Commentary on the Holy Bible

Verse 91.. Let integrity and uprightness] I wish to have %:perfect, heart, and an upright life. This seems to be the meaning of these two words.

Veise 33. Redeem Israel, OChd] The people tire prayed for in the^ preceding verses as if one person; now he includes the whole, lest his own personal. necessities should narrow his heart, and cause him to forget' his fellow sufferers.

This, verse stands out of the order of the Psalm; and doea not appear to have formed, a part of the edphftbet^ ica} arrangement. It is a general prayef for the redemp^ tion of Israel from captivity; and may well be applied to those of the true Israel who are seeking for complete redemption 'from, the power, the guUt,4ind the pollution of sin; and from all the troubles that spring from it. And let it be ever known, that God alone can redeem Israel. ^

• Analysis of the TwiNrr-rifTH PsAjji.

This Psalm is a continued earnest prayer of a man of a people pressed with' danger and enemies, ahd sensible of God's heavy displeasure against sin. It consists of Jive petitions,

I. His first petition is, that hia " enemies may not triumph over him," ver..3, 3.\

III. His third is for mercy and forgiveness^ ver. 6, 7, II.

I. He begins with the profession of his faith and confidence •in God, without which there can be no prayer: " Unto thee, 0 Lord," &c.) he relies not on, nor seeks aller, any human help. And upon this living hope, he prays*—

1. For this life, that it shtme him not, m itdoes where a man hopetf and is (hutrated: " Let me not be ashamed.** Malm it appear that I hope not in.thee in rain.

3. "Let not mine enemies triumph over nle.'* Glorying that I am deserted* This petition.be urges by this argument: The example may prove dangerous, if thou send me no help; but it -^ill be to thy glory, if. I -be relieved." If he were delivered, theVaUh and hope Of others would be confirmed; jT deserted, -ifad good would faint and fail, the wicked triumph r there- ' fore he prajrs, 0, let none that wait, on thee be ashamed <; but let them be ashamed who transgress, that is, they itaX do me wrong malicwuslyy witKotti any cause being gwe^hy mysfilf: ^ IL He petitions for trw/ni«nVm, that he may be always guided' and governe|d by the word of Grod, that he sink not under the cross, but rely on God*s propuses^ '.

1. "'Show me thy ways, and teach roe thy paths"." Show me that thou often dealest severely with thy best servants: bring^st dawn, before thou exaltest; mortifiest, before thou quiekenest; and seCtest the cross before the crown. Teach me — show me, that this is thy way. - * • '.

3. "Lead me in' thy truths and teach me." Cause me to remember that thy promise^ are firm and true'; yea and amen to those who trust in thee. This'makes me hope still: " 'fhou art the God of my salvation.^*.

in. His third petition is for mercy. He ^ys for ^ mercy, jsnd the removal of the sin that obstructs it.

1. " Remember, O Lord, thy tender mercies, &c.., which have been ever of old;** i« e., deal - ii|ercifu]]y with me as thou hast ^ver done with those who flee to thee in their extremity. '

S. {le prays for the remission of the sins of his youth; " Remember rtot the "sins of my youth." This petition he repeats, rer. 11 r " For ihy name*s sake pardon mine iniquity;*' and upon this confession: "For it isgreal"

The psalmist here breaks off prayer; and, to con-, firm his confidence, speaks of fhe nature and jperson of God. It is necessary som^times^ even in the midst of our prayers, to ^all to mind the nature of God, and his ways with his people, lest, through a sense of our unworthiness or great unfaithfulness, we should be discouraged.. And this course David takes; he says, ^ 1. '* Good and upright is the Lord." 1. Good, for haieceives sinners ^ra/i5. 9. I7]prt^^/r^<M>nstant and true in bis promises; therefore he will teach sinners in the way.

S. " The QieekwiH he guide in judgment." He will Bot sufier th^m to be tempted above their strength; will teach' th^m what to answer; and will hot proceed with rigour, but will interpret all in the most favourable sense.

3. In a word, "All the ways of the Lord are mercy and truth J' 1. Mercy, in that he freely offers the remission of sins, the graces of his Spirit, support in distresses, and at last eternal life, to those who by faith and a good conscience walk before him: " Keep his covenant and his testimonies;*' for the words of the covenant are: " I will be thy G«d, and the God of thy seed;" upon which follows: " Walk before me, and be thou perfect." •

4. Upon the confidence of which promises ' and

ooTcnantthe psalmist rtpiats hi^ prayer! " 0 Loidt pardon mine iniquity; for it is giiat?* Ter.'ll.

The p^mist now admires jthe happiness of bim who trusts in-God: " What man is he that ftvetk the Lord!". This happiness he s«ts forth by the fruits tfa^ follow his piety:-^ '. -.* -

1.' The first fmit he shall gather is instmclioii and direction in his vocation, and private life: "^Him shall hb teach in the way," &c.

2. The second is, that his happiness', shall boC be momentary, hut firm and lasting: "His.Boql* shall dwell at ease.". '•

; 3. The third' IB, tha^ he shall be happy in his pofterity: " His seed Sb&ll inherit the land.".

' 4. The fourth is, that the redemption of madkiBd by Christ. Jesns,' with all the effects of it,«psrdon, holiness, <&c., which is a secret unknown to. the wotfM, shall be Vev^aled and applied to him: " The. secret of the Lord is with them that fear him; and he will show them bis covenant."

IV. Being confirmed by these praniaea, and eheered with these fruits, he, '.:

. ■].• Testifies his faith in God for delhreranee: "VMy eyes are ever toward the Lord; he will plodk myleet out of the net.", *

2. He then renews his former.^yer^ it hmag nearly the same as that with which he began. It is conceived in several clauses: 1. "Turn thee nntOAie.'* 9. " Have mercy upon me." 3. '* O bring me out of my distresses.** 4. " Look upon, my afflictioB wad. trouble, and forgive me all my sins.*' 6, ^ Cmiaider mjine Enemies.** 6. " O keep my soul, and deliyer me." 7. *<Let me not be ashamed. ^ *B/'*Lrt integrity and uprightness preserve me."

Petitioners, and men in' misery, think they can ner^r say enough. This« makes' him often repeat the same thing. The sum is^ that jGod would. Ipnr aiid grant him defence and deliverance in his dM^ka; rem^sMm of sins which caused them; and protect, dnreety yid govern him in his troubles.

3. That he might prevail in his suit^ like an efXcd^ lent orator, he uses many arguments to indoee God'to be propitions to him:—

r. His faith and trust in his promises: " Bline eyas are' ever towards the Loid*"

4. His inward afflictions and pain were griereoa: " The troubles of my heart are enlarged.'!

6. And yet I am innocent, and deafare to be so; and am thy servant: " Let integrity and uprigh^eaa pteserve me; for I wait upon thee." '

y. The psalmist having thus, through the Fiatai, prayed for himself, at last offers up a short but earnest petition for the whole Church; which proceeds froa ihut feilowship or communion which ought to be ammig an saints: '^ Redeem Israel, O God, oat of all his trenbles!**' Turn our captivity^ and forgive the sins which have occasioned it.

J%€ pttimUt appeals to Oodfir his kUegrityt and desire* to he hrou^ht to the Divine, test in order to have Alt mnoeence proved, 1-3; shows that he had avoided all fellowship with the vnched, and associated with the upright, '4-8; pra^s ^thot he,may not have his final lot with the workers of iniquity, 9, 10; purposes t&waik uprighdy. before Oody U, Id. - *

2 ^Examine me, 0 Lord, and prove me; tiy my reins and my heart.

3 For thy * loving-kindness if before mine eyes: and ^ I have walked, in thy truth.

4 ' I have not sat with vaiti persons, nei-

Tkis Psalm, and ^e two folio wing,, are siipposed by Cornet to te all parts of one ode, and to relate to the time of the eaiytivity, containing the prayers, anpplicatkms, complaints, luid resolutions of the Israelites in Babylon. This is probable.; bat we have not ertdance enough to aathorixe as to be nice on sach points. See on the following rerse.

Yerae 1. Judge me, O Lord] There are so many strong assertions in this Psahn concerning the innoeenoe and aprigfatness of its anthor, that many suppose he wrote it to vindicate himself from some severe reflections on his eondact, or accosations relative to plots, eonspiracies, Ae. This seems to render the opinion probable that attributes it to David during his ezile» when all manner of false accusations were brought against him at the court of SauL ' / have walked in mine integrity] I have never plotted against the life nor property of any man; I have neither coveted nor endeavoured to possess myself of Sanies crown,

/ have trusted] Had I acted otherwise, I could not have been prosperous; for thoa wouldst not have worked miracles for the preservation of a wicked man.

I shall not slide.] I shall be preserved from swerving ftoni the paths of righteousness and truth.

Verse 2. Examine me, O Lord] To thee I appeal; Bad feel no hesitation in wishing to have all the motires of my heart dissected and exposed to thy vieW) and to. that of the world.

Verse 3. For thy loving-kindness] A sense of thy favoar and approbation was more to my heart than thrones and sceptres; and in order to retain this blessisgt / have walked in thy truth.

Neither will I gain with dissemblers] O^hpH naalamim, the hidden ones, the dark designers, the secret plotters and conspirators in the state.

5 I have ^ hated tlie congregation of evil doei*8; ^ and will npt sit with the wicked.

6 ^ I will wash mine hands in innocency: so will I compass tliine altar, O Lord:

7 That Imay publish with. the voice of thanksgiving, and tell of all thy wondrous works.

8. Lord, ^ I have loved the habitation of thy

doers] I have never made one in the crowds of discontented'persons; persons who, ahder pretence pf rectifying what was wrong in the state, strove to subvert it, to breed general confusion, to overturn the laws, seize on private property, and enrich themselves by the spoils of the country.

Verse 6. / will wash Mine hands in innocency] Washing the hands was frequent among the Jews, and was sometimes an action by^hich a man declared his innocence of any base or wicked transaction. This Pilate did, to protest his innocence of the mal-treat« ment and death of Christ. I will maintain that innocence of life in which I havie hitherto walked; and take care that nothing shall be found in my heart or life that wpuid prevent me from using the most holy ordinance, or -worshipping thee in spirit and truth.

So will I compass thine qjltar] It is a mark of respect among the Hindoos to walk several times round a superior, and ronnd a temple.

Verse 7. That I may publish] I have endeavoured to act so as always^to* keep a conscience void of offence towards thee and towards man. I have made a profession of faith in thee, and salvation from thee, snd my practice gives no lie to my profession.

Verse- 8. Lord, I have loved the habitation of thy house} I have carefully used.thine ordinances, that 1 might obtain more grace to help me to perseyere. And I have not been attentive to those duties, merely because they were incumbent on me; but / have loved the place where thine honour dwelleth; and my delight in thy ordinances has made my attendance as pleasant as it was profitable. This verse would.be better translated, Jehovah, I have loved the habitation of thy house, and the place of the tabernacle of thy glory. The habi' tationmuet mean the holy of holies, where the Divine Presence was manifest; and the place of the labemacle must refer to the mercy-seat, or the place where the ghry of the Lord appeared between the cherubim, upon the Ud or cover of the ark of the covenant. From his dwelling there, }3V0 mishcan^ the place and

10 In whose hands is naischief, and iheif right hand is *i full of ' bribes*

ike cppem'&nc^ were called T\rD\lt shechtnahi the dwelling of Jehovah, or that glorious aijpearance which was the- symbol of the Divine Presence.

Yerse 9* Gather iwi my soul with sinners] As I ^ave never loved their company, nor followed ihetr practice^ let not my eternal hi be cast with them! I neitlier love them nor tliefr ways; may I oever be doomed to spend an eternity with Uj era ^

YersG 10. Their tight hand is ftili of briiits.] He speaks o( persons in oflice, whtf took bribes to perrert Judgment and juBUce.

