Commentary on the Holy Bible

1. '*I am God;" therefore, worship and obedience are due to me from all creatures.

S. "I am thy God j and thou art my people;" therefore, 'due from thee especially.

3. *'I will speak." I will judge and determine this controversy *about iny w.orship«

Anah/m, of. the

4. ** I will testify against thee,^ i^d conyict 4hee ' or what thou hast dpne amiss..

It was the duty of the people to bring the sacrifices, and perform the ceremonies appointed by the; law: but God is not pleased with the outward act merely; nothing- pleases him where ihe heart and a&ctionB are Ranting., -

,1. *^I will not reprove tkee for<ihy sacrifices."' These thoubringest, and these I accept. Biit in this I reprove thee, because thou thinkest that I -must be pleased with the external service, howsoever perfinmed; and tfaat-tkou hast a right to expect pardon and all other blessings. •

.S. Unlaw the heart be penitent, and -the -offerings be made in faith, I will no( accept them': 'VI will take no bifllock out of thy)u>nse, nor ^he-goat," &c'. And this for two reasons: —

1. I do not need them: ''Every beast of.the forest 'is min&— thO; cattle on a. thousand hillsT-the fowls of the mountain — ^the wild beasta of the field — the world and its fiilness."

.- a. My peEfectTon is such'.^at I could not use ^em: M Thinkest thou that I will eat the flesh of bulls, or drink the blood of goats V^ ',

The heathen priests taught the people that the gods fed on the odour of the sacrifices; and they r6pr^ ^nted- them as complaining of being starved, whea tiiey were withheld!.. *

For Aese reaJBons the sacrifices, as you have peribrmed them, do not please me; but I shall acquaint you withV those that do please me; thanksgiving and prayer or invocation. -

Which being done,- he makes in indenture vnth us: ' I. On his pait, that he will save us: "I will deliver thee."

9. On our part, Uiat we give him the glory of our salvation: "Thou shalt. glorify me.^'

3. And- yet he makes an exception to some men's prayers and praises, hypocrites and. impious men.

Prms^^ts. nbfTomely'in the mouth of a Htmer^ and petitions offered by i^e prefane shall not- be beard. ^. 1. "to the wicked God saith,' Wliat Jhaot thoa to do to declare my>tiuute8,"&c. • -

ft. The reason is: Thou professeift to lore me, bat. in wotks thou deniest ine: for thou Mtest ilhitnietioii, and^hast cast my words behind t&ee:, how then.caa I be pleased with Uiee 1 I sjiall now prove this agianatthee.

i.. Thou hast broken the eighth commandment: " Thou sawest the thiisf, and consentedst' to himiy*^— > joinedst with him XJb carry off the qf^il; or, wfaea ke s^toUi thou didst receive,...

3. Thou hast broken the seventh -comiffluwhpent: "^Thou hast been a partaker with thd aduheiert.^

3. And the mttth: f Thou giveat thy mdoth to ^. and thy tongue frameth deceit; — thou aittest and speaker against thy Inrother, and sl^uidte^ thy own iiioC&er*8 son." Thoii. didst do all this, ^^iberat^y. Tim didst sit aftd speak.

4. Thou hast Jbroken th^ first command^ieiit "Becauae I did not execute judgment upon, thy evjl woi^, " thou thoughtest that I was 'altogether shek'a ooib aa thyse^;" or, in a word,-lhat.there was mo Qod^ i worthy of fear and reverence. ^ ^ ^ This wickedness I will not suffer to go \ for the day will come when •* I will reprovo' set thy sins in ord^ before thee, and ponidt the wiekedness which thou hast attempted td^^ttide..T^ in. judgment Grod remenibers mer&y; ht gives wanung to the wicked, and threatens that he may.9aio,.*and that ihey. may repent and perish not.,

1. Now, while you have irespitfe, consider this, dnft Ood is not pleased with outward ritfes and fonnaUfiiw, and that they whp trust in ineiely havyig poifiMinml them are far 'fix>m being in a asafe state. Tbej & tka outward work, mid forget God. Take heedi' lest aiB a lion he rush out upon you, and tear yoii.to pie/ses.

2. To the pure and spiritual wor8hippe!rB.li9 makte p, gracioqs promise of defence, help, wad jSali^fiini. ffe.who sacrifices the thank-offering, with an hniiliio, believing heart, glorifies me; and to bun' who pHecas his feet, in that path, and there determinately i^idea, going Xhe ri^t way which God's word d^rectSy! FwiU show the salvation of God — ^he shall bo saved; iad shall know that he worships not God in vain. Soothe' preceding rwtes^on this Psalm.

Tie psalmtsty^tofth a deeply penitent heart, prays for remission of sins,. 1-4; which he confesses, and ieepliy d^l^ores, 5-^14; states his wUlhgne'ss to offer sacrifice, but is convinced thai God prefers a broken heart to,dl kinds of oblations, l5-i7 ^ prays for the restoration of the wtdls of Jerusalem, and prormkes thai'ihen, ' the Lord's sacrifice shall be properly performed, IS, 12..388

Tb the chief Musician, A Pnlm of David, • when Natl)aa the jnophet came imto hiiiii after he ha4 gone in p Bath-eheba.

transgressions': and my sin is ever before me.

ThB tide iBlohg: *< To the chief Mqsician/ A Pnlm of- David, wlieti ''Nathan the prophet came imto him, •iter he had gone in to Bath-sheba.** The*propriety of this title hais been greatly suspected, says Bishop Honiey: *'That this Psalm.waS not' written on, the oeeasioa to which the title refess, is evident from the^ '4th and 18th verses. The 4th verse iU snits the case of Darid? wIk^ laid a successful j>lot agilinst Uriah's Sfe, after he had defiled his bed: and the 18th verse lefen.the Pfeakn^to the time of the captivity, when Jerusalem lay in tuins.'' Dr. Kennieoit is of the same mind. He says: f^ The title is misplaced; diat h^ras written during the captivity, and. the cessation of the' temple 'worship; the author. under great d^pres* aieii. of mind, arising from the guilt of some crim^, probably, some compliance with heathen idolatey,.not murder nor adultery; is plain from the 4th verse, ** Against THEE only have I sinned.*^

.Tlia crime n^entioned in the title was not only agiiSnsf God, but against the Vhol^ order of civil secies; against- the life of the noble and vacant captain whose wife Bath-sheba was, and against every thing •acred in fidendship and'hqspitality. It was a congeries of. sins against God and society. Were it not for the 4th, 18th, and 19th verses, the rest of the Fsalm would accord well enough with the title, and the deep penitence it expresses would be suitable enough to David's ftate* But see on verses 4, 18« 19.

Verse 1. Have mercy upon me, O God]' Without mercy I am totally, finally ruined and undone.

, According to thy loving-kindnes.s] Mark the gradation in the sense of these three words. Have mercy on.UK, •J^n chonnem; — thy loving-kindness, IIDH chasdecha; — thy tender mercies, ^Dn"^ rachameycha, here used to express the Divine compassion. The propriety of the order in which they are placed deserves particular observation.

The firsiy rendered have mercy or pity, denotes that kind 4>f afifection which is expressed by moaning over an object we love and pity; that natural affection and tenderness which even the brute creation show to their young by the several noises they respectively make over them.

The second, rendered loving-kindness, denotes a strong, proneness, a ready, large, and liberal disposition, to goodness and compassion, powerfully prompting to all instances of kindness and bounty; flowing as freely as waters from a perpetual fountain. This denotes a higher- degree of goodness than the former. The third, rendered tender mercies, denotes what tlie Greeks called tfirXa^'p^vi^stTdai, that most tender pity which we signify by the moving of the heart and. bowels,. wiiieh aignes the hjghes^ degree of compassion of which nature is susceptible., See* Chandhr.

Blot out my transgressions] hno mecheh, mpe aUt. There is a reference here to an indictment: the psalmist knows what it contains; he pleads guilty, but hefpi that* the writing may be defaced; that a propef fluid may be applied to the parchment, to discharge the ink,.that no record of it may evisr appear against him: and ibis ooly the mercy, loving-kindness, and tender compassions of the Lord can do. i.

, Verse 2. Wash pte throughly] *JOa^ na'^n A<irJ«A cabbesem, **Wasli me agaiif.and* again,T—cause my washihgs to be multiplied." My stain is d^ep.; or^ dinary purgation will not be sufficient.

Verse 3. For I acknowledge my transgressions] I know, I feel, I confess fixzi I have sinned. ' My sin, is ever before, me.] A true, deep, and unsophisticated mark of a genuine penitent. Wherever he turns his foce, he sees his..sin, and thr^h it the dye of an angry God..

Verse 4. Against thee, thee only, have I sinned\ This, verse is supposed to show the impropriety of affixing the above title to this Fsalm. It could not havie been composed on account of the matter with Bath-sheba, and the murder of Uriah; for, surely, these sins could not be said to have^been committed against jGod only, if we take the wprds of this verse in their common.acceptatioir. That was a public sin, ^ievous, and against society at large, as well as against the peace, honour, comforjt, and life of an innocent, brave, and patriotic man. This is readily ^antdd: but see below...

That thou mightest be justified when thou speakest] Perhaps, to save the propriety of the title, we might understand the verse thus: David, being ^ii^, was not liable to be called to account by any of his subjects; nor was there any authority in the land by which he coidd be judged and punished. In this respect, God aloKe was greater than the king; and to him alone, as king, he w^as responsible. Nam quando rex. deliquit, SOLI Deo reus est; quia hominem non habei qtH ejus facta dijudicet, says Cassiodonis, " For when a king transgresses, be is accour^ble to God only; for there is no person who has authority to take, cogntzunce of his conduct." On this very maxim, which is a maxiib in all countries, David might say, Against thee only have I sinned,." I cannot be called to the bar of ray subjects; but I arraign myself before thy bar. They can neither judge nor condemn m^; bnt thou canst: and such are my crimes that thou wilt be justified in the eyes of all men, and cleared of all

. ^-. 6 ^ Behold, I was ahapen in iniquitv; * and in sui did my mother ^ conceiye me.

6' Behpld, thou desirest truth ' in the inward parts; and in the hidden part thou shalt make me to" know wisdom.

7 ™ Purge me with hyssop, and I shall be clean: wash me, and I shnU be ^ whiter than snow. ■

severity, ahooldst thoa inflict opoatne the heavieait puni§hment.'* This view of the subject iviJl reconcile the Psahn to. the title. As to the eighteenth and nineteenth verses, we shall consider them in their own place; and probably find that the objection takeA-firom them has not much wdight.

Verse 5. * Behold, ^I was shapeniu, iniquUyl A genuine penitent will Bide ntHhirigi of his state; he sees and bewails, not only the acts of sin which he has committed, hut the disposition thuiC led to those acts. Hd deplores, not. only the transgression, but the carnal mind, which is enmity against God. The light that shines into his soul shows him the very source whenod transgression proceeds; - he sees his fallen nature^ as well as his. sinful life;. he^asks ^Mrr^^nfor bis transgressions, and he- asks washing and cleansing for his inward defilement. Notwithstanding all that* Ordtius and others have said to the contrary, I believe David to speak here of.what is commonly called original sin; the propensjtjT to evil which every man brings into the world with him, and which is the firuxtful source whence all transgression proceeds. The word ^nSSin cholalti, which we trandate -^Aopen, means more^ properly, / was brought forth from the womb; and 'llDn** yechemathni rather signifies made me \fiarm, alludiiig to the whole process of the formation of the fetus in utero, the formative heat which is necessary to develope the parts of all embryo animals; to incubate the ova in the femal^i ^^r having been impregnated by the male; and to bring the whele into such a state of maturity and perfection as to render it capobte of subsisting an4. growing up by Aliment recieived from without. " As my parts were developed in the womb, the sinfu] principle dififiised -itself through the whole,' so that body and mind grew up. in a state of corruption and moral imperfection.*'

Vttse 6. Behold, thou desirest trutX] I am the rery reverse of what I should be.,Thou desirest truth in the heart; but iq me tl^re is nothing but sin and (alsity.

' Thou shalt make me to know \cisdom,'\ Thou wilt teach me to resttain every inordinate propensity, and to act according to the dictates of sound wisdom, the rest of my life.

