A prediction of the

A. M. cir. 2946.
B. C. cir. 1058.
Sauli, Regis
Israelitarum,
cir, annum 38.

ye the seed of Jacob, glorify | kindreds of the nations shall
worship before thee.

him; and fear him, all ye the
seed of Israel.

24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.

a

the narwall or monodon, a species of whale, that has a very fine curled ivory horn, which projects from its snout. One in my own museum measures seven feet four inches, and is very beautiful. Some of these animals have struck their horn through the side of a ship; and with it they easily transfix the whale, or any such animal. The old Psalter says, "The unicorn es ane of the prudest best that es, so that he wil dye for dedeyn if he be haldyn ogayn his wil.”

Verse 22. I will declare thy name unto my brethren] I will make a complete revelation concerning the God of justice and love, to my disciples; and I will announce to the Jewish people thy merciful design in sending me to be the Saviour of the world.

Verse 23. Ye that fear the Lord] This is an exhortation to the Jews particularly, to profit by the preaching of the gospel. Perhaps, by them that fear him, the Gentiles, and particularly the proselytes, may be intended. The Jews are mentioned by name: Glorify him, all ye seed of Jacob; fear him, all ye seed of Israel.

A. M. cir. 2946. B. C. cir. 1058. Sauli, Regis 'Israelitarum, cir. annum 38.

assembly; the other was, is, and will be increasingly, p kahal rab, a GREAT ASSEMBLY. Salvation was of the Jews, it is now of the Gentiles.

Verse 26. The meek shall eat] y anavim, the POOR, shall eat. In the true only Sacrifice there shall be such a provision for all believers, that they shall have a fulness of joy. Those who offered the sacrifice, fed on what they offered. Jesus, the true Sacrifice, is the bread that came down from heaven; they who cat of this bread shall never die.

Verse 27. All the ends of the world] The gospel shall be preached to every nation under heaven; and all the kindred of nations, own mishpechoth, the families of the nations: not only the nations of the world shall receive the gospel as a revelation from God, but each family shall embrace it for their own salvation. They shall worship before Jesus the Saviour, and through him shall all their praises be offered

unto God.

Verse 28. The kingdom is the Lord's] That universal sway of the gospel which in the New TestaVerse 24. For he hath not despised] It is his pro- ment is called the kingdom of God; in which all men perty to help and save the poor and the humble; and shall be God's subjects; and righteousness, peace, he rejects not the sighings of a contrite heart. Per- and joy in the Holy Ghost, be universally diffused. haps it may mean, Though ye have despised me in my humiliation, yet God has graciously received me in the character of a sufferer on account of sin; as by that humiliation unto death the great atonement was made for the sin of the world.

Verse 29. All they that be fat upon earth] The rich, the great, the mighty, even princes, governors, and kings, shall embrace the gospel. They shall count it their greatest honour to be called Christian; to join in the assemblies of his people, to commemorate his sacrificial death, to dispense the word of life, to discourage vice, and to encourage the profession and practice of pure and undefiled religion.

That go down to the dust] Every dying man shall put his trust in Christ, and shall expect glory only through the great Saviour of mankind.

Verse 25. The great congregation] In ver. 22 he declares that he will praise God in the midst of the congregation. Here the Jews seem to be intended. In this verse he says he will praise him in the GREAT CONGREGATION. Here the Gentiles are probably meant. The Jewish nation was but a small number in comparison of the Gentile world. And those of the former who received the gospel were very few when compared with those among the Gentiles who received the divine testimony. The one was (for there is scarcely a converted Jew now) p kahal, an | Septuagint, Æthiopic, Arabic, and Anglo-Saxon. The

None can keep alive his own soul.] The Vulgate has: Et anima mea illi vivet, et semen meum serviet ipsi; "and my soul shall live to him, and my seed shall serve him." And with this agree the Syriac,

Analysis of the

PSALM XXII.

preceding psalm.

