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PSALM I.

EXPOSITION.

(A) Introductory Psalm.-The blessedness of the righteous, and misery of the wicked.-The author of this psalm is unknown; but many have ascribed it to Ezra, on the presumption that on his collecting these sacred poems into a volume, he might prefix this didactic (or preceptive) psalm, as a proper introduction to the whole. It does not follow, however, that it must have been his own composition, and we know nothing of Ezra as a poet.

This psalm contains a contrasted view of the character of the righteous and the wicked, with the blessings which attend the former, and the miseries which await the latter. The blessedness of the good man ariseth, not from riches, nor pleasures, nor gay companions, nor great connexions; but, on the contrary, from a total separation from sin and sinners. "Blessed is the man that walketh not in the counsel of the ungodly." Ahaziah, we are told, "walked in the way of Ahab; for his mother (Athaliah) was his counsellor to do wickedly;" which led, as wickedness always does, "to his destruction." (2 Chron. xxii. 2-4.) Those who walk in the counsels of such men, will be found often "standing," or stopping, in their way, and Sometimes seating themselves in the chair of the scorners; those who make a scoff and ridicule of all religion.-Here is intimated a gradation in vice. "The way of iniquity, says Mr. Henry, "is down hill; the bad grow worse, and sinners them

selves become tempters to others, and advocates for Baal."

But the blessed man "delights in the law and in the word of God," and spends those hours in reading and meditation, which others spend in sinful pursuits abroad, or revellings at home. The good man makes the lively oracles of God his companion, and will (as the excellent Bishop Horne observes) "have recourse to them for direction in the bright and cheerful hours of prosperity;" and for "comfort in the dark and dreary seasons of adversity." The enemy, when advanc ing to the assault, will always find him well employed, and will be received with"Get thee behind me, Satan;" as he was repulsed by our divine Redeemer.

Such an one is compared to "a tree planted by the rivers:" He is planted by the "river of the water of life;" and as this nourishes his root, his leaves of profession are ever green, and his fruits of righteousness abundant. (Jer. xvii. 11.) But" the ungodly are not so." Like chaff winnowed in the open air, as in the eastern countries is the custom to this day, his hopes and expectations shall all be scattered. Neither his character nor his actions will stand the trial of affliction, or of death; much less shall he "stand in the judgment, or be numbered in the congregation of the righteous." "For the Lord knoweth them that are his :" (2,Tim. ii. 19.) his eye is upon the way of the righteous, both to guide them and guard them; and they are blessed, while sinners perish.

NOTES.

PSALM I. Ver. 1. Blessed.-The Hebrew word is a noun plural, "Blessings" on the man!

Ver. 2. The law-is here not to be taken for the ten commandments only, but for the whole revealed Will of God.

Ver.3. Wither-Marg. "fade" more literally, "fall." This may be rendered impersonally; " Its lear shall not wither, and whatsoever it douth (or

produceth) shall prosper." "A tree is said to make fruit when it beareth it." Jer. xvii. 8.-Ainsworth,

Ver. 5. In the judgment—The judgment here intended, is evidently the last judgment; the congreyation of the righteous, is their assembly at the judgment-seat of Christ. Bishop Horne.

Ver 6. The Lord knoweth-That is, approveth and acknowledgeth. See Ps. xxxi. 7; Amos iii. 2; Matt. xxv. 12.

PSALMS.

to admit a part only of the Levites at a time;* and on grand occasions, as the dedication of the temple, the chief parts of the performance must have been in the open air. After this time, every thing degenerated, and when the Jews went into captivity, they "hung their harps upon the willows." The fame of their former musical excellence must, however, have reached their enemies, for they required of them a song," to which they properly replied, "How can we sing the Lord's song in a strange land?"+

