PRACTICAL OBSERVATIONS.

him a clean heart, and renew a right spirit within him,' by his own almighty power; that for the future he may hate and flee from all sin.-Nothing so animates the soul to teach the ways of God to sinners, and to seek for their conversion, as a deep experience of the bitterness of sin, and of the consolations of the pardoning and saving love of God, and the freedom and pleasantness of his service; they therefore always form the most zealous preachers to others, who have themselves been most deeply humbled; and those are most earnest for the salvation of their fellow-sinners, who most value and rejoice in the salvation of God themselves. SCOTT. with God, he finds his heart oppressed with the sense or dread of deserved wrath. This heaviest of all afflictions David deprecated.-The Spirit of the Lord departed from Saul, when he was rejected from being king, and an evil spirit from God troubled him: (1 Sam. 16:14.) and David feared the saine sentence for his more atrocious crimes, as in some respects they certainly were. All his sufficiency, as the prophet of God, as his anointed king, and as the Psalmist of Israel, was derived from the Holy Spirit: and all his comfort and usefulness must terminate, if the Holy Spirit should be finally taken from him. It is indeed maintained, and, as it appears to me, on scriptural ground, that the spirit of life and sanctification is never finally taken from believers: but, even in this case, their comforts may expire in despondings, their credit in disgrace, and all their gifts and usefulness may wither and be lost to the end of life; and they cannot, in such circumstances, disSCOTT. tinguish themselves from hypocrites.

The joy of God's salvation,' arises from a persuasion and perception of the mercy and grace of God, according to his promises; of the nature and glory of his salvation, as revealed in the Scriptures; of its suitableness to the sinner's wants, its freeness, and sufficiency; from a prevailing confidence of an interest in this mercy; and from communion with God, and the exercise of faith, hope, admiring, adoring, grateful love, and all other holy affections, as springing from the Spirit of sanctification. The raptures and ecstasies peculiar to the prophets were of a very different nature, and arose from the sublime discoveries made to them in dreams or visions, and they did not always imply holiness of heart: whereas the joy of salvation' is the common privilege of the regenerate, according to the degree of their faith and grace;

Eternal banishment from the gracious presence of God, under his and it belongs to no one else. (M. R. k.), The Holy Spirit may he wrath and curse, constitutes a principal part of the misery of hell: called free, because He is freely bestowed on sinners, through the (Matt. 25:41-46.) and something like this misery may be felt on earth, gracious Savior but this epithet seems rather to mean, that the sanceven by the believer, when, excluded from comfortable communion tifying Spirit sets the soul at liberty from sin and Satan, produces a [829]

me."

14 Deliver me from havior was base and paltry: 'Lord,' says he, let had offended, much less speak to Him; his heart blood-guiltiness, Othy Spirit inspire my soul with noble and gener- condemned him, therefore he had little confidence God, thou God of my ous principles, that I may always act as becomes toward God: it cast a damp particularly on his A free spirit will be a firm and fixed spirit, praises; therefore he prays, 'Lord, open my lips, salvation : and my and will uphold us. The more cheerful we are put my heart in tune for praise again:' when our tongue shall sing aloud in our duty, the more constant we shall be to it. lips are opened, what should we speak but the of thy righteousness. II. See what David here promises, v. 13. I praises of God, as Zacharias did? Luke 1: 64. 15 O Lord, open will teach transgressors thy ways. David had II. David offers the sacrifice of a penitent, conthou my lips; and my been himself a transgressor, and could speak trite heart, which he knew God would be pleased mouth shall show forth experimentally to transgressors; he therefore re- with. solves, having himself found mercy with God in thy praise. the way of repentance, to teach others that had 16 For thou desirest sinned, to take the same course; to humble themsacrifice; else selves, to confess their sins, and seek God's face. would I give it: thou Thus he would also teach them God's way to pardelightest not in burnt- don, and how ready He is to receive those that offerings. return to Him. Thus by this psalm he is, and will be to the world's end, teaching transgressors, telling them what God had done for his soul. Penitents should be preachers; Solomon was so, and blessed Paul. The great thing to be aimed at in teaching transgressors, is, their conversion to God; that is a happy point gained, and happy they that are instrumental to contribute towards it, Jam. 5: 20.

not

a

17 The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, 4 thou wilt not despise. 18 Do good in thy good pleasure unto Zion build thou the walls of Jerusalem.

