C d 6 This poor man cried, and the LORD heard him, and saved him out of all his troubles. Matt. vii. 7. Luke xi. 9. -b Or, They flowed unto him. Ps iii. 4.- d Ver. 17, 19. 2 Sam. xxii. I e Dan. vi. 22. Hebr. i. 14.- f See Gen. xxxii. 1, 2. 2 Kings vi. 17. Zech. then let it fall under reproach as to this thing; for hypocrisy, deceit, and falsehood can never be right in the sight of God, whatever men may ingeniously say to excuse them. and see the goodness of God. 7 The angel of the LORD fencampeth round about them that fear him, and delivereth them. g A. M. cir. 2942. 8 O taste and see that the LORD is good: b blessed is the man that trusteth in him. 9 O fear the LORD, ye his saints: for there is no want to them that fear him. 1 Sam. xxi. 13. To save him, God caused the epileptic fit to seize him; and, in consequence, he was dismissed by Achish, as one whose defection from his master, and union with the Philistines, could be of no use, and thus David's life and honour were preserved. The reader will see that I proceed on the ground laid down by the Septuagint. See before, verse 1. This is the second of the acrostic or alphabetical palms, each verse beginning with a consecutive letter of the Hebrew alphabet. But in this psalm some derangement has taken place. The verse which begins with vau, and which should come in between Verse 5. They looked unto him] Instead of wan the fifth and sixth, is totally wanting; and the twenty- hibbitu, they looked, several of Dr. Kennicott's and De second verse is entirely out of the series; it is, how-Rossi's MSS. have wan habbitu, with the point pathach, ever, my opinion that this verse (the twenty-second) which now begins with phe, podeh, redeemeth, was originally written vepdeh, or with padah, as more than a hundred of Dr. Kennicott's MSS. read it, thus making repodah, "and will redeem;" and this reads admirably in the above connexion. I shall here place the verses at one view, and the reader shall judge for himself: Ver. 5. "They looked unto him, and were enlightened: and their faces were not ashamed." Ver. 22. "AND the Lord will redeem the soul of tis servants, and none of them that trust in him shall be desolate." "Look ye." And their faces were not ashamed.] Some MSS., and the Complutensian Polyglot, make this clause the beginning of a new verse; and as it begins with a vau, upheneyhem, "and their faces," they make it supply the place of the verse which appears to be lost; but see what is said in the introduction before the first verse. Verse 6. This poor man cried] m zeh ani, "This afflicted man," David. Verse 7. The angel of the Lord encampeth round] I should rather consider this angel in the light of a Ver. 6. "This poor man cried, and the Lord heard | watchman going round his circuit, and having for the him, and saved him out of all his troubles." Ver. 7. "The angel of the Lord encampeth round about them that fear him, and delivereth them." Thus we find the connexion complete, with the above emendation. Verse 1. I will bless the Lord at all times] He has Lad me under endless obligation to him, and I will praise him while I have a being. Verse 2. My soul shall make her boast] Shall set tself to praise the Lord-shall consider this its chief work. The humble] anavim, the afflicted, such as David had been. Verse 3. Magnify the Lord with me] Fidelu layhovah, “make greatness to Jehovah ;" show his greatness; and "let us exalt his name," let us stow how high and glorious it is. Verse 4. I sought the Lord] This is the reason and cause of his gratitude. I sought the Lord, and he heard me, and delivered me out of all my fears. This answers to the history; for when David heard what the servants of Achish said concerning him, "he laid up the words in his heart, and was greatly afraid," objects of his especial care such as fear the Lord. Verse 8. O taste and see that the Lord is good] Apply to him by faith and prayer; plead his promises, he will fulfil them; and you shall know in consequence, that the Lord is good. God has put it in the power of every man to know whether the religion of the Bible be true or false. The promises relative to enjoyments in this life are the grand tests of divine revelation. These must be fulfilled to all them who with deep repentance and true faith turn unto the Lord, if the revelation which contains them be of God. Let any man in this spirit approach his Maker, and plead the promises that are suited to his case, and he will soon know whether the doctrine be of God. He shall taste, and then see, that the Lord is good, and that the man is blessed who trusts in him. This is what is called experimental religion; the living, operative knowledge that a true believer has that he is passed from death unto life; that his sins are forgiven him for Christ's sake, the Spirit himself bearing witness with his spirit that he is a child of God. And, as long as he is faithful, he carries about with him the testimony of the Holy Ghost; and he 14 Depart from evil, and do good; 'seek them is broken. peace, and pursue it. 15 The eyes of the LORD are upon the righteous, and his ears are open unto their cry. 16 The face of the LORD is against them that do evil, to cut off the remembrance of them from the earth. a Ps. lxxxiv. 