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This is the woful lamentation of the Jewish captives in Babylon, either at the time of their captivity, or at their return from it. It contains a mournful reflection on their banishment from their native country, and the insolent behaviour of their enemies; and foretels the future destruction which awaited the city of Babylon and its devoted inhabitants. The Jews, that is, the tribes of Judah and Benjamin, were carried captive to Babylon about 606 years before our Saviour's birth, and remained there 70 years. The other tribes, the subjects of the kings of Israel, had been carried into captivity about 138 years before, and from that captivity they never returned.

Verse 4. How shall we sing the Lord's song in a strange land?] Their songs being sacred, it was not fit that they should sing them in the presence of their idolatrous enemies, for their mirth and amusement.

5.-let my right hand forget her cunning.] That is, skill to play upon the harp.

6.-if I prefer not Jerusalem above my chief joy.] If I do not make it the principal subject of my joy. 7. Remember, the children of Edom in the day of Jerusalem; That is, punish the Edomites, who, in the day of Jerusalem's calamity, encouraged the Babylonians to destroy it.

9. Happy shall he be, that-dusheth thy little ones against the stones.] Isaiah had foretold long before the captivity, that Babylon and its inhabitarits should be destroyed, and their children dashed to pieces before their eyes." Is. xiii. 16. This verse therefore, may be considered, not as an imprecation that this cruelty of throwing the children against the stones should be practised against them, but as a blessing on the men who should be the instruments to execute God's vengeance.

PSALM CXXXVIII.

Verse 1.-before the gods] That is, probably, in the presence of the princes and nobles, who are sometimes called gods; or it may mean, in the presence of the angels.

2.-thou hast magnified thy word] In making good His promise to David of raising him to the kingdom.

5.—they shall sing in the ways of the Lord: They shall rejoice in the doctrine of God delivered by Christ.

6.-but the proud he knoweth afar off. God knoweth and He detesteth them; He beholdeth and keepeth them at a distance.

PSALM CXXXIX.

From the latter part of this Psalm, the author appears to have composed it at a time when he was persecuted and calumniated, as an appeal to the all-seeing Judge between him and his adversaries.

Verse 2. Thou knowest my downsitting and mine uprising,] That is, all my motions.

understandest my thought afar of] Before it is uttered, or has even entered into my mind._ 5.-laid thine hand upon me.] I am so completely under Thy hand, that all my actions, words, and thoughts are thoroughly known to Thee.

8.-if I make my bed in hell, &c.] That is, if I lie down in the grave, even there God is with The impossibility of escaping from God's vengeance is declared in a similar manner at Amos, ix. 2. 3.

me.

9. If I take the wings of the morning,] IfI could move as swiftly as the light of the rising sun.

13. For thou hast possessed my reins:] Or heart, and so art privy to every thought thereof. This verse contains the reason why darkness could not screen him from the Lord, because He, who fashioned the heart and reins, would in every place be able to search them.

15.-in the lowest parts of the earth.] By this expression is meant "the womb.” 16. Thine eyes. did see my substance, &c.] The general sense is, Thou sawest the gradual progress of my formation.

17. How precious also are thy thoughts unto me,] How gracious is Thy providence to me.

18, when I awake, I am still with thee.] The meaning perhaps may be, sleeping or awake, I am still in Thy presence, and under Thy care,

This Psalm teaches us that God is present every where; that His knowledge is infinite, as well as His power; that nothing is hid from His all-seeing eye; and that wherever we are, He is witness not only of our words and actions, but even of our most secret thoughts. These truths should make a deep impression upon us, and engage us to live always as in God's sight, and to dread doing any thing that may displease Him.

PSALM CXL.

This Psalm is a prayer of David's for deliverance from his malicious and treacherous enemies, who had undertaken to overthrow him, and a prediction of the evils which should fall upon them, as a just reward of their dealings with him.

Verse 3. They have sharpened their tongues like a serpent;] That is, by their false accusations, as by so much poison, they have endeavoured to destroy me.

9, 10, 11. As for the head of those that compass me about, &c.] The Psalmist in these three verses, predicted those just judgments, which heaven will inflict on the slanderers and persecutors of the righteous. Their lips, which uttered mischief against others, shall be the means of covering themselves with confusion, when out of their own mouths they shall be judged. Those tongues, which have contributed to set the world on fire, shall be tormented with the hot burning coals of eternal vengeance: and they who with so much eagerness have prepared pits for the destruction of their brethren, shall be cast into a deep and bottomless pit out of which they shall never rise.

PSALM CXLI.

David being driven out of Judea by Saul, begs of God grace that he may not sin against Him with his tongue, nor be drawn into any sinful compliances by living amongst idolaters. He trusts in God's help, and prays that He would deliver him from those who sought his ruin. He probably composed this Psalm just before his flight to Achish, king of Gath; when he had a second time spared Saul's life, but could trust him no longer. See 1 Sam. xxvi, and xxvii.

