Commentary on the Holy Bible

1, ** Let them all he confounded," &c. Fail in their hopes against us.

2. *' Let ihem be as the grass," ^e* That Ihey quickly perish. Grass on the house topi) is good for nothmg: *' Which wivhereth afore it groweth up,*' &c. Never is mowed, nor raked together.

3- " Neither do they which go by say. The blessing of the Lord,'* &o. No man says so much as, God spet^ him! as is usual to ^y to workmen iii harvest: but even this the enemies of ihe Churchy and of God's wort, say not, for they wish it not.

The prater of a penitent to Gad^ with cmfeuion of *m, 1-3. CmtfidencE in Gotts mertyf and tomting upon kim^ 4—6. Israel is encouraged to hope in the Lord^ because if his unllingness to

QTJT * of the depths have I cried unto thee, 0 Lord. 9 LoBD, hear my voice: let thine ears

This Psalm has no title nor author^s name, either in the Hebrew, or in any of the Versions; though the Syriac says it was spoken of Nehemiah the priest. It Iras most probahly composed during the capllrity; and contains the complaint of Ihe affiicted Jews, with their hopes of the temission of those sins which were the cause of their sufferings, and the it res 1 oration from captivity to their own land. This is one of those oalled penitential Psalms. f

5*1 wait for the Lwid, my soul doth wait, and^in his word do I hope.

6 ''.My soul 'waiteih'iox.ihQ Lord more than they that wajch for the* morning': ^I sat/y

7 \ Let Isratel hope in the Lord: for ^ with the Lord there is mercy, and with him is plenteous redemption.

8 And ^ he -shall redeem Israel from all his iniquities.

Verse 1. Ottt-of Ike depths\ The captives in fiabylon reprea^t their condition like tho^ who are in a prison — an abyss or' deep ditch, ready to be swallowed ap. ^ /

Verse i.' If thou — shouldest mark mi^titUfi]. If thou shouldst. set dowA every deviation in thpoght, word, and deed from thy hdly law; and if thoa shouldst ballads into judgment for all our' infidejities, both of heart and life; O Lord, who could standi Who could stand -such a trial, and who could stand acquitted in the Judgment! This' is a most spfemn saying; and if we had not the doctrine that is in the next verse, who could be saved! *-

Verse 4. But ihcr^\B forgiveness with thee] Thou canst forgive; mercy belongs. to thee,%s well as judgment The ddctrhie here is the doctrine of 'S> John: *' If any man sin^ we have an Advdcate with the Tzr therj Jesus Christ the righteous; and he is the propitiation for our sins; and not folr ours only, but also foV Me 5171* o^ the whole wcnrld," *" ffear, O htavens, and give ear, O earth; for the Lord hath spoken!" Jesus haJB diied for our sins; therefore God can he just, and yef tht justifier of him who hflievethjin Jesus.

Verse 5. I wait for the Zorrf]. The Wofd fMp havahj which we translste to umt] properly signifies the extension of a cord fiwn. one point to another. This is a fine metaphor: God is one point, the human heart is the other; and the eafterided cord between both is the earnest believing desire of the soul. This desire, strongly emtonded from the hedrt to Obd, in every mean of grace, and when there is none, is the active energetic waiting which God requires, and which will be successful... \

Verse 6. More than they that watch fur themofning.] I believe the original Aiould be read differently from Vhat It is here. The Chaldee has, "More than thej who observe the morning Wtches, that thejr may ofiRnr the morning oblation.*' This gives a good sense, and li, perhaps, the' true meaning. Most of the Versions have, « From the morning to the night watches," Or the passage may be rendered, «*< My soul waiteth for the Lsid firom the morning watches to the morning wa(ches. " That is, <* I wait both day and night.*^

Verse 7. Let Israel hope in the Lor4\ This, to hope for salvation, is their duty and their interest. But what reason is there for this hope t A twofold reason: —

1. With the Lord there is mercy] -^ornn haehesedy THAT metcy, thefundy the essence of mercy., 9. And wUhhimSBfllenteous redemption.] yOj^Txy^rw rrva vehmMek imme peduth f toid, ^at abundant re- 648 ^ demptUm, that to which there is none like, tbe ^ toin of redemption, the Lamb of God which tahM apgr the sin of the wo4d. The; article n, both in TtHR harahbflh and iDfin hachesedt is very emphstio.

Verse 8. He shall redeem Israel] Kou aunc 'kitrpu- (fffi, ^ He will make a ransom for Israel.^ He will provide a great price for Israel,' and by«it will '.lai« away all his iniquities. I would not restrict this to Israel in Babylon... Every believer may take it to himself: God perfectly justifies and perfectly sanctifies all thst.come unto, him through the Son of kis Iqve.

In this Psahn the Spirit of God proposes to as the ctise of a person oppressed with the wrmth of God against sin, yet flying to him for comfort, remiSsioi^ Aid purification.

I. Acknowledging his miserable eonditioii, he prays to be heard, ver. 12.

I. The psalmist likens himself to a man in the. bottom of a pit;-*-

I. " Out of the depths havfe I cried," &c. A trie penitent cries out of the depth of his missrf, and from the depth of a heart sensible of it.

3. " Lord, hear my voice.*' AMioagh I be so kw, thou canst hear me.

8? " Let thine ears be attentive," &c. Or I ciy in vain.

II. But there Was a reason why God ikoM not hear. He was a grievous sinner; but all men are the same; therefore,

1. "If thou. Lord, shouldest mark iniquity." And ■ I have nothing of my own but it to bring before thee, yet execute not thy just an^r on account of my transgressions; for,

9. " There is mercy with thee," &c. True repentance requires two things, the recogiiition of our 'own misery and the persuasion of God's mercy. Both are needful; for if we know not the former, we shall not seek fiercy; and if we despair of mercy, we shsQ never find it.

8. " That thoumayest be feared." Notwithaservile but a filial fear, which involves prayer, fluth, hope, love, adoration, giving of thanks, &c. This fear leads to God's throne ^as a maroiiul and pardoning God.

ni. Themethod of (Mi's servants in their addresses to heaven is, that they believe, hope, pray, and expect Thus did the pisalmist.

T3ie pfiiimifi f^jf esses his

wait.^* His expectation was proceeded from fervency of.

8. *'Mjr soul doth active and real, and heart, '

4. *< My.soQl waiteth for the Lord/' Whi^h he.il— lostrates by the similitude of a watchman who longs lor the momiifg.

6. ** I wait for the Lord more than they," &c. ' It ow night with him, darkness and misery were iJiiB soul; i^ morning he expected was the ro- I of his sins,, which must come &om God's mer- 4fli^. For this he >eagerly waited.

4.. " Ut Israel hope in the L^d," like me, and 6ry from the depths. ^ -.

2. ^ Fm with the Lord th^ i mercy." Thi^ is tl|| reaspn and encouragement for the hbpe. Meroy flows ftom him.

3. *< And'with him isjredempdon." Whicl) we ^^ed, being all sdd under «in; 9M this redemption was purchased for us by the death of his'Son., ^ >

4. And this redemption • is pleiUifiil; for by it he has redeeo&ed the Whole world, 1 jobn.4. 9.. '

5. ^Aqd.this is to take* effect upon Israel: " For he shall redeem- Israel)" &o.- It it not, ar the. Jewe ex- ^)ected,.a temporal redemption, 6ut a spqptnal,'as tte angel told JpsejSh: '* His name shall be called Jesus; for he shall save his people from their sins."

T QRD, my heart is not haughty, nor inine eyes lofty: • neither do I ^ exercise' myself in great matters, or in things too <* high 'for me.. -

NOTES ON PSALM CXXXL Some think that David composed this, Psalm as a Tindication of. himself, when accused by Saul^s courtiers that he affected the crown, and was laying schemes and plots to possess himself of it. Others' think the psalm was inade during the oaptivity, and that it contains a fair tecount of the majnner in which the oap^ tiyest>ehayed themselves, under the domination of their.oppressors... Verse 1. Lord, my hefrt is net haughty] The principle of pride has no p^e in tny heart; and o6nsequently the high, lofty, and supereilious look does not a|4>ear in iny eyes. I nether look up, with desire to obtain, to the state of others, nor Idok down with contempt to the meanness of poverty of. those below me.- And the whole of my conduct proves this; for / have not exercised myself — ^walked, in high matters^ uqy associated myself with the higher ranks, of the omnmu- Bity,'nor in great matters, nmSfiJ niphlaoth^vjonderful or sublime things; too high for me, ^J*3D mtmmem, alien fron^ iHe, and that do not belong to a person in my 4^iere and situation in life.

Verse 2. / have behaved and quieted myself, as a ekild\ On the contrary, I have been under the rod of others, and when chastised have not complained; and pxy silence under my affliction was the Ifullest proof that i neither murmured nor repined, but received all as eoming from the hands of a jut God..

My soul is even as a weaned chUd.] I ieltl.must forego many conveniences and comforts which I once enjoyed; and these I gave up without repining or demoinngt

2 Surely I have' behaved;and qnieled ^ myself, '• as a child. that is weaned of his mother t my soul is even as a wesined child.

Verse 3. Lit Israel hope in the Lord] Act all as I have done; trust in him who is the God of justice and bompassioat and,' afler you, have suffered awhile, he will make bare fails arm and deliver you. Short as il is, this is a most instructive Psalm. ' He who acts as the psalmist did, is ney^ likely to come to mischief, or do any to others

Analysis or thi Hundred and THimnr-flnsT Psalm,

: I. The psalmist, haVing been aoocused of proud and hie^ughty conduct, protests his ibnocenoe, states his hnin* Ue thoughts of hunself, and the general meekness of his deportment.. •

II. Tl|at his confidence was in God; in him h9 trastedf and therefore was far firom anJution.

' in. And by his own^exanifde calls on Israel to trust in God Sshe did.

I. He protests his humilfty.

1. There Was no pride in his heart; and he calls God to witness it:• <* Lord, my heart is not haughty."

S. There jpras no arrogance in his carriage:.f* Nor mine eyes lofty."

3. Nor in. his undertakings: ** Neither do I exercise myself in great matters." He kept hiwnlf wiiida his owli)|^|ttods and! vocation, and meddled not with state dfeirs.