11. b Ps. xxxii. 8. -- 1 Pet. iii. 10, 11. d1 Pet. ii. 22.- e Ps. xxxvii. 27. Isai. i. 16, 17.—f Rom. xii. 18. Hebr. xii, 14.- -8 Job xxxvi. 7. Ps. xxxiii. 18. I Pet. iii. 12.-h Ver. 6, 17. Lev. xvii. 10. Jer. xliv. Il. - Ver. 6, 15, 19. Ps. 14 Ps. li. 17. Isai. lvii. 15. Amos ix. 4. - Prov. x. 7. cxlv. 19, 20.- m Ps. cxlv. 18. 21 Evil shall slay the wicked: and they that hate the righteous" shall be desolate. 22 The LORD redeemeth the soul of his servants : and none of them that trust in him shall be desolate. knows that he is of God, by the Spirit which God has I gette in haly lere: heres me. given him. Verse 9. There is no want to them that fear him.] He who truly fears God loves him; and he who loves God obeys him, and to him who fears, loves, and obeys God, there can be no want of things essential to his happiness, whether spiritual or temporal, for this life or for that which is to come. This verse is wanting in the Syriac. Verse 10. The young lions do lack] Instead of kephirim, the young lions, one of Kennicott's MSS. has cabbirim “powerful men." The Vulgate, Septuagint, Ethiopic, Syriac, Arabic, and Anglo-Saxon have the same reading. Houbigant approves of this; and indeed the sense and connexion seem to require it. My old Psalter reads:-The | Kyche had nede; and thai hungerð: bot sckand Lard, sal noght be lessed of alle gode. That es, says the paraphrase, with outen lessyng thai sal have God; that es alle gode; for in God is al gode. Verse 11. Come, ye children] All ye that are of a humble, teachable spirit. I will teach you the fear of the Lord.] I shall introduce the translation and paraphrase from my old Psalter; and the rather because I believe there is a reference to that very improper and unholy method of teaching youth the system of heathen mythology before they are taught one sound lesson of true divinity, till at last their minds are imbued with heathenism, and the vicious conduct of gods, goddesses, and heroes, here very properly called tyrants, becomes the model of their own; and they are as heathenish without as they are heathenish within. Trans. Cummes sones heres me: Dred of Lard E sal gou lere. 1 Kings i. 29. Ps. lxxi. With eres of hert. E sal lere you, noght the fabyls of poetes; na the storys of tyrauntz; bot the dred of oure Larde, that wyl bryng you til the felaghschippe of aungels; and thar in is lyfe." I need not paraphrase this paraphrase, as it is plain enough. Verse 12. What man is he that desireth life] He who wishes to live long and to live happily, let him act according to the following directions. For a comment upon this and the four ensuing verses, see the notes on 1 Peter iii. 10-12. Verse 17. The righteous cry] There is no word in the present Hebrew text for righteous; but all the Versions preserve it. I suppose it was lost through its similitude to the word pys tsaaku, they cry, O`px pyx tsaaku tsaddikim, the righteous cry. Verse 18. A broken heart] the heart broken to shivers. ɔwɔ nishberey leb, A contrite spirit.] dakkeey ruach, "the beaten-out spirit." In both words the hammer is necessarily implied; in breaking to pieces the ore first, and then plating out the metal when it has been separated from the ore. This will call to the reader's remembrance Jer. xxiii. 