19 Then shalt thou be pleased with the sacrifices of righteousness, with burnt-offering, and whole burntoffering: then shall they offer bullocks upon thine altar.

9 23:9.

55:23. Gen. 9:6. 42:22 Heb. bloods. F.z. 33:8. Hos. 4:2. r 38:22. 68.20. 88:1. 18. 12:2. 45:17.

Sam. 3:28. 11:15-17. 12:9. 21:1,

Acts 19:6. 20:26.

Hab, 3:18.

25:23, 71:15-24. 86:12,13.

t Ezra 9:13. Neh. 9:33. Dan. 9:7,16. Rom. 10:3.

u Gen. 44:16. Matt. 22:12.

1 Sam. 2:9. Ez. 16:63.
Rom. 3:19.

x Ex. 4:11. Ez. 3:27. 29:21. Mark

7:34.

sin, and for the grace of God, enforcing both pe
V. 14-19. I. David prays against the guilt of
titions from a plea taken from the glory of God,
which he promises with thankfulness to show
forth.

1. He prays against the guilt of sin, that he
might be delivered from that, and promises that
then he would praise God, ». 14. Hitherto, per-
haps, he had stopped the mouth of conscience;
but now he was convinced he was the murderer,
and, hearing the blood cry to God for vengeance,
he cries to God for mercy. Those to whom God
is the God of salvation, He will deliver from guilt.
He should have the glory both of pardoning mer-
cy, and of preventing grace. God's righteousness
is often put for his grace, especially in the great
business of justification and sanctification. This
all those should sing aloud of, that have had the
benefit of it, and owe their all to it.

2. He prays for the grace of God, and promises to improve that grace to his glory, r. 15. Guilt had closed his lips, had gone near to stop the mouth 35: of prayer; he could not for shame, for fear, come into the presence of that God whom he knew he

21:27. Is. Ani. 5:21

b 107:22. Mark 12:33. Rom. 12:1. Phil. 4:18. Heb. 13:16. 1 Pet. 2:5.

1. He knew well the sacrificing of beasts was, in itself, of no account with God, v. 16. Here see how glad David would have been to give thousands of rams, to make atonement for sin. Those that are thoroughly convinced of their misery and danger, by reason of sin, would spare no cost to obtain the remission of it, Mic. 6:6,7. But see how little God valued this! As trials of obedience, and types of Christ, He did indeed require sacrifices to be offered; but He had no delight in them for any intrinsic value they had; Sacrifice and offering Thou wouldest not. As they cannot make satisfaction for sin, so God cannot take any satisfaction in them, any otherwise than as the offering of them is expressive of love and duty to Him.

2. He knew also how acceptable true repentance is to God, r. 17. See here, (1.) What the good work is, that is wrought in every true penitent; a broken spirit, a broken and a contrite heart; a work wrought on the heart; that is what God looks at, and requires, in all religious exercises, particularly repentance. It is a sharp work wrought there, no less than the breaking of the heart; not in despair, but in a necessary humiliation, and sorrow for sin: it is a heart breaking with itself, and breaking from its sin; pliable to the Word of God, and patient under the rod of God; subdued and brought into obedience; a heart that is tender, like Josiah's, and trembles at God's Word. Oh that there were such a heart in us! (2.) How graciously God is pleased to accept of this; it is the sacrifices of God; not one, but many; it is instead of all burnt-offering and sacrifice. The breaking of Christ's body for sin, is the only sacrifice of atonement, for no sacrifice but that could take away sin; but the breaking of our hearts for sin, is a sacrifice of acknowledgment, a sacrifice of God, for to Him it is offered up; He requires

102:16. 122:6-9. 137:5,6.

Ta 62:1,6,7, Jer. 51:50. 2 Cor. 11:
28,29.

f Luke 12:32. Ej h. 1:5,9. Phil. 2:13.

PRACTICAL OBSERVATIONS.

