Commentary on the Holy Bible

Verse 7* Some trast in charioU] The woids of the oTiginji! are fihon and eniphatic: These m chariots; and these %n horses; hut we wiU record in the name of Jeh&i^ah our God. Or, aa the Septuttgintj fieyaXvpd^'^ aofit&a^ " we Hhall be magnified** Or, »« the Vidgnte^ invoc&bimtts, ** we shall invoke the name of the Lord.^^ This and the following verse I suppose to be the words of Da^id and his ofiicera. And the niention t^f cAari&ts and kn^ses makes it likely that the war with the Ammomlcs and Syrtuns is that to which referetiee is made here; for they came against him with vaat multitudea of horsemen atid chartots* See 2 Sam, X, 6^. According to the law, David cotild neither have chariots nor horse a - and those w]io came against him with cavalry mrist have a very great advantage; but he saw that Jehovah his God was more than a match for al! his foea, and iti him he trusts with implicit oontidenco.

Verse 8. Thei/ are kr&ught dmtrn and fallen] They were so confident of victory that they looked upon it as alreadtf gained* They who trusted in their horses and chariots are bowed down^ and prostrated on the earth: they are all overthrown.

But we arc risen] We w^ho have trusted in the name of Jehovah are raisod up from all despondency; and we stand upright^^we shall conquer^ and go on to conquer.

Verse Q. Sapej Lord] This verse was spoken by all the congregaliQnt and was the ehortis and c&ndusion of the piece*

The verse may be read, Lord, $ai:e the king! lie wtil hear us in the day of our calling. The Vutgate^ Septuagtnt, ^ihiqpiCf Arabic, Anglo- Sason, read the verse thus; Lord, save the king! atid hear us when* soeter we shall call upon thee. The Syriac reads differently: The Lord wilt save us: and our king will hear us in the day in which we shall call upon him. This refers all to God; while the others refer the latter clause to Dxvm. Lord, save Damd; and Damd icdl save vs. *^ If thou pre scr vest him, he will be thy minister for good to us.^* Thist appears to be the easiest sense of the place, and harmonises with all the rest.

This Psalm ia a form of prayer delivered by David to the people, to be used by thera for the king, when he went out to battle against his enemies.

In this Psahn there are the following parta: — 1* A benediction of the people for their king, rer.

11. A congratulation or triumph of the people aflet the victory, supposed to he already obtained ^ ver* 5^. Ill* A petition, vcr, 9*

L The benediction directed to David's person. Tlie p^ticulars; that he may have^

1. Audtence in his neceasiiy: '* The Lord hear thee in the day of trouble*"

2. Protection: ^* The name of the God of Jacob defend thee," ver. I.

3. Help and strength in battle r ** Send thee faelp-^ strengthen thee f^ which is amplified, I. By the place: "Help from the fianctuary V* 2. ** Strength out of Zion*"

4^ Acceptance of his person ^ testified by the acceptance of his offerings and sacrificesT ver* 3~

5* Afiswers to his peUtimis.* ** Grant thee according to thy own heart, and fulfil all thy counael," vet* 4 [ which is plainly set down in the next verse: " The Lord fulfil all thy petitions," ver* 5.

This be oed jetton being ended, they persuade them* selves that the prayer of it shall be granted^ beeause it will redound to Code's glory; and they will be thank* ful, and honour him for the victory*

1, "We will rejoice in thy salvation*^* Or, Do this, " that we may rejoice."

2. " In the name of our God will we set np onr banners." We Will enter the city joyfully, with displayed bannerAi which we wiU erect as trophies to the honour of God*

11. Now follow the congratulation and triumph of their faith i for they give thanks as for a victory already obtained; as to their faith it w-as certain. Before they prayed for audtenee and protection; here they testify they are certain and secure of both.

J. Of protection; *^ Now know I thai the Lord will save," &c.

2. Of audience.' "He will hear from his holy heaven.''

The certainty they had of this victory proceeded solely from their confidence in God. And this they illustrate by an argument drawn a disxim%ii.* Ihey were not like others who trust more to iheir arms than to their prayers; more to their numbers than to

2* But we do not so i "We will remember the name of the Lord our God ^ the Lord of hosts, mighty in battle/' Arms may be used by good or bad men; but the diference lies in the object, the eud, and the confidence. A bad cause cannot have God*s concurrence; a good cause will have his coutitenance and support.

3. And therefore the success was according lo the

confidence. 1. They who trusted in their axms^ &c.,

are hrotight downt and fallen. 2- We who trusted in

the Lord our God, are risen^ and stand upright ^ ver. 8*

ed by Google

TTSf p^ahnist mtfirns

thanks to G^

m^ The ibird pari contains a short ej^culALlon, and ^it the sum at the Psalm.

S* ** Lei tba king^ heai us/* We propose to eontifiue in prayer and feith; therefore, when we call, let the kingt the Afiri^t^A, which thou hast *ei on thy holy ktMt Fm* ii. 6j hear us. Or, according to another

arrangemeut of the words: 1, Lordi sore our king. Make him wise and good, preserve his person, and prosper hie govenimeot; that we may have p«iM3^e in our time, and secular prosperity. 2. Hear thou ua when we call. Let its have alao epiriiuaJ prosperity, that we may perfeclty love thee, and worthily mag*

nify thy name, €aiit ftu bjrihb, jelMlno Iso cfoinxe,

7^ psalmist returns ihatiJts to God for giving him the vtctory over his enemies; which mctory he had ear* n^siljf teque^tedt I « 2. He enters into a detail of the Mtisings that in consequence of the ^oUtnry he had odfa^i«#» 3—7, He predicts the destruction of ait thoie who wwy hereafter rise ujt against him^ 6-13; and eoneiudes with frraising the power of Jehm^iiht 1 3.

NOTES ON PSALM XXL In the title of this Psalm there is nothing particu- Uif J worthy of remark. The occasion of ii ia variously tinder?tcK>d. Some think it was composed to celebrate the victory ohtained over Sennachertlf; others, that it iras made on the rc^covery of Hetektah, and the grant ot fifteen years of longer life; see ver* 4. Others, and they with most appearance of propriety » consider it a song of rejoicing composed by David for liis victory over the Ammonites, which ended in the capture of the royaJ city of Rahbahi the crown of whose king David put on his own head, see vct. 3i and to procure whteh victory David ofTereJ the prayers and sacrifices itHSStvsned in the preceding Psalm. L^tly, many think that it ie to he wholly referred to the victories of the Hesstah; and it must be o^Tied that there are several 9XfiFetmiotm m it which apply better to our Lord than lo Dmridtt or to any other person; and to him the Tar- ^tim applies it^ as does Likewise my old Anglo- Scottish Psalter in paraphrasing the text.

Verse I. The king shali joy\ Kfl'PO I^D meleeh Meshich^, " the King Messiah.** — Turgum. What a difference between ancient and modem heroes! The farmer acknowledged all to be of God, because they took care to have their quarrel rightly founded; the litter stog a Te Dcum^ pro forma, because they well know that their battle is not uf the Lord. Their own vicityiis conduct sufficiently proves that they looked no higjier tlian the arm of human strengths God suffers mesh, for a time; but in the end he confounds and brings them to naught*

Verse 2, Thou hast given him his heart'^s desire] This aeema to refer to the prayers o^ered in the preceding Psalm; see especially verses 1-4. a

3 For thou preventeat liim with the blessings of goodness: thou "" seltest a crown of pure gold on his head.

4 ^ He asked life of thee, and thou gavest it him, " even length of days for ever and ever*

5 His glery is great in thy salvation: honour and majesty hast thoju laid upon him*

Verse 3. Thou preventest him] To prevent j from prm^eniOf literally signifies to go before* Henee that prayer in the communion service of our public Liturgy, ** Prevent us^ O Lord, in all our doing?, with thy most gracious favour I" That is, " Go before laj in thy mercy, make our way plain, and enable us to perfomi what is right in thy sight!" And this sense of pre* f^enl is a literal version of the original word 'J^lpn tekademennu. ** P^or thou shalt go before him with the blessings of goodness.*'

Our ancestors used God hefore in this sense. So in Henry V.^s speech to the French herald previously to the battle of Agineourt:^

*' Go therefore; tell thy master, here I am. My ransom is this frail and worthless trunk; My army, but a weak and sickly guard: Yet, God before^ tell htm w^e will com© on, Though France himself, and such tnother neighbour, Stand in our way J*

A crown of pure gold] Probably alluding to the crown of. the king of Kabbah ^ which, on the taking of the city, David took and put on his own head« See the history, 3 Sam. xii. 26-30.

Verse 4. He asked life of thee] This verse has caused some interpreters to understand the Psalm of Hezckiah's sickness, recovery ^ and the promised addi— tion to his life of fifteen t^ears; but it may he more literally understood of the Messiah, of whom Di.vid was the typet and in several respects the represe^a* tive^

Verse 5. His glory ts great] But great a^ his glory was, it had its greatness from God*s salvo tton. There is no true nobtltty but of the soul, and the soul

6 For thoa hast made fhim most blessed for ever: i^thou hast '^ made him exceeding glad with thy x:ountenabce.

7 For the king trusteth in the Lord, and through the mercy of the Most High he > shall not be mored.

8 Thine hand shall ^ find out alL thine enemies: thy right hand shall find out those that hate thee.

9 ^ Thou shalt make them as a fiery oven iu the time of thine anger: the Lorp shall ■* swallow tliem up in his wrath, ■ and the fire shall devour them.

Vexae 6. Thou hast made him most blessed for ever] Literally, '< Thou hast set him for blessings for ever." Thou hast made the Messiah the Source whence all blessings for time and for eternity shAll be derived. He is the Mediator between God and man.

Thou hast made him exceeding giad] Jesus, as Messiah, for the joy that was set before him, of redeeming a lost world by his death, endured the cross^ and despised the shame, and is for ever set down on the right hand of God.

Verse 7. The king trusteth in the Lord\' It was not by my skiU or valour that I have gained this vie* tory, but by faith in the strong, protecting, and conquering arm of Jehovah.

He shall not be moved. \ Perhaps this may be best understood of him who was David's prototype. His throne, kingdom, and government, shall remain for ever.

Verse 8. Thine hand shall find out] Thy uncontrollable power shall find out all thine enemies, wheresoever hidden or howsoever secret, God knows the secret sinaer, and where the workers of iniquity hide themselves.

Vtrse 9. Thou shall make them as a fiery oven\ / »y thy wrath they shall be burnt up, and they Shall be the means of consuming others. One class of sinners shall, in God's judgments, be the nieans of destroying another class; and at last themselves shall be destroyed.

Verse 10. Their fruit shalt thou destroy] Even their posterity shall be cut off, and thus their memorial shall perish.

Verse II. For they intended etil] Sinners shall not be permitted to do all that is in their power against the godly; much less shall they be able to perform all that they wish.