29: "Is not my word like as a fire, saith the Lord? And like a hammer that breaketh the rock in pieces?" The breaking to shivers, and beating out, are metaphorical expressions: so are the hammer and the rock. What the large hammer struck on a rock by a powerful hand would do, so does the word of the Lord when struck on the sinner's heart by the power of the Holy Spirit. The broken heart, and the contrite spirit, are two essential characteristics of true repentance. Verse 19. Many are the afflictions of the righteous] No commander would do justice to a brave and skilPar. Cummes, with trauth and luf: sones, qwam ful soldier, by refusing him opportunities to put his skill and bravery to proof by combating with the) adversary; or by preventing him from taking the post of danger when necessity required it. The righteous are God's soldiers. He suffers them to be tried, and sometimes to enter into the hottest of the battle; and in their victory the power and influence of the grace of God is shown, as well as their faithfulness. Delivereth him out of them all.] He may well combat heartily, who knows that if he fight in the Lord, he shall necessarily be the conqueror. Verse 20. He keepeth all his bones] He takes care of his life; and if he have scars, they are honourable ones. Verse 21. Evil shall slay the wicked] The very thing in which they delight shall become their bane and their ruin. They that hate the righteous] All persecutors of God's people shall be followed by the chilling blast of God's displeasure in this world; and if they repent not, shall perish everlastingly. Verse 22. The Lord redeemeth] Both the life and soul of God's followers are ever in danger, but God is continually redeeming both. Shall be desolate.] Literally, shall be guilty. They shall be preserved from sin, and neither forfeit life nor soul. This verse probably should come in after the fifth. See the introduction to this psalm. ANALYSIS OF THE Thirty-fourth Psalm. This Psalm is composed with great art, and this must be attended to by those who would analyse it. of it is to praise God, and to instruct in his fear. Its parts are, in general, the following:I. He praises God himself, and calls upon others to follow his example, 1-8. The scope II. He assumes the office of a teacher, and instructs both young and old in the fear of the Lord, 9-22. 4. 1. He praises God, and expresses himself thus:1. I will bless the Lord. 2. His praise shall be in my mouth. 3. It shall be in my mouth continually. It shall be expressed by a tongue affected by the heart: "My soul shall make her boast in the Lord." 5. And so long would he continue it till others should be moved to do the like: "The humble shall hear thereof, and be glad.” 2. Upon which he calls upon others to join with him: "O magnify the Lord with me, and let us exalt his name together." And to encourage them he proposes his own example: "I sought the Lord," &c. Should it be said this was a singular mercy shown to David which others are not to expect, he in effect replies, No; a mercy it is, but it belongs to all that seek God: "They looked unto him," &c. But should not this satisfy, and should they rejoin, This poor man (David) cried, and the Lord heard him; but David was in the divine favour; he may be supposed to reply by this general maxim: "The angel of the Lord encampeth round about them that fear him;" and be they who they may, if they fear God, this is their privilege. II. Now he assumes the chair of the teacher; and the lessons are two : preceding psalm. 1. That they make a trial of God's goodness: "O taste and see that the Lord is good." 2. That they become his servants: "O fear ye the Lord, for there is no want," &c. And this he illustrates by a comparison: "The young lions (or, the rich and the powerful) may lack and suffer hunger;" but they that seek the Lord shall not. These promises and blessings belong only to them that fear the Lord; and lest some should imagine they had this fear, and were entitled to the promise, he shows them what this fear is. He calls an assembly, and thus addresses them : Come, ye children, and hearken unto me; and I will teach you the fear of the Lord." That fear of the Lord which, if a man be desirous of life, and to see many days, shall satisfy him; and if he be ambitious to see good, the peace of a quiet soul and a good conscience shall lodge with him. 1. Let him be sure to take care of his tongue : "Keep thy tongue from evil, and thy lips that they speak no guile." 2. Let him act according to justice: "Depart from evil." 3. Let him be charitable, ready to do good works: "Do good." 4. Let him be peaceable: "Seek peace, and pursue it." These are the characteristics of those who fear the Lord, and seek him; and they shall want no manner of thing that is good. It may be objected: The righteous are exposed to afflictions, &c., and ungodly men have power and prosperity; to which it may be answered: Afflictions do not make the godly miserable, nor does prosperity make the wicked happy. 