament is evideht frakn this, thai' thej are not wanting. in any M9v yet discovered; 'and they exist in all the ancient versions, the Vulgate, Syriae, JEthiojnc, and Arabic, Yet it has heen oqntended, particularly by Si. Jerome, ChacSt. Paul 'did not quote them froka this Psalm; but, being intent on showing the corruption and misery of man, be ooDected from different parts severs! passages that bore upon the sobjeot, and united them here, with his quotation' from. Psa. xiv. 3, as if they had all belonged to ihat place; and that suc6eeding copyists, finding them ip Romans, aa quoted from that Psalm, inserted them into the Sep^- gint, from which it was presumed -they- had been lost. It does not appear that they made a part of this Fsalm in Origen's Hekapla. In the portions that still exist of this Psalm there is not a- word of these additional verses referred to in that collection, neither J^re nor in the parallel Psalm liii.

> The places' from which Jerome ancl others say. St. Paul borrowed them axe the following:-^.

Rom. iii. l3: /' Th^ir mouth is ap oped sepalehi«; with their tongu^ they have used deceit.'- Qonowed fifom Psa-'V. 10.

. "The poison of asps Is under tbehr 1^'^- tFrooi Psa. CX1..3.

Verses 16, 17, 18: ^ DestrOcilon alid miaCRry ava in their ways, the way of peace they have iiiot lmo«i>B, and there is no fear of God before their eyes/* From 19a. lix. 7, 8. •

When Uie reader has collated all these passages ia.tihe original, hQwilh probably feel little sstia&etioA relative to- the probability of the bypotbeais tiwj are summoned to support.

/ These verses are not found in the best eopiea of fiiS Vulgate, though it appears ihey were ia the oU JMi pr Antehieronymian version. They are not is the dodex Alexandrinus of the Septuagint; wff are tliay in either the Greek or Latin text of the Pompiutmuiam Polyglot. They are wanting al^o in the Afiwerp and Parisian Polyglots. They are neither in the Chaldee nor Syriae versions.. They -are not aekiiow-: lodged ae a part of this Psalm by Theodoret, ChrysoS" torn, Euthymius, Amobius, Apollinaris, the Oreek Catena, Eusebius, of Csesarea,' nor Jerome, The latter, hpwever, acknowledged that they were in his time read in the churches, I have seen no Latin MS. without them; and they are qooted by Justin Martyr and Augustine. They are also in the Editio Princeps of the Vulgate, and in all the ancient P$alters known. They are in -that Psalter which I have fn

** Of this Tenkm the fallowing ii t -faithfiil oopj^i begiimiiig with the third verte of the fourteenth

i:|it eii ifoyif t^t Has fluHe; tfist zt none ta s^e.

Milas motttk e> ttO, of toeeyfnfl aiOi 6(tt(rne«:

/There is a good deal of difierenee between this, and thai versum attribated to Wiclif, as it stands in my laige MS. BibiOi quoted in different parts of the New Testament, particularly in 1 Cor xiii. 1, Ac. I shall gire it here line for line with the abore.

anB bftttenesae: 8b< fret eC bf m benf sMt fot to acbeUe ont blooti: CeKMcConnotlieCrolfita to Cgo^,antifnCelfcCte otcttt# atlneaae, tbe biaites of beat; Sift tbef Itneben not tbe toejea of yeea; - 8be Vrt^ of Bititi^ (a not bff ore bet sfien. ^

The words underlined in the above are added by the.traBsIator as e3^>laDatary of the preceding, terms. It is worthy of remark that C(n;eria/e- inserts the whole of the addition in this Psalm; and Cardmarden has inwrted kin his Bible, but in a letter different from thecezt.

It 18 flow time, to state wh^ has been deemed of c<viaiderable importance' to the authenticity of these Teraes; viz., that they are found.in a Hebrew MS., Bombered by Keimicott in his catalogue 649. It is in tbe paUic library at Leyden; contains tbe Psalms with a Latin version and Scholia; and appears to har^ been written about the and of the fourteenth century, and probably by some Christian. I shall give the text with a literal translation^ as it stands in this MS./ line fin: line with the preceding:— '

Whose month of cursing and bitterness is full; Swift are their feet to shed blood \

An evil aspect, and an evil event, in their ways: And the way of peace they know not.

"It would be easy to criticise upon the Hebrew in this long quotation. I shall eontent myself with what Cahnet^ who recevred his information from othera that had Inapeeted theXeyden MS., says of this addition: ** Les sQavans, qui ont examine ce. manuscnt, y oht zemarqu6 ud Hebfeu barbare en cet endroit ( et des fa^ns de parler, qui ne sdntent point les siecles anil la langne H^bralqiie etoit en urage." '* Leamq^ men, who have examined this MS., have remarked a barbarous Hebraism in this place^ and modes of speech which savour not of those ages in which the Hebrew language was in use.^*

, If this' be an interpolation in the Psalm, it is very ancient; as we hate the testimony of Jerome^ who was prejudiced against it, that it was tead in all the eburohes in his time', and how long before we cannot tdL And that these verses are a valuable portion of Ditine revelation, as they, stand in Horn. iii. 13-18* non/'ean successfully deny. See Rosemnuller, Ken- Hicott, and De Rossi.

Ai^ALTsis or tna VovRrtmitnt Psalm.

This Psalm is the practical atheist's character, and has TWO pairts:-«>

L 1« The atheist is her^ noted to us by difierent characters:—

1, From hiB'name\ ^733 naialt a, fool, ot rather a churl; no natural fool, but a sinful: a fool in that in which'ha should be wise.

a, His hy^Hicrisy or cunning; he sailh, bat he will n6t have it known, it is to hhnself, '* He saith in his heart.** He is a close, politic /oo/<

3. Hid saying, or his chief and prime principle: " There is no God."

4. From his practice; cotiTessing God in his words for some political advantages'^ yet in his works denying him. For, 1. His heart is wicked and ittregenerate: "They are corrupt." H. He is a sinner in a high practical degree; " They have done abominable works." 3. He performs no duty: " There is none that doeth good." He commits sin; he omits duty.

