Commentary on the Holy Bible

Verse 26. flur soul uMw^d- down] Our life is drawing near to the grave. If ihou delay to help vMj ^we shall become extinct. •.

Verse 36. Arise for our hdp\ Show 'forth thy power, in delivering us from the hands of our enemies.

Redeem uf] Ransom us from our thraldom.

For thy mercies' sake.] pon tJToS Umam chqsdecha. On account of thy mercy. That we may hav§ that proper view of thy mercy w)iich we should haye, and that we may magnify it as we ought to dOt redeem us. The Vulgate has, Redime nos, propter nomen tuuni, ** Redeem us on account of thy naxne^*' \vhich the old Psalter thus paraphrsBes: '* Help us in ryght-

iVyiness, jind by us, (buy,) that es,. delyv^r us'/ that we. be withouten drede; and al thiA for thi name Jehsu;* noght for cure merite."

In this Psalm are ^velily elpressed the sufftirings, the complaints, the* assurances, tl\e peiitions which a^e offered to*God >by good men, who suffer, together with others, ig tbe common afflictions that. God brings on his people'. -

T|ie parts are two;t-.

1. A petition from Ver.r 24 to the end. fl. The arguments by which the portion is quick-

Firsts He begins yith the arguments, of which the

'first is drawn from Gk)d*s goodness, of which iie, gives

- in particular^ his benefits and miracles done for their

fathers; as if he had said, ** This thou didst for them;

why art>thou so estranged from ua!"

L '^ We have heard with- our ears, O Grod, and our Others have told us what works thou didst in their days, Mid in the times of old." The particulars of which are,— - '

•.1. ^^ Ho3¥ thou didst drive out the heathen,"- namely, the Canaanites.

2. ** How thoCi'plantedst.thtoi.'*' 3*. "How thou didst afflict the people, and cast

1. *^How thou didst drive out the heathen;'' negatively, by remotion of what some might imagine: ''^They got not the land in possession by their own 8Word« neither was it their own arm that helped them," ver. 3. '' Not unto us, 0 Lord, not unto us, bal mito thy.Bame be the praise.''

2. «* How thou plantedst them;" positively: " For ' it was thy right hand and thy arm, and the light of

thy ccHmtenanoe.,'* A'mere ^olut/o.: ** because thte hadst \ favour unto jthem;" -no other reason can beassigned but that, ver. 3.

3. Upon this consideration, by an apostrophe, he turns his speech to God, and sings a song of triumph^ of which the strains are, —. ^

3. A confident persuasion of future IviQtory; but still with God's help and assistance, ver. 5., 6, 7.

.)./< Through thee will we push down our enemies."

2. *" Through thee will we tread them under that rise

4. An abrenilnciatron of his own power or arm: " For I will «Bt trust in my bow, n^itbet shall ^aiy sword fave me.'"^ * "

6. A reiteration, or a second ascription of' the wImIo victory to £rod: ^i But thou hast saved ps from tMV enemies; thou hast put them to shame that: hated vf^'

6. A grateful return of thanks; which is indessd the tribute God expects, and iniiich we are to pay npoa our deliverance: ** In God we boast an>the day Is^g,' and praise thy name for ever,".

Secondly^ The second argument by which he wings his petition is drawn from ^e condition which, (br^ present, God's people were in, before he had done wonders for their deliverance; but nqw he had ddivered them to the will of their enemies.r Tlus would move a man to think that his good will was changed toward them: *' But thou hast xmst us off, and put na to shame, and goest not forth witii our armies:" ' Of which the consequences iare many and grievous, although we acknowledge that all is from tl^e,. and comes from thy hand and permission.

'%, [Phe third, We are devour^: *< Thou hast gvroi us as sheep appointed for meat;" killed crueUy, and when they.please, ver. 11. •

4. The fourth. We are driven from onr eqnntfjy tod made tp 'dwell where they will plant us: ''Tbrni hast scattered us among the heathen;" (inter gentes;) and that is a great discomfort, to live among pedpto

5. The fifth,. We are become slaves, sold and bought as beasts; apd that for any price, upon -any exehaajge:* '' Thou sellest thy people for nought, and dost not increase thy wealth by their price,^' ver. 12; puts them 6ff as.worthless things.

6. The sixth, We are made a scorn, a meek; and to whomi To our enemies: but that tnight be Ixtfne;, but even to our friends and neighbours: *' Thon makest us a reproach to our neighbours, a scorn and deriaioa to them that are round about ns." '

And this he amplifies,-^^ -'. '-

1. f^om the. circumsitance that they are a proveifc

of -reproach: '* Thou makest us a bjr^ord amoag te

That m scorn any one that wonld used a aomnftd

gesture toward them: *' We arebeoome a shaking of

the head among the people."

3. That this insulting is continual; *' My ooofiiSMNi is daily befbre me.".

4. It is superlative; shame so great that he had nsi^ what to. say to it: ''The shime of my face hatk covered me." ^ ' -

5. It is public; ^heir words and gestures are not concealed;v they speak -out what -they please & " Ashajued I am fdr the voice of him that reproacheth and blaspheraeth; for the enemy and avenger."

Thirdly, And yet he useth a third argument, that the petition may be the more grateful, and more easily

CmL0iriimf the' marriage

of the great Xing.

gnnted; ftrawn frqm the cbnateney ap^feraereranee' of God'^ people in the profesaum of the truth, not- "wkhetaiidiiig.thiB heayy lose, penecation,'and affliction: *^ AH this m eome upon oa;'*-T-thn8 we are pppreaaed, demmxedf banished,' sold, derided^ yet we eontinfte to be d|y aeiranta still, we retain our (Suth, hop^, serrice. L We have not fotgdtteiei fhee, not forgotten thou ait dor Ood. Wo acknowledge no id(^.

•2^ We haoe not dealt ftUsely in thy covenant J We have nM jjoggled in thy seivice, dealing with any aide for oorjutTantage, renoiucing'Omr integrity.

. 3. Our heart is not turned back, Onr heart us nplight, not totned back to the idols our &thers worr ihi^Md.

. 4v Our et^ are not gone out of thy way* Slip we may, hut not revolt; no, not though great calamities ire eonae upon ns. 1. Broken. 2. Broken in the plae^ of dragons, L. efi,-enemiea fierce as dtttgon^' 3. Though covered with the shadow of death,. Now^ that ill Ihis is true we call our God to witness, who bioweththe reiy sebrets of the heart, and is able to retenge it r ^ We haye not forgotten the ^ame. of our God, or stretched out our hands," dsc^ >* Shall not God •earch it out? for he knows this very, secret of the beait,*'.

Fourthly, But the last axgument is more pressing dian the other three^ It is not for any thing we haVe done to tho0e that oj^wess us, that we are thus perseeuted by them; it is for thee, it is because we profiosa thy name, and rise up in defence of thy truih: *^ Yea^ for thy sake are we kiU^ all the day long^;

for thy sake are we counted as sheep for the slaughter." The sum then^is: Since thou hast been a good God to our fathers; since Ve suficred great things under bitter tyrants; since, notwithstanding all our sufferings, we are constant' to thy truth'; since theser our sufferings are for. thee; for ihy sake, thy truth; therefore awake, arise, help us, fi>r <apon these grounds he comliienc^ his petition.

II. This is the second part of the Psalm, wliich begiifs at Tcr; 23, and continues to the- end, in which, petitioh there ase these degrees: —

•1. That God) who to flesh and blood, in the cala^ mities of his Church, seems to sleep, would awake and put an end to their trouble: ** Awake, why sleepest thou, 0 Lord,".ver. 23.

2. That he would axise a:nd Judge their cause, and* not seem to neglect them aa abjects: ** Arise, cast ns not off for e?er," ver. 23.

Ji. That he would show them some favour, and not seem to forget their miseries: *' Wherefore hidest thou thy face, and forgett^t our aMictibn*and oppressibnr

- 4. Lastly,ThsX he would be their helper, and actuaUy deliver them: ** Arise for. 6ut help, and redeem us for thy mercies^ saJce."

'And that this* petition mig(^t be the sooner and more readily granted,- he briefly repeats the second argument: '' For our soul is howed down to the du^ our belly deaveth to the eaitb," ver. 25. Brought we are as- low as low may be,'even to the dust, to death, to the grave. - '

The contents of this Psahn are generally summed up thus,: The majesty and grace of Christ* s kingdotn; or dn.epithatanuum of Jfisus Christ and the Christian Church; the duty of this Church, and its privilegeSf The Jnalm contains a magnificent description of the beauty f ornaments, valour, justice, and truth of the Divine Bridegroom; the beauty, magnificence, and riches of the bride, who was to bectfme mother of a itumeTQus and powerful posterity. The preamble is found in the title and verse 1. The description and charaiiter of the Bridegroom, 2-9. The address to the bride by her companions, 10-15. A prediction of her numerous and glorious descendants, 16, 17.

NOTES ON PSALM XLV.; The title is nearly the same with that of Psalm Ixix. and Ixxx. ^ To the chief musician, or master of the band of those, who played on the six-stringed instruments, giving instruction, for the sons of Korah; a song of loves, or amatory ode; or.a song of the be- 'oved maids.* The Vulgate and Septuagint have. For /hose who shall be changed, or brought into another state, which sbme ha?e interpreted as relating to the resurrection of the jttstj but if I could.persuade

2 Thou art fsurer than the chil- cirf u^m ' dren of men: ^ grace is poured- ^v

into thy lips: therefore God bath blessed thee for ever., '

myself that the tide came by Divine inspiration, I would say it more properly belonged to the callilig and conversion of- the Gentiles, and bringing them over from idolatry to the Worship of th^ true God. By some the word O^WP shoshannim, is translated lilies; and a. lyorld of labour has been spent to prove that these lilies mean the saints, Jesus Christ himself, and the Divine light which is a. banner to them that fear him. I cannot believe that any sqch meaning is intended, and, oonaequently, I -cannot attempt ta interpret the

Psalm afVer this model. I believe it to be an epitha^t lamium, or nuptial song, which 'primarily respected SoloinoR^s marriage with the daughter of Pbairaoh; tod that it prpbably has » prophetic reference to the conversion of the Gentiles, and the final aggrandisement of the Christian Church.

Verse 1. iVfy heart is indiiing a good matter] VtVi,rachash^ boileth or bubbleth ap, as in the margin. It is a metaphor taken from a fountain that sends up its waters from the earth in this way. The Vulgate has eructavit, which is most literally translated by the old Psalter: Mi lien, cpfteb gube toacb» BMlceccev heopce^ mm. Afy heart belcheth,-^Atig\oSaxon.

I speak of the things which t have made touching the kinjg] -jSdV 'BfTO 'i« "^OX, literally, *M dedicate my woric unto the king.** Or, as the o\A Psalter^ f $ii!^ xa^ toeclujer til tt^e ln?>«» ThDs was the* general custom of the Asiatic poets. ' They repeated their woifks before princes and honourable men; and especially those parts in which there was either a direct or constructire compliment to the great man. Virgil is reported to have read a part of his MtimA before Augustus, who was so pleased With it that he ordered ten sestertia to be given him for every Une; And the* famous Persian poet Ferdusi read a part of his Shah Nameh before Sultan Mahmoud, who promised him thirty thousand denars for the poem.

