3 And why? I was grieved at the wicked; | Job 21. 7, &c. I do also see the ungodly in such prosperity.

4 For they are in no peril of death; but are Eccles. 7. 15. lusty [firm] and strong:

5 They come in no misfortune like other folk; neither are they plagued like other men. 6 And this is the cause that they are so holden with pride, and overwhelmed with cruelty.

eyes

7 Their swell with fatness; and they do even what they lust.

8 They corrupt other, and speak of [speak] wicked blasphemy: their talking is against the most High.

9 For they stretch forth their mouth unto [against] the heaven, and their tongue goeth through the world.

10 Therefore fall the [his] people unto them; and thereout suck they no small advantage. 11 Tush, say they, how should God perceive it? is there knowledge in the most High?

Jer. 12. 1, 2.

Dan. 4. 30.
Jam. 5. 1, &c.

Ps, 17. 8, &c.

Jer. 5. 28.

Hos. 7. 15.
Jude 16.

5 Neither are they plagued, &c. Neither does the scourge of God's wrath come upon them, as upon others. See Psalm xxxviii. 17, on the word "plague."

6 They are so holden, &c. It may reasonably be doubted, whether our old translators designed to represent accurately, particularly in the latter part of the verse, what are said to be the ideas of the original. For, as chains were worn round the neck in the East, by way of decoration and distinction (Prov. i. 9. Cant. iv. 9), the ungodly seem to be there described, as making an ostentatious display of their pride: they also, it is added, wrap themselves up in cruelty and violence, as in a garment. See on Psalm cix. 17. In the Bible version it is,—" Pride compasseth them about as a chain; violence covereth them as a garment."

8 Speak of, &c. See on Psalm xxxviii. 12. They malign such persons, as they cannot corrupt. "Blasphemy" here, as elsewhere, relates to man, and signifies defamation. Psalm iv. 2: cxix. 42.

9 For they stretch forth, &c. For they set no bounds to their arrogant language, sparing neither God nor man, and every where asserting their own superiority to all control.

10 Therefore fall, &c. In consequence of the prosperity of the wicked, notwithstanding their insolent boldness of speech, " THE people," even those who have hitherto been reckoned among the pious and faithful worshippers of Jehovah (see ver. 1), are induced to embrace their sentiments, and to associate with them; from which circumstance their unholy cause derives considerable advantage.

11 Tush, say they, &c. This is, apparently, the impious language

12 Lo, these are the ungodly; these prosper in the world; and these have riches in possession; and I said, Then have I cleansed my heart in vain, and washed mine hands in inno

cency.

13 All the day long have I been punished, and chastened every morning.

14 Yea, and I had almost said even as they; but lo, then I should have condemned the generation of thy children.

15 Then thought I to understand this; but it was too hard for me,

16 Until I went into the sanctuary of God: then understood I the end of these men ;

17 Namely, how thou dost set them in slip

of the new apostates, who endeavor to cover the greatness of their iniquity, by, at length, questioning the omniscience of God, and doubting whether he concerns himself with earthly affairs. Ver. 14. 12 And washed, &c. See on Psalm xxvi. 6.

13 All the day long, &c. For, in spite of my integrity, I have yet had a large share of trouble and affliction. Nor has the close of day brought any positive termination to my pains, since, with the returning light, some fresh calamity has uniformly befallen me.

14 Then I should, &c. Had I also changed my sentiments, and, following the example of these apostates, cast in my lot with the ungodly, I must first have prevailed on myself, like them, to condemn thy sincere servants, and to accuse them all of folly, for remaining true to Thee, and to their own consciences.