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In entering upon this important book, we acknowledge ourselves first and principally indebted to Bishop Horne, whose expositions we have generally compared with the previous labours of Mr. Ainsworth and Bishop Patrick. Nor shall we forget the evangelical paraphrase of Dr. Watts, whom we respect, both as an interpreter and a poet, and in whose first edition (now before us) are some useful hints, which, we regret to say, are omitted in all the modern editions. And we shall occasionally enrich our Exposition with a verse from him, as well as from Milton, and other poetical translators of the Psalms. The beautiful Lectures of Bishop Lowth will be consulted on this book, as well as on Job; and in our Notes we shall not neglect the original criticisms of Dr. Kennicott and Bishop Horsley, though we confess we never follow without hesitation commentators on the sacred writers, who are so bold, as to treat an inspired writer with the same freedom as a heathen classic. We would use all diligence to ascertain the meaning of the sacred writers; but we would also treat them with all reverence, carefully avoiding to attach to them any meaning, but that of the inspired authors. For this reason, we must be excused from following systematically, the scheme of interpretation adopted by Bishops Horne, Horsley, and other Hutchinsonian writers, though it will be seen we have seldom neglected to consult them.

We shall conclude this Introduction with another extract from the same learned and excellent writer with whose words we commenced. Speaking of David's Psalms, Bishop Horne adds, "His invaluable Psalms convey those comforts to others which they afforded to himself. Composed upon particular occasions, yet designed for general use; delivered out as services for the Israelites under the law, yet no less adapted to the circumstances of Christians under the gospel; they present religion to us in the most engaging dress, communicating truths which philosophy could never investigate, in a style which poetry can never equal; while history is made the vehicle of prophecy, and creation lends all its charms to paint the glories of redemption. Calculated alike to profit and to please, they inform the understanding, elevate the affections, and entertain the imagination. Indited under the influence of Him to whom all hearts are known, and all events foreknown, they suit mankind in all situations; grateful as the manna which descended from above, and conformed itself to every palate. The fairest productions of human wit, after a few perusals, like gathered flowers, wither in our hands, and lose their fragrancy; but these unfading plants of Paradise become, as we are accustomed to them, still more and more beautiful; their bloom appears to be daily heightened; fresh odours are emitted, and new sweets extracted from them. He who hath once tasted their excellencies will desire to taste them yet again; and he who tastes them oftenest, will relish them best." (Pref. p. lix.)

* See 1 Kings vi. 2, and Note.

+Ps. cxxxvii. 1-4. On the Music of the Hebrews, the Editor begs to refer to his "Historical

Essay on Church Music," which has been long out of print, but which, if his life is spared, may probably be presented to the public in a new form.

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and that the only way of safety and happiness would lie in submission to him, and confidence in him." (Testimony to Messiah, vol. i. p. 213.)

The august title," Son of God," is here announced by a divine decree; which certainly, in its peculiarity, raises the Messiah above men and angels; "For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee?" (Heb. i, 5.) But to him it is applied, 1. As the essential word and wisdom of God; he was " set up from everlasting' upon the throne of the divine glory: "Thy throne, O God, is for ever and ever;' Heb. i.3-9.) and to this our great poet, Milton, thus alludes.

Hear, all ye angels, progeny of light, Thraces, dominations. princedoms, virtues, powers, Hear my decree, which unrevok'd shall stand. This day I have begot whom I declare My only Son, and on this holy hill Hu have anointed, whom ye now behold At my right hand; your head I him appoint; And by myself have sworn, to him shall bow All Laces in heaven, and confess him Lord."

(Par. Lost, bk. v. 1.600.)

2. This decree was repeated and confirmed at his incarnation; for "when he bringeth the first-begotten into the world, he saith, Let all the angels of God worship him." (Heb. i. 6.) And accordingly, "a multitude of the heavenly host attended,

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and praised God." (Luke ii. 13.) And again, 3. When raised from the dead, he was declared to be the Son of God with power, (i. e. most forcibly) by his resurrection from the dead." (Rom. i. 4.)

This may with great propriety be called a Missionary Psalm, since it relates especially to the conversion of the heathen. In verses 7 and 8, the Son of God himself is personally introduced, as announcing the decree by which he was declared to be "the Son of God," and the "Heir of all things." (Heb. i. 2.) And he is particularly encouraged to "ask" of his heavenly Father "the heathen for his inheritance, and the uttermost parts of the earth for his possession." In this petition it is certainly the duty of Christians to unite with their Redeemer, and the more so, as we already see the dawn of its accomplishment; for now" verily" hath "the sound" of salvation gone forth" into all the earth," and "the words" of the gospel "unto the ends of the world."