Verse 11. BtM as Jhrmej t wtU walA: in mine inlcgrily] Whatever 1 may have to dQ with pubhc aflakB, shall be doai^ wkh the -atTicicst attention to truth, jus* tjcPj and mercy*

And be merciful unto me.] I deserve tio ^cod, but thou art mereiful; dea3 with me ev^r in thymUrcy-

Verse 12* My foot standeth in an a^eji place] On the above ^i^riuciples I have tiiken niy ataiid: to abhor evd; to cb^ave to that which is good; to avoid the company of wicked m«fii; to frequent the (.ifdinances of God; to bQ true and just in all my ileal ings with men; and to depend for my support and Hnal salvation on the mere mercy of Gad, He nho a^cts in Uns way, hi« feet stand in on €ven place,

I will Mess the Lord.] la all my transactions with men, and in all my aasemblings with holy peopie, I will speak good of the name of the Lord^ having nothing but ^o^d "to spe^k of that name.

There are four general parts iu this Psalm: —

I. An appeal of David to God to be his Judgi?, ver. 1,3*

IL The causes that induced him to make the appeal. His toriBcious innocence, integrity, Jtc-

I. He begins with his appeal to God, whom he luievv to be aytuf Judge; and therefore desires to be dealt with according to law: "Judge me; examine mo; prove mej try me; even Diy reins and my heart*"

H* Then he assigns two causes of it-; his int^gni^ and his faith.

1* His faith and con^denee m God were such that he knew that the Judge of all the world would do him right. ^* I have trusted in the Lord; therefore, I shaU not slide. *^ I wdl not change my rehgion, ihougb po^tsrfully tempted to do so.

3. His integrity; " I have walked in my integrity.*'

1 2 * My foot standeth in an ^ even place: ' in the congregations will I bless the Lord,

For which he assigns the cause: " Thy loviiii>ktiidness is before my eyes; I have 'walked in thy truth.^* I follow thy wordt and the principle it lays down*

^cxi he sets down his integrity by an injunction of parts, which were twot "!♦ How he carried himself to men; 2* How be conducted himself towatds God.

1* He iibfiiained frpm all society, comfederairy, oounselst and intimacy with wicked men; he did hate and abominate their ways: "1 have not tat m counsel with vain persims, neither will 1 go in with dis£»emb]ers: I have hated the congregation of evil doers^ and will not flit with the wicked.*'

2* The otber degree of his integrity was, his piety: " I will wash my handu in innocence," i. e., 1 wdl worship thee; and for tliis end he would keep his bands ftom blood, oppresaioD, &c., in order that he " might publish with the voice of thsLnkagiriogt &od tell of all the wondrous works of the Lord,'*

3^ Uo mentions a second. act of hia piety, his hve to God's house^ and the service done in it: '* O Lord| I have loved the habitation of thy hooae, and the fttace \\'here thy honour dwelleth."

11 L Upon which conscientiousness of hia inteitrity he fails to prajrer, that God woald not suffer him to be polluted with the conversation of wicked men, nor involved in their pnnisiuneut: *' Gather not my sod with sinners."

Observe the many titles he gives to wickM men: —

1. They are vain persons j void of ihe fear of Ged, irreligious, ver* 4.

2. Decp^ dark men; saying one thing with their mouth, and another with their heart, ver, 4,

3. M^igTtdnl; doing all for their own ends,_ver. 5,

7. MijtiJiieims i ready to execute with their hands what they bad plotted in their kearl^ ver. 10-

8. Lfwers of bribes; perverting judgment for the mke of money, ver. 10.

Witb such David wiU have nothing to do: " But as for me, J will walk in my integrity." Rei^em me from such people, and be merciful to me,

IV* Lastly. He shows his gratitude* **My fool stands in an eren place;^^ hitherto J am sure I am in the good way, I will therefore praise ihe Lord m the congregation; not only privaielyi but publicly.

My foot hath hitherto been kept right by thy grafi# and merey; therefore, when thou shalt bring me baok again to thy temple, I will not be ungrateful, but will sing praises to thy name in and with the great congregation* Amen.

The righteous maJi*s ccmfide^vcc in God^ 1-3; his ardeni desire io have the sftirkual privilegt &/ worshipping &od tn h^ temple^ because ef the spintuid blessings ithteh he especis i& enjoy ther€i 4—6; Ats prayer to

» G^ for CQniinUst light and salvation^ 1-B; his confidence thai^ tfumgh eten his mvn p^renU fnigH far-^ sale Aim* yei God would not^ 10, There/ore he begs io be (aught the right wa^ to be delivered /irom ait his enemies ^ and to see the goodness of the Lard m (he land (f the Hvtng, 11— 13; he cohorts other t to trust tn God; to be of good courage; and to es^ect strength for (heir hearty, 14»

3 ' Tfiough a host should encanip ^ ^ ""^ ^* agiiinsl me, my heart shall uot fear: A. it. c. <i\r. 17G, though i^'ar should me against me, in this unU I be con fid en l,

4 if One thing hare I desired of the Loru, that will I seek after; that I may ** dwell in the house of ihc Lord all the days of my life, to hehold ' the ^ beauty of the Loud, and to inquire in his temple,

5 *For * in tlie time of troubfc he shall hide

^ my salvation; whom shall I fear? *= the Lord is the strength of niy life; of whom shall 1 be «£na]d?

2 Wlien the wicked, even mine enemies and fiiy foes, ** came upon me to * eat up my fleshj ihey stumbled and fell.

In the flebrete and Chaidee ibis Psalm has oo other title tKan aim ply 'Vrh hdavid: To or For Dmid. In t/ic Syri^cs ** For Darid; on account of an iniinnjty which ieU upon him.^^ In the Vulgate, Septuagtntt Arahtt, and Mthiopic^ it has this Ijlle: ** A Psalm of DsTid, before he wa» anoifiterf/* The Angiv^Sa^on flonls all the titles For thb title there ib no authority in fkct. Hovrvrerf it may he just necessary la slate that Th^\l^ appears to have received the royil nnciion three umes: 1. In Bethlehenif from the hand of 8amtiel, in ihe house of his father Jeaj*e; I Sain, xri, 13, 3. At Hehron, after the death of Saul, hy the mea of Judah; ^ Sam, ii* 4. 3, By the elders of Isnaeti at Hebron, alle? the d€ath of I^hboahelhi when ke was acknowledged king over ail the trihei; 2 Sam.?. 3. Ac which c>r these anointinga the Psalm was written, or Whether before any of thcm^ w© know not; Il6i^ IB ibc question to be decided. Some eommcntatore say thit it b a F«»lm belonging to the capiirity^ and upon thai system it limy he well interpreted. And t^tiy, it has been contended that it wad written hy t>av]d after he had been in danger of losing his life hy th^ hand of a gigantic Pbilifltinei and must have perJaiied had he not been auccouT©d by Abtshai; see thfe account 2 Sam, xxi. 17; and waa counselled hy Ua subjects not to go out to battle any more* lest he should extit{gmsh the light of IsraeL To lliese ad- Ttaeri he i^ supposed to make the foUowing reply: — VcT*e 1. The Lord is my Hght and my salvatimi] This light can never be extmguished by man; the Ijonl is my isolvaiion, my safe go art! ^ my sliield, and my fkJeuce; of whom then should I be afraid?

Terse S. Though a host ghmdd encamp against me] I am so con5denl of the Ahnighiy^s prntection, that were I alone, and mtcompisfled fay a host} I would not fear, I am in the hand of God; mad while in that hand, I am safe.

Verse 4- One thing have I desired] If I am grown loo old J and from that circumstance unable to serve my country^ I sJiall then prefer a retirement to the tabernacle, there to starve God the rest of my daya. There 1 shsil behold his glory, and there I may infuire and g^t important answers reapocting IsraeL

But though these words may he thua mterpteted, oo the ahore suppf^hion, that David penned the Psalm on the occasion of hia escape from the Philistine^ and the desire expressed by hi^ subjects that he shoulil go no more out to war^ yet it appears that they more naturally bek^ng td the captivity, acd that this verae eapecittlly shoWs the earnest longing of the captives to return to their own land, that they might enjoy tha benefit of Divine worship*

Verse 5. He shail hide me in his pavilion] nD03 be^uccoh, tn hut tabernacle. 1 would make hia temple my residence- I would dwelt with God, and be in ^oniUnnal safely. PaviHon comea from papilio and v'liirjXt^jv, a butttrjiy. It signifies a tent made of cloth sli etched out on poles, which in form lesembles ia some measure.the iiisect above named.

In the secret of his tabernacle] Were, there no other place t he would ptit me in the holy of htylies^ oo that an enemy w^oold not date lo approach me.

He shall set me upon a roci*] He abaU so strengthen and establish me^ that my enemies ah all not be able to prevail against me. He shall hide me where they cannot fij>d me, or put me out of the reach of the fiery darts of the wicked. He who lives nearest to God suffers least from temptation. " Draw nigh to God, and he will draw nigh Co theer resist the deyil, and he will flee from tbee.^* be lifted up above mine enemies round about tne; tlicrefore will 1 offer in his tabernacle sacrifices *» of joy; 1 will sing, yea, I will sing praises uhio the Lord.

97 Hide not thy face far fxom me; put not thy servant away in anger: ihow hast been • my

Verie 6. Now shaU mine head be Ujted ufi\ W^ ah all most aaauredly be redeemed JTrom this captivity, «nd restored to our own land^ and lu ihe worship of our God in hijB own temple. There ehail we offer ^^ajeri'' iicea of joy; we will sing praises untu the Lord, and acknowlcdg^e that It 19 hy his might and merey alone thai we h^ve been delivered.

Verse 7. Hmn 0 Lftrd^ when / cry] This is the utmost tliat any man of common sense can expect — to be heard when ke criej^^ But there are mnhiiude* who suppose Cod will bless them whetbe^ tliey rry or not; and there are olhers, and not a few, who although they li^Uessly prnt/and cry not, yet imagine God must and will hear ihem I God will answer thoin that pruy tmd cry; tho^e who do not are most likely to be without the blessings which they so much need.

Verse 8* WTien ihon saidst, Seek y« m^faee] How much labour and akill hitve been employed to make sense of this verse a9 it stande in our iranalation \ The original words are the foUo^ing, from which ou; Ver* sion has been forcibly extracted: — -

Ithlti bahkeshu panai; eth paneycha^ Yehwah^ abukke^h; of which I believe the true rendering to be as foj* lows; "Unto thee, my boart> he haih said^ Seek y© my face* Thy fkce, O Jehovah, 1 will seek. O my heart, God bath commanded thee to seek his facie,'* Then, his face I will seek, Wliich may be para^ phrased thus; Unto thee, his Church, God haih said^ Seek ye J all who compose it, my face. To which /, hia Church, have answered, Thy face ^ O Jehovah, I Uiili seek. On referring to Archbishop Seeker, 1 fi^d that he, and indeed Bt^op Horsley, ire of the same mind.

1 had formerly proposed another mcthud of reading this diffiCLilt verse* Suspecting that some error had got into the text, for -Jfl W^2 bakkeshu panay^ " seek ye my face,'* I had substituted ym WD'l^ abakkesh yaneyeha, " I will seek thy face;" or with ihe Vuij^ate and SepiutjifU^ y}Q *DWp^ bakkcBti paneycha^ ^* I have Bought thy face," ti^qumml le fades mea, Efff^T]^i]i3'a. r» rff^&^rjv 49V. And this small alteration seemed to make a good sense: " My heart aaid unto thee, I have sought thy face, {or, I will seek thy face,) and t}iy face, O Lord, I will seek/* I have not only done what It was my duty and interest to do, but I will cotUirme to do it. Some have proposed to mend the text thua: »l4 *ins ^S ^S lech lecha, amar Hbbi, '* Go to, saith my heart," Hin* ^JD tt^p3J nebakkesh pcney Ye^ loeoA, ** I^t us seek the face of Jehovah,** This is rathoir a violent emendation, and is suppay^ by nei- ther^MSS. nor VersionA. The whole rerse is wanting in one of Dr. Kennicott's MSS. On the whole I prefer what is first proposed, and w^hich requires no alteration in the text; next, thai of the Vulgoie and Septua^nt.