16 Until I went, &c. By entering into "the sanctuary" for the purpose of daily worship, the Psalmist would naturally have his thoughts turned towards heaven, and to the contemplation of God's dealings with mankind, and thus be led to reflect on the certainty with which wicked men would, at length, be overthrown and destroyed. Perhaps, however, he designedly went thither, out of the course of his regular devotions, to offer up his prayers to God, and to seek, by the illumination of the Holy Spirit, an end to his perplexity. For, though the inspired books of the Jews were kept in "the sanctuary," whether by that name we understand the tabernacle or the temple, yet it cannot be determined, that reading any portion of them constituted a part of the public services, which were there performed. Nor is any information on either side of this point able to be obtained, from 2 Kings xxiii. 2, or from Neh. viii. 1, &c. since the assemblies, before which "the book of the covenant" was read, came together, in both cases, under very extraordinary circumstances. On the contrary, in the synagogues it was manifestly customary to read and expound the sacred writings. Luke iv. 16, 17. Acts xiii. 15. See on Psalm Lxxiv. 9.

pery places, and castest them down, and de- | 2 Thess. 1. 6, &c. stroyest them.

18 Oh, how suddenly do they consume, perish, and come to a fearful end!

19 Yea, even like as a dream, when one awaketh, so shalt thou make their image to vanish out of the city.

20 Thus my heart was grieved, and it went even through my reins.

21 So foolish was I and ignorant, even as it were a beast before thee.

22 Nevertheless, I am alway by [with] thee, for thou hast holden me by my right hand. 23 Thou shalt guide me with thy counsel, and after that receive me with glory.

24 Whom have I in heaven but Thee? and, there is none upon earth, that I desire in comparison of Thee.

25 My flesh and my heart faileth; but God is the strength of my heart, and my portion for

ever.

1

2

Acts 12. 23.

1 Thess. 5. 2, 3.

Isai. 29. 8.
Cor. 7. 31.

Ps. 37. 1, 7.

Ps. 92. 6.

Prov. 30. 2, 3.

Ps. 18. 35.

Isai. 41. 10, 13.

Luke 11.13.

1 Tim. 3. 16.

Matt. 10. 37.
Phil. 3. 8.

Ps. 119. 57, 81.
Tim. 4. 6, &c.

19 So shalt thou make, &c. So wilt thou cause the unsubstantial grandeur, and the imaginary happiness, of these wicked beings to vanish from their native city, that is, to come to nought. Psalm xxxix. 7.

20 Thus my heart, &c. From being ignorant, at first, in what manner to account for this extraordinary success in worldly matters, and for the great favor, which they seemed to enjoy, my heart became "disquieted within me."- -Reins. See on Psalm xvi. 8.

21 Even as it were, &c. The Psalmist felt deeply ashamed, on recollecting the sinful and foolish impatience of his heart. He appeared to himself, and knew that he must appear in the sight of God, to be as uninstructed and stupid as the irrational animals, who have no conception of any other good than present and transitory delights; inasmuch as his judgment was formed only on such things as passed before his eyes, without his paying any regard, either to the future, or to the usual course of divine providence.

22 Nevertheless, I am, &c. Yet, though actuated by these vain and senseless thoughts, serious reflection convinces me, that I am the constant object of thy care. For thou hast hitherto so effectually guided and supported me in my temptation, that I, at least, have been prevented from falling into a disbelief of thy government of the world, and from impiously ceasing to worship thee.

23 And after that, &c. And, when I die, nor need any longer thy guidance and counsel, thou wilt receive me, and that, with glory, into thine everlasting and heavenly kingdom.

25 God-my portion. See on Psalm xvi. 6.

26 For, lo, they, that forsake thee, shall perish;

thou hast destroyed all them, that commit fornication against thee.

27 But it is good for me to hold me fast by God, to put my trust in the Lord God, and to speak of all thy works in the gates of the daughter of Sion.

PSALM LXXIV.

THE probable occasion of this Psalm, which bears the name of Asaph, was the desolation of Jerusalem, of the temple, and of the neighbouring country, by the Babylonian army under Nebuchadnezzar. Judging from the tenth and twenty-first verses, it seems evident, that the writer was permitted to remain in Judea, and even, perhaps, at Jerusalem, during the captivity of his brethren. In a strain of earnest expostulation with God, he first bewails the devastation of his beloved city, and gives an animated recital of it: he then relates the miracles, which had formerly been wrought from heaven on behalf of the chosen people, and refers to the divine power and goodness, as manifested in the common course of nature: at the same time he appeals to the covenant graciously entered into with his ancestors, and which, he trusts, will yet be maintained by God, notwithstanding the presumptuous attempts of the enemy.