Verse 13. Therefore shalt thou make them turn

1 1 For they intended evil against thee: they ^ imagined a mischievous device, which they are not able to perform.,

12 Therefore ^ shalt thou make them turn their ' back, when thou shalt make ready thine arrows upon thy strings againsrt the face of

13 Be thou exalted, JLoro, in thine own strength: so will we sing and praise 'thy power.

Against the face of them,] Thpu shalt cause them to turn their backs and fly, as if a voUey of arrows had been discharged in their faces. This seems to^ the sense of this difficult verse.

Verse 13. Be thou exalted] Exalt thyself OLord-^ thy creatures cannot exalt thee. Lift thyself «p, and discomfit thy foes by thine own strength! Thou canst give a victory to thy people over the. most fonnidable enemies, though they strike not one blow in (heir own defence. God^s right hand has often given the vio-. tory to his followers, while they stood still to see the salvation of God. How little can the strength of' mu avail when the Lord raiselh up himself to the battle! His children, therefore, may safely trust in him, for the name of the Liord is a strong tower; the rigliteoiis flee into it, and are safe.

Praise t^y power.] God is to receive praise in mference to that attribute which he has exhibited most in the defence or salvation of his followers. Sometimes he manifests his potoer, his mercy, his wisdamf his longsuffering, his fatherly care, his good pnmi' dence, his holiness, his justice, his truth, te. WhUever attribute or perfection he exhibits nest, ikmt should be the chief subject of his chiMrsD'k |wiw One wants teaching, prays for it, and is dtoqfly idstructed: he will naturally celebrate the wisism of God. Another feels himself beset with the moit powerful adversaries, with the weakest of whom be is not abFe to cope: he cries to the Almighty God for strength; he is heard, and strengthened with strength in his soul. He therefore will naturally magnify the all-conquering power of the Lord. Anotber feels hiniself lost, condemned, on the brink of hell; he calls for mercy, is heard and saved: mercy, therefore, ^ill be the chief subject of his praise, and the burden of his song.

The old Anglo-Scottish Psalter says, We sal mate

knowen thi wordes in gude wil and gude werk, for. he synges well that wirkes weD. For tht, sais he twiae, we sal syng; ane tyme for the luf of hert; another, for the schewyng of ryghtwisness, til ensampil.

TM» » the pete's Eriyiciov, or irimmpkal song, Kir tlio netory. which thoy.prajod lor is the fanner Fnlm, when DoTid went oat to lirir. In this they prake-Gpd for the conqaest which he gave him over Me OMOiies, and for the eingnkr toercies bestowed on hamrif. It conmsts of tkrte parts.' —

II. The narration, which is twofold, from \eT, 1-^. I. An ennmeration of ih^ blessings bestowed on Darid, from Ter. 1 to 6. 3. An aceonnt ho# God woold deal ^tb his enemies, from'rer. 6 to IS.

r. The sum of ihe Psalm is contained in the 'Jirst verso: ** The king shaH joy; the king shall be ex*« eeeding glad.** Joy is the aiSTeotion with which the iing and people were transported \ for all th^t follows. shows but the rise and caoses of it;.,. I. The rfte and object of it: " The strength of God; the-salTation of God.** 1. His strfngthf by wfaicli he spbdoed his eBemies,^an3 contemned dangers. 3. His satvatum^ by which lie escaped dangers, and fell not in bi[ttle.

n. 1. The narration of the" goodness /)f God to Datid*8 person, the particulars of which are the followiJBgf:—

l.^God' granted to him what his heart desired: "'Rkni hasf giTen him his heart*8 desire;** and what his lips requested: 'f and faast-aot withholden the re- ^KtSX of bis lips.**

9. He granted him more than he asked: **.Thoa pterenteei him with the blessings of goodness.**

3. 'He chose him to be king: *'Thon hast set a erawn of pure gold upon his head.** In which God prereoCed him, and chose him when he thought not ofit.

4. When DaTid went to war, •< he asked life, and thoa gaTest him erefl length of days for erer and erer:*',whieh is roost tme of Chn^ the Son of Darid. In hnn Ids life aqd kingdom are immortal.

5.' A gteat accession o^ glory, honour, and majesty: TKoogli Ins glory was great, it was in God's salvation: ** Hbnour and majesty did God lay upon him.**

AH wbich are soimned op nnder'.the word blessing

6. The contintumce of these blessings^ whM* is another JfaTomr, with the cause of it: *' For ^Ibe kiag tmsteth in the Lord, and. through tha mmij of the Most High he shall not be mored.** *Skmfm like first part of -tho norraltvf, which concemeift Astid^^mQii particularly. -. <.

9. The f0kcts of GoUs gmfAmse to DsTid inou^* ward adngH, and to the whole kii^om, in the oTer^. throw of bis enttnies, (ferwitbOnt God*8 protection what kingdom is safe?) form the second part,

1. Ged would make DaTid hia instrument in 46- liVering Israel by the oTetthrow of his enemies: •• Thine hand.?* ^

3. This was easy to be done^ as easy ae for fire to consume stubble: " Thou shalt make them as a fidry OTen."*',, -

4. This destruction should be unirersal; it should reach eten te tbei^ posterity^- « Their fruit shalt thou destroy, and their seed.**

• 5. Their Judgment sbotHI be fearful and unaTotdv ble< God would set them up as amdrk to shoot at:. f« Thoa sbalt itoake them ium their bajck^ when thou shalt make ready thine arrows.**

At laA the cause is added for these* judgmonu; of the succour he will afford' his" afflicted, oppressed people; and the re?enge he will take upon their enemies: *'They intended eril agafaist thee; they imagined a mischievous device.**^

III. The ToW or atdamatioo. This is properly the epilogue f and has two parts: 1. A petition—" Save the king ^ the people.** S. A profession:'" And we will give thanks to thee.**

1. " Be thou exalted, O Lord, in thine otm strength.** Show thyself more powerful^ in defending thy Church than men and devUs are in their attempts to' destroy iti

2. We will be a thankful people; we will show that we haTc not receiTod this grace of God in Tain: " So will we sing, and praise thy power.**

Under gfiei affliction and distress, the psalmist prays unto God, 1-3; appeals to God's wonted kindness in hehJ^^his people,, Ai 5 {relates the insults that he received, e-% -, mentions the goodness of Qed to him in kis youth, as a reason why he should expect help now, 9— 11; details hie sufferings, and the indignities offered to him, 12-18; prays with the confidence of being heard and delivered, 19-84; praises God, and foretells the conversion of the nations to the true religion, 25-31. '• *-. Tou in. ( 19) 989 o

NOTBS ON PSALM XXlI. < The tide of this Psalm, To the chief Musician upon Aifeleth Shahar, A Psaim of Daoidy has.ffiyen rise \o mftny conjectmres. The words 'VMBrn nS^K 4nyeUth hashshachar are translated ia the margin; " the hind of the mojTBing;*' bjit what waa this*! Was it the Dame of « musical.instrument 7 or of a tiine? ^r of i^ band of nmsic t Calmet argues for the last, and translates " A Psakn of David; adidressed Uf the Music—, master who presides over tlie band called* the Morning Hind.*^ This is more likely than ajiy of the other conjectures I have seen. I^ut aiyeleih hashshachar may be the name of the Pialm itself, for if was (yu^- tomary afnong. the Asiaiica to give names to their poetic compositions which often bore no relation to the subject itself. Mr. Harmer and others have collected, a few instances from D^HerheloV^ Bibliotheque Oxientale. I could add many more from MSS. in my own collection: — thus Saady calls -a famous miscella^ nfeous work of hia Gulistan^ << The Country of Roses,** or, ** The Rose. Garden;" and yet there is nothing xela^ve'td such a country ^ jior conce^iug foie« nor rose gardenst in the book. Anpther is call^ Ne'^aristan, " Jhe. jSallery of Pictures;" yet po picture gallery is mentioned. Another Behtaistttn, <* The Spring Season;" Bo$tan, «• The^Garden;" Anvdr Soheely, *'The Light. of Canbpus;" Bahar Danush, «* The Garden of Knowledge;" Tuhjit Abnumeneen, "The Gift of the 'Faithful," a treatise on medicine;• Kemeea hadut, " The Alchymy of Life;" Mukhzeen ul AsroTy "The Magazine.of Secrets;" Sulselet al ZoAflJ, "The Golden Chain;" Zuhfit alAbrar, " The Rosary of the Pious;" Merat ul Asrar^ " The Mirror of Secrets;" Durj/ul Durar, "The most precious Jewels;" Deru Majlisy " The Jewel of the Assembly;" Al Bordah, "The Variegated Garment;" a poem written by Al Basiree, in praise of tfie Mohammedan religion, in gratitude for a eure which lie believed he received from the prophet who- appeared to him in a dream. The poem is written jn one hundred and sixty-two couplets^ each of ^vhich ends with ^ mtm, ihe first letter in the name of Mohammed,

Scarcely one of the above titles, and their number might be easily trebled, bears any relation to the sub-'^ ject of the work to which it is prefixed, no more than Aijeleth Shahar^vinXo the matter contained in the twenty-second. Psalm. Such* titles are of very little importance in themselves; and of no farther use to ua than as they serve to distinguish the different books, poems, or Psalms, to whicl}* they are prefixed. To me, many seem «to have spent.their time uselessly in the investigation of such subjects. Se^ my note on S Sam. i. 18.

able diversity of opinion: 1. Some refoning.it all to David; 3. Others referring.it. aU to' Christ; and, f. SomCr because of the* application of seveial versea of it to. our Lord in his scorings, take a middle way^ ^ahd apply it primarUy U> David^ and in a secondary olt accommodated sense, to Christ, Of this opinioB was "Theodore of Mcpsuestia, Who ga^e a very, latioinl account of his own plan of interpretation; for Wydi he was condemned by th^ second council of Gonitain- ^ople 'or fifth QEJcunaenic cOuqcU. ■ Cfrotims and others have nearly.copied his plan; -and I think, iHth a Ititle eorrection, it is the onty safe one. That aeveni parts of it relate to David, primarily^ there Is Tery -little reason to doubt; that teveral passages may bo applied by way of aceommodation to our Lord^ thoogfa originally belonging to and expressing the state of Jktmd, may be piously believed; and that it coptaias portiona which are direct prophecies of our l^brd*^ piiasion, death, and victory, appears too evulent' to be safely denied. On this plan I. propose -to treat it m the following paraphrase; keeping it aa aaajf io dio Gospel standard as I can. Dr. i>e/aney aoppoaea die Paalrnto have been writtep by David when ho waaajt. Mohanaim, the very place vbere God appea^od to ^&oob in his distress. See Gen.'Xxxii. And ooi this suppo^tiou (he third, fourth, and fifth veiaea may be easily and strikingly illustrated: Our Jalhers trusted in thee;' why ibay not I? Thou didst deHoen thsm; why may hot /expect deliverance also t. Tbit criad Unto thee,, trusted in thee, and were nfit confimndei; I cry untd.tbee; trust |n thee; and^Vhy alMold / bo confounded! For thou art the ■ same God, thoo changesi hot; and with thee there is no respect of' persons. Thus David encouraged hiiitisQlf in the Lofd; and these considerations helped to sustain him in hia painful exercises and heavy distresses.

