Commentary on the Holy Bible

5. ' HeJoveth rightediisneas and jtui^^ent: ^ the earth is full of. the 'goodness of HA Lord,.1... *.

. $>£y ihe word of the Lord were the hem* yens made;. and ' all the ho^t of them ^ by the breath of his mouth,

7 ^ He gathereth the yraters of the sea together aa'a he&p - he layeth up the depth in storehouses.' * ',

Play skilfully with a loud noiee,\ Let <fs«f and sound accompany each other; let the style of the mosia ^ be suited to the words. This skill is posBSSsad by jey eingers. - They can make -aiotiJ noise, but tiiej caBaol adapt sound to sense. • '. •• *

Verse 4. The word of lh§ Lord is right} He is Infinitely wise, and can make no pustakes; and all his Works are- done in truths All ^* woids^ lawa, ptomises,' and threatenings of God are perfee^jr tme and just. ■ The dispensations of his proridenee and mexey are equally so. When he rewards nr jpiifittilc#, it ia. * according to truth and justice. • -

Verse 5. He loveth righteousness] What ha delighta in hiniself, he loves to see in his followers. •

The earth is f^ll of the goodness of the Lard.] To * hear its worthless inhabitants' complain, one weald * think that God dispensed ^il, not good... Tf> enAaiBa the operation of his hand, every thing la marked %iUi « mercy; and there is no place where his goodness doea not appear. The overflowing kindness of CM fiBa the earth. Even the iniquities of men are rarely a bat t^ his goodness: he causes his son to rise on (lie aril and the good, and sends his rain upon the /itirl anid tiia wyust, \ • '^

Verse 0. By the word of the Lord were th^- ka^inns made] This is illustrated in the 9th verae: ** He sj^taka, and it was done; he commanded, and it stood t^** This evide^iitly refers tc.the account of the ooreatioa, aa it stands in the first chapter of Genesis.

Verse 7. He gathereth the waters of the sea t^etker], He sepaiated the water irom 4he earth /"and, while the

. 8 Let aU the earth fear the Lokd: let all the inhabitants of the world stand in.awe of him... • ■..

9 For? he spake, i^d it was done; he commandedy an(i it stood fast. ■ 10 * The Lord *^ bringeth the coubsqI of the heathen to naiigbt: he maketh the, devices of tke people of qone effect ^

11.' The qounael of the Lord standeth for eTM-y the thoughts of his heart «-to all generations.

12 ' Blessed is the nation whose God is the lioap;' an4 the people whom he hath ' chosen for his own inheritance.

latter' wms ooUected 4nto coDtinents,* isfands^ moantains, bflb^aiid ▼alleySfthe former was collected into one place, aid ealled seas;' and by his ali^confroUin^ powe^ and IvpTidenee the waters have J>een retained in their p]ace» ■0 that they have not retamed to drown the-earth: and he has BO adapted the solar ^wa6 lunar ir^luence exerted 6a the watecSf that the tides are only raised to oeitain. heighta, ao that they oajinot overflow the shores, nor leeflOiie dissip«ted in the atmospheric regions. - Ja this Me eeooomy there is a whole circle of science.. the qotntity of matter in the snh, moon^^ and in the earth, iraLaU adjusted to each other in -this astonishing provl- «on: the eaurse of the mooni and the diurnal fokd annual tetfohUions of the earthy are 'all concerned here; and 10 eoneemed, that it requires some of the nicest of the Ve'wtooian ealcolations to ascertain the laws by Which the whole is affected.

Verse 8.- Let all the earihfear the Lord] He who kas thus bound, csjt unloose.; he who. has created, can iuHirs/lf* He has promised ]ife and prosperity only Xo the godly; let the ungodly stand in awe of him.

Verse 10. The counsel of the heathen to naught^ This appears to be similar to what is- mentioned in the second Psalm; the useless attempts of the Gentiles to preTent the extension of the kingdom of Christ in the earth: and it may refer to similar attempts of mgodly nations or men to prevent the promulgation of the' Gospel, and the unirersal dissemination of truth in the world.

Verse 11. The counsel of the Lord] What he has 4etermined shall be done. He determined to make a world, an4 he made it; to create man, and he created him. He' determined that at a certain period God should be manifested in the flesh, and it was so; that he should taste death for every man, and he did so; that his Gospel should be preached in all the world; and behold 4t has already nearly overrun the whole earth. All his other counsels and thoughts, whieh refer to the future, shall be accomplished in their times. -

Verse 13. Blessed is the^nation] O how happy is that nation which has ntn' Jehovah for its D^hSM Elo- Jl|tiii; the self^existent and eternal I|ord for its cove*

'IB ^ The Jjord looketh from heaven; he beholdetb all the sons of men.,.

14 From the place of his habitation' he look* -ethupon all the inhabitants of th^. earth.

15 He fashioneth their hearts alike; he * considereth all their- works.

16 ^ There is Aq king saved 'by the multitude of a: hc«(t: a. mighty man is not. delivered by much strength. ^

17 "• A' horse is a vein thing for safety,:- n^i-. ther shall he deliver any by his great strength.

18 ' BehoM^ the eye of the Lord is ^ upon them that ^fear him,.upon them that hope in. his mercy;.

nant God; One who should unite hhnself to it hj con-' nectibns and ties the moot powerful and endearing! The word D'hSm EUthim, which We tran^ate God, refers 'to that economy in which God' is manifested in

The people whom Ae hath chosen\ The Jews, who were'elecied to he his heritage, whom he preserved as such for two thousand jears, and whom he has repro* batedbectxise t>f their unbelief and rebellion, and elected the Gentiles in their place.

Verse 13. The Lord looketh from heaven] This and the following verse seem to refer to God's prosi~ dence. He sees all that is* done in the earth, and hk eye is on all the children of men.

Verse 15. He fashtoneth their hearts alike]. Ho forms their hearts in unity; he has. formed themi alike; they are all the works of his hands: and he has formed them with the same powers, faculties, passions; &c.; body and spirit having the same essential properties in every human being.

Verse 16. There is no king saved by the multitude of a host] Even in the midst of the most powerful and numerous army, no kihg is in s^ety unless he have Gody protection. 'A king ^ hot k man, and may aK easily lose his life as one of his commoa soldiers.

A mighty man %s not delivered by much strength.} There are times- in which his might can be of no avail io him: and unless the mighty, the wise, the honour^ able, &c., have the protection of God,, there is no time fai which their might may not be turned into weakness, their wisdom into folly, and their dignity into disgrace.

Verse 17. A horse is a vain thing for safety] Even the.horse, with all his fleetness, is no sure means of escape from danger: the lion or the tiger can overtake him; or he may stumble, fall, and destroy his rider.

VersiB 18. Behold, the eye of the Lord] Though all the above are unavailing, yet here Is one thing that can never fail; *< the eye of the Lord'* — the watchM providence of the Most High, *< is upon them that fear him, upon them that hope in his mercy.*^

Verse 19. To; deliver their stnfi from death] ■ To watch orer and pioteet them in all sodden dangers and emerge&bies, so that thejjBhall xaAlose their uvss by any accident, ' «

Afid to keep them alive in famine.]. I^^ot only pie- Vent sUddefi death by an instantaneous interposition of my power, but keep them from* a lingering death, by. extraordinary supplies gradted them' in an extraordinary manner \ becauiBe;>I am all in. all, and' all ever3rwhere.

Veirse 20. Our soul waiteth\ ' Oiir whole life is employed in this blessed work *; we trttst in nothing but him \ neither in niultitudes of armed mep, nor in natural strength, nor m the fleetest animals/ nor in any thing human: we trust in Him aTone ** who is our help, and bur shield.'*. * '

'Verse 21., Fo? our heart shall rejoice in him] Here is the fruit of our confidence ^ our souls are' always hofifiy^ because we have taken Go4 for our portion.

Verse 22. Let thy mercy, O Lord; be upon- us] We cannot abido in this stale unless- upheld by thee; and, as we disclaim all merit, we seek for a continuance of thy mercy; and this we cannot expect but in a continual dependence on thee. "Let thy n^rcy, O Lord, be upon us, according as we hope.in thee.''

This Psalm is eucharistifi: the contents are-r-t

IL The arguments he uses to enforce the duty, 4—10. '

III. The confidence of God's people in his name. Their happiness, and. petition, 20-22.

I. In the three first versek he 'exhorts men tp prjaise God: but whom?

1. The upright; those who.are not upright, cannot praise God;

2. That it be done with zeal and affection; wiUi singing, with voice, and.tte instrwiherUs then in use; with some new song, composed on the occasion, for aooM new mercy; and that the whole be skilfully expressed.

U. This he urges on several goo3 grounds:— «•

1. The first argument, in general drawn. from the truths the fttiihfulness, injustice, and goodness, of God: i. "Tor the word of the Lord is right." 2. " All his works are done in truth." 3. " He lov.eth righteousness and judgment." 4. ** The earth is full of his goodness."

2. His second argument is drawn from God's power in the creation, of ail things, and that by his woitd alone, ver, 6, 7, 9; and upon it introduces, ** Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of him."

3. His third argument is drawo from God's providence in governing the world, whicli may easily be discerned by those who will diligently consider his

il' For our'® heart shall rejoice in him, because we. have trusted in his holy name.. 22 Let thy niercy, O Lord, be upon b% according as we hope in thee... * '

1% He makes void all enterprises undertaken agaiiiBt his win, 'not only> of singte men, but of. whole nations.." The Lord brjngeth the counsel of theheamea tQ naught; he maketh the device^ o'f the people of no^e effect."

2. Whereas, on the contrary, what he hath decreed shaU~ be done. " The counsel of the I^rd standedi ibr ever; the thoughts of lus heart to all generations." On the consideration of which he breaks out into jJiis epiphonema, * or joyous reflection: '' Blessed is - the nation whose God is the Lord! and the peo|rfe Whoni ■ he hath chosen for his own inheritance!" ■

After which he returns tx>' his discourse on God^s providence, and by a hypotyposis, or splendid imagery, amplifies his. former argument. For he sets God before OS, -as some great king on his throne, ptovidklg for all the parts of his empire, eiamining all eaoaes, and doing justice to every one.

1. " The Lord looks from heaven, and behidds.aff the sons of men."...

' 2. *' From the place of his habitation he looks upon - all the inhabitants of the earth."

3. And he is not an idle spectator: *' He 'sees and considers their hearty and 'their works."

And he sees in what they put their eonfidntca r'je their armies, their strength,' iheii horse^ hat not in him. But all in vain; for *' there is no king saved hy the multitude of a host: a mighty man is not de> livered hy much strength. A horse is a- vain tbi^g for safety." Multitude, strength, &c., without God^ are useless.

Hitherto he \aA given a proof of God's prbnde«oe towards all men, but now he descends to a partiotalar proof df it, by his care over his Church, whieh he wonderfully gnidest-defends, and protects, iq all dangem and as^uIlJB: and that notice may be taken of it, he begins with, Behold! '

1. «*- Behold, the eye of. the Lord," his tendeiest..care,*^" isiover them that fear him, upon them that hope. in his meroy."

2. ^'To deliver their soul from death, and ke^ them alive in famine."

III. The three last verses contain the aeelamaiioA of Cod's people, who place all their hope and timi in him; for, being stimulated by the former arg«- ments, they do three things:-*-

1. They profess and express their /aiM and depends ence on God: " Our soul waiteth on God, he is oer - help and our shield.".

2/ They declare the hope by which they, are upheld, and how ew^forted: ^' For our heart shall rejoiee m him, because we -have trusted in his holy name."..

3..Upon this hope th^ commend themselves By. prayer to God: *' Let thy mercy, O Lord* be upon as, according as we hope. in thee." -

Dmnd'prmMe$ God, and exh&rts others to do the samet 1-3; shows how he sought the Lord^ and how he was fo^md of iaMy 4-6. AU are ecthorted to taste and see the goodness of God; with the assurance of supportand eamfori, T-10. He shows the way to attain happiness and long life, 11-16; the privileges of the righteous, amd of all who sincerely seei God, n—^Q.

A Pmim of Dftrid, when he changed liis behaTbur before.* Ahi-. melech; who drove him away, and he depaited.