Deut. 29. 20, 21.
Jer. 23. 23, 24.

Deut. 9. 29.

1 Cor. 6. 19, 20.

Deut. 32. 9.
Jer. 10. 16.

Mic. 1. 3,

O GOD, wherefore art thou absent from us

so long? why is thy wrath so hot against the sheep of thy pasture?

2 O think upon thy congregation, whom thou hast purchased, and redeemed, of old:

3 Think upon the tribe of thine inheritance; and [this] mount Sion, wherein thou hast dwelt. 4 Lift up thy feet, that thou mayst utterly

-That

26 For, lo, &c. Can we infer from this verse, that Asaph had had his attention drawn towards any recent occurrence; any remarkable judgment inflicted upon some notorious apostates from God?commit fornication, &c. Jehovah is continually described in holy writ, as married to his people. Isai. Liv. 5. Hos. ii. 19, 20. Consequently, to forsake Him, and to run after false gods, was to be guilty of the sin of spiritual fornication. 2 Chron. xxi. 11. Psalm cvi. 38. 27 In the gates, &c. See on Psalm ix. 14: LXIX. 12.

2 Whom thou hast purchased, &c. The purchase-money, as it were, and price of redemption, of the Israelites consisted of the miracles wrought by God, both in the land of Egypt and at the Red sea. Exod. xv. 16.- -Redeemed. See on Psalm cxix. 154.

3 The tribe, &c. Judah. See on Psalm LXXviii. 69.

4 Lift up thy feet, &c. As, in the first verse, Asaph had lamented

destroy every enemy, which hath done evil in Mic. 3. 11, thy sanctuary.

5 Thine adversaries roar in the midst of thy congregations, and set up their banners for tokens.

6 He that hewed timber afore out of the thick trees, was known to bring it to an excellent work.

Dan. 12. 11.

Matt. 24.15.

12.

7 But now they break down all the carved 1 Kings 6. 18, 32. work thereof with axes and hammers.

8 They have set fire upon thy holy places 2 Kings 25. 9. [sanctuary], and have defiled the dwelling

place of thy name, even unto the ground:

Ps. 83. 4, 5.

9 Yea, they said in their hearts, Let us make Esth. 3. 8, 9. havoc of them altogether: thus have they burnt up all the houses of God in the land.

10 We see not our tokens [signs]: there is Isai. 3. 1, &c.

God's long absence from Judea, it is natural, that he should now entreat him to hasten to the assistance of his native land.

5 Thine adversaries, &c. The Chaldeans, who are Thy enemies as well as ours, roar like wild beasts, and send up impious shouts of triumph, in those sacred places, where thy people used to meet for for the celebration of thy praises; there also they profanely erect their standards in token of victory.

6 He that hewed, &c. Formerly, when thy temple was being built by Solomon, the workmen were able, safely and quietly, to exercise their skill in carving ornaments out of the timber, which they procured from the large cedar-trees. 1 Kings v. 10.

8 And have defiled, &c. To defile, in this place, includes also the idea of destroying. Bib. ver.-" they have defiled by casting down the dwelling-place, &c. The plural (holy places) is put for the singular.

9 The houses of God. It is impossible to ascertain what "houses" the Psalmist means. For very many learned men, and even some of the Jews themselves, are of opinion, that no synagogues existed until after the return from the Babylonish captivity, when they were erected all over the country, as places in which the scriptures might be read to the people, in order to prevent a recurrence of their late afflictions through ignorance of the divine law. On the other hand, this verse has been adduced, as proving beyond a doubt, that such buildings may claim a much higher antiquity. Those, who will not allow the earlier origin of the synagogues, suppose that the Psalmist referred to proseuche, or places of prayer, which were open courts, like those in the temple, built without the cities, and often upon elevated spots, but commonly, (at least, in heathen countries: see on Psalm cxxxvii. 1.) on the banks of rivers, or on the sea-shore.

10 We see not, &c. Miracles are no longer wrought in token of the divine presence and favor, or to announce figuratively,