Verse 7. Purge me with hyssop] 'JKOnn techattcehi, ** thou shalt make a sin-offering for me;" probably alludiog to the cleanmiig of the leper: Jjev. X3», S94

8 Make me to hear and gladness;. that the bones ivhich thou* hast broken ^.ittay rejoice. '^'

9 ^ Hide thy face from my sins, and. '^ blot opt all mine* iniquities.

n 'Cast me not away *fiom thy presence; and take not thy * Holy Spirit fromjne.. "

1, &c. The priest took two clean bird^ cedat-wood, scarlet, and hyssop; one of the birds was kilfed; aad the living' bird, with. the scarlet, tsedar, and hyssop, dipped in the blood, ef the bird, that bad -been killed,,.and then sprinkled over the person who had been infected. Bat it is worthy of remark that this eemnaoy was not performed till the plague of Uie leprosy had been healed m the leper;- (Lev. xir. 3;) and'the eevsr. mopy above mentioned was for the purpose ofdeelming to the people that the man ^as healed, 'that he might he restored to his place in society, having be6n hbifM. of a disease that.the finger of God alone conld itmq/we. This David seems to have full in vi^w; henee be requests ihe Lord to make the' stn-qffering for him, and to show to th^ people that he had accepted him, m^ cleansed him firom his sin.

Veirse 8; Make me to hear joyi Let me have a full testimony of my reconciliation to thee; that llie soul, which is so deeply distr^^ssed by a sense of t|qr displeasure, may be healed by a sense of.thy paidoniag niercy. • *.

Verse 9.. Hide thy face from rny sifis\ The sentiment here is nearly the same as that in ver. S: His sin was ever before his own face; and he knew thai the eye of God was constantly upon him, and that his purity and justice 'must be highly incensed on the ae-* count. He therefore, with a Just horror of hia, transgressions, begs God to turn away -his face from them^ and to blot them out, so that they may never more he seen. See the note on ver. 1.

V.erse 10. Qreate in me a clean heart] MenJKng will^ not avail; my heart fo altogether oortnpCed; it must be new made, made as it was in tbe beginning. This is exactly the sentiment of St. Panl: Neither circumcision availeth any thing, nor undrcwneitionf but a new creation; and the salvation given nnderthe Gospel dispensation is called a being created etnew m Christ Jesus, ' -

A right spirit within me.] J03 mi ruach naehom, a constant, steady, determined spirit; called ver. |3, nanj nn ruach nedibah, a noble spirit, ^ free, genC' rous, princely spirit; cheerfully giving up itself' to thee \ no longer bound and degraded by the sinfolnese of sin.

Verse 11. Cast me not away from thy presenHfH Banish me not from thy house and ordinances.

B g'^* loS^ ^* Restore unto me the joy of BjHdto, lUgis 'thy salvation; and uphold me dr. wuiim ' totth thy ^ free spiriti

^' 13 Then will 1 teach txaosr

14 Deliver me from '^ blooiguiltiBess, *^0 Gody thou God of my salvation: &ni ^ my taogoe i^hall sing aloud of thy righteousness.

15 O.LoRD, open thou my lips; and my m(mth shall show forth thy praise/

■sfi^eatljr griered it to jutifj its departure for ever.; in eoneegsence of which I should he eonaigBed to the Msttoesi of dArkneesr-^itlier to otter despair, or to a: htttf heart ud seared consoieDee; and so work ia*. ifailj witk greedineasf ^ I fell into the pit of jpevditiaiL Whfle the Spirit^atoya, painftiUy eontiaciDg of tia» Iq^teooatieaa, and jndgiiieDt, there is hope of salntioa; when it departs, then the hope of reden^dea ia gene. Bat while theze ia any godly s&rroie, any fmiimg of regret for having aitmed againat God, any imre to aeek merely, then, the' eaae is not hopeless ^ f» Jhese Ihiogs prdve thai the light of the Spirit ia not withdrawn.

Verse IS. R^iore vnio me the jay of thy sakfettipn\ Tkm iai aa.awiU prayer. And why!. Because it dbowa he cme had the joy of (Mfs saiimtion; and had losT Uhy eml

Uphffid me with thy free sffint,] Prop me up; anppoft tae with a princely aptrit, one that will sol aloop to alnemn or base act. See on ver. 10.

Terae 13.- Then will I teach transgressors] I wilt ahow myself to he gratefol; I will testify of thy loring- IriaiinBSs; I will call on transgres^rs to conaider the •rrsr eif their waya; and ahall aet before them ao for- •iUy t^y justice aiki mercy, that ainnera riidl be cob-> verted vato thee. With a little change I can adopt the langosge of Br. J}elaney on Uua place: << Who eaa eoimde in his own atrength^ when he sees David.&U 1 Who can deapair of Divine mercy when he aeea kim forgirenT Sieid triomph of am over ail that is great' or excellent in man! Glorious triamph of grace orerall that ia shsmefnl and dreadful in sin!*' -

Verse 14. DeliDer me. from blood-gtultiness] This b Qoe ^ the expressiona that gives most cblonf to the propriety of the title affixed to this Psalm, fiere he may- have in view the death of Uriah^ and consider that his' blood ehea for vengeance against him; and Dothiog but the mere meiey of God cab wipe this blood from hia conscience. The prayer here is earaest and energetic: O God! thou Ood of my Ovation! debver me! The Chaldee lewte, ^'Deliver me (piD SlC9p middin ketol) from the judgment of daughter/' jify tongue shall sing aloud] My toQgne ahall pndse thy righteousness: I ahaU testify to all that thou hast ^le highest displeasure against sin, and wilt excuse it in no person; and that so mer^ifiil ait thon,

Irtwld I give tit: thou deFightest ^ ^^- ^ not in burnt-offering. Diridit,- Regis is ' jplbgood in thy good pleasure tmfo 2ion: btiild thou the walls of Jerusalem.,

19 Them shalt thou be pleased with "^ the sanfices of righteousness, with burnt-offering and whole bumt-^fiering! then shldl ihey offer bullocks upon thine altar^. •

Verse 15. O Lord, open thou my Itps]'- My iMttrlis believing unto righteousness; git^ tee thy peace^ that my tongue may make coirfesaion uhio sslvatioa. He eo«dd' not poise God for patdoo tfll Ifis fbK that Ood had parcloiied him;* then hia lips would be opened, and his tongae would diow forth the ptpme of his Redeemer.

Verse 16. For thou desxre$t not iaerifice\ This is' the same sentiment which he delivers ia Psa.;d. 6, Ac, where see the notOs. TheT» may be here, horr- - ever, a 'farther meaning: Crimea, like mine, are not fo be expiated by any sscii^ces that the law requires; nor hast thoii appointed in the law any sacrifiees to atone for deliberate muider and aduheiy: -if tho« hadit, 1 would cheerfully hate given them |e thee^ The matter is before thee aa Judge.

Vetae 17, The sacrifices of God are d hroiefi spm£\ • As my crimes areisnch aa admit of.no ISjgal atonement, ao thou hast reserved them to lie puniahed by exem* plary acta of justice, or to be pardoned by a sovereign act of mercy r but in order to find this mercy, thon requirest that the heart and soul ahould deeply feel the transgreasioBf aqd turn to thee with the fhlfest compoiiction and remorse.. This thou hast enaUed me to -do. I have the broken spirit, miivi nn rudch nt«Abarah; and the.broken and contrite heart, nw^ sS ryyyy) leh mshbar venidkeh. These Words are very expressive: nSBf shabar signifies exactly the same as our Word shwer, to hreak into pieces, to reduce inia splinters; and TUrl dakah, signifies to beat out thih,-^ to 'beat out masses of metal, 4^., into lamina or thin plates. The spirit broken all to pieces, and the heart broken all to pieces, stamped and beaten out, are the saerifieea whiteh, ia siich bases, thou requires!; and these " thoa wih not despise.** We may. now suppose that God had ahone upon his soul, healecL his biokien spirit, and renewed and retnoveSl his broken and distracted heart; and that he bad now receU'ed the answer to the preceding prayers. And here the Psahn propeily ends; aa, in the two foHowing verses, there is nothing 'similar to what we; find ip.the rest of this very nervous and most important composition 38a

Vene is. Ih good ^ thy good pt^awrtwUeZifl^ This and the following ▼erae most evidently refer to the

. time of^the captivity ^ whei^ the iDoiZf of Jerusalem were brobm down, omd the tempU service entirely discon^ timud; and, conseqaently, are loog poeterior to the

- times of David. ' Henoe it has been eoneluded that the Psalm was not eon^KMod by David, nor iir'bis time;- and that the tiUe most be that of some ethjsr Pkahti ihadverteniljr tffixed to.thisx The fburth Vene has also been con«dered as decisive against this tide: bat the i|ote-on that verse has consideraUy weakened, if not destroyed, that objection. I have been Ipng of opinipn that, whether the tide be properly, or improperly affixcf}^ to this Psalin, these two tersei make no part of it: the subject is totally dissimilar; and there is no.rale of analogy by which it can. be interpreted as belonging to the Psalnh to the subject^ or to the person, I think they originally made a Psakn of themselves; a kind of efacykUory prayer for the redemption of the aqftives from Bakylimy the rebuilding of Jerusalem^ and the restoration of the temple- w6rsh^» ' And, taken in thb - li^t, they are very proper and very expressive. ' The cxviith Psalm contains only two tersest and is an efacuiatiom of praise frmn the captives who had just then returned from Ballon.. "And Jit iB« fact that this Psalm is written as a part of the cxvith in no less than tMrty^wo of KennkotCs and De Rossi's BfSS.; and in some early editions. Again, because of its snudlness, it has been absorbed by the cxviiith, of which it makes the commencement^ in twenty-eight of Kefmicott^s and De Rossi's MSS. In a similar 'way I suppose the two last verses of this Psalm to have been absorbed by the preceding, which originally made a complete Psalm of themselves; and this absorption il^ias the more easy, becanse, like the cxviith it has no^^e. I cannot allege a similar evidence relative to these two verses^ a» ewa liaving maSe a ^tistinct Psalm; but of the* iact I can have no doubt, for the reasons assigned abcive. And I still think that Psalm is too dignified, too energetio, and too elegiMit, to have been the composition of any but David. It was not Asaph^ it wits not any of the sons of Korah; it was not Heman or Jeduthun; the hand and mind of a greater master are here.

AxAjiYSia or the FiFTv-Fihsr Psalm.

In general the Psalm contains Datid's prayer, —

ni. For the.jDhurch, ver. 18, 19. • I. David, being in deep distress on account of his sins, prays to God lor mercy: and while he feels that he is unwo^y of the name of ^tii^, of Ood*s anointed, of his son, ot of his servant, he xuea no plea of his own merits but, — 1. Of the lovingrkindness of Qod: •** According to thy loving-kindness.'' 2^. Of tlie compassion of €rod: ** According to the multitude of thy tender merjtes.*'

The general petition for mercy being offered, next he offers tht^ee particular petitions: — •

was past, but the guilt remained: therefore, be-ear-

«ne8tly petitions: " Put away mine iniquities;" my sin

is a deep stain: ** Wash me throughly 6om mine iniquities, and cleanse me ton my sin,^ multiply'vruitiing; my sin is ti deep defilement....

To this pistition he joins confession of sin^ from which we may learn the conditions requisite in. a.genn^ ine confession:7^

■He considers the nature of his sin; l|e fheHa tbe weight of it, the burden, and the anguish of it; and abhors it. •

S. " It is ever before me;*' and the sight breaks my beart. - *. v

3. He "uses different epithets for it, in order to aggravi^ the guilt, and deepen the repentance;. l.^It is trafugression,'^B pesha, rebellion. 3*'. It le tm. quity, py Ovoni crooked dealing. 3. It is sin^ AHBTI chatiath, error atad wandering... '. • '

Then he begins. his earnest confession: *f I have. And thiiB he aggravates if several 'cikeam-

- l«.Ofthe jperjofi. It is *< against thee;** a good and gmcioiis God, who of a shepherd made me kimg over thy own people* Aga^t thee, the great- and temilile God. The people are mj subjects, and they eamwt judge me: it is against (heel have sinned^and to thee'l most give account, and by thee be judged and punished*

5. df the mannen It was an impudent sin; qoI ' committed l^, surprise; but done opeply^: ''In thy sight." Thisreforej the threatenings by thy prophet are all right. Whatever pumshmient thou mayast ii^tict. upon ine, both thy justice and mercy will stand dear: " That thou mightest be justified,** Ac.

3. He shows from what root his sin sprang; fivpni his original xorruption: "Behold, I was shapes m iniquity, and in sin did my mother conceive ine." Iam all corryption within, and defilement without, Tite evil fountain hath, sent forth bitter watws. - ^

4. Another aggravation of his sin was, that he wae in principle devoid of that which God loves: ^ Tboii desirest trath in the inward parts.*'

6. The greater aggravation of all was, his havi^f sinned against -light and knowledge. God haid endsqd him with wisdom m the hidden part, by the motionsjof his' o^n Spirit; but he had permitted ius passions to obscure that light, and had qiienched the SpiriL

' Having made this general confession^ he names the particular sin that lay heaviest on his coosciepoe.:. " Deliver me from Uood-gniltiness." And th€ak renews his ^tition. for pardon under a type then in and a metaphor. The type, hyssops' the wash me.