]I.- What preserved him from pride was kumility. He brought down h» desires, and wante, and views to his circumstances.

1. «« Surely I have behaved and quieted myselt^ Have I not given every evidence df my mild mi

Daxidfs purpose to buM

peaceable behavioiif t and I certainly never permitted a high thopghi to xise within me.

2.'- 1 acted aa A* chUd weaned from Ms mot)ief. When once- deprived of my comtbrta, and brought pto captivity, I submitted ta the will of God, and brought down my mind to my 'cjrcumstances.

IlL He proposes his o\im example of humility and peaceableness for all Israel to follow.

1, <* Let Israel liope.? Never, despair of God's meroy, nor of his gracious proVldenee.. ^The storm will ite succeeded' by /citr nnd fihe loeather,

3. "Let Israel hope in the Lord.." Never content yourselTjBs V^iih merely snpposiiig that in the eourise

PSALMS. oAempl^^'fcr 6od.

of thidgs these afflictions will wear out.' No; look to Qrod, iLhd depend on -him, ^t he may bring them to a happy conclusion..

^member that he is Jehovah. - i. Wise to plan.

4. TrxiBi from henceforth, '' If you Save not begmi befpre, begin i^o^r. > *

- 6. And do not be weary '; trust for ever, 1^ case can never be out of thjB reach o( God^s poww.aH mercy.

The psalmist prays that. God V)ould remember his promises io' David, 1. His purpose to bring the ark of the Lord into a pllkce of rest, 6-5. Whert it was found, and the prayer in removing it, 6-9. The promises, made to David and his posterity, 10-t12. '0/>d's choice 4>f Zum for a habitation, and hii promises to thi people f ^13-^17. All their enemies shall be cor^founded, IB^ ' ^..

Some attribute this Psalm. to David, bat without sofficient gxoan^; others, tp Silofnbn, yfixYv more likelihood; and others, to some inifpired author at the conclusion of the captivity, which is, perhaps, the most probable. It refers to -the building of the.seeond.tem- I^, and placing the ark of the corenant in i^.

• Verse 1. Lord, remember David\ Consider the promises thod hast made to this thy eminent serrant^ that had respect, not only to him and to his ybf^i/y, but. to all the Israelitish people, •

Verse 2. How he swore unto the Lord] It is only in this place that we are informed* of Dipid^ tow to the Loitl, relative to the building of tbi^lMnple; but we find he had fully purposed the thin^*.*

Verse 3. Surely I wUi not come] TTiis must refer to the situation of the temple; or, as* we would express it, he would not pass another day till he had found Qut the ground on which to build the temple, and projected the plan, and devised ways and means to execute it. And we find that he would have acted in all things according to his oath and vow, had God permitted him. But even after the Lord told him llMt Solomon, not he, should build the house, he still oontinued to diow his

6 Until I *find out a place for the Lord, * a habitation for the ilughty God of Jacob.

7 We will go into his tabernacles: * we will worsliip at his footstool.

good will hy collating treMure and materials for tbe building, all the rest of Idft IMd. >.

Verse 5. The migkiy God qf Jacob,] 3pp» Y3H abir yaacob; the Mighty ^Om^ ^ Jacob, We '.hare this epithet of God for the fim ttee, Gen. xlix. 94. Hence, perhaps, the a^rtm of- the heathen, the stoat ones, the strong beings.

Verse 6. Lo, we have heard of it at Ephratah] This may he considered as a continuation of David's vow; as if ^e had said: As I had determined to build a ton-: pie for Itho. ark, and heard that it was at Ephratah^ i went and found it in the fiekls of Jaar, *^]r; — ^not the wood, but Kirjath Jaar'or Jeahm, where the ark was then lodged; — and having found it, -he entered die tabernacle, ver. 7; and then, adoring that God whose presence was in it,- he inirited him to arise and come to the place which he had prepared for him.

Veise* 8. Arise, O Lord, into thy rest; thtm anJ^ the ark of thy strength.] Using the same expressions which Solomon, used when he dedicated the temple, 9- Chron. vi. 41, 42. There are several difficulties in these passages. Ephratah may mean the trihe of Ephraim; and then we may understand the place thus: « I have learned that the ark had been in the tribe of

11 ■The. Lord hath swom in truth unto David; he will 4fiot turn frpm -it; " Of the firuit of ^ thy body will I set upon thy tkrane. ^

• 12 If thy cliildren wilt keep my covenant azxi my testimonies that I shall teach thorn/ their children shall also sit upon Jlhy throne for evermore. • 1 3 *i Foif the Lord hath chosen ' Zion;.lie

Ephradm, and I have seen it at Kirjath-jeatim, or Field of the woods; but this is not a proper place for it, for the Lord hath Chosen Je^salem.''. It is true that the mrk^ did remain in that tribe from the ^ys. of Joshuato Samuel, during thr^e hundred and twent^-jgight jears; and thence it was brought 'to'Kirjathrjearim, 4(rhere it continued sehenty year^i t^ the commencemeot of the reign of David over all Isniel. - But if we take verses 6, 7^ and 8, ndi as the con-.tinuation of David^s vow, but4» the. words of the cap^ tives in Babylon, the explanation will be more plain - and easy: " We have heard, O Lord, from our fathers,. that thy tabernacle was formerly a long time at ShiloH, in.the tube of £phraim. And our history informs us that it has been also at Rirjath-jearim, the fields of the wood; a|id afterwards it was brought to Jernsalem, and there established: but Jerusalem is nowr ruined, tfie temple destroyed, and thy people in - captivity. Arise, O Lord, and re-establish thy dwelling-place in thy holy city!^' See Cahnet and others on jthis place.

Verse 9. Let thy priests te clothed wi(h righteousness] Let them be as xemarkahle for inward holiness as they are for the splendour of their holy vestments.

Verse 10. The face of thine anointed^] David. Remember thy promises to him, that he may be restored to thee and to thy worship.

l?^erse 1 1. The Lord hath swOm] As David sware to the Lord, so the Lord swears to David, that he will establish his throne, and place his posterity on it: and that he had respect to David's Antit3rpe» we learn from St. Peter, Acts ii. 30,where see the note. This verse with the following refers to the spiritual David, and the Christian Church.

Verse 12. If thy children xoill keep my covenant] This was conditional with respect to the posterity of David. They have been.driven from the throne, because they did not Iceep the Lord's covenant; but* the true David is on the throne, and his posterity forms the genuine Israelites.'

Verse 1 3. The Lord hath chosen Zion] Therefore neither Shiloh nor Kirjath-fearim is- the place of his rest.

: -15 ■ I * will abundantly bless her provision': I will satisfy her poor, with bread. ^ • 16 '^ I will also clothe her priests. with salvation: ^ and hifer -saints shall shout aloud for joy.

;17. '^ 1* here will I make tlie horn of David to bud: *I have ordtiined a ^^lamp for mine anointed.

•IB His enemies will I « clothe with shame • but upon himself' shall his ci'own flourish.

Christian Church is most -indubitably meant. This is God's place'foi ever. After, this there never will be zxioXhei' dispensation; Christianity closes and completes aU communications from *heaTea to earth. Crod has nothing greater tagiye to mankind on this side heaven; nor does*' man need any thing better; nor is his oa^re capahle pf any thing more excellent.

Verse 15. / v^ill abundantly Ness her propision] There dhalT^bean abundant provision of salvation made for mankind in the Christian Church. Our Lord's multiplication 'ef the Ipaves was a type and proof of it. ' Verse 16. I will aUo clothe her priestsy Mi Ciniiiiaai ministers, with salvation; this s)iall appear iii all their conduct. Salvation — redemption from all sin through the blood of the. Lamb, shall be their great and'xmiver6al message.

Verse 17. There will I make the horn of David to hud] ' Th^e, in the Christian Churchy the power and* authority of th6 spiritual David dhall i^pear.

/ have ordained a lamp] 1 have taken care ta secure: a posterity^ to whiph tfie promises shall be expressly fulfilled:

Verse\J8. ifw enemies \nll I clothe with shame] Every opponent of the Christian ca^se shall be. confounded. J ^ • •^But upon himself sTiall f^is crown JUmrish,] There diall be no end of the gofemment of Christ's kingdom,. From verse 11 to th^ eftd, the spiritual- David and his.'posterity are the su^ects of which the Psalm treats. - ^

Akaltsis or the Hundred and Thirtv-Second * Psalm.

TWs Psalm is divided into three parts: —

I. A petition, before which ia David's care and vow to settle the ark, and with what reverence they would settle it in the temple; and. he sets down the solemn prayer then used, ref. 1-10.

II. An explication of the promises made unto David for the continuance of his kingdom in his posterity, ver. 11, 18, and God's love to his Church', ver. 13. -,

Analysis of the hundred

and thirtyf4econd PsdbiL

m. A prophecy, spokea.in the person of God, for the stability of Christ s Church; and the blessings upon the people, the priests, and the. house of David, £rom ver: 14 to the end.

1. In all prayer a nuin must Teftect upon GU^d's jnromise; otherwise he cannot pray in faith.

2. ^ And sll his afflictions i^ Many he had before' he was king;. and one of the greatest ^srbs the settling of the ark. * v..*"..'

1. " How he sware unto the Lord," &c., 9. The substance ipf which was, *' Surely I will *not come,*' &c...,

Now this is liyperbolical; for we must not conoelTc that he w^nt* not into. his house or bed till he found out a place to build Ood's 'House. Put see the note.

1. '^I will not tome into^^my housey* So as to forget to build Clod's house..

3. '* Nor go up into my bed:" Or let any thing make me forget the work.

S. "I will not give sloep,'^ &c,: Botmake provi- Bion for building the teinple.

And here the j^phet inserts' two verses by way of gratitude.

First, he exults, for the news of the ark: " Lo,, we heard of h at Ephratah," &c.

By 'Ephratah some understand tHe lan^ ciEphraim, tn-which the'ark remained at Shiloh. Being 4iflerwards sent home, it was found in the field of Jo^ua;. thence conveyed -to the house of Amminaddb\ who dwelt in Kiryath'jearim, ihAi signified a woody- city. Hence, David might well- say, *^ And found it. in the fields of the wood," &c.

1. "We will go into his tabernacles.*' Now tha ark is rested in Moin^t Zion..' k

2. ' " And we will worship," &6, Not' make rash approaches to the ark, but come with reverence, ^nd bow in his presence.