Afy" tongue is the pen of a ready writer,] I j&all cohipose and speak as fluently the Divine matter which is -now in my heart, as the most expert scribe can write from ray recitation. ' Jl^p tung llf^ tasA$ttt

leftBiiftlp llltptaiib» "That es, my tung is pen of the Haly Gast; and nout but als his instrument, wham lie ledis als he wil. For I speke noght hot that he settis en- my tung; als the pen dos noght witbouten the writer, jl^bipftlp toc^tm&li for the vertu pf goddes inspiracioun is noght for to thynk with mons study, that he schewes til other of the purete of |ieven; that es sone for to com that he wrytes.-^Old Psalter*

Verse 3. Thou art fairer than the children of men] By Whom are these words, spoken? As this is a regular epithal'amium, we are to consider that the hride and bridegroom have compliments paid them by those csdled the friends of the bridegroom, and the companions or maids of the bride. But it seems that the whole Psalm, except the first verse, was spoken by those who are caUisd in the title Trvv yedidoth, the ieloved maids, or finale companions, who begin with his perfections, and theVi describe hers'. And afterwards there is- a prophetical declaration concerning his issue. We may, therefore, consider that what is spo- Tten here is spoken by companions of the bride, <)r what are called yedidoth in the title. It would be unanthenticHted to say $olomon was the most beautiful man in the universe; but to the perfections of the Lprd Jesus they may be safely applied.

prosperously bec^se of truth ^ c'^. fooe^ and meekness' and righteousness; SsiomoSs; lUg. and thy right hand shall teach ^Tuwui^ thee terrible things.. ^' to his speech, of Hhe graci<ms words wkiek he qpoke. Solomon was renowned for wisdom, and ^ei^teciilly the wisdom- of his oonversation. -The qneen of Sheba came fromuhe uttermost parts of the land to hear the wisdom pf Solomon; and so far did ihe find Jiim exceeding -all his fJBune, that she said one half had mat been told her: 'but behold, a greater than Solamom w here. No man ever spoke like thir man, his enenuM themselves being judgesr

- God hath hissed thee for ever.] This, I am airaid; could in no sense be ever ^ken of Solomon; 'but of the man Christ Jesus it is strictly true.

Verse 3. Gird thy stoord upon thy thigh, O lopet mighty] This clause should be translated,. O 'AanQ, gird thy swprd upon thy thigh! This, 1 think, ean^ be spoken of Solomon. He was not a waxlikp prince:,• he nevef ^id any feats of ands. it -has been 'Said ho would have been a warrior, if he had had enemies; it might have* been 6o: but the words more property apply to^Christj who is King of kings, and Lord oflords; whose sword with two edges, proceeding fronL his mouth, cuts all Kis adversaries to piecjBs. > ^

WtM thy glory and thy majesty,]^ Be aa wailike as thou art glorious atld majestic. Solompn^s court ivaa Splendid,, and his person was 'majestic. These wpiQs* may be well said of him. But the majesty and gkny of Christ are above all: he is higher ihan all the kings of the earth; and has a name above every name; and at it erery krfee shall bendy and every tongue C<mfe8s.

Verse 4. Tn thy majesty ride prosperously] Theae words cannot be spoken.of Solomon; they are t^iie. only of Christ. ' His riding is the prosperous proginete' of hts Go^l over the earth. He uses- no sword <hat the sword of the Spirit; and what religion, system of truth-, pretended or real, ever made sucti progkeas aa. the reU^on of Christ has done, withonl one swin^ Wng ever drawn to propagate it fix)m the first introduction of^ Christianity to the present timef Hia Gospel is TRjmi,. proclaiming humilitt, vmp aavoft, and RIGHTEOUSNESS. ' This, indeed, is the.s$im of iha Gospel,' and an epitome of its operations in the hearta of men. 1. The Gospel 4s a revelation of etemai TRUTH, in opjYoeition to Hi. false systems of leUgidDt and to all^^rd^t^e and ceremonial representations of the true religion. It is truth concerning God, his NATURE, and his works. It is truth eonceming mAk, his ORIGIN, his INTENTS, hls DUTIES, and his vm. If is troth in what it says concerning the niUuralf themoral, and the invisible world, S.- It teaches the doo<» trine of meekness or humility; opposes pride vtA. vaii^ glory; strips man of his assumed merits; pro-, claims and enforces the necessity of humiliatum oc repentance because of sin, humiliation opder the -providential hand of God, and humility in imitation of the character of the Lord Jesus Christ thi^ughottt life. ' 3. The Gospel teaches righteousness: shows die nature of sin, wrong, injustice, transgression, &o;

6 * Thy throilc, Q God, w for ever and eyer: the sceptre of thy kingdom is a ri^ht Sceptre.

7 ^Thou lovest righteousness, and hatest

WQsks righteousness in the Amt^; vad' directs and tnpitmeei to t^e jtractiee of it iii all the actions of life. ' Tbe Crospel 46148 him who i^ under its Influences to gkfe to oU their due; to God, to his neighbour^ to himsdf. And it is by the propagation of truth, humlity,.and righieousnessy that the earth has become so fkt Uessed, and the kingdom, of Christ become extended tmoDg men.

Amd:^ right hand shall te(ich thee terribU things,] The Chaldee is different: ''And the Lord will teach thee to.perform lerrible diings by thy right hand." The ArMc: "And with admiration shall thy right hand direct thee.'' The Septuagint: '« And thy right hand diall lead thee* wonderfully." To tfie same purpooe are the Vulgate, Anglo-Saxon, and the old Ps<dter. The meaning is, Nothing shall be able to resist thee, and the- judgments which thou shalt inflict on thine eafmies shall be terrible.

Yecae 5. Thine arrows are sharp] The arrows bere may mean 4he conrictions produced in the hearts of men hy the preaching of the Grospel. The King is God himself; his enemies are sinners of all sorts. Tkue yeople^xhe Jews, thousands of whom were pricked iq their hearts under the preaching of 'Peter and others. AJlfali before Christ; those who jeceiyed the word rose again by repentance and faith; those who did not, fell down — all down I

Verse ^. Thy throne, O Qod, is for ever] T^ob "91 ohyy 0'*nSx kisacha Elohim oUtm vaed. *' O God, thy throne is for ever, and eternal!'' The word Ehhinhexe is* the yexy first term or juune by which the Si^eme God has maide himself known to the children of niien. See Gen<. i. 1; and this very verse the apoetle, Heb. i. 8, has applied to Jesus Christ. On this I shall make a very shoH remark, but it shall be ciipchisive: If the apostle did nothelieve Jesus Christ to be tbe true and eternal God, he has utterly jnisappltied tlus Scripture.

l*he translation in the^ old Psalter, and the paraphrase will, on this controverted text, be considered

of some importance: Ct^ J^ettil 4E(ob in totiplb of btcltK I toaiUic of tpg^tpng toanhe of tt)i iipngcbom^ Here he lones [celebrates] God Crist of dome.

Cili ^Cttfl of demyng and of kynges pouste. God es world of ^erld for ol that he demes es noght chaunged and that byfalles the. for the wande that es ceptre and the govemyng of thi kyngdom t^ toa^bc of tpgbtpng* that ryghtes croked men this es the wand of goddes. evenes thiU ay es ryght and never croked that reules lyghtwis men and smyies wiked men. T-he reader

will observe a blank space between the word ^tiftl and of borne: it is the same in the original. A word

8 ^AU thy garments smell of nayrrh, and aloes, and cassia, out of die"ivory palaces, yrhereby they have made thee glad. -

has been so carefully erased with the scalpel in the above place, 'tiiat not a vestige of a letter is left'. From die foDowing words I should suspect it to have been Ivnp or latb» Bere he praises God, Christ, king of judgment. However this may be, it is evident that this ancient commentator understood the word God to be applied to Christ. I have given the sentence' as it is pointed in the original., Verse 7, Oil df gladness] As an evidence that all causes of mourning, sohrow, and death, "were at an. end; as in th6 state of mourning the- ancients did nof anoint Uiemselves.

I have' motioned above that the author of the Epistle to the Hebrews, chap. i. 8; 0, quoteli verses, a, 7, of this Psalm. J shall eubjom the substance Qf what I have written on these verses in ihat place: —

" Verse 8. Thy thrdne, O Qod, is for ever and ever, — ^If this be said 6f the Son of God, i. e., iJesOs Christf then Jesus Christ tnust be God; and indeed the design of the 'apostle is to prove this. Tbe words here quoted are taken from Fsa: xlv. 6, 7, which the ancient Chaldee paraphrast,'and the most intelligent rabb^, refer to the Messiah. On' the third verse of this Psalm, * Thou art fairer than'the children of meni* the Targum says: • Thy beauty," vn'2m loSp malca Meshicha, O King. Messiah, is greater than the children of men.* Aben Ezra says:. *This Psalm.speaks of David, or rather -of his Son the Messiah,yox this is his name, Ezek. "ixidv'. 84: And David my servant shall be a prince over them for ever,* bther rabbins confirm this opinion.

"This verse is..very properly considered a proof, ' and indeed a strong one, of the divinity of Christ; but some late versions of the NeAv Testament have endeavoured to avoid the evidence of this proof by translating the word thus: 'VGod is thy "throne forever and ever;' and if this version be correct, it is certain tbat the text can be i^o proof of the doctrine. Mr. Wakefield * vindicates this translation at laijge in his History -o/* Opinions; and h ^sog being the nominative case is supposed to be a sufficient justification of this version.. In answer to this it may be stated that. the nominative case is oden used for the voco/tre, particularly by the Attics, and the whole sc5pe of the place requires it should be so used here; and with due defereace to all of a contrary opinion, the original Hebrew cannot be. consistently translated any other way; D^V CTTiSk TKOD nj» kisadha Elohini olam vaed, • Thy throne, 0 God, is for eter, and to eternity.' It is in bpth worlds, and extends over all time, and will exist thiough all endless duration: To this our Lord seems to refer. Matt, xxviii. 18: • AU power b given unto me, both 565 • in BEATEN and bavth.'.My throncy i. e., my dominion, extends from the creation to the consummation of all things. These I havQ mada, and these I nphold; and from the end of tKe woddi tfaroUghoat eternity, Isball have the same glory tprereign unlimited power and authority, which I had with the Father before the world began; John xyii. 5. I may add that none of

. the ancient Yeraions hkM understood it in the way contended for by thoee who deny t^e Godhead of Christ, either in the Psalm from wlJob it is taken, or in tine place where it ia quoted. Aquila transl^es D^hSk jpiohim, by Bss% O God^ in the Yocative case; andthe Arabic adds the sign of the vbcative \i, ya, reading the phu^e thus:. iX*i| j^I iJluB k f^rt^ korsee yflUaho ila abadUabaday the same as in our Yersion.

. the nominative case, it will not make the' sense contended for Without adding 5<rn to it, a reading which is not countenanced by a^ Vernon^ nor by any MS. yet discoy'ered. Wic1if« C^tttdale, and others, undet-

. stood it as the nomiDcthre, and tiajralated it so; and yet it is evident that this nominative has the power of the vocative: ftXffCt\)t to t^ jefotte <]5Qtl t()i ttooite into tOe tootlb of toorlti: a^ getbe of cfuite tbc Sttht if t^i trume^ I give this, pointing. and all, as it stands in jny old MS. Bible. Witlif is nearly the same, but' is evidently of a more modem cast-: SSut to tlje jsrone t)e jsrdtt), 4!^ob tt)p trone Ijar Into i^t tootlb of tooclbi a gljetb of cqupte V the gbetti of t^ crtome. Covtrdale translates it thus: ' But unto the- sonno he sayefii: God, tbi seate endureth for ever and ever:

- the cepter of thy kyngdome is a right cepter.' Tindal and others follow, in the same way, all reading it in the nominative case, with the force of the vocOflive; for none of them has inserted tlie word s^ri, is, because not authorized by the original; a Word which the opposers of the Divinity of our Lord are obliged to hegy in order to support their interpretation.

** A sceptre of righteotisness.—The sceptre, which was a* sort of staff or insti-ument of various forms, was the ensign of government, and is here used for government itself. This the ancient Jewish ^writers understand also of the Messiah.

" Yerse 9. Thou hast loved righteousness. — ^This is the characteristic of a just governor;. he abhors and suppresses iniquity*; he countenances and supports righteousness arid truth,

" Therefore Gody even thy God. — ^The original, &a XouTou.^i^s (fSy h >0eo(, 0 Gsa^ (f ou, may be thuiB translated: * Therefore, O God, thy God hath anointed thee.' The form of speech is nearly the same with that in the preceding verse; but the sense is sufficiently clear if we read: * Therefore God, thy God, hath- anointed thee,' &c.

