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11.-every man also gave him a piece of money,] It was an ancient custom, which is still observed in the East, never to visit a person of distinction without paying him the compliment of a present.

17. So Job died, The story, as told by Job himself, probably ended at the tenth or twelfth verse of this chapter. The latter part of the chapter relating to Job's death was added by some other person.

The grand moral of this Book is to shew,

1st, That God sometimes permits the best of men to be afflicted by Satan, and that most grievously, in this life, to prove their faith, patience, humility and resignation to His will.

2dly, That this world is not a perfect state of retribution for virtue and vice: but that

3dly, All the inequalities which are to be found here, will be completely redressed in a future state,

at the general judgment, in which the good will be finally rewarded, and the wicked punished.

Job indeed was one of the best men that ever lived; but he was not exempt from the frailties and infirmities of human nature; and he failed in some measure under his last and sorest trial. Still, with all his imperfections, he will shine forth to the end of time an admirable example and an heroick pattern of piety and patience; to be exceeded only by that inimitable standard of perfection, who, in His state of humiliation, was "meek and lowly of heart;" who was " in all points tempted like as we are," and that " by the devil," but yet" did no sin, neither was guile found in His mouth;" and who was "perfected by sufferings" in this life, that He might be transcendently "exalted at the right hand of God:" the blessed "Seed of woman," The Man Jesus Christ.

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THE Book of Psalms contains the productions of different writers. These productions are called however the Psalms of David, because a great part of them were composed by him. Some of them were perhaps penned before, and some after, the time of David; but all of them by persons under the influence of the Holy Spirit. The sacred character of the whole Book is fully established by the testimony of our Saviour and His Apostles; who in various parts of the New Testament apply the predictions of the Psalms as well adapted to the circumstances of their lives, and as expressly intended to describe them.

In this Book there are some Psalms of praise and adoration, which display the majesty, power, goodness, and other attributes of the Divine Being; others are songs of thanksgiving, blessing God for mercies vouchsafed, either to the Israelites in general, or to some particular persons; others again of the Psalms are prayers, in which David, or some other Prophet, the author of them, implores the mercy of God, the pardon of sins, or deliverance from dangers and afflictions; some of the Psalms are historical, composed with a design to preserve the remembrance of the most considerable events which befel the Jewish nation. Lastly many of them are prophetical, presenting us with predictions relating to our Lord Jesus Christ, and the times of the Gospel.

The Psalms were anciently set to musick and used as a part of divine service in the Jewish Church. They are also equally well adapted to form a part of the devotional exercises of Christians under the Gospel.

The version of the Psalms in our Bible, which was made by the translators employed under King James the First, is later than that printed in our Prayer Books, which was made in 1539. This last, being very excellent and familiarized by custom, was retained in the Liturgy, though, being translated chiefly from the Greek, with some variation in conformity to the Hebrew, it does not so exactly correspond with the original, as does that in our Bibles.

PSALM I.

This Psalm was placed first as a preface to all the rest, being a powerful persuasive to the diligent reading and serious study of the whole book, and of the rest of the Scriptures, taken from that blessedness which attends upon this study and practice.

Verse 1.—sitteth in the seat of the scornful.] Proceeds so far in impiety, as to deride and scoff at religion.

6.-knoweth the way] Approveth the way.

PSALM II.

This Psalm may be supposed to relate, in the first place, to David, whom God established upon the throne of Israel, notwithstanding the opposi tion of his enemies. It contains also an illustrious prophecy of the kingdom of Jesus Christ, which, in spite of every attempt, both of Jews and Gentiles, God has wonderfully established, even to the uttermost parts of the earth. It is ap pointed to be read on Easter-day, when our Lord, by His resurrection, took possession of this glorious kingdom.

Verse 1. Why do the heathen rage, &c.] Why do the Jews and Heathens combine together to attempt, what they will never be able to accomplish?

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2. The kings of the earth &c.] The kings and governors of the surrounding nations conspire together to oppose the decrees of Providence, and to prevent David from sitting on the throne of Israel; in the same manner as the rulers of the Jews will conspire against Jesus Christ, the anointed Saviour.

3. Let us break their bands asunder, &c.] These are the words of the kings and rulers (verse 2) refusing to submit themselves to David, and to Christ.

5, 6. Then shall he speak unto them &c.] Their fipious opposition will raise His just indignation, as if He had actually spoken to them from heaven, and said, Notwithstanding all your vain attempts, I have anointed David to be king over my people Israel; as in future times I will anoint One of his posterity to sit at My right hand upon the throne of glory.

7.Thou art my Son; this day have I begotten thee.] In Acts xiii. 33. these words are referred to the resurrection of Christ," the first-begotten of the dead," Revel. i. 5.

8.-1 shall give thee the heathen for thine inheritance, &c.] What is here said is applicable not only to David's ruling over the neighouring nations, and to the enlargement of his temporal kingdom, but also to the conversion of the Gentiles to the Gospel, and the wide extent of Christ's spiritual kingdom.