The ark being -brought into the ten^jile, he uses this solemn form: —, • '

1. **Arise> O Lord," &c. He prays and invites him to dwell in his temple.

2. " Inlo thy rest." To pass no more (ropa place to place. * '

3. "^Tfaou, and the ark of thy strength.** Show thy pow^ and strengUi, as diou didst at Jor-

Before thd ark in the temple he prays^-^ 1.. <* Let thy priests be clothed," &c. 'Iniraidly, in Iteatt and soul.

2. "Let thy saints ifhont," &Cv With a' eheeriol voice, for the axk rests.

3. "-For thy servant David'js sake," &c. 1. Daidd is not here to be taken ahsdntely for his only, as having the covenants' Snd promises to him, but for the. promise' sake. 2^ ** Tan not away,^ &c. Soffer me npt to depart fr^m thy ptesence unheard.

n. Thp prophet npW proceeds to coast np die promises made to Davids whi<^h God confirmed hf oath, ia which we axe to observe, |. Th^ mai^ner of the pronuse *. " The Lord Hath sworn in txiith,*^ &e. It was merciful to- pnMfiise; but mpre so to hind himself by oath. 2. The matter of his oath expnssed yer. 11-14.,. •..

^ 2, For thd seed of David, as it relates to his posr terity, the oath is hypothetical and conditional: ** If thy chidren wUl keep^'' &c.

'As the ezterqal longdom was by this oath annexed to one family, sothe (external worship was assignedby it to onejplace. * ' - ^ -

1, ''• For the Lolid hath chosen Zioh,^ iic^. 2. ** This is fiiy rest for' ever." Zion was the seat of the sanctuary tOl the -coti^ing of the Messiah. But Zion was but a^^pe of Christ's Church, which he hath chdsen' to be his rest for ever.

III. The prophet represents God as promising good things to -his Church. •

1. Such, abundance of temporal things that die poor shatt not want: ** I will abundantly bless her provision," &c^ »

2. That her/'priests shall be clothed with salvation,*' &c:

3. " lliere will I make the horn cof David to flourish," dire. That is, the kingdom of the Messiah.

4. The fourth benefit God promises is the confhsbML of their enemiiss, and^ the eternal authority in th» kingdom: f* His enemies will I clothe with diame, bot upon himself shall his crown flourish."*

PSAtM CXXXIIL The eomfart xmd bemfUl of the ctrnmumon of sairUsj 1-3*

ment upon the head^ that ran down upon the beard, even Aaron's beard: that went

NOTES ON PSALM OXXXm. There are different opinions concerning this Psalm; the most probable is,, tbat it represents the priests and Leyites ^tamed from captiyity,- and united in.tbB serrice of God in the sanctuary. This, the pjeeeding, ind the following, appear to make one fl^ib* rt. In the (me hundred tmd ihirtysecond, ihe I/^rd entreated to enter his temple, and pour out his benediction; ia the im« hundred and tMrty-third^ ihe beautiful order and harmony ^f the. temple sertice is. pointed out; and in the one ^htjUred and Airiyfourthj all Ire exhorted, to diligence and watchfulness ' in the performance of their duty. • It is attributed' to BaTid by the Hebrew, the SyriaC, and the Vulgate; but no name is prefilced in the Septuagint,.^thiopic, Arabic, and Anglo-Saxon.

Verse U Behold^ haw good and haw pUasani] I/hity is, according to Ihis scripture, a good thing and a pleasant; and especially among brethren — • mendbers of ^the same. family, of the same Christian oommunity, and of the same nation.' And why; not among the great family of mankind? On the other hand, disumot is bad and hatefhl. The former is from heaven; the latter, from hqll. *. '\\

' Verse 2. Like the precious ointment] The composition of this holy anointing oil may be seen, £xod. XXX. 23; sweet Hnnaman, sweet calamus, cassia lignea, and olive oil..The odour of this must have been very agreeable, and serves here as a metiLphor to point out the exquisite excell^ce of bfotherfy love.

Ran dawn upim the heard] The oil waiT poured i^n the head of Aaron so profusely as to run down upon his garments. It is customary in the east to pour out the oil on the head so profusely aa to reach every limb.. '

Verse 3. As the dew of Herman^ and as the dew that^ descended upon the mountains of Zum\ This was not Mount ^ion, jry tsiyon, in Jerusalem, but iSt<m, \\X^ which is a part of Hermon^ see Deut. iv; 48: " Mount Sion, which is Hermon.'* On this 'mountain the. dew is very copious. Mr. Maundrell says that »* with |his dew, even in dry weather, their tents were as wet as if it had. rained the whole night.'' This seems to show the strength of the comparison.

The Lord commanded the blessing] That is,^an everlasting life. There he pours out his UessingSf and gives a long and happy life.

upon the mountain^ of Zioni for ^ there the Lord commanded the blessing, '€ft;en life for

For Other particulars, see the conunentators passim^ and the following analysis,

' Analtsu or tax Hokdrk^ ard THiBtr-THiRD

Ih thin IWm the blessings of peace.and nnity are recotnmended And described, whether in the Church, ^unily, or^kkgdom..

I.' It is, Bafn fke prophet, a good and pleasant things Ac, ver. 1.

* II. He declares both by aimilitudes. '

I. 'Hid pleasantness, by. the ointment with which the high priest, was anointed... 3. The goodness, by the iitt wjiich fell upon the mountains.

3. iSut in plahier terms, by the hlessingof Goi upon th^ head of the peaceful.

*!. The prophet begins with tui encomium of peace, unity, >md concord.

I. " Behold;" " Take notice of it in its effect^.

3. The enconiium itself is expressed by two epithets: I, It is good, and, brings much profit. 2. It is pleasant, and brings much content with it.

4. The concord itself is thos expressed: Brethren^ either in a Church, family, or Jtingdom, should be of one soul, and intent on the common good.,

II. The pleasantness is compared to " the precious ointment upon the head."

3. It sends forth a sweet and reviving savour.

3. It is as balsam poUreid iqto wounds.

The profit he compares to the 4ews ^ " As the ^ew of Hermbn,". &c., gently, descending, and fructifying^ and enric]ung the ground.

And this he sets down without any metaphor: ^^ For there the Lord commanded the blessing," «bc.; which approbation he manifests by the abundance he pouri where concord and unity are found.

1. He commande his blessing. Makes all creatures oseihl to them.

.%, His Ueising ii protfj^rity, good suecees. To bless is to beaefit.

^. This he calls life; fbr with troubles, griefs, &c., a man^s life is no life. A quiet life those shall have who live in peace, without dissensions respecting, religion, or in matters connected with th9 state.

This is the last of the fiAeeirP88lms.caUed\P«a/m5 of degrees.^.Who was the author is uncertain; it is attributed to* l)amd only by the Syriac; it is inti* inately connected ^nrith. the' two preceding.Psalins, and is an exhortation to the priests and.L^yites who iMpt nightly watch in the temple, to be assiduous in praising the Lord; It seems to! consist of Iwq parte^: 1. An exhortation, probably from the high priest, to those priests and Levites who kept wateh in the temple \fy night, to spend their ti|ne profitably, and didy oelebrate the praises of God,.ver. 1, 2. The second part, which is contained in the third verse, is' the prayer of the priests and Levites for the high priest^ who iseems now to be going to his rest. \

Verse 1. Behold^ bless ye the Lord] I believe rwn hinneh should be taken here' in the aenae of take heed! Be upon your guard; you serve a jealous God; provoke him not.

Verse 9. Lift up your hands in the Sanctuary] isnp kodesh, *< in holiness:" or, as the *Syriac, t^^fCi:^ lekoudishet "to holiness.;^ in sancta, Vulgate'; and $IS ^a ^la, Septuagint; " in holy things;" or, as the JETBioTiCf '* in the house of the sanctuary.'' The expression seems very- simil^ to that of St. Paul, 1 Tim. ii. 8: " Lijfting up holy^ hands,;]^ithout wrath and doubting."

Bless the Lord.] That is, speak good of his name: tell the wonders he has. wrought, and show that his' name is exalted.

Verse 3. The Lord that made heaven and earth] Who governs- and possesses all things; and' who can ^ve you every spiritual 'and earthly blessmg.

2 *' Lift up your hands ^ ut the sanctuary, and bless tfie Lori)*

3 '• The Lord that made heaven and earth ' bless thee out of Zion.. * •

Bless thee out of Zioi^j] As it they had said, *' We will attend to your orders; ^ in peace> and may God shower down his blessings upon you!" The Ueattog pronounced by the priests was the fcdlowing: *^ The Lq]^- bless th^e and keep thee! 'Th6 Lord make his face shine upon thee, and be gracious unto tliee! The Lord lift up his countenance upon thee, and gire thee peace!" Num. yi; 84-26.

> In this Psalm •the pfophet-r- ' I^ Exhorts; the Invites and minister^ of religioo to attend the appointed hpvas of prayer. II.. Then the ministers bless the 'people.

'2. Tet principally, " all ye servants of the Lotd:" Choose out of the people to this service.

a. '^ Which by night stand in the house of the Lord,'' iic.: In the texnple ye ought not to be sleepy, or forget your duty.

4. Therefore, ^*lift up your hands,'.' dl^.» befinethe ark ' of the jcovenant, which was the symbol of hia presence. " • ^

II. The other part of your office is to bless the people; let not t^hat be forgotten, but say, —

l.^ The. Lord bless thee:'' Let them know fronl whom the blessing comes.

3. "-Qut of Zion:" So long as they remain in the unity of the Church; there was none to be expected out of Zion.

3. " The Lord that made:" &c. He that hath power to bless hath given, and must give, his Messing to all creature, without ^ndiich they will not be Ueeaedto thee; therefore, bless him.