old Psalter follows them closely: And my saule sal | time of trouble, and I will deliver thee." Of this Ipf til him; and my sede til hym sal serbe. I believe they who went before had experience: and as he this to be the true reading. Instead of ww naphsho, was the same God still, why should this Sufferer only HIS Soul, some MSS., in accordance with the above be deserted? for they were heard and comforted. ancient Versions, have w naphshi, MY soul. And instead of lo, not, two MSS., with the Versions, have lo, to HIM. And for chiyah, shall vivify, some have yichyeh, shall live. The text, therefore, should be read, My soul (wɔɔ naphshi) shall live (lo) to him: my seed (y zari) shall serve him. These may be the words of David himself: "I will live to this Saviour while I live; and my spiritual posterity shall serve him through all generations." Verse 30. Shall be accounted to the Lord for a generation.] They shall be called Christians after the name of Christ.

1. "Thou art holy," propitious and benevolent. "Thou dwellest in the praises of Israel;" thou art continually helping them, and they are continually praising thee for this help.

Verse 31. Unto a people that shall be born] That is, one generation shall continue to announce unto another the true religion of the Lord Jesus; so that it shall be for ever propagated in the earth. Of his kingdom there shall be no end.

ANALYSIS OF THE TWENTY-SECOND PSALM. This psalm concerns the Messiah, his passion, and his kingdom. Though, in some sense, it may be applied to David as a type, yet Christ is the thing signified, and therefore it is primarily and principally verified of and in him; for he is brought in here, speaking,

First, Of his dereliction; then showing his passion, and the cruelty of his enemies.

Secondly, Entreating ease and deliverance from his sufferings.

Thirdly, Promising thanks to God; foretelling the preaching of the gospel, and the enlargement of his kingdom by the accession of all nations.

There are three chief parts in this psalm :—

I. Our Saviour's complaint, and the causes of it: prophetically expressing his sufferings nearly throughout the whole psalm.

II. His petition and prayer that God would not absent himself, but deliver and save him, ver. 3, 4, 5, 9, 10, 11, 19, 20, 21.

III. His thanksgiving and prophetic declaration concerning the conversion of the Gentiles; from ver. 22 to the end.

I. He begins with a heavy complaint of dereliction in his extremity; and that he was not heard, though he prayed with strong crying and tears: "My God, my God, why hast thou forsaken me?" &c. The words are repeated, to show the deep anguish of his heart.

2. He shows how well-grounded his complaint was; for God had dealt with him contrary to his usual method; for when his saints called upon him, be heard them in their distress. Martyres si non eripuit, tum non deseruit. "If he did not deliver the martyrs, yet he did not desert them in their sufferings." His case was more grievous than any that had gone before. Of this he speaks particularly in the three succeeding verses, 3, 4, and 5, by which he reminds God of his promise: "Call on me in the

To prove all this, he brings the example of the fathers:

2. "Our fathers trusted in thee, and thou didst deliver them."

3. "They cried unto thee,-and were not confounded."

But my case is worse than any other: "I am a worm, and am no man."

He then details his sufferings :—

1. The scoffs and scorns cast upon him: "I am become the reproach of men, and the despised among the people."

2. Their contempt is expressed both by words and gestures: "All they that see me laugh me to scorn: they shoot out the lip,-and shake the head."

3. They laboured to deprive him of his God. They uttered this insulting sarcasm: "He trusted in the Lord that he would deliver him; let him deliver him, since he delighted in him."

II. He now breaks off the narration of his suffer

ings, has immediate recourse to God, refutes their irony, shows his confidence in God, and prays for assistance. This he strengthens by three arguments drawn from God's goodness towards him

:

1. His generation and birth: "Thou-tookest me out of my mother's womb."

2. His sustenance and support ever since: "Thou didst make me hope when I was upon my mother's breasts;-thou art my God from my mother's belly." In a word, he was his Saviour, Protector, and Pre

server.