12. Kiss the Son,] That is, submit to Him, worship and love Him. To "kiss" a person when appointed king, was among the eastern people an act of homage. Thus Samuel, when he had anointed Saul king, "kissed him," that is acknowledged him for his sovereign. 1 Sam. x. 1.

The confidence which David manifests in this Psalm, shews, in general, that attempts against the designs of God are vain: and that nothing can hurt those whom He loves, and has promised to bless. But the application made in the New Testament of the 7th verse to our Lord, engages us more especially to consider this Psalm as it relates to the kingdom of Jesus Christ, the Son of God, which has been established in the world, in spite of all opposition from kings and the great men of the earth, and will subsist for ever. And since this kingdom is established amongst us, and we have the happiness to be Christ's subjects, let us submit ourselves to this glorious King; let us serve Him with humility and joy, and place all our trust and confidence in His favour and protection.

PSALM III.

The title of this Psalm explains the occasion of it; and it is impossible an hymn could be composed with greater propriety, or nobler sentiments of religion, at a time when David was given over by many as absolutely lost, and his enemies thought it was beyond the power of God to save him. See 2. Sam. xv.

Verse 2.-Selah. It is not certainly known what is meant by this word, which occurs not unfrequently in the Psalms; the most probable opinion is, that it was a note in musick, perhaps to shew where a pause was to be made, and where the tune ended.

4.-out of his holy hill.] That is, out of the tabernacle or place of His religious worship, which was on Sion, called on that account His holy hill.

PSALM IV.

It seems probable that David composed this Psalm in the same (or the like) distress wherein he composed the foregoing.

-chief Musician] The master or director of the sacred musicians and musick of the temple: of whom see 1 Chron. vi. 31. and xv. 16.

-Neginoth,] Stringed instruments played on. with a bow. By these words," To the chief Musician" &c. he seems to mean, I recommend this Psalm to the care and ordering of the master of the sacred musick, and him who plays most skilfully upon stringed instruments.

Verse 1.-0 God of my righteousness:] O my righteous God. Or, O God, the witness and defender of my righteous cause.

2.-seek after leasing?] Search after and invent falsehoods.

5. Offer the sacrifices of righteousness,] Act righteously, which is the most acceptable sacri

fice.

6.-Lord, lift thou up the light of thy countenance] This address to God follows naturally as au answer to the despondency of those who had said, "Who will shew us any good?" what hope is there of our being delivered?

7. Thou has put gladness in my heart, &c.] Other men do not so much rejoice in their vintage and harvest, when it is most abundant, as I do in the assurance of Thy favour towards me.

We may learn from this Psalm, 1st, That however our enemies seek to oppress us, yet God, whose power no man can resist, hath chosen to Himself, and will take to His love, those who are godly, and that when they cry unto Him, He will hear them. 2ndly, That we ought to "commune with our own hearts," which, in the language of Scripvi

ture, is to retreat from the world, and give ourselves up to private meditation. And the design of this self-communion is, to restrain us from vice; to cherish and improve the seeds of virtue; to give us leisure for examining into the state of 'our souls; to stamp upon our hearts a love for God, and a reverence for His laws; to make us, in short, "stand in awe and sin not." 3rdly, That in God alone is rest, security and tranquillity. We ought therefore to pray to our heavenly Father, that amidst all the troubles of this life, we may lie down and sleep in peace, looking up to Him for safety, succour, and protection.

PSALM V.

David most probably composed this Psalm when he was persecuted by Saul or Absalom. -Nehiloth,] That is, organs or other windinstruments.

Verse 6.- that speak leasing:] That speak lies, or raise false reports.

8. Lead me,in thy righteousness because of mine enemics;] Guide me in the plain path of truth and righteousness, lest, if I err from it, my enemies rejoice and triumph.

9.-their throat is an open sepulchre;] They are as merciless as the grave; sparing none.

10. Destroy thou them, &c.] Concerning passages of this imprecatory kind in the book of Psalms, it is to be observed, that they are not spoken of private and personal enemies, but of the opposers of God and His anointed; nor of any among these, but the irreclaimable and finally impenitent; and this by way of prediction rather than imprecation; which would appear, if the original verbs were translated, as they should be, in the future tense. The verse before us would then run thus: "Thou wilt destroy them, O God; they shall perish by their own counsels: Thou wilt cast them out" &c.

PSALM VI.

In this Psalm are described two conditions of the writer: in the first, he complains of some grievous disorder, heightened by the malicious joy of his enemies, from which he prays to be relieved; in the second, his prayer is answered, and he triumphs in the disappointment of his enemies. This Psalm is well suited to the condition of those, who are any ways afflicted or distressed, in mind, body, or estate.

-Neginoth upon Sheminith,] The harp of eight strings.

Verse 2.-my bones are vexed.] reaches to my bones and inward parts.

My pain

3.-but thou, O Lord, how long?] But Thou, O Lord, how long wilt Thou thus afflict me?

5. For in death there is no remembrance of thee:] For the dead are utterly unable to commemorate Thy wonderful works. The Psalmist prays God to spare him, that he might live to praise Him for His mercies.

7.-it waxeth old] That is, dim, or stiff with weeping.