T WILL ^ bless the Lord at all. times: his praise ^srAa// continually be in my mouth. 2 My soul shall make her « boaflt in the Lord: ^ the humble shall hear thereof, and be glad.

NOTES. ON PSALM XXXI Y, The tiOe states that this is ^* A Psalm of David, wbea he changed his behaviour before Abimelech; wiio drove him away, and he departed." The history of this transactioii may be foand in 1 Sam. xxi.; on which chapter see the notes. But Abimelech \b not the perwn there mentioned; it wa^ Achishy kihg of Oath, caHed here Ahimelech, because that was a common name of the Philistine kings. Neither MS. nor verms reads Achish in this place; and all the versions tgree io the title as it stands in our version, except the Syriac, which sutes it to be *< A Psalm of David, wfaeo he went to the house of the Lord, that h€ might give the first-fruits to the priests.*'

Of the occasion of this Psalm, as stated here, I have given my opinion ii\ the notes on 1 Sam. xxi., to which I have nothing to add. On the whole I prefer the view taken of i^ by the Septuagini, which intimates thai ** David fell into an epileptic fit; that ^e frothed It the mouth, fell against the doorposts, and gave such on^qoivocal evidences, of being subject to epileptic fits, tad during the time his intellect became so much impMrad, that Achish Abimelech dismissed him from his court. " This saves the character of David; and if it cannot be vindicated in this way, then let it fall under reproach as to this thing; for hypocrisy, deceit, and falsehood, can never be right in the si^ht of God, whatever men may ingeniously say to excuse them.

This is the second of the acrostic or alphabetical Psalms, each verse beginning with a consecutive letter of the Hebrew alphabet..But in this Psalm some dezugement has tsicen place. The verse which begins with 1 vau, and which shbuli) cpme in between the^M and sixth, is totally wanting; and the twenty-second verse is entirely out of the series; it is, however,. my opinion that this verse (the twenty-second) which now begins with I) phe, TV\^Q podeh, redeemeth, was originally written mil)) vepodeh or with niD padah, as more than a hundred of Dr^ Kennvcotfs MSS. read it, thus making n*iD1 vepodah, '< arid wiU redeem;" and this reads admirably in the above connection. I shall here place the verses at one view, and the reader shall judge for himself:.

4 I ^ sought the Loud, and he heard me, and delivered me from all my fears.

5 ff They looked unto him, and.were -lightened; ^nd their faces were not ashamed.

Yer. 23. ** And the Lord wiil redeem the soul of his servants, and none of them that trust in him shall be desolate.''

Yer. 6. '< This poor man cried, and the Lord lieard him, and saved him out of all his troubles."

. Yer. 7, ** The angel of the Lord eneampeth roimd about them, that fear him, and dslivereth them."

' Yerse 1. / wiU bless the Lord at all times] He has|, laid me under endless obligation to him, and I wiU praise him while I have a being. •

Yerse 3. My soul shall make her boast] Shall sei itself to praise the Lord-^-shall consider this its ehief work.., '

Yerse 3. Magnify the Jjord with me] rvs%xh fni gaddelu layhovah, *< make greatness to Jehovah;** show his greatness; and '']et os exalt his name," let us show, how high and glorious it is.

Yerse 4*. / sought the Lord] This is the reason and cause of his gratitude. I sought the Lord, and he heard me, and delivered me out of all my fetrs. This ■ answers to the history; for when David heard iHiat the servants of Achish said concerning him, ** he hdd up the words in his heart, and was greatly afraid," 1 Sam. xxi. 13. To save him, God caused the epileptic fit to seize him; and, in consequence, he was dismissed by Achish, as one whose defection from his master, and union wiUi the Philistines, couTd be of no use, and thus David's life and honour were preserved. The reader will see that I proceed on the ground laid down by the Septuagint. See before, verse 1.

Yerse 6. They looked unto him] Instead of)KPSn hibbiiu, they looked, several of Dr. KennieoWs tod De Rossi's MSS. have iDOn hahbitu^ with the point pathach, " Look ye."

And their faces were not ashamed,] Some MSS., and the Complutensian Polyglot, make this clause ^ beginning of a new verse; and 'as it begins with a

SanU, Rftgis ihe JjQEi) heard fumj aiid ' saved cif. ajmoai ' him out of all bis troubles. ^^- 7 ^ The angel of ihc Lord ' en-

8 0"=" taste and see that the Lorb is good: * bleBsed m the man that trunteth in him.

9 " 0 fear the Lord, ye his saints: for there is no want to them that fear him.

10 p The young lioaa do lack, and suffer hunger: t but they that seek the Loft© shall not want any good thing.

1 1 Come, ye children, hearken unto me: ' I will teach you the fear of the Loan,

tJUUf on^]£)l upheneyhemi " an<f thetr faces/- they m^cc it supply ibe pUee of tba v^erse vrhich appears ta he Lo^ i but BC0 wh4i.t ia #aid in the mtroductioti befoie the Jirst verse*

Verae 7. TAa angel of the L&rd encmt\ptth round^ I bIiouIU ralhet consider this angel in the light of a ttjo^c^ma/* going round hU circuity nnd baTJnir for the otijects of hia (japeeia! care sueh as fear the Lord.

Verse 8. O tfute and gee thai the Lord is good] Apply lo lum by ^ih anij prayer; plead hb promises, he wiH fyini thom; and ytiy AhhU ktiow in eonsequetieef tbat the Lord n good. Gotl has put it in the poftver of every man lo know wherlier ihe religion of the Bible be true or false. The projhtses relative to ei^ojinents in thU life are the grand tests of Divine revelation, Theae must be fulfilled to all rbfJin wbo with deep repentance and true fuith turn unto the Lord, if the reve^ latiun whieb coptaips Iheai be of God- Let any man in Ihia spirit approach his Maker, and plead the promises that are miiled to hia caae, and be will soon j know whether the doctrine be of God. He shall fiu/e^ i and then j<?e, that the Lord h gohdj and thai the man ' is Mt^sed who trusts in him. This i* what is called • experimettial Teligtofn; the living* operative knowledge that a true believer h^ that he is passed from death unto life i that his sins are forgiven him for Christ^s sake, the Spirit himself bearing witness with bis spirit that be is a child of God. Andf as long as he is faith* ful, he esjries about mth \um tfve testimony of the Holy Ghost; and he know a that he is of God^ by the Spirit which God has given him*

Verse 0- There m no want to them that fear him.] He who iruly/eafj God loves him; and he who lov^s God obeys him, and to bira \s\io ftars^lm^es^MiA obeys God, there can be no want of things essential to bis happiness, whether apiritutal or temporal, for this life or for ihai which is to come* This verse is waiiting in the Syriac.

13 ■ What man is he

that desireth life^ and loveth rnany days, that he may see good T

13 Keep thy tongue from evil, and thy lips from ^ speaking guile, *

14^ Depart from evil, and do good; ' seek peace^ and pursue it.

15^ The eyes of the Lord are upon the righteous, and his ears tire open unto tfieir * cry.

16 ^The face of Uje Lord is agamsl tlietn that do evil, * to cut off \kG remembrance of them from the earth,

Vftrse 10, The young tioti^ do tacJt] Instead of D'Tga kephirjmj the young Uons^-one of Kefintctttt^s MBB. has O'TID cMirinh "powerful men." The Vulgate^ Scptt^agini^ ^thioptCf Byriact Arabic, and AngiO'SaJton have the same reading. Houhigant apjvroves of this; and Indeed the aenae and connection seem to require it. My old Psalter reads: — -dt

Burbe l)a^ lu^t; anil t^sil pnw^tvli t but atkanlr EarHi BKl noQtit be tcsitl3 of allc nolrr. That es, says the paraphrase, with outen lessjng thai sal haVe God; that es alle gode; for in God ia aJ gode.

Verse 1 1, Come, ye children] All ye that are of an humble, teachable spirit,

/ tifiU teach yoii the ftar of the ZefrfJ I sh^ll in* t^oduce the translation and parttj^rase from my old Psalter; and the rather heea:UBe 1 believe there iA a reference to that very improper and unholy method of teaching youth the system of heathen mythology before they are taught otie sound lesson of true divimiy, tiU at lost their minds are imbued with heathenism^ and the vicious conduct of gods, goddesses^ and heroes, here very properly called tyrants ^ becomes the tnodel of their own; and they are ms heathenish withtmi as they are heath emab mthin.

Par. Cummts, with trauth and luf: sonn, qwam I gette in haly lere: frPtDS mc. With eres of hert* % sal [ttt ^DUf noght the fabyls of poetes; na the storys of tyraunts; hot the dred of on re Larde, that wyl bryng you til the felaghschippe of aungcis; and

thar in is lyfe*^* I need not paraphrase this paraphrase * as it is p!am enough.

Verse 13, What man is ha that desireth life] He who wishea to live long and to live happily ^ let him act according to the fullowitig directions. For a comment upon this and the ftmr entiuiug verses, see the notes on 1 Peter iii. 10- r3.

Verse 17, The righteous cn^] There is niyword in th» present Hettjetp text for righteous; hut all the

QfTjidfi^ preserve it. I auppoae it was lost through ill aimiUlude to {he wifid ipy^ f^fcraA^u, they cry lp^*3f a*p"l3C isaalu isaddikim^ tlie righteous ory.

A c&fiirite fpini.] Tin ^HDl c?aJi«€^y.rt*acAt ** the beaieti'OiLt ipmt/' In both words the hammer is nemitu ril J in^ied; in breaking to pieces the ore first, iod lii^n pl^Un^ out thi^ metal whcs it hLts been sepm- [W^ ^i^ ^^ ^1*6' *^^yi will call to the re^er'e iinembiraDce Jer. xxiil. 20: ** In not my word like &$ It firtf 9mth Ihe Lord 1 And like a hammer thai bres^k* I till the rifck let pieces V^ Th^ breaking t& shwsr^f and 'h^ehH:^ out^ Eire metaphorical ejtpresaionfl: ao are the 'iBPTtfA^r and the rf^i. What the l^tge hammer stniok m E n^ck by a powerful ji*nd wou!d do, eo does, the ward of the Lord when struck on the stnner^a heart bj the power of the Holy Spirit. The broken heari^ and Ihe contrite gptritf are two essenttal charafteristiCBj of true fepentanec.

Verse 1 9. Mantf are the affiictiofu of th€ righteous] Mo-ccunin^der would do justice to a bmve and skilful loldier, by refusing him opportunilies to put bis skill wid brarery to proof by combating with the adversary; or by preventing him from taking the post of danger when necessity rctioired it. The rigbteoua are God's ■oldierm. He suffers them to be tried ^ lind sometimes to enter into the hottest of the battle; aind in the if Tictoij the power and in^nence of the grace of God is shown, as well as their ruithfulnesa.

I Deliver eth him out of them all*] He may well ctunb«t heartily, who knows that if he tight in the Ji0i:il, ht shall nocessorily he the cdnqi/eror. Verse 20. He keepeih all his bones\ He takei care of his life; and if be have scur^^ tbey are hDnourahle

20 He kecpeih all his bonei ^ not one of ihejti is broken,

22 The Lord ^ redeetpeih tlje smil of his servants: and none of them that trust in lum shall be desolate.

AwALtats or tb* THmTT-FounTH Psalm. This Psalm is composed with greni art, and this must

be al tended to by those who would analyze it. The

scope of it i^ to prmse God, and to insiruct in his fear.

T. He praisGsfi God himself, a^d cfttls upon ^ers to

follow his example, 1—6.

IL He assumes the office of a teaclier, and in-

«tructe^ both young and old in ibe fear of the Lord,

I. He praises God, and eitpresses himself thus: — 1* I will bless the Lord. 3, His praise sliail be in tny

mouth. 3. It shall be in my tnonlh c^ntinnally. 4.

