uncertain. From the last verse some learned men have supposed it to have been written during the time of Absalom's rebellion, when the ark was in possession of his party: (See 2 Sam. xix. 9-15,) others refer it to the period of the Babylouish cap, tivity; but St. Paul plainly refers us to the days of Messiah, and to a future restoration of the Jews subsequent to their conversion. (Rom. xi. 26, &c. compare Psalm ex. 2; Isa. Ixii. 11; Zech, ix. 9.) The chief subject of this psalm, however, is the infidelity of the human heart, for infidelity is unquestionably more a disease of the heart than of the head; the corruption of our nature gives an unhappy bias to the judgment. S:n makes fools of us all; and he is the greatest fool whose mind is most under the influence of depraved passions, which not only lead to abominable actions, but incapacitate for doing good. "The consideration of the apostacy and corruption of mankind, described in this psalm, makes the prophet express a longing desire for the salvation of Israel,' which was to go forth out of Zion,' and to bring back the people of God from that most dreadful of all captivities, the captivity under sin and death; a salvation at which Jacob would indeed rejoice, and Israel be glad."-Bishop Horne)

PSALM XV.

PA Psalm of David, describing a citiEra of Zion.-We agree with Bishop Horsley, that this psalin has "no allusion to

the offices of the Levitical priesthood;" but is simply intended to point out, that moral "righteousness is the qualification which alone can fit any one to be a guest in God's tabernacle,”—a citizen of Zion. This qualification, however, implies no claim of merit, but simply moral fitness. "The man (says Bishop Horne,) who would be a citizen of Zion, and there enter into the rest and joy of his Lord, must set that Lord always before him. Renewed through grace, endued with a lively faith, and an operative charity, he must consider and imitate the life of that blessed Person, who walked amongst men without partaking of their corruptions; who conversed unblaneably with sinners; who could give this challenge to his inveterate enemies, Which of you convinceth me of sin?' in whom the grand accuser, when he came found nothing;' who being himself the truth,' thought and spake of nothing else, making many promises and performing them all,

"In the above comment (says Bishop Horne) it was thought most advisable to open and display the full intent of what was both enjoined aud forbidden, by exeimplifying each particular. Whoever shall survey and copy these virtues and graces as they present themselves in his life, [relying at the same time on his atonement,] will, it is humbly apprehended, take the best and shortest way to the heavenly Zion;" and shall never be expelled from the eternal city.

PSALM XV. Ver. 3-Nor taketh up. -Heb. Receiveth, or endureth."

Ver. 4. Changeth no!-That is, will not violate his cath for self-interest.

Ver. 6. Usury.--See Exod. xxii. 25, 25; Lev. ITF. 35-7. Neh. v.5-7.

PSALM XVI. Title,- Michtam. Marg. "A golden (psalm) of David." D'Herbetot observes of the works of seven of the most excellent Arabian poets, that they are called Al Modhahebat, which signifies golden, because they were written in letters of gold upon Egyptian paper. Might not the six psalms which are thus distinguish.

Messiah's character]

earth, and to the excellent, in whom is all my delight.

4 Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips.

5 The LORD is the portion of mine inheritance and of my cup: thou maintainest my lot.

6 The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.

7 I will bless the LORD, who hath given me counsel: my reins also in

PSALM XVI.

[and resurrection.

struct me in the night seasons.

8 I have set the LORD always before me because he is at my right hand, I shall not be moved.

9 Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.

10 For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.

11 Thou wilt shew me the path of life in thy presence is fulness of joy; at thy right hand there are pleasures for evermore. (Q)

(Q) A golden Psalm of David.-Different conjectures have been formed respecting the occasion of penning this psalm, and that of Dr. Hales seems as probable as any; namely, that it was composed just after David had received by Nathan the promise that his house should be built up for ever in the person of Messiah. (1 Chron. xvii. 11-27.

The late Dr. Kennicott calls it-" An hymn prophetically descriptive of the Messiah, as expressing his abhorrence of the general idolatry of mankind, and his own zeal for the honour of Jehovah with

the full assurance of his being raised from the dead, before his body should be corrupted in the grave. That David did not here speak of himself, but of the Messiah, and of him only, is asserted by St. Peter and St. Paul: (see Acts ii. 25-32, with xiii. 35-37.) And if this psalm speaks in a literal sense, concerning an actual and speedy resurrection, by that same literal sense David himself is necessarily excluded."

The former part of the psalm has, by most commentators, been considered as applicable to David; but if, as some think, ver. 4 implies the priestly character of the

and Ps. lv.-1x.) be so called from their having been, on some occasion, written in letters of gold, and hung up in the sanctuary? Such a title would have been agreeable to the Eastern taste, as D'Herbelot has mentioned a book, entitled "Bracelets of Gold." Orient. Cust. No. 168. See Title of Psalm xxii.

Ver. 2. O my soul, Thou hast said, &c -The LXX. and several MSS. (probably to avoid the supplementary words) read," I have said," &c.; but this makes no difference in the meaning.- -My goodness (extendeth) not to thee," the LXX render it," Thou hast no need of my goods (or goodness.) Compare Job xxxv. 7. The Chaldee and Syriac render the words, My goodness is from thee."-Kennicott reads, "Is not without thee."

Ver. 3. In the earth" In the land." Bp. Horsley. Ver. 4. That hasten (run) after another (God).— Ainsworth renders it, that endow another; and Kennicott," that go whoring after strauge gods."