V. 14-19. When the heart is humbled, and the conscience tender, renewed recollection of heinous transgressions again and again discourages the soul: but this excites more fervent prayers; and when mercy is bestowed by the God of salvation,' such penitents will most abound in thankful praises. Yet conscious guilt stops the mouth, and the humbled sinner is afraid or ashamed to speak of his God, as in times past, until the impediment be removed by some tokens of pardoning love, and the comforts of the Holy Spirit. Such a one would do any thing, or part with any thing, to obtain pardon and peace: (Mic. 6: 6-8.) but human inventions are worthless; and even divine ordinances are no more than means of communicating the blessings, procured by the sacrifice of Christ; and which can be received only by a broken and contrite heart, with which God is well pleased.-No personal fears or troubles of conscience can render the soul of a true Chris

noble, ingenuous, and liberal disposition, and teaches us to serve and worship God, as children and not as slaves. (Rom. 8:1,2,14-17. 2 Cor. 3.17,18. Gal. 4:4-7. 2 Tim. 1:6-8.) SCOTT.

Verse 14.

David yet engaged to be open in vindicating the justice of God, even if connected with his own deep disgrace.-Some expositors indeed explain the words to mean, that he would celebrate that righteousness, by which sinners who believe are accounted righteous before God, or the faithfulness of God to his promises: but the former meaning appears to me more satisfactory. ID. Murder and adultery were by the law punishable by death; therefore no sacrifices were appointed to be offered by those who were guilty of them.

2 Thes. 1:11.

g Neh. 2:17. 1a. 58:12, Dan. 93. Mic. 7:11. Zech. 2:5.

h 66:13-15, 119/27. Eph. 5:2 1 4:5. Mal. 38.

tian forgetful of the interests of the church, or indifferent about thein: the humble believer and faithful minister often fear, lest their own misconduct should blight their endeavors for doing good: and, whatever they may suffer, or whatever may become of them, they still desire and pray, that true religion may prevail, and that spiritual sacrifices may abound through Jesus Christ, to the praise and glory of God.--O Lord, give us true repentance, for thy mercies' sake; help us to offer the sacrifice of a contrite spirit; preserve us from hypocrisy and blood-guiltiness, especially that of occasioning the ruin of immortal souls by our example or neg lect; and enable us, through the merits and mediation of thy Sa Jesus Christ, to walk with increasing watchfulness, and to pray more fervently for our fellow-Christians and fellow-sinners.

SCOTT.

broken off from all self-dependence and the love of sin, and crushed down into deep self-abasement and abhorrence, is a spiritual sacrifice pleasing and honorable to God: for he, who is enabled to present this oblation, unreservedly submits to the justice of God; casts himself, without plea or excuse, on his free mercy; thankfully accepts of his salvation; and will walk according to it, in all bumble obedience, and patient submission to the will of God. This broken and contrite spirit man despises, as mean and contemptible; and the possessor is apt to deem it unmeet to be presented to his offended Sovereign: but God will never despise nor reject such an unequivocal effect of his own renewing grace. SCOTT.

Verses 19, 19.

David feared lest his guilt should render him as an Achen in the congregation of Israel: Notes, and P. O. Josh, 7:10-18) therefore he concluded his penitential praver, with entreating God to protect and prosper Zion. (M. R. e, g.) The Lord delighted not in baret-of ferings, for their own sake: yet as they were sacramental prefigur tions of the Messiah's atonement; acts of worship, and means of

PSALM LII.
David contrasts the deceit and malice

of Doeg, with the goodness of God,
1-4. He predicts Doeg's ruin, and
the joy of the righteous, 5-7. He
professes confidence in God, and a
full persuasion that he shall praise
Him for ever, 8, 9.

To the chief Musician, Maschil, A Psalm of David, when a Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech.

HY boastest thou

WHY
thyself in mis-

e

chief, Ŏ mighty man? the goodness of God endureth continually.