An exhortation to praise God for his goodness and greatness^ l-;-5; for his wonders in ndunBj 6, 7; Air iiw»- ders done in Egypt, 8, 9; in the vMemess', 1 0-^1 2; for his goodness to his people, 13, 14. T%€ vamiy of idols, 15—18. Israel, with its priissts and Levites, exhorted to praise the Lord, 19-:31. ^. 664 -

KV.fu.^ pEAISE ye the Lord. Praise Dariiu ve the name of the Lord;

2 **Ye that stand in the house of the Lord, in "the courts of the house of our God,

3 Praise the Lord.; for ^ the Lord is gctod: Bing praises unto his name; "for it » pleasant.

4 For ' the Lord hath chosen Jacob unto himself, and Israel for his peculiar treasure.

6 For I know that » the Lord is great, and that our Lord is above all gods.'

6,* Whatsoever the Lord pleased," rta^ did he in heaven, and in.ea)rth, in the seas, and all deep places..

7. * He crauseth the vapours to ascend ifrom 'the' ends of the earth; ^he jnaketh lightnings for the rain; he bringeth the wind out of his * treasuries.

This Psalm is intimately conirected with the preceding^ It is an exhortation liddreissed to the priests and Levites, and to all Isrdiel, to pabliA the praises of the Lord. The conclusion of this Psalm is nearly the same jvith Psalm czv.; and what is said abqat idois, and the effects of the power of- God, seems to 'be taken from it ^nd the tenth chapter of Jeremiah-; and from these and other circumstances it appears the Psalm was written after the captivity; and might, as Ca/m«lt^ conjectures, h^ve been used at the dedication 1^ the second temple.

Verse 1.^ Praise ye the Lard] This- may be considered as the title, for it has none other.

Praise ye the name of the Lord] Perhlips the original Tnn^ DUf HK HlT} halelu eth shem Yehovah, should be translated, Praise ye the name Jehovah; that is, Praise '.God in his infinite essence of being, holiness, goodness, and truth.

Verse 3. The Lord is good] Here is ihe first reason why he should be praised; and a second'^ subjoined:—

For it ia pleasant.] It is becoming to acknowledge this infliiite Being, and our dependence on him; and it is truly comfortable to an upright mind to be thus employed.

. 9 ^ Who sent tokens fmd- wonders into the midst.of th^e, O Egypt, ' upon Pharaoh, and upon all his senrants^

10 <iWho smote great naOons, and slew mighty kings;.,

11 SiHon.king of the Amorkes, and Og king of Bashan^ aAd ' all the kingdoms of Canaan:

12" "And gave their land for a heritage, a heritage unio Israel his people.

14 'T For the Lord" will judge his people, and he.will- repent himself concerning^ his servants. '

15'' The idols, of the heathen are silver and

Is above aU gods.] Every class of &em^, whether idolize(l'or not; Ji)ecaase he is the Foontain of existence. This is a JS/^A reason.

Verse 6. Whatsoever the Ijord pleased] AU that he ^has done is right, and therefore it Sb pleasing m his sight. He is the Anther of ajl existence. Angels, men, spirits, the heaTens,4he earth, and all their contents, were made by him, and are under his control.

y^rse 7. ^He causeth the vapours to ascend] Dr. Shaw thinks that the account here refers to the autymnd rains in the east. Of them he spealu as follows: *' Seldom a night passes without much lightning in the % north-west quarterf but not attended with thunder; and when this lightning appears in the west or south-west >. points, it is a sure sign of the approaching rain, which is often followed by thunder^ K squall of wind and ^ clou'de of du3t ^e the sure forerunners of the first rain. *' This account pducea Mr.^fTamMcr to bdieye that the word D^KtSTJ nesiinij should be translated clouds, aotva* pours,. It shows that God— ^

'Maketh lightnings for the rain] The squalls of wind bring on these refreshing showers, and are therefore ^ecunif things of ^e4ted8uries of God; and when he thunders, it is '.the.noise of waters in the heavens. See Jer. x. 13, which- contains almost the same words as those in this vercfe: '* When he uttereth his voice, there is a mvltitude of waters in the heavens } and he causeth the vapours to ascend from the'ends of the earth; bQ maketh lightnings with rain, ^d bringeth forth the wind- out of his treasuries."

\ Verse 14. The Lord will judge his people] He will do them justice against their enemies.

17 They -have earp, hk they hear not;- neither is there any breath in their mouths,'...

1 8 They that make them tre Uke unto them:

the following, to the endH>f the 18th, are almost word for word the same as verses 4—8 of Psalm cxr,, where see the notes.

Verse 17. To tiiis verse one of KennicoU's MSS. add»t!he 6th and 7th.verses of Psalm ftxv.

Verse 91. Blessed be the Lord ^ cf Zion\ Who has once more restored ouf temple and city, and now condescends to </u^e^ With as inJenUHlefn.

in this Psalm the propHet invites the servants of God,, and especially hb ministers, to praise God, yer: -1, d, from arguments drawn,

rV. From his loving-kindness extended and promised still to his servants, ver. 13, 14. ' •

V. Having derided th6 vanity of idols, ver. 1^~I9, he returns to his exhortation calling upon them to bless. God, ver. 19-91.,

I. He calls upon the ministers of religion ^specially to attend the recitation of Divine praises:- —

And now, repeating his words again, he pi^nces his reason of inducements —

1. Because the Lord is worthy of praise: ^* For he is good," ^c. Not comparatively, but absolutely good. ^

2. " Sing praises unto his name," dice because it is no painful duty, bat pleasant. ' - \.

3. Praise him for his love to Israel; for ibis you owe him Ihititude: " For the Lord hath chosen Jv^ob," &c. 2. " And Israel for his peculiar treasure."

II. The next argument he us^ is drawn from his greatness.

1. From his empire and univertal dominion in heaven and earth: •• Whatsoever the Lord pleased," Ac. Nothinff b impossible to him: but he does all from his freeVili,- not from any neeitsity.

And these last words the prophet amplifies, —

U In the earth. Causing tlii vapours to aSMd from

20 Bless the Lord, O house of Levi: ye that fear the Lord, bless the Lord.

2 1 Blessed be the Lord t out of Zi<m, wbidi dwelleth at.Jenisalem, *Prafee ye the Lord.

the ends ff the.earth, from all parts, which are ^usd with several qualities.

ifl. The fourth argument the prophet' uses to persuade men to praise €rod, is from the veilgeaiiceJie executes on the eneni^es ^f his people.

.lY. Te the eoihmqmoration of the justice God ex.* ercised upon their enemies, the prophet exhorts thtom to extol God.

And the reason Is drawn ftcm his mercy.

1. " Fot tBe Lord w^ judge his people." Judge. their cause, and deliver them.

The prophet, having proved that God.li grdit &i himself, now^ provjas that he is ahove afl %iild8i wfaidhr are but vanity.

1. From their composition: ** Silver and gold." 3. From their makers: " The work of men*s haads.^

4. fVom the natqre of their worshippers: '^ They that make themj" Ac.

Lastly,)ic invites all tme worshippers of God to praise him, because they are lively images of the livifig ^ God, from whom all their faculties have proceeded. * To this he invites —. 1. kWIsrael: " Bless the l^(»d,0 house of Israel**

To which he adds hai e«ft note, concluding''^ 1. « Blessed be the fital out of Zion." l¥We be shows his presence by the iric.

• 3. "Which dweUeth at Jerusalem." Who, tbongh in essence he is every where, yet more especially manif^ts his presence in his Church by his indwdlisg Spirit.

' Therefore, bt all people bless the Lord for his grett mercy: but let the citizens of ZwnwAJerustdem never cease to praise him. v> v

An exkortaium to give thtmks to God for various mercies granted to wU men, l-^'9; particularly to the Israel' ties in Egypt^ lO^l^; gt^tkk Red-Sea, 18^-16; in the wiUmneu, l(MdO; and in the promised land, 31, 88; for the redemption of the captives from: Babjflon, 83, EA; m^d for his providential mercies to fltf,35,j36.

3 O give thanks to the Loeq of lords: for his mericy ^dureth for ever. ■ 4 To him ^ who alone doeth ^great wonders: for his mercy endureth for ever.

5 "To him that by wisdom made thevhea- Tcns: 'for his mercy endureth for ever.

6 'To him that stretched out the earth, above the waters: for his mercy epdurefh for ever-..

7 » To him that Inade. great lights: for his mercy endUreth for ever:

This Psalm is. Utile else than a repetition of the {nreceding, with the burden, non oSlpb "*D ki leolam chasdo, « because his mercy endureth for eter,*' at &e end of erery Teiae. See below. It. seems to have l^en a respotisive song: the first part of the verse sung by thQ Levies, the burden by the people. It has jxo title in the Hebrew, nor in any of the Versions.. It was doubtless written after the captiTity. The author is unknown.

Terse 1. Ogive thanks unto the Lord: for he is good\ This sentiment often occurs: the goodness of the Divine nature, both as a ground of confidence and of thanksgiving.

For his mercy endureth for ever,] These, words, which are the burden of every verse, non O^^ph O H Uolam chasdo^ might be translated: << For his tender mercy is to the coming age:'* meaning, probably, if the Psalm be prophetic, that peculiar display of his compaandiit Ae redemption of the world by the Lord Jesus. These very words ^ere prescribed by David aA an 'acknowledgment, to t^ liied continually in the Divine worship, see 1 Chroiei. xVi. 4 1: also by Solomon, 3 Chron. vii. 3, 6, and observed by Jehoshaphai, % Chron. XX. 3 1; all acknowledging that, however rich in mercy God was to them, the most extensive displays of his goodness were reserved for the age to come; see 1 Pet. i. 10-1 3: '* Of whioh salvation the propheto have inquired, and seardM diligently, wjio prophesied of the grace that shotJd conof jpteyou^ — ^unto whom it w§B nvealed, that not iqdjll wptselves, but onto us,

10 ^To him that smote Egypt in their firstbom: for his inercy endureth for ever:

11 ^ And brought out Israeli from among them: for hi3 mercy endureth for ever:

12 "^ With a strong hand, and ivith a stretchedout arm: for his mercy endureth for ever.

13 "To him which divided the Red Sea into parts: for his mercy endureth for ever:

14 Alid made Israel tq pass through* the midst pf it: for his mercy endureth for ever:

15. • Bat p overthrew Pharaoh and his host in the Red Sea: for'his mercy endureth for ever.

they did miniBter the -things which are now reported onto yon by them that preached the Gospel unto yoa by the power of the Holy Ghost sent dowa from hea>* ven," Ac.. '

Verse d. The God of gods] D'nKH 'JlxV/oiofim hmdonim, A» adonai signifies director, &c., it may apply here, not to idol^ for God is not their god; bal to the priests and spiritnsl rulers; us Zsord of lords ^ may apply to kings and magistrates, &,c,, He is God and nder over all the rulers of the earthi whether ia things sacred or civil.