The old Psaiier paraphrases thus; ilTit ttj^ ^dtbe

mp ^tti the mil Utt j^oi^tit: rlin fart. lai^. f ftdl ^ckft " The gernyng of my hert that spekes til god, and he anely be res: aaide tit ttjc ntp f«C£i that es my presence aoght the and na notber tbyng. And fra now 1 aai aeke thy face laatandly, til my dcde; and that I

gfnttng of mp ^ttt, that spekes ill God, and he anely heres, lU t^t mp face; that es^ my presence sogbt the and no notber thyngt unb fra notu jE 0ai 0ikt rt^ f^tt lajBtandly, til my dede, and that 1 fyntj my sekyng f

L e,. The yearning strong desire of my heart, which speaks to God, and he alone bears; my face is to ihee; that is, myself sought thee, and none olher thing, and from now I shall seek thee lastingly tall my death, and till that I find what I seek.

Verse 9. Hide noi th/ faee-^frtfm me] As my face is towards thee wheresoever I am» so let thy face be turned towards me^ In a Persian MS. poem entitled \o^ iM* Shah fte Gudda, " The King imd tho Beggar," I have found a remarkable conpk^i, most strangely and artificially involved, which expresses exactly the same sentiment;^^

One meaning of which ia —

Ooa/uce ij ioivards thik in all our ways; * TuY face is towards us in all our int€ntion»»

How can we with the disciplea turn outface

towards the kanha. When otir spiritual instrueter turm his fitm '^

wtstrds the wine-cellar?

I shall subjoin a higher authority than eithar \^

' For tfw eyt9 of the Lord w:teuip<m the riglittfocia; And his ear* to their sapfdicatioa:.. Andfheyiice if the Lord is upon the worken of etil.

Verse 10. When my father and m% mother forsake me] Or, more literally, "For my &ther and my Bother ha^e forsaken me; bat the Lord hath gathered me up.** ^ My parents were my protectors ybr a time; hot tlM Lord has been my Protector always. There is no time in which I do not fall under his merciful regards.'

Verse 11. Teach me thy way] Let me know the gzacious 'designs of thy providence towards me, that my heart may sabmit to thy wiU-

And lead me in a plain path\ In the path of right-, becanse of mine enemies, who watch for my

13. Deliver me not over unto the mU of mine enemies] To their soul, \ffB}2 benephesh; their i^hole tool thirsts for my destruction. Let them not be gratified. They ha?e suborned witnesses against me, but they are false witnesses: unmask their wickedness, and confound their counsels.

Verse 13. I had fainted, unless I had believed] The words in italics are supplied by our translators; but, hi from being necessary, they injure the sense^. Throw out the words / had fainted^ and leare a Weak afVer the verse, and the elegant figure of the psalmist will be |nreserved: " Unless I. had believed to see the goodness of the Lord in the land of the living*'— — What! what, alas! should have become of me!

. Dr. Hammond has observed that there is a remarkable elegance in the original, vHuch, by the use of the beautiful figure aposiopesiSf makes an abrupt breaking c^ ii^the midst of a speech. He conq>ares it to the ^leech of Neptune to the winds that had raised ihe tempedt to drown the fleet of JSneas. — JEneid* lib, L, ver. 131.

Eorum ad se zephyrunK|ue vocat: dehinc talia hxxti; TanteDe tos generis tenuit fiducia vestii ^ Jam eciluih terramque, meo sine numine, ventif Miseere, et tantas audetis tollere moles t Qoos^ego — sed motos prestat componere fluctus.

To Eums and the western blast he cried, Does your high birth bspire this boundless pride t A^idaeioos winds! without a power from ine» To raise at wiD such mountains on the seal

arc nsen up against me, and such a. u. Ccir. ne. as * breathe out cruel^. cirfuuinm,

13 / hadfainiedy.unless 1 had believed to see the goodness of the Lord ^in the land of the living.,

14.* Wait on tlie Xord: be of good courage, and he shall strengthen thine heaft: wait, I say, on the Lord.

Verse 14. WaU On the I^ord] AH ye tvho are in distress, wait on. the Lord. Take me for an example. I ^valted on him, and'A« strengthened my heart; wait ye on- him, and he will strengthen your heart. You caiLpot be unsuccessful ^ fejur not. Wait, I say, on the Lord; wait for his succour in dbing his will. Aga viriliter, says the Vulgate;' act like a mah,A«j!*, believe, work, and fear not.. ' '. ' * '

T^ere are /cmr general parts in this« Psalm. David shows,

I. How free he is from fear in any danger;. and he shows also the cause of his confidence, ver. 1, 2, 3l

II. He expresses his love to God\ house imd his religion, ver. 4, 5, 0. •

III. He prays for succour and support, ver. 7, &c.

IV. He exhorts others to dependence en the Lord, ver. 14.*

I. It is possible (independently of the reason given in the notes) that some person, friend or foe, might ask David how he felt during the per^cutions raised against him by Saul 1 To wl^om he may be supposed to return this answer: "I was never disheartened, oever in despair; and the reason vas, God was my Light to guide me,' my Rock to save me, and my Strength to sustain and support me: 'The Lord is my light,' Ao.*^ And this he amplifies in the next two verses: l..By experience: he had already found this true: "When the wicked,.eicen mine enemies, came.upon me to tet up ' my flesh, they stumbled and foil.'' S. He puts a case: ''Though a host should' encamp against me^ my heart shall not fesr; Lbough war should rise against me, in this will I be confident."

The arguments for his confidence were, 1. God's goodness, Ytr. 1. S. His eimk experience, ver^ 9. To which he adds, 3. What God would do for him.

1. He would hide him in his 'tabernacle, ver. 5.

%. That though his father and mother should for- Bake him, God would, take him up, ver. 10.

3. That he should see the goodness of God in the land of the living, ver. IS.

It. He expresses his great love and afifectiott to the

The psaltnist prays for-

hmue of God: " One thing I hare desired,** ^ui in this he was constant. ' ^'That (emphatically) I will seek after; that I iftay *<fwell in the hoose of the Lord all the dsjs of my life." For three ends:-r-., I. « Tb behold the beauty of the Lord.*' To taste how good and gracious, he Js.

3. ''To inquire in his temple.'* There to search the mind of God.

3. **To offer in his temple sacrifices -of joy, and to sing praises to the Lord.**

^nd this was another argument of his security: " Foir in. the time of tronble. he will hide me in his pavilion — he shall set me upon a rock^ and my head shalLbe lifted up.*] And—,,

IIL He prays for succour and soppihrt..

3. Th^. ground of his prayer;' his having willingly received th0 commandment of God: ^ He hath said, Seek ye my face. Thy face, Q Lord, will

3. The maltef' of his'prayer in general.: ".Hide not thy face from me; put pot thy servant aWay in anger.** In which iie had good hope ef success from ibrmer experienoe, ^. Thou hast been my help;** -be

PSAUMES; support in his ^jtictioiL

4. The m^ftter of his prayer in ptirticular: *^eae1ime thy way, O God; lead me in a plain path." Thai is, teach me what to do that I may please thee, and "lead me in a plain path,** that I may mc^ the ' sAarecf of my enemies. " Deliver me not over to their will,** fof they seek my ruin. 1. They are perjured men: "Fslse witnesses have risen ^up figainstmin.**' 3. They are mischievously bent: "They breatUe-on^ ^cruelty."

^(^. And their cruelty -and &lsehood are so great tiiat -^^ unless I had believed td see the goodn^^ of the Lerd in the lan4 of the Jiring,*^ what woiild have become of me! ^,.

IV. He concludes with' an exhortaiiam that all odiel^^ *would consider his example, and in their greatest ex- - tremities be courageous, and put their trust in'Grod as he did: 1* Wait on thr Lord, be of good courage, and he shall strengthen thy heart; wait, I say, on the Lord.**. Be an^ expectant; for he that has promised to come will come, and will not tarry.. But wait actively; be noVidk,,. Us^ the meanM of grace; muf, Atfor, pray 1 believe, work. Acknowledge Him in aQ thy ways, and he will direct' thy steps. They thai wait upon the Xiord shall never be 0Pj[iiounded«

4 righteous mah in affliction maker tupplicatioili to Ood, and complains of the malice of his enemies^. 1-4'; whom he describes of impious, and whose destruction he predicts^ i. He Uesses God for hearing his pntymrSf (Md /orbing him with consolation, 6, *f; then 'prays for Ood*Sfpeople, 8, 9,

cry, O Lord my jock; "be not eileiit ^ to me: * lest, if thou be silent to me, J become like

This Psalm is.of the same complexion with the two preceding; and bdongs most probably to the times of the captivity, though some have referred it t6 David in bis peisecutions. In the five first verses the author prays for support against his enemies, who appear to have acted tireacherously against him. In tiie sixth and seveKth he is supposed to have gained the victory, and returns with songs of triumph. The eighth is a chorus of the people song to their conquering king. The nin/A is the prayer of the king for his people.

Verse I. O Lord, my rock] ^ny tsuri not only means my roeA:, but my fountain, and the origin of all the good I possess.

If thou be silent] If thou do not answer in such a way as to leave no doubt that thou hast heard me, I shall be as a dead man. It is a modern refinement in theobgy which teaches that no man can know when God hears and answers his prayers, but by an itiduction ftf particulars^ and by an inference from his pro-

them that go down into the pit. " 2 Hear the voice of my supplications, when I cry unto thee, ^ when I lift up my hands • toward ^ thy holy oracle.

mises. And, on this ground, how. can aAy mah fidrij presume that he is heard or answered a( all? * May not his inductions be no other than the eomnum occwr* rences of providence t And may not promdence btf no more than the necessary occurrence^ of events t •And is it not possible, on this skeptic ground, that there is no Ood. to hear or answer % True religion knoi(s nothing of these abominations; it teaches its Totarisa to pray to Grod, to expect an answer from him, imi to look for the Holy Spirit to bear witness idfli their spirits that ihey are the sons and danghteis

Verse 9. Toward thy holy oracle.] ynn Til debir kodshecha; debir properly means that place m the holy of hdies from which God gave oracular answers to the high priest. This is a presumptive proof that there was a temple now standing; and the custom of stretching out the hands in prayer towards the tim^ pie, when the Jews werp at a distance from it, is heie re^rred to,

A. u. Crdr. IT^ wicked, and with the worken of di?!^iim iniquity, ^ which spea)L peace to **^"^ their neighbours, but mischief is in their hearts..

4 ' Give them according to their deeds, and according tojthe wickedness of their endeavours: give' th^m after the work of their hands; jrender- to thena their desert..,

5 Because ^ they regard not.the works of the Lord, nor the operation of his hands,' ^he shall destroy them, and not build them up.-

Verse 3. JDraw me not moa^] Let me not be 'in- ▼olred in the punishment of the wicked.

Verse 4. Give them] Is the same as thou wilt give ikem; -a prophetic declaration of what their lot will be.

Verse 5. They regard riot the works of the Lori\ Thej'haTe no knowledge of the tme God, either as to his nature, or a^lo his works.

He shail destroy them, and not build them upJ\ Tlus is a remarkable prophecy, and was literally fulfilled': the Babylonian empire was destroyed by Cyrus, and never built up again; for he founded the Perstan empire on its ruins.- Even the place where Babylon slooci is now no longer known.

Verse T. The Lord is my strength] I have the iaUesI persuasion that he hears, will answer, and will wve me.

Verse 8. The Lord is their strength] Instead of x:h Imno, to them, eight MSS. of Kenmcott and De Rossi have yofh ieammo, to his people; and this reading is confirmed, by the Septuagint, Syriac, Vtdgate, Mlkiopie, Arabic, and Anglo-Saxon, This nuikes the passage more precise and intelligible; and of the truth of the reading there can be no reasonable doubt. ''The. Lord is the strength of his pioplb, and' the •STing strength of his anointed.'* Both king and peo^ pie are protected, upheld, and saved by him. * Verse 9. Save thy people] ' Continue to preserve them from all their enemies; from idolatry, and from am of every kind«

JU^s Ihine inheritance] They h&ve taken Ase for their God; thou hast taken them for thy people.

Feed them] HiH rooA signifies both to /ee^f and to govem. Feed them, as a shepherd does his flock; rule tkem^ as k father does his children.

Lift them up for eo«r.] Maintain thy true Church; let no enemy prevail against it. Preserve and magnify them for ever. lAft them up:' as hell is thelwtiomkss pit in which damned spirits sink down for ever; or, as Chaucer says, doume all downe; so heaven is an endless height of glory, in which there is an eternal rising or exaltation. Down, all down; up, all up; for ever and ever.