2 Thy tongue deviseth mischiefs; like a sharp razor, i working deceitfully.

i

3 Thou lovest evil more than good; and lying rather than to speak righteousness. Selah.

III. David intercedes for Zion, and Jerusalem, with an eye to God's honor. See his concern,

it, He prepares it, He provides this lamb for a and mighty man, v. 1. Doeg, it is probable, was
burnt-offering, and will accept of it. The sacrifice mighty in respect of bodily strength; at any rate,
was offered on the altar that sanctified the gift; he was, by his office, a mighty man, for he was
so the broken heart is acceptable to God only set over the servants of Saul, chamberlain of the
through Jesus Christ; there is no true repentance household; and he boasted, not only in the power
without faith in Him; and this is the sacrifice Hehe had to do mischief, but in the mischief he did.
will not despise. More is implied than is express-Note, It is bad to do ill, but worse to boast of it,
ed; the great God overlooks heaven and earth, and glory in it, when we have done. They that
to look with favor on a broken and contrite heart, glory in their sin, glory in their shame; and then
Isa. 66: 1, 2. 57: 15.
it becomes yet more shameful; mighty men are
often mischievous men, and boast of their heart's
desire, 10: 3. It is uncertain how the following
words come in; The goodness of God endures con-
tinually. Some make it the wicked man's answer
to this question; as if prosperity in wickedness
were an evidence that there is no harm in it. But
it is rather to be taken as an argument against
him, to show the sinfulness and folly of his sin.
Thou thinkest, with the mischief which thou
boastest of, to run down and ruin the people of
God; but thou wilt find thyself mistaken; the good-
ness of God endures continually for their preserva-
tion, and then they need not fear what man can do
unto them."

1. For the church of God, v. 18. Zion, here, is all the particular worshippers in Zion, all that love and fear God. Those that have been in spiritual troubles themselves, know how to pity and pray for those that are in the like; or, Zion is here put for the public interests of Israel. David was sensible how he had wronged Judah and Jerusalem by his sin; how it had weakened the hands, and saddened the hearts, of good people, and opened the mouths of their adversaries: he was likewise afraid lest, being a public person, his sin should bring judgments on the city and kingdom; there fore he prays to God to secure and advance those public interests which he had damaged and endangered. Note, (1.) When we have most business of our own, and of greatest importance at the throne of grace, yet then we must not forget to pray for the church of God; nay, our Master has taught us in our daily prayers to begin with that, Thy kingdom come. (2.) The consideration of the prejudice we have done the public interests by our sins, should engage us to do them all the service we can, particularly by our prayers.

4 Thou lovest all m devouring words, O thou deceitful tongue. 5 God shall likewise † destroy thee for ever: be shall take thee away, and pluck thee out of thy dwelling-place, and Proot thee out of the land of the living. Selah. 6 The righteous also shall see, and fear, * and shall laugh at him: 7" Lo, this is the man that made not God his Strength: but trusted in the abundance of his riches, and strengthened himself in his happy in his gracious acceptance of them.

wickedness.

22:9-19.

a 54:3. 1 Sam. 21:7.
b 59:7. Jer, 9:8. Ez. 22:9.

3:2.

€ 10:2,3. 94:4. Rom. 1:20. 2 Tim. d 7:14. 10:7. 36:3-6. Prov. 6:14,18.

Is. 59:4. Mic. 7:3.

e Gen. 6:4,5. 10:8,9. 1 Sam. 21:7.

2. For the honor of the churches of God, v. 19. If God would show himself reconciled to him and his people, as he had prayed, then they should go on with the public services of his house cheerfully and thankfully. The sense of God's goodness to them would enlarge their hearts in all the instances and expressions of thankfulness and obedience. They would then come to his tabernacle with burnt-offerings, with whole burnt-offerings, which were intended purely for the glory of God, and they would offer, not lambs and rams only, but bullocks, the costliest sacrifices, on his altar. And God would be pleased with them. Note, It is a great comfort to a good man, to think of the communion that is between God and his people in their public assemblies; how God is honored by their humble attendance on Him, and they are

Ps. LII. David, no doubt, was in very great grief, when he said to Abiathar, (1 Sam. 22: 22.) I have occasioned the death of all the persons of thy father's house, which were put to death on Docg's malicious information: to give some vent to that grief,and to gain some relief to his mind under it, he penned this Ps. In singing it, we should conceive Acts 6:11-13. 24:1,5. a detestation of the sin of lying, foresee the ruin of those that persist in it, and please ourselves with the assurance of the preservation of God's church and people, in spite of all the malicious designs of the children of Satan, that father of lies.

f 103:17. 107:1. 1 John 4:7,8.
g50:19. 64:2-6. 140:2,3. Prov. 6:
16-19. 30:14. Jer, 9:3.4.
Matt. 26-59.

Rev. 12:10.

18:18.