Verse 4^ Who alone doeth great wonders] Miraolks. No power but that which is almighty can work miracles, DIkSdj nipUaoth, the inversion, or suspension, or destruction of the laws of nature.

Verse 5. By wisdom made the heavens] Iri the contrivance of the celestial bodies, in their relations, connexions, influences on each otlier, revolutions, fic.f the wisdom of God pioticularly appears.

Verse 6. Stretched out the earth above the waters] Or, upon the waters. This seems to refer to a central abyss, of waters, the existence of which has not been yet disproved.

Verse 10. Smote EgifpSjgl^tt^ first-^HMm] This was t)|^of the jMviest ot Mokse: a great part of the rising generation was cut off; few but old persons and childnn lofl remainiiig.

Verafl.)9« Divided tks Bad Sea into parts] Some. of the isms iMive imagised iIhiI God made iwehe paths 65T

16 *i To him which led his people through the wilderness: for bis mercy endureth for ever. ' •

17 'To him which smote kings: ifor his men^ endureth for

18 * And slew famous kings: for his mercy endureth for eyer:. -

20 ^ And Og the king of fiashs^: for his mercy endureth for ever:

through the E^ Sea; thai each tribe might have a diatinct passage. 'Maniy of the fathers were ^f the same opinion; but is this very 4ikely t

Verse 16. Which led his people through the wilderness'] It was an astonishing miracle of^od to support so many hundreds of thousands of people in a wUder-^ ness totally deprived of all necessuries for -the life of man, and that for the spaice of forty years.

' Verse '33. VlTho remeimhered us in our low estate] He has done fnuch for o\a forefathers; and he Has done much for us, in delivering us, when we had no helper, from our long captivity in Babylon.,

Verse 25. Oivethfood to aU flesh] By whoto tmiversal promdenee every intellectual and animal being is supported apd preserved, 'thp appointing every livmg thing food, and that sort of food which is suited to its nature, (and the nature and habits of animals are endlessly diversified,) is an overwhelming proof of the wondrous providence, wisdom, and goodness of God.

Akaltsis or THE Hundred and Tbirtt-sixth Psalm.

This Psalm has the same argument with, the preceding. It is divided into three parts:—

9. Of his providence in preserving the Church, and pnnishiBg her enemies, ver. 10-36.

3. That his providence extends to aU his creatures,

.1. In the three first veiseef the prbph'et invites us to ' praise God for his mercy and goodness. And in these three verses expositors find the Trinity ^ —

1. Jehovah. God te Father, who is the-Foontaiii of being.

3. God the Son. Who is God of gods, and over all.

The psalmist's reasons te calling uponili this to

22 Even a Beritage unto Israel his serrant: for his mercy endureth'for ever.

23 Who ^icemembered us in our low estate for his mercy endureth for erer:

24 And hath Tedeemed us froip our enenaies, for his mercy endureth for* ever.

25 « Who giveth food to all flesh: for ib mercy ^dureth for ever.

26 O give ihanks unip the God of heaven: for his mercy. cf^ittrcrt for ever.

praise him are, ** for he is good: for lus iqerej i dnrelh for ever."

• The prophet now begins to praise Qod for his \ derfhl works, and. which he alone was aUe to do. ^1. "Who hath done wonderful things." Sach as the work of creation.

3. ^*For his mercy endureth for ever." In sua-, taining an4 preserving all things.

« To him give thanks^ for the wisdom manifesned in the heavens; for, contemplate them as we maj, they appear full of beauty, order, and splendour.'. Praise him for the formation of the. earth, as ^ mansion of raaiv..

Give thanks ^ to him that stretched out»^ ^. Naturally this could pot be, because the earth is heavier, than wate^,: but God hath made fiir^rows for the waten to flow intO) that man an'd beast might live on the earth., • '

' " For his mercy endureth for ever." In this there was a threefold mercy: —

I. In reference to the earth. To make it somethlag of nothing. ',

' S. As respects the water. To preinre for it a settled place.

3. In regard of man. To whom Ko gave the earth uncovered from, water, and yet plentifully supplied with rivers and fruits.

The third instance is the two great lominaiies and the stars, in the three following verses. These do astonishingly -adorn the heaveny and profit the earth. The sun and moon illumfaiate the earth, and comfort us. Perhaps the prophet instances these because they an alike blessings bestowed upon and shaMJL, bf i^ the world. -*

II. From the wondetfii] works of the creation (be prophet descends to iboiS of his providence, in the. preservation of the Church; and instances it in the redemption of his people Israel from the land of Egypt^ &c., dwelling at large upon it, ver. 10-8S.

In these verses the prophet records how God jgerformed to Israel all the offices of a good Captain, Guide, Leader, and even Fadier; for he fed dism with bread from heaveo, gaVe thsin water out of the rock, caused that their dpthes wore not out, cured 49k sick, defended.them ftoia tiieir enemies, iie,: ( 49»)

AE this God. did for them befor^^VJy entere^LCofMon..And then -the prophet remlndB them how they rebelled against God, and he hnmbled them by bringing the Philistines and the Baiyhnian kings figainst them, who conquered and sobjected them: but when they oried' to him, he tamed their captirity; for ** he nmembered as when We were in oar low estate," 4pc.; *f and hath redeemed us tirom our enemies,'' dl^.-. ' Lastly, that his goodness is npt only extended oyer

the captives in Babylon.

his people, but his creatures; to all/ciA, which word signifies every thing ihit hath life.

ni. He concdudes as he began^ **0 give thanks unto the God of heaven*" &c. The prophet calls him the God^ of heaven, becanse he alone made the 'heavens, and has his. throne there', having the wholer world undc^r him; and by his wisdom and ■ providence he preserves, -moderates, fuid governs all th&gs.

The desolate ofid qfflicted state of the. cflptives m 'Babylon, I,. 9. Haw they ioere insulted hy tfteir '^ enethief, 3, 4. Their attachment to their country, 5, 6. Judgments denounced against their ene-

"R Y the rivers of Babylon,. there we s&t down, yea, we wept, when we remembered Zion.

2 We hanged our harps upon the willows in the midst thereof.

3 For there they that carried us away captiye required of us *a song; and tljey that

The Vulgate, Septuagintf JEthioffie, and Arabic, saj, ridiculously enough, a Psalm of David for JeremuUi. Anachronisms with those who wrote the titles to the Psalms were matters of no i^apgrtance. Jeremiah never was' at Babylon ^ and therefore could have no part in a Psalm that was sung on the banks of its rivers by the Israelitish captives. l<^either the Hebrew nor Chaldee has any title; - the Syriac attributes it to David. Some think it was sung when they returned from Babylon; others, while they were there. It is a matter of little importance. It was evidently composed during or at the dose of the capti^ty^

Verse 1. By the rivers of Babylon] These might have been the Tigris and Euphrates, or their branches, or streams that flowed into them. In their captivity and dispersion, it was customary for the Jews to hold i&eir religious meetings on the banks of rivers. Mention is made of this Acts xvL 13, where we find the Jews of Philippi resorting to a river side, where prayer was vfont to he made. And sometimes they built their synagogues here, when they were expelled firom the cities.

Verse 2. We hanged our harps upon the willows] •The U^'^J^ arabim or willows were very plentiful in Babylon. The great quantity of them that were on the banks of the Euphrates caused Isaiah, chap. xv. 7, to call it the brook or river of willows. This is a most affecting picture. Perhaps resting themselves after toil, and wishing to spend their time religiously, they took their harps, and were about to sing one of the ■Qogs of Zion; but, reflecting on their own country, Aey became so filled with distress, that they unstrung their harps with one consent, and hung them on the ItOlow bu^es, and gave a geDeral loose to their grief. I of the Babylonians, ^e probably attended such

6 H I forget thee, O Jerusalem, let my tight hand forget Aer ct<nnt7i^.

6 If I do not remember thee, let my * tongue

meetings for. the sake of the music, being present at the time here specified, desired them to sing one' of ZiorCs songs: this is aflectingly told. ' Verse 3. They that carried us away captive' re^ quired of us a song] This was as unreasonable as it was insulting. How could they who had reduced us to slavery, and dragged us in chains from our own beaoiiful land and privileges, expect ns to sing a sacred ode to please them, who were enemies both to us and to our Godi And how could those who wasted us expect mirih from p^ple in captivity, deprived of all their possessions, and in the most abject state Of poverty and oppression %,

Verse 4. How' shaU we sing (he Lord*s song] yH ITJlf} etch! nashir; O, we smg I Who does not hear the deep sigh in the strongly guttural sound of the original yM eich! wrung, as it were, firom the bottom of the heart? Can we, in this state of slavery, — wb, exiles firom pur country, — we, stripped of all our pro» perty, — wc,r^uced to contempt hj oar strong enemy, — WE, deprived of our religious privileges, — wi, insulted by our oppressors, — ^wk, in the land of heathens, — WM sing, or be mirthful in these circumstances t No: God does not expect it; man should not wis>h it; and it is base in our enemies to require it.

Veree 5. If V forget thee, O Jerusalem], «uoh coqduct would-be, in efiect, a renunciation of our land; a tacit acknowledgment that we were reconciled to oar bondage; a concession that we were pleased with our captivity, and could profane holy ordinances by using them as means of sport q# pastime to the heathen. No: Jerusalem! we remember thee and thy Divine ordinances; and especially thy King and our Ood, whose indignation we must bear, because we have simied against him.

cleaye to the roof of my mouth;, if I prefer not Jerusalem above ' my chief joy.*

7 Remember,.0 Lorp, » the children of Edom in the day of Jerusalem j who said, ^ Rase it^ rase ity,^en to the foundation'thereof.

Let my right hand forget] Let me forget the use of 1117 right hand. Let me forget that which is dearest and most profitable to me; and let me lose my skill in the management of my harp, if I ever prostitute it to please the ungodly;mQltitude or thd enemies of my Creator!