" With the oil of gladness: — ^We have of^en had occasion to remark that anciently kings, priests, und prophets, were consecrated to their several offices by anoint- ing, and that this signified the gifts and inihiencet of!the Divine SjMrit. * Christ, h ygtif^^i eigmfies Tie anointed On6,« the same as the Hebrew Messiah'; and he is here s^d to be * anointed with the oil of ^i|^- ness above his fellows.' None vras ever constituted prophet^ priUt^ and king, Jbnt himself: aome ^Wjere kings only, prophets only,.and {>riests only; others were kings and priests, or priests and prophets^ or kings and prophets; but none had ever the -three oJScet in his own person but Jesus Christ; and none but hinriMlf can be a King over the universe^ a Prophet to all* in* tnlligent beings, and a Prieat to the whole bmnan'raee. Thus he is infinitely'exalt^ beyor\d his fellows — allUiat had ever borne the tegal, prophetic, (x sacerdotal oOoes.

*' Seihe think that the ^ord {USTte^^^dUjoSf leftn to believers who are made partakers of ther same Spirit, but cannot have its infinite plenitude. The fint sense seems the best. Gladtiess is used to ezpiess the ■festivities which took place on the inangmation of kings," &c.

' Yerse 8. All thy garments tmeU of myrrh] Tke Asiaties are very partial to perfumes;.every thing with them is perfumed, and especially their garments.^ And the ivory palaces mentioned are 'the wardrchis inlaid with ivofy, in which their numerous changes of raiment were deposited. Myrth and aloes -are wdl.laiown; cassia ia probably theburk or wood of the cmmzm(m tree. TYieae with frankincense^ gMamtam^ and other odoriferous drugs, were and aii^ frequently • used in the perfumes of the Asiatic nations^-

Whereby they have made thee glad.]- Refinxing to tike effect of strong perfumes refreshing and ezhiklmil&Dg ihe spirits.....

Yerse 9. Kings'* daughters were among] Applied to Solomon, these words have no difficulty. We know he had three' hundred wives, princesses; and the mention. of those here may be intended odyto show how highly respected he was among the neighbouring sovereigns, when they cheerfully ^t^ him. their daughters to constitute his harem. K we apply it to Solomon's marriage ivith the daughter of the Idqg of Egypt, it may signify no more -than OtM.pfmcesses and ladies of honour who accompanied her to the Isn^ itish court. Applied to Christ, it may signify tiiat the ' Gospel, though preached. particularly to the poor^ bacame also the meana of «dvation to many of the kings^ queens, and nobles, of the earth. The CAo^eeinteipieta the queen standing at his right hand, by the law; pad the honourable women, by^ the different regions and C(m7i/m« coming to receive that law from his right hand. Perhaps by king'^s daughters may be meant cKfferent regions and couqtries, which are represented an constituting the families of potentates. Whole nations shall be contorted to the Christian faith; and the queen-^^he Christian Church, shall be most elegantly adorned with all the graces and good works which at opce constitate and adorn the Christian character.

;»gj. 11 So. shall the kihg greatly a»ium<ii,Res- desire thy beautyj ^ for he is thy

shdil be there with a gift;^ even "the rich among the people' shall entreat ^thy &Tour.^ •.,,

13 ^ The king's daughter is all glorious within: her clothing is of wrought gold^

14' 7 She ^all be brought unto the king in laiment of needlework: the virgins her com-

YfitBC 10. Hearken, O daughter, and consider] This b the beginning 'of the address by the companions.^ the Jhnde to the^ mistress; after haying, in the preiceding Ters^ addressed the bridegroom; or, rather, giyen a deiKription of his person, qualities, and magnifioence. Suppose the daughter of Pharaoh to be intended, the words import: Thqu art now become the.sponse of.the most magnificent monarch in the onirerse. To thee he most be ^ in all. JV^f therefore My ovm peop/e — the Egyptuins, and take the Israelites in their place. Forget also thy father's house; tlMm art now united to a new family. So shall the king — Solomon, greatly desire thy ^eou/y— thou wilt be, in all r^pects, pleasing to him. And it is right Umii abouldst act so; for he is now become thy lord —thy suplteme goyemor. And worship thou hu^it^ 8obi|ut thyself reyerently and aAectionately to all his

Taken in reference to Christ and the Gospelr this is an address to the Gentiles to forsake their idolatrous customs and connexions, to embrace Christ and his Chiepel in the spirit of reyerence and obedience, with the promise that, if beautified with the graces of his Spirit, ChriBt will delight in them, and take them for his peculiar people; which has been done.

Verse 12. The daughter of TVre shall be there with a gift] The Tjrrians shall pay tribute to thy spouse^ and assist him in all his grand and magnificent opcnXionB.

As, -at this time, Tyre was the greatest maritime and commercial city in the worid, it may be here taken as representing those plaaes which lay on the coasts of the sea, and carried on much traffic; such as parts of Syria, Egypt, Asia Minor, Greece, Italy, France,^ the British isles, &c., which first receiyed the Gospel of Christ and were the instruments of sending it to all the other nations of the earth.

, Rich among the people] The most powerful and (^ent empires, kingdoms, and states, shall embrace Christianity, and entreat the favour of its Author.

Verse 1 3. The hinges daughter is all gloriot^ within] TUis, in some sense, may be spoken of Sdoihon^s bride, the daughter of the kii^ of Egypt; and then the expression may refer either to the cultivation of her mind, or the ornaments and splendour of her palace: The Asiatic queens, sultanas, and begums, scarcely eyer appear in public. They abide in the harem in the

15 With- gladness and irejoicing shall they be brought: they shall enter into the king's pidace.

16 Instead of thy fathers shall be thy children, * whom thou tnayest make, princes i{i all the earth.

17 ^ I will m^ketfay name U) be remcm* bered in all generations: therefore shall the people praise thee for ever and ever.

HerdothingiBofunvugkigoid.] Of the siost eostly embroidery: her palace, and her person, are decorated in the very highest state of elegance and magnificence.

Spiritually, the king's daughter- may mean the Christiafi Church filled with the mind that was in Christ, and adorned with the graces of the Holy ' Spirit; while the whole of its outward conduct is pure and h(4y, ornamented with the works of faith and k)ye, and always bringing forth the fruits of the Spirit..

Verse 14. She shall be brought unto the kingyWhen ail Asiatic princess is l)rought to her spouse, she is inclosed in a palakee, and no part of her perton is yisible. She is attended by her principal friends and companioBS, who /o/W the palakee, and the ceremony is accompanied with great rejoicing; ^and thus they enter into. the palace of the king.

This part -of this parabolicaj Psalm may refer tp the glories of a future state.' The Christian Church shall be brought to the Kino eternal in ^e great day, adorned with the graces of the Divine Spirit; and thus shall all the jiedeemed.of the Lord enter into ihe king'^s palace — -into the eyerlasting joy of their Lord.

Verse 16. Instead of thy fathers shall be thy chil^ dren] This is the third part, or prophetic declaration relatiye to the numerous and powerful issue of this marriage. Instead of the kijidre^, which thou hast iefl behind in Egypt, thou shalt haye numerouit. children. This cannot refer either to Solomon, or to this daughter of Pharaoh; for there is no eyidencv that he eyer had a child by Pharaoh^s daughter; and K is yery certain that Reboboam, Soloinon^s successor/was not son to the daughter of Pharaoh; nor did ai\j princes of that line eyer occupy a foreign throne; nor. by successiye generations eyer continue the remen^ance of Solomon and his ^Egyptian queen. The chiffT^n mentioned here are generally supposed to meati thd apostles and their successors in the Christian ministry; founding Churches all over the world, by whom the Christian name becomes a memorial through all the earth. ^

Verse 17. Therefore shall the people praise thee] They shall magnify the. heavenly Bridegroom, and sing the wonderful displays of his love to the Qhurch, his spouse. And the constant use of i\m Psalm fA the Christian Church is a literal fulfilment of the prophecy.

The type of die Messiah is Solomon; of the Church, especially of the Genfiles to he espoused,' Pharaoh's daughter.. • '

There are three parts n\ this Psalmr: —

II. The^ body of this Psalm contains two eommendatiohs,-*

. Illi The oonclusion promissory and laudatory, yer.

1. In the preface the prophet commends the subject he is to treat oft —

1.. Signifyiag that it is a ^ooi Mui^; ^ooify ee q>eaking of the Son of Ood, who is the chirfgood.

2. And good for lis 4 for, on oui: union with tlM» Church,' and ChristV union with that, depends ^our eternal good, *

Thlt the author of diis Psalm, and the subject of it, is Grod: the psalmist was but the pen to write, for he 'v^as full of the Holy Ghost. • Therefore, his heart was inditing, and his ton^e followed the dictate^ of his hesM, and presently became the instrumeiit of a ready writer, viz., of the Holy S|>ifit: " My tpogiie is the..pen of a ready writer."

Thus, haying endeayoured to gain oyer his auditory,' 1. By the commendation of the matter of which he is to treat, yiz., that it is good* 2. That it tends t9 a good end, yiz., the honottr of the King\ that is, Christ,, the King of the Church: he. then enters on the main business, which has two [particulars.

n. 1. He turns his speech to Christ, the King, and commends him for mafty emipent and excellent endowments:— -

. 1. His beauty: ** Thou art fairer than the children of men.''

2. His elocution: *< Grace is potved into thy lips."

3. For his yalour: <* 0 hero, gird thy sword upon thy thigh."

4. For his pro&perity in his kingdom: " In thy majesty ride prosperously."

5. For his just administration of public affairs. ^I^ide on, because of truth, 'meekness, and. righteousness."

6. " For- his battles and conquests:• " Thy right hand shall *teadh thee terrible things. Thy arrows are eharp in the hearts of the king's enemies, whereby the people shall fall under thee."

7. For the stability and eternity of his power: "Thy throne, O God, is for eveir and ever."

-8. For his justice and equity: " The sceptre of ihj. kingdom, is a right scep^. Thou loyest righteousness, and hatest Iniquity.".

9. For the fulness of Krs gills and grapes, beyond all others: " Therefore God — ^hath anointed thee with the oil of gladhess above thy feUows."

10. For the splendour of his apparel and buildings. " All thy garments smell of myrrh, &c., out of the iyory palaces." There is nothing we 6an call. good, great, «r excellent; nothing praiseworthy iii a prinee; that~^

^ Way not be found in this king.

9. From the bridegroom he proceeds tp the bride, which here means the univir^al Church; Whom he sets forth: —

1. By lier attendants; no jnean peisoBr^ daughters and honourahU Ufomen..-

3. By her place.: die stood on the right hand^ the place of confidence. and respect. -

4. By her attire and.yestura: she stood ma vesture of gold of Ophir.

^ In the midst of this great encomktm Ite breaks oS^ and, -by an apostrophe, turns ids q>eech to the Cfanich) lest sb^ sfaould forget herself in the height of her honour; giyii^ her this good connsd':— \

2. ^ Consider.^ Look about, and see what is done Ibrthee. ^'

4. " Forget thine own people, and thy father's iKMee." Leaye all for Christ; leave thy old way, old opinions, snd. old companions.

6. The*oonseqnence of which will fie, ** The Jdqg AdXL greatly desire thy beauty.".. 6. And. there is the utmost reason that thou shooldst hear, and be obedient, and conformaKle to his wiQ. 1. For, ** He is the^Lord thy God, and thou shalt war-, ship him." 2. This will promote thy interest.:. *'i;)rre. shsdl be there with a gift, and the rich aniong the peo-. pie shall entreat tlQr favour.."

This counsel and admonition being ended, he retonw again to the encomium of the spouse, and coaanends her, — ■. "

1..For her inward virtues and endearments:** The king's daughter (that is; the <lhuroh) iis aB gkofoas within."

3. For hex rites and ceremonies, — they are a needt^ work of divers colours, in divers Churches.

4. Her maids of honour, virgins; holy and siiMSera souls. Believers, 'pure in heart, jife, and doctrine,. living in every particular Church. These, her cdmpanions, shall follow her: 1. These shall "be broogfat to thee (the Ch\irch) from all nations. 2. They shall be brou^twith joy and gladness, and enter into thelung's palace. Gladly and willingly, shall they enter her courts here below, and afterwards be receiyed to maj[h' siohs in heaven.

' 5. For her fruitfulness. She shall haye poany children, good, and great. For the fathers, petriinrdhs, prophets, and priests, under the 0/(f' Zrfitff;' apostles, evangelists, and their successors, under the iVetd; tl^ they^may be made princes in all lands. Her officers are not contemptible. ' '

III* The conclusion which is gratulatory. Fox this honour the Church would,,

1. Set up a memorial to the honour of the Bridegroom: *' I will make thy name to be rememberisd in all generations."

2. The praise of the heavenly Bridegroom shall be ever perpetuated: " Therefore, shall the people praise thee for ever and ever."

