Rom. 3. 12. Deut. 32. 28, 29. Rom. 3. 13. Rom. 3. 14, 15. Job 22. 13. Jer. 10. 25. Mic. 3. 2, 3. Neh. 4. 20. Dan. 3. 15. 4 But they are all gone out of the way; they are altogether become abominable; there is none that doeth good, no, not one. 5 Their throat is an open sepulchre: with their tongues have they deceived: the poison of is under their lips: asps 6 Their mouth is full of cursing and bitterness: their feet are swift to shed blood: 7 Destruction and unhappiness is in their ways, and the way of peace have they not known: there is no fear of God before their eyes. 8 Have they no knowledge; that they are all such workers of mischief [iniquity], eating up my people, as it were bread; and call not upon the Lord? 9 There were they brought in great fear, even where no fear was; for God is in the generation of the righteous. 10 As for you, ye have made a mock at the Matt. 27. 39, &c. counsel of the poor, because he putteth his trust in the Lord. 4 But they are all, &c. They have all, however, wandered far from the straight path of moral obligation and of religious duty. 5 An open sepulchre. See on Psalm v. 10.-The poison of asps, &c. Their words are as deadly, as is the poison of venomous serpents. See on Psalm x. 7. This and the two following verses are not in the Bible version, nor in the Hebrew. 7 Destruction, &c. The path (see on Psalm i. 1), which will enable them to heap ruin and misery on their fellow-creatures, is the path, along which they delight to walk; whilst of that, which would bring them where they might promote the happiness of mankind, they are altogether ignorant. Prov. ii. 13: xii. 28. Luke i. 79. 8 Have they no knowledge, &c. Is the name of Jehovah quite unknown to these impious" fools," and also his mode of dealing with the wicked? Such surely must be the case, since they are so iniquitous and so unconcerned, as to make the destruction of my countrymen a common occurrence among them, like the taking of their daily food; and since, on no occasion, are they disposed, either to offer him prayer, or to "do him service." Num. xiv. 9. Psalm xxvii. 2. 9 There were they brought, &c. Those Jews, whom the atheistical Babylonians severely oppressed, notwithstanding their devout resolution of trusting faithfully in the Lord, were, at length, terrified, by such violent proceedings; but entirely without reason, inasmuch as the righteous people are always sure to have Jehovah for their defence. Psalm cxviii. 6. 11 Who shall give salvation unto Israel out of Sion? When the Lord turneth the captivity of his people, then shall Jacob rejoice, and Israel shall be glad. THE THIRD DAY. Morning Prayer. PSALM XV. Rom. 11. 26, 27. THE character of that person is here described, who would be permitted to ascend, with comfort and satisfaction to himself, the hill of Jehovah, and to frequent the services of his sanctuary. But neither the author, nor the occasion, of the Psalm is known; though, from the tenor of the first verse, according to the opinion of some learned men, it may reasonably be asserted to have proceeded from David, when he removed the ark out of the house of Obed-edom to mount Sion. 2 Sam. vi. LORD, who shall dwell in thy tabernacle? or, John 3. 3, &c. Acts 16. 30, 31. Isai. 33. 15. Ex. 23. 1. Prov. 3. 34. 4 He, that setteth not by himself, but is lowly in his own eyes, and maketh much of Phil. 2. 5, &c. them that fear the Lord: 5 He, that sweareth unto his neighbour, and Judg. 11. 35. disappointeth him not, though it were to his Zech. 8. 16. own hindrance [hurt]: 11 Who shall give salvation, &c. Who will be commissioned by an oracle from Jehovah, (again taking up his residence upon earth, and dwelling "between the cherubims" on mount Sion,) to heal our miseries, by leading us back from captivity? Mount Moriah, where Solomon's temple stood (2 Chron. iii. 1), in its more restricted sense, formed an eminence of that lofty ridge, which, in the Psalms, uniformly goes under the name of mount Sion.The captivity, &c. Was this phrase here intended simply to mean his captive people? Esth. ii. 6. Psalm LXviii. 18: cxxvi. 1. 1 Who shall dwell, &c. What are to constitute the qualifications of the man, who may hope to be favorably received by thee, and to be allowed to frequent, all the days of his life, thy holy dwelling? 2 Even he, &c. Jehovah is thought to answer the question himself. Deut. 16. 