Verse 1. My God, my God, why hast thaufahmken me?] Show me the cause why thou hatl idbaadoned me to my enemies; and why thou seemeik. tl^ Iforegard my prayers and cries? For a full iHiiaCialioB of this passage, I beg the reader to refer to u^ note on Matt. ^vii..46.

ne words of my roaring f] ^niH9 skaagafki, The Vulgate, Septuagint, Syriac, JEthiopic, Bnd Aro' bic, with the Artglo-Saxon, make use of terms wliidi may be thus translated: " My sins (or fooliahnea9)'iio the cause why deliverance is so far from me." It appears that these versions have read ^r\}}0 shegagathi, " my sin of ignorance," instead of ^HJIKV shaagatki, "my roaring:" but no MS. extant supports this reading.

Verse 9. / cry xn the day -time, and in the night* season] This seems to be David's own experience; and the words seem to refer to his own case alone. Though I am not heard, and thou appearest to forget

6 But I am -^ a worm, and no man; ^ a reproach of men^ and despised of the people. • *7 ^ All' they that see me laugh me to -scorn: ifaey ^ shoot out the lip, * they shake the head,

Pit Uwndoii me; yet. I continae io cry both day and wglit aftoipr'thy salTatioQ.

Yene 3. BuL thmi art holy]. Tboo^h I be not iMMud, even wfail^ i cxy earnestly, yet I cannot im^ate any fiuilt or unkindness to my A^aker; for thou art hdy^ aod*eaD8t dp nothing hot what is right.,. This js* the kagnagB of profound resignation, in trials the inoet^iffeik to be borne.

IkJMUest the prdises of Israel.] Tbofl dwellest in the «aiicliMiry*Where the praises, thanksgivings, and sserifise^ of thy people are continually buffered, > ' Terse 4. Our fathers tn^ted in4hee] David is. snppoeed tqhave been, at the time of composing this Psalm, ai; Mahanaimr where Jacob was once in ^ch great distress; wher^^he wrestled with th^ angel,;and was so signally Messed. David might well allode to this eireOmstance in order to strengthen his faith in God. I am now in the place where God so signally blessed the head and./aMer of oor tr^es. I wrestle with God, as he did; may I not expect similar success t

Verse 5. They cried^unio thee] So do /. Tmev were delivered; so may /. Thsv trusted in- thee; I also trust in thee. And were not confounded; and is it likely that / shall be put to confusion t.

Terse 6. But J am a worm^ and no man] I can see BO siriito in which ouir Lord eotlld use these terms. IjaTid ndlifct well use them to expiess-his vileness and IMMrthleaaness.. The.old Psalter gives this a remark-

able torn-: I am a toormc'that es, I am borne of the navden with outen manseede; anH nout man anely, bot god als so: and nevir the latter, I am repr^e of veil; In spitting, boffetyng, and pungnig with the tlfomes anH outkastf ng of (bllt; for thai chesed Barraban the thefb, and nought me.

. Verse 7. Laugh me to scorn^ ' They utterly despised me; set me at naught; treated m^ with the utmost contempt Laugh to scam is so completely antiquated that it should be no longer used; derided, despised, treated with cdntempt, are much more expressive, and are still in common use.

They shoot out the lip, they shake the head] Thla o

me out of the.Ti^omb: thou Ssuii, Regis ^ didst make me hope when I was c^^annum' upon my mother's.breasts. ' ^^'

10 I was cast upon thee ifrom' the womb: ' thoji qrt my God from my mother's belly^

'^i 1 Be^not far from me; * for trouble is near; for there is " none to help.

12 '^ Many buRshave compassed me: strong fru/Zf of B^han have beset me round. * '13 *Tliey ^ gaped;upoh me with their mouths, Of a xawniiig and a roaring lion.

14 • I am poured out like water, ■ and all my bones are 'out of. joint i*** my heart is like

is applied Iqr S|^. Matthew, chap, x^vii. 39, to ihe con- < duct'of the* Jews towards our Lord, when he hung updn the cross; as is also the following verse. ^ But both are primarily true of the insults which David suffejre<} from ShimeLand others'* during the rebeUion of Ahaalom i. and, as the easea were so similar, the evan-.geliflt thought proper to express a similar conduct to Jesus Christ bjr the same expressions. Tlliese insuka our Lord Utendljr received; no dohbt David- received the same*

Vhifie 9.- But thou aft he that took me out of the u>omb] Thou hist made me; and hast guided and defended me from my 'earliest infancy.

Verse 11. Be li&t far from me; for trouble iBjwar] A present' God is a present blesqing. We alwajrs need ihe Divine help; but more especi&lly when troubles and tHals are &t hand.

•Verse 12. Af<my bulls have compassed me^ The bull is the emblem of brutal strength, that gores and tramples down all before it. ISuch was Absabm, Ahi* thophel, and others, who ro^ op {n rebellion against iDavid; find such were the Jewish rulera^who conspired againstChrist.

Strong bulls of Bashan]' Bashan was a district beyond Jordan, very fertile, where they were accus* tomed to fatten cat^e, which became, in consequence of the excellent pasture, the largest, as- well as the fattest, in the country.. 3ee Galmet. " AU in whose hands were the chief power apd influence became Da^ vid*s enemies; for Al»alonvhad stojed away the hearts of all Urael. Against Christ,Hh'e chiefs both of Jews and Gentiles were united.

Verse 13. They gaped upon me] They were fiercely and madly hent on my destruction.

the old Psalter: S(a( tottg])t na tnari to sla me t^n to spniODater.

The images in this verse are strongly descriptive of a person in the deepest distress;.whose strength, courage, hope, and ^expectation of succour and relief, had entirely failed.

!S^£S^ 15 "I My strength is dried up ^' - like* a potsherd; and^ my tmgue cleaveUi to my jaWs; aqd thou hast brought me* into the dust of death..

16 For *dogs have compassed me: the assembly of the wicked' have enclosed jne: ' they pierced my hands aiid my ifeet.

Oar Lord's soffennga were, extreme.; but I cannot think there is any 'teand the6k>gic sense in whvsh tliese things can be spoken of Christ, either vn his* agony in the garden, or his d^aOi npon the cross.

Verse 1 5. My strength is dried up\ All.these ex^- pressions mark a most distressed and hopeless casji.

Into the dust of death.'] This mdans only that he was apparently bxonght high to the grave, and consequent corruption; this latter. DaTid saw;^ bdlt' Jesus Christ never saw corruption..

•Verse 16. Fot d6gs hone compassed me] This may refer to the OentUest the Roman soldiers, ^d others by ^hom />ur Lord was surrounded: in his trial, and a£ his crossi '.

They pierced my hands and rhy.feet] The. other sufferings David, as a 4ype of our liord, inight pass through; but the piercing of the hands and feet was peculiar to our Lord; therefore, this verse may pass for a direct revelation..- Our Lord's handr and. feet were pierced when he was naUed to the cisoss,' J^avid'f never were pierced.

But there is a various- reading here %whieh is of great'importance. Instead of llid caarui theyjfiereedt which is what (s called the kethibi or marginal reading; and wjiich our translators have followed; the ieri or textual reading: is nitp caariy as-'a lion. In support of.each' rsading there are bnth MSS. and eminent critics. The Chaldee has, **' Biting as a lio^ my hands and my feet;?' but the Syriac^ Vulgate, Septuagint, JSthiopid, and Are^ic read, '* they pierced or, digged;]'' and in the Anglo- Saxon the words are, hf boipon bante mine anb pet: mine; ^ They dalve (digged)i hands mine, and feet mine.^^

The Camplutensian. Polyglot has.l'HO caaru, they digged or pierced, in the text;. for which it gives H'O carah, tx) cuLt digit or penetral^f in the margin, as the root whence l*HO is derived. But the Polyglots of Potkeni Antwerp, Perm, and London, have niO caari in the text; and WO eaaru is referred Co in the margin; and this is the case witif the most correct Hebrew Bibles^ The whole diiference here lies between ' ydd and' 1 t^ati,' which might easily b^ mistaken for each other; the former Hiaking like a lion; the latter, they pierced, ^'he latter is to me most evidently the true reading.

17 I may tell all my bones ' they look and stare upon me.

Verse 1 8. They part my garments] This eoold be true in no sense of David. The fact tdok plaee at tW crnoifixion of. our Loid. The soldiers divided his wppet ganncrU into four paits^ each* soldier taking a p«ri< but his Yttiiic or inward v^jtm^nT being withoot soan, woven in one entire pi^^, they "agreed not to. divi4pt but to east' lots whose the whole should be.' Of llus scripture the Roman soMiers knew nothing; iwt'tlioy fulfilled.' it to the letter... This was' foreseen by. the Spirit of Gro&; imd this is a -direct revelstion ( ing Jesus Christ, which impresses the whole with, tl^ broad sed of eternal truth, ' Verse-lO. Be not thou far from me\ la thd mi verse he asks. Why hast thou forsaken me t- \ (ht m if astonished at thdr wickedness, Into whai Umis MoH ihtm p&rmitted rne to fail t Now he prays, & noijfS^r from me. St. Jerome observes. here» tibat it is the kumdnity of biir blessed Lord wkich speaKs to lus. divinify: ' Jesus was- perfect man; and wd ma^ lie sof* • fered and die4 But this perfect. wnd sinless man eodbl not hate sustained those suflferings so^as ttf nUake t^eit ezpmtory.liad he -not been supporfbd by ihe Divmm.nature.. AU the' expressions in.thiflr Psahn that iadioate any weakness, as far as it relates to Christ, (Aad indeed it relates principally to him,) are to be pndiiw stood of the hwnan nature; for, that ib bim Opd aoi man were united, but pot confounded,* the whcde lYew Testament to me bears evidence, the manhood beiiif a perfect man, the Godhead dwelling b<^y in thtt manhood. Jesus, as man, was conceived,' boni, grew up, increased id wisdom, stature, and favour with God and man; liungered, thirsted, suffered, and diet. JesMi as God, knewaH things, was from the beginliiBg vilk God, healed the diseased, cleansed the lepers, apd rminJi the dead; calmed the ngiog of the sea, and laid ihie tempest by a word; quickened the human nature, raiapi it fW>m the dead,. 'took it up into heaven, where, as i)is Lainb newly slain, it ever appears in the presend^ ef God fbr us. These are alt Scripture facts. The meii' Christ Jesus could not work those miracles; the Gad in that man could not'Bave suffered thdse sufferings.. Yet one person appears to do and suffer all; here tlmf is God mdnifested in the rLSSH.