The Christian Church shall ever proclaim the name of Jesusj as the name alone in wiiich salvation is to be found; and as the eternal Fountain of ail blessings.

7%» e^iifidence of Mievers in God, 1-3. Thfi privileges of the Church, 4, 6; her enemies, and her Seiper, 6,^7..■ Ood^s judgments m ihe-earth, 8, 0. ' J7e will be exalted among the heathen, and throughout the earthy 10, 11.

1., Regis. help in trouble..ttmmvm.^,2 Therefore will not i^e fear, thoi^ the earth be removed, and lliough the mountains be carried into ' the midst of the sea;

3 » Though the waters thereof roar and be troubled, though the mountains shake

The title in the Hebrew is, V To the chief fhusiciaai ibr the. sons of Korah^ an ode- upon Alamoth, or concenumg the virgins.'*^ possibly meaning a choir of singing girls. ' Some translate die word secrets or myste^ ries; add explain it accordingly. Calmet thinks it was coioposed by the descendants of Korah, on their retarti from the Babylonish captivity, -^vhen they had once Bore got peaceably settled in « Jerusalem; and that the diitiiihaiices to which it refers were those whidi.took place in the Persian empire after the deaUi ^f pombyseSf when the Magi usurped the government. Many (rtfaer interpretations and conjectures are given,of the oeeaaion of this fine ode. Houbigant thinks it was Bkade on occasion of an earthquake, which h^ supposes to6k place on the night that all Sennacherib^s army was destroyed. Dr. Kennicott ihinks that alamoth means a 9U]sic»l instrument. • All I can pretend to say about it is, that it is a veiy sublime ode; contains. much consoh^^oo.fbr the Church of God'; and was. given by the ind|uratian of his Holy Spirit.

Verse 1. God is our refuge] It begins abruptly, but nobly; ye uaif trust in whom and in -what ye please: bat GU>D (elohim) is our refuge and strength.

A very present kelp] A help found to be very powerfill 9iid effectual in straits and difficulties.. The words aie very emphatic: INO KVOi nn2f3 n"llj» ezerah betsaroth nimtsa ^meod, " He is found an exceeding, or soperlatiVe help in difficulties.'^ Such we have found him, and therefore celebrate hi^ praise.

VerJBe S. Therefore will not we fear] Let what pQihmotions will take place in the earth, we will tk'ust in the all-powerful arm of God. Probably the earthq^iake referred to, here means political commotions, such as those mentioned under the title; and by mountains, kings or secuhr states may be intended.

city of God, the holy place of the tabernacles of the Most High..

5 Qod ii ^ in die midst of her; she shall not be moved: God shall help her, ^and that right esffly.

6 ^ The heathen raged, tHe kingdoms were

with, the swelling thereof — tremble^ for fear that theye popular tumults should terminate in the subversion of the state. This.very people h^d seen all Asia in a ^tate of wax. 'The Persians iiad overturned Asia Minoir, and destroyed the Babylonish empire: they had seen Babylon itself sacked and entered by the Persians; and. Cyrus, its.conqueror, had behaved to them as a father and deliverer. While their oppressors were destroyeid, themselves were preserved, and jpermitted 4o retnm to their own land. /.

Verse 4. There is a river, 4he streams %t^hereaf] The Chaldee nuderstands the river, imd its streams or divisions, as pointing out various peoples who dimild be -converted to the faith, and thus make glad the city of God, Jerusalem, by their flowing together to the worship of the true God.

But the river may refer to the vast Mcdio-Persian - army and ils divisions: those branches which took. Babylon; and, instead of ruining and destroying the poor Jews, preserved them alire, and gave them-tlteir liberty; and thus the city of God, and the tabemaele of the Most High, were gladdened.

Verse 5. God is in the midst of her] Grod will not abandon them thaJt trust in him; he will maintain his own cause; and, if his Ghurcli should at any time he attacked, he will help her, and that right early — ^with the utmost speed. As sooir as the oaset is made, God is there to resist; As by the day-break the shadows and darkness are dissipated; so by,the bright rising of ^ Jehovah, the darkness of adversity shall be scattered^

Verse 6. The heathen raged] Theti had beeik terrible-wars on all Itands, and mighty states were crushed; when the poor. Jews were, by ^e especial favour of God, kept' in peace and safety. Kingdoms were moved, while they were preserved.

He uttered his voice] Theee words seem to refer to. thunder, lightning, and earthquake. The expresrioaiu^ however, may be figurative, and refer to the wars wimf? desolations already mentioned. God gave the eom- ' • mand; and one empire was oast dtiwh, and another was raised up..

moTed: he uttelred his Toice, ■ Ae earth melted.

8 * Oome, -behold the.works of the Lord, what desolations he hath made in the earth..

9 ' He maketh wars to tesL&e unto the end of

Verse?. TheliordofhostsiBwMfU] We, feeble Jews, were bat a hsndfol of men; bat ihe Lord of kosU-^e God of armies, was on our side. Him none could attack with hope of saccess, and his legions could not be overthrown.

The Ood of Jacob] The God who appeared to Jacob in his distress, and saved him oilt of ail his troubles, appeared also for us his deecendai^tSx and has amply proved to us that he has not fbrgotten his covenant. a^^ Verse 8. Comejhehold.the works of the Lord] See empires destroyed and- regenerated; and in such a way as to show that a supernatural agency -has been at work. By the hand of God alone could tl^ese lg[reat changes be effected.

- Verse 9. He maketh wars io cease] By the death of Gambyses, and. setting DaTius, son pf-Hystaspes, upon th^ Persian thron.e, he has tnmquilUzed the whole empire. That same Grod who for our unfaithfulness hai^ delivered us into the hands of our enemies, and subjected us to a long and grievous captivity and affliction, has now turned our captivity;. and raised us up the most powerful friends and protectors iii^ the very place in which we have been enduring so great » fight oC afflictions*

He breakeih the how] He has rendered useless all the implements of war; and so profound and secure is the general tranquillity, that the how may be safely broken^ the spear snapped asunder^ and the chariot humt in the fire.

Verse 10. Be still, and know that /am God] IfiVI harpu, Cease from your provocations of.the Divine' justice; cease from murmuring against the dispensations of his providence; cease from^ your labour for a season, that ye may d^plj^ reflect on the severity and goodness of G6d, — severity to those who are brought down and destroyed; goodness to you who are raised lip and* exalte: — cease from sin and rebellion agi^nst your God; let that disgrace yon no more, that ye may Ho more be brought into distress and desolation.

Know that 7 am.God].Understand that I am the Fountain of power,* wisdom. Justice, goodness, and truth.

/ will be exidted among th^ heathen] By the dispensation of punishments, the heathen shall know me to be the God of justice; hy the publication of my (Gospel among them, they shall know me to be the God of goodness.

/ will be exalted' in the earth.] I will have my salvation prbplaimed in -every n^ion, among every peq)]e, and in every tongue.

am God: "" I will be exalted among the heathen, I wilh.be exalted in the eardi..

II ^.The Lord of hosts is with us;, tbe God 'pf Jacob is our refuge. - Selah; ^.

Verse 11. The Lord of hosts Ib \gfith us] ' Having heard those - declsrations of.God, the people eij oilt with joy and exultation, The hotd of hosts, the Qed of armies, is with us; we will not fear what man ean do unto us.

■ The God of Jacob-is our refuge.] - He 'who saved our fathers will save iis^ and. will never abandoo his people in distress.',,

Analysis op trb,FoRTT-8i£rH Psalic..■

. Two things especially are to be.considered in lUs Psalm:—,

I. The confidence the Church has in Grod, Tsir. 1-e. -

H. The' exhortation to consider him as the Lord of hosts, the Punisher of the refractory and disobedioDt nations, often, by means of war; and the only.Giver of peace and tranquiUity, ver. 8-10.

I. He begins with- a maxim which is the ground, of all the confidence which the people of Ood ean have. God is our Asylum, or place* of refuge to fly to; our Strength, Stay, Muniiion, on which lo rely: '"A very present help to deliver us in time of trouble."

From which maxim this conclusion ' is draws: ^ therefore will we not fear;** not even in -the grtetest calamities, nor in the midst of ihe most numSms adversaries. This he expresses, first, metaphoricaOy; next, in plain terms; —

1. Though the earth on which the Chnrch is sealed be moved or removed.

d. ^' Though the mountains be carried' into the midst of the sea;" that is, the greatest and sticngest empires and kingdoms should be ruiped and overwhelmed. • -. •

3. /'Though the waters roar and be troobfed." Though multitudes of people threaten,, and join- tibeir forces to ruin the. Church.

More plainly, for we have the interpretation of these metaphors, ver. 6: '* Though the heathen raged, and the kingdoms were moved,"/ yet we were not ' afraid, nor will we fear. We have a fine illustratioQ, of this bold feeling (from a consciousness of rectitude, and consequently Divine protection) from the pen of a heathen poet:-^ - *

of the Church.

jMtum et tenacem propositi Tinim Non ciTium ardor prava jubeniium, Noa Vultus inatantis tVranni, liente quatit aolida: If eque Aaater, Do^ inqtiieti tarbidus Adrie, •' -

ImpaTidmn ferient ruins.

'** The man, in conaciooa virtue bold, Who dares W secret piuposa hoidy Uoahakea heani the crotird^s tamoltooiis bries^ ' • Aii4 the impjdtiitoiis.tyTanVs angry brow defies.' ' ' Let the wild winds that Tole- the siMSi Tempestaoos all tfceir horrors ^aise;, Let Jove^ dread arm with thonders rend the spheiee;; ' Beneath the crash of worlds, un^annted he appears/'

3. Of this ondaanted state of mind he- next descends to show the reasons: —

1. ^ There is a riyer,"* &c. The city nf Ood was Jerusalem, the type of the Church i add' 'the half pkce of ths tahetfiacUs was the temple. The little Skilohj- that Tan.8ofl[ly, watered Jerusalem; and the promises of the Gospel, that shall always flow ia the Church, shall mahe glad the ' hearts of God's people. * •

3. /'God is in the midst of her," to keep, to ^end

her ^, ''therefore she shall not be moved," i. O;, utterly remoyed, but '' shall remain for of«r.^' * $. "God shall help her and deliver her;" ri^ early — in thd proper season.

4: "It^ utteied^hls.voice, and the earth melted.^* The hearts' of- the men of ^e earth, that exalted th^mseivea'againsC his Church, at the least word uttered frem his mouth, melted — w:ere struck; with fear and terror: •.. ^ * "

5. '* The Lord of hosts is with ns.^*. /Lnd &ten the armies of our. enemies vre'.at his command, and will fight for us 'whenever he pleases: "He is the Lord of all hosts-"

6. "The God of Jacob is our refage.** ' He is our Asylum^ and he will save us, ver. 7, IL

^. He calls oo wXl to behold the works rf'tht' Lordi and he preduees two instances worthy of pIh servation-: 1. Judghkht is bis work, and he afflicts refractory and sinful nationa by war: "'See* what desolations he hath made in the eahh!" 9. Pbaob is his work; " lie maketh ^k^bi in cea^e to the end of the earth." '

d; Then,nh the peraen of God, he'elhorts the eoe* mies of the Church to be qaiet; ibr, their eAdeavonif are*vam,-ana their rage is to tip purpose » " Be still, and know that I an^ God."

3. And he concludes with a gracious pron^, of being celebrated ioi/tong the heathen^ and through the whole earth* »

The Gentiles are invited to celebrate the praises of God as $Ke Sovereign of the world, I, S. The Jews exult' in his kindness 4o them^ 3, 4. AU then join to celebrate his Mafesty, as reigning over the heathen^ and gathering the dispersed Jews and Gentiles together mto one Church, 5-9.

3 • He shall subdue the people under us, and the nations under our feet...