Xi shall be eJipresaed by a tongue aiTee ted by the htart t

" My suul shall make her h«[iBt in the Lord.'* 5. And

so long would he continue it till others should be moved

to do the hke: ^* The bumble ahall hear thereof, and

S; Upon which he c^Us ' upon others to join with

hira: "O nsiignify th6 Lord with me, and Jet us exalt his naipe together," And to 'encourage ihcrn be proposes his ovf^n example: ^' I sought the Jjord/^ &c. Should it he Slid this was a singular mercy shown to David w*hidi others are not to expect, he in effect replies, No; a mercy it is, but it belongs to all that seek God: '* They looked unto him/* &c. Bat siiould not tliis satisfy, aud should they rejoin, This poor man (Bfivid) criedi atid the Lord beard him, but David w^as in the Divine favour; he may be supposed to reply by this general majrinvT " The angel of the Lord encampeth round about them that fear him;" and be they who they. may > jf they fear Gttdi this is their privilege.

if. Now he nBftutnes the chair of the teacher; and the lessons are ttco;

Verse 31. EvU ihall shy the wicked] The very' taste and see that the Lord is good." thing in which they delight shall become ibeir bane and ^, Thai they become bis servants i *^ 0 feair je the their ruin.: Lord, for there is no w-ant," &a.

Thetf ihal hate the Hghteou^] All persoeutors of And this ho illustrates by a comparison: ^' The God^s people shall be followed by the chilling blast of i young lions (or, the rich and the powerful) may laek God""* displease re in this world; and if they repent not, | and suffer hunger;" but Ihey that seek the Lord shall sh^l perish everlastingly,

Veirse 2^. TAe Lard rede ernelh] Both the Itfc and iotd of God's followers are ever in danger, but God Is feotntiaaaUj redeeming both.

ftJiill be preserved from sin, and neither forfeit life nor iuiil. T(ii vef^ probably should eome in after the fifth. Bee the lotKiduc lion to this Psahji,

These promises and blessing belong only to them that fear the Loid ^ and test some should imagine thij had this fear, and were entitled to the promise, he shows them what this fear is.

He calls an assembly, and thus addresses them: "' Come, je children, and hearken onto me; aiid I will teach joa Ibo fear of the X^rd.'* That fear of tlit Lord

Tke psalmist prays for PSALMS^

whichj if a man be deairous.of life, and to see manj days^ shall 'Sitisfy him; and if he be ambitious to see good, the peace of a quiet ioul and a good celiscience shall lodge with him.'

I. Let him be sure to tiike care of his tOngue: *' Keep thy tongiie from eTit, "and thy lips that they, speak no gu^e.*'

9. Let him act according to justice: " Depart from eriL"

3. Let him be charitable, ready: to do good works: « Do good."

^. Let him be peaceable: <*'Seek peace, and pursue it."

These are the characteristics of those who fear the Lord, and seek him; and they shall wtot no manner of diing that is good.

It may be objected: The righteous are exposed to afflictions, &c., and ungodly men.have |)ower.and prosperity; to whiob it may be answered: Afflictions do not niake the godly miserable, nor does prosperity inake the wicked happy^ 1. As to the righteous,. they are always objects, of God'sVmerciful regards: *.* For the eyes of the Lord are upon the righteous,' and his ears' are open to their prayers." But,'8. *,• The face of the Lord is against those who do evil," &o..

These points he illustrates:-»

1. The righteous cries, and the Lord hearethhim, and deliyereth him out of all his troubles; either, 1.

By taking thfim from him; or, S^ By taking ham him them,

2. " The Lord is nigh to them thai an of abrokvi heart," &c. Thus he comforts, eoofirms, iad strengtbeiM.

3. Although the afflictions of the rigHteoua w^tmnft yet the Lord.deliTers him out of them. all; niakea'hlBi jiatient, constant, cheerful in all, soperiov to alk

4. ** He keeps all his bones." He perinits bin to suffer no e.s8ential hurt.

But as to the ungodly, it i^ not so with them; tlia Tory root of their perdition is their malice, which thej show, 1. ToX^dd; 2. To good men. \

9. ''And they that hate the righteous shall be desolate."

And then Dayid concludes the Psalm with this excellent sentiment; Though God may suffer hitf senrants to come into trouble, yet he ddirers tliem from it. For it belongs- to redemption to free oMifrom misery \ for no man can be redeemed who is ander no Jiardship. This shall be done, says David.'' The '' Lord redeemeth the souls of his serTaBta,.aiid none of them that trust in him shall be' desolate.** The Lord' redeems from trouble and affliction^, %» well a from tin. He knows how to deliver the gt>dly jfhmi temptation; and he knows how to preserre them fil it. But it is his servahts that he redeems, not his enawMt. The servant may confidently look to his mo^terfor support

The jnalmist, tit great straits^ prays far his personal safety ^ 1-3; and for the confusion of his enemies; 4-8; expresses his confidence in God^ 0, 10; mentions his kindness to those who had rewarded him ^epU for his goodi 11-16; appeals to God against them^ 17-26; ■:praysfor those who befriended' him $ and yrmsas God for his goodness, 27, 28. - *

X>LE AD * my cause, O Lord, " with them that strive with me: ^ figfat against them that fight against me. 2 « Take hold of shield, and buckler, and stand up for mine help.

There is nothing in the titlewprthy of remark. The Psalm is simply attributed i6 Dayid, and was most probably, of his composing; and refers to the time of bis persecution by Saul and his courtier^ The Syriac says it was composed when the Idumeans attacked David. The Arabic says it is a prophecy concerning the incarnation, and concerning the things practised against Jeremiah by the people. Some think thai onr Lord^s sufferings are particolarly pointed out here; and Bishop Harsley thinks that verses 11 to 16 apply more literally and exactly to Christ than to any other whomsoever.

Stop the way against them that persecute me: say unto my soul, I am tliy salvation.

4 ^ Let theoi be confoimded and put to shamo that iieek after my soul:' let them be * twAied back and brought to. confusion that devise my hurt.

tend, Lord, with them that contend with me. llie word is often used in a, forensic or law sense.

Verses. Take hold of shield and buckler] Let Umou be discomfited in battle who aie striving to destroy my life. It is by the shield and buckler of otherSf 'not any of his own, that God overthrows the enemie» of his people. This is spoken merely afler the manner of men.

Verse 3. Say unto my soul, I am thy salvaitenJ] Give me an assurance that thou wilt defend both body and- soul against my adversaries.

Verse 4. Let them be confounded] Let none of, their projects or devices against me ancoeed. Blast all their designs.

5 ^Let them be as' chiaff before the wind i and let the an^^l of the Lord chiise them. r ^' 6 Let their way.bo » dark ^ -and

sbppery: and let the angel- of the Lord persecute them/. * ' ' 7 For* without cause^ have they i hid for me tBeir net in a pit) which without 'cause they have digged for my soul.,

8 LQt ^ destruction, come upon him ^ at unawares; and * let his net that he hath hid. catoh hims&lf-: into that very destruction let him falk r.<!

9 And my sdul shall be joyful. inr the Lord: ■it. shall rejoice in his salvation.

The imprecations in these verses against enemies tie'mlL C^gitimate, They are not against the souU^or ttemal welfare of those sinners^ but a^^nst ^heir schemes Und plans for destroying the life of an innocent man: and the holiest Christian majr offer up such prajers against his adversaries. If a man aim a blaw at another with a design to take away his life; and the blow would infallibly be mortal if it took place, and the person about to be slain see that by breaking the arm of iiis adversary he may prevent his own. death, and thus save his enemy from actual murder;, it is his doty to prevent this double evil by breaking the arm of the blood-tbirsty man. It is on' this prineiple that David prays against his adversaries in the fint fcight verses of this Psalm.

Verse 5. Let the angel of the Xord chase them.] By €mgel we may either understand one of those spirits, whether good or bad, commonly thus denominated, or sfiy fhmg used by God himself as the instrument af their eonfudiod.

Veraie 6. Let their way he dark] Let them lose their way, be entanfldd in morasses and thickets, and be eoofomided in all theur attempts to injure me. > All these. phrases are military; and relate to ambushes, hidden snares, forced marches in order to surprise, and stratagems of different kinds.

Verse 7. For without cause have they hid for me their net in a pit] The word ixnvf shaehath, a pit, belongs to the second member of this verse; and the whole) should be read thus: For without a cause they have hidden fox me- their net, without a cause they have digged zpit fyi my life. They have used every degree and species of cunning and deceit tn ruin me.

Verse 8. Let his net that he hath hid] See the nmeiB on Psa. vii. 15 and 16.,

Shall he joyful in the Lord] I am so circum* stinced at present as to be in the utmost danger of being destroyed by my foes; if I escape, it must be like unto thee j which deli vetest the ^ ^- fP^- J^ poor from him that is too strong Sauii, Regis for him, yea, the poor and the ' * **'™"*' needy from him that spoileth him?

11 •» False ' witnesses did rise up; ■ they laid to my charge things that I knew not.

1 2 * They rewarded me evil for good to the ''spoking of my soul,

1 3 But as for me, ^ when they were sick, my clothing u;a^ sackcloth '.^ I "* humbled my soUl with fasting; ' and my prayer returned into

' 14 I y. behaved myfeelf 'as though J^e Jutd been my friend or brother: I bowed down heaialy, as one that moumeth /or hii mother. - 15 But in mine * adversity they rejoiced,

Verse 10. All niy hones shall say] Mj life being preserved, all the members of my body shall magnify thy saving mercy.

Deliverest the poor] Thi? is a general maxim: God is peculiarly mindfiil of the poor; Where secular advantages are withheld, there is the mo're need for spiritual help. God considers this^ and his kind provideoea works accordingly.

• Verse 1 1. False witnesses Hid rise up] There is ne doubt that several of this kind were found todepcNse against the life of David; ^nd we know that the wicked Jews employed such against the life of Christ. See Matt. xxvi. 69, 60.

They laid to my charge things that I knew nsi^ They produced the most unfounded charges; things of which I had never before heard.

V^rse 12. To the spoiling of my soul] To destroy my life; so B^£>3 nephesh should be traaslated in a multitude of' places, where our translatoia have used the word soul.

Verse 13. Whm tfiey were sick] This might refer to the ease of Absalom, who was much beloved of his father, and for whose life and prosperity he no doubt ofien prayed, wept, and fasted.

My prayer returned into mine own bosom-] Though from the v^ay ward' and profligate life they led, they did not profit by my prayers, yet God did not permit me to pray in vain. They were like alms given to the miserable for God^s'sake, who takes care to return tb the merciful man tenfold into his bosom. The bosom is not only the place where the Asiatics carry their purses, hut also where they carry any thing that is given to them.

Verse 14. M&ftmeth for his mother,] OK V3lO caabel em, as a mouVning mother. How expressive la ' this word!

laid gathered themselYds-together: ]/ea^ ^the abjedts gathered themselves together against-me, and I

1 6 With hypocritical mockers in feasts, ^ they^ gnashed upon me with their teeth.

17 Lord, how long j/rilt ^ou •look on? rescue my soul from, their destructions, ' my ^ darling from tlie lionsv ~ ' ^.18*^1 will give thee thwiks ifi the great congregation: I will praise thee amoAg ' mu^h people.. ^

19 ^Let not them that are mine enemies * wrongfully rejoice over me: neither "* let them iyiukwith the eye '^that hate me without a^cauBe.

20. For they speak not pc(ace:.'but they devise deceitful' matters' against ^em that are quiet in the land.

How David was mocked and insulted in the cft£« <jf Abealom^B rebellion by SHimei and others, m well known.

The objects] DOJ fiechimj the snUtersy probably hired assassins. They tvere everywhere lying in wait, to take away my life.. '. '

Verse 16. With hypecriiical mockers in firsts] These reftes seem to be prophetic of the treatment of Christ. -They did tear me, and I knew it not. They blindfolded and buffeted him; tl^y placed him in such oircumstances as not to be aUe to discern ^lio insulted him, except by a supernatural knowledge. With hypocritical mockers in feasts may also relate prophetically to our Lord's sufferings. Herod clothed him in a purple robe» put a reed in hisi hand fox a sceptre, bowed the knee> before him, and set him at naught. Here their hypocritical conduct (pretending one thing while they meant another) was manire&t, and poasib^ this occurred at one of llerod^B Jeast^.

Verse n. VSf darling] ^m'n* yechidathi, my only one, Psa. xxii. SO. My united one, or He that is alone. Perhaps this may relate to Christ. See the note on Psa. xxii. 30.