O my strength] The divinity being ihe power by which th6 humanity was sustained in this dreadlol conflict.

ta^:^ *r •Sare me from the lion's ^Begis mouth: i^for thod hast heaitl me from the hJotna of the uni-

22 « I will declare thy name unta Iny brethren': in the tnidst of Uie congregation wilf I praise thee...

23 * Ye that fear tlie- LokD, praise him; all ye the seed of Jacob, glorify him; and fear him, ail ye the seed of Israel.

.24 For he hath not despised nor abhorred the' affliction pf the afflicted; neither hath he hid hUi face from hifti; but-^ wheii he cfied' vmto hiihy he heaM. • -*.. *.

My d€KHmg\ ^ai'M' yeehidathi, my only one.,' The oolj lidmaii beia^ tbat.sras ever. produced jsioce the aeitiiMBi; ereo by the power of God -hiniBelf, withotit the.ag^pey of man. -Apam the ^rsl Wa3 created but of the dost of ll^e earth; tS^^X was. his mother; Gcfd* leas Aefrmner, Adam the -eecotid was pro4uced In ihe wvNDb Qf the virgih; that waa his mother,' Bat tlist firhiek was copcetred in her was by the power of ike Holy Ghost '; he^jce the man Christ Jesus i& the ovLT Son of God; God is his F.ather, and he is his

Yenw 91. Save me from the Uon^e mouth] Probably our Lord here includes his Church with himself. The Umi may then mean the Jew*.; the tmicorns, D'D'1 remnUt (probably' the rhinoceros^) the Gentiles..Poi the wdeam, see the note on Num. niii. 23^ There ' iy 1^ qiiadruped' Ot land animal wftli one iiorn only, eictfpt the rhinoNceros; but there is a marine animal, the narwaU or mdnodon, a species of whale, that has « very iiM ciiHed ivory horn, which projects from its' saoot; One in my' own museum measures seven feet four inches, and is very bssuliful. Some of these. Ijumab have struck their horn throfigh 4he side of a Aip; sad with it they easily transfix the whale,, ojr any sneh animal. The old Pcnlter says» *' The unicorn

es iuM of the prudest best that es, so that ^e wil dye lbr.<dedeyn if he be haldyn ogayn his wfl.'*

Vj^Tse 9S. / will declare ihy name unto my brethren] I jknh make a complete fevelation concerning the God •f Justioeiand love, to my discifdes; and I will announce to die Jewish people thy merciful design in sending me to be the Saviour of the world.

Terse 123. Ye that fear the Lord] This is an exhortatioD to the Jews particularly, to profit by the preaehing of the Gospel. Perhaps, by them that fear kim^ihe Gentiles, nhd partioolar^y the/>no5e/y/tf#, may be iotendedl The JewsBie mentioned by name: Glorify htm, all ye seed of Jacob; fioir htm,all^e!seed of Israel.

Verse.34. For he hath not despised] It is his property to help and save the poor and the humble; and pay my vows before them that cir. fear him.?;

26 ''The meek shall eat 'and be satisfied: t^ey shall praise the Loap^ that seek him: your, heart ' shall liv^ for ever.

47 J' All the ends of the world shall remember and iuxti unto the Lord: ' alkd all the kindreds of the nations shall worship before thee.,. '. *

28 ^' For the kingdom is the Loan'?: and he is the goirenior among the nations.

29 * All they thai be fat upon eaflh shall

he rejects no( the si^bings of a contrite heart. Perhaps it inay mean,. Though ye have despised me- in my humiliation, yet God has^grkcionslyTeceiTed me in the character of a suBerer on accotint of sin; as by tha^ homilia^ibn unto death the great atonement was madte for the sin of the world. ', ^ *.

Verse 85. The great congregation^ In ver. M he declares that he will praise Qlfd' in the midbt of the congregation,- Here the Jews seem to be. intended. \xL^ this Terse ^e says he wUl praise him w the ^^reat coKORtoATioN. Hcie the GentUes fure probably meant The J)Bwish nation was hot a small number in comparison of the Gentile world. And those of ihe former who received the Gospel were very few when compared with those among the Geiitiles who received the tHvine testimoi^. The one was (for there is fMsarcely a converted Jew now) Snp kahal, an asspnbly; the other waSf^ist and willie increasingly, 3*1 JTnp k^hal rob, a easAT ASSEiiBLT. Sslvstion was of the Jews, it i» now of the GerUiles. - -

' A^rse 96. The me^k shall eat] D"!^ anavim, the POOR*, shall eat. In the true only Sacrifice there shall * be such % provision for all' believers, that they shall have a« fulness of joy. Those wha offered the sacrifice, fed Cn what diey ofifered. Jesus, the true Sacri-^' fice, is the bread that came down from heaven;' they who eat of this bread shall never die.

Verse >7. AU the ehdi of the world] The Gospel shad be preached to every nation under heaven; and all the kindred of nations, niriflaro miskpechoth, the families of the 'nations: not only the nations of the world shall receive, the Gospel as a revelation from God, but each family shall embrace it for their own* salvation. They shall worship befor,e Jesus the SaviouTy an^ through him shall all tluBir praises be ofifered onto God.. '.

Verse 28. The kingdom is the Lord's] That universal sway of the Gospel which in the New Testament is called the kingdom of God; in which all mea shall be God*8 subjects; and righteousness, peace, «4 joy in the Holy Ghost, be unvversdJUy diffused.

A jfMiction of the 1?SA±.MS. ' spread pf ike 60^

Stadi^ Regit go down to th6 dust shall bow cir. umam' before him: and none can kpep

do A seed shalt serve him; * it shall be ac-

31* They shiadl come, and shall declarie' his righte9\isnQsts unto a. people that shall be borf^, that he hath done this.

rich, the greats the mighty ^ -even princesy governors^ and kings^ shall embrace the 'GospeL Tliey shall eouDt it theftr gn^atest honoui to be. called Christian; to join in the assemblies o!f his pebple, to commemo-. rate his sacrificial death, to dispense the word of life, to discourage vice,' and to encourage the profession and practice of pure and undefiled religion. '

That go down to the dust] Every. «/y tii^ man Bhall put his trust in. Christ, and- shall expect glory only through the great 'Saviour, of mankind. f^

None can keep alive f^ own soul,] The Vulgate has: £t anima mea illi vivet,^et semen ihenm -seryiet ipsV; ^ and n)y soul* shall live to him, and my seed shadl serv/9 him." And wttl this agree 'the Syriacy Septuagint, JEthiopicy Arabic^ and Anglo-^Saxon, The old' Psalter,

Icfllows them closely: aqfH ni|f saule valljif td ^ni^' itnn Us seUe t(l jhsm sal H^e., I belipve t'bis. to be

ihe tnuft reading. Instead of VtS^iyiqphshoy hw^souI, •t>me ftfSS., in acisordance with jthe above ancient ▼erfions, have*^t993 naphshi,' mt souti. And instead of ¥h /o, not^ two MSS., with the versions, have \S lo^ to 9IM. • And for. n^JT'cAtyoA, shall vivify t some, have n^n'* yichyeh, shall iive. The text,, therefore,* diduld be reiidf My soulfVO} napshi) shall'live (iS /o) fo him: ' my seed(y^l zari) shaU serv£ Kim. • These oiay be the words of Davti himself: ** I will live io this Saviour while 1 live; and my spiritual posten^ shall serVe him'through all generations.'*'

Senevation.] They shal} be ^sailed Christians after le name of Christ. ' • Verse 31. Unio a people that shall be bom] Thiu ^, one generation shi^ll continue to announce imto another the true' religion 'of the Lord Jesus; so that it shall be for. ever propagated in 4he earth. Of hi»' • kingdom thibre sliall be no end.

, Analysis of the Tw«nty-sicoIW PsalmI

-This Psalm concerns the Messiah, his. passion, and his kingdom. Thought in some sense, it may be applied to David as a type, yet Christ is the thing signified, and therefore it is primarily and principally verified of and in him; for he is ' brought in here, speaking,

Secondly i tintreatirig ease and deliverance from'hi^ sufiferings.

Thirdly, Promising thanks to God; foretelling the preaching of the Gospel, and thq enlargement of liis kingdom by the accession of airhatioos'.

There are tharee chief parts in this Psalm: —

I.,Ouif Saviour^ complaint, and the causes oi it: IDrophetically etpressiog his sujSerings nearly throughout the whole Psalm.

II. His petition and prayer that God would not ah-

' I. Se begins vj^ith a hei^vy. complaint of dereliction in his Extremity; and that "he was not. heard, thcniffi. he prayed with strong cr3ring- and.tears*: •** My- God,.my Gid, why hast thou fordakon me 1";^ ^c.. Tlie Words 'are. repeated to show th'6 deep, angnijBh of Jiii heart. '- '.

2. He shows how well-grounded hi>''compIaint#a«; for God had dealt with him<.o6ntrary to his osoal m&hod; ibr when -his s^nts cajled "Upon him, be. heard. thtm in (Aeir distress. Mturtyres si noa eripnit, tnln ^on d^seruit. " If he did not deliver the martjrrs, yet hQ did not desert them in their su^brings.** - Hiscaiewas mor9 grievous; than any jthat had gone before. Of this he speaks particularly in the three succeeding vertes, 3, 4, and£i,.by wliich he reminds Oodpf his jnromise: ^'Call'on^me M the time of trouble, and I will deliver thee.'* ** Of this they who went before b^ experience: and as he was the sataie God Jti)],-why should this Sufferer only be deserted t for U^ey were heard and comforted. * ^ * ' '

1. **Thou art holy,'* propitious and beneifpleaL ** Thou dwellest in the praises of Israel;*^ IhoQ. art eontinuaUy. helping them, and they are eoatihaally praiafng thee for this help. ' «

1. The scofifs and scorns cast upon him:. ** I adi becoihe the reproach of menj and* the debited amod^ the people.**

2. Their contempt is expressed both hy words wai gestures; *' All they that see me laugh me to soon: they shoot out the lip— and shake- the heaiL**.^

3. They laboured to deprive him of his God. ' ll^ uttei^d this insulting sahsasih: '* He trusted in flia Lord that. he would deliver him; let him deliv<er him» tfince he delighted in him.^'

Ilf He now breaks oft the narration of his sufiferings, has immediate recourse to God, refutes their irony, shows his confidence in God, and pray% for assistance.. This he strengthens by three arguments drawn from God's goodness towards him:-—

3. Troable is pear, and theve is none to help. Thsrefoie, >• Be nol far Tram ine.*" ^

Now he^retiums to the* sorraf tan of his paaaioSf Iq w4ii€lr he sets forth the despite^ crueHy, and rage jol the. Jews towards hiip, whom he eoinpares to buUs^ hotUf dogs, &c., jrer 16.