4 He shall choos« our ^ inheritance for us,

2 For the Lord most hi^ is

NOTES ON PSALM XLVII. - The tiile^ '' A Psalm for the sone of Korah," has nothing remarkable in it. The Psalm was probably WBtten aboat the same time with the preceding, and ' relates to the happy state of the Jews when returned to their own land. They renewed their praises and promises of ohedience, aitd celebrate him for the deliverance they had received. See the introduction to the preceding Psalm. In a spiritual sense, it appears to relate to the calling of the Gentiles to be made partakers of the blessings of the Gospel with, the converted Jews..

Verse 1. O clap your hands, all ye people] Let both Jews and Gentiles magnify the Lord: the. Jews, for being delivered from- Che Bahyloniih ctgHUnty; the

Gentiles, for being called to enter into the glorious liberty of the children of God.

Verse 9. For the Lord most Mgh is terrible] He has insufierahle majesty, and is a great King^^the. mightiest of all emperors, for he is Sovereign over the whole earth. -

Verse 3. He shaU subdue the 'people under us} He shall do again for us what he had done for oAir forefathers — giVe us dbminion over our enemies, and establish us in our own land. I would rather read this in the past tense, relative to what Qod did fin their fathers in de8tit>ying^ the Canaanites, ^d giving them the pfomised land for their possession, and taking the people for his own inheritance. This is also applM.to the conversion of the GentUes^ who*

the excellency of Jacob whom he loved. Selah.

5 <^6odisgQneupwithashout,die Lord with the sound of a trumpet. 6 Sing praises to God, sing praises: sing praises unto pur King, sing praises.

r ^For God is the King. of all the earth: * sing ye praises ^ with understanding.

on the rejection of the Jews, have become his inheritai^Qe; and whom he has chosen to inherit all those qiiritiial blessings typified by the sacrifices and other significant rites and ceremonies of the Jewish Church.

Verse 5. Ood is gone vp with a shout] PrimariljT, this may refer to the rejoicing and sounding of trumpets, when the ark was lifted up to be- carried on the shoulders of the Levites. ■ But it is generally understood as a prophetic declaration of the ascension of our Lord Jesus Christ; and jttie shout may refer to the ejbiltation of the. erangelists and apostles in. preaching Christ ' crucified, buried, riseft from the dead,, and ascended' to heaven, ever to appear in the preseiice of God for us. This was the triumph of the apostles; and the conversion of multitudes of souls by this pfeaching was the triumph of the cross of Christ.

Verse 6. Sing praises] n!3T zammeru: this word is four times repeated in tl^s shbrt verse, and shows at once the eamesthess and happiness of the people. They are the words of exultation and triumph. Feel y6ur obligation to God;■ express it iji thanksgiving: be thankful, be eternally thankful, to God your King.

Verse 7. For God is the King of all the earth] He is not your King only, but the King of the universe. He has no limited power, no confined dominion.

Sing ye praises with' understanding] Vdktd nOT zammeru maskilj sing an instructive song. Let sense and sound go together. Let your hearts and heads go with your voices. Understand what jou sing; and feel what you understand; and let the song be what vrill give instruction in righteousness.to them that hear it. rynsav piplice. Sing wisely: — Anglo-Saxon. Multitudes sing foolishly.

Verse 8. God reigneth over the heathen] Though this is literally true in God^s universal dominion, yet morig is here meant. God reigns over the heathen when, by the preaching of the Gospel, they ase brought into the Church of Christ.

God siiteth upon the throne of his holiness.^ He is a holy God; he proclaims holiness. His laws are holy, he requires holiness, and his.genuine people are all holy. The throne of his holiness is- the heaven of heavens; 'also the temple at Jerusalem; and, lastly, the hearts of the faitlrful.

8 ^ God reignetli over the heathen: God sitteth upon the throne of his holiness.

9 " The princes of the people are.'gathered together, ■" even the people of the' God of Abr^sun: ® for the shields ' of the eafth belong unto God: he.is 'greatlj exalted.

the Bereansy were of, a nohle or liheral disposiHom; and, if^hpnihey heard the Gospel, searched the Scriptures to see whether these things were so. It is a similat word which is used Psa. ex. 3; and I believe both texts speak, of the same people — the Gentiles^ who gladly come unto his light, and present themselTet 9. free-will offering to the Lord.

The people of the God of Abraham] Who wen Abraham^s people? Not tlie Jews; the corenant was made with him while yet in uncircunicision. Propeily speaking, the Gentiles are those whdm he represented; for the covenant -was made with him while yet a (re»- tile; and in his seed all the nations — ^the Gentiles^ of ' the earth were to be blessed. The people of the Cfod. of Abraham are the Gentiles, who, receiying thi{ Gospel, are made partakers of the faith of Abr^iham, and are his spiritual children. The God of Abraham has Abraham's spiritual posterity, the beheving Gentiles, for his own people.

The shields of the earth belong imto God.] The Septuagint.translate this.ol x^raioi, the strong ones of the earth. The Vulgate reads,' Quoniam dii Ibrtes terraft rehementer elevati sunt; *' Because the strong,gods of the earth are exceedingly exalted." These are supposed to mean kings and rulers of provinceM * which were present at the dedication of the temple'; {for some suppose the Psalm to have been compoeed for this solemnity;) and that they are said here to be greatly exalted, because they exercised a very hi^ degree of power over their respective districts. ITie words refer to something, by which the iohabitanls of the earth are defended; God's providence, gnardiaa angels, &c., &o.

He is greatly exalted.] Great as secular nriers axe, - God is greater, and is above all; King of kings and Lord of lords; and the hearts of kings and governors are in his hand; and he turns them whithersoever he pie

This Psalm, under the figure of the ark lieinf ' brought into the temple, foretells the ascension* of, Christ to heaven; who was the true ark of the cove-' nant, and the propitiatory or mercy-seat. It contains a prophecy of Christ^s kingdom, and has two especial parts: —

Secondly, Th6 reasons why we should do it.

1. The ascension of Christ is typified under the ark^s ascension, ver. 1: ** God is gone up ynih a shout; the Lord with the sound of a trOmpet." « *

n^ grandeur o/k God in

the defsMim of hU Church.

it. On which he invites the pefbple to do ik>w ^hat was then done, ** that we clap our hands, and* smg praises." This should be done, 1.. Cheerfully: ^ Clap your hands;" for this is a sign of' inward joy, Nah. iiL -19. 3..UniTersally: ** O clap your hands, all ^e people^*^ 3. Vocally: <^ Shout onto God with the Yoiee of triomph.'^ 4. Frequently: " Singf praise*-"— sing praises — sing praises — sing praises,'' ver. Q, aod Sfkin ^ siiig praises,^ ver. -7. It cannot be done too frequently. ' 5. Knowhigly and discreetly f **Sing ye praises with understanding;'' know the reason why ye are to praise him. ^

3. Now thete reasons are drawn from his greatness and from his goodness.

1.^ He is ORKAT. 1. He b the Lohl Most High; 9.,He is ierrible; 3. lie is a great JClng over all the earth. All power, at his ascension, was ^ven unto him in heayen and earth.

2. He is GOOD. I. In collecting his -Church by anbduing the nations, not by the sword, but by his word and Spirit, by which he would subdue their iniquities, the iniquity of the Jew first, 'and then of tlie Gentile; for •Che law was to come out of Zion, and the. word of the Lord from Jerusalem., To the discipline of that religion both were to submit; and therefore both might well -be said ^' to be subdued to us, and brought under our feet."

2 In honouring and rewarding his Church: ** He

shall ehooee oat*trar inheritance for tis, the excellency of 3^acob whom he loved.''

2. His heritage; for he will dwell among thefti, and provide 'av inheritance for them; blessings on rearth and gldry in heaven.

3. This is. **ilfe excellency of Jacob;'' of Jacob after the Spirit; the kingdom, priesthood, and all the promise^, made. unto Jacob and the fathers being theirs.

4. The cause: «*. His love only-^he chose — the IBXcellency of Jacob whom he loved."

3. In the increase and amplification of his Church: ** God is now the king of all the earth;" not of the' Jews only, for he " reigns over the heathen" also. He ** sits upon a throne of holiness;" rules by his holy word and Spirit. 1. Making them holy who were unholy. 2. They are ** a willing people" also.- For the princes — ^the volunteers, among the people, are gathered together; even the people of the God of Abraham — Uie Gentiles, converted and reconciled, to God.

4. In protecting his Church; whether t^'hims^, or by the princes he raises up; by hif providence; or his angels J or all together. For the ** shields of the eatth' belong \mto God." 'Secular rulers, and ecclesiiisticAl governors, are shields of the Church. But God is the Head of it, and the Chief j *1Ie is greatly exalted."

The ornaments and the prioHeges of the Church,' 1—%, The. duty of Qod^s people, 9-14.

A Song and Psalm > for the sons of Korah.

QUEAT is the Lord, and greatly to be praised **in the city of our God, in the * mountain of Ills holiness.

The title: A Song and Psahn for the sons of Korak* To which the Vulgate, S^tuagint, JEthiopic, and Arabic add,- for the second tUty of the week; for which I believe it would be difficult to find a meaning. It is evidently of the same complexion with the two preceding, and refers to the Jews returned from captivity; and perhaps was sung at the dedication of the second temple, in order to return thanks to the Lord for the- restoration of their political state, and the reestablishment of their worship.

Verse 1. Great is the Lord] This verse should be joined to the last verse of the preceding Psahn, as it is a continuation of the same subject; and indeed in some of Kennicotts MSS. it is written as a part of the foregoing. That concluded with He is greatly exalted; this begins with Great is the Lord, and greatly to be praised; i. e.. He should be praised according to his greatness.; no common praise is suited to the nature.and digni^. of the Supreme Grod. '

2 ^ Beautiful for situation, * the joy of the whole earth, is Mount Zion, ^ on the sides of the north, » th^ city of the great King.

In the city of oiir Ood] Thai is, in the temple; or in Jerusalem, where the temple was isitqated.

The mountain' of his hoUnessJ] Mount Moriah, on which the temple was Imilt^ The ancient city of Jerusalem, which David took from the Jebusites, was on the south of Mount Zion, on which the temple was bnih, though it mig^t be said to be more property on Mountr Moriah^ which is one of the hills of which Mount Zion is composed. The tempio therefore was to the north of the city,' as the psahnist here statea; ver. S: " Beautiful for ^tuation, the joy of the whole earth, is Mount Zion, on* the sides of the north, the city nt the great King.*^ But some think that it is the cityHtaX is said to be cm the north, and Rdsmd contends thoEt the temple was on the south of the eity.

Verse 2. The joy of the whole eartK\ Commenta^ tors have been greatly puzzled to show in what schdm Zion, or the temple, could be said to heUtie joy of the whole earth. If. we take the earth here for the AoMable globe, ther^ is no sense in which it ev^sr was Aa

. 5 -They saw it, and so they marvelled; they were troubled, and hasted away.

7 Thou ^ breakest the ships of Tarshish "» with an east wind.

8' As We have heard, so have we seen in "» the city of the Lord of hosts, in the city of our God; God will » establish it for ever. Selah.

9 We have thought of ' thy loving-kindness,

joy of the Whole earth; but if we take j^lKTI S3 col haartt^y as signifying the vohoU of this land, (and it ha0 no other meaning,) thfe assertion is plain and eaay to be understood, for the temple was ^nsidered the ornament and ^iory of the whole land of Judea.'

Verse 3. God is^hwum in her palaces for a refuge."] All those who worship there in spirit and truth, find God for their refuge. But the words may be understood: God ia known for the defence of her palacee; and with this Tiew-of the subjeot agree the three following verses.

Verse 4. For, lo, ih^ hings were assembled] ' Many of the neighbouring' potentates,- at different times, envied the prosperity of the Jewish nation, and coveted the riches of the temple; but they had no power against it till the cup of Jewish tr&nsgression was full. In vain did they assemble-^-^onfedhnie, and invade the land. Saw it — ^reconnoitered the place; marvelled at its excellence and strength, for they were troubled^^ struck with fear; hasted away for fear of destruction, for fear took hold on them as pains seize on a woman in travail. Those who came to destroy were glad to make their own escape.