13. The psalmist den^onstrates what he said three ways; and convinces them,-**

' 1. By the testimony of God himself; he is a witness against them. He is, I. An eyewitness: he looks an. 3. He is in heaven, and they are continually under his notice: ** He looked down from heaven." 3. He sees the children ofmen^ their hearts and their works. 4. And the object of his looking is to inquire after thair religion; " To see if there were any that did understand and seek God."

9. And then he give& his testimony in these general tema i ** They are all gone aside, they are all

Who X8 a proper member

of the Church tmbkmi.

together become fl|fty: there is none that doeth good, no, not one."

3. Next he accuses them of ttpo sins of which they were especially guilty. 1. Injustice: " They eat up my people as bread," 9. Impiety: " They call not upon the Lord."

4. And that his testimony is true, he convinces them, 1. By the light of their own -cayMct>7ice.* **^Have all tlsB workers of iniquity no knowledge V Does not thflbr flm conscience tell thbm that aU (his is true 1 Do tlhsy not know this! 2, By fear and tertor,, the. ^fEbcts of an evil conscience: »* There were they m great fear." They said, There is no God; but their conscience told them that God was in the congregation of the righteous, and that they should grievously an^ Bwer for their injustice apd impiety. 3. By the'^i^- ness of their heart, and contempt of the good counsels

of the godly. K he reproved, they mocked.. If be i God was his refuge, they laughed him to scoro. ^ Ye have shamed the ^unsel o^ the poor, beeanse the Lord is his refuge."

II. The second part of the Psahn contains « petitioa for the Church: —

1. He prays that God Would send sdvation to his

3. That it nught M out of Zion; beeaose Christ was anointed and set a King upon the holy bin of Zion: *' O that the salvation of Israel were come oad of Zion 1" -

3. For then the consequence wpuild he the peat Joy and happiness of alt his people for theiz^ deliverance from captivity, spiritual and tempq^rat: ^Yfhgn ihe Lord bringreth back the captivity of tils people, Jacob shall rejoice, and Iscael shall be glad."

The important question answered. Who is a proper thember of the Church militant 1 and who shall finally join the Church triumphant T. Ver, 1 contains the question; ver. 2-5, the answer.

2 <* He that walketh uprightlyrand worketh righteousness, and ^speaketh the truth in his heart; -.

T ORD, "who shall ^ abide in thy tabernacle? who shall dwell in? thy holy hill?

The title, fnS IIDTO mizmor ledavid, q Psal^i of David, has nothing in it particularly worthy of notice. If it were a Psalm composed during the captivity, relating to their return and settlement in th^ir own land, with the restoration of their temple serrice and all the ordinances of God, and a description of the persons who should then be considered Israelites indeed, the name of David is improperly prefixed. But the subject is of the xpost general utility, and demands the most solemn and serious attention of all men who profess to believe in the immortality of the soul.

Verse 1. liord, who shall abide in thy tabernacle?] The literal translation of this verse is, *' Lord, who diall sojourn in thy tabernacle 1 who shall dwell in tfM mountain of thy holiness V For the pepper understanding of this questien we must not^ the following particulars: —

1. The tabernacle, which was a kind of moveable temple, was a type of the Church militant, or the state of the people of Grod in this world.

d. idount Zion, the holy mount, where the temple was built, was the type of the kingdom of heaven. Thate the ark became stationary, and was no longer carried about from place to place; and the whole was typical of the rest that remains for the people of God.

3. The TABERNACLE was a temporary and frequentlyremoved building, carried about from place > to place, and not long in any one place. Concerning this it is said ^yy ^O mi yagur, '* Who shall lodge^ or «ojoum,''^ there 1 It is not a residence, or dwelling-place, but a place to lodge in for a time.

ing; and here it is inquired, per.^D mi yifcon, ** Who shall dweUj abide,^\ or have his permanent remdemct, there?

■ 5. The tabernacle being a migratory temple, oarried about on the shoulders of the priests and -Levitee, there was no dwelling there, for any; they could but lodge or sojourn.

'6. The temple heiiig fixed, the priests,.'LeVites, &e., became permanent.occupiers. There i^as no lodging or sojourning, but permanent residence fbt aH connected with it.

7. The tabernacle is, therefore, a proper type of the Church militant, wandering up and down, tossed by various storms and tempests; the followers of God, having here no continuing city; sojourning only on earth to get a preparation for eternal glory.

8. The temple is-abo a proper tjrpe or emblem of the Church triumphant in heaven. *' Here the wicked cease from troubling, and the^eSry are at rest.^. It is the dwelling-placet the eternal residence, of all "v/ho are faithful unto death, who are mtAe pillars in that temple of God, to go no more out for ever.

The questions therefore are,

1. Wlio can be considered a fit member of the Church of Christ here below ^ and,

2. Who shall be made partakers of an endless glory t In answer to these questions, the character of What we may term a true Israelite, or a good Chtstiqn, is giren in the following partieiriu»: — - ^

Verse 3. Bfe that walketh uprightly] D'DH '(ntt hol^ mnim,*l. He who walks perfectly. Wlu^aets 9od before his eyes, takes his word for the rule of hi** coAiders himself a sojourner on earth, and is lly iMllihn^ to the kingdom of God. He acts e

9-' He that backbiteth not with his tongue, nor doetli evil to his neighbour^ ^ nor ^ taketh lip a reproach against his neighbour.

4 ' la whosfe eyes a vile person is contemned; but. he bonoureth them that fear the Lord:

aeoordiog to ihe perfections of God^s law; he hns reipect to all its parts, aod 4Mb the weight and importance of all its irtjunctions.