\ S. They longed to mjrndeqm and deyoar him: '^ They gafied oh me with their mouths, as a rarepiAg and roanhg Hon." ' *. i ' ^

X This was the>cnieUy of (lie /t07u'and huUs^ the ekief rtiters and ekitf priests';' nnd now'foUows the TSTMi ^f the dogSf the " multitode pf the people:" they were the ''^foeembly of. the wicked;*' and bemg 'stiired: nphj-th^ priests and rulers, ** they compassed him xbohid^aboat." * *^.

4. They crucify him. \ And his pa^oh is foretold,. wkh what he ^l|oold su&er in body end soul..'.

1. ** 1 ani; pporeid out like water." My blood is poured oqt freely; and no siiore account taken' of it, than if it were water spilt on,the ground.

9..** All my bones (whenJiung on the, cross) axe dmoCjoint."

' 3.. " My heart (at the sense of God's hatred to sin)^ is diaiolVed and melted Uke wax.'*. /

4. "My strength (my 'anfailal spirits and muscular eaft^gj) is dried up like a potsherd;" or like a pot, whose /ludl is evaporated by hanging long oVer a iieree tire..' < ' 5. "liy tongue (for thirst) cleareth to my jaws-.** •

7. "They pierced my hands and myfe^." I am enieified also, and die upon the cross^

'B. By niy long hanging upon the cross, my bones' aze so disjointed that they tnay be easily teld: " I nay tiell Sll my bones."

9. ".They look and stare upon me." • They feel no campassUm, but take pleasure in my 'agonies. This ii an affection which is characteristic only of a devil.

10: " They part my garments among them." They delighted in his destruction for the sake of his spoils.

Hs?ing thus far > described his fttfferings, and the maiiee of his enemies, hie begins again to pray; which j^ in effect, the same with that ejaculation with which Christ gave up the ghost: <* Into thy hands, O Lord, I emmneod my spirit.'' " Be noi thou far from moj 0 Lord." ^'Deliyer my soul from the sword, my dailing from the power of the dog." " Save me from the lion's mouth," &c. ^. -

'IIL This part, which is a profession of tJianks for dellTerance, contains a clear prophecy of the resurrec- •tion of Christ; that, having conquered death and Satan, he was to reign and gather a Church out of all nations, which was to continue for ever. This is amplified,

First, By a public profession of the benefit re^ eeived from God: " I.will -declare thy name in the midst of the congregation, I will pay my vows.'t In which we have, -

(3.)' By thp place.% " The midst of the congregation^'-r-the great congre^tion, i. e., both among the Jews and among the CteritHes.

S. An exhortation to his brethren, &c., to do this duty; and they must be fit for h, for every one is not 9t to take,. God's name in his mouth. It W, ite that fear the Lofd- — the seed of Jacob — the seed of Israel^. fi^ar him, serve. the Lord in i^, rejoice before'him with rev}erence, Give him both external and infernaj, worship.

3..And to engage them to this, he gives two reasons:

Reason 1. Dr^wu from G<«d's^tH)dfiieM, his accepC*. Ance of 'our worship,' hearing ionr prayjers, and affording help when we call': " For thft. isord hath not despiled uat sbhorred the affliction of the afflicted. "When he cried t6 him, he he$rd him."-

, Reason S. The «great^(M>i*that should hap^n to them who would believe and accept the Gospel; whom he XsiaUs here the iiieeA;,.that.is, the humble, brokenhearted, the penitent, the heavy laden; those vfho are oppress^ with the burden of their sins, and as^nished at &.sens6 of God's wrtOh. To them are ih2|4e threepromises of copifort; — - • ^

1. "They, shall eat, and be satisfied." They shall be fed with the word and ordinances of God. '

"3.. "They shall praise the Lord for his' mercy ^,? seeking his. favour in his ordinances, which, jonder •4^e Gospel, are generelly ^ucharistical.

3. " Their heart shall liv£ for ever;" their conscience being quieted apd t>acified, and freed from s sense 'of God's wrath.*

Secondly, 'The prophet proceeds, and showiB us the ampliciide of these benefits; that they^bel6ng, not only to the Jews but to the Gentiles, by whose coftversidii the kingdom of Christ is to 1)0 enboged.

1. " All the ends of the. world," being vramed by tfie. preaching of the Gospel, and allured by these promises, shall reroembei^— ^consider the lamentable condition in which they are, knd deplore their former estate, impiety, and idolatry. And the mercy of God being now manifested to them—^

S. They shaU cast away their gods, turn from thehr evil ways, snd seek that God from whoih they have been alienated. And being converted —

3. T)iey shall embrace a new form of religioiv under the Gt)spel: " All the kindreds 'of. the natioivi shall wprship befbre thee«'!

4. Of whicli the reason is, because Christ is advanced to the. throne; all, power is given to him: " For the kingdom is the.Lord's, and he is governor among the people."

5. He then shows the two kinds of people^ who should become subjects of the kingdom; in eflbct^ rich and poor. ' •. * '

1. *<The fiit uixm the eanh.'* The weaHhy^/He migfa^; kings, princes,, great men, are to be cdled into the kingdom, that they may be partakers of its grac«: *" AH M«y thut ^ fat upon the earth," &c.

S. •' They also that go down tp the dust.^' Thar is, the pooTy the negieoted, who drawout their life in misery, and sit, as it were, In the dt|st; those whd are perpetnal mourners, and hare, as it were, {Perpetual dust atfd ashee nppn- their heads: " These sh^l bow before hirnJ*^

Lastly. He amplifies the greatness of tlus benefit by the perpetuity of ChnBt's.kiligdom. It was not » feast of one hour, it was to eontinnq.

i. "A seed shall serve him> But 4his and 'the preceding clause may signify the psalmist's resoktioa tfi lire to Ood hinwelf^ and to show others the same way, fSee the note//.

Protector tif fm f90fil$.

This jMj#riww»Ver, shall be aeeonuted to iIm Levi fbr a g[eneiatioii. It ehaU be,a.peeuiiar peiepIe,.aToyal priesUiood, a My nation, and* caUed by -Chilst'a own name— CHRISTIANS.

8. *Whdn one generation is past,.<moMer shall cwne. up to perform this duty, being iDstmctiBd by Iteir Others: **.They shall come knd deplare his nghteonsness- to a people that shall be b^.** MmuhUnmper ecclesia; ** the Church is immortal.**

. 3. He eonclodes with the cause of all. Wb^ eilM, justified, ssfkCtified, saved. He hath dbse'it; the God, the Author of all-, the Fountain of aH giaeei.the.Giver of Jesus Christ, and eternal life tfaroagh hifak. For by him, and of "tiinr, atod 'through hHk^ are all things; and. to him be glory, and* dominioiitQ^efer and ever! '*. • ".'

fke lari is ihe^Pfuiat'if/his' people i therefore it may bejnferred that they shaU not'want^ I. How heguUeOf. feedifOnd protects-. theni, 2fU. j^oen'tn the greatest ^ dangers they may be confident of/ his suppm^^ 4. his abundant promiifin 'for them, 5, The. eor^fidence they may have of his eonknudl mercy, dnd tJUir 'eternal happiness. • ■ */"..•'

There is- nothing partieiilat.*in the tide; H is. simply attributed U} liavid; but as it 'appears to be a thanksgiving 6t the Israelites for their redemption from the BabylonisK- captivity ^\i cannot with pro-' priety be attributed to David. Some thialc ii was written by David in his edri(«) which is n0t Kkely; ot|ier6, |ha^ he penned it when be'iwas finally deUvered from the persecution of Squlj: * I rather incline to the opinion that it was written after the captivity. The. Chaldee seems to sup^XMe that it was written tP oelebr&te the goodness of God to the Israelites iti the desert. It is a truly beautiful Psalm. Supposing it to haytf been written after the captivity, we see, l.'The r^eemed captives giving thanks to Goj for their liberty. 9. Acknowl^ging that God had broughtback tbeir Uyes from the grave. 3; They represent themselves in Judea as a flock in an excellent pai^- ture.' 4. They declare that from the dangers they have passed tjirougfa, and ^m which God had delivered them* they 'xsan have no fear of any enemy. 5. They conclude, 4tom what God lias done for them, that his goodness and mercy shall follow them'aO their days. And, 6. ' That they shall no more be deprived of • God's Worship, but shall all their 4ays have aocass to his temple.

Verse 1. The l^rd is my shepherd] There are two allegories in this Psalm which *aie admirably well adapted to the purpose for which they are produced.

•3 " He reslo'retK my soid: « he cir. •""'^'^ leadeth me in the path^of righteousness for his name's sake.

and suppOrted-both with-or^ and elegance,- The'JSM is that of a shepherd; the second, that of a greai' /eof t. set -oui/by a host the most kind and the mosC liberal. As a flock, they have the most exc^enf pasture; as guests, they have the most iititritive and*^ abundaift '/tf«^. God condescends to call h!msfi]f th^ 'Shepherd o{ his people, aod bis followeia are qoo* sidered as a flock under his guidance and direction. 1. He leads them out and in, so that they find pasture knd safely. 9. 'He knows where to feed them, 'and. ia the course of his grace and providence leads Uiem in. the way in which they should gp. 3. He waiehM ' over them, and keeps them from being destroyed, by • ravenous beasts. * 4. If any have strayed, he brings.them back. 5.' He brings them to the shade in timat of scorching beat; in times of persecution and aflfiction, beffn^ out an asylum for them. ' 6. He takqt care that they shaU lack no manner of thing that ki good. •. ' - '

Fut who are his Qock! All real peniteiitSa; idl • true believers; all who obediently foUow his example» ^ abstaining from every appearance of evil, and in a holy life and conversation showing forth the virtoea' of Him Who called (hem from darkness into his marvellous light. " My sheep hear my voice, and follow me."