1. As to the righteous, they are always objects of God's merciful regards: "For the eyes of the Lord are upon the righteous, and his ears are open to their prayers." But 2. "The face of the Lord is against those who do evil," &c. These points he illustrates : 1. The righteous cries, and the Lord heareth him, and delivereth him out of all his troubles; either, 1. By taking them from him; or, 2. By taking him from them. 2. "The Lord is nigh to them that are of a broken heart," &c. Thus he comforts, confirms, and strengthens. 3. Although the afflictions of the righteous are many, yet the Lord delivers him out of them all; makes him patient, constant, cheerful in all, superior to all. 4. "He keeps all his bones." He permits him to suffer no essential hurt. But as to the ungodly, it is not so with them; the very root of their perdition is their malice, which they show, 1. To God; 2. To good men. 1. "Evil shall slay the wicked." 2. "And they that hate the righteous shall be desolate." And then David concludes the psalm with this excellent sentiment; Though God may suffer his servants to come into trouble, yet he delivers them from it. For it belongs to redemption to free one The Psalmist prays for PSALMS. his personal safety ; from misery; for no man can be redeemed who is under | from sin. He knows how to deliver the godly from no hardship. This shall be done, says David. The temptation; and he knows how to preserve them in "Lord redeemeth the souls of his servants, and none it. But it is his servants that he redeems, not his of them that trust in him shall be desolate." The enemies. The servant may confidently look to his Lord redeems from trouble and affliction, as well as master for support. PSALM XXXV. The Psalmist, in great straits, prays for his personal safety, 1-3; and for the confusion of his enemies, 4-8; expresses his confidence in God, 9, 10; mentions his kindness to those who had rewarded him evil for his good, 11-16; appeals to God against them, 17-26; prays for those who befriended him; and praises God for his goodness, 27, 28. NOTES ON PSALM XXXV. There is nothing in the title worthy of remark. The psalm is simply attributed to David, and was most probably of his composing; and refers to the time of his persecution by Saul and his courtiers. The Syriac says it was composed when the Idumeans attacked David. The Arabic says it is a prophecy concerning the incarnation, and concerning the things practised against Jeremiah by the people. Some think that our Lord's sufferings are particularly pointed out here; and Bishop Horsley thinks that verses 11 to 16 apply more literally and exactly to Christ than to any other whomsoever. Verse 1. Plead my cause, O Lord] Literally, Contend, Lord, with them that contend with me. The word is often used in a forensic or law sense. Verse 2. Take hold of shield and buckler] Let them be discomfited in battle who are striving to destroy my life. It is by the shield and buckler of others, not any of his own, that God overthrows the enemies of his people. This is spoken merely after the manner of men. Verse 3. Say unto my soul, I am thy salvation.] Give me an assurance that thou wilt defend both body and soul against my adversaries. Verse 4. Let them be confounded] Let none of their projects or devices against me succeed. Blast all their designs. The imprecations in these verses against enemies are all legitimate. They are not against the souls or h i 6 Let their way be dark and slippery: and let the angel of the LORD persecute them. 7 For without cause have they hid for me their net in a pit, which without cause they have digged for my soul. 8 Let destruction come upon him 'at unHos. xiii. 3.- - Heb. darkness and slipperiness.- - Ps. Ixxiii. 18. Jer. xxiii. 12.-1 Ps. ix. 15. 1 Thess. v. 3. Heb. which he knoweth not of. eternal welfare of those sinners, but against their schemes and plans for destroying the life of an innocent man; and the holiest Christian may offer up such prayers against his adversaries. If a man aim a blow at another with the design to take away his life, and the blow would infallibly be mortal if it took place, and the person about to be slain see that by breaking the arm of his adversary he may prevent his own death, and thus save his enemy from actual murder; it is his duty to prevent this double evil by breaking the arm of the blood-thirsty man. It is on this principle that David prays against his adversaries in the first eight verses of this psalm. Verse 5. Let the angel of the Lord chase them.] By angel we may either understand one of those spirits, whether good or bad, commonly thus denomiated, or any thing used by God himself as the in strument of their confusion. their way, be entangled in morasses and thickets, and Verse 6. Let their way be dark] Let them lose be confounded in all their attempts to injure me. All these phrases are military; and relate to ambushes, hidden snares, forced marches in order to surprise, and stratagems of different kinds. Verse 7. For without cause have they hid for me their net in a pit] The word w shachath, a pit, belongs to the second member of this verse; and the whole should be read thus: For without a cause they have hidden for me their net, without a cause they have digged a pit for my life. They have used every degree and species of cunning and deceit to ruin me. Heb. Witnesses of wrong. Prov. v. 22. d Exod, xv. 11. P8. Ps. xxvii. 