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NOTES.

PSALMIII Ver.2,4,8. Selah.-No less than 12 different senses have been given to this word; but elevaon seems the radical idea, from which many have inferred that it signified an extraordinary elevation of the voice, but as this word generally occurs at the end of a verse, such an elevation seems most unnatural. We are not apt to speak confidently; but in this ease we have no doubt, that the elevation was not that of the voice, but of the hund; a common and Try natural sign, inade by the leader of a choir, when the performers are to hold a note beyond its per duration, or make a solemn pause. In the former case, with us it often intimates permission for the principal vocal performer to introduce an ex

tempore flourish, which the Italians call a cantabile; but whether any thing of this kind were intended here, we dare not say. The LXX render Selah by Diapsalma, which is explained to intimate a pause, or division in the performance.

Ver. 3. A shield for me-Marg. " About me." The shields of the ancients were sometimes so large that a man might be carried on them.-Orient. Lit. No. 742.

Ver. 7. On the cheek bone.-David's ungodly and profane enemies are here compared to ravenous beasts, who, being smitten upon the cheek bone, are obliged to give up their prey.

An Evening]

PSALMS.

[Psalm.

LORD: thy blessing is upon thy people. LORD will hear when I call unto him. Selah. (C)

PSALM IV.

To the chief Musician on Neginoth. A Psalm of David.

HE EAR me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer.

2 Oye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing? Selah.

3 But know that the LORD hath set apart him that is godly for himself: the

PSALM III.

4 Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.

5 Offer the sacrifices of righteousness, and put your trust in the LORD. 6 There be many that say, Who will shew us any good? LORD, lift thou up the light of thy countenance

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EXPOSITION.

(C) A Psalm of David, for the morning. -This psalm is said to have been composed by David, when he fled from his son Absalom. "Thus circumstanced, (says Bishop Horne) he expresses himself in terms well adapted to the parallel case of the Son of David, persecuted by rebellious Israel; as also to that of his church, suffering tribulation in the world." The psalmist "complains, in much anguish, of the multitude of his enemies, and of the reproaches cast upon him, as one forsaken by God;" but declaring, notwithstanding, his sure trust in the divine promises, he derides the impotent malice of his ene mies, and ascribes his anticipated salvation to JEHOVAH. Thus is the same scripture made "profitable" to a variety of useful purposes. (2 Tim. iii. 16.) If we look back to the original occasion of the psalm, we cannot but grieve to hear the venerable monarch say of his own rebellious son, "Arise and flee, for we shall not else escape from Absalom: make speed to depart, lest he overtake us, and smite the city with the edge of the sword.” (2 Sam. xv. 14.) If we look forward to David's Son and successor, we may mark the period when Jew and Gentile conspired against him, as stated in the preceding psalm. If we look within, we shall always find enemies ready to rise up against us: we may, however, here also encourage

ourselves, as both David and Messiah did, in the consideration that "salvation belongeth unto God," and he is "a shield unto all them that trust in him." Under these considerations, we may at night" lie down in peace," and in confidence of divine protection; and in the morning, arise and praise our great Deliverer.

"My God sustain'd me all the night;
Salvation doth to God belong:
He rais'd my head to see the light,
And make his praise my morning song." Watts.

PSALM IV.

(D) A Psalm of David, for the evening. -This, like many other psalms, is in the title directed to the chief musician on Neginoth," or, "the overseer of the performers on stringed instruments," includ ing the harp, psaltery, and other instruments played with the hand: so the following psalm is dedicated "to the chief mu sician on Nehiloth," or " to the overseer of the performers on wind instruments," as the organ, and other pipes. The trumpets were performed on by the priests only; but these two classes of instruments, as already intimated, were properly used to accompany two choirs of singers, which performed alternately, and when they united in general chorus, the trumpets, horns, and cymbals, were probably joined with them. This was an evening psalm, and probably used at the time of the evening sacrifice. It is, however, equally

NOTES.