Verse 18. / will give thee thanks in the great congregation] I hope to be* able to attend at the tabernacle with thy follower?, and there publicly express my gmtitude for the deliverance thou hast given me.

23 ^ Stir up thyself, and -aw'ake to my judgmenti et>en unto my camcp my God and fny Lord. • ".•

24 ° Judge me; O Lord, my God, ^ according to thy jighleousness; and 7 let them not fejoice over ihe.

25 < Let them not say in their heartsj ^ Ah/ so would we have it: let them not sayr ' Wc have swallowed him up*

26 '^Let them be ashamed and brought to canfusion together that rejoice at mine hmt: let them be ^ clothed with shame and dishonour that ^ magnify 'tAein«e/tn» against, me*.

27 ^ Let tbeni shout for joy, and be glad, that ^vour? my Tighteous cause: yea, let them 'say continually. Let the Lord be magnified,' whidi hatlk^Ieaaure in the prosperity of hrs servant.

28 ^ And my tongue shalf speak of iby nghteousHQss and. of thy praise all the day* long.'

Verse SI. They opened their mtfuih wide] Gaped upon me to. express their contempt.

And said, Aha, aha, our eye hath seen it.] Thbj said, riKil HKn heach, heach, the last syllable ia eaeh woH being a*protraoted strongly guttural 86aDd, Boackiag insult and triumph at the same time. It is llie Wf^rd which we translate Ah, ver. 25«

Verse 22. This iiou hast seen] 1 hare no need to flHduce feTidences of these wrongs; thou,. to whom I' appeal f Hast seen them. Therefore,

Verse 2^. Stir up thyself, and awake to my judg" vient] I have d^iyered my cause intq thy litDd, sad appeut to thee as Hay Judge; and by thy deeision I Am most willing to^ide.

Verse 24. Judge me, O Lord my God] The mtaf' ner of his appeal shows the strong Confidenee he hid' in hb own innocence. * -.

Verse 26. Let them he ashamed] This may be. a prophetic declaration against Saul and his ^Anirtfe|t, They were ashamed, confounded, clothed with, riuBMt, and dishonoured. All these took place la Saul's last battle with the Philistines, whete he lost his crown and his life, and came to a most dishonourable end. -«

Verse 27. Let: them shout for joy and he giad\ Whife my enemies are confounded, let' my friends e»ilt in the Lord; and let them all praise, him kf his manrellous kindness to me.

y«me 98. And my. tongue shall speak]~^ I, who pm fAietty eoiicenied» aiKi who hitye receiyed «mo0t, un the greatest obligation; and it will require the gratitiide '.and obedience of my whole lif^ to I the Biglrtj d^ I owe.

H. A bitter comjdaint againei the malice of his mmnamj which he poars out into the eairs of Godas aodvee to plead his cause, ret. 7, U, 19, 13,' 14, 16, If, 19, 90^91.

. ni^ An expression of his trust and confidence in God for help and deliyeranee; his* joy.in it,,Ter. 9, 10; his thanks for it, yer. 18, 98; and a moiiVe to others to do the like, yer« 97.

'■ I. In the courts- oT men and princes innocent persons are often oppressed by false accusations and calumnies, peoMcnted and oyeriwrne by powec

He tlien,^«/, prays to God to bb his Adyocate, his - Patron, and his Protector: 1. ** Plead my causey O Lord, with them that striye against me.*' 9. ** Fight agiinsC them that fight against me," &c. '3.'*'Sayunto my sool, I am thy «iilyation.*'.'Assure me of thy favour. ' He, ucaAdly^ begins an imprecation against his enemiee:. 1. " Let them be confounded and put to 'shame,'' Tar. 4. 9. **• Let them be as chaffbefore the wind," ler. 5. • 3..*' Let their way be dark and -slippery," w. %^ 4. ^ Ij6X destjnetion come upon him unawares," yer. 8.

And hei^ he inserts some reasons for his petitum wsA impreeation: —

!• From the justice of his cause, and their injustice.* ^Without cause they hid for me their net," yer. 7.

9. From his gratitude; that, being ddliyered, he would be thankful: ^ And my soul shall be joyful in the Lord," &c., yer. 9, 10.

n. He then enters upon his com]Jaint; and lays to their charge,

9. Ingratitude. They rewarded me eyil for good. Good he did to them; for, whei^ they were afflicted, hs &Bted and prayed' for then^

3. They were cruel to him: " In my adyersity they re^iced."

4. They mocked him and made him 'their crtiel qx>rt: " The abjects gathered themselyes together against me," &c..

Then he returns again to his petition; and expos*' tulates with God, wondering. that he sAouM be so patient with them: ** Lord, how long wilt thou look on t Rescue my soul from destruction," dec,

And, to moye God the sooner to do it, he repeats iuB former: reason, ver. 9, engaging hims^fto Ift thank- Ail: "I will give thee thanks.in the' great congregation; I will praise the^ among much people."

•"lie continues his suit to the end of the Psalm; sometimes /Troytfi^, at others imprecating.'

i. He deprecates: ««Let not my^ enemies wrongfulTy rejoice over me, lieithcr let them wink with the eye,** &c. And that God may be the readied to hear him, and stay their joy and triumph, he subjoins these reasons: 1. " For they speak not peace:" 9.' " T|iey' deyise deceitful miatten against them that are quiet in the lani." 3. They *re impudent, lying peode: •* Yea, they opened their mouth wide against mer fta. This is a truth; this w not hidden from thee: <* This thou hast seen," and from them tb thee I turn my eyes; lind thus renew my pnyer:—

1. ""Keep not sllsnce.** Do not appear to neglect my cau^; nor to let them pass on with impunity.

9. " Stir up thyself, and awake to my judgment," &e: Defend mto, and confound them >— -

-3.' ** Judge me according to thy righteousness,^^ which suffers not the just to be al^ajTs oppressed.

4. " Let them not rejoice oyerihe," and, in me, oyer the truth, and oyer a just cause. ' *

5.- " I^et them not toy in their heartir, So would we haye it," &c.

'6. But rather let that beftll them which I haye prayed for: " Let them be ashamed, — -brought to confusion,^—and ctothed with shame and dishonour,, that magnify themselyes against me."

III. In the conclusion he expresses his trust and confidence in God; and intimates that if he be heard, then he, and the whole Church, and all good men, will rejoice together.

l^To thlBm he first directs his speech: <* Let them shout for joy thftt fay our my r^teous cause; yea, let them say cpntinually. Let the Lord be magnified, which hath pleasure in the prosperity of his scryant."

9. He then declares what effect this will haye upon him in particular: " My tongue shall speak of thy righteousiiess and of thy praise all the day long.**

The miserable state of the wicked^ 1-4. The excdUnce of God's mercy in itself and to his followers^ 5-9. Heprdysfor the upright^ Xfi; for himself that he may be saved from pride and eto^etacf, 1 1; and shows the end of the workers of iniquity, l^.

rp.HE itansgression of the wicked soith within my heaiX^that * there is no fear of God before his jeyes.

•2 For-^ he flatteceth fainoself in his own eyes, « until his iniquity be foupd to be hatefuL.

3 The words of his;mouth are iniquity s^d

The title in^the Hebrew i8,,To the canqueror^lo the servant of Jehavahj to David, ^ The Syriac and Arjabic suppose it to hare been coooposed on occasion of Sanrs persecution of Darid. * Calmet supposes, on good grounds, that it was written.di;fring the Babylonish captivity. It is one of jlhe finest Psakns in the whole coltection..^" ^.

Verse 1. The trah^gressi<n^ ofihe foicked saith within my heart] It is difficult to make any- sense of this line as it now stands. How can the- transgression of the wicked speak within my hearth But instead of ^2b lihbii MY heart f four of Kennicott^s and De Rossi's MSS. have 13^ libbo, his heart, « The speech of transgression to the wicked is in the midst of his heart." ^^Thpre irno fear of God befbre his eyes.** It is not by example that such a person sins; the fountain that sends forth the impure streams is in his own heart. There the spirit of transgression lives and reigns; and) as he -has no knowledge of God, so he has no fiar of Cfod; therefore, there is no check to his wicked propensities: all come to fiill effect. Lust » conceived^ sin is brought forth vigorously, and transgression is multiplied. The reading. above proposed, and which should be adopted, is supported by the Vulgate^ Septuaginty Syriac, Mthiopic, Arabic^ and Anglo-Saxon, This latter reads the sentence thus: Irpe5 fo nnjUshcptra ^mt: he as^lce oft him XfXfUKi: nir eje sober Btjopan esan hif; which I shall give as nearly as possible in the order of the original. '* "Quoth the unrightwi^e, that he do guilt in himself: is not fear God*8 at fore eyes his." That is. The unrighteous man saith in himself, that he will sin: God's fear is not before his eyes'. The eld Psalter, in language as well as meaning, comes very near

to the Anglo-Saxon:.€r|e ancfgDttDfs same tlwt- fi^ XxtBpuM (n Ijfm self:' tlie txtlut of <Sroti es nogtxt

b^fove Itfs een. And thus it paraphrases the passage:

B^t unr^slttDfs, that es the kynde [the whole generation] of wyked men; saCHe (n t$m self, qwar man sees noght; tt^at ^t tresiMOi, that es, he synne at his wil, als [as if ] Grod roght noght [did n0 care] qwat he did; and so it es sene, tliat tj^e bretie of 6ro1i es no0tt hs fore ^i» een; for if he dred God, he durst noght so say."

I believe these versi&ns gwe the true sense of the passage. The psalmist 'here paints the true state of the Babylonians: they were idolaters. iii the grossest kind, and worked iniquity with greediness. The account lye have in the book of Daniel of this people, exhibits them in the worstjight; and profane history S34

4 'He-deviseth ^ mischief upon his bed ^ he setteth himself ^ in a way that if not good; lie abhorreth. not evil.

confirms the account.- Bishop Honleytldnin tfai^-the' word pVQ peshaj which we render transgression^ signifies the apostate or devii. The devil says to tks wicked^ within his heart, Th4re is no fear; i.«e., no cansiB of fear: " God is not before his eyes.** Placiog the colon after fear takes away all ambiguity in codi- - nection with the risa^ing, his heart, already contended for.. The principle of transgression, sin in the hearty says, or suggests to every sinner, there is no caunfar. fear: go on, do not fear, for there is no danger. He obeys this suggestion, goes on, and actB wickedly, as ** God is not before his eyes.''

YetBe 2. For he /lattereth himself] He isTiiled'liy the snggvstion already fnentioned; endeavours.to po*- suade himself that he may safely follow the. propensl^ ties of his own heart, until his iniquity he found to ho hateful. He sins so boldly, that at last he beeomet detestable. Some think the words should be thos wi^ derstood^: " He smootheth over in bis own ey«8 ifith respect to the finding out jof.liis iniquity, to bate hi That- is, h^ sets such a false gloss in his own eydi upon his. worst actions, that he never finds *oiit the blackness of his iniquity; which, were it pereeijed by bim, would be hatefbl even to iiimself." — ^Bishop Horsley.. '.:"-

Verse 3. The words -of his mouth ar^ iniquity] In the principle; and deceit cfdculated to penreit otbers* and lead thekn astray.

He hath left off- to be wise, and to do good,] His * heart is become foolish, and his "actions wicked. He has cut ofi^ the connection between himself and all righteousness. *

J Verse 4. He demseth mischief upon his bed]: He seeks the silent and* undisturbed watches Of the nigliti in order to Ax his plans of wickedness.

- He settefh himself] Having laid bik plans,hff'in6m. bis purpose to do what ia bad; and he does ft witliont. any checks of conscience or abhorrence of* ctS. - He is bent only on mischief, and lost to all sense of God and goodness. A finished character of a perfect sinner. -

Verse 5. Thy mercy, O Lord, is in the heaoons] That iS; thou art abundant', infinite in thy mercy; elae.' such transgressors must be immediately cut ofiT; bol thy longrsufl^ering is intended to lead them to repentance.

Thy faithfulness reacheth unto the clouds].1>. D^j>nK^ ad shechakim, to the eternal regions; aboTe ill visible space. Qod's faithfulness binds him tp fallll the promises and covenants made by his mercy. Bleasings from the heavens, from the clouds, from the ear^ are promised by God to bis followers; and his faitk^

6 Th^righteoniMiess is like ^ the great mountaintf; * thy judgments ate a great deep.: O LoRD^ * thou preservest nrian and beast.