I. ** Purge me with hyssop.v With a.bundi Of l^ssop, dip^ in Ihe blood of the paschal lamB, the Isradites sprinkled their doors. It was also nsed m the sprinkling of the leper, and in the sad^ce for m.* andl the blood zxni, sprinkling were a type of Chrisfs Hood, and the pardon and holiness that came throi^ it. Sprinkled with this, David knew he.must be clean; " for the. blood of Chrieft cleanseth from all sin;*' and it is ** the blood of X}hri8t that justifies.**

9. Sanctified also he wishes to be; and there} hf seyB} Wash me. And this is done by the inffuenoe^ God*s Spirit: " I will sprinkle q|ean water upon yod, and you shall be clean,*! Ezek. xxivL S5» ' ' ( «»•)

,/0tcMlly.. David, hiring ended }aB peiitions for jmrdtHy proeeeds,— -

i. To pray that the evU effects which had been pro-, doeed Iqr his ein might be lemoTed: ** Make roe to hear jo^.and gladneea,'^ &c.

8. Thai' hie hody^ whieh waa in a pining condition, night be restored: ^<> That, the bonei/which thou hast Broken may rejoice.**

3. A third evil effect of his sin was, that Ood^s face", that is, his favOur, was turned away.&om him: he therefore begs> —

(1) ^'Hide thy face fironi tny.sins.'* Remember fiiem not aigainst me..

> (3) '^ And blot oai mine ini^ties.** \ knowjthere is % long and black catalogue in thy book against me '; hidr it ont; Uot out the handwriting of ordinances'that is against me.

Thirdly, Now follows David's kat petition; in whic& he again crav^ more particnlarly the grace of tmuMfi^atum, He first prayed for remission; next for reedneihation; and now for renovation, which he asks of. Obd fsk the three fidlowihg venes r 1. " Cteate in Mi a elean heart/* 3< " Renew a. right spirit within ■e.^' ^. VCIast me not away from tl^ presence." 4. *« Take not thy Holy Spirit jfroA me." 6. " Restore onto me the joy of thy salvation." Q. " Uphold me wi^ thy free spirit." In which petitions we are to consider, —

It The subject on which the work is to be done. The keartf^Hhe sptriL For as the heart is that part t|nt first lives in nature; so it is the^ first that Jives in gxaoe^ The work must tegui within^ elso mUward renoVatioii will be to little purpoee.

1. A cfeaUon. Sin had reduced Davi(}*8 heart to notktng in irespect to heavenly affections and tMngs; and to bring it into a state in which it would answer tfaeVmf of its eteationi was to bring something out of nothing } whkh, in aU cases, is the work of Almighty God: " Create in me, 0 God," &c.

%, It is a renovntiifn. All in David Was the old flum, nothing *le6 of the new man. He prays, there^ fine, td be renewed in the ^irit of his mind: '* Renew a right spirit within me."

3. Reconciliation and restitution. Cast me not away — ^ a dead man; lior take away thy Spirit firom me, by which! live: *' Ca6t me not away;—take not thy Holy Spirit from me." '

A.'.K cor^rmation in whIU was ffood. Uphold — confirm me,

4. The quality of this. A cleansing — implied in these remarkable words: — a right spirit, — a holy spirit,— Si free- spirit; in which sotoe have thought th^y saw the mystery of the Holt TbiNit¥.

1. A right spirit. He felt that he might easily go wrong; k crooked and perverse spirit had prevail^ within hiln, which had led him out of the right way Vo, •rivation: f* Renew in me a rioht Ispirit."

%. A holy spirit; one opposed to the carnal spirit that was enmity against God, the motions and desires of which were firom the fie^, ^md tended only to its

. preening Psalm.

: «* Take not thy Holy Spirit from me." It it God's I^oly Spirit that makes the spirit of man hsiy. Holiness of heart depends cm the indwelling of the Holy Ohost,

■ 3. A free spirit. A* noble, a princely spirit. Ever since his faQ he felt hb did nothing good; bat by am straint, he was in bondage to corruption. There waa ao dignity in his minid, sin had debased it. ^Ennoble me by a birth from above," and by thy noble Spirit fiphold^ne!

II. He had now. presented hia three petitions, and now he mi^kes his vows: 1. To teach others; S. To prtti9e God; andj 3. To offer 'him saoh a sacrifice as he could accept..^

HiB first vow. 1. Then,niieT p^on obtained, ''I shall teach;** Tor a inan uiider guilt is not abfe to de* clare pardon to others. \ ■ ' ■

3. " I will teach thy wi^ to simiers;** viz. r that to the sluhborn thou wilt diOw thyseliit froward; bat to the penitfnt thou wilt show.mercy.

The effect of which will be: ** Sinners shall be converted unto thee.**- They who hear of xHy Justice and mercy, ks manifested in niy caJM, will feOTi and turn from sin;ha.Ye faith, and, turn to tbbk. '. His second voW iLnd promise" is to praise Ood: *^ My tongue shall sing aloud of thy righteousne^." But to this he was 1.. Unapt i arid must be so till received iniofacout: And> 9. Unable, tdl he received the healthful Spirit of the grace of God. * Therefof e he prays for a capacity to do both: I. " Deliver me from bloodgailtiness; O God; then my tongue riiall sing.** 3. *' O Lord, open my lips — an^ my mouth shaU show forth thy praise."

His third pT6m\^ is about a sacrifice, not of any animal, but of a *' broken spirit; a broken kad contrite heart," which he knew God wonid not despise. 1. ** Thoa desirest no sacrifi<?e, else I Vould give it thee." No outward sacrifice can be of any avafl if the heart be not offered, i. Nor will the heart be accepted if it be not sacrificed. " The''broken spirit and contrite heart," this sacrifibe he vowed to bring.. "

III. Having finished \d9r prayers and vows fox himself^ he forgets taot Jerusalem. He petitions for God's Chtirch; and the reason might be, that he was afrai4 Jerusalem wotdd suffer because of his sins; *fbr p^cant reges, plectantur Achivi, ** the king sins^ the people suffer." This was the case whea he sinned againi^ God by numbering the people.

His methpd aqd his charity m this axe both instructive.

1. His method. I. To be reconciled to. God himself; and then, 2.;To pri^ for others. ** The pra^erA of the righteous avail inuch."

2. Hi^ charity; for we are always bound " to remember'the afilictiona of Joseph, and pray for the peace of Jerusalem.** He prays,

1. That God, who out of his good pleasure did choose a Church, would ont of his ^ mere good wfll do it good, and preserve it: " Do good, in thy good pleasure, to 21ion.**

2. That he would have a special favour, even to ^9 building: ** Bdild thou the walls of Jerusalem;" for these fall not alone; religion and the service of God faD, when the people permit their churches and chapels

T%e tharader qf

to be dilapidated.Qt' get out of repair. Of this Uiere flre multiCades of proofs..." " • V '

3. For the. eooseqaence of Jerusalem's prosperity would \te this, that " religioH would flourish with.it;" then there would, be sacrifices^ hunU'off^rings\ and hohcimsU: *^Then the) shall offer bullocks upoA thine altar."

4. And, what is yet more —and hetierj we sfiaU ofier^ and THOU wih accept: ^ Then thou shalt be^ wit£ the sacrtfiees of Irighteousness.** - Being ciled 16, tbee» justified, and sanctified; ahd lig^iteoiis in all our conduct t all our'sacrifi^s, springing; iprom tlqr owA grace and tore in us, shbll fiiid a gracicpoa acoaplanee.< See the note on Ter« 18.

'The pitJnUst points out the tnaUttolertSce of a powerfid enemy, and predicts hu destruction, 1-t5. destruction the righteous should rejoice, 69 7. The psalmisfs cor^idence'in God, 8, d.

TothechTef Musician,. Manchil, A Psalm oi David, ^when Ooe^ the' Edomite camtf and ^ told Saul, ai^d aaia ttn(9 faiii\, DaTid ia come to the bbuse of Ahimeleeh.

The title-'xR, '^ To the chief Musician, an instroctiTe Psalm of David, When Doeg the Edomite came and informed Saul^ and said to him, David is come to the house of Ahimeleeh.^^ The history to which this alludes is the following: David, having Jearned. that Saul was determined to destroy, hin^ went to jtake refuge with Achish, king of G&th: in his journey he psMsed by Nob, where the tabernacle then -was, and took thence the sword of Goliath; and, being. spent with hunger, took some ofthe sbeW-bread. Doeg, an Edomite, one of the domestics of Saul, being there, went to Saulj and informed him of these transitions. Saul immediately ordered Ahimeleeh into his presence, ypbraided him for being a partisan of Da^, and ordered Doeg to slay him ■ and all the priests.. t)oeg did so, and there fell by his hand eighty rfive persons. And Saul.sent and destroyed Nob and all its inhabitants, old -and young, vdth all their property;. none.escaping bat Abiathar, the son of Ahimeleeh, who immediately joined himself to David'. The account may be found 1 Sam. xxi. 1-7, xxii. 9-23. All the Versions agree in this title except the Syriac, which speaks ojT it as a Psalm directed against vice in general, with a prediction of.the destruction of evil.

Though the Psalm be evidently an invective against some great, wicked, and tyrannical man, yet I think it too xnild in its composition for a transaction the most barbarous on record, and the most flagrant vice in the whole character of Saul.

6 <7od shalMikewise * destroy thee for ever, he shajl take thee away, and pluck thee out of <Ay dwelling place, and ^ root thee out.ot. theJand of the living.. Selah.

flame and irritate the mind of Saul. Exaggeration md lying are common.to /all informers.

O m^htif man f] This character scarcely comporta with Doeg, who was only chief of the herdsmen of Saul, 1 Sam. xxi. 7; but I grant this is not dedaiTO' evidence that the Psahn may not have Doeg ia riew, for the chief herdsman may have been a man of eredH and authority.. -

Verse 3.' Deiiiseth mischiefs] Lies and slanieia proceeding from the tongue argue the desperate widiedness of the heart.

Like a sharp razor, working deceitfully.] Wbicli instead of taking off the beard, cuts |uid woimds ikm flesh; or as tho operator who, when pretending tor t the beard, cuts' the throat.

Verse 3. Thou looest epU] This was a finJab racter. Let us note the particulars: 1 • He boasted iathe power to do evil. 3. His tongne devised, studied^' planned, and spoke mischieib. 3; He wa^ adeomtfid worker. 4. He loved eviland not good. 5. He lofed lying; his delight was in falsity. 6. Every #<nDd that tended to the destruction of others he loved. '7. His tongiie was deceitful; he pretended friend^ip whiTe kM heart was' full of enmity, ver. 1-4. Now behdld the punishment:-^

Verses. God shall likewise destrdy thee] I. CM shall set himself io destroy thee; '\in'' yittoischa, *'he wDi pull down thy building;^' he shall unroof it, dilapidate, and dig up thy foundation. 2. He shall bruise or break thee to pieces for ever ^ jthon shalt have neither strength, consistence, nor support. 3. ^He will rpow thee down, and sweep' thee away like dual or ehaflf, or light hay in a whirlwind, so that thou shalP be scattered to all the wiiids of heaven. Thou shall have no residence, no tabernacle; that shall be entirely not God his strength; biit ''trusted in the abun- -danee of his riqhes, and strengthened Mmselfin his • wickedness.

destroyed. Thoii shall h& rooted out for ever from tlie.laml of^tbe living. The' bad fruit \irhich it has borne shall bring God^s curse upon the tree;. it shall not merely wither, or 'die» but it shall be plucked up,

' Verse 6. The righteous also shaU see, (mdfear] The thing shall be done in the sight of the saints; they shall ^see God^s judgments on the workers of iniquity; «nd they shall /ear a God so. holy luid just, apd feel the necessity of being doubly on tbeir guard lest they M int^ ihe same condemnation. Bui instead of WT^ veyirau, " and they shfdl fear," three of Kermir coWf znd.De Rossi's MSS., with the. Synac, have inasn veyismachu, ** and shall rejoice;V and, from the following words, "and shalllaugh at him,^' this appears to be the true reading, for laughing may be either the consequence or accpmpanim^t of refoicing. - Verse 7. Made not God his strength] "Did not make GiA hiB portion.