Verse 2. Let my prayer be set forth before thee as incense;] The Psalmist at a distance from the tabernacle, where all the prayers and sacrifices of the Israelites were offered up, begs God to accept of all that it was in his power to perform, namely the devotion of his heart, and the elevation of his hands in prayer.

4. let me not eat of their dainties.] The meaning perhaps is, Let me not partake of their idolatrous feasts.

5.-it shall be an excellent oil, which shall not break my head:] That is, the friendly reproof of the righteous shall be as useful to me as an excellent oil that shall not break but refresh my head.

6. When their judges are overthrown in stony places, &c.] The meaning seems to be, when their judges or leaders find themselves involved in the evil consequences of their own folly, they will then listen to my advice, and be sensible of the propriety

of it.

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This Psalm was probably written by David on occasion of his taking refuge in the cave of Engedi, or Adullam; 1 Sam, xxiv. 1, 2, 3, and xxii. b. It is an earnest application to God, stating the utter failure of all human assistance, and humbly praying for the Divine aid.

Verse 3.-thou knewest my path.] Thou provi dedst a way for my escape.

7.-the righteous shall compass me about;] To join my party and assist me.

This Psalm could never be uttered with more propriety by David, than by Him, of whom David was the type and figure, our blessed Lord in His sufferings and persecution.

PSALM CXLIII. CXLII

In this Psalm David beseeches God that, passing by his manifold sins, and considering only what he suffered from his enemies, He would be pleased, according to His former mercies, to hearken to his prayer, to conduct him by His good Spirit, and to deliver him from persecution.

Verse 2.-in thy sight shall no man living be justified.] If Thou shouldest proceed according to the rigour of the law, the best man living would not be acquitted at Thy tribunal.

5.-I muse on the work of thy hands.] On what Thou hast done for others in like distress. 8.-in the morning;] That is, speedily.

PSALM CXLIV.

A thanksgiving for deliverance and success, and a prayer for further protection.

Verse 5, 6, 7. Bow thy heavens, O Lord, and come down, &c.] In these verses the Psalmist beseeches God visibly to interpose in his behalf, and to subdue his enemies.

7.-from the hand of strange children;] From idolaters.

8.-their right hand is a right hand of falsehood.] This perhaps alludes to one of the Jewish modes of swearing, the lifting up the right hand to heaven. It may mean that their oaths are false and wicked, or that their strength (of which the right hand is a symbol) is only to do evil.

14. that there be no breaking in, nor going out ;] No hostile invasion, nor going into captivity.

PSALM CXLV.

A song of thanksgiving, pointing out as grounds. for praising God, the wisdom of His works, His kindness, mercy, &c. His providence in meeting the wants of whatever He has created, His protection to the afflicted and to the good, &c.

10. All thy works shall praise thee,] That is, furnish grounds for praising Thee.

It was a saying of the ancient Hebrews, that he could not fail to be a child of the world to come, who should repeat this Psalm three times every day, that is, figuratively, who should constantly have it so strong upon his mind, as always to act up to the impressions it is calculated to make, and never to act against them.

PSALM CXLVI.

The Psalmist here extols the name of God, and calls upon all men to place their confidence in Him alone, who is the Creator, the Preserver, the Governor of the universe, and the Protector of the helpless.

Verse 4. His breath goeth forth, &c.] That is, he dies, and then all his devices and contrivances are at an end.

PSALM CXLVII.

This is a Psalm of praise: by the second, third, and thirteenth verses, it seems to have been composed just after the Jews were restored from their captivity in Babylon, upon the rebuilding of Jerusalem.

Verse 2. The Lord doth build up Jerusalem : &c.] It is the Lord that enables us to build up Jerusalem again, and encourages our brethren, that still remain in foreign countries, to return home.

10. He delighteth not in the strength of the horse: &c.] The meaning is, God grants not His favour to the nations which excel in military power, so much as He does to those who fear and trust in Him.

15. He sendeth forth his commandment-his word runneth very swiftly.] He has nothing to do

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A song of triumph, probably upon some success against the heathen, calling upon the people to praise God for what He had done for them, and urging them on to further exertion.

Verse 4.-he will beautify the meek with salvation.] Those that meekly depend upon Him, He will make glorious; both with His blessing here, and with salvation hereafter.

6. Let the high praises of God be in their mouth, &c.] The Jews were wont to sing the praises of God as they advanced to combat.

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NOTES

ON THE

Proverbs.

THIS Book was written (with the exception of the two last chapters,) by Solomon, the son of David; a mau peculiarly endued with Divine wisdom. It consists of a collection of Proverbs, or short maxims and moral sentences, affording very useful and important instructions upon every kind of duty, and suited to persons of every condition and rank of life. The Book of Proverbs is frequently quoted by the Apostles in the New Testainent, so that its authority as a genuine Book of Scripture is fully established.

CHAP. I.

Verse 2. To know wisdom and instruction ;] This points out the design of these Proverbs, which is, to give true moral and spiritual wisdom and instruction to those who carefully attend to them.