6 Blessed he the Lord; because ^ ^ ^- ^ he hath heard the. voice of my A.u.c.dc.i76i

7. The. Lord is ^my strength ^^^ and my shield;- my heart ^ trusted in him, and -I am helped: therefore my heart greatly rejoiceUi; and with -my song will I praise him.

I. The first part is & prayer to Gfod; ip Avhich he first rec^aests iadience^ ver. S: ^ Hear me." And his prayer is so described, that it sets foith most of the conditions requisite in ene that prajrs:^-. ' •

8.,His fmth: ** To thee I cry, who art my rock." 3j His fervour:. It was an ardent and vehement

prayer: "1 cry."

4. Humility; it was a supplicaticm: " IJear the voice of my supplication. "

1. The argument he uses to procure an audience; the danger he was in: ** Lest, if thou be silent, I beeome like them that go down 'to the pit."

5. Then he expresses what'iie prays for, which is, that either

1. He might not be corrupted by the ftir persuasions of h3rpocrites:

2. Or that he might not be partalcer of their puur ishments: "Draw me not away with the wicked." Upon whom he sets this mark: '/ Who speak peacehot mischief is ip their hearts." -

3. Against whoitf he uses (his imprecation, which is the second paji$ of his prayer r "Give them according to their own deeds," &c.'

4. For which he gives this reason: They were enemies to God and to hb religion; far from repentance, and Any hope of amendment: ** They regard not the words of the Lord, nor the operation of his hands; therefore he shall destroy them, aod not build them op."

II. Then follows an excellent form of thanksgiving, which he begins with " Blessed be the Lord;" and assigns the reasons, wl^cK express the chief parts of thanksgiving.

1. That God heard him: "He hath heard the voice of my supplication."

9. That he would be his Protector: " The Lord is my strength and my shield."

3. For his grace 6f confidence: *^ My heart trusted in him."

The great and mighty ate

4. That fromhiio he hid relief:.'* I am helped.*"

5. The testification and annupciatioii of thu-'grati* tude: ^Therefore iny. heart greatly rejoiceth; ' and with my %mg will I praise him.*' He remembers the indenture: *',I will bELma tbeb,— thoi^ ahalt cjuoss »>«" Andy therefore, with heart and tongue he gives thanks.

6. And that Grod might have all die honour, he repeats 1;$Fhat he-' said be&re: "The I^ord. -is dieir strengthtV &e;, that is, of all diem that were with'himu

.PSALMS.. calUi on lo jnwe GodL

IIL He conelades with a prayer, in whioh he eoiA* mends the whole Church to 'God's care and'toitioD* •. •

3. ^* Bless thine inheritancei" that.they inereaae Ui knowledgOi piety, and secular prosperity.

4..*^ Lift thein up' for ever:'' Make their namjB fibmous ameng the Gentiles; let them increase and.nuiltip])^till thy. Church embraces all nation^, and kindredsb Bnd people, and tongues. This hath the Lordpronuaed.

The p§(dmist eatts^ upon the great and mighty to give thanks unto Godf and to worMp him m the beaufy' of holiness, on accoitnt of^ tempest that had taken plate, 1^9. He shows the wonders produced ky a thimdar^ storm, which he calls the voice of Grod|*3-^9., Speaks of the majesty of Chd, 10; and points out the good' he will do to his people, \X.

In the Hebrew, this 48 called 4 Psalm Jor Danid^ The Vulgatf says, "* A Psalm of David, when the ts^ bernade was completed.^' The SeptuagirU says: /* A P^alm of David, 9^ the ^oing out or exodus of the ta^ bemacle." The Arabic states it to' he ** A prophecy concerning the incarnation; a:nd concerning the aric and the tent." Nam. v. 13. The Syriac, ** A Psalm of David, concerning oblation.*^ The Psalm wss probably written to commemorate the iJ)undant rain which fell in the days of David/ after the hehvens had been shut up ibr three yeajv; ^9 Sam. xxi. 1-10.

Verse i. O ye mighty] D'Sk U3 heney dim, ^ sons of the strong oae^,*' or' "sons of tams.'* The ChMee has, ^ Te hosts of angels, sons of God.** The Vutgate has, '* Offer to the Lord, ye sons of God; offer to the Lord the sons of rams:** in this rendering agree the Septuagint, JEthiopic, Arabic, and Anglo-Saxon.

The old Psalter has, Stingtjtf ttl ftocb pt tobbCjiT ttwimuti brrngtjl til %tttb ftawug of bictbct: wUek it paraphrases thus: that es, yourself, sonnes of apostles, that wilr leders of goddes folk; qwam ye study to'folow. '

Glory and strength.] Ascribe all excellence tad might to him. '.

The whole Psalm is employed in describing the effects produced by a thunder-storm which' had lately taken place.

Verse 3. Thfi glory due Unto his nanui] Ratber, the glory of his nanie. His name is Mercy; his nature is hve. Ascribe mercy, love, power, and wisdom to him. All these are implied in the mime JekoooK

3 The Toice of the upon the waters: glory thundereth: upon ' many waters -4 The voice of the Lord is ^ powerful; the voice of the Lord is * full of majei^y.

5 The voice of the Lord breaketh-thc cc-

In the boauiy of holiness,] rip fmna hekadr^k kodesh, " thebeautiM garments of holiness.^ Let tha. priests and Levites* put on their best and. cleanest ap^ parol; and let the whole serrice be conducted hi wtidk ' a way as^to be no dishonour to the Di?ine Hajes^/ The Vulgate and others read. In the palace tfhi$ hdL List all go to the temple, and return

God for their preserration during this dreadlbl See on ver. 9.

Verses. Tiie voice of the Lord] Tw3miMn,wbiisXi»l^ Ezod. iz. 33,S8,SQ; Job xzxVii. 4; Psa.ZTiii. 13; VsL xzx. 30. On this sobject.see the note on Job zzzriL 4, where there is a particular description of the Mi^ ture and generation of thunder; and of/the Ughimimgi clap, rain, and other phenomena whioh aceos|ipai^''it.

Upon many waters.] The clouds, whieh *MoM. calls the waters which igre aboTO the firmament

Verse 4. Is powefful] There is no agent in «ni* ▼ersal natUre so powerfbl as -the electric fluid. It- destroys life, tears castles and towers 'to piec^ieaSb the strongest oaks, and cleaTCs die most sdid roekB: oniyersal ^imate natalsB is awed and terrified^ by it. - To several of these effects the psalmist here reftarr; «nd for the fllustration of the whole I must refer to liMf above notes on Job.

Full of majesty,] No sound in nature is so tremendous jand majestic as that of thunder; it is the most fit to represent the voice of God.

Verse 5. Breaketh the cedars] Very tall trees attract the lightning from the clouds, by which they art oilen torn to pieces. Woods and forests give dreadfu] proof of this aAer a thunder-storm*

'8 The voice of the Lord sbaketh the wilderness; the. Lord shaketk the wilderness of ^Kadesh/

Vecse 7. Dimdeth the flames offlre.] The forked ligiag liglifQiiig is the.cmued of thunder; and in a Umnder-etbim \hfi9e lightnings, are Tanouafy diaperaedv miting.houses, towers, trees, men, and cattle, in dlfftsent places.

. Vetse 8. The wilderness of Kadesh.] This was on the frontiers of Idumea and Paran. There may be a refiirenpe to some terrible thunder-storm and earthqisake which had ociiBarred in that place. ^

Verse 9, Maieth the hinds to colve\ Stnkes terror throagh sll'the tribes of animals; which sometimes oeessions those which sre pregnant to cast their young. TlMa, I beUeve;, to be the whole that is mc^t by the ttat. I meddle not with the/a^e< itrhich have been psUished on this subject both by ancients ^nd modems,

3i9e0vereth the forests] Makes them sometimes Sfident in the darkest night, by the sodden flash; and often by setting them oh fire. ^. *

And in Ms temple] Does this refer to the efi^t which a drdadful thunder-storm often produces t MuU titadas mn to places of worship as asyluiiis in order to find jnfo^, and to pray to God. See on Tor. S.«.

Verse 10. The Lord sitteth upon the flood] mrr- 9r Sl3oS Yehavah lammabhid yashab, *< Jehovah sat i^on the deloge.*' It was Jehovah that commanded tibose waters to be upon the earth. He directed the Honn; aid is l|ere represented, after all the confusion and tsmpisst, as sitting on the floods, appeasing the fiuy jof the jarring elements; and reducing all things, kf his governing influence, to regularity, and order.

8UUtk long for ever,] He governs universal natore; whatsoever he wills he does, in the heavens ibove, in the esrth beneath, and in all deep places. Every phenomenon is under his government and con- UroL There is something very like this in Virgil's iescriptioa of Neptune appeasing the storm raised by Juno for the destruction of the fleet of JSness. See at the end oT this Psalm.

Verse 11. The Lord will give strength] Prosperity in oor secular aflfairs; success in our enterprises; and his blessing upon our fields and cattle. ' The Lord will bless his people with peace,] Give them victory over their enemies, and cause the nations to be at peace with them; so that they shall enjoy uninterrupted prosperity. The plentiful rain which God has 90W sent is a foretaste of his future blessings and abundant mercies.

In the note on ver. 10 I have referred to the foK lowing description taken from Virgil. Did he bor-

JO The Lord ■ sitteth upon the flood; yea^ * the Lord sitteth King for ever.

11. ^ The Lord will give strength unto hispeople; the Lord will bless his people with peace. '

row some of the chief ideas 'in it flrom the SOth Psali^t The reader will observe several coinci^ donees.

Interea magno roisceri munnure pontunf Emissamqne hyemem sensit Neptunus,'et imis Stagn^ refiisa V3dis:^graviter commotus, et alto Prospiciens, summa placidum caput extulit unda. Disjectam ^neae'toto yidet equore d^sseip, Floctibus oppresses. Troas, coelique- ruina. \ "• •'. -• " • •

Eurum }d se sephyrumque vocat: dcAiina talis fiitor.

Sic ait: et dicto citius tnmida aequora plac<U, CoUectasque fugat nubea; solemqne redncit. Cymothoe simul, et Triton adnixus aouto * Detmdunt naves scopulo; tevatipse tridenti;- Et vastas aperit syrtes; et temperat aequor, Atque rotjjs summas levibus perlabitur.undas.*

Sic cunotus pelagi eecidit fragor,. aequora postquam Prospiciens genitort caeloque invectUs aperto, f*lectit eguos, cufru<|ue volans dat lora seoundo.

*^ Mean timo, imperial Neptuhe heard the sound Of raging billows breaking on the ^und. Displeased, and fearing for his watery reign, He rears his awful head above the main, ISerene in majesty; then rolled his eyes Around the space of earth, of seas, and skies. He saw the Trojan fleet dispersed, distressed, By stormy winds and wintry heaven oppressed. • • • • •

He summoned Eurus and the Western Qlast, And first an angry glance on both be cast; Then thus rebuked.

He spok?; and while he spoke, he soothed- the sea, Dispelled the darkness, and restored the day. Cymothoe, Triton, and the sea-green train Of beauteous nymphs, and daughters of th^ main. Clear from the r9cks the vessds with their hands; The god himself with ready trident stands, And qpes the deep, and spreads the moving sands; Then heaves thenv off the shoals: wherever he guide His flnn^ coursers, and in triumph rides. The waves unruffle, and the sea subsides,

So when tlie father of- the flood appears, Atid o)er the a^aa his sovereign trident rears, Their fiiry fails: he skims th» liquid plains High on his chariot; ahd with loosened reins, Majestic moves along, ajid awful peace maintains,. • -. Drtdieh.

Our God, Jehovah, sitteth upon the'floo4,: y^ Jehovah sitteth King for ever. ' The heathen god is drawn, by his M-horsef'vad assisted in his work hf subaltern defies: JehotBhsfts pn the flood an everlasting Governor, ruling dl things by his will, maintaining order, and dispedsing strength and peace to 'his peofde. The desciiption of the Roman poet is fine ^^ that of the Hebrew poet, majestic' and sublime.