7 * B[ow. ^ excellent is thy lovingkindness, 0 6ed! therefore the chilcb-en.of men i^put their trust under the shadow of thy wings. - '

fiiimtM* js hi all thoed places, to ttistribate lo his folkffrm the mercks he has promised.. Yaiae.e. ny righteousness. m like the great mmfitkims.] Sm "ytm keharerey El, like the mountains of Qod^ exceeding high mountains; what, in. the pretent language of geology, would be called primitive sMmtetfw, tfaoae that were formed at the beginning; ttd are not the effects of earthquakes Or inundations, as seedndary and alluvial tnquntains are supposed to be.

Thy judgmenU are a ^eat^deep] pai DTm tehom fsUmk^ ike great abyss; as incomprehensible as the gremi chaos, or first matter of all things which God oealed in the beginning, and which is mentioned Geo. i. S, ani darkness was on the face, DirUY tehom, tf iha deep, the vast profound, or what, is below aU eoDJectorable profundity. How astonishing are the thoughts in these two verses! What an idea do they give OB of. the itaercy, truth, righteousness, and judga^atsofGod!

llie old Psalter, in paraphrasing mmin/atn« of God,

9Lj^ 8|( rj^stittofsnes, that es, ryghtwis men, er^gastly UOee of God; for thai er hee in contemplacioon, and •oner reeayTCs the lyght of Crist. Here is a metaphor.

taken hmn. the tops of mountains and high hills first citefaiDg the rays of the rising sun. ** llighteoas men ire spiritual hills of God; for they are high in contmnplation, and sooner receive the light of Christ ^ It is really a veiy fine thoofjht; and much beyond the. mddiesa of the times in which this Psalter was written.

Mnt and beast.] Doth God* take care of cattle t Te% he appoints the lions their food, and hears the eiy of 'the young ravens; and will he not provider for the poer, especially the poor of his people! He will. So infinitely and intensely good is the nature of Cod, that it is his delist to make all his creatures happy. He preserves the man, and he preserves the beast; and it is his proyidence which supplier the man, when his propensities and actions level him with the beasts thatperish-.

Verse 7. How excellent i^ thy lovingkindness] He uks the question in the way of admiration; hot expects no answer from angels or men'. It is indescribably excellent, abundant, and free; and, << therefore, the diiljiren of Adam put their trust under the shadow cf thy wivgs.*' They trust" in thy good prbvidence fcr.thejNipply of their bodies.; they trust in thy mercy lor the salvation of their souls. These, speaking after ihftjigtire, are the two wings sii the Divine goodness, ander which the children of men take refuge. ■ The sQosion may be to the wings of the cherubim, above the mercy-seat.

Verse 8. They shall be abundantly satisfied^ yr^" Virreyvn, they shaU be saturated, as a thirsty field is

8 "I Theyr shall be \ abundantly satisfied with the fatness -of thy house; and thou aKalt make them drink of * the. river ^ of thy pleasures..,

9 ■ For with thee is the fountain of life.: ^ in thy light shall we see light.'

by showers.from heaven. Inebriabuntur, they shall fers to the joyous expectation they had of being restored to. their own land, and to the ordinances of the temi^e.

Of the river of thy pleasures,] yj'fK SpJ nachal adflneychoy (or "ivyp edeneha, as in- four MSS.,) the river of thy Eden. They Shall be restored to their paradisaical estate ^ for here is a reference to the riper that ran through the garden of Eden, andjwatered itj Gem ii. 10. Or the temple, ajid under it the -CAristian Churchy may be compared to this Eden; and the gracious influences of Gad to be had in his ordi" nances^ U> the streams by which that garden was wo* tered, and its fertili^ proiboted.

Versed. For wUh thee '» the fountain of life] This, in Scripture phrase, may signify a spring of water; for such was called among the Jews living water, to distinguish it from pond^^ tanks, and reservoirs, that were ^supplied by water either received from the clouds, or conducted into them by pipes and streams from other quarters. But theire seems to be a higher allusion in Uie sacred text. D^^n^llpD yyj^ ^2.ki im-^ mecha mekor chaiyim, " For with^thee is the vein of lives." Does not this allude to the great aorta, which, receiving the blood from the hieart, distributes it by the arteries to every part of the human body, whence it is conducted back to the heart by means of the v^ins. As the heart, by means of the great aortar distributes tl^e blood to the remotest parts of the.hody; so God, by Christ Jesus, conveys the life-giving streams oi his providential goodness to all the worlds and beings he has dreated, and the infiuences of his grace and mercy to every soul that has sinned. All spiritual and tempoitd good cpmes from Him, the Fathsb, through Him, t|ie Son, to every part of the creation

In thy light shall we see light.] No man can-illuminate his own soul; all understanding must come from above. Here the metaphor is changed, and God is compared to the sun in the firmament Qf heaveot that gives li^t to all the planets and Uieir inhabitants. "God said. Let there be light; and therejMns ligRt-,*^ J>y that light the eye of man was enabled to behold the various works of God, and the beauties of creation:- so, when God speaks light into the dark heart of man, he n6t only beholds his own deformity and need of the salvation of. God, but he beholds the. "light of the glory of God in the face of Jesus Christ;" " God, in Christ, reconciling th^ wprld to himself." »f In thy light shall we see light." Tkis is literally tme, both in a spiritual and philosophical sense.

JO O ^x^utinue thy loving-kindness *unto theni that know thee; and thy righteousness to the ^ upright in heart - ^

1 1 Let not ' ]ji,e foot of pride con^ * against

Verse 1 0. 'O eorUitwe thy laving-kmdness] LitaraQy, "IhtLW out thy mensy." The aJliwioa to the spring is stiti kept-np.- ' > •

Unt9 them that know thee] To them who mchunoledge thee in. the 'midst of a crooked and perrerse generation. ■ '

• ' And thy righiebusness] That grace wldchjustifiei the ungodly, and sanctijies th^ unholy.

To the upright in heart,] aS nvrh leyiihrey teb, to the straight of heart; to those t^ho haye but one end in Tiew, andl oiK^ aim to that end.' -This is true of every geitouine penitent^ and of every/ true believer..

Verse 11. Let not the fogt of pri4e come against me] Let me not be trampled under ibot by proud and haugh^ m^.. ^.

LeS not the hand of the wicked remove me,]?rvan. tenideni, shake me, or' coifve me to wander. Both these verses may have immediate respect to the captives in Babylon. The Jews were^ when copa'pared with Uie BabyloniansKtAe people that -knew Ood'; for in Jewry was €hd known, Pea. *lxxvi. 1; and the psalmist prays against the treatment which the Jews had received from the proud and insolent Babylonians during the severity years of their captivitjr: *'' Restore us to our own land; and let not the proud foot or the violent hand ever remove us from pur^countty and its blessings; the- temple, and its 6rdinances.*^

Verse IS. There are the workers of iniquity fallen] There, in Babylon,' are the workers of iniquity fallen, and so cast down that they shall not be able to rise, A propheey of the destruction of the Babylonish empire by Cyrus. That it was*d6strayed, is an historical fact; that they were never able to recover their liberty, is also a fact; and that Babylon itself is now blotted out of the map of the universe, so that the site of it is no longer known). is confirmed by every travelliBr who has passed over those regions.

The word OJff sham, there, has been applied by many of < the faihera io the pride apoken of in the preceding vgrse.. There, in or by pride, sa^s Augustine, do ail sinners |)erish. There, in heaven j have the evil angels fallen through pride, says St. Jerofne, There^ in paradise, have our first parentk fallen; through pride and disobedience. There, in hell, have the proud and disobedient ' angels been precipitated. — Eusebiur, 4c, Th^e, by pride, have the persecutors brought God's judgments upon themselves; See Co/* meC But the first interpretation is the best

. Analtsis of the Thirty-sixth Psalm.,

The object of this- Psalm is to implore God, put of his goodness, that he would deliver the upright from the pride and malice of the wicked.

I. The psalmist sets down' the character of a wicked man, and his fbafful state, lr5.

II. He makes a narrative in commendation of God's mercy, 6-10.

nWy and let not the hanij of the widied remove me. ^ '\ ■ 12 These are the woarkers of iniquity fallen: thay arecast down,* and shall not be able to rise

in. He prays for a continuance of God V goo4)MB to his people, petitions digainst his proud enemy, and exults at his •iah, 10-12.

- 1. '** There.is no fear of God* before hisses;^ and frorh this, as an evil ibot, all the other evHs qiriog; and -thus he enters on an induction of particulars., *

8. Iti this he continuea, <* untU his iniquity be-fiMtad to be hateful;'!^—till God, by some heavy judgment, haar passed his -sentence against, it.

4. He is full; of hypocrisy and decteit;. ^ the vrords of his mouth' are iniquity and deceit -^ he gives goodly words, but evil is' in his heart.

5. He has renounced all wisdom txA goOdjieM: ^* He hath left off to be wise, and to do good."^

6. He enters deliberately and- coolly into evfl pUbs -and designs:.1. *< He deviseth miscMef upon hb bed.** 2r *' He sets himself (of firm purpose) in the. way -that is not good.'* 3. ** He^bhors not evil.*'^ He iavenla wickedness; he labours to perfect it*; yea, thoogfa. it be of the deepest stain, he abhors it not.

II. }Iow comes it that such wicked mte are. pSi^ mitted to live 1 How is it that-God'can bear patMdy with such workers of. iniquity 1 The psalmisi w^ swers this question hy pointing out God's mi0ley,4hna which this loiig-su'Sering proceeds; which he ooasidteB id a twofold point of view: 1. Absolute aad generei^ extending to all. ^2. Particular, which is exhR>itad to >the faithful only. * «■ '

.^ 1. Genial.. God is good to all; whieh' is sees ia his bountifulness, fidelity, justice; and in his preservation of all things: 1. *' Thy mercy^ O Lord, is ia tbs heavens.'^' Thou preservest them. Thy/otM/Wiifss reaoheth unto the clouds. They water the earth,' as • thou hast promised. 3. ** Thy righteousness is' Iflm the great mountains." Immovable. 4. ''Thy judgments are a great deep." Unsearchable, aaii past finding out. 5. **Thou, Lordj.preiservest maa and beast." In thee we live, move, and havS ear b^ing.. ^:..

2. In particular.. Hq is especially Q^uwfol of bis' followers. The providence by whichlhe sostapis them, is, 1. A precious thing: ** O, how excellent (qaam pretiosa) how precious is thy loving-kindn^BS, O Lord!" The operation of which, in - behalf jof tfaS faithful, js' hope, confidence, and comfort io distieSB: '* Therefore the children of men shall put their |rast unddr the shadow," ^c. 2. The effects of this, the plenty of all good things prepared for them: 1. ** Thay shall be abundantly satisfied with the goodness of thy house." 2. "Thou shalt make them drinlr of the river of thy pleasures." To which he adds the calissi *' For with thee is the fountain of life; in thy light we shall see light." * "

4uc0nteni and envy.

1. He prays that this excellent and pieciow mercy fnay light on all thaae wlw Bene God Bineeiely r ** O contiiuie thy Iwiig tlihiiiM tg ihaiii fhnil faiow lhee>.,

IK He prays for himself; that he may be dalhiuled from the pride and Tioletice of wicked men: ** Let not

the Ibol of pride-come against me; isod let not the hand of the wicked jrenove me.**

3. Lastly, he closes all with 4his esultatum: **^Tbcre ave the workers of iniqoity iallen!" There^ when they promiBcd thems^Tes^ peace and secKrhy^ and said« Tndi! no hum dnli happen to. us; there and iken are they ftllen: ^ They are cast down, akd shall not •he ^le t9 rise^**

Gedly Hreetumsfor those who are in adversity not to enoy the prosperity of the wiched^ iecause.it is supir^, /cmI, emd of short dtirmtion, 1-9^; to put their confidence in God, and live t/> his glory, as this ir the sme.tomy to be- htippy in this h/e, and tn that wkich is to come, 23-40.

"PRET •not thyself because of eviWoers, neither be thou envious against the workers of iniquity.