12. b Ps. lxxi. 19. 5 Heb. they asked me. h Ps. xxxviii. 20. cix. 3, 4, 5. Jer. xviii. 20 John x. 32. -Heb. depriving.- Job xxx. 25. Palsix, 10, 11. I Or, afflicted. Matt. x. 13. Luke Verse 8. Let his net that he hath hid] See the Betes on Ps. vii. 15 and 16. Verse 9. My soul] My life, thus savedShall be joyful in the Lord] I am so circumstanced at present as to be in the utmost danger of being destroyed by my foes; if I escape, it must be by the strong arm of the Lord; and to him shall the glory be given. Verse 10. All my bones shall say] My life being preserved, all the members of my body shall magnify thy saving mercy. Deliverest the poor] This is a general maxim: God Speculiarly mindful of the poor. Where secular advantages are withheld, there is the more need for spiritual help. God considers this, and his kind providence works accordingly. Verse 11. False witnesses did rise up] There is no doubt that several of this kind were found to depose against the life of David; and we know that the ricked Jews employed such against the life of Christ. See Matt. xxvi. 59, 60. They laid to my charge things that I knew not.] They produced the most unfounded charges; things which I had never before heard. Verse 12. To the spoiling of my soul] To destroy life; so nephesh should be translated in a altitude of places, where our translators have used The word soul. Verse 13. When they were sick] This might refer to the case of Absalom, who was much beloved of his father, and for whose life and prosperity he no doubt often prayed, wept, and fasted. My prayer returned into mine own bosom.] Though from the wayward and profligate life they led, they did not profit by my prayers, yet God did not per of his enemies. A. M. cir. 2943. 15 But in mine Padversity they rejoiced, and gathered themselves together: yea, the abjects gathered themselves together against me, and I knew it not; they did tear me, and ceased not: S r 16 With hypocritical mockers in feasts, they gnashed upon me with their teeth. 17 LORD, how long wilt thou look on? rescue my soul from their destructions, "my darling from the lions. X 18 "I will give thee thanks in the great congregation: I will praise thee among much people. Heb. walked. x. 6. .o Heb. as a friend, as a brother Pg. xxxviii. 17. .9 Job xxx. 1, s Job xvi. 9. Ps. xxxvii. 12. "Heb. my only one. -- Ps. 31. xl. 9, 10. cxi. 1.——3 Heb. mit me to pray in vain. They were like alms given to the miserable for God's sake, who takes care to return to the merciful man tenfold into his bosom. The bosom is not only the place where the Asiatics carry their purses, but also where they carry any thing that is given to them. Verse 14. Mourneth for his mother. ] S 52 caabel em, as a mourning mother. How expressive is this word! Verse 15. But in mine adversity they rejoiced] How David was mocked and insulted in the case of Absa lom's rebellion by Shimei and others, is well known. The abjects] as nechim, the smiters, probably hired assassins. They were every where lying in wait, to take away my life. Verse 16. With hypocritical mockers in feasts] These verses seem to be prophetic of the treatment of Christ. They did tear me, and I knew it not. They blindfolded and buffeted him; they placed him in such circumstances as not to be able to discern who insulted him, except by a supernatural knowledge. With hypocritical mockers in feasts may also relate prophetically to our Lord's sufferings. Herod clothed him in a purple robe, put a reed in his hand for a sceptre, bowed the knee before him, and set him at nought. Here their hypocritical conduct (pretending one thing while they meant another) was manifest, and possibly this occurred at one of Herod's feasts. Verse 17. My darling] ''' yechidathi, my only one, Ps. xxii. 20. My united one, or He that is alone. Perhaps this may relate to Christ. See the note on Ps. xxii. 20. Verse 18. I will give thee thanks in the great congregation] I hope to be able to attend at the tabernacle |