These are two ^ts ip this Psalm:— r I. The exhortation itself, v«. 1^ 2., n. The reasons on which it- is focpiided. These are drawn,

2. From the protection h^ afibrds to his people, ver. 11. ".

I. Thie exhortation, which is. singular. It proceeds from a king, and net- from a common man.; a prince, a great prince; and reminds princes and great men that there is One greater than they; and that, therefore, they should yield unto him his due honmur an4 worship, ^/

1. That they freely yield and give it ap: for which he is very earnest,, as appears- from the urged repe" tition, give, give, give,

2. That in giving this, they must dnderstand they are giving him no more than Aw due: ** Gure him the honour due to his name:'* **

3. What they are to give: glory and strength,, 1.^ They must make his name to he glorious, *2. They must attribute their strength to him.

4. That they how hef&re and adore him.

5. That* they exhibit this honour in the proper PLACE: " In his temple; and in the beauty of holiness." • ' ■

n. And that they may be more easily persuaded to' gi^e the Lord the honour due to his name, he proposes two reasons to be considered:•—

First. His power; for although they be mighty ones, his power is ^infinitely beyond theirs;■ whicfaf is seen in his works of nature; but, omitting^ many others, he makes choice of the*Mimi^^ and the ^eets it produces.

. I. From ite nature t for howsoever ^liilo8o))lMni may.assign it to natural causes, yist leligioas nMn will look higher; and, when they hear those fanftl ndises in the air; win copibss, with the pss1inist,'jhal it is the voice of the Lord, winch he lepeatt here Stmem times;' and this, voice has aflfrighted.the* stoutest hearted sinners, and the mightiest oC tyrants. •

2. From the place where this voice is given: *^Tbe voice of the Ix)rd'fs upon the waters; ^Km xpmof waters." ' »

8: From its/ore^ andjMHii^. They are not Tan and emp^ n%>i8e8, but strike; a terror: ** The TOioe of the Lord is powerful; ihe voice of the Lord is fiiU of majesty.",,,.

4; From its effects; which he explains by an ioduotion: — • -

1. Upon the strong tbus, the cedars- of Lehemm: ^ The Toice of the Lord breaks' the eedars,** &e.>.

'2. Uix>n.the firmest uowxTASxn, even Leheaum and <SinVm;'Tor sometimes the thunder is sccompenjed vnth an earthquake, and the mountains skip Hie a calf:

' 3. Upon ' the air; which is, to eommoo miiids, no ^mall wonder; for, as nothing is more eoottaiy to jflre than water, it is next to miracalons bow» 4>ut of a watery cloud, siiqh flames - of Jin ^leold. be. darted. *' The voice of the Lol^ divideth' the flames of fire."...'^

4. In 'the brute creation; for it makes them flnv and leave their caves, dens, and woods; yea, ihakm. some of thepa cast tl^eir young: ** The vcdee of tho Lord shaketh the wiMemess," &c.; ''it makelh tilt hiqds to calve." *! *

5. In the mighty rains Inrhich follow upon it; * when the cataracts of heaven are opened, and Neh floods of water follow that S man might fear thai the' earth was about to be oveirwhelmed by a seeamd' inundation. Out of all which ^ he draws this eon^ elusion: ^ The Lord sitteth upon the flood; the Lsid • sitteth a King for ever;" therefore, the eaxdi js vol, destroyed.

Secondly. His second reason is drawn.firom die works of grace, 1. When He moves imi U» ae-^ knowledge his voice, and to give him gtoiy in hk temple: ''In- his temple doth every msn speak of his honour." 2. By the security He gives 'to liis people, even in the time when he utters his ToieOt and' speaks in thunder; whereas the wicked. Aen ti^mble and quake-: ''The Loid ynXL give strsogdi unto his people; the Lord wiQ bless liis peopla with peace," i. e., bodily security, and peioe oJF conscienoe.

The psalmist returns thanks to Ood for deliverance from great danger, 1-3. He caMs upon the saints l9 gitoe thanks to God at the remembrance of his holiness, because of his readiness to save, 4, 5.' He- relates how his mind stood affected before, this great trial, and how soon an unexpected change took place, 6, 7; mentions how, and in whdt terms, hfi prdyedfor mercy, 8—10; shows how God heard dnd deHoered hmh and the effect it had upon iismind', 11, 12.

'VI. J>AT. * MORNINCI FRJLTSk. A talm md'Qoag^&i the dodieatiaii of the houM of DftTid.

for thou hast ^ lifted me up, aftid hast not made my foes to ^ * lejoice over me. *'

This Pjo^ or song i9 said to have been made or msA ai the dedicmtwff of the houte^ of David; or latker ^e dedication of a hooae or temple; fdr the wvd. David refers not to n'^n habhayithy the house, but to *11310 mizmoTy a Psalm. But what temple or hoiiae^ could this be t Som^ say,- the temple- 6iult by Solomon; others refer it to the' dedication of tbe.seeom^ temple under Zerubbabel; and some think it intended for the dedication of a third temple,. wU^h itf to be buili m the days of ihe Messiah. There are others who confine, it to the fiedicoHon of the house -tohieh David built for hixnself qn Mount ftoD, After he had taken. Jeiivsalem from the Jebur fltas; or to the.purgation and re-<)edication. of his own house, that had been defiled by the wicked conimst of his 'own son Absalom.* Calmet supposes it Id haire been made by David on the dedication of the pbce whieh he built on the tlueshiqg floor i>f Araunah, afier the gpevous plague which had so nearly desolated the kingdom, 3 Sain. xxiv. 25; 1 Chron. xxi. S6. AH the parts of thp Psalm agree to. this: and disy igree to this so well, and to no'other hypotiiesis, tlttt'I Ibel myself justi£ed in modelling the comment oo tfais^-prittciple alone.

Yeiae 1. / will eatol thee—for thou^ hast lifted ma fqf] I will lift thee up, for thou hast.lifted me i^u. Thou hast made me blessed, and I;will make d^ glorious. Thou hast magnified me in thy mercy; and I will ^ow forth thy pnuse, and speak good of thy name.

1. It is implied, in the first verse, that David had been bt great distresfh and nearly overwheloKed by his enCTues.

9. He extols God for having lifted him up, and having preserved him from the cruelty of his adversaries, ver. 1-3.

3. He is brought into great prosperity, trusts in what he had received, and forgets to depend vrhoUy

4. The Lord hides his face firom him, and he is brought into great distress, ver. 7.

5. He feels his loss, andjnakes earnest prayer and supplication, ver. 8-1 0»

7. He purposes- to glory in God alone,* and to trust in him for ever, v^r.' IS, ^

. As it is. impossible for any man to- have passed through all these states.at the same time; it is supposed that the Psalmr iike many others of the same complexion, has been fofined out of the memoranda of -a diary. See this -poin^ flkstrated in the Introduction. ' ^_

Thou. hast lifted me up\ Out. of the pit in^o which I had faUen: thet vain curiosity, and want of trust ift God, that induced me to liumter. the people. Bishop Horsley txanriates, Because thou hast depressed me. I thank God for my liumiliation'and afflictions, because they have been the means of teaching -me lessons of great profit and importance.

. y^rse 3. Thou hast, healed ' meJ] Thou hast removed 'the plague from my people by which, they were perishing in ih<msands heioite my eyes.

Verse 3. Thou hast brought up my soul from the grave] I and my people were both about to ^ Qut ofif^ b;it thou hast spared us in mercy, and' given ps a most glorious respite.

Verse 4. Stii^ unto the Lord, O ye saints-of his] Ye priests, who wait upon hup in his sanctuary, and whose business it is to ofi*er praye)rs and sacrifides for the people,, magnify him for the mercy he has now showed in staying this most destructive plague.

Owe thanks at the remembrance of his holiness,] " Be ye holy," sailh the Lord, " fo» I >m holy." He who can give thaAkS at the remembrance of hia holiness, is one wjio loves Miness; who hates sin; who longs to be saved from it.; and takes encouragement at ^e recollection of God> holiness, as he sees ia this the holy nature which Ae is to share, and the perfection which he is here to attain. But most who call themselves Christians hate the doctrine of holiness; never hear it inculcated without pain; and the principal part of their studies, and those of their pasitors, is to 'find out triM hotb little holiness they can rationally expect to enter into the kingdom of God. O fatal and sonl-destroyi^g delusion! How long will a holy God suffer such abominable- doctrines to pollute. his Church, and destroy the souls of men*?

Verse 6. Far his anger^ endureth but a moment] There is an elegant abruptness in these words in the Hebrew text. Tlus is the literal translation: *< For a moment in his anger. Lives in his favour. In the evening weeping may lodge: but in the morping exultation." So good is God, that he cannot defight in either the depression or ruin of his creatures. When he kf*

7 'Lord,.by ^y favour thoti hast ' made my mountain to stand strong: " thou didst hide thy face, and I was troubli^.

9 What profit is there in->my blood, when I

11'^ Thou hast turned for me my mourning intb dancing:> thou bast put off my sackcloth, and girded me with "^.giddness; • 12 To the end that "^ my gloiymay'sing prkise to thee, and not be silent.. O LoiEtn.my God, I will give thanks unto thee for ever. * "*

flicts, it ia for our advantage, that we may. be partakers of his holiness, and be Qot condemned with the world. If he be angry with qb, it Ib butfor a moment; but when.we have recourse to hinif and seek. his* face, his favour is soon obtainedi aqd there are lives in that favour — ^the Ufe that now if, and the, life that is to come. When weeping comes, it is. only to lodge for the eventng; but siHging will surely come in the. morning. This descnption of God^s slowness to anger,' and readiness to save, is given by -a laan long and deeply acquainted' with Q'od as his Judge and as Ids Father,

. Verte 6. In my prosperity I said, I shflU nfiver he moved,^ Peace and prosperity. ha(l seduced the Heart of 'David, and led, him to suppose that his mountain^ — his dominion, stood so strong, tltiat adversity oodld never affect him. He wished to know the physical and political strength of his kingdom; and, forgetting, to-depl^nd upon God, he desired Joab to make a census of the people; which God punished in the manner relilted in 3 Sam. xziv., and which he in this place appears to acknowledge. ^. '

Vdrse 7. Thou didst hide thy face] Thou didst show thyself displeased with me for my pride and for-' getfulness of thee: and then I found how rainly I had trusted in ai^ i^rm of flesh.

Verse 8. / cried to thee^ O Lord] I found no help but in him agaiast whom Lhad sinned. See his confession and prayer, 3 Sami xjiv. 17. -'

Verse {h What profit is there in fny hUod] My being cut off will not magnify thy mercy. Let not the sword, therefore, come against me. If spared.and pardoned, I will declare thy truth; I will tell to all men what a n^eroiful and gracious Lord I have found. Hear, therefore, O Lord; ver. 10.

Verse 11. Thou hast turned — my mourning into dancing] Rather into piping, I have not prayed in vain. Though I deserved to be cut oflf from the land of the living, yet thou hast spared me, and the renvnant of n^ people. Thou hast taken away my sackcloth, the emblem of my distress and piisery, 9n&- girded me with gladness, when thou didst say to th& destroying angel, when he stood over Jerusalem ready to destroy it: " It ia enough^ stay now thy hand;" 3 Sam. xxiv, 16.

Verse 13. To the end that my^glorymay sMg] The word 'T>3^ cabod, which we here translate giprf, h sometimes takea te sig[nify the liver. Here it is aoppoaed to mean the tongue; why not the heart t Bv^ does not I)avid mean, by his glory, the state pt exaUaturn and honour to whibh God had raised him, and in which he had before too much trusted;*' forgetting that he* held it in.a state, of dependence on* God 1 No\y he waa* disciplined into a better sentidient. My glory before had 'sung praise to myself; in it I Had rested; oh it I had- presumed; andy^mtoxiGated with my auocessi'l sent Joab to number the ptople..Now my glory,i^all be employed for ■ another purpose; 'it shall give thanks to G<Vd, and never.be, sQenL. I Afjl confess to all the world that all the good,;^ ffreat-.nass, the honour,- the wealth, prosperity/ and excellence I possess, came from God alone > and that I hold them on his mere good pleasure. It is so; ttiare* fore, ^, O Lord my G<^, I w31 give thanka onto thee for ever.", • - \

The old Pstdter translates and paraphraaes the bat

verse thus:•— 4rt)at tif? jop jBfpng til ^ti $g^ jl. lit nogl)t jBrtaoget^: %otb mp ^db toitlioiiteii ttdK 9 $9X jtfctytpf til tlje* The dede and the sorow of ome syii Grod tunies ip til joy of remissioun; abd acherea oxrsy cure -sekk — (drives away our distress). and amgfft (surrounds) qwen we dye, with gladqess. - C(|llt OVf lop jEtpag til t)pm. that has gyfen us that Joy; for fFtt be na mote jBTtatigeh (stung) with conscience of aya; na drede of dede or of dome; hot toittlOltttlt trtbt ihi sal loue (praise) him. Na tunge may telle na hezt^ may thynk the mykelneaof joy that es in louing [p9Ming] ofhym in gast, and in sothfastnes, i. e. spirittsiAtmA,

There are iwo parts in this Psalm >-r

II. An exhortation to others to follow his ezaniiK and thus acknowledge God*s merciful dealings with them, ver. 4-18>

3. "Thou ha«t not made nly foes to triumph over me;" but rather turned their mirth into sadness.

conJUhnce in God.