Verse 7. Thou breakest the ships of Tarshish] Cabmet thinks this may refer to th|3 discomfiture of Cambyscs, who came to. destroy the land of Judea. ^This is apparently,** says he, **the same tempest whibh struck dismay into the land-forces of Cambyses, and wredced his fleet ^lirhich was on the^ coasts of the Meditenranean sea, qi^Msite to his 'army near the port of Acco, or the Ptolemais; for Cambyses had his quarters at Eebatane, at the foot of Mount Carmel; and his army was encamped in the valley of Jexreel.'* Ships of TVtrMtf A he conjectures to have been large stout vessels, capable of making the voyage of Tarstis, in Cilicia.

Verse 8. As we have heard^, so have we seen] Our fathers have declared what mighty works thou didst in their time; and we have seen the same. God has oden interposed and afibrded us a. most miraculous defence. So it was when they were invaded! by tl^e

ends of the earth: thy right hand/is full df righteousness.

1 r Let Mount Zion rejoice, let the daughten of Judah be glad, because of thy judgment*.

12 Walk about Zion, and go round about her:, tett the towers thereof..,

13 ' Mark ye well her bulwarks, ' consider her palaces; that ye may tell it to the -gene rution following.

14 For this God is * our God for cter and ever: lie will ^ be our guide even wito deatL

The city of the Lord ofhosU] His hosU defended the city, and it was known to be /Ae dty of the great £ing.'

God will establish it for ever.] This most refer 6» the true temple, the Christian Church, of whieh the Jewish Church was 'a* type. The /ype. perished, but. the antitype- remained, and will remain till time alian be no more.

Verse 9. We have thought of thy lamng^iininess] We went to thy temple to worship thee; we medi* tated on thy goodness; we waited for a display of ' it; and the. panic that in the first instance struck Hi, was transferred to our enemies; and /ear took hoUj^mthem, they marvelled, were troubled, wad kastedmmgyl ■ Verse 10. According to thy name] As far aa't&M art known, so far art thou praised; and /where.thorn art known, thou wilt have praise to the end of the' earth. And why 1 ^^ Thy right hand is fhU of rigbC^ eousness." Thou art continually dispensing thy Uaai^ ■ ings to the children of men.

Verse 11. Lei Mount Zion rejoice] The templets restored. in majesty, which was threatened with tot^J destruction; it is again repaired.

Let the daughters of Judah be glad] Thai thou haal. turned her oaptiyity, and poured out thy Jndgmenti upon her oppressors.

Verse 19. Vtalk about Zion] Consider the btafttt' and tnagnificence of the temple, count the towere by which it is fortified.

Verse IS. Mark ye well her bulwarks] See tim rr> doubts by which she is defended.

Consider her palaces] See her courts, ehamierSf altars, &c., &c.; make an exact register of the whole, that ye may have to tell to your children how Jeruea* lem was built in troublesome times; how God restored you; and how he put it into the hearts of the heathen to assist to build, beautify, anti adorn the temple of our God,

Even unto death] He will never leave ns; and vre., by hia^r^c^ will never;il>andoii him. He Lb just suck a God as we need; infinite 'minercy, goddnees, zxidjt^uth. He is awr Father, and we are the sans -and daughterr ei God Almighty. Even unto and in death, he will be oar portion.

Under the type of Jerusalem is set down the happiness of the Church, which is always protected by ^e Divine dvour. There are three parts in this-Psahn: — ' I. The excellences and privileges of the city of God, ver. 1—3.

II. A narration of a miraculous deliverance, she obtained, and the terror that feu upon her enemies, veT.'4-8.

III. An exhortation to tonsider it, and to praise Godi ver. 9-14. \

I. The pealmist begins with ^ maxim: ''Qreat is the Lord, and greatly tp be praised.'^ Great in himwlf; and greatly to be prais^ for aU things, in aU fiaces; but especially in the city of aw Ood, in the mountain of holiness.

Then he descends to set forth the ezcelleaces and onaments of the Church. • -

1. It is '^ the city of God," built and governed by him; and in it he resides.

3. '* It is beautiful for situation:** God has put his beanty upon it.

4. ^ The joy of the whole earth is Mount Zion i** The joy and ornament of all the land of Judea then, and afterward^ of the whole world, because the law was to come out of Zion.

5. ** It is the city of the great King,*^ i. e., God. He feimded, and rules in it. •

6. '^ God is known in her palaces:" Jn her is the knowledge of God; yea, and by an experimental knowledge^.he is found to be an asylum, a sure refuge,

' U. And it is weU that it is so; for Jerusalem, t. e., the Church, has many and great enemies, which (ver. 5) the prophet begins to describe; and desires' that notice may be taken of them, for he points them out with *< Lo! or Behold!"

1. They are many and powerful. Tliey were ** kings,'* a plurality of them.

8. Confederate kings: ^ The kings w^re assembled." United power is the more effectual.

But all the endMLvoun of those kings, those con federate kings, came to nothing.

1. *'They passed by together:" together thiy eain«» together they vanished.

3. *' They saw— they maxrelled:"v They ww the iftrength of this city; and.wondered how it conldL b<^ so strangely delivered out of their, hands.

3. On this they were troubled, they troubled, tod hasted away. Fear took hbld upon them; which the prophet illustrates by a double' similitude: 1. By a travailing woman; *f Fear took hold upon them, and pain, as of a woIqq^ in travail." ^. By the feax of mariners at sea, when enroclydon' threatens to destrojr their ship; their amazement was such ^ as when thou breakest the ships of Tarshish with an east wind."

UI. In this third part of the Psalm theite.are tufo especial points: —

A grateful acknowledgment of God's protection bf his Churoh: " As we have h^ard, so. have we seen iii| the eity of our God." We have heard that he will pajk tect this city, and we see that he hath done it; and - persuaded we are that he will always do it: ** God will* establish it fbr ever:"

3. And this shall never be forgotten by us: *^ We have thought of thy loving^kindness in the mi^ of thy templet

3. And so thobght of it as to praise thee for itj *5 According to thy name saia thy praise; thy ri(^ handis full of righteousness." All the earth shall know that thou dost help with thy powerful hand thy afflicted and oppressed people. Thou wilt punish their adver* raries, *^for thy right hand is full of righteousness-r-* andjostioe."

The secolid point of this third part is an exhortation to God's people.

1. That they exuH and rejoice for what God does for them: *< Let Mount Zion rejoice, let the daughters of Judah be glad, because of ihy judgments," in defending thy Chnroh, and punishing their enemies.

9. That they take especial notice of his miraculous deliverance of Jerusaiem; that, notwithstanding the army was great that lay against it, yet no harm was done: ** Walk about 2ion, tell the towers thereof {j; mark well her bulwarics^ and her -palaces." See whethei they be not all standing and entire:

3. And do itrfor this end:' ** That you may tell it to the generation following.". Leave it on record how miraculously God hath delivered you.

4. For this there are /too strong reasons-: 1. '*Mf this God," who protects and defends us, "is our (Ml for ever.". 9. ^ He will be our guide unto death.** He will not leave us when all the world leaves ns^ In the time in which we need him- most, we shall find him most powerfully present to help us. There-

I fore, exult, rejoice, mark it; and make it known to the I generations to come.

All men are invited to attend to lessons of wisdom relative to thif insufficiency of earthly good to save or prolong life; to secure the resurrection from the dead, 1-9. Death is inevitable, 10. The v^in etpeeta' tions of rich men, 11-13. Death renders ail alike, 14. The)i>salmist encourages and fortifies^ himself against envying the apparently prosperous state of the wicked, who are brutish, and dte like beasts^ 15-40.

2 Both ^ low and high, rich and pooif together.

3 My mouth shall apeak of wisdom; and tlie meditalfon of my heart shall be of understanding.

4^1 will incline mine ear to a parable: I will open my dark saying upon the harp«

5 Wherefore sliould I fear in the days of evil > when ^ the iniquity of my heels shall compasia mc about?

The iitte^ Ta the chit;/ Muskian^ A Psalm for ihe sons (*f K<3Tahy has nothmg [»&rlicu]ar m it; Euid ihe Versions say httJe abotJi ii. One of tlie deacendanta i>f the children bf Korah might have been the author 4^i it; but when or on what occasion it was madCj eatipoi now be d^acovered. The authoi aimed to be ahsctire, and has sueaeeded; for It m very difficult to make out his meatting. It is so much in the style of til© Book of Job, that one mig'ht believe ihey had the aitme author; and that this Pfialen might have made orii^inally ^ part of that book* *^ It aeems/' aaya i>r. Doddj *^ to bo a meditation on the vanity of richcii, &nd the uBtial haughtuioas of thirds who poaseas theoi' Am a remedy for thiS| he aeti before (hem Ihe near pros' peal of death, /rt^Ka which no jiche^^ can aavCf in which no fichea can avail. The author considers the auhject he In treating as a kind of wisdom conae&led from the world; a mysTeryf an occult science with respecl lo the gcocraliiy ef mankiud," Dr. Kmnicott has given mi exceHcnt translation of tliia Psalm, which is very htera!, simple, and ele^nt; and by it the reader w^ill b^ conviftced that a good translation of a diMcult passage m often better than a comment.

Averse I. Htar this ^ ail ye people] The four firal verses contain the author's exordium or introduction, delircred in a very poiopous style ^ and promifiiog the deepest lessons of wisdom and itistroution. But what was rmc then is comtnori^placc now.

Verse 4. / wiU incline mine ear i& a paraMe] This was the general method of conveying instruction among the Asiatics. They used much figure and metaphor to induce the reader to study deeply in order to find out the meaning. This had it$ use; it obliged men to ikink and reflect deeply; and thus in some measure taught them the use, government, and manageluent of their minds.

M^ dark saying vpon the harp.^ Music was aomctunes used to soothe the animaJ apirits, lind thus prepare the mind for the prophetic influx.

6 They that * trust in their wedili, and boast themselves in the multitude of their riches;

7 None of them can by any means redeem his brother, nor ^ give to God a ransom for him:

S (For ^ the redemption of their soul is precious, and it cease th for ever:).

9 That he should still live for ever, and > D<fr. y aee corruption. ^H

10 For Ire seeth that * wise men die, like- » wise the fool and the brutish person periisk^ ^ and leave their wealth to otliers. *^H

11 Their inward thought?>, thai their

fore should 1 feat- in the days <^f evil^ tJiough ihe iniquity of my lupplanters should compass me ahoui/* ' The Syriac a.nd Ar^ihic have taken a aiiiiilar view of the pasiisge! *^ Why should I fear in the evil day, when the iniquity of mj eocmica compasses tat? ahont^^* And so Dr. Kenmeott tranalates tt.

Verse 7. None of them can by any means rcdeetn his hr other] Wealth cannot save from death; brother, however rich, cannot save his brother; nOr will God aecept rtches 9m a r^msom for ihe life or sout of any iransgreaaor. To procure health of body, i>eace of mind, redemption from death, atid eternal glory, riclics are aought for and applied in vain- Verse %. Far the redemption of ikeif jW is pre^ cioiis] It is of too high a price to be redeemed with corruptible things, such aa silver or gotdt and baa re* quired the sacnftcial death of Christ.

And li tease th for ^er] This is very ohacure^ vad may apply to the ransom which riches could pro<luce. That laxiisom must be for ever unavaHahle, because of the lvalue of (he sotiL Or ilda clause should he added j to the following verse, and read thus: *' And thongb \ he cease to be, (Sim veehadal^) during the bidden lime, (6SlJ?S heimn;) yiet he sliall bve on ih rough eietnity* (HYJS TI|,' 'O'T vkhi od hneisach,) and piot aee ' corruption.^^ This ia probably the dttrk saying which it was tiie design of the author to mier io a parable, and leave it to the ingenuity of posterity lo And tl otii.. Thf? verb Sin chadal signifies a cessation of being or acii&n^ and ch}p oiam often signifies hidden time^ that which is not defined, and the end of wbich is not ascertttinedf though it is frequently used to express endless duration. This tTanslalion requires no alteration ^ of the original text, and conveys a precise and consistent meaning, j Vertje 10. For he seeth that wise men die] Though 1 they may be rich^ and their wisdom leach theiri the 1 best method of managing their nchc« so aa to derive, all the good from them they can possibly produce, yei i they die as well as the fm^ and the poor igimrant man i and their wealth is left to othera w ho will be eqiuilly disappointed in dieir expectation from it.