19. Isai. 57. 13. 2 Pet. 1. 10. 6 He, that hath not given his money upon usury, nor taken reward against the innocent. 7 Whoso doeth these things shall never fall. PSALM XVI. THIS Psalm was undoubtedly composed by David, and, as some persons imagine, (though, apparently, without any sufficient proof,) immediately after the delivery of the promise by Nathan. 1 Chron. xvii. In it he disclaims all idea of personal merit: he declares his great delight in the pious, and resolves to hold no communion with idolaters: he rejoices in having Jehovah for his God: he devoutly renders Him thanks for all the temporal and spiritual mercies, which he has experienced in this life; and confidently anticipates a happy immortality hereafter. The latter part contains an evident prediction of the resurrection of our Saviour, to which subject, indeed, St. Peter and St. Paul directly apply it. Acts ii. 31: xiii. 36, 37. 2 Cor. 1. 9. Job 35. 7, 8. Rom. 11. 35. Ephes. 5. 25, &c. PRESERVE me, O God, for in thee have I put my trust. 20 my soul, thou hast said unto the Lord, Thou art my God, my goods are nothing [goodness extendeth not] unto thee. 3 All my delight is upon the saints that are 1 John 3. 14, &c. in the earth, and upon such as excel in virtue. 4 But they, that run after another god, shall have great trouble. Rev. 14. 9, &c: 18. 4, &c. 6 Usury. The Israelites were strictly forbidden by God to lend money upon usury to any of their fellow-countrymen ; whilst, with respect to foreigners, such liberty was permitted them. Deut. xxiii. 19, 20. We learn, however, that in this, as well as in other matters, they were not all remarkable for obedience. Isai. xxiv. 2. Ezek. xviii. 8. 7 Shall never fall. Shall stand firmly; for the Lord will be his support, and hold him by his powerful right hand. Psalm xviii. 35. He will constantly enjoy the divine favor, nor need fear being deprived of his due recompense. 2 My goods, &c. The benefits I can confer, equally with the good actions I can do, are not of such a nature, that Thou canst reap any advantage from them. To Thee, therefore, I am an unprofitable servant; and every blessing, thou condescendest to heap upon me, is unmerited, and must remain without requital. Job xxii. 2, 3. Luke xvii. 10. 3. All my delight, &c. David seems to imply, that it constituted his greatest pleasure, not only to behold, but, from a feeling of devout gratitude, to patronize the sincere servants of God, because he was utterly unable to confer any benefit upon God himself. 5 Their drink-offerings, &c. The drink-offerings made to those other ཚ་ 5 Their drink-offerings of blood will I not | Ex. 23. 13. offer, neither make mention of their names Josh. 23. 7, 8. within my lips. 6 The Lord himself is the portion of mine inheritance, and of my cup: thou shalt maintain my lot. 7 The lot has fallen unto me in a fair ground; yea, I have a goodly heritage. 8 I will thank the Lord for giving me warning; my reins also chasten [instruct] me in the night-season. Deut. 10. 9. Ps. 73. 27. Ephes. 1. 18. Phil. 2. 9, &c. Prov. 8. 14. gods, or heathen idols, whose names even he declares he will not mention, as he would be obliged to do, if he either swore by them, or invoked them. In religious ceremonies drink-offerings properly consisted of wine, which was partly poured upon the head of the victim, in order to consecrate it, and partly allotted to the priests to drink. Amongst idolaters, the blood of the animals killed in sacrifice, and sometimes even that of human beings, was used for the same purpose. 6 The Lord himself, &c. The sacred writers frequently contrast the privileged condition of those, who rely upon the promises of Jehovah, with the unhappy state of such persons as are without this firm ground of confidence. Psalm cxix. 57. Lam. iii. 24. My cup. See on Psalm xi. 7.—Thou shalt maintain my lot. A change of person is as common in the Psalms, as a change of number. xxii. 25: XLV. 6. David perhaps alludes to his kingdom, the land of Israel, and proclaims his belief, that it will never cease to be under the divine protection; that land, which he had received by the express appointment of God, and which he praises so highly in the next verse. 