But who are ndthis flock? Neither the badk-'. slider in heart, nor the vile Antmomian, who thinks the more he am, the more the giNus» pf God shall ba o magnified in saying him; nor thosQ who fiddly soppoM th«y are covered with the righteoosBeas of Chriit while living in aia; nor ^e cromi- of the mdifferenl and the careUss, nor the immenad' herd of LtAdicean loUereti; nor the ^ery ^bigota who jvoiild eziehide aU from hea?eo biit themadvoa, and the party

.who believe as they do. -'.llieae the Scripture reaemUes to ^wine^ dogs, gjikUi, wandering st0rs,foxest lidnUf wells vjilhojut water, Sic, '&c. Let nofiny of those come -forward io feed on this pasture, or tak.e of the children's bread. Jeans Christ js the^oo<f Shep-

'herd; the Shepherd who, to save iiift flocks laid down hia.own life. - / tkall nat want.] How can they? He who' is dieir •Shepherd has aH power. in, heaven and earth; therefoito he can ppoteet them. The- silver and gold are'hia^ akid tfie caUle pn a thousand hilts; and therelore he can nutoiti them' He has all that they need, aDd.hla heait is fidl of love to mankind.; and therefoie.-he wiU^ withhold fvom them no manner >of thiifg that is c^opd. The old Psalter both translates and psraphrases ihia clause well.: 3Ur>i|obetici net, anti

u^M Ml tnant to me. In ateUe oC >UBtaur t|are Ire we actt " The voice of a rightwia iato: ftstH Crist ea Kf kfng^ and for thi (therefore) natl^^inr sal me kMtnt: that es, in hym I sal he siker, and snffisand, for i hope m hym gastly gade and endles. Sln\i,|e le^es me Cn stelie of pastonre, that es, understandyng of his worde, anH delyte in -his Inf. Qwur J am siker to:be AC thar in that stede (place) he qett ipe, Ur be nary9ht

tO perfectioun.-" Who can say more, who need say less, than this t. * ^

Verse 3. ^Te maketh tne to lie down in green pashires] Kisn niKJD bineth deshe, not green pastures, hpt coiGtges of turf or sods, such as the shepherds -had io open ohampaign countries; places in which themlehraa eootd repose.safely; and pens thus constructed where the flock might be safe all the night. They were eacloeures, and enclosures where, they had grass or 4iroveDder to eat.

Beside the still waters.] Deep waters, that the ftroDgest he^ could not exhale; not by a rippling atrreni, which argues a shallow stream. Or perhaps he may here refer to the waters of SHoam, or Shiloah, Hsi go softly, Isa. vilC 6, compared with the strong current of the Euphrates. Thou hast brought us from the land of our captivity, from beyopd this mighty and tarbolent river, to our own country streams, wells, tnd Jonntains, where we enjoy peace, tranquillity, and re^.

The old Psalter gives this a beautiful turn: 4^n

water -of grace 'er we broght forth, that makes to

Kcover our strengthe that we lost iq syn, fdttCti

"> anointe^t? my head with oil; my cup ruhneth over. •6 Surely goodness and m^ey shall follow kne all the day'9 of my life: and I will dwell in the. house of the Lord ® for ever.

tejietefa (8treiigthep8)^us to do gude. wotkes. JHf sintle j^e tttmeti^ that'es, of a synful wreche, he made it ry^htwis, and waxyng- of luf itt mekeness. 'First he turnes oiir sanies til hym; and then he ledes and -fedesxit. Ten graces he.teUes in this psalnie,. the qwilk Qod gyfa til his lufers, (il e^i them that love him.)

Vers^.S. He reslorefh my soul) - Brings back my. life from destruction; and converts my soul from sin, that.it may not; eternally t)eri;Bh. Or, aAer it has backslidden from him, heals its backslidings, and restores it to his favour.' See the old pjuraphfase on this olause in the preceding note.

•in the paths fifrtghteffu^ness] pllt '"Saj^OD bemw^ geley tsedek, " in the Circuits'^ or " orbils of righteous^ ness.*' In diany" places of Scripture man appears to be represented under the notion of a seiondary plaoet moPmg round its primary; err as a planet revolving 'round Jth^ sun, from- whom it -receivea ita power of revolving, with all iiB light and lieat. TUos man etands in '.Inference to the Sun of righteousness; by his powbr alone ia f{e enabled to wM uprightly; by his li^kt he is enlightened; ^9nd by kis heat he.is vivified, and Enabled to bring forth good fruit. When he kQeps in his proper orbit, having the light of the glory of God reflected from the face of Jesus Christ, he is enabled to enlighten and strengthen others. He that, is enlightened may enlighten;' he that is fed may ' feed. ' > ' •

J^&r his name^S'sahe.] To display the glory of hia grace, and not on account t>f any merit in me. Go^^b motives of conduct towards the children of men are derived from the perfections and goodness of his own nature..'. * ' '.

Verse 4. Yea, though I walk through the valley of the shadow of deafh] The reference is still to the shepherd. ' Though If as one of the Jlock, should walk through the most dismal valley, in the dead of- the night, exposed to pitfalls, precipices* devonriog i>easts, &c., 1 should * fear np evil under the guidance and protection of such * Shepherd. He.. knows. aU the passes, dangerous defiles, hidden pits, and abrupt precipices in the way; and he will guide me arouiid, about, and through them. See the phrase shadow of death explained on Matt. iv. 16. "Then

ward well and unang tha, ti)3t nouther has knowyng' of God, ne luf or in myddiaof this lyf, that e^schadow of de4; for 4t es blak for Qoyrkenes of syn; and it -ledes til dede and il men, imang qwam gude meii wones:— I sal. nont drede- il, pryve nor apert; for thu ert with me in my hert, qwar I fele thu so, thaf*. eftir the schadow of dede,. I he with the in thi vera % lyf."-^01d Psedter..

For thou art irtM me] He who has his God for a 29^7 companioir need feiur no danger/ f9r^he can -neither nustake his way,j[ior he injured.- /^ ^

Thy rod and thy staff] 'p^Vf *A»iWecAo,.thy sceptre, rddy ensign of a tribe, staff of office; for so 152V shebet signifies in Sc^i>ttire.. And thy^ staffs ']r\}pif1^) umishantecha,V:ky prop ot 'support* The fomfef may Signify (he sbei^efd^s.crdok; the latter, some *8ort <of rest or support,' similar to oar camp stool, which the shepherds might carry with them as an pccasional seat,' when the fearth was too wet to be. sat on with safety. With the rod or jcroal^ -the shepherd' could defend his sheep, and with it lay hold of their horns or legs to poll 4hem oat of thickets, bogs, pits, or waters. ' We u(e not- to suppose that by the rod cor- -to tbe hoUse of the Lotd,"/(m ever, D^D' TMIfh leareek rectionin meant:^ there is no idea*of this* kind either in the text, or in ihe original word; noif- has* it this.meaning in any part of Scnptare. Besides, correction and chastisement do not iiomfort; they- are not, at least for the • present/ joyous, but 'grievous; nor can any person look forward to them wiA comfort. They abuse the text who paraphrase rod correction, &0i The oth^r term (jrar shaan signifies support, something to rest cm, as a staff, crutch, stave, or the like. The CAa/<j^e tranblates thus: "Even tb6ugh I should walk in captivity, in the Talley of the shadow of death, I will not fear' evil. Seeing thy Word {y^n^Dm^ymerach, thy persond Word) is tny- Assistant or^ Support; thy right word and thy law* console me." * Here we 'find that the.Wojw, *)D'd meymor,'' is distinguished jTrom |iny thing spoken, and e^en from the law itself..1 cannot withhold, the paraj^hrate of the old Psalter, Qiough ii considers the rdd as signi-.

fying correction^: "Sothly.I sal drede na nylle; for t^jS ttan^e, that es thi lyght diseiplytfe; 'that cliast^eS me as* thi son: anti 'f^t nUit, that ea thi stalwolrth ^elp, that I lene fine til, and haldes me nppe; ttiai hare comforth^ me; lerand (learning, tedching) me qwat I suld do; and jialdand my ihaught. in thci-that es my cOmfbrfh.'^

Verse 6. Thou prepdrest a table b^ore me\ Sere thi^ second aUegory begins. A magnificent banquet, is provided Hy a most liberal *and benevolent host; who has not onfy-the bounty to feed me, but power to protett me; and, though surrounded by enemies, I sit down to. <(his table with confidence, knowittg that I shall feaAt in perflbct security. This may tefer to the /avonr God gave ike poor captive 'Israelites in the.sight of the Chaldeans who had.^ievously treated them for seventy years; and whose king, tJjrrus, had not only permitted them now to return to their owq land, but had-filso furnished iheni with 'every thing requisite for their passage, and: for repairing the walls of Jerusalem, and rebuilding the temple of the Lord, where the flkcrifices were offered as nstiah, and the people of God feasted oh them.

Thoti anointest my head with oil] ' Perfumed oi} was poured on the heads of distinguished guests,'When at the feasts of great personages. The. woman in the Gospel, who poured the box of ointment of spikenard -on the head of our Lord, (sCe Matt. xxvi. 6, 7; Mark xiv. 8; Luke vii. 46,) only acted jiccording to the custom of her own country, which'tiie host, who invit^, our Lord, had shamefully neglected..

Verse 6, Goodness dnd mercy shall foUotp m€] * Am rpass on through. the vale of Hfe, thy goodness and ' mercy ShaH follow my every jitep; as. I proceed, to shall they. There seems, to he 'an idlusion het% lo'dM waters of the rock smitteiij by the rod of, Moses, whieh followed the Israelites all the way through the'wilderness, till they came to-'the Promised Land. Gdd never leaves his •. true, followers; providentiU* mercies, {|fv cious influences, and miraculous interferences, 'shitil never be Wahtihg when they aire neces8ar]r« I wUl dwell in ike hoOse^^nWi veshdbti, <*andlshsll rbtiw yatfiim, " fpr length of <iays.V '* Ikiring the resTof my life, 'I jshall not he separated from 6od*s Jiooae, nor from GodV ordinances; and shaU at last-dt^' with him in glory. These two last ver^ seem to be the language of a priesl returned from captivity to five in the temple, and to 6erve God the rest'of his fife:'

The scope of this Psalm is to* show the hlqppiBeas of that man who has Crod for his. protector, and launder his care and tuition. • * •_ * " • - To illustrate this protectiou, &c., Da'^id propoeee iw0 rMegories: ' the one of a shepherd; the lOUier of m freC'Jtearted man given to hospitality, and enieriaimng.his guests bountifully. It-has hpo parts:* the first eels, forth, 1. God^ care in providing lun^'widi all.iiteee> saries, vOr. 1-4. 3. His liberality in supply ibg him with all thatjienee'ddd, ver.-5'. '... «

I. He hegihs the first with this position, ** God is my shepherd;*' and upon jt infers, " TEerefiire I shall not want." He will do. for me what a good dbepheid win do for his sheep..,1. He will^feed me in green pMtures,' wet. %{ ^

9. He will'there provide for my safety: ** He mJim me to lie- down."

3. -He will provide waters of colhfbrt'for ine,

'5. He will take care to preserve me in health; if sick, he -will restore me.

'6. Me goes before and leads me, that I may M mistake my way: '' He leads me in paths of righMooanoss,*' which is his love; for it is " for his name's sake*^

7. He restores. If I err and go astray, and teott. through the valley of the shadow of de€tth', (for a alie(^ is a straggling creature,) / wiU fear no evilr far Asm rod and staff comfort me; his law and his Qospei both eontribute to my correction and support.

