David encourages]

awake to help me, and behold

5 Thou

therefore, O LORD God of hosts, the God of Israel, awake to visit all the heathen: be not merciful to any wicked transgressors. Selah. 6 They return at evening: they make a noise like a dog, and go round about the city. 7 Behold, they belch out with their mouth: swords are in their

lips: for who, say they, doth hear? 8 But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision. Because of his strength will I wait upon thee: for God is my defence. 10 The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies. 11 Slay them not, lest my people forget: scatter them by thy power; and bring them down, O LORD our shield. 12 For the sin of their mouth and the words of their lips let them even be taken in their pride: and for cursing and lying which they speak. 13 Consume them in wrath, consume them, that they may not be: and let them know that God ruleth in Jacob unto the ends of the earth. Selah. 14 And at evening let them return; and let them make a noise like a dog, and go round about the city. 15 Let them wander up and down for meat, and grudge if they be not satisfied. 16 But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble. 17 Unto thee, O my strength, will I sing : for God is my defence, and the God of my

mercy.

PSALM LX.

Po the chief Musician upon Shushan-eduth. Michtum of David, to teach; when he

[himself in God.

strove with Aram-naharaim, and with Aram-zobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand,

GOD, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again. 2 Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh.

3 Thou hast shewed thy people hard things: thou hast made us to drink the wine of astonishment.

4 Thou hast given a banner to them that feared thee, that it may be displayed because of the truth. Selah.

5 That thy beloved may be delivered; save with thy right hand, and

hear me.

6 God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth.

7 Gilead is mine, and Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver;

8 Moab is my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me.

9 Who will bring me into the strong city? who will lead me into Edom?

10 Wilt not thou, O God, which hadst cast us off? and thou, O God,

(David) without my fault; i. e. without any just provocation.

Ver. 5. To any wicked transgressors.-These were probably Canaanitish slaves, who had been previonsly devoted to destruction; but having been spared in war, were incorporated into Saul's army against David, as more likely to find him out, and more ready to destroy him, than his own countrymen. Bishop Horne, however, renders this verse in the future tense, instead of the imperative: "Thou wilt not be merciful," &c.

Ver. 6 and 14. Go round about the city. It should be recollected, that in the East, dogs are not domesticated, as with us, but surround the walls of a town, abere they bowl, and watch for prey.

Yer. 7. They belch out Ainsworth, "utter;" pour out, like a fountain. See Jer, vi. 7.

Ver. 13. Consume them- The Hebrew literally means, to finish, bring to an end; namely, the banditti. The psalmist, ver. 1. prays, "Slay them at" i.e. take not away their lives as individuals; but put an end to the conspiracy. Bishops Horne and Horsley, who suppose the psalmist to speak in the person of the Messiah, apply this to the dispersion of the Jews, and the overthrow of their establishment, not observing that they are twice said (veres 5 and 8) to be heathen. See on ver. 5.

Ver, 15. Let them wander....for meat-Marg. "To eat." Mr. Hervey, (still better)" to devour.”

-And grudge, &c.-Marg. "If they be not satisfied, they will stay all night." So the elegant writer just cited.

PSALM LX. Title Shushan-eduth. These words literally mean," The lily of the testimony;" but what that means, it seems in vain to conjecture: from the lily being a six-leaved flower, it has been supposed that the word may also mean a six-stringed instrument.- · Aram-naharaim; the Syrians of Mesopotamia. Aram-zobah; the Syrians of Zobah.

Ver. 3. Hard things-That is, severe trials. →→→→→ The wine of astonishment.-By this we understand that they were stupitied with these afflictions, like persons stupified with wine; perhaps wine whose effects had been increased with deleterious drugs. (See Isa. li. 17—23.)

Ver. 4. Given a banner,-A pledge of safety and protection. e Orient. Lit. No. 772.

Ver. 6. God hath spoken in uis holiness-Or, by his holy one (as Bp. Horne); i. e. by his holy oracle. This seems to refer to the promise of dividing the whole land of Canaan to Israel, Josh. i. 6; Psal. lxxxix. 35. Because of me-Marg. " Over me." Ver.9. The strong city--Heb. "City of defence;" i. e. the fortified city; probably referring either to Rabbah, 2 Sam. xii. 26, &c. or to Bosrah, Isa. Ixiii. 1, &c.

PSALM LX.

[divine protection.