Verse 1 1. Their inward thought is, that their houses. MbaXi eontmue for ever] Thus, by inter puliation, wo * dT^'^Wing places ^o all generations; they* call their lands after iheir own nEimes.

12 Nevertheless •* roan being in honour abi- <Jeth not: he is like the beasts that perish.

IS This I heir way is their *'foUy r yet their posTcrity ^ approTc their sayings. 8e]ah.

14 Like sheep they ajre laid in the grave; death shall feed on them; and *i tJie upright thai] have dominion over them in the. morning; ^ and their • beauty eh all consume * in ^e grave from their dwelling.

15 But God ^ will redeem my soul ^ from

biaira^ enjdeATpared ia palch up n senoe to this cT^iaie, Iasle«4 uf D3"ip iirAufHt their (naforrfpar/, the ^cptimgin( appear to hare Kksed a copy in which Uie second and ildrd letiera have been transposed D'^ap Ai^om, ih^r ^ejttiiohrci; for they tran8l-.i|e: Kckj q1 rQi«;io« atwTiW w»ttflti aurwv ft? ^v at^jyct' ** For thdr grates aie ihei* dwelling a for ever,^* So »ix or aeTen feet long, and two or three wide, ia sulfioLeTil to hold the greyest ooixqueror in the unjrerse! What a amall Loose for ihe qutindam poasaisor of ntuneroua palaces and potent kin^rdoma f

They CqU theu l^nds qfter their own nttmcs.] There wodd bare been no evil in tUia if it had not been doue oa an infidel priucjpLe. They expected no ttate but the present; and if thej could not cuntuuie themaelvesT yet they tooJc ^a tttuch pains u pOBsihle to perpetuate tlieir memf^nuL

Vets« IS. Man betng in honmr ahideth not] Howtrer rieh^ wiJie, or honourable, ihey irmal die; and if they die not with a sure hep<! of etenuil life, they die like beaattf^ See on ver. 20,

Ver^e 13, TUir posteritif upprove Oietr sn^wgsS[ Go the same way; adopt their maxims.

Verse 14. Like ^herp ihey are laid in the grm'e] 7IK0S lishoif into iht<dn the place of separate spirits.

Deaih thitil/ecd on ihem] 0),*1' n\0 macclh yirem^ ** Death ahatl Ited them!'* What an aatonishmg chaiige I All the good things of life were once their portion, and they lived only to eat and drink; and now ihey twe in shtaij and Death himself feeds them / and with what! Damnation. Hmthigani reads the vernc thiu: " Like sheep they ahall be- laid m llie place of the dead; death ahiLll feed on ihem; theii momiug Khe]ili£r<fs rule over them \ and their fle«b is to be conianied. Destruction ia to them in their folds* ^^

VcTae I b. But Qod wdi r^^deem my soul from the pf/iMr ^f the grave] SlKlB^ i'"^ jniyad skeoif *^ from the band of aheol.'' That ia, by the pkiue^t constmEv tion, I shall have a reaurfcciion from the dead, and an entrance into hia glory; and death sliall have no dominion over me,

VetAe 16. Be not thou afrmd mhen gum is mode rtVA] Du AJOt t>e eunous;'do ool g;rieve: if will do

the power of '^ihe grave: for he shall receive me. Selah.

16 Be not tliou afraid when one is made nch, when the glory of his house is increased \

17 ^ For when he dieih he shall carry nothing away: his gtory shall not descend after him,

18 Though ^ wliile he lired " lie blessed his soul: and men will praise tJieo^ when thou doest well to thyself,

1 9 * He shall ^ go to llie' generation of his fathers J they shall never see ^ light. '

you no harm; it will do liim no good* AJI be gets will be left behind; lie can carry nothing with him. Even \\is glory must stay behind; he ehall mingle with Ibe common ea.rih.

V'eri^c Id. He blesxed his stml] Ho did all he coul<l to pTfK;ure hluD^lf animal gratifications! ^"d he was applauded for it; for it ii) the custom of the world to praise them who pay most attention to their sf'cular intereat; and he who aitendss mout to the coocerna of his soul is deeoied.weak and foolish, and ia o^n persecuted by ftn migodly world.

Verse 10. The^ shall never tee lighL] Rise again they shall; but tliey shall never see ihe light of glory, for tiiere is prepared for them the tdaclnesM fif d^rk^ ncss for ever.

Verso 20, Man that is in honour} The rich andhonourable man who has no spirituat nnderstanding, ia a beati in the sight of God« The spirit of this maxim ia, A man who is in a dignilted oHiciaJ aitu^ tion, but dostityta of learning and aountl sense» is like a beast t The important place which he occupies re* fleets no honour upon him, but is disgraced by Ijim, ^r Who has not read the fable of the beautifully carved head 1 It waa erery thing that it should be, but had no hraini.

This veiae has been of\en quoted aa a proof of the fall of mm* i and from pV yalm, {in ver. ISf*) which signiHes to lodge far a mght^ it has lieen inferred ttiat Adam felt on the same day on which he was created, and that be did not spend a single night in the terres^ trial paradise, Adam, who was in a state of glory ^ did not reimun in it one nighty bo I becaime stupid and ignorant as the beasts which perish. But we may reit assured this is no meaning of the text.

The doctrine taught by this Psaloi is the following: That rich men he not proud of their wealthy tior poor men dejected nor humbled at theii mean estate, since all men are mortal \ and it is not the wealth of the one can make tliem happy, nor the poverty of the others can make them unhappy, there being another life by which th^ condition of both is to be judged^

psalms;

1. He caUs together his auditory: *< All pepple, all nations, low, high, rich, and poor;^ because what he speaks concern^ all.

3. Then he calls them to. be attentive: ** Hear, giro ear/'

3. Ijle labours to make them teachable, by commending the matter of which he treats; they are not ^rlTolous, but weighty and important things: 1. "My mouth shall speak of wisdom," &o. I will speak of what I know, and speak so that others may understand. 3. *' I will incline my ear.'' 1 will teach you nothing but what I teach myself. 3. It is a parable which J am about ta deliver, and will require all your attention. 4. That it may be brought to your ear with more delight, I shail accompany it with tiie harp: " I will)open my dark saying upon the harp."

11. ' Having now assembled his congregation;, endeavoured to make them attentive, docife, and welldisposed, lest any should suppose that he was envious at the prosperity of the wicked, or had so little trust in Grod that he lived in tertor of his adversaries; he says, '< Wherefore should I fear in the days of evU, though the iniquity of my supplanters sunounds*me1" He had no reason thus to fear; but the wealthy and ambitious had. And this he demonstrates two ways: for he takes away happiness from the one, ver. 6-15, and places happiness in the other, ver. 16.

1. They that trust in their wealth, and boaftt themselves in the multitude of their riches, are not happy, ' ver. 6., For wealth will not deliver in the evO day.

1. It will save no man's life: " None of them (the. rich men) can redeem his brother, nor give to God a ransom for him.'' God will not be bribed to save any manHilife.

9. It will save no man's soul. The ransom required for that is more Valuable than any thing the earth can produce.

3. Suppose he was wise, and a long-lived man, yet he must die at last: *' For he seeth that wise men die; likewise the fool, and the brutish."

4. Which sujQIciently shows the vanity of their riches: 1. They leave them. 3. They leave these great riches. 3. They leave them to others; sometimes to children, but.often to strangers, such as they thought never would have entered into their labours.

6. "Their thoughte are vain.** For, 1. "Their inward thoughts are that their houses -shall cdntinue," Ac. 3. To this end, "They call their lands after their own names;" they not only study to be rich, but they are vain-glorious also.. But their study is, 1. Vanity. 3. Folly.

1. Vanity: "Nevertheless, man being in honour, abideth.not;" a change there will be, and the most glorious man will be like the beasts that perish,

3. Folly: "This their way is' their foolishness." A great foolery to place their chief good in riches; yet their posterity act in the same way, tread in their steps, and. pant. after riches and honours.

To correct this propensity, he lays before them certain eonsiderations fjelative to their future condition: —

1. "Like sheep' they are laid in the grave." That is their common condition; like sheep they are fatted for slaughter.

d. " Death shall (bed on them." The second dwh; fori like Dive^f they shall be burned ih keU; and the fire that cannot be extinguished shall feed npoj t^sir souls and bodies.

3. In the morning of the resurrection, the "upright shall have power ovet them." The righteous shaU shine like the sun, when /Acy shall be Christ^s foofstooL The godly shall be placed on the right hand, and seated on thrones to judge them; when they shall be seated on the- left, tmd be condemned.

4. "Their beauty shall consume in the grave." Their riches, power, and glory, shall wax old as doth, a garment: " For the figure of this world passeth away." Therefore the rich of this worldj and ths possessors of great glory, are not happy » He therefore sets do^-n the happy man: the man who trusts in God, and lives to him, -he is happy in Hfe, notwithstanding his afflictions, and he shall be happy for ever. Therefore he says, " God will redeem my soul from the power of the grave," &c.

1. He shall redeeni me. All good men's souls.

3. Not from the grave, for die we must; but from the hand, that is, the dominion and power, of death: ** Death shall not reign over them."

3. The reason is. For ha shall reeewe me—Hbdi^ me into his family, and make me a jpartaker of 'the^ Divine nature.

III. On these considerations, relative to good and bad men, and their different conditions, he admdnislies the good that they be not troubled at the prosperity of the wicked; " Be not thou afraid," &c.

1. Not at the great wealth of the rich: "'Be not afraid when one is msde rich."

* 3. Not at the glory and honour of the. mighty: " Nor when the glory of his house is increased.".

And he repeats the former reason: " For when bo dieth, h^ shall carj^ nothing away; hia glory AaJl not descend ^fler lym.". Their happiness, such as it was, was only momentary.

This he jmiplifies: Be it granted that they flattered themselves, and were flattered by others.

3. Though men wfll praise thee, and sound in thy ears. Well done! " so long as thou doest well to thyself,"— Cheapest up riches, and followest after honour.

1. A mortal thou ait, short-lived as all that went before thee: " He shall go to the generation of liis fathers." And,

3. If wicked, be cast into utter darkness: **TbfBf shall never see the light."

3. Surely any man, however rich, however giwit, who understands not thus much, must be a beast; and with this sentiment concludes the Psalm; and. it is doubled that it may be r^embered:'" Man, vHio is in honour, and understandeth not, is like the beasts that perish." Even while he lives, without this understanding, his life is little more than the life of the beast

Oo^ the Sovereign Jndge^ ft^i Ufore his Ctnmfi all Mi people^ and the pneiU and the fudges., 1-6; and ' H^remchee.tkmt for. their vam eof^iden^e in the saerifieee they httd offered^ 7<-l^; tmdehows them the^far^ ',Mm Me requires^ 14, 16; and then enters into a particular detail of their hypocrisy^-^njustice, and w^m ' will scandalous transgressors r all of whom he threatens with heavy judgments, lO^STft. TheMessedneis.

Li 'tlie title this is said, to b^ A Psakn of Asaph, Tliere ufe twelve that go onder his name; and most, probsUy he was author of each, for. he was of high i^mte in the days of David, and is mentioned second Is him as.a composer of ptfalms: Moreover Hezekiah the tingi and the princes^ commanded the Levites to stag praise unto the Lord, with tke.wotam of Datid^- and of Asaph the sckr. His btod, sons or compa- '■kmsy'were also eminent in. the days of D^Tid, as, we letlir from 1 Chron. xxt.. Sec. Asaph himself Was one of the musicians who sounded with cymbals' of hrasky 1 Chron.' xv..19. And* he is mentioned with gieaft t^pecl, Neh. xii. 46: And in the days of Datid tmd Asaph of old there were chibf of the mroias, 0nd sonos of praise and THAHxsoiYiifo unto Qod. He was certainly a prophetic man: he is called a.jefl^"— one on whom ^e Spirit of God rested; and taoms from this, his education, and natural talent, to h^ wen qualified to compose hjrmns or psalms in the hopou'of God. Persons capable of judging, on a SMBpsiisoo of those Psalms attributed to Asaph with diose known to be of Daddy have found a remarkable difference in the style. The style of Darid is more

• peiished, jlowing, correct, and mqfesticy than that -of ' Asaph, which is more stiff and obscure. 'He has been eonpttred to Persius and to Horace; he is keen, full

. rf reprehensions, and his subjects are generally of the idsful kind; which was probably caused by his living is times in which there was grMt corruption of manaers, snd much of the displeasure of Grod either threatened op manifested. It is not knowii on what particular eeeasien this Psalm was written;!>ut at most times it win ssitable to the state of the Jewish Church'.. Terse 1. The mighty God, even the Lord, hath spoken] Here the essential names of God ^are used: mrr DTiSk Sh El, Elohim, Yehotah, hath spoken. The six first verses of tfiis Psalm seem to contain a description of the great judgment: to any minor oon-. sideration or fret it seems impossible, with any j>ropriety, ta restrain them. In this light I shaU consider this part of the Psalm, an^ show, —

silence: a • Idre shall devour before him, and it shall be very tempestuous round abouthim.