2 For they shall SGk)n ber cut ctowtl ^ like the grass, aticl wither, as the ^green herb^

3 Trust in the Lord, anddo good; so shalt thou dwell in the laiid, and ^ verily thou shalt be fed...

In the Mtle this Psalm is^attribnted to David by the Hebrew J and by most of thlB Versions.\ but it is more li|[ely it was intended as an instxuctiTe and consoling' ede for the o^itiyes in Babylon, who might feel them- ^▼es severely tempted when they saw those idolaters in pmpeiity; slid themselves, who wordiipped the true Godvinafflietion and slavery. They are comforted with the prospect of speedy deliverancej sM their return to their own land is predicted in not less than ten different j places in tl^s Psalm. {

Thia Psalm is- one of the acrostic or tdphabettcal kind: but it difiers from those we have already seen, in haviBg tu)0 verses wider each letter; the first only: eihihiting the alphabetical letter consecutively. There are a few anomalies in the PsaUn. The hemistich, whidh ahoald begin with the letter p ain^ has now a S lamed prefixed to the word with which ft. 5egins,- \tr^ledami and the. hemistich which should begin' Vith n teu (ter. 39} has now a 1 vau prefixed, nyyvTW utheshuath,. It appears also that the letters 1 dtdeth, 3 capk% and p koph^ have each lost a hemistich; and y ain, half a one. The manner in whicli this Psalm is printed in Dr. iTtfitntcof/'f. Hebrew Bibje gives a fntl view of all these particulars'. To the English reader sottie flli^iter differences may, appear;. but it should be obeerred, that the verses in otir English Bibles are not always divided as those in the Hebrew. In alf the Psalms that have^a title, the tide forms ^^ first verse in the Hebrew; but our translation does not acknowledge any of those titles as a part of the Psalm, and very properly leaves them out of the enumeration of* the verses.

Verse 1. Fret not thyself because of evil doers^ It is as foolish as it is wicked to repine or be envious at the prosperity of others. Whether they are godly or ungodly, it is Grod who is the dispenser of the bounty they enjoy; and, most assuredly, he has a right to do what he wiU Vol: III. ( 8a) ' with his ow».. T^rbeeftviotts in snch a ea»e, is to arraign the providence of God. Aiid it is no small eo»- deiBcension in the Almighty to reason with sueh persont as he does in this Psalm.

Verse 3. For 4hey shall soon be 'cut down] They have their portion in this lifer; and their enjoyment of it cani0t ber long, for (heir'hreath.is tmi a vapour that speedily vattishes away; They fall beforedeath, as the' greensioard does before the scythe of the mower, "

" Verse 3. Dwell in the land] Do not-flee to foreign climes to escape from that providence which, for thy own goodr denies thee afAoence in thy own coontry.

And verily thou shalt be fed,] Grod will protide for thee'the necessarigs of life: iia conveniences might damp thy intellect in its inventions, md lead iktfttw^ idleness; and its superfluities would induce thee to pamper thy passions till the concerns df thy soul wotftd be ah-' sorbed in those of the flesh; atfdt afler having lived an animal life," thou mightest die without God, and perish everlastingly.

The original, Tiyv^H nj^il ureeh emunah, might be translated,' '* and feed by. faith.'' The Septuagint has xm <o»ULav2rii}0'7} ^r rcj cXour^ a^TnC^ <nu/ thou shalt feed upon its, riches. The. Vulgate, JEthiopic, and Arabie, are the same. The Syriac, seek faith. Th^ Chaldee, be strong in the faith. The Anglo- Saxon, •3 >u bir« pet>et> on pehim hi]*, and feeded thou shalt be in its welfare. Old Psalter, anb t^VL jOfAl bC fcb in rptliejer of iU But it is probable that nJlOK emunah here signifies security. And thOu shalt be fed in security. j ^

Dr. Delaney supposed that the Psalm might have been written by David in th6 behalf of Mephibpsheth, who, being falsely accused by his. servant Ziba, had formed the resolution to leave a land where he luuL met with such. bad treatment. David, being cdnvinced of his innocence, entreats him to dweh in' the land, ^ith the assurance of plenty and protection. It i&

4 * Delight thyself also in the Lord; and he ghall give ihee ihe desires of iluJie heart*

5 * Commit ' iby way unto ilie Lord; trust alao m him, and he shall bring it to pass,

6 ^ And he shall bring forth thy righteousnesB as tlic light, and thy jiidgmetit as tlie noonday,

7 ** Rest ^ in tlie Lord, ^ and wait patiently for him: ^ fret not thyself because of liim who prospcrcth in his way^ because of the man who bringeih wicked devices to pass*

8 Cease from anger, and forsake wtatb; *° fret not thyself in any wise to do evil,.

9 ^ For evil doers sh^l be cut off: but those that wait upon the Loiid, they shall ** inherit the earth. * •.

10 For ^yet a iitib while, and the wicked shall not be: yea, *i thou shall diligently consider Ills place, and it slmll not be.

11^ But tlie meek shall inherit the earth; and shall delight ihemselvea in the abundance of peace,

1 2 The wicked ' plottcth against the just, * and gnasheth upon liim with his teeth.

1 3 "^ The Lord shall laugh al him: for he seeth that ^ his day is coming.

14 The wicked have drawn out the swocdf and iiave bent their bow^ to cast down the poor and needy, and to slay * such as be of upright conversation,

] & * Their sword sliall enter into their own heart, and theii bows shall be broken.

more likelj that it is addressed to the aipiives rn B&b^hn; and conlsiTia ihe promise that they shall retum to their own land, and again enjoy pence and

VcTse 4. Delight ik^sdf tiUo in the Lord] Expect nil thy happiness /ro/n him^ and seek it in him.

The desires of thine Heart.] HI^KI^ mtsh^oth^ ihe peitHonji. The gmlly man never iiidnlges a desire which he cannot form in t& a prayer lo God,

Verse 6. Ctmitnit thy way unto the L&nf] niH' Sjf Sti; g(d al Yeh&vak^ Roll thy tuajfupon the Ltrrd^ probably, ~ a metaphor taken frotn the emneh who lies down till ihis bad be rolled upon liim.

He shall bring it to pas.^.] ntsfjf yaaseh^ '^ He ^'ill w&rk.-^ Trust God, and he will work for theei

WB^ ai the beginning. / Terse 7. Rest in the L&rtl] on domt "be silent, be rfimji," Bo not find fault with thy Maker; he does ail tilings well for others, he will do all things well for thee.

And wait patie^ly for him] iS SSinnrr^ vekithcha* Ud l&^ and set thyself to expect him; and be detertnin^d to expect, or wait for him* Such is the import of a verb in the htthpoel conjugation.

A^ heathen gives good adfice on a similar subject \ —

Nil ergo optahufiL homines 1 Si con^silium vis, Penmttes ipsis expendere NumioiljuS} quid ConTeniat nobifi, rebusque sit utile noatris. Nam pro jacundis aptis^ima qnirque dabiint Di. Caxior esi illis homo, quam sibl.

" What then remains 1 Are we deprived of wiU 1 Must we not wish, for fear of wishing? ill 1 Receive my counaef, and securely move;

Intrust thy pastime to the ijowera above. Ijcave tbem to manage for thee, and to gnni What their unerring wisdom sees thee want*. Jn goodness, as in greatness, they excel: Ah, that we loved oursehes but half so well V^

Verae 9. They shall inherit the eartL] The word ^IM aretSf throughout this Psalm, should he tmnslated landt not earth; for it is moat probable that ii refers to the land ofJudea; and m this verse there is i promise of their re^t/rti thither.

Verse 10. Far yet a huh whiUt find the toteJM shall >»o^ be] A prediiUion of the destmclion of Babylon. This empire was now in its spIeDdonr; and the eaptirea lived to see it totally overtutned by Cyrus, so thai e?€n the shadow of its power did not remain.

ThoH sha It dtligently consider his plme] Mr^ teeynenmi^ aitd he is 7iot* The ruler is killed; the city is token; and the wliole empire is overthrown, in one night! And now even the pla^e where Bmbylon stood eannot be ascertained..

Shall inherit the earth\ y^ arelf, the /4nrf of Jud^i given by God himself a^ an inheritance lo iheir fathers, and to their posterity for ever. See Tcr. 9.

Verse 13. Ife seeth that his day is coming.] The otter desolalioi> of you? oppressors is at hand. AU this may be said of every ivteAed man. "

Ve^e 14^ The tvirked hare drawn Qui the meard] Tiiere is an irreconcilable enmity m the souls of sinners sf^nst the godly; and there is moch evidence that the idolatrous Babylonians whetted their tttngue like a swordj and shot out their arrmrSj et^en bitter w^rds, to milign the poor captives, and to iasuii them in;«tery possible way.

Verae 15. Their si&ard shall enter int&i their men heart] AJl their execrations and matedlDtioos shall t 22*)

16 y A little that a nghteous m^n liatli u better than the riches of many wicked,

IT For * the anns of llie wicked shal! be broken: but the Loa0 upholdeth the righteous*

IB The LoRB ■ kuQWeth ihc day.^ of the upright: and their inheritance sliall be ^ for ever.

IP They fihall tiot he ashamed in the evil lime: and ""■ m the days of faniinb they shall W satisfied*

20 But tlie wicked shall perish, and the enemies of the Loud shall be as ^ the fat of lambs: they shall consume; * into smoke shall they consume away.

V'cTBie 17* 7h€ arms of tht wicked] Their power u> do eviL Of ihis they are often deprived* TtdenU lent and ilMsed nhalt be reaumedf «iid the misQser called to a aerare oceount by the Lord of the talents.

Ve*ae 1 6. TAf Lffr^f Xn<?iMriA the days trfthc upright] He i« acqisainied with all his circumstances, sufferitigd^ and ^bUtiy to bear Uietn; and he will either shorten his irmis or increase his power. The Xjord also epprmits of the man and his concerns; and hi;; inheritmttSf shidl be for et'er. He shall have God for lua portion, here and hereafter. This is prohably ■iwi^ier indirect promiae to the captives that they ahull ^MBlosed to their own land. See ver. 11. " Qiie 19. They shaii noi he ashamed] They have expresaed strong confidence in the Lord; and he ihaU 80 work in iheir behalf that their enetniea shall jn^er he able to aay, " Ye have trusted in your God, '»nd jei ycmr ooemies have prevailed over you." No; for even in the dfi^s of famine they shall he sntUr^ed.

Toroc 30, The enemies of the Lord ^halJ lie as the ^fttf (if Imnhs] This verse has given the critics some in^hte. Several of the Versions read thus i ** But the enemies of the I*ord, es soon o^ they are exalted lo honour, shall vanish; like smoke they vanish,". If we fultow the ilehrewx it iiilimatea that they shall consume as the fiit of lambs. That is, as the fat is wholly consumed in sacrifices by the ftre on the altar, so shall they ^onsnme away in the lire of God's wrath,

Ver^c 3 L The wicked borroiBeth] Is often reduced t|i pemttry, and is obliged to become debtor Co those whflBi be before despised.

And pmjeth not again] May refuse to do it, because he b a wuiked man? or be unable to do it, becaofie he ii reduced to Iteggary*

Bui the rtghleoits shoiDet^menc^} Bec^oa^ he has recetTed mercy from God, therefore he shows meroy

22 9 For stick cts be blessed of lum shall inherit the earth; and ihe^ that be cursed of him ^ shall be cut off*

23 ' The steps of a good man are ^ ordered by the Lord: and he dclighteth in his way,

24 ^ Though he fall, he shall not be Utterly cast down; for the Lord upholdeth him wiih his hand,

25 I have been y€»img, and now am old; yet have I not seen the righteous forsakenj nor his seed ■" begging bread.

to men. And even to his enemies he shotcelh mercy^ and givelh; his heart bdn^ di^irosed to it by the in* fluence of Dtvine grace ^ and his hand being enabled to do it by the blessing ofGod'a providence.

Verse 2:^. Shall inherit the earih\ ym ttrets^ the Itmdt as bi^fore. Bee ver. 11.

Sh&li be cat oj".] A wicked Jew shall meet with the same fate as a meked Bahyhnian; and a wicked Christian shall fare no better.

the Lord] There is nothing- for good in the t63tf.