3. ** Tboa faael hegJed me;" — both In body mid

I. ** Thou hast brought up my aouJ from the pate i** restored me to life, wbea appareot] j condemned todetftlt.

6. He eankeMly soaght these blessings: "0 Loid my God,! cried unto thee,^ and ihou didal for me aJl th^ I b&ve medtioned*

IJ. AAer harii)^ giveti thankst he ealk on the BiUJttB to ftfk^owled^e and celebrate the goodness of God la hint and to ^iliers: " Sing unto tlie^ Lotd," ^o. And IQ induce them to do ttiis, he gives ttie instance in hiniaelf, that Gixl w^ &>i^^' ^ i^h liinif btit^onappeaaed.

t. He was angry t but his ^ag^r endund tul a momtni; bat ft/e, anfd a coniiniiaQce of it, are from hi*

3. And Juftilj angry he was for his sin ttnd cama!! cocifideDce: *^ la my proaperity I ^id, I shaU never be mwved."'

Thi« Is the exampje that he sets befoie the sainu, Ibal they be not secure when the world goes well wiik thm; test they hare eacperience of God^e dijs- |leMOz«i BM he bad,

Nfict ti0 abows Ihe tn^ans he used to avert God^i Wraiii; and this he proposes as a pattern for all to follow in lih^ C3«e9, -

1. He betook himself lo prayer. 2, He ftets down the^/brtn he used.

i i He that is ill seuds for the phyaician — wa did L This was the fruit of my chastisemefit; I cried anto thee, O Lord; ad^ luito the Lord I made suppbcation,

3. And the /itrm he tised waa this t—\ earnestly pleaded with God thua: L ** Wlial profit is there m my blood wjien I go down to the pitT" 2. ** ShaM die dual praise thee? ahal) it de<rlare tby truth T' 3. Can a dead man praise thee, or canst thou make good thy promiaea to the deiul ^ 4, And be concluded with, ^'^ Hear, 0 Lord, and have mercy upuii me y 0 Lord^ be thob my bt^lper."

3. He shows the effect of his prayer: " Tlioti haai turned my moumtng into dancing, thou hast put off my «aekcldlh, and girded me with glftdneas.**

4, For whut end God did this: " That Tuy glory may sing praise to thee^ and not be silent. O Lord my God, I will give thanka to thee for ever,"

Now, O ye sainle, 1, You see my case; 3. You see what course I look; 3. You see the e0eet; 4. You see the end why Qod was ao good to me* that I should praise him. To you^ who ore in my state, 1 propose my example, Betuke yourselves to God in your ne^ cessities; and^ having obtained deliTcrance by eamettt prayer and faith, remember to return praise to God for his ine^ble goodness.

The pM^miiiB with strmg confidtme in Gody m a time qf diMress prays earnesUy for deliverance^ 1-5. He t^prt*s€S Am i^horrence &f etody 5; grate/nlly mention^ former interp&fiii&ns of 'God, 7, 9"; ciyfttinuei to detaii the miserf^M of his coje, &— 18; point j oui the priming es of them that fear God, 19, 20; sht^ws that Gad hmi heard his prttyerSi not withstanding he had given himself over for iost^ 21,!22; calls on the smnt4 (9 lov«' €r4fdi and to have confidince in ^im, because he preserves the faithful^ ofid plentifully reteards the proud d&er^Mi 34.

NOTES ON PSALM XXXI, This Psalm contains no notes of iime or plaee^ to belp us lo ascertain irhen^ mMre, or on what aceonnt it was written. Nor have we any certain evidence Tflaiive.to ihe tttiihor: tt mi^Kt have been written by Damd during his persecution by Sauh Some think Jeremaak to liAve been the ajiithDr t the thtrtetnfh verse begins exaet!y with the same worda sa Jer. 3tx. 10, There are seTeraJ other apparent references to passa^ries in the book of Jeremiahj which shall be produced in die notes.

Speedily: be thou ^ my strong rock, for a house of defence to save me.

my fortress; therefore ^ for thy name's sake lead me,, and guide me*

Be emtfounded by not receiving the end of my faith* the supply of my wants, and the sal ration of my souf.

Verse 2. Bom dman thine ear\ Listen to my complaint, put thy ear lo iny lips, that thou may est hear all that my fe^Uenesi ia capable of titteriiig. We generally put our ear near to the lips of the sick and dyin^i that we may hear what tbey say. To ibis the text appears to alludD,

Strong rotk] Rocks, rocky places, or caves in the rocks, were often strong places in the land of Jndea. To such natural fortification a allusions arc repeatedly made by the Hebrew poetic writers.

Thf.psahnisfs faith, PSA1.MS.

Stuii. Regis they have laid privily for -me: • cSf RTOUjcT for thgii af% my slrengtt.

6 I have hated them ' that regard lying vanities: but I trust* in the Lord..7 I will be glad and rejoices in thy inercy: for thou hast considered my trouble;* thou Bast ^ known my soul in adversities;..

. Verse' 4.. Pull me out of the net] They h\re heiiuned me in on every side, and | caniiot escape. but' by miracle.,.

Verse 5. Into thine hand I commit m^ ^rit] These words, as they stand in the Vulgatet were in the highest credit among our ancestors; by whom they were used in all dangers, difficulties, and ip the article of death. In manui tuas, Domine, comaipndo. epiritum meum, was used by the sick^hen abont to expire,- if they were sensible; and if nolf,^tbe priest said it in their behalf. Informs of prayer for siqk apd djring persons, these words were frequently inserted in liitin, 'though all the rest of the prayer was English; for^it was supposed there was something soyejreign in the language itself; But let not the abUse of such words hinder their usefulness. For an ejaculation noting can- be better; and when the pious or. the tempted with confidence use thein, nothing can exceed their effect. **Into. thy hand's I commend my spirit; 'for thou hast xtedeemed rae;.0 Lord God of.truth.*' I jgvre my soul to thee, for it is thine: thou hast redeemed it by *thy blood; it is safe nowhere bujt in thy hand. Thou hasl promised to save them that trust in thee.; thou art the God of truth, and danst not deny thyself. But these words are 'particularly sanctified, or set apart fop-this purpose, by the use made of them by our blessed Lord just before he expired on the cross. '^And. when Jesus had cried with a loud voice, he said, tlow^p, 6i( x^^9^ ^^^ ^apauAsiuu to «^fiufi.a|MU* ' Father, into thy hands I commend my spirit,' " Luke xxiii. 46. The rest of the verse was not suitable to the Saviour of the world, and therefore be omits it; but it is suitable to us who have beeii redeemed by. that sacrificial death.' St.. Stephen uses ncikrly the same words, and they were the last that he uttered. Acts vii. ^9. ' ■ ■ ',

Verse 6. I have hated them] That is, I have ihominated. their ways.. Idolaters are the persons of whom David speaks.

/ trust in the Lord.] While tkty trnst in vanities, vain things; (for an idol ^ nothing in the world;) and in lying vanities; (for much is promised and nothing given;) I trust in Jehovah, who is God all-sufficient, and is my Shepherd « and therefore I shall lack no good thing.^

Verse 7. Thou hast known my soul in adversities] When 'all forsook me; when none could help me;

8 Attd hart not.^diut. me up g.^^* JJg into the hand of the enemy: Swill, Bagis ' ^ thQU hast set my foot in, a large oar. mSm room. '^'

9 • Have mercy upon me, O Lobjd; for -I am in trouble: ° mine eye is consumed Witb-* grief yea, ipy soul and- my belly.

' 10 for my life is spent tvith grief, and^niy years ^pvith sighing: my strength faileth biscause of mine iniquity, and ^ my bones' are consumed. ' *•..

w4&en I^ -could not save my own lif<^; whep my eae> mies were suri^ that I could not -escape; then Ifontd thee to ^ my Friend and Supporter. When'^firnA so cslled, finds it^convenient not to know his friend -«i affliction and poverty, then thou didst acknQwMge we as thine own, aU worthless as I was'; Hutsaa friendships may fkil; but the Friend of sinnen never fails. ', CiceA) defines it real friend, Amicus certus n^ re incerta cemitur: ^^ A' friend in ne^ is a. friend indeed.'^ Reader, spch a 'Friend is the LonL •».. *

Verse 8. Thou hast set my foot in a larga jroom.] Many hair-breadth escapes David had for fi^^lif6;*at that time especially when, playing.before Saol, the furious king took a'- spear 3|nd endeavoured to,pieroe him through the body, but he escaped and got to the desert, tfere God, who had saved his life, set his feet in a large room. The seventh, and eighth verses speak of what God had done previously for himT. Verse 9. Mine eye is consumed] He now retarps, I and speaks- of his present situation. Grief had faronght ihan^ tfears from his ^yes, many agonies into his soql, "and many distressful feelings into his whole mme.'

My soul and my belly,] The belly is. often taken for- the whole body. But - the term beUy or bowels^ in such a case as this, may be the most proper; for ia distress and misery, the bowels being the most tenlsr* part, and in fact the very seat of compasfion, thef aie often most afiTected. In Greek (ffe word €Af^yim signifies a bowel, and (f«'Xa^^i^opbai signifiejs. la i« moved with compassion; to feel misery- in.the bowisb at the sight of a {>er80n in pam and distress.

Verse 10. My life is spent with grief \ M/U^is a life of suffering and distress, and by grief my days are.shortened. Grief disturbs the functions of life, prevents the due concoction of food, injitres tSs digestive organs, destroys appetite, impairs the nerroiis sjTStem, relai^es the muscles, induces- morbid aotioa-ia the animal econonqr, and hastens death. Thesfs effects are well expressed in the verse itself

My years with sighing] ' rmJK anachah. This is a mere natural expression of grief; the very sounds which proceed from a distressed mind; an^aeh^l common, with little variation, to sU nations^ and nearly the same in all languagcfs. The och-och-^m of the Irish is precisely the same sound, and the same sense. Thousands of beauties of this kind are to be found in the sacred language.

12*1 am forgotten as a dead man out of- Blind: 1 am like } a broken Tessel..13 ^For I have heard the'sIandbV of many: ^fear was on every side: while they ^took coonsel together against me, they devised to take away my life. ^

15 My times, are in thy hand: deliver me from the hand x>f mine enemies^ and fipom them that persecute me.

16 ' Make thy face to shine upoulhy servant-: -save me for thy mercies' sake.

Verse 11^/ t^as a reproach] -.When pr()kcTibed at the comt of ^aal, my. enemies triamphed, and loaded me with execrationB; my neighb<nws considered me as a dangerous man, no^ deservedly (jiriYen from socles i mj acquaintance, who knew me best, were afraid to hold any communication with me; and they who $aw me in my exUe avoided me -as if affected with a oontagioos disorder.

Verse 13. / have heard the slandef of many]' To tbis und the two foregoing verses the reader may find several parallels; Jer. xviii. 1 a to the end of chap, xix., and tea first verses of chap. jlx. This has caused several to suppose that Jeremiah was the author of this

Verse 14. But I trusted in thee] Hitherto thou hast heen my Helper, and thou art mf God; I hav6 taken thee for my eternal portion.

'Verse 15. My times are in thy hand] The events of my life are under thy control. No danger can lappen to me without thy fofe^ight; thou seest what b ptepared for or meditated against me j thou canst therefore deliver me from mine enemies.