In the abundance of his riches] -Literally, in the multiplication of his riches. He Had got much, he hoped to get more, and expected that his happiness would multiply as his riches multiplied. And this is tEe case with most pch men.... ' -

. Strengthened himself in his wickedness.^ Loved mon^. instead of 'God; and thus his depravity, being increased, was strengthened.

Crescit amor nummi, quantum ipsa pecunia creseit. • ^ In proportion to the increase of wealth, so is the love ■ 4>fil.''

Where is the religious man, in whose hands money has multiplied, who has not lost- the spirit of piety in the* same ratio? To prevent this, an(f the perdition tS which it leads, there is no way but opening both hands to Xhe poor.

. Verse 8. But I am like n green olive-tree in the^ house, of God] I shall be in the house of God, full of spiritual. vigour, bringing forth evergreen leaves and annual fruit, as the olive does when planted in a proper soil and go6d situation. It does not mean that there were JoHoe-trees planted in God's house; but he was in * God's house, as the olive was in its proper place and soil. / trust in the mercy of God] The wicked man trusts in his riches; / trust in my God. He, like a bad tree, bringing forth poisonous fruit, shall be cursed, and pulled up from the roots; /, like a healthy olive in a good soil, shall, under the influence of God's mercy, bring forth fruit to his glory. As the olive ia ever green, so shall I flourish in the mercy of Gk>d for ever and ever.

tree in the house of God: I tmst Ssuu, Regis in the mercy of feod for ever cir^SttSa* and ever... ^.

>9 I will praise thee for ever, because* tboa hast done it: and I will wait oh thy name; *> for it w good before thy- saints.

Verse.0. • / will praise thee for ever] Becaitee I know that all my good comes from thee; therefore, will I ever-.praise thee for that good.

/ will wait on thy name] I will expect all my blessings from the all-sufficient TisA^^ooA, who is eternal 9Jtd unchangeable:

It is good before thy saints.]. It is right that I should expect a continuation of thy blessings by uniting with thy saints in using thy ordinances. Thus I shall wctit.

There ftre three parts in this Psalm: —, -

I. An invective against Doeg, and a prediction of hiir fall,,ver. lf-5.

III. The security zndfiourishing state of those who trust ii) God, and the psalmist's thanks for it,. ver.. 8, 0.

L David begins with an abrupt apostrophe to Doeg: **.Why boastest thod thyself in mischief, thou mighty mani" And ansA^'ers that thii4 boasting was but vain.; because the goodness of God endureth continually. This was. sufficient to quiet all those who miglu be afraid, of his boasting. Having, given a general character of tiiis man, as having a delight in mischief, he enters into /Mirticulars; and especially he considers the bad us^ ^e made of his /OTi^tf e.

1. Thy tongue deviseth mischief like a razor wori^ ing deceitfully. Perhaps there may be h^re a reference to a case where » man, employed to take off or trim the beard, tbok that opportuni^ to cut the throat of his employer. In this manner had Doeg eilen acted: while pretettdjng by his tongue to favour, he used it in a deceitful, way. to ruin the character of another.

2. ** Thou lovest evjl more than good:" hid-wiek* ejdness was habitual; he loved it.

3.' "ThQu lovesr lying more than righteousness;'* he was an en^y to the truth, and by lies and flatteries a destroyer of good men.

. 4. This is expressed more ^lly in the next versa-: "Then lovest all deceitful words, O thou fiUse tongue!" he wa? all tongue;,a man of words: and these the most deceitful an^ injuriouis.

This is his character; and now David foretells his fall and destruction, which he ampli^ by a congeries of words. 1. " God shall likewise destroy thee for ever." 2. •** He shall take thee away." 3. *? Ha shall pluck thee out of thy dwelling place." 4. " He shall root thee out.of the Ifjofi. of the living." See the notes.

II. Th^n follows how God's people dioold be affected by Doeg's fall.,

Thefool my9 in his

1. << The righted ^aU \jlpe U ud fear:'' they shall reverenee Grod more than formerly, as taking ▼«»- geance on this singularly wicked man. '

3. They shall; laugh at hun, using thia bitter sar-' casm, '* Lo, this is the man that made not God his strength,'' "&e,; he i^roMd'in Iob gold vaeate 4iaB in his God.

lb. But such a fearfpl end MJl no^ fall on any good man: While the wicked is plucked up from the roots, the righteous.. shall flomidii like a healthy olive-tree.

1. *' As for me, I am like the green olive-tree;'^ ever frnitfiil and flourishing.

9. I am planted in the house of tbe^-Lord; and derive all my noanshment from him,, through his ordinances.;.

3* The olive is perhaps on« of the most useful

tr^ea in the worid. liBfruU and it»<>tf are of great on to the inhahitants-of tho^oeuntries- where the dive is cultivated; and ve transported to most parts of the world, ^ere the colture of the olive ie unknown... 4. Tb& reason why he shall be like tha olive:, his &ith in God: ^* Ictrusi in the nter^ «f CM for ever.? • v

1. ^I will praise thee for ever, because thou hast done itJ'. '. V » •

S. ^,1 will wait on. thy name:''* I ivill conttnne to use those means by whieh thou eommonicatest thy grace to the soul. • •. »-

8. r shall do this because it is my doty, and because it is right in the sig)it of thy pcN^e;^' For it is gnpd* before thy. saints." • '♦. '"

T%e sentiments of atheists and deists, whoderty Divine Providence; their character:- they are eorruptj/doHsk^' abominable, and cruel, 1-4; God fiUs them icith terror, 5; reproaches them for their oppression of' At' poor, S. Thi psalmist prays for the restoration of Isf^el, B. J npHE *• fool hath said in his heaft. There is no God. Corrupt are they, and have d(^e abominable iniquity: ^^A^et^iiohethatdbethgood.

2 God ^ looked down from heaven upon the* children of men, to see if there Were anyi that did understand, that did ^ seek God-

3 Every one of them is gone back: th^y are altogether become filthy; there is none thw doeth good, no, not one.

The title, To the chief Musician upon MahqlcUh, an ifutruetive Psalm of i>avid. The word rhno machalath, some translate the president; others, the master or leader of the difiice f others; hollow instruments $ <Khers, <A« chorus* A Jlute, pipe, or wind instrument with holes, appears to be what is intended. «* To the chief player on the flule;•' wr, " To the master of the band of pipers."

Verse 1. The fool hath said in- Ms heart] The whole of th]9 Psalm, except' a f^w intonsiderabie: differences, is the same as the fourteenth j and, therefore, the same notes and analysis may be applied ta it; or, by referring to the fourteenth, iha reader will ^d the subject of it amply explained. I shall add a few short notes...

Have done abominable in%quity\ Instead of Sl]f avel, evil pr iniquity, eight 9{ Kennieott^s and De Rossi's MSS.. baTO tifrhp alUah, work, which is nearly the same as in Psa. xiv. ' -

4 Have the workers of iniquity * iio knowledge? who e^t up my people as liief t^X breads they have, not called upon God.

5 ^ There » were they in grqat fear, where i^o fear was: for God haih \ scattered the bones of himthai encampeth against thee.:' thou hast put them to shame, because God buthdesjrised them. *. •

6? 0 ^ that the saltation of Israel were come out of Zion! When Gqd bringeth badL the captivity of bis people, Jacob shan rejoipe,. and Ismel shall be glad.

poaley, workers, seventy-two of KenmcOtVs ani De fiossCs MSS., witd' several ancient editions, the Chaldee, though not Aotieed in the I^ititt tirai»iitk» in ttie London Polyglot,' ^e Syriac, Vulgate, "8^. tUa^int, Mthiopic, and Jhe Arabic, with the Anf^ Saion, add the word S3 col, all, — all the VBorkers of tm'Tut/y; which is die reading in the paxattel place in Psa. xiv. It may be necessary to obeenre, that the C^o^^, in the Anhfterp- tmi Paris Polydots,^ and in that 6f Justinianus, has not the wofd

Have not called upon God], DTiSk Elohtm; fao^ mapy MSS. have niH' Yehovah, Lord.

Y.ene 5. For God hath scattered the bones of him that encampeth against thee: thou hast put. them Jo shame y because God hath despised them.] The readte will see, on comparing this wiUi the fifth and sixth verses of Psd. xiv., that the words above are mostly added here to what is said there,** and appear to be levelled against the Babylonians, wha sacked' and ia}il)e4 JeruA^eip, apd who werp npw sackeii and

-lUMd n theirtarn. The iiztk'Tme ef PMl zIt., **Ye bave shmmed the counsel of the pooTy jbecmiee the.Liit4 >i his refiige,^ is added heie by note than twenty 4^ KemueaU's an^ De RouCs MSS.

Verse* 6. O thai the sahatUm of Urmd were oome ma cf Zurn^f] ' I have alrea^ shown that the pn^er tnnriation is, *^Who shall giTe from Zion.ralTatioii to Isrtelt'^ The word salvation is in the plural here, deliverances: hat many MSS., with the. Septai^Yfi/, Vtdgalet ArMe^ vi4.Angh-Saanrnt hare it in the singular.

Wkm €hd Mngeth tack] When Sekaoah Mngetk iaeky is the reading x>f OMne thaa.twenty of Ken^ mcotVs and De Rossi's MSS., wit^ the Septttagmit Sffiae, mad CkaUe€, and Jnstimamu* Folygiot Pealter.

For larger notes and aa analysis, the ^x6ader is requested to refer to psa. xiv.; and for a eompaHson of th^ two PsalDns* he may considt Dr. KenmcMs Hebrew Bible, where, under Psa. xir., In the lower margin; the Tariatiotts sre exhibited at* one

The psalmist complains that strangers were risen up. against him to -take away his Ufe^ 1-3; expresses hie ' coi^idenee in God.that he %oill uphold ^tm, and punish his enemies^' 4,-6 { on which he prormises to seitr^ice to God, 6; he spealis of his ddweranee, 7; '

To the chief Musician on Neginoth, Haschil, A Paalm of Dpvid, awheii the Ziphims csme and said to Saul, 0otik not D^Tiji hide himself with OS?

3 Hear my prayer, O. God; ' gire ear to the words of my mouth.

3 For ^strangers are risen tip against me, and oppressors seek after my soul; they have noC set God before them. Selah.

NOTES ON PSALM UV. The title is, '* To thd^ chief Musician npon Negmpth, -ai| instructiYe Psalm of David, when the Ziphites came to Saul, and said, Doth not David conceal himself

Ziph was a Tillage in the southern part of Palestine. Pa^d having taken refuge in the mountains of that -country, the Ziphites went rUT Saul, and infonned him of the fact. Saul, with his army,

' immediately went thither, and was on one side of a mountain while David was on the other. Just when he was about to fall into the hands of his meredesS pursuer, an express came to Saul that th^ Philistines had invaided Israel, on which he gave up the pursuit, and returned to save his country, and David escaped to '£n-gedi.. See the account in 1 3am. xxiii. 19-r29. It is supposed to have.bden

- after this deliverance that)ae composed this Psalm. Neginoihy from p3 nagan, to strike or play on some kind of instrument, probably signifies stringed. instruments, such as were played on with a plectrum.

Verse 1. Sime me, O God, by thy name] Save me by thyself alOne; so name here may be understood. The name of God is often God himself David. was now in sucH' imminent danger of being taken and destEoyed, that no human means were left for his escape; if God therefore had not interfered, he must have been destroyed. " See tiie introduction above.

5 He shall reward evil unto ^' ^ mine enemies: cut them off • in thy truth*

6 I will freely sacrifice unto thcc: I will praise thy name, O Lord; ^for it is good.

7 For he hath delivered, me out of all trouble: f ^md mine eye- hath seen his desire upon tAine enemies. -

Verse S. Hear my prayer] In his straits he had recoorse to God;. for from him alone, for the reasons alleged Above, jbis deliverance must proceed.

Verse 3. Strangers are risen up (gainst me] The Ziphites. ' And -oppreuors] Saul, his couxtters, and his army.

They fiave not set God hef&re ihen^ It is on no religious account,, nor is it to accomplish any end, on which they can ask the blessing of God.

Verse 4. Behold, God is mine helper] This would naturslly ocomr to^ him when he saw that Saul was obliged to leave the pursuit, and ^ to defend his terrilories, when he was on the very point of seizing him. God, whose providence is ever watchful, had fbreseen this danger, and stirred up the Philistines to make this inroad just* at ^e time in which Saul anil his armjr were" about to lay hands on David. Well might he then say, ^ Behold, God is mme helper.**

Is with them that uphold my soul.] HC^I)3 mg^hshi^ my Itfe. This may even refer to ihej^hilistines, who had at this time made an inroad oi^ Israel. God was even with his own enemies, by making them instiupnents to save the life of Jiis servant.