3. Trouble is near, and there is none to help. Therefore, "Be not far from me."

Now he returns to the narration of his passion, in which he sets forth the despite, cruelty, and rage of the Jews towards him, whom he compares to bulls, lions, dogs, &c., ver. 16.

1. They apprehended him: "Many bulls have compassed me," &c.

2. They longed to condemn and devour him: They gaped on me with their mouths, as a ravening and roaring lion."

3. This was the cruelty of the lions and bulls, the chief rulers and chief priests; and now follows the ravin of the dogs, the "multitude of the people:" they were the "assembly of the wicked ;" and being stirred up by the priests and rulers, "they compassed him round about."

4. They crucify him. And his passion is foretold, with what he should suffer in body and soul.

1. "I am poured out like water." My blood is poured out freely; and no more account taken of it, than if it were water spilt on the ground. 2. All my out of joint."

bones (when hung on the cross) are

PSALMS.

III. This part, which is a profession of thanks for deliverance, contains a clear prophecy of the resurrection of Christ; that, having conquered death and Satan, he was to reign and gather a church out of all nations, which was to continue for ever. This is amplified, 4. Of which the reason is, because Christ is adFirst. By a public profession of the benefit re-vanced to the throne; all power is given to him: ceived from God: "I will declare thy name in the "For the kingdom is the Lord's, and he is governor midst of the congregation, I will pay my vows." among the people." which we have,

The Lord is the Governor

PSALM XXIII.

and Protector of his people.

ness to a people that shall be born." Manebit semper the Giver of Jesus Christ, and eternal life through ecclesia; "the church is immortal." him. For by him, and of him, and through him are all things; and to him be glory and dominion for ever and ever!

3. He concludes with the cause of all. Why called, justified, sanctified, saved. He hath done it; the GOD, the Author of all; the Fountain of all grace;

PSALM XXIII.

The Lord is the Pastor of his people; therefore it may be inferred that they shall not want, 1. How he guides, feeds, and protects them, 2, 3. Even in the greatest dangers they may be confident of his support, 4. His abundant provision for them, 5. The confidence they may have of his continual mercy, and their eternal happiness.

Isai. xl. 11. Jer. xxiii. 4. Ezek. xxxiv. 11, 12, 23. Jon x. 11. 1 Pet. ii. 25. Rev. vii. 17.- b Phil. iv. 19. Ezek. xxxiv. 14. d Heb. pastures of tender grass.

NOTES ON PSALM XXIII.

There is nothing particular in the title; it is simply attributed to David; but as it appears to be a thanksgiving of the Israelites for their redemption from the Babylonish captivity, it cannot with propriety be attributed to David. Some think it was written by David in his exile, which is not likely; others, that he penned it when he was finally delivered from the persecution of Saul. I rather incline to the opinion that it was written after the captivity. The Chaldee seems to suppose that it was written to celebrate the goodness of God to the Israelites in the desert. It is a truly beautiful psalm. Supposing it to have been written after the captivity, we see, 1. The redeemed captives giving thanks to God for their liberty. 2. Acknowledging that God had brought back their lives from the grave. 3. They represent themselves in Judea as a flock in an excellent pasture. 4. They declare that from the dangers they have passed through, and from which God had delivered them, they can have no fear of any enemy. 5. They conclude, from what God has done for them, that his goodness and mercy shall follow them all their days. And, 6. That they shall no more be deprived of God's ship, but shall all their days have access to his temple.

Verse 1. The Lord is my shepherd] There are two allegories in this psalm which are admirably well adapted to the purpose for which they are produced, and supported both with art and elegance. The first is that of a shepherd; the second, that of a great feast, set out by a host the most kind and the most liberal. As a flock, they have the most excellent pasture; as guests, they have the most nutritive and abundant fare. God condescends to call himself the Shepherd of his people, and his followers are considered as a flock under his guidance and direction. 1. He leads them out and in, so that they find pasture and safety. 2. He knows where to feed them, and in the course of

his grace and providence leads them in the way in which they should go. 3. He watches over them, and keeps them from being destroyed by ravenous beasts. 4. If any have strayed, he brings them back. 5. He brings them to the shade in times of scorching heat; in times of persecution and affliction, he finds out an asylum for them. 6. He takes care that they shall lack no manner of thing that is good.