7 The lot, &c. Canaan had been originally divided among the twelve tribes by lot; moreover, it was a remarkably fruitful country. Josh. xiv. 2. But, though this verse, as well as the latter part of the preceding one, may easily be explained of David's royal possessions, it seems much preferable to understand them both in a figurative sense, as designed solely to point out the greatness of his happiness, who is the peculiar object of the divine favor; and, consequently, to take the expressions for nothing more than an amplification of the idea, by which Jehovah had just been declared to be the portion of his inheritance. 8 For giving me warning. Because, by the secret influence of his Spirit, he deigns to admonish me, how I ought to conduct myself under all circumstances, and thus cautions me not to desert Him, even in the greatest difficulties. My reins. As common experience proves, that the workings of the mind, particularly the passions of joy, grief, and fear, have a remarkable effect on the kidneys, by means of their sympathy with the body (Psalm LXXiii. 20. Prov. xxiii. 16); so, from their retired situation, the Hebrew writers consider them to be the seat of the most secret thoughts and affections. Psalm vii. 10. Jer. xvii. 10.- -Chasten me, &c. David deems his sad reflections, during the night, on the difficulties which encompassed him, a species of salutary punishment, contributing to his advancement in holiness. Ps. 62. 6. Isai. 26. 19. 1 Thess. 4. 13, &c. Acts 2. 27, 31. 1 Cor. 15. 50, &c. 1 Cor. 2. 9. 1 Pet. 1. 11. 9 I have set God always before me; for [because] he is on my right hand, therefore I shall not fall. 10 Wherefore my heart was glad, and my glory rejoiced; my flesh also shall rest in hope. 11 For why? thou shalt not leave my soul in hell, neither shalt thou suffer thy Holy One to see corruption. 12 Thou shalt shew me the path of life: in thy presence is the fulness of joy, and at thy right hand there is pleasure for evermore. 9 I have set God, &c. My mind has constantly been impressed with the notion, that Jehovah is not only ever near me as a faithful counsellor, but even on my right hand to hold me up and guide me. Psalm LXXXIX. 22.-For. Both here, and in numerous other places, "for" stands instead of for (that) or because. Psalm Lxiii. 4: cxxx. 4. The particle "that" is expressed, Psalm Lii. 10; as also, Exod. xvi. 29. Prov. i. 29. On the other hand, "that" has the sense of because, Psalm XLi. 11, for being omitted. 10 My glory. My tongue. Acts ii. 26. The tongue is so styled, as being that member, in which man excels all creatures here below, and the instrument employed to celebrate the praises of God. Jam. iii. 9. See on Psalm Lvii. 9.- -My flesh also, &c. This is spoken by David in an assured hope of the general resurrection :-I shall likewise lie down in the grave, with the certain expectation of rising again to a blessed immortality. Still, glancing but slightly on his own means of consolation, he enters upon the contemplation of the theme, which naturally occupied his chief thoughts, and which opened to him a vision of future glory for all the inhabitants of the earth. 11 Hell. By this word is never understood in the Psalms the place of torment for the wicked, but either the grave, or that invisible region, where the departed spirits, both good and bad, await, in their separate abodes, the coming of the Lord to judgment. Were the verse interpreted literally, it would express David's firm belief, that he himself (see on Psalm vii. 2.) was not destined to remain for ever in the grave, the victim of corruption. St. Peter, however, commands us to apply it entirely and directly to Him, of whom David was the type, namely, to Christ, who, in an especial manner, was called God's "Holy One" (Mark i. 24. Acts iii. 14), and, consequently, to look upon it as a prophetic declaration respecting His resurrection from the dead. The spiritual part, therefore, of our Saviour's humanity was not to continue (as during the intermediate state, the souls of us men will continue,) in the unseen world; though, at the crucifixion, it would descend thither, in order that he might, as was requisite, wholly undergo the law of sin and death: neither would God permit the body of his beloved Son to become the food of worms; but soon reuniting both soul and body, he would raise him from the tomb and cause him to reascend into heaven, to receive the mediatorial kingdom. 12 The path of life. That path, which will conduct me towards thy |