Verse 5. He shall reward emC\ Saul and his courtiers, instead of having. God's approbation, shall have his t^urse.

Cut them off»in thy trvUh.] Thou hast promised to siLve me; these have purposed to destroy me. Thy Z9l

IniMja. engaged In my defence; thejr will deedof me ' if jpermittad lo /m.* to eave tl^ iruihy and to eoeomj^lieh ite.^Rhnmifei, thou mmti aU thmn og.

For itlis^ooif.] Thy mmfgit good; iftisdee^p^ tire of thy nature; QiU of goodneea and mercy to man. Ajmi U i$ good te be employed in auoh a work; who* ever wioiahipe thee in sincMlty ii sure to be a. gaincor. To him who orders his conversation acight, thou dost diow thy salvation.

Verse 7. For he hath delivered me] Saul had now jdecao^ed, and was returned to save -bis territories; and David in the meanwhile ^escaped to En-^gedi. God WIS most evidently the jauthor of- this- deliveranee.

Jllifitf eye hath seen his desire Upon mine enemies,] It is not likely that this Psalm was written- after the death of S<AU; and therefore David could not say that he had 9oen^ ^ desire. But there, is nothing, ia the tej^ ftr ¥* desires and the words might'he translated,- 1^ eye hath seen my enemies-r~^ey have been J9 near thait I 'eould plainly discover them. Thus ahnoi^ aH the Versi0ns ka^e imdmtood t\np text, t have seen them^ aiMl yet they were not peipiitted to approach me. 0od has been my Deliverer.

Ajualtsis or tbs Fiftt-^ oveth Psalm.

Thete are three parts in this Psalm: —

Ii* Sis confidence that he should liave hdp, T«r:

m. His groHtude ^nd obedkticey ver, 6« 7.. I. David's petition; 1. <*Save. m^^ 9. ^'IHead my cause." 3. ^ Hear, my prayer.^' 4. " Give Tear t9 my words.** He is inueh in jeamest; and yet does nojt desire liis prtymr to be heard unless hls>cati#e.6e juM, if Jttst» then let Qod plead ii, '*-

3. He produces two grounds upon which he petitioni: 1. God's name, 0. God's strength, 1. He timi ealls on the pame Of the Lord shall be saved; I eall: ^ Save Hie in thy namei" 9. T%ou art a po^erfid God, able to do it: ^^ Save jne in thy strength.*^

The gr^tness of his danger eaoses him te urge his prayer.

1^ fG^ flBsmiea were sktmgers-i favoor could be expected..

9. They were wdetU oppressors ■■ famridahie, cnNl tyrants, fiooa whom he could expect no merey.

3. They ' were such as codd be satisfied with nothiog lees than hii blood: ^ They.rise to seek after my life."

II. Notwithstanding they are aU that I have aheadj stated \ and, humanfy ii);>eaking, I have nothing bat destruction to expect; yet I will not fear: hocanaey 1. God is «oiM me. 9. He is o^owMt tAan.

1. ^ Grod ik my helper:" as he has promised, so he has done, and w^'H do, to me.

But he opposes them who opppse me; is an enemy to them who 'are mine enemies:.

1. ^ He shall reward evil" to such: of this being assured, he proceeda to imprecate.

9. Destiny thou them: *< Cut them oflf m thy. truth.*^ Thou/hast promised that it shall be' well with the righteous; and tiiAt snares, fire, and brimstone, MS be rained on the wicked, 'Let God he true: Fiat justitia; mat cadttm', pereat mundus. They mMSt be cutoff,

in. For 'auch a mercy David promises not to be unthankful.

1. For this he -would offer a princely sacrifice.- '*i • win freely saci[ifice."

9. He would praise the name of the Lord: *^ w9 praise thy name." *

For this he gives two reasons:—«-

1. That which internally moved him:. ^ FOr it iagood,"

9. That which was outwardly impulsive; his dSsliverance, 1. His deliverance was great and eficiotnal: *' Thou hast delivered me out of all thy trouble.*, ^9. * His danger was so imminent' that, humahly speik-. ing, there was no escape. The enemy -was witfua sight who was bent on his destructioii'; yet he wn delivered;- and they were confpupdc^d. On tfaeae accounts it was right that he should smg praise^ and. offer sacrifice. To the grateful God Ik bo«(> tiful. *

Dmrid, M groat dimger and distress firom the implaeable mtfliee of his enemies, calls an Ood-for mercy, 1-^; wishes he had the wings of a dove, that he might fieeaway, and be at rest, 6-8; prays ageShst his enemii^ ' afu( describes their wickedness, 9*1 1; speaks of a false friend, who had been the principal cause of M hie distresses, 19*14.; again prays against his enemies, 15; expresses his confidence in CM, 16-18; gives a farther description of the deeeitfid friend, 19^1; encourages himself in the Lord, andforetelft thi desinic' tsanof his foes, %%,n,

3 Because of the voice of the Qnemy, because of the oppression of the wicked: *» for they cast iniqDity.upon me, and in wrath they hdte me.

4 ^ My heart is sore pained within me: and the -terrors of death are &llen upon me.

' 5 Fearfiihiess and trembling are come upon me, and horror hajlh ^ overwhelmed mew.

^OTES ON PSALM ^V... l%e tiik, ^< To the chief Mniiciaii tipon Negipeth, A Psabn of Dsmd, iB^ving instmction.^ This is the nme as tbs preceding, which see.

Terse I. Give. ear io my prayer] The frequency of saeh pistitioos shows the great eamestaeae of DsTid's ioaL U Grod did not hear and help, he knew he could oat siieeaed elsewhere; therefore he continued to knock' U the gate of God's mercy.

Verse d. / mourn in miy vomplaifU] TMff^ beMichi^ in my. tighif^; a strong guttural sound, expressive of the aatonl accents ef sorrow.

-Verse 3.- They eoMt iniquity upon me] To give a tokmrahle pretence to their rebellion, they charge me with hocxihle cnmes; as if they had said: Down with nch a wretch; he is not fit to reigit. Clamour against the perpon-pf the sovereign is always the/ watch- word of tiimnsec/Km, in reference to rebellion.

Verse 4. The terrors of death af-e fallen upon me,] 1 <am in boorly expectation of being massacred.

Verse 5. Fearfulness] How natural is this description!, He iiB in distress;-. — he mourns; — makes. amoise; — sobs and sighs; — his heart is wounded;— r he ejpects nothing but death; — this produces /ear;-^ this produces tremor^ which terminates in that deep apprehension of approaching 9Xid inevitable rum that overwhelms him with horror, _^o man ever described a wounded heart like David.

Verse 0. O that J had wings like a dovet] He Was so surrounded, so hemmed in on every side by his adversaries, that. he could see no way for his. escape unless he had wings, and could take flight Thi^dove is a bkd of very rapid wing; and some of them passing before his qyes at the time, might have suggested the idea e]q>res8ed here. ^ •

^Verse 7. Would I wander far off] ite did escape; and yet his enemies were so near, as to throw stones at him: but he escaped beyond Jordan. S Sam. xvii. 2i, S3..

A passage in the Octaoia of Senkca has been referred to as being parallel to this of David. It is in. the answer of Octavia U> the Chorus-^ act. v., ver.

fi And. I said, O that I had wings like -a. dove! f or - then woidd I fly awsy,. and be at rest

7 Lo> then would! wander far off, ancf remain in the wilderness. Selah.

9 Destroy, O Lonj>y and divide their tongues: for I have seen • violence and strife in the city.

10 Day and ni^rht they go abotil it tipon the walls%' thereof: mischief also. and. sorrow or^ in the midst of -it.

Quis niea digne ieflere potest.? Mala t, ' Qua lacrymis hostris quastus. Reddet Aedon 7 cu}^ pennas ' Utinam misere mihi fata dazent!:

Fugeremiuc/tM ablata meos ^

Penna voiucri, procul et ccetdS'.

Hohunom tristes sedemque feram. '

Sola in vacno nemoip, et tenlii

Ramo pendens, querulo possein

Gutture moBstutn ivmdere'niamrar., ',

My woes ^hp enough pan- bewail 1 C

O what notes can my sorrows express! Sweet Philomel's self e^en would fait. To respond with her plaintive distress... O. had I her wings I would fly To Where sorrows I ne'er should feel more; Upborne on her plumes through the. sky* Regions far from mankind would explore.' ' In a grove where satf silence should reign,. On a spray would 1 seat me alone; In shrill lamentations complain, And in wailings would pour forth my n^oan. - J. B. Clabkb.

Verse 8. The wihdy storm] From the sweeping wind and tempest — Aosalom and his party^ and the mutinous people in general..

Divide their tongues] Let his (HKUiSellours give op*, pqsite advice. Let thBm never agree, and let their devices be confounded. And the prayer Was heard* Hiishai and Ahithophel gave opposite counsel. Absat> lorn followed that of Hushai; and Ahithophel^ knowing that' the steps advised by 'Hushd would bring Absalom's affairs to ruin, went and hanged himself. See d Sam. xv., xvi., and xvii.

Violence qnd strife in the city.] They have-been con* certing violent measures; and^hus arefhll of contention*

Verse Id-.. Day and night they go about] This and the following verse show the state of Jerusalem atlhis thne. Indeed, they exhibit a fair view of the state of any city in th^ beginning of an insurrection. ^ The leader? are plotting continually; going about to strengthen-their party, arid to sow new dissensions by misrep/ reseatat^on, hypocrisy, sahinmy, and lie^. 3dS V tfta^. reproached me; then I could have bdm'e it-: neither was il he jthat hated me that did ir magnify himself against me; then I would have.iiid myself from him.

14 ^We^tdok sweet counsel together, and ^walked unto the house of God in company.

15 Letdeatli seize upon them, an(i, let theni " go down quick into 'hell.: for wickedness is in their dwellings, amf-anaong them.

Verse 12. It wna.not an enemy] It is likely that ki iall these three verses Ahithophel i^ meant, who, it appears, had been at the*hottom of the conspiracy fix>m the beginning; and probably was the first mover of the Vain mind of Absalom tP do- what he did.

. Verse 14. Walked unto the house of God in company.\ Or whh haste; ioK the rabbins teach that we shoold walk hasUly to the.temple, but slowly ^ovc '\i.

Verse 15. Let death ^eizeupon them] This is- a prediction of the sadden destruction which should fall on the jringleaders in this rebellion. And it was so. Ahithophel, seeing his counsel rejected, hanged himself. Absttloni was defeated; and, fleeing aWay, he was suspended by the haiir in a ttee, unier which his mule had passed'; and being found thus by Joab, he was despatched with three darts; and the people who espoused his interests werQ ahnost aU cut off. They i^U by the sword, or perished, in the woods. See 8 Sam. xviii. 8. - -

Let them go down quick into hell] Let therii go down alive into the pit.>' LeMhe earth swallow them up! And something of this kind actually to6k place. Absalom and his army were defeated p twenty thousand of the rebels were slain on the field; -and the wood devoured more people that day than the sword devoured, 9 Sam. xviii. 7, 8. The words might be rendered, ** Death shall exact upon them; they shall descend alive into sheol. " And death -did e:caet his debt upon them, as we have seen above. -

Verse 16. I will caU upon God]. He foresaw, his deliverance, and the defeat' of his enemies, and therefore speaks confidently, ^* The Lord shall save me;'' or, as the Tafgum, " The WotiD of the Lord-^hall redeem me."

Verse 17. Evening, and morning, and at noon, will I pray] This was the custom of the pious Hebrews. See Dan. vi. 1 0. The Hebrews began their day in the ^evening, and hence David mentions* the -evening first. The rabbins say, Men should pray three times each day,

18 He hath delivered niy, soul in peisce'froai the battle that} was against noie: fcnr 'there were many with jne*

21 "^ The words of -his mouth wera smoother

because the day 'changes three times. - This wts ob-. served in the primitive Church; but the times, in different places, were various. The old PsaUet, gives

this a curious tarn:.** A^ even I sail tel his louihg" {praise) what tim Crist >i^as on the Crosj^: and itit niom I sail scheW his fouing, what tim he rcJS firm dede. And sua he sail he.re my voyce at mid day, thai is sitaad at the right liand of his fader, wheder he stegfa {tucendif<)atmidday."-. ** "

VefselS.'. ITe hiUh delivered my soul] My l^hb has preserved m perfect safety froi|i the sword; fair there were many sdth me: '* tor in vaxaf afflictioitB his Wqbd was. my support."— Tof^^um. Or.DsvM may refer tp the supernatural assistance which. was afforded him -when his. enemies were soeorapleleiy' diseomfited...