Thus, as a good Shepherd, he sopplies^me witk necessaries, that I want nothing: but ovor add above*, as a bountiful Lord, he has furnished me copiously witfi varieties which may be both for ornament snd honour,

1. He has prepared a table for me — and thatta tMa presence of my, enemies. \

8. He Itath anointed my head with oil, to leQedi my spirits, and cheer my countenance; -

3* And my cup.runneth overr^vfith the Chbioedt wine he gladdens my Jieart.

Who shtmld minuter

n.' The last Terse; Iv Sets' oai David's d^&ee that it shaOl be oo wortq with him; " SuTely giQ^daess and m6key shall follow me i^ the days of mj Kfe.'' -

in Go€Ps tempte.

■dwell in the. house. of the Lotd^ for eyer;'* In thy hoasfe, among the faithful, I will prtUse thy name as long as I live.

On each point in this analysis the reader is requested to consult the- fbfej.

the seas, and established it upon the flopds.3 ^ Whe; shall ascend into the hill x>{ the

Lord I:or who shall stand in his* holy place. I 4 * He • that hath 'clean hands, and 'a'pure

It is" probable that this Psalm was composed on occasion of bringing the ark from the honsd of Obed-e^om to Moiwt Sion, and the.questionA'may respect' the fitness of the persons who Vere to minister before this srk:' the last verses may refer to the opening of the city gates in order to admit it. As many of jthe ex— pressions here are nearly the same with those in Psalm XT., I teost refer to that place for their particcflar ilhistratiop; though it is most likeljT that the two Psalm^ were composed^^on Tery.different occasions. The first contains- a general question relative to who shitUbe weed J. This is more particular.; «nd refers to the temple and taberbacle sertjicei and who is fit to minlB-p ter there.

Terse 1. The earth is the Loire's] HeJs the Creator and GoTcmor of it; it is his own property.. Men may •elaim districts and' kingdoms of it tfijheir property, but God is Lord of the spil.

The fulness thereof] "All its creatures." — Targum. Every ^,»pla(nt; and shrub; the silver and t^e gold, and the cattle on a thousand hills;

Verse 2. He hath founded it upon the seas] He ' pot only created the vasft ^as^, but -separated the land torn the waters, so that the mountains, &c., being elevated above the waters, appear to be founded on them, and'notwithstanding aU the tossings and ragings ef the ocean, these waters cannot prevail.. It is established upon the floods, and cannot be shaken.

Verse 3. Who shall afcfind] AVTio is sufficiently holy to wait in his temple 1 Who is fit to minister ih the holy place? ' '

Tie Lord is Sovereign Ruler qfihe unioersiy 1, 9. The great question, Who is fit to minister to the Lard. ' jMkis own temple % 3-6L.Thff glory of God in his entrance into his temple, 7t-10. * conscience is irreproachable; wUose hesrt is without deceit and oninflaenced by unholy passions...

Who hath not lifted up his soul] ■ Who has iftn idolatrous inclination; whose faith is pure, - and who conscientioosfy fulfils his promises and 'engagements*; Vefae 6, He shall receive the blessing] Perhaps alluding to Obed-edora, at^ whose' house, the i^k had' beeo, lodged, and on whom G,od had poured out espe- <^ial bleteings.

And righteousness\ Mercer: eyery.kind of necessary good.. It is 'the mercy of God.that crowns the obedience tJid fidelity of gr>od' men.. ' For what made them good and faithful 7 God's miercy. Wha^ crown^. their' fidelity 1 God's merc^.;• ^

Verse G. This is the generdti&n] ^ This is tile <]fe- 9crrption of j>eople- who are such as God can ^prore of, apd delight in. - ' *, -

Thai seek thy face, O Jacok.\ It is most certain that 'nbx Eloheyi,'^0 God,h:aA been lost out of the Hebrew text in most MSS., but it is preserved in two Hf Kennicott^s MSS.y'and also in the Syriiic^ Vulgate, Septuagint, JEthiopic,.'Arabic^ a^d Anglo- Saxon. "Who seek thy face, O Ged of Jacob."

Selah.] That is, Itis confirmed; it* is true. The persons' who abstain from every appearance of evil, and seek the approbation of God, are ftose in whom God will delight. ' '

Verse 7. Lift up youY heads, O.ye gates],The addresfrOf those who preceded the ark, the gates. being addre^&d. instead* of the keepers of the gates, ^lliw sion is here made tb the triumphal entry of -a yictorions general into the imperial city.

In. the h|ann of Callimachus to Apollo, there are two iineK.very much like those in the text; they con- S99 come in. 8 Who is this King of.-glory? The Lord strong apd mighty, the' Lord mighty in battle.

vey the very Bame senliments. The poet rejiresents the god coming into his temple, and calls upon the' priests^ to ibpen the doors, &o.

The whole of this hymn contains excellent tentil ments even on the subject of the Psalms.

Everlasting dowr8\. There s^ems to be a reference h^fe- to something like bur fortctdlis, which hangs by puliies abavi. the gate» and can be' let ulOwn at any time so as to prerent the'gate'from being forced. In the case to which the psalmist refers^ the {Kntcullis is let down^ and the persons precedbg ther.arlc order U to be raised. When it is lifted ap,:aAd appears abore the heiad or top of the ga(e, then^Uie fdldiqg tioors are addressed: *i Be ye lift np, ye eyerlasting doors;^ let there he no obstruction; and the mighty Conqueror, the King of glory, w^ose presence, is with the ark, and in which ihe symbol of iis glory, appears, shall center. Make -due preparations to admit so jtagust and gk>fious a Pentonage.

Verse 8/ Who is this Sing of glory t] This is the "answer* of those who are within, Wha iil'this glorious King, ioT whom ye dem^ entrance I To which tb^ reply: — * '

The Lord strong and- mighty, the l4>rd mighty 'in battle,^ It is J^AoottA^ who is come to set up his abode in his' imperial city: He who has conquered his enemies^ and brought sfldvation to Israel. To make' the matter, still more solemn, and give those without an opportunity of- describing ^piore pai^tioularl^ this glorious Personage, those %Dithin hesitate io obey the - first suminons: and then jtis repeated, Ter. 9 —,.

'Lift up your hea4s, O ye gates; even lift them up, ye everlasting doors ^ and the Kjng of glory shail come in.]. To which a more particular question is proposed. — Whor is Hbi this Kiiy^ of glory I. To which an answer^ is given that admitted of no reply; The Lord of hosis — he who is coming with innumerable armies. He is this' King of glory, ^ On which, we may suppose, the portcullis was lifted up, the gates thrown open, aqd the whole caralcade admitted. This Terse seems to have been spoken before the ark appeai^ed: Who is this (n? zkh) King of glory t when its coming was flierely announced. In the teri^h ren^ the form is a little altered, because- the ark, the symbol of the Divine Presence/Had then arrived. Who is He>, (win '» mi huy) this King of ^lory 1 • Here He is,- to answer for himself. •< Tlie Lwd is in his^iol^ temple; Ut all the earth keep silence before him.'*.

10 Who is this King of glory? The Loii^ of hosts, he is the King of glory. • SelalK

Though.this Psalm has all Xhe appearance of b^jag an unfinished piece, yet there is tf Vast deal of digoilj and mi^est^ in it; and- the demqnis frqp unikoui^\bi^ questions from those within, and the stnswers to tboae questions, partake of the true s^hUmc; where natwei' dignity) and simplicity, are very Judiciously miiigled together* The whole procedure h natural^ the 1^ guage dign^ed, and the questions add-oimofrr ThH of simplicity and eleva^eld sentiments.

Several, both among ancients and moderns^ liaV^ thought this Psalm -speaks of the resurrection sf cmr Lord^ and 'is thus io lie understood. It is^easyto apply it in this ^ay: Jesus has* conquered sm, Sataa, and death, by dying. He* now rises from the deid } and j as a mighty Conqueror, ^claims an ehtianee Me > the realms of glory, the kingdom which Jbe Itiu purchase^ bj his blood; there to appear ever in. tlie presencflL of £rod for us, io which he purposes UMtldae 'finally the innumerable hosts of his foUoweis; fbr, ja reference to these-, Ae is the Lord of hosts;*aiid; la reference to: his victory, He is the Lord mighty- «r haUle.

. Analysis of the Twewtz-fodrth Pbalk.

The Object of this Psalm is Christy called the Kbf of glory, ver. 7, and it has two parts:— - ^ -'

I., The firstjiNurt of this Psalm riioVs tfami God is King -of all the world; but in this kingdom lie lri» two kinds of subjects—

. 1. Either all m^n in. g«n.eral: " For the eaitl| il tlM;Lord*8, and all that therein is; the compass ef tlM* world,' and they that dwell therein." And for thisjie gives. a reason, from the creation of it. He.ooghl le have the domioioo of it, and all iki it: "For he hatk founded it upon the seas, and established it npoA- tlie floods."

9. But ail are not his subjects in the. aund wvf. There are a people whom he has called to be Us si^ jects in another manner. There is a mountain wliidi he hath sanctified and chosen abote all other hills to make the seat of hiskingdoinia^iz-i the Church; wtd* OTer them tbit live in it he is in amore peculiar bmi^ ner said to be Lord, than of the whde earth; aal these are more properly called his servants and -sd^ jects. And yet among these there is a difference too» for some only profess to be his servants, and call kifli Lordt as hypocrites; there are some others thai are bis servants really and truly. And that this difieirenee may be taken notice of, the prophet arics, Quisf '< Who shaU ascend into the hUl of the Lord V* And

r Wao shin stikiiB ipi Iris holy place T Aaiflie shoold mjf Not ^Mfgtitf; it IB nol every bne; for infictels m BOl-M much as m the Church. Hypocrites, liowsMver in the Church, a^ not' tnie unembers of the 'vjitiealChiircb; and* some who oome to the hill of te Load, yet -stand not in his holy place; /or many Mifiee cmly f^r.d eeasonj and few continue faUiful wUodeatk..,

3. That if may then be -truly known who they are 0ver. whom he is traly Rex ghrim^ ^the King of iJory,**' the pro|iiiet giyes os their character, and jwts dewB three ^||pthictiTe notes by which they may be

1. Ctaamees of^hands: ^^He that hath clean \ f* A tmde Jwrto^ 4^.; is free from all extelrqal widced actions. For the hand is opyaveu opyopuv, the organ of the organs.

9. PwrUy of heart. For external parity is not eaengh, except the heart, the fountain ot" oar actions, h& eleen. -

3. TrfUh of the tongue. Is not goilty of lies and peqniiea, ''He thit hath clean hands and a p^re heut; who, hath not lifted ap his socQ onto Tsmity, nor ewecBideeeitAilly.'* After the propb^ has given the charaeter by which yoa may know the man,' he assigns his reward; and mds'with an acclamation: 1. This is be that ** ^all leoeire the blessiog from the Lord, and ligfaieQpeness (i. e., jostiAcation) from the Qod of his sslvatiob.^ "2. ^This is the gefheration of them that seek thee;*' that is, thtee are the people of <7o4: let ethen boast themselTes, and please themselTes as they

earnesUjf to God. are they

list, yel 4hese are the. godly party; these *' that seek thy ^e, O God of Jacob.^

II. The second part* is considered by some as an exhortation to all men, IBspecially princes, nobles<and magistrates, 'that they- receiye, acknowledge, and wor« ship Christ, as King....

