that any men, by their obstinacy, should deprive themselves of the benefits thereof.

14. I behaved myself, Heb. I walked, as though he had been my friend or brother; I bowed down heavily, as one that mourneth for his mother, or, as a mother that mourneth.

He who so passionately lamented the natural death of Saul, doubtless bewailed greatly his spiritual death of sin; and he who took a comprehensive view of the sins and sorrows of Jerusalem, wept over that wretched city, with the tender affection of a friend,' a 'brother,' and a 'mother:'-' O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings!'

15. But in mine adversity they rejoiced, and gathered themselves together: yea, the abjects, or, smiters, gathered themselves together against me, and I knew it not; they did tear me, and ceased not.

When the blessed Jesus was suffering for the sins of men, he was insulted by those men for whose sins he suffered. He gave, not only his reputation to the revilers, but also his back to the 'smiters,' though not conscious of the crimes for which they pretended to punish him.

16. With hypocritical mockers in feasts, or, among the profligates the makers of mock, they gnashed upon me with their teeth.

However this might be true in the case of David, it certainly had a literal accomplishment in the scoffs and taunts of the chief priests, and others, when Christ was hanging on the cross:- Ah, thou

that destroyest the temple,' &c. He trusted in God,' &c. Let him come down from the cross,' &c. &c. &c. Nay, one of the thieves, crucified with him, 'cast the same in his teeth.' Whosoever considers these things, will not be surprised at the expostulation in the following verse:

17. Lord, how long wilt thou look on? Rescue my soul from their destructions, my darling from the lions.

Christ prayeth, like David of old, for the manifestation of the promised mercy for the deliverance of the nature which he had assumed, and which he delighted in. Who does not behold, in him, surrounded by his enraged and implacable enemies, a second Daniel, praying in the den of 'lions ?'

18. I will give thee thanks in the great congregation: I will praise thee among much people, or, the strong people.

This verse is exactly parallel to Psal. xxii. 25, wherein, after an enumeration of his sufferings, our Lord predicteth the praise and glory that should accrue to God in the church, after his resurrection, from the preaching of the apostles; which passage see, and compare; as also Isai. xxv. 3, and Rev. vii. 9.

19. Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.

The prophet, in the person of Christ, returneth again to make supplication, that an end may be put to the insults, the scoffs, and the sneers, of the

reprobate. O come that day, when they shall cease for evermore!

20. For they speak not peace: but they devise deceitful matters against them that are quiet in the land. 21. Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it.

David would have lived quietly' under the government of Saul: our Lord did not aim at temporal sovereignty over the Jews; nor did the primitive Christians desire to intermeddle with the politics of the world; yet all were betrayed, mocked, and persecuted, as rebels and usurpers, and the pests of society.

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22. This thou hast seen, O Lord: keep not silence. O Lord, be not far from me. 23. Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord. 24. Judge me, O Lord my God, according to thy righteousness; and let them not rejoice over me.

God 'seeth' and knoweth all things; yet he permitteth those who love him best, to be often and long afflicted and oppressed, seeming as one at a 'distance,' or 'silent,' or 'asleep,' that is, regardless of what passes. At such times, we are not to remit, but to double our diligence in prayer, reiterating our cries-Lord save us! we perish.' Then will he awake and arise, and rebuke the winds and the seas, and there shall be a calm.'

25. Let them not say in their hearts, Ah, so would we have it let them not say, We have swallowed

him up.

Messiah prayeth for an end of his sufferings;

that the enemies of mankind might not triumph in his destruction; that death might not finally 'swallow him up,' but be itself 'swallowed up in victory.' The church daily maketh the same request.

26. Let them, or, they shall, be ashamed and brought to confusion together, that rejoice at mine hurt: let them, or, they shall, be clothed with shame and dishonour, that magnify themselves against me.

The accomplishment of this prediction, by the resurrection of Jesus, and the destruction of Jerusalem, is well known. There are two events to come parallel to those two which are past, viz. the resurrection of the faithful, and the destruction of the world; when all who, like the Jews, have 'rejoiced in the hurt' of Messiah, and have magnified themselves against him,' will, like the Jews, be covered with everlasting confusion.'

27. Let them, or, they shall, shout for joy, and be glad, that favour my righteous cause: yea, let them, or, they shall, say continually, Let the Lord be magnified, which hath pleasure in the prosperity of his servant. 28. And my tongue shall speak of thy righteousness, and of thy praise, all the day long.

As the preceding verse foretold the sorrow of the enemies, so these two describe the joy of the friends to Messiah upon his victory and exaltation, which have been, and shall continue to be, celebrated by the church in these divine hymns, indited by the Holy Spirit for that purpose, until the songs of time shall end in the hallelujahs of eternity.

PSALM XXXVI.

ARGUMENT.-In the first four verses of this Psalm, the prophet describeth the principles, the actions, the conversation, and the imaginations of his wicked persecutors; and from thence raising his thoughts to heaven, 5-9. celebrateth the mercy and loving kindness of Jehovah; for a continuation of which to himself and the church, he fervently prayeth, 10, 11; and 12. foreseeth the downfal of the ungodly.

1. The transgression of the wicked saith within my heart, that there is no fear of God before his eyes.

If the present reading in the original be the true one, the meaning must be this-The transgressions of a bad man show plainly, in the apprehension of a good one, that the former is destitute of a true fear of God. Bishop Lowth, by a slight alteration or two in the text, renders it to this effect- The wicked man, according to the wickedness in his heart, saith, 'There is no fear of God before mine eyes.' The great truth which the prophet here declareth himself to be convinced of, is, that all wickedness proceedeth from the absence of the fear of God,' in the person who committeth it; that fear being a principle which, while it is predominant in the man, will restrain him from transgression. Our laws suppose as much, when, in the form of indicting a criminal, they attribute the commission of the offence to his "not having the fear of God before his eyes."

2. For he flattereth himself in his own eyes, until his iniquity be found to be hateful; or, when his sin is ready to be found out, and to be hated.

He who hath lost the fear of God,' is first led

See Merrick's Annotations.

VOL. II.

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