Verse 19. Because they have no changes]. At finl Absalom, Ahithophel, and their party, carried all b^fiirs them. There seemed to be a very general defeetioa of the peoi^; and as in their fi|:st attempts theysofiMd no reverses, therefore they feared not God. Most oC those who have few or no afflictions and trisb in life, have but little religion. They becdtaie enfBoient to themselves, and call not upon, God.

Verse SO. He hath put forth his hands] A fioliisr description of Ahithophel. He betrayed his friends, and l^e broke liis.covenant with his kin^. He had agfped to serve David for his own emolument, and a stipulation was maide accordingly; but while receiving,tl^ king^s pay, he was endeavouring to subvert the king^ dom, and deiftroy the life of his sovereign. ' -* '

Verse 31. Were smoother than butter] He Was a complete courtier, and a deep, designing hjrpocrite besides. His words were as soft as hutter, and ol smooth as oil, while he meditated war; and the fail words which were intended to deceive, were intended also to destroy: they were drawn swords. This is a literal description of the words and conduct of Absalom, as we learn from the inspired historian, 9 Sam.

M$ for^dU ihe destrwUon PSALM LY.

22 ^ Cast thy * burden -upon the Lord, aiid' he shall sustain diee: ^ he shall nerer

XT. S» &6. He was accostomed te> wait at the gate; (piestioa the persona ^ho came for jt^itice and Judgment; throw out broad Jiiats that the king wlis ii^ligent of the affairs of Jiis kingdom, and had not provided, an effective magistracy: to adminurter justice among the people; and added that if he were appointed judge in the land, justice should be done ta all. JSe bowed also* to the people, and kiss^ them; and' thus he stole Ihe h^QTis if ike men of Israel. See4he passages referred to abore.

' Verse 3d. Cast thy burden upon the Lordl' What-. erer cares, afflictions, trials, &c., they may be with which thou art'oppresct^, lay them upon him.

And he shall sustain thee] Ife shall bear both thee and thy burden. What a glorious premise to a tempted and' afflicted soul I God will carry both thee and thy had* Then cast' My^tf//* and t/ upon Atm.

He shall net^.st^er the righteous to be moved.] While a man V righteous, trusts in and depends upon.Ged, he wiU.: neTer suffer him to be shaken. While he trusts in God, and tporks righteousness^ he is as safe as if he were in hearen.

Yerse 83. But thau^ Q Ood^ shall bring them down into $he pitof destruction].The Chaldee is emphatic: "And thou, O liord, by thy Word (ina'T33 bemepmeraeh) shalt thrust them into the deep 'gehenna, the bottomless pit, whence they shall never come out; the jnt of destruction, where all is amazement, horror, anguish, dismay, ruin, endless loss, and endless mffering.^

Bloody and deceitful men shall not live out half their days} So we find, if there be an appointed time to man iqpon earth, beyond which.he cannot pass; yet he may so live as to provoke the justice' of 6od to cut him off before he arrives at that period; yea, before he.has reached halfway to that Jimit. According to the decree of Godj hemight have Ijived the ither half; but he has not done it.

JBut I will trust in thee,] Therefore I shall not be moved, and shall live out all- the days of^ my appointed time.. '

T^ie Others in. general apply the principal passages ef this Psalm to our Lord*s sufferings, the treason of Judas, and the wickedness of the Jews; ^ but thesethings do not appear to me fairly deducible from the text; It seems to refer plainly enough to therebeUion of Absalom. '* The consternation and distress expressed in verses 4, 5, 6, 7, and 8, describe the 4(ing^ state of mind when he fled from Jerusalem, -and. inarched upthe mountof Olives, weeping. The iniquity cast upon the psalmist answers to the complaints a/tfUlly laid against the king by his son of a neg^gent administration of justice; and to the reproach of cruelty cast, upon h^n) by Shimei, 3 Sam. xv. J, 4; xvL 7, 8. The

2a But thou, 0;Gbd, shait bring ^IST^ them down into theL{Ht of destriic- ^' equalf the guidey and the foifuliar.friend!,,we finfl in Ahithophfil, the eonfidential 'counsellor, fir$t -oi David, aftei:wards of his son Absalom. The buttery mouth and oHy.words describe the^ insidious character of Absdlfim, as it is delineated, 2 Sam. xv. S-0.- Still the believer, accustomed to the double edge of ihe prophetio. sQffe, in reading this Psalm,' not^thstanding its agree ment with the occurrences of David^s life, will be)ed to think of David^s -great descendant^ who endured, a bitterer agony, and was Uie victim of a baser, treachery,. in the same) spot 'where I>avid is supposed tQ have uW tered these complaints,^ — Bishop H<fi'SUy.

There viejhe general parts ip this Psalm: —

IV. He takes courage upon assurance of God*s help^ and his enemiesV overthrow, ver.,15-31.

\. An epilogue^ in which he exhorts all. inen to rely, upon God, ver. 2^, 23.

"2. " My prayer — supplication — that 1 naourn — complain — make a noise." Affected he was with the sense of. what he prayed for, and hie was therefore earnest in it. ^

II. This in general; but next, in particular, he mentions the causes of his complaint, and earnestness to God, that he might be hoard both in regard of his enemies, and the conditio^ He was now in. The dan-, ger he was in was very great; escape he could not nvithout God> help, fcnr his eneimes persecuted him very sore. '.. ^

2. They vexed, pressed' upon him, and oppressed him: ** Because of the oppretoion of the wick^."

3. They plotted his ruin, devolved, and CO*/ tm^t/y upon Aim— charged him heme.

4. They were implacable, angry, and hated him: "In wrath they hate me."

Then, as to his own person^ he was in a sad, heavy, doleful condition.

1. "My heart is sore pained wipun me." His grief was inward,

2. " Theterrofs of death are fallen upon me." He saw nothing but death before him.

3.. " Fe«ufulness and-trembling are come upon me.** Whfch are the outward effects of fbar.

AnalysiM of the

4. " And a honriUe diead wilhin hath overwhdmed me.'* Amasement followed his!ear.

And he illustratea thU his condition by the cotmael he took with his own ho^it ' Upon the del&eration the result was, that he would, speedily fly awiqr* fly into the w^erness, as tf. he might be aafer amoQg (easts than ^ch men.. ' '^

1. '* And I said.*". That was the result upon his debate with himself.' v. ' 8. ^«0 that 1 hiBui wings like a dove!" It is « feaffiil ereature of a.swift* Wing. In fei^ he was, and he would fly i^s fast and as fiur as the dove firom the. eagle: ^ ^ /

3. As far, eren to some remote land, where! should have rest iVom thesQ wicked men^ ' -

And he ampli^and explains himself agkin':-^- •1. That he would fly far. away; even to'soine d^so- 4ate place out of their reach: " Lo, th^n would I wander £ur'off, and remain.in the wilderness."

5. That he would do it With speed:•<' I Would hasten my escape from the wiody stOrm and tempest." Such turbulent and impetuous creatines his enemies were that tlurew down all before them, as a wind, storm, and tempest. '. *

III. To his prayer he adds an imprecation:-^. ' 1..^ Destroy them, O Lord; destroy them in their own counsels.''

2. Or else, " divide their tongue^*' Let theifl not agree in their counsels.

' Of tUs he gives the reason in the. following words: viz., that ihey were a biimd of violent, contentious^ \ingodly, troublesome, craftjr,- fuid fraudulent people.

li. Violent they were, and litigious: " I have seen violence and strife in the city.!'

3.' Ungodly, and workers of iniqitiity.theiy were; and incessant in it: " Day and nisfht they go- about it upon the walls thereoif: mischief also and sorrow are in the midst of it."

3. Crafty aud fraudulent also: ^ Deceit and guile depart not from her streets." It was theii- a city, a corporation, a society of evil doers. '

And of thia he priiduces an instance, which Whether it were some bosom 'friend ofDamd who stole out of the city of KeHah^ and betrayed his* counsels to Saul; or els^ Ahithaphelj who, being formerly *his great favourite and counsellor, fell to Abialonif it is utfcertain. Whoever it was, such a treacherous' perbon there was, and of him he complains: and well hct might; for hdSsv uJi^ov ilsxos 1) (^>jig o^ixgjv, ** there is not a gfeater sore than a treacherous friend." This treachery he exaggerates most eloquently by an incsementum and apostrophe, drawingf his aggravation from the laws of friendship, which he had broken, v Had it bie^ au enemy, he coidd have' borne it; but tiiat it was a friend was intolexabfo, and also ' inexcusable. Thus the climax stands:—

1. ** For ft was not an enemy Uiat reproached me; then I could have borne it."

2. ** Neither was it he that hated me that did magnify bimself," that is, arise and insult me; " tben I would have hid myself from him," never admitted him to my bosom. -

But mark th{s emphatic adversative,, flir now he turns his speech to the man:-^

1. << It was thou," emphalieaUy tkou, pvinciptlly and beyond all others. None hU tln^,

S. *i A man," according to my own zaaky nine equal; my guide* or counsellor; my acqaaintuee^ my own familiar friend.

3. *' We took sweet counsel together." Ob^. to whom I communicated my secrets.

4. ^* And walked unto the house oif God in c<Nn|NUiy." ' Professors we wiere of the same religion.

Now ail these circumstances much heighten and aggravate the treachery r thatthou, my equal, my direeCor, my 'familiar friend, one 3^'hoiaa I made the master of all my secrets, one who was a great professor of the svne religion ii»th me, thai Moy shouldst betxay ihe, -even break my- heart. 2u rsx^w; Judas-^^-hetrityesi thou t

Being thOs much wronged and moved; aa hd had Just reason, he begins tigain with an imprecation, noit only pn him^ but on all whoi>elieved him« even open ytkG whole faction: " Let death seize upon them, and let ih/sm go down quick into hell,"- have KoM, Dathtait and AUnmift wages., And he adds the reason. They vare s^ally and^ incorrigibly wicked: " For' wickedness it in their dwellings^ and. among them."

IV; HiUierto hath David prayed,' complained^ imprecated \ but now he shows how he refboyered couragia again, being certain of -Qod's help, and a revengd to be taken on his enemies. t '

1. ^ As for me, I will call tfpon God fervently, and the Lord shall save me."

3. And J pray in faith; experience I have of his dcUvorande; he 'hath done it, and h^ wiU do it again. " Het^hath redeemed: my soul in peace from the battle which was igainst me." Even in the midst of the battle, I was as safe as in a time of peace; diiratolously delivered, as if jthere had been no danger.

4. *^ For there wete many with me." Mguy enemies, say some; others; many angels.' Thoae zefinr it to the danger; thejse, to the protection. Hfany.ede^ mies round about me, aiid then it is a wonder I riwidd be delivered. Many angels press to help me, and then it was no wonder that my life was saved. But as ftr the ungodly, it was not so with them; for this v^ne is opposed to the former.

.1. ** God shall hear," -via. me and my praj^era, and the wrongs they do me., '. "

3. *' Even he that abideth of old. Selah." Ilaik that, for He is immutable. His power and stjfength is the same, and hie care and love t6 his people; therefore, he will afflict them.

And, besides, ther^ are those who will prqycflre Idiii to it,—. -,

they are, impertinent, and change not their ways. Or

. else they prosper, they have perpetual success, and

meet with no alteration; this inak^ them secure and

ITk^pmbrntt prays for

. ehicf eonunaiider among them) Inah pat forth his bftDdty made war, imbrue4 his hands in blood, agaiBSl ■ueh as are at jpeace with him.*' He hath broket aid profaned hisTovenant^-^iis oath.

4. He is a gross hypocrite; his deeds answer ■or to his words: ** The words of his' month were smoother than butter, bat war was in his heart; his w(Ntds were softer than oil, yel 4hey were dram

y. In the epiiogue of the P^ahir he eithorts good mes to rcfly. apon God: ** Gast thy harden (the cares, troaUes, ^c, with which thou «rt; h>aded) on the* Lord;^ and he fits it to -his present purpose, both as it concerns the godly and the ungodly.

<'Cdmennton{e»aIIyBthatareheaTyIadeii4^ '9. *«He shall never suffer the righteous to be moved.'*' Witih the temptation. he will also give the issue; ptessM they may be^ but not oppress^ so as finally -to be OTorthrown.