1. Lift up your heads^ O ye'-gates; that is, as some anderstimd it— O ire princes that sit-in the gates^ lift up yoor heads and hearte io'-him, that the King of gldry may come in.

• 3.' To which good coansel-the prq>het brings in the princes as|ung this question: " Who is this Kidg of glory V* to which he answers, ^.The Lord strong and mighty, tUs Lbrd mighty in battle.'* One -who. is -able to bruise yoa to atoms with his iron rod, and will do so if you reject him. And that the exhortation may pierce.the deepet, he doubles both it and the answer.

. After all, the most natural m^aiiing iathat which is giTcn in the notes f from whieb we* may infer: —

1. sThat the regal city is in ne 9tate of safety, if it hare not the ark of the Lord,

'3.. That the orA— eren the pdrest fonn of sound, words in doTbtion, is nothing, unless tbey who minuter and worship have dean hetnde and jmre hearte^ endeaTouring^to worship God in spirit and in truth.

3. That where the right faith is professed, and the worshippers act- according to. its dictates, there is the prefceoce and the continual indwelling of God: ^ Lift up your -heads, 0 ye gateiF-and the King of glory diall come in." ^ *. *;

The pMolmiety in gr^at distress, calls jupon God frequently^ 1-6 } prhys for pardon with the strong confidence of being heard, 6-11; shows the biessedness of the righteouSi-l^-li i. again earnestly implorts the Dtetne^ nm^f and prays /or the restoration of Israel; 15^92.

• This Psalm seems to refer to the case of the ci^ptrres in 'Babylon, who compbiin of oppression from tbeir enemies, and earnestly beg the help and mercy ofGed.

It is the first of those called acrostic Psalms, i. e., Psafans each line of which begins with a sereral lettisr of the Hebrew alphabet in their common order. Of aeroetic Psalms there are, seven, ▼iz-i xxv., xxxiv., zxxriL, exi., exii., cxix., and cxIt. It is fashionabfo to be riolent in encomiums on the Jews for the reiry faithful manner isL which they bare preserved the Hebrew Scriptures; but these encomiums are, in general, ill placed. Even this Psalm is a proof with what carelessness they have watched over the sacred depoett committed to their trust. The letter 1 vau is

3 Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause.

wanting in tXie fifth verse, and pkoph in the eighteenth; the letter \resh being twice, inserted <- once' instead of p koph; and a whole^line 'added at the end, entirely out of the alphabetical series.

Verse 1. Do I lift up my soulJ] His soul' was cast down, and by prayer and faith he endeavours to lift it up to God..

Verse 3. I trust injhee] I depend upon thy infinite goodness and mercy for my support and salvation.

Verse 'S. Let none that wait on thee be ashamed] Though he. had burden enough of his oton, he felt for others in similar circumstances, and became an intercessor in their behalf.

4 * Show me thy • xrays, Loup;. teach me thy paths..•

7 Remember not f the sins of my ydtithyrior my transgressions: ^ acxording to thy pnercy remember thou me for thy goodness' sake, 0 Lord.. '

dim may here jmean idolatrofu persons. "Let not them that wait upon and wcNTship thee be ashamed: bnt they shall be aahamed who vainly "worship/or trflst in falae gods.*' Sei9 Mal.li. 11-16. <The Chaldeans have e?U entreated us, and oppressed us: they trust in their idols, let them see the vanity of. their adolatiy.

Verse 4. Show me thy ways] The pssjmist wishes to know God^ way^ to bq taught his ptuhj and to be led in,to hn truth. >He cannot discern this troy -unless God show it; he cnnnoi4eam the- path unless God tegu:h it; And he cannot waih in God% truth unless God lead him: and even then, unless God continue to toocA, he' shall never fully team the lessons of.his salx^^o" « therefore he adds, "Lea) me in thy truth, and teach mej" ver. 6-..

That hd ipay get this showing, teachings and leading, he. comes to God, as the." God of his salvation;'^ and that he.may*not lose his labour,*.he " waits on him all the day." Many lo^e t}ie benefit of their ^ earnest prayers, because they do not persevere in them^ They pray for a time; get remiss or discouraged;• restrain prayer; and thus lose all that was already wrought for and in them,, '

Verse 5. On. thee. do I wait].This is the Ime in which 1 vau, the sixth letter in the o)rder of the alphabet, is lest; for the line begins, with K ale)>hi fniK othecha, " on thee." But four of KenhicotVs and De Rossi's, MSS. have ^mw veothec^ "And upon thee." This restores the lost i vau,- which signifies " and." The Septuagint, Syriac, Vulgate, Arabit, JEthiopic, and Anglo-Saxon, preserve it.

Verse 6. RemenJker, O Lord', thy tender mercies, mul thy loving^kindnesses] The word P'pn^ rat^hamim, ijBeans the commiseration, that a mtMi feels in his bowels at the sight oC distress. The second word, D^IDP chasadim, signifies iho$e' kindnesses' vrhiph are the offspring' ef a profusion of benevolence.

They have been ever of old.] Thou wert ever wont to -display thyself as a cdaseless fountain of ^ood to all thy creatures.

Verse 7. Remember not the sins of my youth] Those which I have committed through ineonsiderateness, and heat of passion.

According to thy mercyl As it is worthy of thy mercy to act according to teaieasure, the greatness,

8 } GTood and upright Ul^t&e^ liDAD: therefore will he teach' sinners in the wi^y.' •

9 The nieek will he *gaide in judgment: and the meek will be teach his way. ' • • •.

10 All Ihe paths of jh^ Lord oxb mercy and truth unto such as keep his covenant and his 'testimonies* • 7

11^ For thy nameV sake, O Iwd, pardon mine iniquity'; * for -it i? great. 12 What man is he that fcareth the LoiiDf and general practice of thy mercy; so gi?e me a« abundant pardon, a plentiful salvation. ^ ^.

For thy goddness'* sake] Goodness is the oMareoi God; mercy. fl6wB from that goodness* ' YeneS. Good and upright. Ib the Lofd] 'RbU good in his nature, and righteous in*his amd^ct. ' ^

Therefore uHU ^ teach sinnersi\. Because he is good* he will teach sinners, though they desenr^ iiodiiBg bnf d^thjction: and because, he is right, h^ inll.reoel them the true way... * -

Verse 9. The meek wiU he guidel b^Mp fnoiwb the.poor, the. distressed; he will had m fudgmmU"^ he will direct them' in their cause, and bring it to a hiippy issue, for he will show them the way in whWh they should go. •

Verse 10. All the paths <^ the Lord] nirrHLerchoth signifies the tr€icks or ruts made by the tpkeA of wagons by often passing over the si^e grodnd. Mercy and truth' are the paths in wliioh God 'constantly walks in reference to the children of' men; and so frequently does he show them mercy, and to. frequently does he- fulfil his truth, that his pathe are easily dificemed. How frequent, how deeply ibdeiited, and how multiplied are those -froeiU; to eroij family and individual! Wherever we go, we see that God^s mercy and' truth have been there hy the deep tracks they have lef\^ behind them., But he jo mojre abundantly merciTol to those who keep his eobe~ nant and his testimonies; i. e., those who are eonfonii^> ed, not only to the letter^ but to the spirit of hio pore religipn...-

Verse 11. For thy name^s sake, O Lord, pardem^ I have sinned; I need meroy; there is no 'reason whgr thou shouldst show it, but what thou drawett finAi tte. goodness of thy own nature. -

Vere^ 13. That feareth the Lord]> Who hu a. proper apprehension of his holiness, justice, and trath; and who, at the same time^ sees himself a ftJlen spirilf and a transgressor of God's' holy law, andconsecpieotlx under the curse. That is the person that truly and reverentlj fears 'God. * • J.

The way that he shaU choose.] The way tiiat.in the course of Prpridence he has chosen, as the wgy In

"* Um shall he teach in the way ihcu he shall choose. '

14 «Tbe secret of the. Lord is with them that fear him V ' ^^^ he will show ihem his poreoant

.15" •Mine eyes are ever toward- the Lord; for be shafl^^ pluck my feet out of' the net.

1'6 • Turn thee unto me, and have mercy upon me; fbr I W. desolate and afBicted. 17 The troubles, of my heart are. enlarged:

which he is to gain thii^gs honest in "^ the sight of all men; God will bless him in it, and gi?e him as mdch.aaithlj pihwpeTity as may be useful to his soul in his seenlar vfcalum,.

^Verse L3. His soul shall dwelf at ease]..fSn D103 heiab ialin^ ^ shall lodge in goodness i" this is the margmmL reading in tinr Torsion; and is preferable to that isthetext.. ^

HuseedskaUinkerU] Hi»po«<eKi/y shall be blessed. fat tbem many prayers have.been sient op to God by, iHmr pioas fathers; and God has registtfted these prayers ia their behalf. ' ' \-

Yeiw&'U: The secret of the Lord is with theni] *nD sodf the secret assembly of the Lord is with them. tl^ fear. him; many of thenl have a Choreic in their ewD booae.

He will show them his covenant.] He. wil| let them aee.Vow great blessings he has provide. for them that lore hioK Spme refer this to the coyenant of redemp* - tioD by Christ Jesns.

Verse L5: Mine eyes are ever toward the Lord] All ay expectation is from him alone. If I get at any time eoiangled, he will plaok my feet out of the net.

Verae 16. Turn thee unto me] Probably the prayer of the poor captives in Babylon, which is continued. through this and the remaining verses.

Verse 17. The troubles of my heart are enlarged] Tlia evils of our captive state, instead of lessening, seem to moltiply, and each to be extended.

Verse 18.' Look upon mine ajfiiction] See my distressed condition, and thy eye will affect thy heart.

Forgive all my sins.] My sins are the cause of all my Soflferings; forgive these.

This is the verse which should begin with the letter p ioph; bat, instead of it, we have "1 resh both here, where it should not be, and in the next verse where it should be. Dr. JT^rmtcoM reads nay kumah, " arise,^' and Houbigant, "^Ifp ketsar, " cut short." The word which began with p koph has been long lost out of the verse, as every version seems to have read that which now stonds in t}ie Hebrew text.

.Verse 1 9. Consider mine enemies], Look upon them, and. thou wUt see how impossible it is that I should be able to' resist and overcome them.. They are many,

21 Let^ integrity and uprightness preserve me; for 1 wait on thee.'. *

^ Let me not be ashamed] He ends as be began; see verse 9:. *^Let me.pot be confounded, for I pat my trust in thee;^'?