And worJtetk righteousness] 2. He is not satisfied* wiih a contemplative fife; he has duties to perform; The law of righteousness has placed him in certain reiaiionsj and each of these relations has its peculiar dotie». piir hj^D poel tsedkk, the words here nsed, signify to gi»e jus^^eighi, u> render tb all their dues, 1. As he is the creature of God, he has duties to perform to Aim. He owes God his heart: My son^ give me thy heart; and should lore him with aH his heart, soul, mind, and atrength. This is giving God his due, 2. As a- member of civil society t he has Canons duties to perform to his fellows, as they have to him. He is to Ioto them as himself, and ~do unto all men as he would they should do unto him. 3. There are dnties which he owes to himself Thkt hia hody may be in health, vigour,- and activity, he should avoid every thing by which it might be injured, particularly all ezeesaes in eating, drinking, sleeping, Sic, That Us soul may be saved, he should- avoid aD sin; all irregolar -add disorderly passions.. He owes it to his soul to apply to God for that grace which produces repentance, faith, «nd holiness; and in order to get all these bleasings, he should ready watch, pray, hear the' word preaehedy and diligently use all the ordinances of God, He who acts not thus, defrauds both his body and soul i but the person in the text works righteousness — gives to all their due; and thus keeps a conscience void of offence both towards Qod and man.

And speaketh the truth in hii heart.]. 3. He is a true man; in him there is no false way. He is no man of pretences; speaking one things and meaning another. He professes nothing but what he feels and intends; with him there are no hollow friendships, vain compliments, nor empty professions of esteem, love, regard, or friendship. His mouth speaks nothing bat what his?ieart dictetes. His heart, his tongue, and hia hand, are all in unison. Hypocrisy, guile, and deceit, have no place in his soul.

Verse 3. He that backbiteth not with his tongue] yXfh h}^ Sji vh lo ragal al leshono, " he foots not upon bis tongue.** 4. He is one who treats his neighbour with respect. He sayB nothing that might injure him | in his character, person, or property; he forges no calumny, he is author of no slander, he insinuates nothing by which his neighbour may be injured. The tongue, beeanse of its slanderaoa conversation, is represented in the nervous original as kicking about the character of an absent person; a very commdn viae, * ad as destructive as it is common: but the man who expects to see God abhors it, and hackbUes not mtfl^ hs tongue. The words btKkbite and baekbiter eMor

He that ^ sweareth to his own hurt, and changeth not.

5 ^ He that putteth not out his money to usury, "* nor taketh reward against the innocent. He that doelh these things ^ shall never be moved.

from the Anglo^Saifon bac, the back, and bitan, to kiie. How it came to be used in the sense it has in ovr language, seems at first view unaccountable; but it was intended to convey the treble sense of knaviJfhness, cowardice, and brutality. He is a knitve, itho would rob you of your good name; he is a coward, th^t would speak of you In your absence what he dared not to dom your presence; and only to ill-conditioned dog would ifiy at and bite your back when your face was turned. All. these three ideas ai^ included in the term"; and they all meet in the detractor and cdurhni' ator. His tongue is the tongue of a knave, a coward, and a dog. Such a person, of course, has no right to the privileges of the Church militant, and none of bin disposition can ever see God.

Nor doeth etfil to. his neighbour] 6. He not only avoids evil faking, but he avoids also evil acting towairds his neighbour. He speaks no evil- of him; he does no evil to him; he does him do horni; he occa^ sioiis him po wrong. On the contrary, he gives him his due. See under the second particular.

Nor taketh up a reproach against his neighbour.^ 6. The word HD'^n cherpah, which we here translate a reproach, comes from ^T! eharaph, to strip, or make bare, to deprive one of his garments; hence ']'in choreph,'ihe winter, because it strips the fields of their clothing, and the trees of their foliage. By thfe, nature appears to he dishonoured and disgraced. The application is easy: a man, for instance, of a good character is reported to have done something wrong: the tale is spread, and the slanderers and backbiters carry it about; and thus the man \b stripped of his fair character, of his clothing of righteousness, truths and honesty. All may be false; or the man, in an hour of the po^er of darkness, may have been tempted and overcome; may have been wounded in the clondy and dark day, and deeply mourns his fall before God. Who that has not the heart of a devil would not strive rather to cover than make bare the fault 1 Those who feed, as the proverb says, like the flies, passing over all a man^s whole parts to light upon his wounds, will take up the tale, and carry it about. Such, iit the course of their diabolic work, carry the story of scandal to the righteous man; to him who loves his God and his neighbour. But what reception has the talebearer 1 The good man taketh it not up; HVfi ¥h lo nasa, he will not bear it; it shall not be propagated from him. He cannot prevent the detractor from lay^ ing it down; but it is in his power not to take it up: and thus the progress of the slander may be arrested. He taketh not up a reproach against his neighbour; and the tale-bearer is ^Mrobably discouraged from carryii» it to another dobr. Reader, drive the slanderer or your urifWxHir far away from yon: ever remem-. 259 bering that in tfcjJMr of Gkid, as well as in the law of the land, ^^ fim tweeiver la as bad as the thief,''

Verse 4. In whose eyei m vHe permm i» contemned] 7. This man judges t>f others by their eonduct; he tries no man's heart. He knows men only by the firuiU they bear; and thus he gains knowledge of the principle from which they proceed. A vile person^ DKDJ ntiiku, the reprobate^ one abandoned to sin; is despised f 71733 nibzeh, is loathsome ^ as if he were coTered with the elephaiUiaiis or leprosy^ for so the wtid implies. He may be rich,, he may be learned, hB may be a great man and honourabU with his master, in high offices in the state; but if he be a q[>iritnal ieper, an injldelt a prafiigate, the righteous man must despise him, and hold him, because he is an enemy to God and to man, in sovereign contempt. If he be in pbwttr, he will not treat him as if worthy of his dignity; while he respects the ojfice he will detest the man. And this is quite right; fot the popular odium should e? er be pointed against yice.