Verse 16. Make thy face to shine upon thy shrvant] Only let me know that thou art reconciled to and pleased with me, and then, come what will, all' roust he wen.

Verse 17. Let the wicked he ashmned] Those who traduce my character and lay snares for my life; let them be confounded. »

Verse 18. I^et the lying lips be put to silence] As to iny enemies, persecutors, and slanderers, abate

18 ^Lel the lying lips be put to silence; whicb ^.tfpeak ^grievous things proudly and contemptuously aga^st tlie* righteous.

19 *0 how great » thy gdodness, which thou Jiast laid "up for ihem^ that fear thee; u^AtcA thou hast wrought for th6m that trust in thee before the sons of men!. '

20 ^ Thou shalt hide them in the secret of thy presence frto the pride of man: ».thou shalt keep them secretiy in a pavilion from the strife of tongues^ •,

2 J Blessed be the Lojil): for.Ke ^ hath showed me bis maprellons kindness * in a ^strong city.*

V^rse 19.- O how great is thy -goodness] God^s goodness is infinite.; there is enough for all, enough -for each, enough for evermore.. It is laid up yrhere neither d6?ils nor men (^n reach it, and it isjaid qp for them that fear the Lord; therefore every one who trembles at his word, may expect all he needs from ihis Fountain' that can never he dried up.

Which thou hast wrought] Thou hast already prepared it; it is the work of thy own hands; thou -hast provided it and proportioned it to the necessities of men, and all who trust in thee shall have it. And for them especially it is prepared wholrust in thee before men — ^who boldly confess thee amidst a crooked and perverse generation..

Verse 20. Thou sjudt hide them in the secret of thy presence] y}Q "^03 besether paneycha, " With the. covering of thy. countenance." ^ Their life shall be so hidden with Christ in God, that their enemies shall not be able to find them out. ' To such a hiding-place Satan himself dare not approach. There the pride of man cannot come.

T%m shalt keep them secretly in a pavHion} Thou slialt put them in the innermost part of thy tent. This implies that they shall have much communion and union with God; that they. shall be transformed into his likeness, and have his highest approbation.

Verse SI. In a strong city.] If this Psalm was written by David, this must refer to his taking refuge with Achish, king of Gatk, who gave him Ziklag, a fortified cjty, to secure himtelf and followers in. See 1 Sam. xxvii. 6. ' This is more likely than that it wm Keilah, where he only had intimation of the traitorous design of the inhabitants to deliver him up to Saul; * so that the* plice was no refuge to him, howsoever fortified. Periiaps thb passage Xfoj mean thit,.iiiider the protection of £k>d, he was aa safe as if hcf liad been in a fortified city.

Verse i^l I said in. my haste] Not duly adverting to th6 promise of God, I was led to conclude that my enemies were so strong,. so jramerous, ^diA had ito. many advantages against me, that F must necessarily fiJl into and by their hands; however, I continued tp pray, an4 thou didst hear the voice of my supplication. • Verse 33. O Icve the Lord, aU ye his sainWl It.i^ only the faints that can love God, as. they only are made partakers of the Divine nature. Holy spirits can love God,' who is the fountain of their holiness; and the Mtnte should love him.

PreseneUi the faithful] Those who, being ffllefl with the love of God, bring ibrth the fru&s of that love — universal obedience.to. the will of God; for to such persons his com^ianda are not* grievous, their diUy ia their delight; while a man is faxChfvl to the grace he hajsr received, that is, uses and improves the talents with which God has intrusted him, God*a service is perfect freedom. * •* ^

The prcud doer.] llie man' of the prQud heart, haughty and BupercUions carriage, and insulting and ootrageous conduct A preud. man is peculiarly pdioua in the sight of God; and in the sight x)f teason how absurd! A siimer, a fallen apirit, an heii^of wretch? edness and corruption-^proud! Proud of what! Of an indwelling devil* Well; such persons shall be. plentifully rewarded. They sl^dl get their due, their whole dtUf iad nothing- IkU their due,.

Verse!I4. Be of good coiirage, and he shaft Strengthen your heart] In 1 Cor. xvi. Tl3, St. Paul says, '* Watch ye, stand fast in'the faith; quit you likemen; be strong:" Fftiyopfin-f, (fr^xsts ev rji ^Kfrtii WfSpi^8<f68, xporoiou^^ff. The latter words he seeips to have borrowed from the Septuagint, yfho translate, ** Be of good courage, and he ^all strengthen fs^ heart," by AvSpt^yStfSt xoi x^rmo\i<f6u f| xap^ia Ojjwjv* " Act like men, and yetbr Ijearts shall be strengthened.*^

They that hope in -God, and are endeavouring to walk carefully before him, may take courage at all* tiinesf tod idxpeot tiie fulness of the blessing.of the Gospel of peace.

Thia Psalm is composed and mixed of divers affections*; for David sometimes praya. aometimes gives thanks; now he complains, now he hopea; at one time fears, at another exults. This vicissitude of affection is six-fdld, and it may very well divide the Pfedm.

I. With great confidence he praya to God; ver.

22 For ^»I said in my haste,

" 23 ""O love the Lord, all ye his saints: for

'24^ Bo of good courage, and.*** he shall strengthen your helurt, all ye that hope in the Lord.. ^

1.- In the aiK'^rat veraea he 'praya. to God, 9tA ahowa hia reasona: —

5. That God would ** puH hia feet out of t|tt nei which th^ had. laid for him."

Tlfe reasons on which he founda hii prit^er aiii> expectationa':— ^

9. Ilie reaaon of hia faith: "Thoa art my aocx and roRTRsaa.^

3. His deliverance woufd be to -the honour of God: " For thy nane'a sake." ^^ ■

4. Thou art my strength; exert it in my. behalf.

6. I expeci thee to do for me as thou 'hast ever doiie: **Tliou hast redeemed me."

7. J rely on thee alone, I seek no vain helps: **I have hated them that regard lying vanitiea;. but J i in the Lord."

His petition and his reasons are in effect t^e i hia confidence in God to be his Deliverer, Fqftreggp Ro^tt, Jledeemer, ^c, ■ *

II. He exults^ for mercy and help Already receivod, and by ihe experience of that, doubts the leaa^this: ** I will be glad and rejoice in thy meh^y." And hjfi reason follows from his experience: 1. ** For thoo hast considered my trouble." 3. " Thou, hast la/awm my soi;l in adyersity." 3. ** Thou, haat oot ahat-itie up into the hand of the enemy." 4. But ** haat aalx my feet in a large room."

III. He praya, and grievously complains of vrfaaik he suffered within and without.

1. He prays: " Have mercy upon me, 0 Loard!". 3. Then he cornptainst nxid his complaint ajl^iwa'the reason of his prayer.. •

1. Within — at home, he was in a diStrenBil state: " I am in trouble; my eye is consumed with grief; my years with sighing; my strength faileth; my I are consumed."

who has' remission of sins.

9. WUhmU i hate no comfozt-either from friends

3* Ha ^bwa the greatness of his grief, and the' acorn he Endured.: <' I am forgotten as a dead mad;" ^ I am as a broken Teasel,^ Tile afld nseleos.

4. ' I am mocked by the people: " I have heard the abiider of ibany.'V

5. Aii4 the consequence was miscfaieTOtts. 1. ^* Fear Isoo ^ery aide." 6. While they conspired; oir **^ok -aoiiDael against, my Hfe.*^ S.'And their counsel was, ^ to take away my life/^ What more eodd my ene-. miea do, or my friends permit 1

IV. After his complaint he comforts himself, with his chief reason, the goodness of God,; I have trusted in theo, d Lord, and aaid, Thou artmy God. Let them conspire, take counsel, hnd demise what they. can; yet I know, except fhoo permit them, (hey are adt able to do it. '* My Upies are in thy hand,**. not io theirs.. - '

'9. A suppiication: ** Make thy face to shhie upon thy servant; save me.** " Let me not be ashamed, At I have called, upon thee.^*-

3. An imprecation: 1. *' Let the wicked be aahamed, and be sOent in the grave.** 3 ^' L^t the lying lips be pot to silence, which speak grievous things,** Ac.

In this imprecation four afgwnents are used to enfb|«e it:—

9. There is na truth in them: " They^ have lying;

lips.*' 1. Their words* lure false. 9. Thei^ aeiimis are worse: They, speak grievous thingsr and that against the righteous, 3. Bqt their intefUian is Worst of tUI, for they do.it proudly t contemptuously, disdain^ fuUy, despitefuRy; aU proceeding firom a ifad h^ari,

V. In the>S/M part he ibets out the ab'UfUkafii good-. H^s of the Lord to his people, jmd exejaims, in holy rapture, ** O how great ia thy goodness which thon hast laid up for them that fear thee-^whichtliipu hast wrought for them that tmst in 'thee before the spnii of

• This goodneee of God is alwayg treasdred up, and So be had at all timea. But observe-: 1. It is laid up for none, nta: wrought for any one, bnt them.that foot the Lord. 3. And for those who pu$ their trust m Aim, and acknowledge him, his cause, his people, and hfs cross, before the sons of men. And th^ acts of his goodness are here specified:— -

I. ** Thon shalt hide them in the qpciet of thy presence from the pride of man.**,.

,9. **Thoa shalt keep them secretly in a^pavSUdn from the strife of tongues.** ^pon which 'con0idera>. tipn he breaks' out into praise: 1. "fleteed be the liord,'for he ha^ itliowed me his marreUom' kindness.** 9. He corrects his error, and former nristake: ^ I said in my haste, (rasMy, imprudently,) I am cot off from before thine eyes;.nevertheless thon heardest the voice of my sapplication.**

VI. The last part is an exhortation to the saints: I, That ibey love Ood. 9. That they be of good courage; fer he was the same God still, and would be as good to'^others as he. was to him«

1; That they love Odd, and that for two rtasons.*<a^ I. Because the>< Lord preseryeth Uie faithful.** This is his mercy. 3. That he *' plentifolly rewaideth the proud dqjBr.** ' This is his justice »

9U "That they fie of good courage;, for then '^ he shaH strengthen your heart, all ye that hope in the Lord.** They were not to despair, but keep their hearto firmly fixed in the profession of tlie lnfli«-which woqld be a seal of their hope.

TVife blessedness consists in remission of sin, and purification of the hearty 1, 9. What the ptatniist felt tn eeekit^ these UessingSy ^^b. How they should he sought, 0, 7. The necessity of humility and teachaUe^ wess, 8, 9. • The misery of the wicked, 10. The blessedness of the righteous, 11. '

A. M.wr.^awD. jgLESSED is he whose ^ trans^ DRTidis, Il«gi8 gression is forgiven, whose

2 Blessed is the man unto

The HOe of this Psabn is significant, S'OVD *inS ledaoid maskil, A Psalm of David, giving ifutruelion, an instructive Psalm; so called by wi^ of eminence, because it is cafeut,ated to give the highest instruction whom the Lord "" imputetE aot ^ ^ Jjj; ^ iniquity, and **in whose spint there is no guile.

3 When I kept silence, my bones wixed old tlirough my roaring all the day Icmg*

relative to the guilt of sin, and the- blessedness of pit* don and holiness, or JMtification and sa^ijieaiem. It is soppoaed to have b^n composed after David's transgressftn with Bath>sheba, and subsequently to hie obtaining paidan.^ The Syriac ehtitlea it, ** A Psahn

4 For dity and night thy 'hand was heavy upon tne: my moisture is turned into the drought of summer. Selah.

5 I acknovjfledged thy sin unto thee, and mine-iniquity have I. not hid.- ^I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. Selah.

6 » For thi^ shall every one that is godly ^ pray unto thee Vin- a time when thou mayest

of David, concerning the sin of Adam, who dared a^d.^ transgressed; and a prophecy concerning Christ,' because through him we are to.be delivered from hell.'^ The Arabic sajrs, '' DaTid" spoke this Psalm propheti- -caily concerning the redemption.*' The Vulgate, Septuaginij and JEthiopiCi are the same in meaning as the Hebrew..