Their drink offerings of blood.-The drink offerings of the Jews were of wine only, (Levit. xvii. 10-14.) part of which was poured on the head of the victim; but the heathen offered "drink offerings of blood, even of human blood, the blood of their enemies." See Horne's Introduction (vol. i. 128.) In Dupuis' Journal in Ashantee, mention is made of a wretched tyrant who delighted in drinking the blood of his enemies. In one instance, he had an enemy bound and laid before him. He then had "his body pierced with hot irons, gathering the blood which issued from him in a vessel, one half of which he drank, and offered up the rest unto his god." See also Orient, Lit. No. 306, 752

Ver. 5. Portion of mine inheritance-Heb. " Of my part." See Num. xvi. 20.

Ver. 6. The lines are fallen.-That is, the measuring cords by which heritages are allotted out.

See Ps. lxxviii. 55.—My reins instruct me.—See Note on Job xix. 27.

Ver. 9. Rest in hope-Heb. “ Dwell confidently." Ver. 10. My soul in hell-The apostles Peter and Paul both explain these words exclusively of our Saviour Christ, as in our Exposition, but there is some difficulty as to the translation. The word rendered Hell, is Sheol, which we have already shown to mean both the grave and the invisible world. Our translators frequently render it by the former word, as Gen. xlii. 38.-xliv. 31; 1 Kings ii. 9; Job xvii. 13, 14 and often Heil, as here, Job xxvi. 6; Ps. ix. 17. But it is generally admitted to include (like Hades) the invisible world in general. See Exposition and Notes on Job xxvi. 5,6. Bishop Pearson says, "It appeareth that the first intention of putting these words into the Creed was only to express the burial of our Saviour, or the descent of his body into the grave." It is most certain, however, that the phrase was afterwards explained, even by the Christian fathers, of Christ's descent into the place of punishment See 1 Peter iii. 18. "But that it was actually so, or that the apostle intended so much," the Bishop confesses is not manifest." See also Professor Witsius, who contends, "that Christ descended into hell, (the place of torment is no where expressly affirmed in Scripture, nor in the most ancient creeds. The creeds which mentioned the descent, were generally silent with respect to the burial; nor was it without some mistake that both were afterwards joined together." Sacred Dissertations on the Apostle's Creed, (translated by D. Fraser) Diss. Xxviii.—Dr. J. P. Smith renders the first clause of this verse (10), "Thou wilt not leave my life in the grave;" which nearly corresponds with Dr. Kennicott's version, "Thou wilt not abandon my life to the grave."

strength.

2 The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.

3 I will call upon the LORD, who is worthy to be praised: so shall I be saved from mine enemies.

4 The sorrows of death compassed me, and the floods of ungodly men made me afraid.

5 The sorrows of hell compassed me about the snares of death prevented me.

6 In my distress I called upon the

LORD, and cried unto my God: he heard my voice out of his temple, and

[to God

my cry came before him, even into his

ears.

was wroth.

8 There went up a smoke out of his nostrils, and fire out of his mouth de

voured coals were kindled by it. 9 He bowed the heavens also, and came down: and darkness his feet.

was

under

10 And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind.

11 He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies.

12 At the brightness that was be fore him his thick clouds passed, hail

stones and coals of fire.

13 The LORD also thundered in the heavens, and the Highest gave his

voice; hail stones and coals of fire. 14 Yea, he sent out his arrows,

the truth. (1 Sam. xxiv.) The psalmist, therefore, confident in the justice of his cause, appeals to the Almighty for his decision. His "heart condemus him not, and he has confidence towards God," who is the witness as well as judge of his integrity. He had been tried, and lived in the expectation of farther trials: but he attributes his preservation to the word of God. "By the word of thy lips I have kept (me) from the paths of the destroyer

The description here given of David's enemies, (as already hinted) naturally leads us to look to Saul and his party as laying snares for him, as sportsmen were accustomed to do for game in the forests, or for wild beasts in the woods. Saul himself resembled "a lion greedy of his prey," who had been lurking and watch

and

The

ing for him "in secret places." From these men, these "mortals of this transitory world," (as Ainsworth and Horne render it,) he prays to be delivered; and in confidence that he shall be so, he con cludes with declaring, "As for me, I wil behold thy face in righteousness; I shal be satisfied, when I awake, with thy like ness ;" an expression that may be referre either to the immortality of the soul, the resurrection of the body. Dr. Wa includes both, and paraphrases the ver in three beautiful stanzas, which we shou be glad to transcribe, but can only refer

Some commentators apply this psalm well as the preceding, to Christ hims who, though he assumed in his de "the form of a slave," arose in all glories of the Divinity.

PSALM XVIII. Ver. 1. I will love-The original implies tenderness; " with bowels of compassion." Ver. 2. My strength-Heb. "rock," but a different word from that in the preceding line.

Ver. 3. I will call.-This being a P'saim of thanksgiving, Bishop Horne thinks the verbs should be rendered in the preter tense: so Dr. Kennicolt. Butas the Heb. is future, we rather think with Mr. Scott, that the future was used purposely, to express “the feelings of David's heart, while struggling with his difficulties," he then said, "I will love," &c.

Ver. 4. The sorrows.-So the word is used for the

pains of childbirth and of death; see Acts i but the same word (with a slight variation points) is used also for cords, ropes, and the t the fowler (made of cord) to ensnare his game

Ver. 5. The sorrows (or cords) of hell; Sheol. See Note on ver. 4. Sheol and Had cording to Archbishop Usher, “ when spoker body, signify the grave; when of the soul, the to the state in which the soul is without the whether in Paradise or Hell, prop rly so calle Ver. 8. Smoke out of his nostrils - Ain. "Smoke ascended in his anger."