HEAR my cry, O God; attend

unto my prayer.

2 From the end of the earth will I cry unto thee, heart is overwhen my whelmed: lead me to the rock that is higher than I.

3 For thou hast been a shelter for me, and a strong tower from the enemy.

4 I will abide in thy tabernacle for

(L) David rejoices in the prospect of victory over all his enemies.-The history here referred to has been already considered on 2 Sam. chap. viii. to which we must refer our readers. The enemies here named, are the Syrians of Mesopotamia and of Zobah, and the Edomites in the valley of salt, so called probably from its salt-pits. The victory here ascribed to Joab, is, in the passage above referred to, ascribed to David, and in 1 Chron. xviii. 12. to Abishai, Joab's brother. The fact, as Mr. Ainsworth remarks, appears to have been, that Abishai began the attack and slew 6000, Joab followed and slew 12,000; and both being David's generals, of course they contributed to the increase of David's fame, especially as he was himself a military prince, and the subdued powers would naturally refer their defeat to him.

It should be recollected, that Israel had been in a low state during the reign of Saul (1 Sam. xiii. 19-22.) to which they were probably again reduced, by his defeat and death, about sixteen or seventeen years before these victories; and that David bad not been more than ten years upon the throne of all Israel. Even more recently, as Michaelis (in Lowth,) observes, some unfortunate circumstances must have occurred that are not recorded, from the Idumeans having penetrated so far as the valley of salt, which he considers not more than a day's journey from Jerusalem. These victories, however, completely changed the aspect of affairs; but this animated song of triumph seems to have been written prior to the victories, and to have been rather the language of faith in their anticipation, than of thanksgiving afterwards. What is said of the earth, or the land of Israel (as the Chaldee explains it,) being made to tremble, must be taken metaphorically,

for the convulsions into which the country had been thrown by the threats and invasions of the enemy.

Of the places here mentioned, Shechein was near Samaria; the valley of Succoth, the land of Gilead, &c. were on the east side of Jordan. These places had probably been invaded by their enemies, lying in the most exposed parts of the country; of them he not only anticipates the recovery, but also the subjugation (in part at least) of Moab, Edom, and Philistia, as in the sequel came to pass: but the epithets here made use of may require some explanation. The mention of Gilead and Manasseh intimates that all Israel had now submitted to David's government. Ephraim, as a powerful and warlike tribe, maiuly contributed to the strength of his kingdom; it was his strength or horn. Judah being the tribe of David, who was now king, may be said to have given law to the whole country, and therefore is called the lawgiver. Moab having fallen into a state of degrading idolatry, is compared to a vessel for washing the feet-a "wash-pot." Casting the shoe over Edom was an ancient form of taking possession. (See Ruth iv.7.) But the apostrophe to Philistia is the language of irony, and of defiance: "Philistia, triumph thou over me!" as if he had said, "Thou hast been used to insult and triumph over me; but circumstances are now reversed, and it is my turn to shout and triumph over thee." (See Psalm cviii. 9.)

Such seems the literal import of this interesting psalm; but we must not conclude here. As David was a type of Christ, so was the Jewish of the Christian church; and this psalm has evidently a prospective view to the future triumphs of Messiah, when Jews and Gentiles shall be united under his government, and there shall be but "one Lord, and his name one, in all the earth." (Zech. xiv. 9.)

PSALM LXI. Title-Upon Neginah, or Neginath; the singular of Neginoth, title of Ps. iv. vi. &c. Ver.2. Higher than I.-That is, than I can climb to. Ainsworth.

Ver. 4. I will trust-Marg, "Make my refuge,"

See Note on Ps. lvii. 1.

Ver. 6. Thou wilt prolong, &c.-Heb. "Thou shalt add days to the king's days: his years (shall be) as generation and generation.

The vanity of]

[trusting in man.

5 For thou, O God, hast heard my Vows: thou has given me the heritage of those that fear thy name.

6 Thou wilt prolong the king's life: and his years as many generations.

7 He shall abide before God for ever: O prepare mercy and truth, which may preserve him.

8 So will I sing praise unto thy name for ever, that I may daily perform my vows. (M)

PSALM LXII.

To the chief Musician, to Jeduthun.
A Psalm of David.

TRULY my soul waiteth upon God:

from him cometh my salvation. 2 He only is my rock and my salvation; he is my defence; I shall not be greatly moved.