! a strong man, 8 conqueror or hero; and it appears to be used here to show, that even the nwst poteerftd muit be supported by the Lord, otherwise their strength

! and courage will be of little avaiL

Anji he delightefh in his «?eiy-] When his steps ere ordered by the Ltfrd^ he dehgkieth tn his wnyj bccauae it f^ that iiitd which his own good Spirit has directed him. Or, the man delights m God^s woy— in the law if\d testimmies of his Maker.

Verse 94, TlioHgh he foil, he shall not be uiigffy e{^st down] The orig^iual is short and emphatic "?!)* '3 Sdt kS ki yippolj lo yutalf which the Chaldee irans* tates, " Though he should faU into sickness, he shall not die {" for vt'hich the reason is given^ because the \ L&rd sustains by his hand. Though he may for a time fall under the power of his adversaries, as the Jews have done under the Bahylonjsh captivity, he shaSl not, be fnfsaken. The right hand of God shall susiaiu him I in his afflictions and diatresaes; and ^t last God will \ give him a happy issue oat of them all. Neitlier ihe text nor any of the Ferjw^nj ititimate that 3. falling into sin is meant; but a falling into iroubte, dt^uliy, 4r. Verse' 35* / have bcf^n youngs and noin' am old] I believe this to be liternlly true in all cases. I am tiow grey-headed myseif; 1 hav^ travelled In different counlries^ and have had many opportunities of seeing and conversing with religious people in all situations in life I and 1 have not, to my krmwledge, seen one instance to the contrary. 1 have seen no righteous man fonmken^ nor any rhtldren of the righteous i^g- fid ^ He. is ^ ever merciful, and lendetfa; and his seed is blessed.

27 <^ Depart from eTil, and do good; and dwell for evermore.

28 For the L6rd "i loVeth judgm^t, and forsaketh not his saints; they are proterviBd for ever: 'but the seed of the wicked shall be cut off. -

30 * The mouth of the righteous speaketh wisdom, and his tongue.talketh of judgment.

ging their bread, Gtfd puts this honour upon all that fear him; and thus careful is he of ihem^ and of their \ posterity.

Verse:26.. He is ever mereiftil, and iendeth] Sd pin orn M haiyom chonen^ " all the day he is oompassionate/^. He is confirmed in the haint of gocttiness;« he feels for the distresses of men, and is ready to divide and distribute to all that are in necessity.

And Ms seed is blessed.] The preceding words were not spoken casuaHy; Ms seed^ his posterity, is blessed; therefore they are not abandoned to beg thein bread:

-Verse 27.. Depart from eviis dnddo good] Seeing the above' is so,' depart from all evil — avoid all sin; and let not this be sofficient, do good. The grace of God ever gives thi9 twofold power to all who receiTO itf strength to overcome evil, and strength to do that vfkich is rightf

Dwell for eveffnore,']. Be for ever an inhabitant of God*s house. This, may be also a promise of return to their own land, and of permanent residence there. See ver. 9, 11, &c.

Verse 28. Forsaketh f^ot Ms sainU] TT^VS r»eth chasidaiv, his merciful or compdssionate^ones; those who, through ipve to him and all mankind, are*ever ready to give of their substance to the poor.

. Bui the seed of the wicked shall be cut off.] The children who follow the wicked' steps of wicked parents shall, like their parents,.be cut off. - God^s judgments descend t(f posterOy, as -well as his mercies.

Verse 39. The righteous sMdl inherit the land] H this be not another promise of return to their own land, flrom that of. their ca|ftivity, it must be •spiritually understood, and refer to their eternal dwelling with God in glory. '.

. Verse 30. The 'mouth of the righteous' speaketh %eisdom] Foolish and corrupt Conversation cannot come out of their mouth. They are taught of God,* and they speak according to the wisdom that is froni above.

Verse 31. The law of Ms God h in his fieart] The Lord promised that a time should come in which he would make a new covenant with the house of Israel; he would put his laws in their minds, and in their hearts he would i^-rite them. This is fulfilled in the case above..

81 "The law of his God is.m his heari; none o( his * steps shaD slide.

82 The wick^ ^ watcheth the righteous, and seeketh to slay him.

33 The. Lord ' will not leave him' in his hand, nor ^ condemn him when he is judged.

34* Wait on the Lord>^ and keep his way» and he shall exalt thee to inherit the land: * when the wicked are cut off, thou shalt see t^.

35 ^ I have Been the wicked in' great powei*, and spreading himself like ^ a- green bay-tree.

N4fne of his steps shall slide.] His holy JkesH always dictates to his eyesj his niouih, his hends, and hu feet'. The prec^ts which direct his condnel are not onty yjritten in his Bible, but also tn Ms keari, yer«9 33. The wicked watcheth the rigktemu, tnd sesketh to day Aim. J Similar to what is said Ter, 8: "The wicked plotteth against the righteous.*' Btft it is added, ver. 33: ** The Lord will not leave him in his hands f he will confitand his devices, and save his own servants.

Verse 34. Wait on the Ltfrd, and hfsp Mm wmy] This is the true mode of waiting on Ged iniiioh the Scripture recommends; keeping God^s Mf-Awiiig aU his oidinances, and living in the spirit (If obedience. He who waits thva ia sore to have the hxibm bleasings of which.he is in pursuit. T0p kaoah^ to umii, implies the extension of p rigM line from one point!• another. - The first point is the human AmtC; tliaJme is its intense desire; and the last point ia God, H whom this heart extends this straight Uste of mhmsi desire to be. filled with the fulness oif the blearing of the Gospel of peace. ^

And he shall exalt. thee to inherit the land] If ye. keep his way, and be faithful to him in yomr exile, 1m will exalt 'you, lift you up from your- preaent afajeet ^ state, to inherit the land of your- fathers. See ^eforei ver. 9, 11, Ac.

When the wicked are cut off, thou sheit He it] They' did 'see the destruction of the Babyloiiiah king, Belshazzar, and his empire; and it was in eonaequence of that destruction that they were enlaiged.

Verse 36. / have^ seen the wicked in greai power, and spreading himself like a green bay-tret*] Dooi not this refer to Nebuchadneuar, king of Babylon, and to the vision he had of the great tree wMch was in ike midst of the earth, the head of which reaehe^'up to heaven t See Dan. iv. 10, &c.

Verse 36. Yet he passed away] Both Nebfnehdd^ nezzar and his wicked successor, Belshazzar; and on the destruction of the latter, when God had weighed Mm tn the balance, and found Mm wanting, numbered his days, and' consigned him to death, his kingdom %tas delivered to the Modes and Persians; and thus the Babylonian empire was destroyed.

37 Mark the perfect Pian, and behold the u)irig{it: for * the end of that man if peace. |

38 ^ But the tiansgressors shall be destroyed together:' the end of the wicked shall be cut oflfT » ' •

deac^a^ed aboYe. Tak#- notice of him: hfi is perfect m Ais iouly God having' saved him from all sin, and iSled -him with his own Iwe and image. And he ia ifprighL in hia conduct; and his end, die when he may

Almost aH the Versions tranalate the Hebrew after this mamier: Preserve irmocencei and Tiisep equity in view; ^for the man of peace shall leave a ' numefoas foiterity:

Biahc^ HorsXey thus translates:' ^ Keep (thy) Iqyihy, and loot well to (thy) integrity; for a posterity i8j(appointed) for the perfi^t man/' He comqa neam to the original in his note oh this verse: " Keep innoeesey, and regard uprightness; foft the perfect man hatL a posterity:** " but the rebellious shall be destroyed together; the posterity of the wicked shall be cut off,** ▼er. 38.:

I think th&«originaI cannot possibly bear Our trans-. toHon. I shall'produce it here, with the literal version of Momtanus c-^ '.

ufm muh nnmc o isn nim on 13b^

The nearest.translation to this is that of the Septm^gitU and Vulgate,: *\jiKoL(fS8 oxoxfav, xai i^f lu^ mroy in Biin s^otoraXiifAfAa av^pAjir^' n^ix^* CnStodi innocentiaih, et vide aequitatem; cjuoniapi sunt rdiquiai homini pacifieo. " Preserve innocence, and bdiold equity; seeing there is a posterity to the pacific ■Hm." The ^yriac sajrs, " Observe simplicity, and choose rectitude; seeing there is a good end to' the man of peace." The reader may choose. Our controon Tersion, in my opinion, cannot be sustained. The 38tii Terse seems to confirm the traualation of the jS^ UtagpU and the Vulgate^ which are precisely the same in meaning; therefore I have given one translation for botL

The old Psalter deserves a. place also: liUpe niqiop^r

Verse 39. The salvation of the righteous is of the Lord] It is thQ Lord who majie them righteous, by blotting. out their sins, and infusing his Holy 3pint into their hearts; and it is by his grace they are continually sustained, and. finally brought to the kingdom of glory: ** He is their strength in the time of [ tnmW*." * I

39 Bat 'the salvation of the righteous is, of the Lord: fie is their strength ^ in ihe time of trouble.

40 And * the Lord shall help* Aexn» and deiiver them: he sh&ll deliver them from the wicked, and save them, /because they trust in him,. '

Verse 40. The Lord^-shhll deliver them]. ^prthSy are alwiLys exposed to trials^ and -liable to fall.

Because they trust in A^nJ* They keep &ith, prayST, love, and obedience in continual exerQise. ' They conlintie to helieve in, love, and O^ey God; and he Oontinuea to Jdu* lkem» ' * • ' ■

What is here delivered may b^ reduced, to ' these ' Iwo general heada f —

I. He sets down the^duty of a good, man, which' is to be patient, aod put bis confidence, in Grod when ^s seed the wicked propter snd flourish.

U. He givps many reaaons to prove the propriety of such conduct.......

L He begins with an Interdict, and then descends tn gi^'e some directions.:. ^.

1. UU, tntmdict' is, *^Fre^ not thyself,*' &c. Be not angry nor envious; to which he adds this reason, that their prosperity is but abort: <.' For they sha)l be cut dowui" &c.

S. Then he sets down some direotiona and rules toprevent /reWtn^ and anger..* •

1. The first is a perpetual rule for our whole life: '^ Trust in the Lord." ttely not on human helpsi fricnda, richea, ^. '.

3. ^ Do good.'^ Inoreiue not thy state by evil arts or means.

Z, '' Dwell in the land.** Desert not thy stsJion. '•

4. '«Ai^ verily thou Shalt be fed." Enjoy quietly what thou hast at present.

5. '' Delight thysielf in the Lord." Be pleased with his way.

6. " Commit thy way unto the. Lord." Labour in an hoDest vbcatipn, and leave the rest to him; for " he wiU wOTk for thee."..

7. ^' Rest in the LiMrd." Acquiesce in his will and Che dli^nsationa of his providence; wait patiently for him; hia time is the best. And then he repeats his interdict: " Fret not thyself."

n. Than he resumes hM former reason, mentioned vet- Sf snd amplifies it by an antithesis, viz., that it shall be well with the good, ill with the wicked, ver. 9, 10, 11; and so it falls out for. the most part^ hot not always; which is enough iTor temporal blessings.

1. ** Evflioers shall be cbt oflf; but those who wait OE the Lord shall inherit the.land."

To this he adds a second reason, taken from the pTovidenee of God: —

1. In protecting the righteous, and confounding their Bnemiaa.

' 9. In blessing the little they hare; in which he sieems to Yemowe a double objection': the first, aboot the tyranny of the wicked orer the righteooe; the' second, that they are commonly in want and ppyerty.

The first temptation, by which many pions souls sre troubled, is the power, the prudty, and the implacaUe hatred, of "wicked men: "The wicked plotteth against the just, and jgfnasheth upon him.** To which the psalmist answers, " The Lord shall laugh at him; for he seeth that his day of punishment ia coming.*' Tea,/* but the wicked have drawn' but iheir sword, and bent their bow," which Is beyond plotting and derision, " to cast down the poory'^and slay such as are of an upright con- ▼elrsatiDn.'* /To which he answers,' Be it so:- ^ Their sword shall enter into their own heart, and their bow shall be broken.^*.• ' •*

The other temptation is beggary and poverty, than?vhich nothing is more aflUctive., '.The uago(Uy swim in wealth; but the* godly are commonly' poor, and therefore exposed to contempt; for poverty rfickons up nd reputable genealogy. To this' he answers: '^ X li^e that the righteous hath is better than the riches of many wielded.** Better^ becanse usc(ji better; better, because, possessed with contentment; bettert because it has God*8 blessing upon it. And this he -proves, by many reasons:—....