Verse 6. Let my tongue cleave] Let me. lose my i>oice, and all its powers otmeUdy'; my atfngue^ and all itsfactdty of speech; my ear^ and its discernment of sounds; if I d6 not' prefer my country y my piopU^ and the ordinances of my Ood^ beyond all these, and whatever may constitute.the chief est joy I oan possess' in aught else beside. ^ This is truly patrioiicf truly noble and dignified. '.Such sentiments can only be found in the hearts and mouths of those slaveaL whom the grace of God has made free,

Verse 7. Remember-^he chUdren of Edom] It appears from Jer." xii. 6; xxy.. 14; Lam. iv. 3J^S8; Ezek. XXT. 18; Obad. ll-U; that the Idttmeans joined the army of Nebuchaidnezzar against their brethren the Jews; and that thay were n^ incrtruments in nmug the walls of Jerusalem even t6 the ground.

Verse 8. O daughter of Babyhm^ who ari to he destroyed] Or, O thou daughter of Babylon the destroy er^ or, who art to be ruined. In being reduced under the empire of the Persians, Babylon was already greatly humbled and brought low from what it was iathe days of Nebucha^ezzar -, but it was afterwards so totally fQiaed that net a vestige- of it reaiains. After its capture by Cyrus, A. M. 3468, it cQuld never be conudered a capital city; but it appeared to follow the fortunes of its various conquerors. till it was, as a city, finally destroyed.

Rewardeth thee as thou hast served us,] This vras Cyrus, who was chosen of God to do this work, and is therefore called ha^py, as being God's agent in its destruction. Greater desolations were afterwards brought upon it by Darius Systaspes^ who took this city after it had revolted, and slaughtered thQ< inhabitants, men yid women, in a barbarous manner. Herod, lib. iiL. Verse 9. Happy — that taketh and dasheth thy litUe ones] That is, So oppressive hast thou been to all under thy domination, as to become universally hated and detested; so that those who 'may have ih^ last hand in thy destruction, and the total extermination of thy inhabitants, shall be reputed happy — shall be celebrated and extolled as those who have rid the world of a curse so grievous. These prophetic declarations oontain no excitement to any person or.persons to commit acts of cruelty and barbarity; but are simply declarative of what would take place in the order of the. retributive providence and justice of God, and the general opinion that should in oonaeqaenpe be expressed 6fO

8.0 daughl9r of Babylon^ *who ^acH to be ^'destrcrffd; happy shall he be^ ^that"^ rawsrdeth Ihee as thou hast served us.

9 Happy shall he ie, that taketh and '^ dasheth thy little ones against ® the stones.

on the subject; therefore prdying for the destruction of our enemies is totally out of the quedtiou. It should not be omitted that the Chaldee considers this Psalm a dialogue, which it thus divides: — Tlie three first verses are supposed to have been spoken by the psalmist, By the rivers, &e. The, Iievites answer from the porch of the temple, in ver. 4, How shall we' sing^ d^C/ The voice of the Holy Spirit xesponds in ver. 5, 6, If I forget ihee, ^c,. Michael, the prince of Jerusalem, answers in ver. 7, Remember, O Lord, dice. Gabriel, the prince' of Zion, then addresses the destroyer of the Babylonish nation, in ver. 8, 9, Happy ihall hi be that rewardeth thee, Ac, To slay all when a city was sacked, both male and female, old and young,' was a common practice in ancieiit times. Homer describes -this io words almost similar to.those of the psalmist:-^

•My her6es' slain, my bridal bed overturned; - "My daughters ravished, and my city bnmed: My bleeding infants dashed against the floor; These"! have yet to see;- perhaps yet more.

These excessOs were common in all barbarous nations, and are only prophetically declared here. He shall be reputed happy, prosperous, and highly commendable, who shall destroy Babylon.

Vfhen this Psalm was composed, the Jews were in captivity in Babylon, far from their own country, the temple,^ and the public exercises of religion; and the scoff and scorn of their enemies; and they contrast what they were with what they are. This Psalm has two pvts;—

I. The complaint of Israel, Because of the insults of the Babylonians, they deplore their sad condition, long for the temple, and their return to Jerusalem%

II. An imprecation or prayer for vengeance, on their persecutors, ver. 7-9.

I. Their complaint arises from their captivity, and it is aggriavated: —

1. From the place, Babylon: '*By the rivers of Babylon." A place far from their country; who wobsaliens from the covenant made by God with Abraham^ scomers of their religion, had laid waste their citfr and foreod them to base and servile labour,

Tig paahnst praises' God

for personal merties.

From.the oontinaanee of their captiyity and misery: '* There we sat down,'* &c. Took ap the seats allotted to us, and that for seventy yeaxa.

3. From the effects it produced: '^Tea, we wept,** &b.

- 4.' From the eause which drew these tears. ' The -Anembrance of what they had enjoyed, (now lost,) Ibe serrices of religion: ** We wept ^ihiea we remembered Zion," &c,

6. From the intenseness of their grief, which was ao great that they could not even tone their harpa: « WeJymg our hurpsV &c.

That whiish increased their grief was the joy their enemies manifested at it.

1. TflERE, in a strange land, the place of our captiTfty.

' 3. " They required of us a song." They required of us mirth, saying,

• 4. O thou Jew or captive, come now, **sing nsjone of the songs of Zion."

To this sarcasm the captive Jews reoum a double answer.

*' How shall we sing the Lord^s song in a strange Jand r* You are aliens, and this is a strange land; we cannot bing Gpd*s service there, which is destined to his honour, to you, or in this. place without offending our God. ' -.

They reply by a protestation of their hope and constancy in religion, and accurse themselves if they do not continue in it

I. <* If I forget thee,*^ &c. Forget the wtirship and feasts 1 kept there.

3. <* If I do not remember thee,." &c. If I do not prefer anS make mention of Jerusalem, then *'let my tongue cleave," &c. Let me no more have the use of that excellent organ of God*^- glory. Jt would be unworthy of my religion, and a ^dishonour to my God, to aing the songs of Zion thus circumstanced, and to scoffers and aliens.

II. Thisiseems to be the sense of the first part ofthe Psalm. The second part has reference to the imprecations poured out against Edom and Bahykm^ both persecutors of Gof^s people. The Babylonians carried them away captive, and the Edomites persecuted their brethren with the sword, Amos i. 19.

1. Against Edbm.

(ly "Remember, O Lord, the children of Edom,^ Ac. How they 'carried themselves toveards thy peo- -ple on that day when thy anger smote, against them, and the Babylonians carried us away.

9k Against Babylon. To her -he turns his speech

by.an apostrophe; but at the a^ime time foretells her

to thyself to be most happy; Init tby ruin approaches.

(9) " Happy shall he be that taketh and dashefh thy little onto,** Ac. [See the notes.]

The psalmist praises the Lord fir hit mercies to himself y. 1^3. He'foretelU that the kvngM of the earth shatt worship him, 4, 5. God's condescension to the humble, 6. The psaknisCs confidence^ 7, 8.

T WILL praise rhee with my whole heart • * before the gods will I sing praise unto thee. - 2^1 will worship • toward thy

The Hebrew and all the Version$ attribute this Psabn to Davids and it is snpposqd to have been made by him when, deliverod from all hie enemies, he was firmly seated on the throne of Israel. As the 8€ptuagint and Arabic prefix also the names of Haggai and Zechariah, it is probable that it was used by the Jews as a form of thanksgiving for their delivermnee from all their enemies, and their ultimate settleflient in their own land, after Ahasenrns, supposed by Calmet to be Darius Hystaspes, had married Esther, before which time they were not peaceably. <e<//tf^ in Ikinr own country.

. Verse 1. / wUl praise thee with my whole heart] I kive reoelTed the highest fitrours from thee, and my whole soul should acknowledge my obligation to thy

temple, dnd praise thy for thy loving-kindness and for thy truth:, for thou hast ^ magnified thy word above all thy name.

Before the gods wiU I sing] DTiSm IJIJ neged Elohim, ** in the preeence of Elohim;" most probiMy meaning bef<^e the ark, where were the sacred symbols of the Supreme Being. The Chaldee has, before the judges. The Vulgate, before the angels. So the Septuagint^ JEtbiopic, Arabic, and Anglo-Saxon, The Sjrriac, Before kings will I sing unto thee. This place has been alleged by the Roman Catholics as a proof that the holy angels, who are present in the assemblies of Gold's people, take their prayers and praises, and present them before God. There is nothhig like this in the text; for supposiog, which is not gnuited, that the word elohim here signifies angels, the praises are not presented to them, nor are they revested to pSre-

3 In the day wlien I cried thou answered si me J anfl strengthenedst me with strength in my souL

4 ^ All the -kings of the earth shall praise thee, 0 LoEB, when they hear the M^ords of thy mouth.

5 Yea, they shall sing in the ways of thii Lord: for great U tlie glory of the Loan.

seni them before God; it is siQijJy «aid| lie/or^ elohim wUi I fmg praise unta thes. Nor could there be need of any int<3Tmediate amenta, when it was well known that God himself was present tn the sanctuary, aitiing between the eherabim. Therefore tbk opimon is wholly WLthaut support from this place ^

Verse 2. For thy lotfing-kmdnesi] Thy tender fnercy shown to me; and for the fut/Hnieiit of thy truth *^-the piotnisea thou ha&t made.

Thou hast magmjied thy word ab&ve all thy nume.\ All the Versions read this «enietice thii* \ " For thou haat magnified abovp all the name of thy holiness,' ^ ox, ** thy holy iiame/' Thou biLSt proved that thou hast all pQwer In heaven and in earth, and that thou art true ia all thy words. And by giving the wordjif prr^phecy, and fulfilling Ihoae woids, thou hast magnyisd iky holy nomt: abtfve all things — ►thou hast proved thyself to be ineffably great. The original is the following: ^n*\*D« ine^ id V n*71jr| '3 ki htgdalta (d col shimchiti imratheeha^ which I think might be thus translated: ** For thou tiast maguilied thy uame and Ihy word over ^U," or, ** on every occasion.'' Kcfinicait reads^ ** He preferred faithfulness to his promise to lite atttibuta of Ms pother. ^^ I beheve my own translation to be nearest the truth. There may be some corruption in ihis elause.

Verse 3. With strength in my souL] Thou hast endued my soul with many graceSf blessings, and heavenly qualities.