Aben Exra gives a curious turn to this clause, which he tianslates thus: " He is mean an^r contefmptible in hia own eyea;" and it is certain that the original, DMdJ Y*iri^3 n?33 nibzeh beeynaiv nimasy will b^ar this His paraphrase on it is beautiful: '^ A whatever good he may have done, and howefer eoncordant to the Divine law he may have walked, eonsiders all this of no worth, compared with what it was his duty to do for the glory of his Creator.*' A sentiment very like that of our Lord, Luke zvii. 10: "So likewise ye, when ye shall have done ■Q those things which are commanded you, say. We are unprofitable servants; we have done that ^hich was our duty to do."

Taken in this sense, the words intimate, that the ma|i who is truly pious, who is a proper member of the Church militant, and is going straight to the Church triumphant, is truly humble; he knows he has nothing hut what he has received, he has no merit, he tri^sts not in himself, but in the living God: He reiionnces his own righteousness, and trusts in the eternal mercy of God through the infinitely meritorious atonement made by Jesus Christ. The language of his heart

" I loathe myself when God I see. Arid into nothing fall; Content that thou exalted be, And Christ be all in all."

He honoureth them that fear the Lord] 8. This clause is a proof, however just the sentiment, that Aben Ezrq has mistaken the meaning of the preceding clause. The truly pious man, while he has in contempt the honourable and right honourable profligate, yet. honours them that fear the Lord, though found in the most abject poverty; though, with Job, on the dunghill; or, with Lazarus, covered with sores at the rich man's gate. Character is the object of his attan^ tion; persons and circumstances are of minor importance.

Swemreth (0 his own hurt, and changeth not.] 9. If at any time lie have bound himself by a solemn engagement to do eo and so, and he finds afterwards that to keep his oath will be greatly to his dmmttge; yet such reverence has he for God and for truthf that he will not dkange, be the consequences what they may. He is'faithfhl ilso to his promises; his baie'word will bind him equally with an oath. He that will not be honest without an oath will not be 4ionest with one.

The Hebrew might be thus trancdated: **He swear- ' eth to afflict himself, and does not change;" and fbrn the ChtHdee has rendered this clause.. He h^is promised to the Lord to keep his body under, and being it inta subjection; to deny himself that he may not pamper the flesh, and have the more to give to the poor.

Verse 6. Puttet^ not out his money to usury] IQ. As usury signifies unlawful interest, or that whieh is got by taking advantage of the necessity of a distressed neighbour, jko man that fears God can be goilty of it. The word ytf} neshech, which we trsoslata- lUMyy, comes from nashach, to bite as a serpent; and hero must signify that biting or devouring usury^ which ruins the' man who has it to pay. *' The increaaa of usury is called *|93 neshech, because it resembles the biting of a serpent. For as thia is so small at Am, as scsicely to be peroeptible, but ihejpenom soon Sfnmds and diffuses itself till- it reaches, the vitals; so the increase of usury, which at first is not perceived nor felt, at length grows ^so' much as by degrees ttf devour another's substance." Middoch's edition of Ifiigh'st Critics Sacra, sub voce y9}.

The Jews ever, were, and are stilU remarkable for usury and usurious contracts; and a Jew that is sayed from it is in the fair way, charity wonld suppose, to the kingdom of heaven. The Ronian laws eondemned ihe usurer to tha forfeiture oi four times the sum^ Cato de Re Rust., lib. i.

Nor taketh reward against the innocent.] 11; He neither gives nor receives a bribe in order to pervert justice or injure an innocent man in his cause. The lawyer, who sees a poor man opposed by a rich man, who, though he is convinced in his conscience that the poor man has justice and right on his side, yet takes the larger fee from the rich man to plead against the poor man,, has in fact taken a bribe against the inno" cent,^ and without the most signal interposition of tho mercy of God, is as sure of hell as if he wertf already there.

He that doeth these things] He in whose character all these excellences meet, though still much more is necessary under the Christian dispensation, shall never be moved — he shall stand fast for ever. He is an upright, honest man, and God will ever be his support

Now we have the important question answered, Who shall go to heaven? The man who to faith in Christ Jesus adds those eleven moral excellences which have been already enumerated. And only such a character is fit for a place in the Church of Christ.

On this verse there is a singular reading in my old MS. PsalteTf which I must notice. The clause. Qui pecuniam suam non dedit ad usuram, ** who pntteth

HOC ^mt his money to nsJirj,** is ihus ti'anatfited: JQe fict ffif nont W ^attt til §fcer. Now this inttiziatas tii4t th< aulhoi had either read pecuiiemt cattle, for peturnsm^ HOS(%v; or thai caiel was the oa\f money cun^tit in his time and cocnlrf. And indeed il ha^ long been the ease, that the StoiHsk pea^atitty paid tb^ rents in hnd; m many cows or sheep given to the laird for the usufruct of the grouiid. That thi$ is itt the translation ia evident enough from hrasfl^ where he repeats iho words, with hit

Flodyly als covaytus men do« gastly: that he seke

' «iffif fo(r his gude dede, na mede of this werhl, hot

The rery unusa&l word eker iignifies produce of [ wy kiatL whether of catile^ hnd^ money t »r eren the offspring, Il is fbund in the Anglo- Sa^&nt GtiMc^ the Germim, and the Danish; in all which ^iingnages it signifies produce^ fraii, offupring^ utury^ the likt. Dr, Jameson does not ahpw the w^ord ^ is mnj of its farms^ though it ia evideat thttl it existed I In the aneient Stfjttish langiimge.