II. He draws up a high charge against him in the court of heaven, as Doeg had drawn up a high charge against Abimelech in Saul's court, v. 2—4. He accuses him of the wickedness of his tongue; of malice, falsehood, subtlety, and love to sin. His tongue did mischief; scornful, bantering words would not content him: he loved devouring words, words that would ruin the priests of the Lord whom he hated. Before he had this occasion given him to discover his malice against them, he had acted very plausibly toward them; though an Edomite, he attended the altars, brought his offerings, and paid his respects to the priests, as decently as any Israelite; it was only of constraint, he was detained before the Lord, but thus be gained an opportunity of doing them so much the greater mischief. Or, it may refer to the information he gave against Abimelech; for the matter of fact was, in substance, true, yet it was misrepresented; therefore he might well Le said to love lying, and to have a deceitful tongue. He told the truth, but not all the truth, as a witness ought to do; had he told that David made Ahimelech believe he was then going on Saul's errand, the kindness he showed would have appeared not only not traitorous, but respectful to Saul. It will not save us from the guilt of lying, to be able to say, There was some truth in what we said,' if we pervert it, and make it to appear otherwise than it was. The more there is of craft and contrivance in any wickedness, the more there is of the devil in it.

III. He reads his doom, and denounces the judgments of God against him for his wickedness, r. 5. Sons of perdition actively, shall be sons of perdition passively, as Judas and the man of sin: especially shall persecutors be destroyed. Good men are transplanted from the nursery to take root in the garden of the Lord, but wicked men are rooted up for ever; as fuel to the fire of divine wrath.

V. 6-9. David here triumphs,

V. 1-5. The title is a brief account of the I. In the fall of Doeg. Yet, lest this should story to which the psalin refers. David now, at look like personal revenge, he does not speak of length, saw it necessary to quit the court, and shift it as his own art, but the language of other righfor his own safety, for fear of Saul, who had once teous persons, who shall reverence God's justice and again attempted to murder him. Being un- in it, and to whom Doeg shall appear ridiculous provided with arms and victuals, he, by a wile, and worthy to be laughed at, v. 6, 7. The fall and got Ahimelech the priest to furnish him both; ruin of a wealthy, mighty man, cannot but be genRev. 15:4. Doeg an Edomite happened to be there, and went erally noticed, and every one is apt to remark on and informed Saul against Ahimelech, represent-it; now this is the remark of the righteous on ing him as confederate with a traitor; on which accusation, Saul grounded a very bloody warrant, to kill all the priests; and Doeg, the prosecutor, was the executioner, 1 Sam. 22: 9, &c. In these

62:9,10. Job 31:24,25. 1 Tim. 6:17. 73:7-11,18-20. Ec. 8:8. Hos. 12:

Doeg's fall, that no better could come of it, since he took the wrong method of establishing himself in his wealth and power: what ruined Doeg was, He made not God his Strength, did not think the continuance of his prosperity dependI. David argues the case fairly with this prouded on God's favor,so took no care to keep himself Dr. A. CLARKE.

verses,

grace, and thus subserved the interests of true piety; and as they were a prediction of the destruction of evil.'
accompanied by other sacrifices of righteousness, He was pleased with
them. (M. R. h, i.)
SCOTT.

NOTES.

Ps. LII. Title. All the versions agree in this title, except the Syr., which speaks of the Ps. as directed against vice in general, with

Verse 5.

An accumulation of most expressive metaphors is here used, to mark the certainty of that dreadful and eternal punishment, which awaited this prosperous and haughty persecutor; and which awaits all who bear the same character, however in other respects distinguished. SCOTT.

8 But I am like a green olive-tree in the house of God: I trust in the mercy of God for

ever and ever.

9 I will praise thee for ever, because thou hast done it: and I will wait on thy name; for it is good before thy saints.

PSALM LIII.

in God's love, made no conscience of [obeying God's people, and, instead of that, is here fore-
his laws,] nor sought Him in the least. How told the shame which God would put on the wick.
wretchedly deceived! He thought his wealth ed; which alteration, with some others, David
would support itself; nay, thought his wicked- made by divine direction, when he delivered it
ness would help support it; he resolved to stick the second time to the chief musician. In sing-
at nothing, to secure and advance his honor and ing it, we ought to lament the wretched degen-
power; he would get what he could, and keep eracy of the world we live in, yet rejoice in hope
what he had, and be the ruin of any one that of the great salvation.
stood in his way; and this, he thought, would
strengthen him; they may have any thing that
is swiftest without the harness: and this is the
will make conscience of nothing, [as the courser
secret of many people's 'greatness.'] But what
comes of it?