Verse 4. *4// the kings of the earth] Of the land: all the neig:hl>ouring nations, seeing what is done for iiS| and looking in vain to find thitt any human agency was employed in the work, will immediately see that it was thy hand; and consequently ^ by confessing that it was ih&Uf will give praise to tby name^

Verse 5* They shall sing in th^ ieays of the L^rd] They shall ^mire thy conduct^ and the wondrous wordings of thy providenoe; if they should not even unite with tby people.

Verse 6, Though th» Lord be high] Infinit^jly greai m God is, he regards even the lowest and most inconsi^derable part of bis creatioii; hut the humble and fitted man attracts his notice particularly.

But the proud he knoweth afar off.} Ha beholds them at a distance, and has them in utter derision.

7 ^ Though T w^alk in the midst of trouble J ihou wilt revive me: tliou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hamd sliall save me*

S ' The Lord will perfect t^iot which concerneth me: thy mercy > O Lord, endureth for ever: ^ foraake not the works of thine own handi.

Verse 9,- The Lord will perfect] Whatever i» farthef necessary to be done, he will do it.

Forsake not the works tf thine own hands.] My body — ^my soul 1 thy work btgun in my soul 4 thy work in behalf of Israel; thy work in the evangeliaation of the world; thy work in tlie salvation of mftnkmcL Thou wilt not forsake these^

L In tho three first verses of this Psalm David promises a grateful hearti and to sing the praises of God, because he had beard his eiies, and sent hin^ comfort and deUveranoe.

II. In the three ne^ct he shows what ^ture kings would do, when the works and Crulh of God should be made known to them.

in. In the two last verses he professes his eonfU dence in God; shows what he hopes for from him; and, in assurance that God wilt perfect his work, pmjs him not to desert or forsake bim.

I. The prophet shows Im ihankfulnesa, whkh be illustrates and amplifies.

I. " I will praise thee with my whole heari.''^' Sun cerely, cordially,

3. " 1 will worship toward," &c. It It If^e 0<td ml eth as King in his palace t there will I bow; it ia the symbol of hts presence.

4* "And praise ihy name," &c. From a feeling sense of thy goodness* 1. " For thy lovjng-kbdness,^' iStc. In calling me to the kingdom from the eheepfold. 2. " And for ihy truth/* In performing thy promise^ By which,

6* " Thou hast minified, '* &o. This clause is differently read, ** Thou hast magnified thy n&me in thy w*ord; by pei forming thy word above all thinp/' Or, **■ Thou ba^t magnified thy name and thy word above all things.^* 8ee the notes.

6. "In the day when I cried," &e. Finite creatures as we are« we must aomelimes faint in our tetnptations and afilictions, if not ftrengthened by Ood.

II. The prophet, having set down what God had id mercy done for him in calling him from follo^emg ihe ewesf &c., and making him hing^ and perft>"?^*"'- *t> promises to him; seeing all this, the propb' d impossible but that the ueigbbotmng and fuLiii^ kih^^

^'rfBTgitized by GoOglc,

Account of the

omniscimm rf God.

should acknowledge the miracle, and pmiae Gad. This appears the literal setise: but it may have r«f^reiice to the conversioa pf kings in future ages to Ihe faith,

1. "All the Itlriga of tlifi earthy' &c. Or the future king^ of leiaeL

Ji, " Yea^ they shall sing in the ways," &c. Hifi flney, truth, clemency, ^c.: •* For great m the glory of the Lorti/^ Righteous and glorious in dt his works, of which this is one. " Though the Lord be high," &c. Of which Darid was an instance ♦ ** But the proud," &c.) he removes fai from htm. Saul and others are ei^amples of thts,

m. Because God who is high, &c,.Aii4 David, toeing conscious of hm own humility of mind, confi* deuily e3qK3cts help from God.

S. '* Thou wilt revive ihb,*^ Preserve me safe and Quiouched.

3, ^'Thoa shall etreich forth thy loiDdr* &e,

strain the pow^c of my enemies.

4. ** And thy right hand," &c. Thy power; thy Christy w^hO) in Tart* liii. is called Me arm of the L&rd.

The last verse depends on the former. Becsause the prophet knew ihal many troubles and afflictions remained yet to be undergone; therefore he was confident that the same Cod would sliH deliver and make his work perfaet.

2. Of which he gives the reason: **Tliy mercy, O Lord,^' &,^ It does not exist only for a moment, but it is etemaL

3. And he concludes with a prayer for God to perfect his work: '* Forsake not the workj'* &c. Thou whQ hast begun this work, increase and perfect it; be^ causa ti is thy work alone, not mine. If we demm that God should perfect any work in us, we must be sure that It is his work, and look to him continually.

2 '^Thoii knowest my downsitting and mine tiprising, thou ^ understand est my thought

1 3—1 6 * The exc elknce of Ms pu rposest 17, 18. godly can have no feUmtfship^ 2l| 93.

The title o( this Paalm in the Hebreiu is, To the chief MujiVian, ort To th^ Con^/aeror^ A Pstdm of David. The Versimis in general follow the Hebrew. And yet I notwithstanding these testimonies, there appears internal evidence that the Psalm was not written hy Batid^ hni during or after the time of the captivity ^ at there are several Choldmsms in it. See verses 2, 3, 7, 9, 19, 90, collated with D&n. it. ^9, 30; iv. Ifi; vii, 28; some of these shall be noticed in iheir proper places.

As to the atithor^ he Is unknown; for it does not appear to have been the work of David. The composition is worthy of him, but the language appears to be lower than his time.

Concerning the occasion^ there are many eonjectureo which I need not repeat, because f believe them uhfounded. It is moat prohahle that it was written on 7m> particular occasiont but Is a moral lesion on the M^is^ dom, presence, providencCf and justiee of God, with<ntt any reference to any circamatance in the lifi of J>m?id^ ftt in the histtwy of the Jtws.

The Psalm is very sublime; the sentiments are grandt the style in general highly elevated, and the images variong and impressive. The first part especially, that coutains so fine a description of the wisdom wid ktiowledsre of God, la inimitable.

** In the first twelve versea of this Psalm the author celehrates God^s perfect knowledge of man's thoughts and actions; and the reason of this wonderful know* ledge, viz,^ that God is the Maker of man* Hence the psalmist proceeds, in the four following veraes, 13, 14, 15, 16, to ma^Lfy God as ordaining and supcrin^ tending the formation of his body In the womb. In the 17th and 18th he acknowledges God*s providential care of him in every moment of Ma life; and in tire remainder of the Psalm implores God's aid against impious and cruel enemies, professing his owu attachment 10 God's setvice, that is, to the true religioR, and appealing to the Searcher of hearts himself for the truth of his professions.

The compogiiion, for the purity and justness of religions sentifftent^ and for the force and beauty of the hnaj^es, is certainly in the very first and best style. Aftd yet the frequent Chaldaisms of the diction argue no f i?r^ high antiquity,

V6rse 1 - O Lord, ihou^ hast searthed m§\ 'jnipTl chakartani; thou Imst investigated me i thou hast thoroughly acquainted thyself with my whole soul and conduct.

Verse 3, My downsitting and mine npr%sing'\ Even the^e inconsiderahle and casual things are under Ihy eontimial notice. 1 cannot so much as take a sta(% or /eai'e i^, without" being marked by tbee*

4 For there is not a word in my longiie* twf, lo, O Lord, 'thou knowesl it altogether,

5 Thou hast beset me behind and before, and laid tliine hand upon me,

6 *f Such knowledge is too wonderful for jne; it is high, 1 cannot attain unto it,

7 ^ Whither shall 1 go from thy Spirit? or wluthcr shall I flee from thy presence t

8 ^ If I ascend up into heaven, thou arf there: ^ if I make my bed in Hell, behold thou art there.

And art aequtiinted] Tkou treasnre^l up. This U the import of po sachan. Thou haet Ihe wA^jftf nwinAffr of my wa^y&f and the steps I took ia them.

Ver&e 4, There is no/ a word in my t^ng^^] Although {D *i) iAi^re be n<tt a word in my tongtie^ he* hoidr O Jehovah J ihou knowest the itfhoh of i7, that ia^ thou kiKiwest ull my words before ibey are uttercdt as thou knowesC all my ihrnights while as yet they are unformed.

VeT9© 5. Thou hast htsel me behind and bcftfre] •jmy OIDI "11 n« orAur vekodam hart am, " The here* after and the past, thou hsst foTined trie." I think Biiibap Horaley^s emcodalioa here is jinol, uniting the two Teraes together. *^ Behold thou, 0 Jehovah, know- Bat the whole, the hereal^r ^nd the past. Thou hast ^<>niied me, and kid thy hand upon me.'*

Verse G. Such knouf ledge is too w&nderftill 1 ihiuki with JCenmcotii that r\^n H^kSs ptlaiah damk shiiuhl be read r^^nn *kS£J pelt haddn&ih^ ** this knowledge," UOD mimmennU ** is beyond or ahove me." This change is mttde by taking the n he from the end of rfK^S pelaiah^ which is reaJly no word^ Mid joiniAfr it with n>n daaih; which, hy giving it an orikle, makes it demon* elralive, p^nn haddaath^ ** this kivowledga." This kind of knowkdge^ God*a knowledge, that takea la dl tlnqi^ and their reasons i essences, tendecicie®] and InMii, is far beyond mo.

Terse?. Whither ^hall I go from thy Spirit f] Surely mi ruach in this sense maat he ttikeci personailtf, it certainly eannot mean either breath otttiindj to reader it so would make the pas-^age ridiculous.

From ^y presence f] yjD^ mipprnxtycha^ " from thy faees.-' Why do vtt meet wiih this word ao frequently in the plural number^ when applied to God? And why have we his Sp^rvt, and his appearances ot faces ^ both here 1 A Trinitarian would at once say, ** The plurality of persons in the Godhead ia iateaded;" and. who can prove ihaX he ia mistaken?

Verse B. If I ascend] Thoa art ia heaven, in thy glory; in heli^ in thy vindictive justice; and in all jMtrU of tarth^ Uf^er^ spaee^ places or vacuity, by thy

^ If I take the winga of the morning, and dwell in the tittermost parts of the sea;

10 Even there shall thy hand kad mc^ and thy right hand shall hold me,

U If I say. Surely tlie darkness shall co?er me; even the night shall be light about me.