3 How long will ye imagine mischief against a man? Ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence.

4 They only consult to cast him,

PSALM LXI.

in lies they bless with their mouth, but they curse inwardly. Selah.

5 My soul, wait thou only upon God; for my expectation is from him. 6 He only is my rock and my salvation he is my defence; I shall not be moved.

7 In God is my salvation and my glory: the rock of my strength, and my refuge, is in God.

8 Trust in him at all times: ye people, pour out your heart before him: God is a refuge for us. Selah.

9 Surely men of low degree are vanity, and men of high degree are a lie to be laid in the balance, they are altogether lighter than vanity.

10 Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them.

11 God hath spoken once; twice have I heard this; that power belongeth unto God.

12 Also unto thee, O LORD, belongeth mercy for thou renderest to every man according to his work. (N)

(M) The psalmist triumphs in the divine protection. This psalm is generally, and naturally supposed to have been written by David, while excluded from the metropolis by Absalom. When driven from place to place, and from rock to rock for shelter, he prays to be directed to a rock higher than he could reach; that is, that the Lord himself would be his rock, his shelter, and his tower. "Such, (says he,) thou hast been, therefore will I return to thy tabernacle, to pay the vows offered in my distress, and there abide for ever." Such expressions can scarcely be restrained to a frail and mortal life, which seldom exceeds the bounds of seventy years, but must necessarily include a reference to another life, another tabernacle, another king, of whom he considered himself a type only: a king, whose life should endure to many generations, and of whose dominion there

should be no end. So the Chaldee applies it to the king Messiah.

"O lead me to the rock
That's high above my head;
And make the covert of thy wings,

My shelter and my shade."-Watts.

PSALM LXII.

(N) David encourages himself in the divine power and mercy. The occasion of this psalm is unknown; but it was evidently written when he was in a happy frame of mind, trusting in God, and encouraging others to trust in him also;-to wait in silence, and with patience, the fulfilment of his promises, and to pour out their hearts in prayer before him. The doctrines of the latter part of the psalm are chiefly two: 1. The folly and danger of putting our trust in man. "Men of low degree are vanity!" they have no stability. "Men of high degree are a lie," which is still worse they have no regard to truth; no

[longs for divine ordinances. marrow and fatness; and my mouth shall praise thee with joyful lips:

6 When I remember thee upon my

wilderness of Judah.

GOD, thou art my God; early will I seek thee; my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where water is;

2 To see thy power and thy glory, so as I have seen thee in the sanctuary. 3 Because thy loving-kindness is better than life, my lips shall praise thee.

4 Thus will I bless thee while I live: I will lift up my hands in thy

name.

5 My soul shall be satisfied as with

watches.

7 Because thou hast been my help, therefore in the shadow of thy wings will I rejoice.

8 My soul followeth hard after thee thy right hand upholdeth me.

9 But those that seek my soul, to destroy it, shall go into the lower parts of the earth.

10 They shall fall by the sword; they shall be a portion for foxes.

Il But the king shall rejoice in God; every one that sweareth by him shall glory but the mouth of them that speak lies shall be stopped. (O)

fidelity to their engagements. These assertions are, however, to be understood generally, and not without exception; for there are good men, though but few of them, in every walk of life. The best of men must not be put in the place of God: they are weak, and may be deceived or overcome; they are mortal, and must shortly die. To he laid in the balance, therefore, against God, they are, even all taken together, vanity, yea, " lighter than vanity," or nothing. 2. Our salvation is the result of the union and harmony of the divine perfections. It is, indeed, an exertion of divine power, but not of power only; we are saved by sovereign mercy, which predominates in all the divine conduct toward mankind, even in the final judgment; for though every man shall be "rewarded according to his works," mercy shall measure out that reward to the righteous; and, in the present life at least, mercy is mingled with all the sufferings of the wicked.

"For sovereign power reigns not alone,
Grace is a partner of the throne:
Thy grace and justice, mighty Lord,
Shall well divide our last reward." Watts.

PSALM LXIII.