8. Depart from me, &c.] A spirited transition from grief to joy; as though he had received at the moment God's assurance of relief.

PSALM VII.

David is said to have composed this Psalm concerning the words, or the matter of Cush the Benjamite. Whether Saul or Shimei, or any one it that else, be intended under this name, appears David had been maliciously calumuiated by such a person; and that the Psalm was written to vindicate himelf from the imputation.

Shiggaion] The meaning of this word seems uncertain; some suppose it to signify a song expressing grief.

Verse 2. Lest he] That is, my enemy. The person of whom David complains. 3.-if I have done this;] With which I am falsely charged.

6.-awake for me to the judgment &c.] Inflict that punishment upon mine enemies which Thou hast commanded should be inflicted upon malicious persecutors.

7. So shall the congregation-compass thee about:] When it is seen how Thou protectest Thy servants, the people shall turn more zealously to Thee. for their sakes] That is, to convince them; ، Return thou on high," to bring them to Thee. return to Thy judgment-seat and vindicate my

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subject of this Psalm, of whom it is interpreted, both by Christ Himself, Matt. xxi. 16. and by His Apostle, 1 Cor. xv. 27. Hebr. ii. 6, 7...

Gittith,] This word is supposed to signify a harp which David brought with him from Gath. Verse 2. Out of the mouth of babes and sucklings hast thon ordained strength] Thou art pleased to make choice of the meanest and most humble persons, and even very children in age, to sing hosannas to the Son of David, Matt. xxi. 16. to acknowledge Thy power and majesty. And this thou hast done, that they whose pride makes them resist and despise Thee, may be thus visibly punished; and the power of the devil destroyed.

This verse also as uttered by David, might, perhaps, in its primary signification, allude to his overcoming, when but a youth, the giant Goliath.

3-6. When I consider thy heavens, &c.] When, on the one hand, I survey the glorious bodies in the heavens, and compare them with man, I am induced to think degradingly of him, and to wonder why he should be the object of Thy care. When, on the other hand I consider the rank of being in which Thou at first placedst man, making him but a little below the angels, I correct myself for hav. ing made too degrading a comparison of him, and adore Thee for Thy providential care of him at present, and for the dignity to which Thou didst advance him, when thou madest him the head of the visible creation. Verse 5 &c. may also be interpreted of Christ, who taking upon Him our nature, appeared in a condition inferior to that of the angels; but was afterwards invested with sovereign power over all the world, both in heaven and earth. See Hebr. ii. 9.

PSALM IX.

- This Psalm was composed by David, probably to celebrate the victories gained by him over the neighbouring nations, after God had exalted him to be king in Sion.

-Muth-labben,] The meaning of this word is uncertain; perhaps it may be the title of a tune or instrument.

Verse 3. When mine enemies are turned back, &c.] Rather, It was Thou who madest my enemies turn their backs, and through the dread of Thee they fell and were destroyed.

6. 0, thou enemy, &c.] As for the enemy, they are utterly destroyed; Thou, O God, hast overthrown their cities, the memory of them is perished.

12. When he maketh inquisition for blood, &c.] When He calls His enemies to account for the blood they have unjustly shed, "He remembereth them," that is, the humble who call upon Him.

14.-in the gates of the daughter of Zion :] In the solemn assemblies of Thy people, the inhabitants of Zion.

16.-Higgaion.] A meditation, or à fit subject of meditation.

PSALM X.

Upon the oppressions of the wicked, their atrocities and contempt of God, with an appeal to God for deliverance, and a triumphant conclusion, as if God had instantly heard the appeal, and granted the deliverance.

Verse 5. His ways are always grievous;] That is, the ways of the wicked are injurious to all about him. Or perhaps, the meaning may be, God's holy laws are grevious to the wicked.

13.-Thou wilt not require it.] The wicked concludes from God's forbearance, that He will never punish him.

15.-seek out his wickedness till thou find none.] Take it away utterly till Thou leave none remaining.

18.-the man of the earth.] The oppressor, the worldly and ungodly.

PSALM XI.

This Psalm seems to have been composed by David, when, in order to avoid the evil designs of Saul, his friends advised him to flee to the mountainous parts of Judea.

in the first verse David expostulates with his friends for advising him to fly to the mountains, as the only safe retreat from Saul. In the second and third verses he subjoins the reasons which his friends assigned for their advice. In the four last, he replies to the advice of his friends, telling them that the God of heaven, who searcheth the heart, would protect the innocent.

Verse 3. If the foundations be destroyed, what can the righteous do?] What will become of good men, when the fundamental principles of equity and justice are rooted up? In Psalm 1xxxii. 5. where the conduct of the judges is arraigned, it is said, "all the foundations of the earth are out of course," as if" the foundations" were a known expression for law, justice &c. the basis of all government.

6.-the portion of their cup.] It being the custom, in old times, to set before each guest a certain portion of liquor for his share; it is very common in Scripture to describe the different allotments, which the providence of God dispenses to good and bad men, by the image of a cup.

PSALM XII.

This Psalm was probably written on the occasion of Saul's evil administration, and the persecu. tion of David and other good men.

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