12 Yea, ^ the darkness ™ hideth not from ihet; but the night shineth as the day; "the darkness and the Ught are both alike to thee.

1 3 For iliou hast possessed my reins: ihoo hast covered mo in my mother*6 womb*

14 I will praise thee; for I am fei^uUy and

omnipresence. Wherever I am, there art thou; and where I cannot he, Ihou art' there. Thou lill^ the hearens ajid the ea^rth,

Yerae II. Surely the darkness shall cover me] Should I suppose that this would serve to sereeo nfe, immediately this darkness is turned into Hght.

Verse 13. YeUi the darkness hideth not from lA«] Darkness and lights igaoranee and knowledge, are thin^ thai stand in relation to us; God sees e<{ually to dark* ness as in light; and kn&m^ as perfectly, however mau is enveloped in ignormm^^ as if alT were mteHtetud brightness. What is to Us hidden by darkn%$s^ or wyknown throygh ign&rance<i is perfeeily sswn ^id jtiwM<fn by God; because he is all sight, all heart ni^, all fectingi all sold, all apirjt — all in all, and infin'te in hiniself. He lends to eveiy Ihing; receivoa t\,n his influence is diffusiUe through time and throof h ei^nrnity. Thua God makes himself known, seen^ heard^ felt; yet, in the infinity of Ms essence, neither n|g«tf nor spirit T nor m^ can see him i aor can ajiy crest uttt comprehend him, Or form any idea of the mode of hii existence. And yet vain man would be wjee» and ascertain his foreknow I edge^ eternal purposes, infinity d<K erees, v^ith all operations of infinite love imd ta^fiiie haired, and their objects spetifieaUy attd mmim^fy^ fivoi all eternity, as if himself had possessed a betug and powers co-exionsive with the Deiiy! O ye T*iae foots I Jehovah, the foEtntain of eternal perfeetion aru! ' is as unlike your creeds, as h& is unlike you forgers of doctrines to prove that the BOiiit>e ol' intimiL: benevoletice is a streandtt of e^prtciouM lot^e to thrm^ sands, while he is oji overflowing, eternal, and irre«ilible tide of hatred to milhons of millions both of atlgels and men! Thd am ip roof of such doeirtne« ti this: he bears with such hlaaphemies, itnd does notconsume their abettors. *' But nolMxty holds these doctrines." Then 1 have written against nobody i bM have only to add the prayer. May no such dootriiiei ever disgrace the page of history; or farther dishonour, as they have done, the annals of the Church!

Verse 13. Thou hast possessed my rmns] Am tJie Hebrews believed that the reins were the ftr^t part of the human fetua that ia formed, it may here laean, Ihou hist laid the foundation of my being.

wonderfully made: marv^Uous are thy works; and that my sou! knowclh " right well*

1 5 *• My ^ aubstanct was not hid from thee, when I was made in secret, and curiously wrought ill the lowest parts of the earlh-

16 Thine eyes did see my substance, yet being unperfect; and in thy book ' all my memb^s were written, 'which in continuance

The terEyre of the huirmn body fa the most complicated and eurinus that can be conceWed./ It zs, indeed, wonderfully mud^; and It is withal so exquisiteJy nice &ii4 delicate^ that the slightatt a(^cident may impiur or destroy in a moment some of thdae parts essentially necessary to the cent to nance 6r M&; thereforet.we afe ■^€Qffully made. And God has done ao to show da 4mT.frTtiliyt thnt we Khould wnik with 4^^^i keeping life in view:; and feel the necessity of depending on the all-wise and continual auperintending care and pro* ridence of God.

Verse 15* My tubsiante it?iss uoi hid from ihee] 'OIJ? atsmi) my hones or skeietmt.

Curmusiy wrtmg/(t\ ^fvopi rukkmniij etnbroid<*ted, made of ntedle^work^ These two woids, s^ys Bishop H orstey, describe the two priactpal psjrts of wbieh the human body is composed; the hony skeletonj ih&fmm^ diition of the whole; and the external covering of muscular flesh, tendanai Teins,:irieries, nerves, and skin; & euiioiis weh of fibres. On this passage Biaknp Lawlh ha» mme excellent ohservationa: " In that moat perfect bymn^ whe^e the immensity of Ibe omnipresent Deity, and the admirable wisdom of the Diy in e^ Artificer in framioir the humati body, are celebrated, the pott llses 3. remarkable metaphor » drawn from the i^est tapestry work: —

When I was formed in seciet j When I was wrought, as with a peedle, in tlie lowest pmits of the earth. ** He who remniks this, (hat the man who consults Vsrstons only will hardly remark it,) and. at the aamo time reHecU; upon the wonderfu! composition of the human body, the Tarion^ implication of?eins, axterieg* fibrafl, membranea, and the ^ inexpH cable lerture ^ of the whole frame; wOl immediaiely understand the beauty and eiegance of tlus most apt CranslatioUp But he will not attain the whole foree and dignity, unless be ako considers that tlie moat art^l em broidery with the needle was dedicated by the Hebrews to the ser^ pice of the smwiuary;, and that the proper and singular use of I heir work waa* by the immediate prescript of the Dirine law, apphed in a certain part of the high m^miesi^M dre^s^ and in the curtains of the talremmchf ^Pfetod. rrviii. 39; xxvi. 36; xxvii. IG; and compare Kzek. xri. 10; xiii. 18* So that the psahnm may well be supposed to baTe compared the wisdom of the Dirine Artificer particularly with that specimen of hupian art, whuse dignity was through religion the high- «stt and whose elegance (Exod, xxiv. 30-35) was so exquisite, that the sacred writer seems to attribate it to ft DiTbe iDBpiration,^* ^ ^^

17 ^ How precious also are llry tl'ioughls unto me, O God! how great is the sum of ihem*. '

IS If 1 should count them, ihey are more in number than the sand: w^hon I awake, I am still with thee.

In ihe lowest parts 6f the earth] The womb of the mother, thus eirpreesed by way of delicacy,

V®se Ifl, Thine eyes did see my subs fanes] ^ohl gdt^^ my embryo state — ^my yet indistinct mass, when all ^as wrapped up togethert before it was gradually unfolded into the lineamenia of man, '* Some ihmki** aaya Dr, Dodd, " thai the all us ion to emhr&idt^r^ is still ewtied on. As the elhbroiderer has atill hii work, pattom, or carton, before him, lo which he always rocura; so, by a method as exact, were all biy members tn coH' iimiante, fashioned r i.e., from the rude embryo or mass they daily rpceived some degree of figuration; aa frjun the rude skeins of Tarioiisly coloured silk or worsted, u^der the artificer's hands, there at length arises an unexpected bcmtyt and an accurate harmony of orvtaara and proportions.^*

And in thy hook ail my members were writienl ** All those members lay open before God -a eyes; they were discerned hy him as clearly as if the plan of them had been drawn in a hookj even lo the least figuration of the body of the cliild in the womb*"

How g^reat is thes^tm of them.'] 3n'ti?«1 l^i^ HD mah ulsemu rasheyhem. j Jlaw strongly ratumal are the heads or prinmpaisuii^jects of them* But Ihe word m;ky apply to the honet, il^DYJ? atsamoth^ the Btructure and tisea of which arc most curious and important.

Verse 19, If I shotdd count them] I should be g-lad Lo enumcfSile so many iniereating paniculara > hut they are beyond calenlation, lam still with Met,] All my aiepa in life are ordered by thee: I cannot go out of thy presence; I am ever under the influence of thy Spirit

The ^subject, from the 1 4th verse to the 16th inclu^ aive, might have been much more pariicnlarly illnsirated, but we are taught, by the peculiar delicaey of e%~ preaaion in the Sacr^ Writings, to avoid* as in this case, the entering too minutely into miatomwat detads. I would, however, mako an additional observation f>n the subject in the 15Lh and 16th verses. I have aU ready remarked the ele^nt allnaion to embroidery^ in the word *|\Dpl mkkamti^ in the astonishing texture of the human body; all of which is said to be done i>i secret^ "ViD^ basset her ^ in the secret placet via., lh« u?omh of the mot her ^ vrhich, in the conclusion of tbs verse^ is by a delicate choice of expreasioa termed tho lower parts of the earth.

19 Stirely thou wilt ^ elay the wicked, 0 God: ^ depart from me, therefore, ye bloody men*

20 For they * speak againsi ihe^ wickedly, and thine enemiea lake thi/ name in vain*

21 ' Do not I hate them, 0 Loud, Uial hate thee? and arn not I grieved with those thai n%t up against thee t

meaning than our word pihstamc MnounCa lo. dSj gfdom Bignifies lo r^ll or wrap np togsiher; and expresses the state of the fetus before Ihe constituent membera were dcvc loped » The beat system of modern philoaophy allowa that tfi senitne masculino all the members of the future anmiid are contained; and Chat these become slowly developed or unfolded t in the case of fowt^t by mcubaiwn; and in the case of the more perfeot anitnaUj by gestation in the msitarnal matrix* It ia no wonder that, in considering tliesef the psalmist should cry out, Hmf^jtreciou^i or cxiraordmafy^ are tk^ thQUgkii I hmc great U ike jwffl— heads or outlines, of them! The pariicuiars are, indeedj beyond comptehenaion; even the heads — the general contents, of thy works; while I enJeairoiif to form any tolerable notion of them, prevail over me- — they confound my understanding f and sje vastly too multitudinous for my comprehension*

Verse 19. Sureltf thou ioiit jiky the wicked} The remaining part of this Psalm has no visible connexion with the precedinij, I rather think it a Jra^menXi or a pan of some other Psalm.

Verse 20. Thme enemies tak€ thy nimB in uain.] Bishop Harxht/ translates the whole verse thus t —

"^ *' They h&ve deserted me who are disobedient to thee; *^They who are sworn lo a rash purpose — thy refractory adversaries,"

The original is obscure t but I eatinot see these things in it. Some translate I ho Hebrew thus i ** Those who oppose thee iniquitoualy seize unjustly upon thy cliie^;" and so altnost ail the V torsions. The words, thus translated^ may apply to Ssnbfillat, Tobtakt and the other enemies of the returned Jews, who endeairoured lo drive them from the land, that thej might possess the cities of Judea,