9. To the nngodly. U'Crerthrowh they shall be, and utterly destroyed: *< Thou, O God, shalt bring them down into th^ pit of destruction;** the grare^ — hdl. S. *« Bloody -^and deceitful men shall Aot live ouf half their days." - They come coramoidy to some untimely- death, as Absalom mihA.AAtfAopAe/, concern* ing whom the Bsalm was composed. ' '

He concludes with the uto he would make of it; |» if he -^ had 'said: Let th6se bloody and deceitful men repose their confidence 'in their armies, in their* tIolenoe, in their crafty and subtle ways;'! will take another couiee: ** But I will trust in thee.**

Pmfid jfr^s/or support againsi his enemies^ whose toickedness hs descrihss^ 1-6; and foretells their destructiakj'!; expresses his confidence in God'jt mercy, expects deliverance, and promises thanksgiving and oMienee, B-12,. ', -.

4 ' In God I will praise his word, in » God

To the chief Masician npoh Johoth-elem-rechokim, •Michtunof DftTid, wh^n the ^Philistines took him in Oath.

The iiite of this Psahn is very long: «« To the oonqneroT) concerning the dumb dure iti foreign places: golden Psalm of David.'* The Vulgate translates the Original^ thus: ** To the end: For Uie 'people who were afar off from holy things.** <*Tius- inscription DsTid placed here for a title when the Philistines took him in Oath;** so the Septuagint and JSthiopic. The Ckaldee is profuse i ** To praise, for- the congregation of Israel, which are compared to the silenceof a dote, when they were afar off from their cities; hut being returned, they praise the Lord of the world; like Darid, contrite and upright, when the PhiliaCines kept him in Gath.** Tfio Syriac: <* A thanksgiving of the nghtoous niian, because he was deliverBd from his enemy, and from the hand of Saul. Also concerning the Jews and Christ.** J^ocAor/ translates, "To the tone of the dove in the remote woods.**

If the title be at all authentic, David may^ mean bmiself and his companions by. it, when he escaped from the hands of the Philistines; pafticnlsily from the hands of Achish, king of Oath. dSk elem. signifies to compress or bind together; also, a small band or bodf of men: and n^l*^ yonathj from Tyy yanah, to oppress or o^icf, is properly applied 40 the doveyhecaus^ of its being so defenceless, and often becoming the prey af ravenous b^tls. It is possible, therefore, that the title may imply no more than-—'* A prayer to Grod in behalf of himself and the oppressed hand that fdlowed him, and jBhared his misfortunes in distarii plaices,'''

Others will hive it to mean a simple direction «* To the maAer of 4he band, to be sung to the tune of "a well-known ode, c^Ued * The dumb dove, in distant places."* Thera is no end tQ coftjectur^, and all the titles in the whole book are not worth one houx*s labour. Perhaps there is not one of them aothentic. They may hilve been notices that such, a* Psalm was to besnng to such and such a tttne; giving the catchwords of some well-known song or od$^ a custom that prevails. much among us in songs and hjTmnsi and is to be found, even among the Asiatics.

Verse 1. Be merciful unto me] 1 am^assailejl both at home and abroad. I can go nowhere without' meeting with enemies: unless thou, who art the Fountain of mercy and the - Most High, stand up in my behalf, my enemies will most undoubtedly prevail agitiunst me. They fight against me continually, ilnd I am in the utmost danger of Mng swallowed up by ' th^n.

Verse 9. O thou Most High.] DPD marom, I donot think that this word expresses any attribute of God, or indeed is at all addressed to him. It signifies, iiterally,/«wn on high, ox from erhigh or elevated plaee:

^' 5 Every day. they wrest my

6 * They. gather themselves, togedier, they hide themselves/ they niark my step^^^when they wait for njy Soul.

8 Thou tellest Wy. wanderings:. put tho^ my tears into thy bottle;:! are theij not in ^y book? -

^ For the mokitadea. fight against me from the high or elevated place;'* the plaoe of authority — the coart and cabinet of Saul. ^

Most of the Versunu he^ the next verseVith this word: ** From the light of ihe day, thoagh I fear, yet. will I trustin thee." From the time that ptrseeutian waxes hot against i^ie, thoagh I often am seized with fear, yet I 'am enabled' to maintain my'trost in thee. Dr. Kennicott thiaks there is -a corruption here, and propose; to read.: ".I look'upiHrards all the day long.^ - Verse 4. In God I will praise his, word} >DT|^3 belohim may.niean here, through Gqdy ox by the help of God^ I fiiU praise his ioord. And, that he should have cause to do 'it, he says^ " la God I have put mjr tnM,*' and therefore he says, "I will not fear what fiesh can do unto.'me/' Man is but flbsh, weak and perishing; God is' an infinite.,Spibit, alm^hty and.^temal^ He. repeats this^ sentiment in ibiQ' tenth and eleventh Terser.

' Verse 5. Every day ihey wrest my tpords] Th^y have -been spies on my conduct continually; they ool-, lected all my)Niyings,.and wrested, my words out of their proper- sense and meaning, to make them, by inuendosj speak treason against S^ They are^full of evil purposes against me. ^. '

Verse' 6. They gather themselves together] They form cabals;' have secret meetings vid consultations how they may most effectually destroy me, pnder &e pretence of justice and safety to the state*

They wait for my soul.] They lie in wait for my iife. Our translators have missed the meaning of VD2 nephesh and 4'^0C^« — which generally signify the tfnimid 2>/tf, not the immortal spirit,r^rmore than. any other T^ords in the Old or New Testament.

Verse. 7. Shall they escape by iniquityj] ShaU such conduct go unpunished t Shall their address, their dexterity in working iniquity, be the means of their escape? No. " In anger, O God, wilt thou cast down the people."

Verse. 8. Thou teUest my wanderings] Thou seest hov often \ am obliged to shift the place of my refrjeat. 39p

10' ^ In God will' I praise his word: ki the Lord will I'praise Ais-word.

11 In God have I put my truist: I iij)| jiot be afraid what onan can do urito me,

13 For ® thou hast deliverecl my soul tnm death: wilt not thou deliver my feet' firom falling, that I may walk before God in » tbe; light'of the Bring? ' "^ * ' '.•

I am.hunt&d eTery where';- but diou nwnberesi all my hiding-'places, and seest how often I am in danger of.losing my life;

Put thim my tearf into th^f bottU] Here is ta^ aUoifioh to> vdry ancient custom, which we know loiig obtained among the Greeks tJid: Remans, of potting ihb tears which were ^hed for the death of aay person into small phials, called lacrymatories or vmm lacrymsdesj, iahd oaring them on the tomh of the deceased. Sdma jo£ these were of glass, some of pottery, and some of agatOy sardonyx, &c^ A smaU one in my own c^ee* tioti JB, of hard baked flay..' '.

Are they not in thy book f] Thou hast taken a escabt account of all the tears I have sheii in telatioA to this business; and thou wilt, call my enemiee io ao-> count for every tear..

Verse 9. When I cry unto thee, then ehatt m^ enemies turn back], As soon as they know, that I call apon thee, then, knowing that thou wilt hear sod Mtra, my Qnemies will immediately take flight. The^eiy oC faith and prayer to God is more dreadM to our agirit* ' "Uai fbes tlum the war-whoop of the Indjim.is to hta. surprised brother savages. ^

. This I know\ I have often had- experlenee of Uie Divine interposition; and I know H will be so iici|r« for, God is with me. He who has God wrra him need not fear Ih^ iaee-of any adversary. -» ^

Verses 10, 11. See on ver. A, where the aanie words occur. ' '

Verse. 12. Thy vows are upon me] I have piromised in the most solemn manner Ito be thy serrant; to give my ^hole life to thee; and to offer, for say preservation sacrifices. of praise and thanksgiving.'.

Reader, what hast thou vowed to God! To renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful desires of the flesh; to keep God^s hply word and commandment, and to walk before him^ the days, of thy life. These things hast ihou vowed; and these vowe are upon thee, WUt thou pay tiiem!

Verse 13. Thou hast delivered my soul from deaih] My life from the grave, and iny soul from endless ' perdition, ' My feet from falling] Thou hast preserved dm

Ham. vOabg iny fidse inqr? 'and- keepttst md steady in my |!ldly comae;.. Jtod so so|q^oK|est me tliat I may Oiflttias ID walk bef&re thee in tk^ light ofjhe Umng, evar-^^inBidmg tliat which is ctA, and aoving towaids that ^rtdch is good; lettin^'my light shine.hefbre men, tint 4bey-inay see my good work^ and gbrify my Ftther which is in* hearen. To %oalk hrfore God is ta lie— e him; the light of ike Jibing signifies ihe I of hiiman life, with all its comforts and

Daridy m banishment among the Philistines, and^ bemg then i^ great danget pf Ids life, complsins, and professes his. confidence in God. -^

Tl^ eontents of. this Psalm are the following i—^

I. He begins with a prayer finr mercy. Little was he likely 10 find from man) from his Grod he expected it; sod tteiefbre he prays: "Be mercifol nnto m^, O God.''-

n. - And then « presently he snbjoins the cause; the 4iaiger he was in by his bloody and cruel enemies,- whom he begins to describe:—

1. From their insatiable rapacity, Lik9 a wolf they would swaUow me up. Enemies at home and abroad- would shallow me up.

3. Frotad their number: ^ Many there be that fight against jne.*'.

Of these he gires us k farther.desoriptfon in the -fifUi and sixth verses:—

i. Fhmi their incessant malice: V'£yery day they wrest my words. All their th9ughts are against me At evil."

19^ From their secret treachery, crafty and tjigilance: " 'piej gather themsehres together, they hide themsdTes;^' their counsels lying, as it w.ere, in ambush for me. ^ They mark my steps.'' Go where I will, they are at Yny heels.

3. From their implmcable hatred; nothing could sstisfy them but his blood: <* They lay* wait for my SQuL" •. •

In the Tery midst of this complaint, he inserts his conrage and confidenoe. '

1« <i What time I am afraid, I wflltrust in thee.* 9. "I will not fear." He rises, higher: eyen when he fears, he will not fear. His woM, his pto* mise, is passed to me foi^ protection; and I will trust in it: ** Li (3dd will I-pfaise Jiis word; in God luixe I put my trait, I will not fear what, flesh, (for the proudest, the mightiest enemy I have, is but flesh, and aU flesh is grass,) I will,not then fear what flesh can do unto me."* *

This reason he repeats agafai, ver. 10, 111 1. '^ In God I will praise his word; in the Lord I will praise his* word." -

9. "In God have. I put my trust, I will not fear what man can do t6 me."

' r 1. From his assurance that God wduld punish and bring down his enemies: " Shall they escape for their ■ iniquity V No,- no; **in thine anger thou wilt cast them down.'' -'- "• '. •

9» From his assurance of Grod's tutelage, and p(i^ temal eye over him in 'all his danger griefs^ eomplaints, ^itipns, and banishment.

Men think God doea Mt.meddie with little things: he knew otherwise. • ' ^

9. '« Thou puttest riiy tears mto thy bottle;" prei^ servest them as rich wine.

3. Thou keepest a record for them: " Are they not in thy book V

4. Thou puttest my enemies to flight z " When- I cry unto thee, then I knoyv mine enemies shall be turned back; for God is with me.",

I v. And therefore, dt last, he concludes with thanks^ tQ which he holds himself bound by vow, ' 1. ** Thy vows are upon' liie:^ I owe thee thanks by vow, and I will' p^^ ^em. *.* I wiU render praisA unto thee."

9. The reason is, " For thou hast delivered my soul fromdeath.'^

3. Thou wilt deliver me: <* Wilt hot thou deliver my feet from falling t»». -

> 4. The end is, *< Hi^ I may walk^before God in the light Of the living." Thar I may live awhile, and walk as before thy eye; as in thy bight, uprightly, sincerely, and prosperously.. That in.me men may behold how powerfully thou hast sieved both my body and sQul.

Iktvid cries to God for mercy,_ with the strongest confidence of being heard, 1— 3; he describes his enemies as lions, 4; thanks God for his deliverance, 6; and purposes 'to publish the praisis of the Lord among his pieofie, 6-U.

2 I will cry unto God most high; unto God f that performeth all things for me.

S ff He shall send from heaven, and save me y/rom the repfoach of him that would ^ swal-

4 My soul is among lions: ^^

and I lie even among them that are set on fire, even Uie sons of men, ^ wliose teeth ere spears and arrcjwsj and °* tlicir tongue a sharp sword*

6 '^ Be thoti esalted, O God, above ihe heavens; let thy glory be above all the earth.