The word catei may he used here for chat f eh, sub- Lffoft^f of any kinJ» moveahle or immoveable; hut this |%onl itself was originally derired from cattle^ whieh IV^re from the beginning the pHnripal suhsiant^e or IfirAef of the inhabitanta of the country. Indeed ''the [vord ftetrnHia^ mont^y was derived from pecus^ cattle^ r^eh were no longed y$ed as a medium of commercf, when siii'^ and gold came into use. There is a pasin Chaueer where catl^ t at eking seems to be lied for getting money, Speaking of the wicked, |«ifista of hii time, he KLys:■ —

Psalm of doetrinef consisting of hm parts, in we have the character of a sound Christian, (nlher, an upright Jew.)

I I, The first pari is delivered in the form of a dia^ ' hgut between God and the prophet, from rer. 1-&.

n. The second ia the eptphonernaf or moral leflee^ uont in the close of the laiit verse.

I. The question proposed by the psalmist to God,

1. '* Lord, who shall sojouin in thy holy tabernacle 1"

2. " \\%j shall test upon thy holy hill V That is, because all are not hrael whiOh are u/ Israel, therefore the psalmist asks of God, Who shall st^nurn as a true member in the Church mtlitmit f And who aliall res£ in the Church triumphant f

2. To whieh God returns the fd lowing answer, contaioing very remaTkahle notes of the true character of a member of the Church:—

t. Tn gcneralt he is a man, who is, 1. Upright in thought; he is an honest man: " He that walkeih uprightly.'* 3. Just in his deed; "He works righteousness.*^ 3^ True in his ward; '^ He speaks the truth in his heart/'

3. In pftriknloTf he is a man who avoids cviL

1. In himself he is no slanderer; " He backbites not with his tongue.**

2. He is no wtong-doer: *' Not doeth evil to his neighbour*''*

3^ He is no reriteri tale-hearer, nor tale*heafer: *' He takes not up a reproach against hii neighbour."

4. He is no fai^ourer of stn: "In whose eyes an eWI person is contemned."

5. He is no oppressor nor extortioner: ffe puts not his money 10 his poor brother lo usury.

0. No briber: *' He takes no reward against the innoeent,"

2. Such a man is he who hon&urs them that fear the Lord,

3, '*He sweareth to his own hurt^ and ehangeth not ** He will surely keep his word; bis eharacter is composed of piety ajid charity.

II. The epiphonemot or moral refleetion has these two parts: —

1. The party to whom this privilege belongs: " He that doeth these things j" for the doers, not Ihe hearers, of the law shall be justified.

2. The promise made to him: " He shall never bo moved." The life of grace is the v^'^iy to ttie life of glory. @e^ the preceding notes.

The eonienis of this Psalm are usually gipcn in the folhmng manner; Daoid, sojourning among idoiaterst and hetng oMtged to ieai^e his own country through SowTj persecution, cries to God for help; expresses his ehh^>rrence of ui&latry^ tmd his desire to he again united to God*s people, 1-4; and declares his strong comfidence in God^ v^ko had dealt bountifully with ht^ 6-7. Then follttws a remarkabk prophecy of the resurrection ofChrtst^ 8—11,

The iitU of ihia Psilm in the Iltibrew UmS 0n3'3 jnirktam hdftmd; which the Chald^e transiates* ** A airaight sculpture of Davjd*" The Septuagint^ ZtiiXoypa^ia Tift dafidi "The inaofipuon on a pillar to Da* vid J** as if the Psalm had heeo inscribed on « pillar^ to keep it in remcnibTance, An 0X^13 calham signiliea to engraiye oi sinmpf this has given riae to the above iosonption. DH^"^ micAjEom also means pure or stampfd gaid I sod heoci2 it has heen supposed that this title waa given to it on accoimc of its cJtcciience: a golden PftUmj Qt s, Psahn worthy to be wriUcn tn Itt- Sers of gold; as some of the verses of Pythngeras were caJkd the golden verstSi because of their ex^d* lenc0* Gold being the most excellent and precioiw ^f all mntals, it has been used lo express metaphoiicaUy e.Ti^idtemc and pei/ection of etcr^ kind^ Thus ii golden iofigxie in motdhf the most excelleiU eloquence; so Chri/sn.^t&m means, this eminem man having had bis name fr^tn hia elof^uence; — a golden hook, one of the £hoicest and tno$t valuahle of its kind^ &c. But I have ftlready suf&cicntly expressed my dnubta concerning the meauinps given lo these titles. iSca the noto on the title of Psalin li.

That David waa the aulboT tb^re c^n be no doubts J I is most poj:ntetliy attributed to him by St» Peter, Acts ii. 25-31. That its principal parts might have son^e relation to hia circumstances is also probable; hut that Jesua Chriat is its main scope, not only ap* pears from quotations made by Ibe apostle as abciv e, bat from the circum stance, that eonjc parts of it never did and Qsver coulJ apply to David. From the most serious and attentivo consideration of the ^vhole Ps^hn^ I am convinced that every verse of it belongs Co Ji:ans Christf and none other; and ihist on referencOi I lind to ha the rie^ taken of it by my ancient Psalter. But i|S b© is referred ^o hece as the Redeemer of the worlds conse^Viptlyj as God i^kanifegted in the ^esh, Uiere are several portions of the Psalm, as welt as in the New Testament J where th€ Divine and human natures are ipoken of separaiely: and if this dtj line t ion be properly regarded I we sbalL fiud^ not only no inconeisteney, but a bflautif\]1 harmony through the whole.

Veme 1. Preserve me^ O God,• for in ike e do I put my trust I On the mods of interpretation which I have hinted at above, I consider this a prayer of the man Ghiist Jesus on hts entering on his great atoning work, particularly his passion in the garden of Qethsemane, In that passion, Jesvis Christ most evidently speaks as man; and with the strictest propriety^ as it was the manhoodf not the Godhead* that vas engaged in the suffering.