II. In his own stability, v. 8, 9. This mighty The general corruption of mankind; the madness of persecutors; and the man is plucked up by the roots; but I am estabterrors which seize on them, 1-5.Alished, planted and rooted, fixed and flourishing.' prayer for the salvation of Israel, 6. The wicked are said to flourish like a green bayTo the chief Musician upon tree, 37: 35. which bears no useful fruit, though a Mahalath, Maschil, A it have abundance of large leaves; but the righPsalm of David. teous flourish like a green olive-tree, fat as well

THE fool hath said in his heart, There is no God. 4 Corrupt are they, and have done abominable iniquity: there is none that doeth good.

2 God looked down from heaven upon the children of men, to see if there were any that did understand, that did i seek God.

aod and man,

God and man, Judge. 9: 9. deriving its root and
fatness from the good Olive, Rom. 11: 17. To
be as green olive-trees, we must,

V. 1-6. This Ps. was opened before, therefore we shall here only observe, in short, some things or and hatred of it. concerning sin, in order to increase our sorrow

1. The fact of sin; is that proved? Yes, God is a Witness to it, an unexceptionable witness; t. 2. 2. The fault of sin; is there any harm in it? Yes, it is iniquity, v. 1, 4. an unrighteous thing; what there is no good in, v. 1, 3. an evil thing, the worst of evils, what makes this world such an evil world as it is; it is going back from God, t. 3. 3. The fountain of sin; how comes it that men are so bad? Surely, because there is no fear

note to us to an

no There is no God, none to call us to an account, none we need stand in awe of.' Men's bad prac tices flow from their bad principles.

1. Live a life of [obedient] faith and holy con- 4. The folly of sin; atheists, whether in opin fidence in God and his grace; a life of thankfulness ion or practice, are fools, the greatest fools in and holy joy in God, v. 9. of expectation, and hum- the world. They that do not seek God, do not ble dependence on God. 2. There is nothing understand; man is distinguished from brutes, better to calm and quiet our spirits, when ruffled not so much by the powers of reason, as by a ca and disturbed, or to keep us in the way of duty,pacity for religion. The workers of iniquity, when tempted to use any indirect courses for our whatever they pretend to, have no knowledge; own relief, than to hope, and quietly wait for, the those may truly be said to know nothing, that do salvation of the Lord, Lam. 3: 26. not know God, v. 4.

5. The filthiness of sin; sinners are corrupt, Ps. LIII. The scope of this Pe. is to con- v. 1. their nature is vitiated and spoiled, [their 3 Every one of them vince us of our sins, and this we are with so much faculties abused,] their iniquity is abominable, difficulty brought to, that there is need of line upon odious to the holy God, and renders them so; is gone back: they are line. The Word, as a convincing Word, is com- whereas otherwise He hates nothing He has made. altogether become fil-pared to a hammer, the strokes whereof must be What decency soever proud sinners pretend to, thy: there is none that frequently repeated. Some little variation there it is certain, wickedness is the greatest defiledoeth good, no, not is between Ps. 14. and this, but none consider-ment in the world. able; between v. 5, 6. there, and v. 5. here; 6. The fruit of sin; see to what a degree of some expressions there used, are here left out, barbarity it brings men at last; as if they were not concerning the shame which the wicked put on only become beasts, but beasts of prey, t. 4. And

one.

4 Have the workers of iniquity no knowledge? who eat up my people as they eat bread; they have called upon God.

not

a 92:12-14. Jer. 11:16. Hos. 14:6-8.

Rom. 11:24.

€ 10:6.11,13. 1 K. 12:28. Rom. 1:21,
28

d Gen. 6:5,6,11-13. Job 14:4. 15:16.

e Lev. 18:24-30. Deut. 12:31. IK.
14:24. E. 16:47,51. 1 Pet. 4:3.

f Rom. 3:10,&c.