4 ' He shall call to the heavens from above, and to the earth, that he may judge his people.

.6 And Uhe hetfvenjs shall declare his'

First, The preparatives to the eoming of.the great Judge.* El Elohim Jehovah hath spoken, and called the eorM-^-all ^e children of.m6n,^om the rising of the sun unto the going down thereof. Out of Zion^ the perfection of beauty, (*D^ V73b mic\lal yophi, the beautv where all perfect^n is compris^,) God hath shtned^-rei. 1, fi: 1. He has sent his Spirit to cbnvin^ men of sin, nighteousness, and judgment. 3. He has sent his \Vord; has made a revelation of himself; ahd)ias declared both his law and his Grospel to mankind:' }^ Out of Zion, the.perfection of beauty, God hath shined,'* ver. 9 For 6ut of Zion the law was to go forth, and the word of the Lord ^^m Jerusalem. Isa, ii. 3. '. '.

Secondly, The accompaniments. '!. His approach is proclaimed, ver. 3: '*Our God shall come." 9. The trumpet proclaims his approach: " He shall not keep silence." 3. l^niversal nature shall be s^iaken, and the earth and its works be burnt up: *' A fire shajl devour before him, and it shall be very tempestuous round about him," ver. 3.

Thirdly, The witnesses. are summoned * and cfillected, and collected from all quarters; some from* heaven, and some from earth. 1^- Gttardian angels. 2. Human associates: ** He shall call to the heavens from above, and to the earth, that he may judge his people," ver. ^.

Fourthly, Tlie proeedure. As far as it respects the righteous, orders are issued:. ** Gather my saints," those who are saved from their sins and made holy, *< together unto me.'' And that the word saints might not be misunderstood, it is explained by *^ those that have madfe a covenant with me by sacrifice;" those who have entered into union with God, through the. sacrificial offering of the •Lord Jesus Christ. AH the rest are passed over in silence. We are told who they are thai shall enter into the joy of their Lordj vis., only the saints, those who have made a covenant with God by sacrifice. All, therefore, Who do not answer this description are excluded from glory.

F^Vdy. Thv final issue: all the angelic host, and all Jthe redeemed of die Lord, join in applauding ac«

8*1 will not rtprovetiiee • fw thy sacrifices or thy burnt-offeringS) to have been, continually before me.

9 >» I.will take no bullock out of thy house,. nor he-goats out Of thy folds. • 10 F6t every beast of the fgreBt is mine, onii the cattle upon a tliousand hills, li i know. all the fowls of the moim-

clamatiQii'at the deciaion of the Supreme Judge. The heavens (for the earth is no more^ it is burnt up) shall declare his righteousness, the exact justice of the whole procedure, where justice alone has been, done without partiality^ Smd without severity; nor could it be'otherwiae,for God is Judge himself. ■ Thus Ae assembly is dissolved; the righteous are received into everlasting glory, and the wicked turned into iiell, with all thoise Who forget God. Seme think that the. sentence against the wicked is diat wMch is tjontained f)rom ver. 16 to Ter. 99. Seethe analysis at. the end, and particularly on the six first verses, in which a somewhat different Tjew of the subject is taken.

Verse 7.^ Hear, 0>hyj)€ople] As they were now amply informed concerning the nature and e^rtainty of the general judgment, and were still in a state of probation, Asaph proceeds to show them the danger to which they were exposed, and the. necessity of r&-^ pentanoe and amendmenl, th^t' when ^hat great day should arrive,.they might be found among those who had made 9. covenant with God by sacrifice. And he shows them that th^ taorifice with whiph God would bQ well pleased was quite different from the bullocks, * he-goats, &c., which Uiey were in the habit of offering: In short, his shows here that God has intended to abror gate those sacrifices, as being no longer of any service: for when the people began td trust in them, without looking to the thing signified, it was time to put them away. When the people began to pay; Divine honours to the hfoxen serpent, though it was originally an ordnance of Grod?s appointment for the healing of the Israelite^ it was ordered to be taken away; called nfA»MlM,'a bit of brass; and broken to pieces. Tlie sacrifices under t&e Jewish law were of God's appointment; but now that the people beg^ to pu£ their trust in them, God despised them.

Verse 8. / will not repnwe thee] I do not mean to find fault with you for not offering sacrifices; yon hare offered them; they have been continually before me: but you have not offered thenuin the proper way.

Verse 10. Every beast of the- forest is mine] Can ye suppose that ye are laying me under obligation to yon, when ye present me with a part of my own property 1

12 If I were hungry, I n^ould not tell thee: ' for the world is mine, ancji the fulpess Uiereof.

14 * Offer unto God thanksgiving;*and ^pay thy vows unto the M.oit High: V

16 But unto the wicked God saith, What hast thou to* do. to d^claire my statutes^ or'lbtf thou shouldest t^e'my -covenant in thy mouth?

Verse 13. V^iU I eat the flesh of bulls] Can ye be 80 simile as to. suppose that T appointed siieir- Mcrifiees for my own gratification? All these wer^ agnificative of. a.spiritnal worship, and of the aMxiice of. that Lamb of God Which, in the ftdneas of tkne, was to take away, in an aUmmg tiunmerf the siii of Ihe world.

Verse 14. QJter unto Ood thanksgnrmg; mut f^ thy vows unto the Most High] tO\ zebmeh, **'aaMifce.unto God, Dt6m Elohim, the TOM) todah, thanh-ajfet' ing,"^ which was the same as the sm-offMng^ ns. m bullock, br a ra(n, toithout blemish; only tliere wwe, in addition, *' unleavened cakes jningled witk'oily iiid unleaTcned wafers anointed with <ul; and cakes of Safd iiour mingled with oil and fried,** Lev, vil. IS.

And pay thy vows] y TIJ nedareyehm^ ^ thy* towoffeiings, to the Most High.'* The neder or vouh-^eting was a male, without blemish, taken from imetig the beeves^ the sheep, or the goals. Compare Lev; niL 19 with ver. 33. Now these were ofihringa, fat ihsir spiritual and proper meaning, which €k)d refoired of ' the people: and as the sacrificial system wa* eslftblished for an especial end — to show the eit^ub»eee ef sin, and the purity of Jehovah, and to show how sin could be atoned for, forgiven, and removed; thia.ifs-. tem was now to end in the thing that it stgnifiedf^-the grabd sacrifice of Christ, which was to make 1 feed, nourish, and save the souls Of believe nal life; to excite their praise and thanksgiving; Jbimd fhem to €rod Almi^ty by the most •otomnto live to him in the spirit of gratUude and' all the days Of their life. And, in order that thegr might be able to hold fast fiiith and a good eoaseioet, they were to make continual prayer to Qod, wko pt^ mised to hear and deliver them, that theynmghighr^ him, ver. 15.

From the 16th to the 33nd verse Asaph appeamlo.refer to the final rejection of the Jews^frbm having any part in the true covenant sacrifice.

Verse 16. But unto the wicked] The bloodthixaCy ptiests, proud Pharisees, and ignorant scribes of the Jewish people.

iS When thou sawest a- iKef, then thou 7 coQsenleclst with, him, and ■ hasjt been * partaJker whh adulterers.-

20 Thou sittest and speideest against thy brolher; thbu* slanderest thine own mother's sob.. '.'

Verve 17^ Seeing thau hateei iH$tructum\ All these lejeeted the codnael of.God against tbemselres; and refiiaed to receive the instnictions of Christ.

Verae 18. When thou sawest a thUf] Rapine, adaltajtea, and adukerous divines, were commoa among tlR'Jews ip.oqr Lord's time. The Gospels give full pooof <if this..

Verse 33. Now consider this] Ye have forgotten yovf God, and sinned against him. He has ^larked down all yonr imqnities, and has' them in order to exlubit against you. Beware, therefore, lest he tear you to fineeif ^ken th^re is none- to deliver; for noner eaa dfllmryoa bat the Christ you reject. And how can ya escape, if ye neglect so great a salvation 1

Verse 33. Whoso offereth praise] These are the very flame words as those in ver. 14, mm T\1\% and shoold Jie read the same wvf independently of the pomt^t zebach todah^ '* sacrifice the thank-offering.^ Jmj's is the great eucharistic sacrifice; offer him up lo Gpd in ybor faith and prayers. By this sacrifice is God ghrified, for in him is God well pleased; and it was' by the grace or good pleasure ofOod that he tasted iiUh for every man,,

Ofdereth his conversation] *pi DV sam derech, disposrra his way. — Margin. Has his tiMiy there, ITI DV shidn defechj as many MSS. and old editions have it; or make$ that his custom.

Will J show the salvation of God.] U^TW arennu, I will ca4ise him to see y\o^2 beyesha, into the salvation, of God; into God's method of saving sinners by Christ. He shall witness my saving power even to the uttermost; such a salvation as it became a God to bestow, and as a fallen soul needs to receive; the salr vation from all sin, which Christ has purchased by his

death.!» jBTall ^t\)tVL til t)im. the tjele of <0ob; that 68 Jeshu, that he se him in the fairehed of his majeste. — OW Psalter.

Analysis of the Fiftieth Psalm.

The prophet, by a prosopopaia, brings in God preteribing rules for his own worship. iThe point in debate is, How God toill be honoured in his own Church 1

and false worshippert.

21 These things hast thou done, < and I kept sijence; • thou thoughtest that I was altogether such an one as thyself: but ^I will reprove thee, and set ihem in order before thine eyes.

»2* Now consider this, ye that « forget God, lest I tear you ih' pieces, and there he none to deliver.

.?3 ^ Whoso offereth praise glorifielh me; and * to him.^ tha^ ordereth his conversation aright will I show the salvation of God....

.And as none can teach this but Grod, be brings him in speakipg to hfs people.

' I. The majesty and authority of the person who is to judge this debate, v^r. 1-6.

The prophet begins with calling an assize. He rainmons a court, presents us witha/iM^e, produce9t0t/- nesses, cites'those who are to answer, and, havinj; seated the Judge on his throne, giveff forth his charge.

3. The place to which be comes to Jiold* his court* •—-the Church: **Out-of Zion, the perfection of beauty, Qod hath shined'." Tb Zion the law was giveA; and oui^oflLion the law was to come, by which he would judge; and therefore it Was rightly* said, ** Out Of Zion the Lord hath shined.!'

3. His app€arance,whifih is terrible. It was so when he gave his law on Mount Stnai; and it will be so when he comes to require it: *'Our God shall come, and shall not keep silence; a fire 6hall devour before him, and it shall be veryHempestuous round about him.*' See 8 Pet. iii. 10; Luke xxi. 25, 36.

• Secondly. Those who are cited to appear before him, -T>hiB 'saints — dhose whq had und^iaken to wprship him as he had appointed: i* Gather my saints tofl^ether; those who have made a covenant' with me by sacrifice.*' ' •. "

Thirdly. Against these he produces his witnesses, whom he collects, 1. From heaven; 3. From earth. ** He shall call the heavens from -above, and the earth, that he may judge his people.'' Including the inhabitants of the whole earUi, '^ from the rising of the sifh. Until the going down thereof." And his atoard shall be universally apprqved: *' The heaivens shall declare liis righteousness — ^hisjust method of procedure; for" God himself is Judge."