Verse 1. Blested is he whose transgression iaforgiven]. tiTthis and the following verse /our evils are mentioned: 1. Transgresnon^ y^O^ pesha. 3. Sin, HKDn chataah. 3. Iniquity, ]]}; ajodn. 4. Guile, n^D") remiyah. The^frjrt signifies the pausing over a boundary, doing what is prohibited. The second signifies the missing' of a mark, not doing what was Commanded; but is often taken to express sinfulness, or sin in the nature, producing transgression in the life. The rAtrcf -signifies what is turned out of iU proper course or «ihiafipn; ^aqy thing morally distorted or perverted. Iniquity, what -is contrary ta eqiiity ox justice. The fourth signifies fraud, deceit, guile, &c. To remove these evils, three acts are mentioned*: forgiving, covering, Kad not imputing. 1. TraNsorxssion, l^i) pesha^ must htforgioenf *VOy nesui, borne away, i. e., by a fiearions sacrifice; for ^ortn^ sin, or bearing away sin, always implies this. 3. Suf, riMOTI chatliah, must be covered^ ^103 kesui, hidden from the sight. -It is odious and abominable, and must be- put out of sight. 3. Iniquity, py avon, which is perverse or distorted, most not be impute^, DK^n^ kS lo yachshob, must not be reckoned to his account. 4. Guile, n^D") remtyah; must he annihilated from the soul: In whose spirit there iif no euiLC. The man whosQ transgression is forgiven; whose sin is hidden, God having cast it as a millstone into the depths of the sea;. whose iniquity and peryenioin is not. reckoned to his account; and whose guile^ the deceitful and desperately wicked heart, is annihilated, being emptied of sin, and filled with righteousness, is necessarily a. happy, man.

The old Psalter translates these two verses thus:

BltssOi qtess todteHnes t» for' m^ta, anH qtoas sj^nnes es ifizti (covered.) BlCsful vi^an t(l Ktoam ftorH retteH (feekoneth) mjitit ^sn t nt na tteson es fn Ms Jtust

(spirit.) In vain does any man look for or expect happiness while the power of sin remains t its guilt unpar-. domed, andf its impurity not purged away* To the person who has got such blessings, we may say as the psalmist said, **^BrK ashrey, Q the blessedness of that man, iohese. transgression is forgiven! &c. 0 329.

7 ^ Thou art my hiding place; ^' thou Bhalt preserve me from trouble; thoashalt compass me about'with ^ songs of deUyerance. Selah.. • •. " ■''■

8 I will instruct thee and teach thee in the way which thou shalt go ^ "^ I will guide die^ with mine eye._ •. - -.

St Paul quotes this passage, Rom. it. 6, 7| to illustrate the doctrine oi justiflcdtion byjinth; where see the notes. ' ' '

. -Verse 3. When I kept silence] Before IhuttUed myself,. anct confessed my sin, my sonl was nnder'the deepest horror. *< I roared all the 'day long;^ andiell the. hand of God heavy o^n my soul. '* T

. Verse 5. / acknowledged my sin] WheirtKis eon- " fession was made thoroughly and sincerely, liM I ceased to -c^^er and extenuate mf offence,' ^ben thoa didst forgive. the iniquity of my sin. I felt t)ie hardness of heart-: I felt the deep distress of sool; I f^- power, to confess and abhor my sin; I felt ceafldenea in. the mercy of the Lord; and I felt the forgireaeM of thb iniquity of my sin.

Verse S. For. this shaU every one that is goify] Because thou art merciful; because thou hast diowii mercy to all wlio have truly turned' to thee, aod believed in thee;. every one who fears thee, and hei^ <^ this, shall pray unto thee in an acceptable timet wkem thou mayest be found; in the time of finding. Wliea the heart is softened and the conscience alannedy'thel is. a -time of finding. Godis ever ready; men axe not so. Who can pray with a hdfd heart and a-dtrii mind 1 While you fe6l rdentings, pray.

Surely in the floods] In violent trials^ afflietioiiei and temptations; when the rains descend, the winds blow, and the floods beat against that godly man who prays and trusts in God; *' they shall not come nigli him," so as to weaken his confidence or deelioy kk soul. His house is founded on a roCk.

Verse 7. Thou art my hiding place] ^ An aDiuioDfprobably, to the city of refuge: ''Thooehalt pieaerva me from- trouble." The avenger of blood shafl nbl be able to overtake me. And being encoibpasaed wifli an impregnable wall, I shall feel myself ene with sOngs of deliverance — ^t' shall know that 1 1

Verse 8. I will instruct thee] These are probably the Lord^s words to David. Seeing thou art now sensible of* the mercy thou hast received from me, and art purposing to live to my glory, I will give thee ell the assistance requisite. I will become thy Jftufmcler, " and will teach thee,^ in all occurrences, ** the way thou shouMst go." I will keep mine eye upon thee, and thou shalt.keep thine upon me: as I go, thon nmet follow me; and Iwill continually watch for thy good. { 2f)

.9 »Be ye^bot as the^ horse, or lis the mvAef.tohich-heiYe •ho' understanding: whose mouth must ""* be- held in with bit anij bridle,

-Verse. 9. Be.ye fuU-as the horse, or <» Me mule] TlkCj win only act by force and constraint; be not like M«m; gire a willing service to your -Maker, ■^tliey have no understanding.;" you have ti rational soul, made to be -goided* and- inQoenced by reason. The aenrice of yoor God la'^.reas&nabh serifice i act, tkefefbre, aa a rational being* The horse and the mule are* turned With difficulty; they must be conttaincvl whh bU and bridie. Do Aot be like them; dp not oblige your Maker to 4iaye eontinual recourse

' to afflictions, trials, and severe dispensations of jlrovi-. deuce, to keep yba in the way, or to recover you after jiB ha^e gone out of it. •

Vrerse 10. Afany sorrows shall he^to the wicked] Every wicked man is a miserable man. God lias weeded sin and-misery as strongfy as he has. holiness ^ happiness, tiod hath joined them' together; none ean^pbirtbem asunder.

Verse -11, Be glaS — and rejoice] Let every rtghteoHi soul rejoice and ^lory, bu^ Jet it be tn /A« Lord. ManwMamsAefoThappinessrhvLi his hapjiiness must

^ be founded on holiness: *!^nd holiness, as it comes from GMj most be retained by continual union with him. Probably thife vdrse belongs to the next Psalm, andwas originally hs first verse.

Analtsis or the Tbirtv-sbc6nd Psalm.

ThiB.Psali^ is dottrinal, and shows the ^happiness sf the man whose sin is pardoned, uid who is himseir resl|»red to the favour and image of God. It is called SMjeAi/, or instruction; and tl\e reason of this is sho\fn at the eighth verse: " I will instruct thee, and teach thee.*^ In it we have instruction, especially on these three points, which divide the Psalm: —

I. The happy state of a justified person, ver. 1,2.

n. The unhappy condition of that man who is not atenfed that |)a is justified and reconciled to God, ver. 3, 4. Aw the way is prescribed how to gain this asaoxaoce, ver. 5.

m. A lesson given for obedience afler a man is bfpught* into that state, ver. 8, 9.

I. -The -prophet first instructs us in what justification coosIbCs:•:—

I. It is Kfree remission, a covering of sin; a nofiimfHtation of iniquities, 3. In what state a person

be in order to obtain it: He must be honest) od upright in heart; deeply penitent, feeling the gaiU of sin, and acknowledging its enormity. He must avoid guile- or deceit; and not excuse,' palliate, or extenuate his sin, but confess it.

II. This he proves by his own experience: he hid [

Sh I was wounded. with the sting of a gtulty conscience;- f($alrs, horrors, troubles of soul, calne upon me: ^ My Jbones waxed old through my rqa^g.**

3. And then ^e shows^the tcay fie took to regain happinesl^; it-was'a contrary coursS to that above; be concealed his sin no longer.- 1. " I acknowledged my sin uoto thee, and mine iniquity I have not Udden." 3. *'l said,'! will confess my transgressions to the Lord.*^

Of which the effects were v&rious:-^

1. V'pon himself He. reeoveriBd his happiness m being justified: *< Thou fbrgavest the iniquity of mj sin.".. •

9. On the whole Church: '* For this shall every one that is godly pray unto thee.".

3.' Comfort in extremities, ^Xid. safety in the greatest danger: ** Surely in the floods of greiU/waters," in an inundation of calamities, /A^y— -the troubles— -fAo// not come nigh hint who depends upon God^s* goodness anid mercy, and is reconciled to hhn. ' And he shows the reason from his own experience: God was his Protector.* 1. ^ Thou art my hiding place: thou shalt preserve me from trouble.** ^. '^Thou shalt- compas» me about with songs pf deliverance."

III. And now David sets down the doty of a'justi* fied pei«on; that Jie is, Mer his pardon, obedient to God; and that not out of compulsion, but freely and' ufiliingly. In orfier to this, God condescends lo be his Jnstructer,

2.' " I will guide thee with mine eye." A good servant needs no stripes; he will observe nutum^ the nod^ or nictum hcri, the wink of the master. As my eye is always ever you, carefully to instruct; so be you as ready to observe it.

3. Be not like beasts: the ^obsk, headlong; the BfULK, head\tr(mg; ** whose mouths must be held in with bit and brime," leSt they fling, kick, hurt, or kill thee.* Constrained obedience is. for a beast; free and voluntary obedience, for a man.

41 Besides, to qaicken your obedience, I will teach you two reasons. 1. From inoonveAience and loss: " Many sorrows shall be to the wicked:" their griefih troubles, and punishments, are many and'grievdiis. Be. Aot, therefore, disobedient like the wicked. 3..From the gain. Your obedience shall be rewarded, and that amply:;* He that trusteth in theXiprd, mercy shall compass hun round about." * It shall be like the girdle with which he is girded. God will be present with him m

Ood exUJhdfar the

fab tnmbles.. He shall peroeiire that he is in faT0inr with God, that his aiiis are paidoned, end that. he is an heir ot eternal life.

Upon which he concliides. with this exhortation:. **B^ glad in. the Lord, and 'rejoice, jre righteoos; and

PSALMS.^ foorhr of-firBaimL

shoat ^for joy, all ye that are aprigtt in hepxt.** Fej. this, rejoicing there is great ecose; fat this'dpetiine of free remissicm of sin can alone qniet i^ guilty odnaeiepML ^nd this pavdon can only be obtained by fidth iaClimt Jesos.

7%e Lord upraised for hisMforh of creation^ 1-9; and for the staAilitf/ of Mr own counsels^ 10, llv We

-. hlessedness of the people who have the knowledge of the true God, his grace f and fjromdenciSi 18*15. The vanity of all earthly iependeneet 16, 17. The ^happiness of thim thtSt fear Ood, and trust m his msrcy^

2 Praise thie LoRii with harp: sing urito' him with the' psaltery ° and an instrumenl of ten etrings.

4 For the word of the Lord^ u right; and all his works are done in truth; •.

This Pealm has i^o title in the Hebrew; and it was probably written on no' {lartieular occasion, but was in^ tetided as a hymn of pn^ in order to celebrate the power, wisdom, and' mercy of God. Creation and. providence are its. principal sabjects; and these lead the psalmist to ^ance at different parts of thef ancient Jewish history. In eight of Ktnnicott^s MSS:,-this Psalm is fhritten as » part of the preceding.

Verse 1. R^oice in the^Lord] It is very likely tiiat the last verse of the preceding Psalm was formerly the first verse of this. As th^ Psalm has no titley the verse was the more easily separated. In thd preceding Psalm we have an acconnt of the happiness of the justified man: in this, such are taught' how to glorify God, and to praise hiih, for. the great things (e had done for them...*

Praise is comely for the upright,].It is right they ehoold give thanks to Him, who is the fountain whence they have received alt (he good they posseiw;- and thanldfulness becomes the lips of the upright.

Verse 9.' Praise the Lord with harp] niJ3 kinnor; probably son^ething like our harp: but Calmet thinks it the ancient testudOi ot lyte'with three strings.

The psaltery] 4iJ nebel. Our translation seems to make a third iiistrument in this place, by rendering 'WIfp asor, an instrument^ of ten strings; whereas they should both be joined together, for '^W]; hi} nebel-asor signifies the nehal, or 'naft^ with ten strings, or holes. Calmet supposes Uiis to have rejsembled our harp. In imeof KennieotVs MSS., this Psalm begins with the second verse.