(0) The blessedness of communion with God in his house. This psalm appears to have been penned by David, while in the wilderness either of Hareth, or of Ziph. (1 Sam. xxii. 5; xxiii. 14.) both which were within the tribe of Judah, To the drought and barrenness of this spot, producing scarcely any vegetation, the psalmist compares his own mind, while at a distance from the ordinances of religion; those ordinances, and the consolations enjoyed in them, he likeus to the fountain and the stream whereby we are occasionally refreshed. The provisions of God's house, meagre as they appear to worldly minds, are marrow and fatuess to all those who have a spiritual appetite: and the moral beauties there exhibited, though invisible to carnal eyes, are displays of the divine power and glory. It is on those accounts that the souls of believers cling to their great Benefactor and Protector, whose “right hand upholdetḥ them,”

"The king," that is, the royal author of the psalm, "shall rejoice in God," as the great object of his dependance and his hope: “Every one that sweareth by him,

PSALM LXIII. Ver. 1. In a dry and thirsty land. The Syriac and several MSS read as, instead of in, (Ki for Beth, differing less than the Roman C and G) like the parallel text of Ps. cxliii. 6.

Ibid. Where no water is-Heb. "Without water." Ver. 5. Marrow and fulness - Ainsworth," Fat and fatness."

Ver. 10. They shall fall-" They shall make (his blood) run out by the hand of the sword."

Ibib. A portion for foxes, · -The little wild

foxes, called jackals, seem here intended, who often devour dead bodies, and sometimes the sick and helpless, even before death. They have been known to devour persons intoxicated, as they lay in the streets of Calcutta.-Orient. Lit. No. 773.

Ver. 11. Every one that sweareth by him shall glory-That is, over those that swear by idols, who can neither help nor punish them; they therefore can give no pledge for their truth, and their mouths shall be stopped.

The power and]

PSALM LXIV,

[Omit in Family Reading.] To the chief Musician. A Psalm of David. HEAR my voice, O God, in my prayer: preserve my life from fear of the enemy. 2 Hide me from the secret

counsel of the wicked; from the insurrec tion of the workers of iniquity: 3 Who whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words: 4 That they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not. 5 They encourage themselves in an evil matter; they commune of laying snares privily; they say, Who shall see them? 6 They search out iniquities; they accomplish a diligent search: both the inward thought of every one of them, and the heart is deep. 7 But God shall shoot at them with an arrow; suddenly shall they be wounded. 8 So they shall make their own tongue to fall upon themselves: all that see them shall 9 And all men shall fear, and shall declare the work of God; for they shall wisely consider of his doing. 10 The righteous shall be glad in the LORD, and shall trust in him; and all the upright in heart shall glory.

Bee away.

PSALM LXV.

To the chief Musician. A Psalm and Song of David.

PRAISE waiteth for thee, O God, in Zion and unto thee shall the Vow be performed.

20 thou that hearest prayer, unto thee shall all flesh come.

[goodness of God.

3 Iniquities prevail against me: as for our transgressions, thou shalt purge them away.

4 Blessed is the man whom thou choosest, and causest to approach unta thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple.

5 By terrible things in righteousness wilt thou answer us, O God of our salvation; who art the confidence of all the ends of the earth, and of them that are are afar off upon the sea: 6 Which by his strength setteth fast the mountains; being girded with

power:

7 Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people.

8 They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the out-goings of the morning and evening to rejoice.

9 Thou visitest the earth, and waterest it thou greatly enrichest it with the river of God, which is full of water: thou preparest them corn, when thou hast so provided for it.

10 Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: theu makest it soft with showers; thou blessest the springing thereof. 11 Thou crownest the year with

(i.e. the true God,) shall glory." To swear by or in the name of Jehovah, was to swear fealty or allegiance to him: it was an act of worship, distinguishing Israelites from idolaters. The former had an object of adoration, in which they might well glory; the latter served "lying vanities,"

and were therefore considered as liars, deceiving and deceived.

"I'll lift my hands, I'll raise my voice,
While I have breath to pray and praise;
This work shall make my heart rejoice,
And fill the remnant of my days."

Watts.

Ver.5. By terrible things-Ainsworth, "Fearful;" Horne, "wonderful" things.

Ver. 8. Thy tokens-Or signs; i, e. tempests, by sea or land.

Ibid. To rejoice-Marg. "Sing."

Ver. 9. The river of God-Rain from heaven, See Gen. i. 6, 7. Or the Jordan, which overflowed its banks in harvest. See Josh. iii. 15.

Ver. 10. Thou visitest the earth-Or, “land;" namely, Canaan. -Thon settlest the furrow'sMarg. "Theu causest (rain) to descend (into) the furrows thereof."

Ver. 12. Rejoice on every side-Heb. " Are girded with joy." Compare ver. 6.