1. '* For the arms of the wicked (their riches) sliali be broken; 'but the Lord upholdeth the righteous.".

8. '' The Lord knowetl\ the^days (good oi bad) of the upright/' He loves themj and they are his cajre; and '' their infieritance shall, be fi^r ever," firm and stable.

3. " They shall not be ashamed dn the evil time," nor destitute, nor forsaken of necessaries; for " in the days of famine they shall be satisfied."

But with rich wicked men it is not so. Though they abound in wealth, yet they shall insensibly consume and perish, *< as the fi^ pf lomha," burnt upon the altar, " vanisheth into smoke* and passeth away.'*

4. And yet there is another blessing on the good man's Uttle: haiias often over and above, and something to spate to gwe, whereas the vricked is a borrower, with this baCd quality, that he payetk not again, ^ Bui' the' righteons showeth mercy, an^d giveth.".

Of which he gives this reason:. for << such as Ged blesseth shall possess the earth;" and?* they- that be cursed of him shall be cut oflf.". They inay Aove, but not enjoy, the goods of this life.

And thus much^the psalmist proved by his oWh ex-' perience: *' 1 have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging their bread." His liberality was the cause of it: ** He is ever merciful, nfkd len^eth; and his seed is Messed."

A third reason of Grod*s protection is, that.Grod upholds him i " The steps of a good man are ordered of the Lord;" and should he by infirmity Mi into error, at get into trouble or aflUctioUt "he shall not

be utterly east down, for the Lord nyhoMcth Idnf with his hand." He shall have his jnjjpait eofw rected by Grod*s teaching, and no disease aiiall 6e able to remove him till God's work be done m Mvy and hy him, J-

In the rest p^ the. Psalm he makes a repetition of. all that went before: he repeats his chief rule, hii promises, h^s comforts, and his threatenings...

He begins with this rule, ver. 3: " Depart from evil> and do good, and dwell for evermore.** In which he exlioiis to obedience, and- in both parts Bringit instances of repentance, mortification, and vivifica^oft,^ which he' fortifies with a double reason, as befofe..

1. A ptomise to the godly: " For th^ Lord loyetli righteousness;. he fi)rsaketh not his saints; they axe preserved for ever." '.; '

3. A threatening to the wicked:. ** But the.seed qf the wicked shall be cdt oflf." These two reasons he resumes, amplifies, and illustrates.

First, l^hat of the righteous: ** The righteons shall inherit the land," &c.; and that you may knoW whom he means by the xightcbus, he sets down his character.

1. He is one whose mouth speaks wisdom.'* fte q)eaks reverently of God's justice and providence..

2. One whose mouth talks of judgment; L 61, of tlouLr only which is just and right.

' 3. " The law of God is in his heart;" notin' his tongue alone, or in his brain.

But -although he has his enemies,' yet has, he jilso his protector: */ The Lord will not leave 'hinfli in lus hand,^' &c.; therefore ** wait on the I^rd, and kei^ his way, and he shall exalt thee. When the wiekod are cut oflf, thou shait see it." ^

Secondly, For they sHall b6 cut ofif, as was nid beifore, ver. 98; and this he knew from his own ewfm rienee: ** I iiave seen the wieked-iB great powory aad flourishing like a green bay-tree; yH \ passed hjf and lo, he was gone; I sought him, but lie eoold Mt * be found." / "...

And what he qbserved, others, if attentive and dS^ gent, may observe also, both in respect of the rigliteoai and the wicked. 1. For " mark the perfect man, -and behold the uprighl; for the end of that man is peaee.** 3. ** But the transgressors shall be destroyed-togatber; the end of the wicked shall be out ofiT." •. Should the cause be inquired why God doea tlieaa things, it is added, that this sums up all the doetriai* of the Psalm:-—

1. " The salvation of the righteous is of the Lord; he will save them because they trust in him«'' '

9. Gn the contrary, ^* the wicked diaU he cut off and perish, because they trust not in hiioi,'*

David prays Ood to- have mercy upon him^ and gives -a most affecting account of his miserable state, 1-10.; complains of his being forsaken by his friends, and cruelly persecuted iy his enemies, 1 1-16 ( amfesse* his sin; and earnestly implores help, 17-39* in mev and ^ thy hand presseth me. sore. * «3 Thtre is no soundness in* my flesh be-» cause of thine anger; * neither is there any 'real. in my hones because of my sin. ' 4- For r mine iniquities are gone over fnine head: as 4 heavy burden they are too>heavy for me.

NOTES ON PSALM XXXVUI.. The t^'ia th^ Hebrew states this to be 4 Pstdm rf DaeuL, to hring to remembrance. ^ T^e pHALOfs; ** A Psalm of David for a good memorial to Isradl." tlie ViTLdATB, Septuaoiht, and ^thiopio: *' A Psalm of DaTid, for a commemoration concerning the Sabbath.*' The AitABic: j* A Psalm in which mention is maje of the Sabbath; besides, it is a thanksgiving and'm |Tophecy.^ ^ever was a title.more misplaced or less expressive of the contents. There is no lAcltatioii af the SMalh in it'; there is no thanksgwing in ity ibirit Is deeply penitential i and I do not see that it eodlaipii any pr<^theey, ' The Striao: '* A Psalm of David, when they said" to Jthe Philii^iiie king, Achish, Thia is David, who killed Ooliath; we will not liaye him to go with us against Saul. Besides, it is a form.of eopfeasion for us." It does not appear that, out of all the titles, we can gather the tirue intent 6f the

■ Several conjectures have been made relative to the tumsicn on w|dch this Psalm was composed;^aad the nMMt likely is, that it was in reference to some severe aflietkm whicK David had after his illicit conmience with Balh-sheba; but of what nature we are left to eoBJ^eture from the thirds fifth, and seventh verses. Whatever it was, he deeply repents for it, asks pardon, and earnestly entreats support, from Grod.

y^rse 1. O Lord, rehike me noi\ He was sensible that he was suffering under the displeasure of God; and he prays that the chastisement may be in mercy, ipd not in judgment.

Verse 2. TMne arrows stick fast in me] This, no doobt, refers to the acute pains which he endured; each appearing to his feeling as if an arrow were shot into hia body.

.Yerse 3. No soundness in'my yiesh] This seems to refer to some disorder which so affected the muscles ss to produce sores and ulcers; and -so affected. his hones as to leave him no peace nor rest. In short, be was completely and thoroughly diseased; and all this he attributes to his sin, either as being its natural eonsequence, or as being inflicted by the Lord as a punishment on its account.

Verse 4. Mine iniquities are gone,over mine head] He represents himself as one sinking in deep waters,

7 F6r my loiftrf are filled with a* » loathsome disease: and thei'e 'is ^ no soundness in my. flesh..

.Q I: am feeble and sore broken: ^'I hav6 roaiw edl)y reason of the idisquietness pf nay heart. 9^ LokD, all' pay d/ssire is before thee*; and my gr-oaning is not hid from thee.

' Yerse 5. Jtfy wotMs stink and are corrupt] Taking Ihis in connection with the ^est of the Psalm, I do not see that we can understand the word in any figurative or metaphorical w^j: -I bdlieve tlie^ refer to jd^ne disease.with ^hich-he* was at this* time aflUcted; Imt whether the leprosy, the small pox, 6r some other disorder. that had attacked the whole sjTstem, and showed its virqlenee'on different parts of the outer surface^ cannot be absolutely determined.

Secause of fhy foolishness,] This may either sig- ' jaify, sin as the cause of his present affliction, or it may import an affliction which was the consequence of that foolish levity.which prefers,the momentary grati^cation of an irre^ar passion to health- of body and peace of mind. ^ *.

There is no soundness in my fiesh.] All withomi and all within bears evidence that the whole of my sdids and fluids sre coijnip^.

Verse 8. / amjeeble and sore broken] I vn so exhausted with my. disease 'that I feel as if dn the Jirink of the grare, and unfit to appear before God; therefore '^haTd I roared for the disqnietness of my heart."

That David des6ribe8 a natural disease here cannot reasonably be doubted; but what that disease was, who shall attempt to say! However, this il evident, that whatever it was, he- most deeply deplore<l the cause of it-; and as he worthily.lamented it^'sor he found mercy at the hand' of Grod. It would be easy to show a disease of which what he here enumerates are the very -general symptoms; but I forbear, be-' cause in tlus I might attribute.to one what, perhups, in Judea would be more especially descriptive of another. -

-Verse 9. Lord, all my desire vi before thee] I long for nothing so much as thy tkvour; and for this my

1 1 ' My lovers and my friends • stand aloof from my ^sore; and "'my kinsmen Tstiand afar off.. ^ • "

12 Thejr also that seek after nay life. "^ lay 9oaies for ine: and they that seek my. hurt "" speak misbhierous thihgs, and ^ imagine deceits all the day long..;;

II Thus I was as.a man that heareth ndt, and in whose mouth are iio'reproofs.

heart is oontinaaUy going oat after thee. Instead of- ';iM i^ontfh Lord, aeyeral of Dr. JTenmcolt'^ BfSS. have nirr Yif^mwA.

The light of mine eyi* — i* goM'\ I can scarcely discern any thing through ^the general decay of my jjeaUh and Tigour, particularly afiecting my sight.

Vers^ 11. My lovers] Those' who professed much afiectiqn foit- Jn»\ my friends, y^ rem, my eenipofMu, who noTer before left my company, ^ ttemj tdoof..

My kinsmen} ' 01*ip heroboL, my n^A^oun, stand afar off. I am deserted* by aJl, and they stand off becaose of yX2 n^ my plague. They considered me as suffering under a DioiM Judgmeni; and, thinking me ui acGursed being, they avoided me lest they sAould be infected bgr my diseave.

Verse 19.. T^y also that seek after my lifi] They act towards me as huntsmen afi^ their prey; they lay snares to take away my life. Perhaps this nieahs only ^at they wished for his death, and would have been glad; to have had irin their power to end his days. Others spoke all manner of etfU jof Ami, and told fal^ sities against him all the day long.

Verse 18. But t, as a ifeqf man] I' wad conscious of my guilt; I could not vindicate myself; and I was obliged in silence to hear their insults.

Verse 14. No reproofs J] n\TO^ tochac^oth, arguments' or vindiiMUions^ a forensic teim. I was as a man accused iq open court, and I could make no defence.

17 For I am ready ^to halt, and ifty eorrow is continually before me.

.19 But mine enemies ^are lirely, and they are strong: and they that "hate me wiongfiiily are multiplied. ' ^

2d They aldo ^ that render evil for good are mine adversaries; ® because I follow the thing that good is...' *.

Thou ujUt hear, O Lard my God.] Thoa trt^eternsl in thy oompassions, and wilt hear the prayer of a penitent sool. In the printed copies of the H^fireif text we haye 'hSk -'nK Adofiai Elohai,LordfnyOedf, bat, instead of ^yyn Adonai,- ond hnndred' and two of Kentiicott's and De Rossfs MSS. read rvSV; YikaM. Aa this word is never pronoanced bj fixe Jews,, and • they consider it dreadfully sacred, in reading, whersrer * ft occurs, they pftnionnce ^JIM Adonai; anj we ■uqf well suppose that Jewish scribes, in writing, out eopies of the sacred Scriptures, would as naturally wrila Adonai ibr. Yehovah, as they would in seadiag nprif the- former for the latter.

Verse le. When my foot slippeth] Theywatdrtd fbr my halting; and when my (bot slipped, they rejotoed that I had fallen into sin!

Verse 17. For I am ready to hait] Literafly, I am prepared to heit. So completely infirm is my soul, that it is impossible |br me' to take one right step in the way of righteousness, unless strengthened by thee.

Verse 18. / wiU declare mine inifuHy] I trilt confess it with the deepest humiliation. and stffabasement.