'J^^Ef ith&mreni^ keep me — preserve, sustain, this feeble humanity^ now about to bear the load of that punish E}ieq I due ta Uie whole of the human race. For It} thc0i "'H'^pn chasithii have I hnfei^ No human fortl.-

3 Bui to the saints that tire in the earth, and to the excellent, in Avhom is all tny delight,.

tude, or animal courage^ ean avail in my circumstancoR. These are no common suQc rings; they are not of a natural kind; they are not proportioned to the strength of a human body, or the energy of a human spirit; and my immaculate humanity, which is subjected to these sulTcringSr moat be dissolved by them, if not nphetd by thee, the strong God. li is worttjy of tcmarki that our Lord here \ise& the term, hn El, which signifies the sintag Godf an expression remarkably si|ited to i]v*ftatlty of that Attm^in nature whieh was now entering upon its vicarious ButTerings. It will be seen with ivhat admirable propriety the MeMsmh varies the appellations of the Divine Being In this ftddress; a circumstance which no translation without paraphrase can express.

Verse 2. 77iou hast_ said untc the Lardf TAow art my Lord] Thou fiast said nin*S layhovah^ to Jehovah^ the supreme, self-existing, and eternal Being; Tlioit art my I^ord, nnx 'llX ad&nai attah, Thou art my prop^ stay^ or support. As the Messiah, or Son of God, Jeans derived his being and support from Jehovah; and the man Christ was supported by the eternal Divinity that dwelt within him, without which he could not have sustained the suiferinga which he passed through, nor have made an atonement for the sio of the world; it is the suffering Messiah, or the Messiah in prospect of hia sufTeringST who here scales.

My goodnf^ss exiendeth not to thee] There are almost endless explanations of this clauae; Ho man can read them without being confounded by them. The SKPTUAOiSiT read, 6-t ruv aya&u^ iiov ov XP*^^^ ^X^iC; Because Ifiou dost not need my goods, The VifLOATE folhiws the Sept uag int. The CHA^t^ie: My good is given on[y by thyself. So the Svriac: My good is from thee- The Arabic: Thou dost not need my good teorLf. And in this sense, with shades of difierencei it haa been understood by most CQia^^ mentators and critics.

Bishop Horsley translates, Thou art my good — not heskdes thee. Dr. Mennicott, My goodness is noi without thee.

I think the woriis should be understood of what the Messiah was doing for men. My fondness, *n3id tohathi^ " my bounty,^' is not to thee. What T mm doing can add nothing to thy divinity; thon art not providing thiB ustooishing sacriBce because thou canst derive any escceUence from it: hot this bounty e^ttends to the satnts — -to atl the spirits of joat men made parfeet, whose bodies are stitl in the earth; and lo Che eicellent, '^*1H add trey, ^* ibe noble or supercmincot ones," those who through faith and patience inherit the promises. The saints and illustrioas^iines not only taste of my goodness, but enjoy my salvation. Perhaps angels them.splves may be intended; they ar« not mimterested in the incarnutioo, passion, d^ith.

iDavid ejf^esses PSALM XVI,

4 Their sorrows shall be mul

9«tt!L Rpgii tipiied ^Aai " hasten nfler another god: iheir dnrik-offerings of bfood will I not offer, 'nor resnrfcctiott of our Lord. They desire i& l&t»k (if these thing s; und I be victonCB of the croa^ in itte ctinvei^iuE of sinners cause joy among the angela of God*

Tlie t3'iynp keih^htniy *' saint a," or eoiisecrated peTAOD^t may refer to thejSrjl planters ofChrtsitanity^ e^an^Hists^oponlleMtSic.f^ho were separated from all OiliCfS, and tonseeraied to the great JEnportant work of Mug among' the Genii k^s the unsearchable richei

'*^lin^ With these was all iJie dtsire^ Y^T\ cheif f#, the good tttlt and delight of Christ, lo all their iinj$iralioii9 he wha both with thetn ^nd in them.

The passage, taken as Teferring to iMfiJ, intbnales th&t h^ ahf^orred the company of ihe profane and irortMeaSt and delifhted lo associate with lb em that exeelled in Tirtiie,

On these two T ernes the translalioD and paraphraae 4>f my old psalter must not be forgotten i —

Piir, — ►The voice of Crifit in his manhede; pray and til Ihe fjider* and sayand t Lord, faderi kepe me imang peplU* for I hoped in the^ noght in me. I said til ihe, my God, ihn ert in ihat| that I am man; for ihu h^ tio n^e of my godes; hot I haf of ihe^ a! that I haf: here ia the wil pride of men eonfoundeJ; that erenes ibat thai haf ought oftham self hot syn.

Verse 2* Sanctis qui sunt In terra, &c,

P^r.—^y onhi til Mnked^ hot til halows clen*f in saiile, depcrtid fra erdly bysynes, the qwilk er in his land: thates, thai haf fested ihair hope in the land of beven; lAd rotyd in luf: the qwilk hope es als anker in stromys iif ihia we rid. He selc out bed al my wiUes, that of wondirful, he made my willes, of dying and lyvitig, sett and fulfilled in tham: that eSi in Ihair liTofele, qware in thai feled rjwat it piofeted tham my mekenes thai wild dye, and my mygbt to rise.

Verse 4. Thetr xorrowt shall he multiplted (hat hasten after another god] The Chaldee lias: " They iDiiltiply their idols^ and afterwards hasten that they I may offer tltt*iT gifts." Tn the Hebrew text there is ' tio word for Godj and therefore Messiah or Saviour ' might he aa well iubstiiuted ^ and then the whole will refer to the an believing Jews. They would not have the true Christ; ibey have sought, and are seeking^ tnolher Messiah; and how amply fulfilled has the prophetic declaration been in them 1 Their sorrows have hten muliipii^d for more than 1800 years.

