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Messiah's ascension]

PSALMS.

valley of the shadow of death, I will fear no evil: for thou art, with me, thy rod and thy staff they comfort me. 5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.

6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever. (A)

PSALM XXIV.

A Psalm of David.

THE earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein.

2 For he hath founded it upon the seas, and established it upon the floods. 3 Who shall ascend into the hill of the LORD? or who shall stand in his holy place?

[into heaven. 4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.

5 He shall receive the blessing from the LORD, and righteousness from the God of his salvation.

6 This is the generation of them that seek him, that seek thy face, O Jacob. Selah.

7 Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.

8 Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle.

9 Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.

10 Who is this King of glory? The LORD of hosts, he is the King of glory. Selah. (B)

PSALM XXIII.

EXPOSITION.

(A) A Psalm of David, in pastoral language. Of the author of this psalm there is no doubt; and we are inclined to date it among the first of the writer's compositions, when he had not forgotten the pleasures of the pastoral life, though at the same time be had become acquainted with the dangers of the wilderness, and had traversed the deep ravines between the mountains, from which he drew the fearful image of "the valley of the shadow of death." The psalmist appears overwhelmed with a grateful sense of the many blessings and privileges he then enjoyed, and encouraged to brave any dangers he might meet by faith in the divine protection. By "the valley of the shadow of death," may be intended any situation of danger, whether in sickness or in war, in which he looked for protection to the rod (or sceptre) of the Almighty, and for support to the staff of his holy word.

Contemplating a situation in the barren wilderness, though even surrounded with

enemies, he is encouraged by the divine goodness, not only to expect necessary supplies, but to sit down composedly as to a feast-his head fattened with oil (as the Hebrew phrase is,) and his cup running over with the choicest wine; that is, the divine presence and communion with his God was to him a feast in the wilderness, and a guard of protection when surrounded with foes. He looks forward, therefore, to end his days on earth in peace, where he could constantly attend God's earthly tabernacle, and from thence to be removed to his palace in the heavens.

"Still hope, and grateful praise,
Shall form my constant song;
Shall cheer my gloomiest days,
And tune my dying tongue-
Until my ransom'd soul shall rise,
To praise him better in the skies."
Conder's Star in the East.

PSALM XXIV.

(B) A Psalm of David.-The sovereignty of God, and the resurrection of Christ.— The occasion of this psalm is not stated,

NOTES.

Ver. 5. Thou anointest (Heb. "makest fat") my head with oil. This was customary at the feasts both of the Hebrews and Greeks. Eccl. ix. 7, 8; Malt vi. 17. Homer's Iliad, x, 577, &c.My cup Teeth over-This was also a piece of ancient hospatality, to make a guest welcome. See Orient. Crest. Nos SHD, 890.

Vet.6. For ever-Heb. "To length of days."

PSALM XXIV. Ver. 2. Founded it on the floods. -See Note on Job xxxviii. 6.

Ver. 4. He that hath clean hands-Heb. "The clean of hands and pure of heart." Nor sworn deceitfully-Comp. Ps. xv. 4.

Ver. 6. That seek thy face, O Jacob-Marg. "O (God of) Jacob." So Lowth, Borne, Horsley, &c. Ver. 7. Lift up your heads.-It may be remarked, in addition to the Ethiopian custom above alluded to, that in London itself we have an ancient enstom of shutting the gates of Temple Bar, whenever the King comes into the city; who is therefore obliged to demand admittance by a herald.

David's prayer]

PSALM XXV.

A Psalm of David.

PSALMS.

UNTO thee, O LORD, do I lift up

my soul.

2 O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me.

[for deliverance.

be ashamed: let them be ashamed which transgress without cause.

4 Shew me thy ways, O LORD; teach me thy paths.

5 Lead me in thy truth, and teach me for thou art the God of my salvation; on thee do I wait all the day.

6 Remember, O LORD, thy tender mercies and thy loving kindnesses; for

3 Yea, let none that wait on thee they have been ever of old.

EXPOSITION-Psalm XXIV. Continued.