PSALM IV. TITI E,-To the Chief. "The original word (menatseach) signifies one that urgeth the continuance of any thing unto the end. 2 Chron. xxii. 18, and xxxiv. 12, 13. . . . . There were Levites appointed to several duties; and some (lenatseach) to set forward, and be over the rest, 1 Chron. xv. 21. and there were such as excelled in the art of singing and playing upon instruments. . . .. Some Levites had no other charge." Ainsworth. The LXX render Lemnatseach, "to the end," (eis telos) which the critics have been much puzzled to account for; but

if the leader were always placed, as with us, at the end of the row of musicians which he superintended, it will be easily accounted for.

Ver. 2. Leasing-Horsley," falsehood."

Ver 4. Stand in awe-Bishop Horne, " tremble." But the Greek translators render it," Be angry and sin not; "and so it is quoted by St. Paul, Ephes. iv.6. Ver. 7. More than in the time-"Beyond," or "superior to, Bishop Lowth.

Ver. 8. I will both, &c. I will at once," Lowth.

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To the chief Musician upon Nehiloth. A Psalm of David.

GIVE ear to my words, O LORD, consider my meditation.

2 Hearken unto the voice of my cry, my king, and my God: for unto thee will I pray.

3 My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up.

4 For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee.

5 The foolish shall not stand in thy sight: thou hatest all workers of iniquity.

6 Thou shalt destroy them that speak leasing: the LORD will abhor the

bloody and deceitful man.

[Psalm.

7 But as for me, I will come into thy house in the multitude of thy mercy and in thy fear will I worship toward thy holy temple.

8 Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face. 9 For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue.

10 Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions, for they have rebelled against thee.

11 But let all those that put their trust in thee rejoice: let them ever

EXPOSITION.

adapted to the use of Christians as of Jews. It is the language of one who, having received mercy in former time, now applies to the same source for assistance and deliverance. But the psalm is not all devotional; part of it is addressed to persons of a different character: "How long will ye turn my glory into shame?" that is, how long will you despise and ridicule my trust in Jehovah, which is my glory? and at the same time delight in vanity and falsehood; or, as those words mean in the lips of a pious Israelite, How long will you put your trust in idols, which are but lying vanities." (Acts xiv. 15.)

Such are exhorted to stand in awe-to reflect to meditate by night upon their beds, and submit to the divine decree, as having reference to his establishment on the throne, from which he was probably now driven; for Lightfoot, Calniet, and others, think this psalm, as well as the preceding, was written during Absalom's rebellion. Both, however, may have a far

ther reference to the Messiah himself, as King in Sion, and ver. 4. may be parallel with Ps. ii. 11." Serve the Lord with fear, and rejoice with trembling."

The concluding verses of the psalm forcibly represent the writer's faith and confidence in God, in contradistinction from those who seek their happiness in worldly objects. There be many that say, "Who will shew us any good?"-many who inquire after honours, riches, and earthly pleasures; but what are these to us?

Lord! lift thou up on us the light of thy conntenance!" This shall kindle a light amidst the darkest adversity; this shall create a joy beyond that of the harvest or the vintage. (Isa. ix. 3.) With such anticipations, the good man may lay down to sleep with composure, and rest in the assurance of perfect safety.

"Thus with my thoughts composed to peace,
I lay me down to sleep:
Thy hand in safety keeps my days,
And will my slumbers keep."

NOTES.

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Watts.

Ver. 7. Toward thy holy temple-Heb. "The temple of thy holiness." See 1 Kings viii. 38, 44, 48. Before the erection of Solomon's temple, this applied to the tabernacle. 1 Sam. i. 9.--iii. 3.

Ver. 8. Mine enemies-Heb. "My spies;" those that watch me.

Ver. 9. Faithfulness-Ainsworth, "certainty;" i. e. their word cannot be depended on.-Very wickedness-Heb. "wickednesses."-Flatter:Horsley, "smooth over."

Ver. 10. Destroy thou them- Marg. "Make them guilty." Bishop Horsley, "Convict them," i, e. pronounce sentence against them as rebels; for those that rebelled against the Lord's anointed, rebelled against the Lord,

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