The Vul^'oie and Sepluagint, and after them the Mthiapic and Arabic, have given this clause a widely djAerent turn: their afnictions have been multiplied, and aderwards Ihev have mn swiftly;*'' referring to

Their drink -offerings of Mood xvill I net offer} ID J nesech is a lihtjlionf whetljer Qtwtne or watery poured out on the sacrifice- A dnnk-offering of Mood is not a correet form of depression; it is rather the libaiion on t/te hhod of the sacnfice already made. Coverdale translates the same; but Maiheu^es^ who reformed his te^ct in a ^aw places, has W^Hv brentr tiHtthiuts i»f blouse, without much mending the text; thong!; by this the exceptionable idea of a dnnA'offtrirtg cf blood is avoided. As sppUcahle lo our Lord* b*ire is ati intimation that their libations and sacrifices should cease. None of these should exist nitder the Christian dispensation; Jesus Chdst^s oflering upon the crosA being the accomplishment and termination of all such sacrifices.

Nor i&fie up their names into my Hps.] None of those sacrifices shall be mentioned with any kind of respect af^er the end of ibeir institution shall have been accomplished; for sacrifice, offering, bnrnt-oflcr.'^ ing, and sacrifice for sin> such as are offered according to the liiw% God w^ould no longer receive; therefore Jesus said; " Lo, I come to do thy wJl; a body hast thou prepared me." Since that time all these sacrifices have ceased » The old Psalter is curious: —

Par^ — That es at say; thai knew that thai war ful seke in hody and saule, and sythen thai hasted tham til the Lee he; for be that feleahim seke, he sekes remedy. 11 men wen eg that that er noght seke for thi thai dye in Ihair syn.

Non eongregobo conTenticuIa eorum de sanguinibiis, &c.

Par. That est at say, by the coventes of baly men, my aervaundes sal nout fieschelyi but gastly: for Mode bytakyns syn and unclenes that thai er tn^ that folous thair flesche, and the vanites of Ihair blode; that er comen of grete kyn. Ne I sal hy me nan d of thair names; for thai er chats nged fra syn till ryghtwienes on domesdayt qwen 1 sal speke ihrugh my lippes til thaim that haldes the nam© of wjkednes: sa ye weryed til fyer with outen end.

Vera© 5. The I^ord is ihe p&riion of mine inkeriU anee] The Messiah speaks. Jehovah ia the portion of mine inheritance; I seek no earthly good; I deairo lo do ihe will of God; and that only. It is God w^ho has given me this loi^i^-io redeem mankind*^^to have them for mine inheritanee. From him I hare received tb9

The lines are fallen unlo me pleasant places; yea, I have a goodly heritage,

7 I will bless live Lord, who haih given ixm counsel: ^ my reins alia instruct me ia die flight seasons.

«i/j5 fl/ mffermg, which 1 shall drink for their lake, thTough which I shall impart to them the rwp of tonsolation, Hci by ihe grace of Crocft has tasted d^aih for ever}/ man; and he ha» instituted the cup of Mess* ing to commemorate his psiBsion and denth-

Verse 6, The liner &re/aUen unto me tn pleasant pimes] Here is ai) aUusion to iho aneient divhion of the land by lot unnong the Israelites, the breadth and length heing ascertained by lines which were used in measuring. I have got a noh inhcriunce of imrnortiii a pints i and I Tnyeelf^ as man, ahall have a name above every name, Jind be mtsisd tu tliy throne, on which I E^hall sit, and be admired in my lainta lo aJl eternity.

f have a gmdUj heritage^ A Church, an innumerable mtiltitnde of saints, partakers of the Divine natiir«, aod filled with a! I the fulness of God. And these shall dwell with me in the hecLven of heavens to all eternity. The old Pioiter i^~

Trans, EfitH rs part or m^n t^criitaQi antj of nxj? cliilwtti tJotB ttl rbut sjil iTSt^jrc mj?n jtottutsar tfl me.

Par. Lord the fadiir es pattg tiiat es, he es porcioim and raede of myn heryta^; that es of ha!y men, qwam I weld in herytage. Other men cheses tham what tham lyat: my part es God, and he ea part of my i chalyee: that es, he es my eopp of al my delyte and ' joy, Wereldys moii drynkes the venemus lustes, and the drubly delyte« of lychery and covitye ' I in my haluws sal drynk God; for thu ert fadyr that sal re« store liU me^ thai es, til my men, myn herytage, that thai bst ill A 4am: that es thu restores til thaJH the knawjng of mj bryghthede.

Par* Sfrynges, that er nierkes of my posseaaioun, in ilii bryghtnes, fel als with cotte; als the posse ssioun of prestos aad dekens tn the aide law, was God; for qwy myn herytagc, that es haly men es bryght til me of thai seme byth and aate castyng til some of the we rid, til me vhai er fairer and bryght.

Verse 7, Wko haih given me counsel 7} Jesus, as man, received all his knowledge and wisdom from God; Luke U* 40-52. And in him were hidden all the Ifeasures of wisdom and knowledge.

My reins also instruct mr] ^nrSj lilyothm^ reim or kidneys, which from their retired situation b tie body, eays Parkhursi^ sad bemg hidden in fat, ^n

9 Therefore my heart is glad, p and my glory rejoiceth: my flesh also shall ^ rest ia hope.

• 10 ^Por thou will not leave ' my soul in often used in Scripture for the most secret leorMngM and qff'eclions of the heart.

The kidneys and their fat were always to be burnt in saeriiiee^ to indicate tiiat the most secret purposes and &SkstLons of the soul ate to be devoted to Ood.

In ihe night scaMitnx.] That is, in the time of my passion f my s(?oret purposes and determmations c once rning the redemption of man support me. ** For the j^»y that was set before him he endured th« orossi deapisiiig the shame;^^ Heb. xii. 3.