33:13,14. 102.19. Jer. 16:17. 23:24.
11:10. Deut. 4:6. Joh 28:28.

i 10:4. 27.8. 1 Chr. 28:9. 2 Chr. 15:

PRACTICAL OBSERVATIONS. Many mighty men have been ambitious of being distinguished, by doing extensive mischief with valor or crafty policy. Indeed, poets, orators, and historians have generally celebrated those as heroes, whose conduct has been the reverse of the divine goodness, and the very counterpart of Satan's malice, pride, deceit, and murder; who have abused superior advantages and endow ments, to devise and execute plans of more extensive devastation;

Verse 8.

The Olive Tree is an evergreen, of which there are two kinds, the wild, and the cultivated. The latter is of a moderate height, its trunk knotty, its bark smooth and ash colored; its wood is solid and yellowish; its leaves are oblong, and almost like those of the willow. It puts forth, in June, bunches of white flowers. The fruit, which is oblong and plump, is first green, then pale, and, when quite ripe, black. The wild olive is smaller in all its parts. See Encyc. of Rel. Know ledge. "The olive branch has ever been an emblem of peace, and the sacred writers frequently use similies taken from the olive tree;-in Jer. 11:16. the church is compared to it; see also Rom. 11:17, 24. The cherubim in the temple, as well as the doors of the oracle and the door posts of the temple, were made of the wood of this tree. 1 K. 6: In Hos. 14: it is said of Israel, "his beauty shall be as the olive tree." The Christian in a prosperous state and circumstances, fruitful in good works, is fitly compared to a beautiful olive tree, full of fatness, and bearing fair and goodly fruit. The engraving represents some of the wild olives growing in the garden of Gethsemane in 1834. This place was a favorite resort of our Savior, and is situated between the foot of the Mt. of Olives and the brook Kedron. The walls of Jerus. are very distinctly seen from it, on the extreme edge of a precipitous bank, and through the trees the bridge over the Kedron is clearly perceptible. Eight of the trees are so large, that they are said to have been in existence ever since the time of Jesus Christ. Although Titus cut down all the wood in the neighborhood of Jerus. yet it is not improbable that these trees (which are unquestionably of a very remote antiquity) may have arisen from the roots of the ancient trees, because the olive is very long lived, and possesses the peculiar property of shooting up again, however frequently it may be cut down. These trees are of the species called Olea Europea: they appear pollarded from extreme

2. 19:3. Is. 65:6.

k14:3. 2 Sam. 20:2. Is. 53:8. 64:6. Jer. 8:5,6. Zeph. 1.5.

1 Job 15:16. Ex. 36:25. 2 Cor. 7:1. Rev. 22:11.

m Rom. 3:12. 1 John 2:29. 3 John 11. n 94:8. l. 27:11. Jer. 4:22. Matt. 23:17,&c.

o 27:2. Jer, 10:25. Rev. 17:16.

or who, by slanders and treachery, excite war and bloodshed among those who were at peace.-It is wonderful, that any man should value himself for being able to do mischief, when God esteemeth, it his glory to do good;' (Norris, in Bp. Horne;) and his goodness will increase the condemnation of all those, who are emboldened by it in committing iniquity: but it forms the security of those, who depend on it, and copy it as their example. [Note, 49:18.] SCOTT.

Ps. LIII. The compiler or compilers of David's Pss. had so great a reverence for their composer, whom they knew to be guided by de vine inspiration, that they would not lose any of his fragments, and therefore repeated this Ps. with the variations he had made.' POOLE.— Perhaps, by a perfect collation of existing MSS., modern as they are, it may yet be found, that the compositions [this and Ps. 14.] are, in all respects, identical.' MORISON.

Title. It is not known, nor has it been conjectured with much probability, on what account, or for what reason, the same sentiments are [here] repeated in almost the same words, as in Ps. 14. The vari ations, however, are sufficient to show, that the Ps. in one place was intentionally altered from that in the other; and it is probable, that it was in consequence of some change in the Psalmist's circumstances, or some events which had occurred subsequent to its first publication. The word Mahalath seems to denote a hollow instrument of music, a flute or pipe: and Maschil, or instructing, implies the scope of it, viz an instruction or warning against impiety towards God, and rebellion against his anointed king. SCOTT.

Verses 1-4.

(14:1-3.) The only variations in these vs. are the change, in some instances, of one word for another of nearly the same import. ID. (4.) Have, &c. Do not the workers of iniquity know, that they eat up my people, &c. ? Thus the v. is rendered in the old translation [printed at Genera). ID.