9.-they shall be an ornament of grace unto thy head, &c.] Meaning, that a child well brought up, who follows the good instructions of his parents, is adorned by the wisdom, and virtues, and graces, which he possesses: they are like a crown on his head, and a chain ornamenting his neck.

17. Surely in vain the net is spread in the sight of any bird. A bird has sense enough not to run into a net it sees spread for its destruction; what will be your folly then, if you are drawn in by these enticements, which you are now warned will prove your ruin!

18.-they lay wait for their own blood; They are setting a trap for themselves, when they lie in wait to take away the lives of others: for they shall not always escape the hand of justice.

20. Wisdom crieth without; &c.] Men cannot fail to be as well acquainted with the excellent instructions of wisdom, as they are with that which is proclaimed in the streets.

22-simple ones,] That is, foolish and wicked men. Byscorners" is meant, profane persons, who mock at religion and piety.

24. &c. Because I have called, and ye refused;

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16.-the strange woman,] Meaning a prostitute. It is usual in scripture to denote what is forbidden of God, and so sinful in its kind, by the word strange:

The practice here alluded to was chiefly and more openly carried on by women who came from neighbouring and heathen countries; and these being of another religion, if they were of any religion, would probably seduce those who associated with them into the additional and heinous sin of idolatry, as Solomon afterwards knew by his own woful experience.

17. Which forsaketh the guide of her youth, &c.] The adulteress which forsakes her husband, to whom she was joined in her youth, and thus violates the laws of God.

18.-her house inclineth unto death,] Ruin awaits those who frequent her house.

CHAP. III.

Verse 3.-bind them about thy neck;] Adhere closely to them. The expression alludes probably to the custom of wearing on their foreheads and wrists precepts of Scripture written on slips of parchment.

8.-health to thy navel and marrow to thy bones.] These are figurative expressions to represent that firmuess, and vigorous health and cheerfulness of mind, which virtue imparts.

9. Honour the Lord with thy substance,] The duty is here pressed upon us, of making a pious, charitable, and thankful, use of the temporal goods which God has granted us.

18. She is a tree of life to them that lay hold upon her: This seems au allusion to the tree of life which God planted at first in paradise, and which was to give to man life, health, and immortality. Such is wisdom, that is, virtue or religion, to those who possess it: it makes their life happy in this world, and secures them a blessed immortality in the next.

29. Devise not evil against thy neighbour, seeing he dwelleth securely by thee.] The more securely he relies on thy virtue, and lives without suspicion of thee, the greater wickedness will it be to entertain even the thought of doing him an injury.

32.-his secret is with the righteous.] The favour or protection of the Lord is with the righteous. See Psalm xxv. 14.

CHAP. IV.

Verse 17.they eat the bread of wickedness, &c.] The meaning is, they subsist on what they have procured by unjust means.

18.-that shineth more and more unto the perfect

day.] The life of righteous men, attended as it is with joy and comfort, which increase together with their virtue, is here compared to the light of the sun, which continually increases till it arrives at the full mid-day splendour.

23. Keep thy heart with all diligence; for out of it are the issues of life.] Keep a careful watch over the inward affections and desires of thy heart; for on thy so doing depends thy living well or ill.

25. Let thine eyes look right on,] Keep the straight path of virtue steadily in view without turning aside from it.

CHAP. V.

Verse 3.-drop as an honeycomb,] That is, are full of sweet enticements.

5. Her feet go down to death;] She leads those that follow her steps to certain destruction.

6. Lest thou shouldest ponder the path of life, &c.] This verse should rather be translated," She ponders not the path of life, her ways are moveable," or inconstant. She gives herself up to pleasure without reflection.

9. Lest thou give thine honour unto others, &c.] The general sense is, lest thou lose thy reputation and even thy life.

14. I was almost in all evil &c.] I openly gave myself up to almost every kind of wickedness.

15. Drink waters out of thine own cistern, &c.] A figurative expression, signifying that every man should strictly abstain from wandering lusts, and remain in the society of his own wife.

16. Let thy fountains be dispersed &c.] Thou wilt hence derive the comforts of a numerous flourishing offspring, which, as streams from a fountain, will flow from a chaste conjugal bed.

17. Let them be only thine own, &c.] Thou wilt thus have the assurance, that the children thou ownest are truly thine.

22.—he shall be holden with the cords of his sins.] The wicked is forging chains for himself, which he will not be able to break; when he has contracted the habit he will not have the power to quit it.

CHAP. VI.

Verse 1.-if thou hast stricken thy hand with a stranger,] To strike hands with another person was a sign of agreement, bargaining, or suretiship. Solomon frequently exhorts to the avoiding of su retiship, as a most dangerous indiscretion, by which he seems to mean, that we should never be bound in behalf of another for more than we can afford to lose, without any considerable injury to our fortunes and families.

3. &c. make sure thy friend. &c.] Prevail with him to satisfy the debt you are bound for, or some

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