Verse 8, I hnre set the Lord altvays hrf^re me\ This verse, and all to the end of ver. 1 1^, are applied by St. Peter to the df&ih and resurrecturn &/ ChrisL Acta ii* d5, Sec.

In all that our Lord did^ saidt or suffered, he kept the glory of the Father and the «eeomplistiment of lus purpose conatsntly in view. He tells us ihjit ho did not eomo down frgm heaven to da bis own wjU, but the will of the Father who had sent him* See luhn xvii. 4, lie is at my tight hand] " That JS| I have his coch stant pre^^cnee^ approhstinn> and support* All ibis iM spoken by Christ ml& man*

I shall not he moved.] Nothing cati swerve me from my purpose; nothing can prevent me from fu lulling the Divine ciHinsel, in referenea iQ the Bslva^ tion of men.

'^'^erse S, Therefore my heart u gl&d] Unutterably happy in God - always full of the Divine presence I beoiuse whatsoever 1 do plea^eth hiDi. The man Christ Jesus must be constantly in commuoiaii with God, hecaufle he was without spot and blemish.

My gl&ry rejoiceth] My tongue ^ so called by the Hebrews^ (see Psa. Ivii, 8 i xx.^. 13,) because it wma bestowed on us to glorify God, and because it is onr glory J \ming the instrument of expressing our thoughts by words. See I)odd~ But soul biJs as fair to be ilie meanmg:. See the notes on Acts ii. S5, ^*

Mtf Jiesh also shall rest in hop^.] There is nd sense in winch these and the following words can bo spoken of David. Jesus, even on the croas, and breiithing out his soul with his Ufe^ saw that his r^at in iba grave would he very short i just a sufficiencj of time to prove the reality of bis death, bui not long entyugh to pneduce tornrptwn; and this is well arguc4 by St. Peter, Acts ii. 31.

Verse 10. Thine Hdy One] This is in the plural numberi y^^Dn chasukycha, thy Ihthj Oftesi but nooa of tho versii/ns translate it in the piurat; and as it is in lbs singuUr mmiber, iTDTi shasidecha^ m sevei^t micunt ^aUtns^ auiottg wluoh is tiie Ctim^uttnjtan neither w3t thou suffer Holy One to

Inthy presfnee] ^ZB pancijcha^lhif facc$. Every soul ^a», ihrouf hout eternity, the heaiific pwiotIi e.« ** it sees God as he is/^ because it b lii^e htm; John Ht. S. It drinks in beatificstjon from the presence of Ihe Eternal TRINITY.

Thy right hand] The place of honour and dignity; fepeatcdly used in this sense in the Scripturea*

Mtm^nrts f^rtv^rmore.] n3f3 nttzach^ tmnrardlif; 'y, coniinuattft vveU expressetl by oor trans- » teer and m&re; an eternal progression. Tlrink thiraii^n in the most extended and unlimited Jioer, and there is still m(^€ i more Id be suffered helL aiid more to be enjoyed in heaven. Great (Franl that my readers nftay ha**c this beatific this eternal progression in unadulterated^ tin- Me^ and unlimited happiness! Hear this iTSr for His sake who found out the path of lifer and «vho by his blood purchased an entnmee into the ^^^bolieat! Asien and Amen.

^^ Ver»e 1, Benedicam Donunum ijul tiibuit xmnhi intelJectum, &c.

Tram. I sal bUs tie movl that fla^ tfl inr tmUfr* s^mlifitB; atiH mtx. ttiat ttl tK njfJTlJt, suulrti me mu

Pur. That #9 I sil luf the fader ihai ha fa gyfen.'vrstanfJynit til my senranntes, thurgh the qwylk,c Uerytage of htiven may be sene and welded; and

xrvev that undyrstandyng, in the qwllk 1 sau% sals Crist, al sothefast thynges and haly. Of that I sal lof him that my nerys thai cs the Jew is of c|was kjnd I loke fiesch^ that es my kyn snybbed me ih wrangea and temptaciouuis, and pasaiouns, til the nyghtj that es a! the dede thai tnissaid hym^ als so ourc nerys; that ea our Oesche ly delytes makes us worthy snyhbyng^ til our dede; forperfytely may we noght be whlioucen syn, qwyles we lyf.

Par^ And in a I Lhys angnys I for gait noni God: hot I pertayde hym ay in my syght; that es, I comande o mang passand thyngcs: I loke nont my nee fra hym that ay es; liot I fested it m hym, so that he was ay in my sight, and he es noot fyled in aynnes that assyduely with the ee of his ihoght^ byhalJes God, for he es at the ryg^ht hand of me; that I he noght sty red; that es, he helpes me in desyfe of endles gudes, that I last stabil In hynif and for tbi nane il thyng may haf mayster of ino.

Par* This es ful joy thai in hert es resayved, and with tonng so hewed, and over that joy in hert and month, my flesch sal rest in hope of rysyng. *

Par* That es at say, the Saule that I haf als veray man, sal noght \m left in hell; and my body that thu haloued, sal noght rote. Here men may knaw that this es goddos word; for other mens t)odis rotes.

Par. Knawen thu maked thnrgh me till myne, the wayes of lyf, that es the wayes of mekenes and charite, that men came til heveo thurgh mekenes, fra qwethyn thai fel thurgh Pryde: and thow sad ful fil me; that es, my servaundes, of joy with ihi face; thai es^ in the syght of the, n pertly; so thai that desyre nothing oTer, qwen thai af sene the, face til faee^ and ay til than delyiynges til Iham in way of this lyf In thi rv'ght hand \ that es ihi favoure, and thi mercy the qviilk delytyngs ledys tham in til the ende; Uiat es, in til perfectioun of endeles Blisfulhedt.