Bishop Lowth supposes it to have been composed on the removal of the ark to mount Sion, Chron. xv. xvi; but it is remarkable that another psalm is there given, as composed on this occasion, totally different from the one before us: nor is the expression," Lift up your heads, ye gates," well adapted to the occasion, since the tabernacle had neither gates nor doors (much less everlasting ones); and when the temple was erected, the gates do not appear to have been made to lift up, but to fold, as usual in both ancient and modern times. The only way to account for this is, to suppose that on ascending the hill some temporary impediments were placed in the way, analogous to what is related by Mr. Bruce to have taken place at a grand festival occasion at which he was present, in Ethiopia, which was kept on (March 18) the day of our Saviour's entry into Jerusalem. On this occasion, a chorus of noble virgins stretched a silken cord across where the king was to pass, and demanded, "Who are you?" The answer was, "I am your king, the king of Ethiopia!" This is denied, and the king withdraws. The ceremony is three times repeated, and at the last, the king draws his sword, and cuts the silken cord-on which the virgins shout, “You are our king, the king of Sion!" and they are immediately joined by the Court and the army, singing Hallelujah! accompanied with the sound of trumpets, drums, and fire-arms! (Bruce's Trav. vol. ii. p. 278–280.)

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This ceremony seems evidently borrowed from the psalm before us; or may probably allude to some ceremony of more ancient date not on record, which might illucidate the phrase here used of lifting up the gates of Sion, and the repetition of this important question, "Who is the King of glory?" Supposing, however, some temporary impediment to have been placed in different parts of the hill of Zion, it will sufficiently account for the reiterated demand and reply here m de by the semi-chorus and chorus in this sal n.

But to come to the psalm itself, which was evidently sung in dialogue. It first opens with claiming, on the part of the

God of Israel, the sovereignty of the whole earth, though he had made his dwellingplace in Sion. The inquiry then is, Who will this great and illustrious Being admit to reside with him? And the answer is, None but upright and faithful men; none but those who seek the blessing of God and his righteousness; none but the genera tion of those who seek communion with the God of Jacob. In short, neither painted hypocrites, nor self-righteous Pharisees, nor mere formal professors; but the true worshippers only of the true God-the God of Jacob.

The character of the God of Israel, and of his true worshippers, being ascertained, a demand is now made to admit him, with his attendants, into his holy temple. This psalm, according to the Rabbins, was always sung on the first day of the week, and is marked as such in some copies of the Septuagint. Whether or not they considered it as a prophecy of the resurrection of Christ, to that event it has been, by Christians, uniformly applied, and with the greatest propriety, considering that he hath, on his vesture and on his thigh, this name written, "King of kings, and Lord of lords." (Rev. xix. 16.)

"We must now form to ourselves an idea of the Lord of Glory, after his resurrection from the dead, making his entry into the eternal temple in heaven, as of old, by the symbol of his presence, he took possession of that figurative and temporary structure which once stood upon the hill of Sion. We are to conceive him gradually rising from mount Olivet, taking the clouds for his chariot, and ascending up on high; while some of his augels (like the Levites in this procession) demand that those everlasting gates and doors, hitherto shut and barred against the race of Adam, should be thrown open for his admission. • Lift up your heads, O ye gates!' and if any one should ask, Who is the King of Glory?" to heaven and earth be it proclaimed aloud, by men and angels-that God our Saviour,

He is the LORD of Hosts;-He is the King of Glory.' Amen. Hallelujah."Bishop Horne.

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7 Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness' sake, O LORD.

8 Good and upright is the LORD: therefore will he teach sinners in the way.

9 The meek will he guide in judgment: and the meek will he teach his

way.

10 All the paths of the LORD are mercy and truth unto such as keep his covenant and his testimonies.

11 For thy name's sake, O LORD, pardon mine iniquity; for it is great. 12 What man is he that feareth the LORD? him shall he teach in the way that he shall choose.

13 His soul shall dwell at ease; and his seed shall inherit the earth.

14 The secret of the LORD is with them that fear him; and he will shew

them his covenant.

[and pardon.

15 Mine eyes are ever toward the LORD; for he shall pluck my feet out of the net.

16 Turn thee unto me, and have mercy upon me; for I am desolate and afflicted.

17 The troubles of my heart are enlarged: O bring thou me out of my distresses.

18 Look upon mine affliction and my pain; and forgive all my sins.

19 Consider mine enemies; for they are many; and they hate me with cruel hatred.

20 O keep my soul, and deliver me: let me not be ashamed; for I put my trust in thee.

21 Let integrity and uprightness preserve me; for I wait on thee. 22 Redeem Israel, O God, out of all his troubles. (C)

PSALM XXV.

EXPOSITION.