6 " They have prepared a net for my steps; my soul is bowed duwu; they have digged a

NOTES ON PSALM LVIL The l^U ist To the chief Muawtan^ Al-£aschiihf (destroy not,) a golden Psalm of Damd^ (or orie to ba engraven,} when he fed from Saui m iht cave. It i» very Ukely that tbi» Ps^kn was made to commenKirate his escape from Saul in tlie cave of Bn-gedi^ where Saul had entered without knowing that David was there, and David cut off the Bkirt of hi a garment. And it is not improbable that, when tie found that Saul was providentially delivered inio his handj he might have formed the hasty xefolutJon to take away hiH life, as his companions coutiseiled him to do; and in that moment the Divine mnnition came, r\TWi\ 4k al lasth^ih! Destroy/ n^t! lift net up thy hand against the LoTiCs anointed! Instead, therefore, of taking away his lifcj he contented tutnseLf witb taking away his skiri^ to show him that he had he en in his power. When, aflens'ards» he composed the Psalm, he gave it for title the words which he received as a Divine warning* 8ee the history, 1 Sam< Jbuv, Seeysomy^ note upon the fourth verse of that chapter.

Verse 1. Be merciful unto ine] To show* David^s deep, camestnc ss, he repeats tMs iwice; he wxtA in great danger, sunotinded Uy imphcnble enemies, snd he kpffW that God alone could deliver him.

My soul Irusteili in th^e} 1 put my life into thy htuid; and my iFnmQr(al spirit knows no other portion than thyself.

In the shadow of ihtj wings] A metaphor taken from the brood of a hen taking aheher under her wings when they see a bifd of prey; and there thuy t^ontiDue to hide thcmseh'^s till Jheir enemy disappeurs. In a slorm^ or tempest of roifit ihe mother covers them withlher wings to afford them »belter and defence. This the psalmist has p^iriicularly in view, as the fol- *4owing words show: ** Untii these calamities he overpast.*"

Verse a. / wiii ery unto God most high] He is the Most Htgh I and therefore far above all my enemies, though the prmee of the power of the air be at their bead.

Unto Godt SkS lad; unto the strong God, one ag&inst whom no human or diabolic might can prevail, David felt his oWu weakness, and be knew- the strength of his adveraaries ^ and therefore ho views God under those attriifUtu. and characifrs which were suited to few pray to God wisely; though they may do It fertjenUy* That performeth all things for me.] Who tPfjrks for me; ^^1 gomer^ lie who ct>mpletes for m^i and wilT bring pll to a hajppy issue..

Verse 3. He shall send from Aeoetny m*d *me me] Were there no human agents or earthly mema lh»t he could employ, he would send his angels from hea« ven to rescue me from my enemies* Or, He will give his command from heaven ihftt this m&y be done on earth,

Qod shall send forth his mcrct/ and hts truth,] iI#T# mercy and truth are personified. They are the mes* scngers that God will send from heaven la «avc met Mis mercy ever inclines him to help and save tlie dis^ tressed. This he has prttmised IQ du; and his truth binds him to falSi the promisea or engagements his mercy hiis made, both to sain ta and smncm.

Verse 4. Afy soni is amofig lions] Oiftlb ^^n3 hethaeh lebatm. I agree with Dr. K^nico£t thftt thli alionld be translated, ** My soul dwells in parched placet/* from 3kS hab^ he thirsted. And thus the Chotdt* seems to hare understood the place, though it bo not explicit.

I lie even among them thai-trre set on fire} 1 seem to be among coals. It is no ordinary rage and malice by vvhich 1 am pursued: each of my enemies seeuui determined to have my life.

Verse 6. Bd ihou exalted, O G^d^ &hm>e the A*«PfflMj Let the glory of thy merey and tnith im seen in the heavens above, and in the earth beneath. Several^ of the fathers apply what is said above tg the pasriim of our Lord, and what is said here to his resurrectum*

Verse 6, They have prepared a net fttr my fteps] A gin or springe, such as huntsmen put in the places which they know the prey they seek frequents * such, also, as they place in pdssages in hedges^ &c.*, througli which the game creeps.

They hate digged a pit] Another method of catchifig game and wild be^ts. They dig a pit, cover it over with weak sticks and turf< The beasts, not suspecting danger where none appear?, in attempting to walk over it, fall tbrtiugh. ami are taken i Saul digged a pit^ laid snarCa for the life of David; attd fell into one ot them himseK, partit^ubrly ftl the csre of En-gedi; for he enteted mio the very pit or caro where Dfivid and biB me El wefe bidden, aad his life lay at the generosity of the very man whose life he was seeking [ TliB labfeiov tell & eariuue and Ljigi rue live taie eoivcernmg this: ** God seot a spider to weave her web at the rauuih of die cave in which David and his men lay hid^ When Saul aaw the apiderV web over the care's mouth, be Terynatujally conjectured ihat If oould neither be iJic hattut of mm aor i^rld bea^tx; and therefore went in with cooAdeiice to repoae.*' The spider hercs a vite and contemptible animali became the tnalmment in the hotd of God of saving Pavid^i^ life, and of confounding Saul in bia policy and malice* Thia may be n/ahle ( butll iliawaby what apparently iuiigniGcant means God, the nniveraal ruler, can accomplish the gteatest and rao«t beaeficeut ends. 8aui coiitiuued to dig pits to entrap David; and at last fell a prey to hia own ob^ fitifiacy^ We have a proverb to the same etTact: Harm watch j harm caiek. The Greeks have one alao: 'H fT Ncurii /SeuXig rtff JJouXftKravri itaJ«tfm, *' An evil adviee oHen becomes most niinoua to the ad^iaer.'^ The Romans ht-^e otte to the same effect; —

** Thifre is no ]aw more juat than that which condemna a mao to suffer death by die tnslrumept which he has invented to take away the life of frthera."

Vcrae 1. ]\/fy heart u fi^ed] My heart -la prepared tft do aod Huffer thy will. It ib Jixed — ^it has made the ^rw«j' purpose thrqjigh his atreitgth by which I can do all tMnga.

Verse S, A^ake up^ my glory} Instead of ""ilDD hhodu " piy glory/' one MSr, andf the Synae^ hstve 'TU3 kintwrti **my hkrp.^' Dr. Mennidftt reads nuj kebori^ wbiuh he suppose* lo be some inatronacnt of muno; and iidds that the inatrument used in chnrchmosic by the Ethiopians is now called 133 ^si5*?r I think the Syritsc likely to be the true reading: ** Awake up, my harp; awake, psaUcry and harp: I will awake early/' Such repehHons are freqaenl in the Hebrew poets. If we read my gl&ry^ it may refer euher to his tongue; or, whi^h is more Ukely, tu hi^ skilf in C0rnpfiai(iini^ nM in phi/ing i>n diffureni insirumenfs. The^"^ last ver»es of ihia Psalm are nearly the same with the^r^ firat verses of Psa, c^iii. The I^MO^ of thia may be^ the notes or mem&rmida from the pMlmis^s diary were probably, through mistake, twice copied. The insert ion at the beginning of the

n " Be thott exalted, 0 God, above the heavens: let thy glory be above all^the earth.

RahH Solomon Jgrehi £el]s ua that David had a k&rp at his hedts head, which played of Uself when the twrth wind hlew on U f mid then Ddtid arose to give praise to God* This account ha^ been treated as a ridiculous foMe by grave Christian writers. I would however beaitate, and ask one qu^tJon: Does not the account itself point out an instrument then well known, similar to the compnTatively lately discovered M(diart harp f Was not this the instrument hung at David ^s bed's head, which, when the night breeze (which pro* bably btew at a cert:iiu time) began to act upon the cords, sent forth those dutcet, those heavenly sounds, for which the ^oli^o harp is Teinarkable 1 ** Awake, my harp, at the due time:. I wiH not wait for thee n^tw^ I have the strongest cause for gratitude; I will awake earlier than usual to sing the praises of m; Godt"

Among ihe nations,} The Qenttles at large. A prophecy either relating to the Gospel times, Christ being considered aa the Speaker; or a prediction that these Divine compositions should be sung, both in aynagogtiet and in Christian churches, in all the nations of the earth. And it is so: wherever the name of Chiist is known, there is David*s known also.

\"erse 10. Thy mercy is great unto th£ hem^nsl \i is as far above all hunibn de^ftr^^n and compre* hen^ion as tiie heavens are above tbe earth, See the notes on Fsa. 3uxvi« 5> 6, where nearly the same wards ' occur.

Verse IL Be thou exalted, O God, above the heavens] The same sentiments cind words which occur in verse i. See the note there*

David was not only in a happy state of mind when he WTote this Psalm, but m what is called a state of tnumph. His contidence in God w^as unboimded; thongh encompassed by the moat ferocious enemies, and having aJl tilings against him except God and his innocence. David will seldom be found in a more blessed state than he here describes, Similar faiih in God will brii>g the same blessiujjs to every truf Christran in slu»ilar circumstancca.

Analysis or the FirTy-aEVEKTif Pa.\LM.

Tlie contents of this Psalm aie,^ —

IL The reasons which induced him to ofler ft* vet. 2-G/

III. His resotatton to give God due praiae, ver. 0, 7^11

I. Hii petition is aident. l^e repetition shows this: it ii for grace and protection: "Be mereifol unto me, be merciful unto me, O God!"

II. H^ adduces his reasons to persuade the Ix«d to be merciful. '

' First reason. The faith and confidence he had in God: " My soul tnUtteth In thee; and under tbtt shadow of thy win|[8," as the chicken does under those of the hedy." shall be my refuge until these calamities be overpast."

1. He is the Most High; then he is sufficient and a))le to deliver me.

3. He 'will perform all things for me: therefore he will effect this.

In the following verse ha insists on' this argument.

'* He shall send from heaven." He will do it in a miraculous way, if there be no other.way: ^ He will send -from heaven, and save me. He will send forth his mercy and his truth.;" he vnH perform his wordt and grat^iously fl&ve me.

TheiMrd reason of his petition is the extreme duger he was then in by a cruel and merciless enemy..

9. " I lie even among those who are set on fire." Their anger and hatred tb me are implacable.

3. Even among those wfaose **teeth -are spears and arrows, and their tongue a sharp sword." They wound by calumniating me. A spear wounds near; *an arrow, afar off; a sword, at hand: near or far off, they spare not to disgrace me.

He now brings another argument, stronger than jdl the rest, vix., God*s glory. It will be to his glory to be merciful, to save, and to deliver; and therefore he prays: " Be thou exalted, O God, abote the heavens, and let thy glory," &c. That is» Let not the wicked triumph; but display thy power, and assert thy glory; which, if thou do, diy glory will be conspicuous above — in the heavens, and d«/ouH— over all the

He then begins his complaint, describing the pracftioes of his enemies:^-

1. "They have pteptced a net for my feet.^ Thsy lay snares as fowlen do.

9. Through which "my sodl Is bowed djM.^ My life is in extreme danger.

III. In confidence'of this David ^ves thankn,^ may be considered z fourth argument; for tlieio III such way to piocure a new favour as t6 be; Our thanksgiving should consist of two especial ] 1. Commemoration; 3. Declaration.

1. He that will be thankful should treasore np in hui heart and memory the kindness that is done to him. This David ha4 done: " My.heart is fixed, my henit is fixed." ' '. '

3. After he remembers it, he should hef ajfeeted fay it, and resolve on it. 3o does David. - My heyt is ready, prepared, fixed. I will be thankful. I am determined,

3. It is not enough that a man have a* thankful heart; he must declare it, and make xmblicly known whi^t God has done for him: " I will sing,, and glvo praise."

4. He should ivse all means in his power to mak^ it known; tongue, psaltery, harp, are all little enough. To these he addresses himself: "Awake, tongue,- late, harp," Ac..

6. He must not do it carelessly: " Awake!^ Awake 2 Myself will awake."

6. He must take the first opportunify, wad not delay it: "I wiU awake early."

7. He should do it in such a way as most tends to God*s glory: " I will praise thee among the people — I will sing of thee among the nations."

That all this may be done, David gives a taffident ' reason, — God^s mercy and trtUh, His infinite mercy in promising, his truth in performing: "Thy merey^is great unto the heavens; thy truth unto the bloods^"

And then he concludes with a repetiMon of the fifth verse: " B^ thou exalted above the heavens, and thy truth unto the clouds." Let all give thee the glory due to thy name.

David reproves wicked counsellors and judges, who pervert Justice, and stir up the strong against the weak and innocerU, 1—6. He foretells their destruction, and describes the nature of it, 6-9. The righteous^ seeing this, will magnify God*s Justice and providence, 10, 11.

To the chief Musician, ^Al-taschith^bMichtam of David.

NOTES ON PSALM LVIII. The title seems to have no reference to the subject of thd Psalm. See the introduction to the preceding.

2 Yea, in heart ye work wickedness; " ye weigh the violence of your hands in the