(C) A Psalm of David-in great distress. -"It is much the same, whether we suppose the church, or any single member thereof, to be speaking throughout this psalm, and praying for help and protection against spiritual enemies; and for knowledge and direction in the way of godliness." For this purpose the psalmist pleads God's ancient mercies, and the glory of his own name. He then describes the blessedness of those who fear the Lord, and concludes with praying for the redemption of God's Israel. Some passages, however, require a distinct remark. When David prays, (ver. 11.) "Pardon my iniquity, for it is great," we are not to consider (as some have done) the greatness of our sins as an argument for divine forgiveness; but because our sin is great, therefore should we the more earnestly pray for pardon. Again,

by" the secret of the Lord," ver. 14. we do not understand any knowledge of the divine decrees, or of mysteries unrevealed; but rather, the assurance of his mercy, and that secret and divine communion with God, through Jesus Christ, in which consists the essence of true Christianity. (See John xiv. 22, 23; 1 John i. 3.)

On the psalmist's concluding prayer, "Redeem Israel, O God, out of all his troubles," Bishop Horne remarks, "In the common salvation, all have an interest; and for that reason, all should pray for it. The earthly David petitioned for Israel; the heavenly David ever continueth to intercede for the church; and every Christian ought to become a suppliant for his brethren, still looking and longing for that glorious day, when, by a joyful resurrection unto life eternal, God shall indeed "redeem Israel out of all his troubles."

NOTES.

PSALM XXV. Title. The name of David is prefixed to this and other psalms without the word Psalm or Prayer. Whether it were so originally, or for what cause omitted, we know not. This is the first of the alphabetical psalms, each verse beginning with a different letter, with some exceptions, supposed to be owing to the errors of the transcribers. See Bishop Horsley.

Ver. 3. Transgress without cause - Ainsworth, "In vain, falsely, perfidiously.

Ver. 6. Tender mercies-Hen, " Bowels."

Ver. 7. The sins of my youth.-That is, youthful sins. See Note on Job xiii. 26.

Ver. 13. Dwell at ease-Heb. "Lodge in good. ness;" Lowth, "Rest in goodness."

Ver. 14. The secret of the Lord.-The Hebrew word (sod) means private, confidential conversation. Gesenius. And he will shew, &c.-Marg. " And his covenant to make them know it."

Ver. 15. Pluck (Heb. " bring forth ") my feet. Ver. 19. Cruel hatred-Heb. "hatred of violence,'' or violent hatred.

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JUDGE me, O LORD; for I have walked in mine integrity: I have trusted also in the LORD; therefore I shall not slide.

2 Examine me, O LORD, and prove me; try my reins and my heart.

3 For thy loving-kindness is before mine eyes and I have walked in thy truth..

4 I have not sat with vain persons, neither will I go in with dissemblers. 5 I have hated the congregation of evil doers; and will not sit with the wicked.

6 I will wash mine hands in innocency: so will I compass thine altar, O LORD.

7 That I may publish with the voice of thanksgiving, and tell of all thy wondrous works.

[integrity

9 Gather not my soul with sinners, nor my life with bloody men:

10 In whose hands is mischief, and their right hand is full of bribes.

11 But as for me, I will walk in mine integrity: redeem me, and be merciful unto me.

12 My foot standeth in an even place in the congregations will I bless the LORD. (D)

TH

PSALM XXVII.

A Psalm of David.

HE LORD is my light and my salvation; whom shall I fear? The LORD is the strength of my life; of whom shall I be afraid?

2 When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell.

3 Though an host should encamp against me, my heart shall not fear: though war should rise against me, in

8 LORD, I have loved the habitation, of thy house, and the place where thine this will I be confident. honour dwelleth.

PSALM XXVI.

4 One thing have I desired of the

EXPOSITION.

(D) A Psalm of David, pleading his integrity and the divine mercy. This is another of those psalms in which the writer maintains his own integrity; yet we must not, on that account, either exclude David, (see on Ps. xv.) or apply the whole to our Redeemer; for how could he who made satisfaction for our sins, plead (as in ver. 11.) for mercy for himself? Such an idea goes to set aside the atonement of Christ; for, if our sins were forgiven to him, they cannot be forgiven to us for his sake.

The expression, used by the psalmist, of "washing his hands in innocency," does not imply absolute purity in the sight of God, or wherefore offer an atoning sacrifice? but innocence, as to any design of

injuring his fellow-creatures, and freedom
from hypocrisy in the sight of God. (See
Exod. xl. 32; Deut. xxi. 6; Isa. i. 15;
1 Tim. ii. 8.) Such are the characters who
have welcome access to the divine pre-
sence, and whose gifts are accepted on the
sacred altar. (Psalm xxiv. 4.) Yet they
come not to plead their own righteousness
before God, but to receive righteousness
or justification from him. Such are those
whom God seeks to worship him, and such
are those who delight to worship God.
"I love thy habitation, Lord;

NOTES.

PSALM XXVI. Ver. 4 and 5 are, by Mr. Ainsworth and Bp. Horsley, rendered in the present tense. Ver. 5. The congregation-That is, company, or society.

Ver. 6. I will wash my hands in innocency. After the sacrifice was laid on the altar, and the blood sprinkled, the priest washed his hands, and walked in procession round the altar; both among the Hebrews and the Greeks. See Orient, Cust. No. 990. Ver. 8. The place where, &c.-Heb. "The place of the tabernacle of thine honour."

The temple where thine honours dwell:
There shall I hear thy holy word,

And there thy works of wonder tell.
Among thy saints will I appear,

My bands well wash'd in innocence;
But when I stand before thy bar,

The blood of Christ is my defence.”—Watts.

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and confidence]

PSALMS.

LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple.

5 For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me upon a rock.

6 And now shall mine head be lift. ed up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the LORD.

7 Hear, O LORD, when I cry with my voice: have mercy also upon me,

and answer me.

8 When thou saidst, Seek ye my face; my heart said unto thee, Thy face, LORD, will I seek.

9 Hide not thy face far from me; put not thy servant away in anger thou hast been my help; leave me not, neither forsake me, O God of my salvation.

10 When my father and my mother forsake me, then the LORD will take

me up.

[in God. and lead me in a plain path, because of mine enemies.

12 Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty.

13 I had fainted, unless I had believed to see the goodness of the LORD in the land of the living.

14 Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD. (E) PSALM XXVIII..

A Psalm of David.

UNTO thee will I cry, O LORD my

rock; be not silent to me: lest, if thou be silent to me, I become like them that go down into the pit.

2 Hear the voice of my supplications, when I cry unto thee, when I lift up my hands towards thy holy oracle.

3 Draw me not away with the wicked, and with the workers of iniquity, which speak peace to their neighbours, but mischief is in their hearts.

4 Give them according to their

11 Teach me thy way, O LORD, deeds, and according to the wicked

EXPOSITION.

PSALM XXVII, (E) A Psalm of David. Past deliver ances the ground of future confidence. The psalmist, after alluding to the protection he had received from the providence of God in times past, encourages himself thereby to trust in God in times to come; and avows it to be the great desire of his heart, constantly to enjoy the privileges of public worship, and there to contemplate not the beauty of the tabernacle and its furniture-but the beauty of the LORD; that is, the glory of Deity, so softened by the displays of grace intermingled therewith, as to afford the most pleasing contemplations to a pardoned sinner. And to enquire in his temple!" Ah! what subjects of in

quiry are there suggested? What Moses said, as to the Passover, may well be applied to all the parts of the Jewish ritual. "And it shall come to pass, when your children shall say unto you, What mean you by this service? that ye shall say, It is the sacrifice of the Lord's Passover." Exod. xii. 26, 27. So when it is asked, what mean you by this goat, or by this bullock?by the golden altar or fragrant incense?-by the shewbread or the golden candlesticks, &c.? The answer to each, from a pious priest or Levite, would direct the humble worshipper to the great mysteries of the then future gospel.

In perfect harmony with these views of the tabernacle worship is the latter part of

NOTES.

Ver. 6. Sacrifices of joy-Heb. “Of shouting," t. e. when the priests blew the trumpets, and the people shouted.

Ver. 8. When thou saidst, &c.—Archbishop Secker renders this, "To thee, my heart, he hath said, Seek Je my face."

Ver. 10. Forsake me-That is, by death. Merrick. -Will take me up-Heb. "Gather me."

Ver. 11. In a plain path-Heb. A way of plain"Because of mine enemies — Heb. "ob

servers," or rather spies; "those that were on the watch for me."

PSALM XXVIII. Ver. 1. Silent to me - Heb. "From me;" i. e. from answering me.-Into the pit-That is, the grave.

Ver. 2. Thy holy oracle-Marg. "The oracle of thy sanctuary" i, e. the ark, in the most holy place. Ver. 3. Draw me wot-Bishop Horsley, "Let me not be drawn."

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