But who are his flock? All real penitents, all true believers; all who obediently follow his example, abstaining from every appearance of evil, and in a holy life and conversation showing forth the virtues of him who called them from darkness into his marvellous light. "My sheep hear my voice, and follow me."

But who are not his flock? Neither the backslider

in heart, nor the vile Antinomian, who thinks the more he sins, the more the grace of God shall be magnified in saving him; nor those who fondly suppose they are covered with the righteousness of Christ while living in sin; nor the crowd of the indifferent and the careless, nor the immense herd of Laodicean loiterers; nor the fiery bigots who would exclude all from heaven but themselves, and the party who believe as they do. These the Scripture resembles to swine, dogs, goats, wandering stars, foxes, lions, wells without water, &c., &c. Let not any of these come forward to feed on this pasture, or take of the children's bread. Jesus Christ is the good Shepherd; the Shepherd who, to save his flock, laid down his own life.

I shall not want.] How can they? He who is their Shepherd has all power in heaven and earth; therefore he can protect them. The silver and gold are his, and the cattle on a thousand hills; and therefore he can sustain them. He has all that they need, and his heart is full of love to mankind; and therefore he will withhold from them no manner of thing that is good. The old Psalter both translates and

paraphrases this clause well: Lord governs me, and nathing sal want to me. En stede of pastour thare he me sett. "The voice of a rightwis man: Lord Crist es my kyng, and for thi (therefore) nathyng sal me want: that es, in hym I sal be siker, and suffisand, for I hope in hym gastly gude and endles. And he ledes me in stede of pastoure, that es, understandyng of his worde, and delyte in his luf. Qwar I am siker to be fild, thar in that stede (place) he sett me, to be nurysht til perfectioun." Who can say more, who need say less, than this?

Verse 2. He maketh me to lie down in green pastures] *binoth deshe, not green pasture, but cottages of turf or sods, such as the shepherds had in open champaign countries; places in which themselves could repose safely; and pens thus constructed where the flock might be safe all the night. They were inclosures, and inclosures where they had grass or provender to eat.

Beside the still waters.] Deep waters, that the strongest heat could not exhale; not by a rippling current, which argues a shallow stream. Or perhaps he may here refer to the waters of Siloam, or Shiloah, that go softly, Isai. viii. 6, compared with the strong current of the Euphrates. Thou hast brought us from the land of our captivity, from beyond this mighty and turbulent river, to our own country streams, wells, and fountains, where we enjoy peace, tranquillity, and rest.

have God for their Protector.

my head with oil; my cup run-
neth over.

A. M. cir. 3468.
B. C. cir. 536.
Cyri,
Regis Persarum,

cir. annum,
primum.

6 Surely goodness and mercy shall follow me all the days of my life and I will dwell in the house of the LORD for ever.

d Ps. civ. 15.- ―e Heb. makest fat.- - Ps. xcii. 10. Heb. to length of days.

with all its light and heat. Thus man stands in reference to the Sun of righteousness; by his power alone is he enabled to walk uprightly; by his light he is enlightened; and by his heat he is vivified, and enabled to bring forth good fruit. When he keeps in his proper orbit, having the light of the glory of God reflected from the face of Jesus Christ, he is enabled to enlighten and strengthen others. He that is enlightened may enlighten; he that is fed may feed.

For his name's sake.] To display the glory of his grace; and not on account of any merit in me. God's motives of conduct towards the children of men are derived from the perfections and goodness of his own nature.

Verse 4. Yea, though I walk through the valley of the shadow of death] The reference is still to the shepherd. Though 1, as one of the flock, should walk through the most dismal valley, in the dead of the night, exposed to pitfalls, precipices, devouring beasts, &c., I should fear no evil under the guidance and protection of such a Shepherd. He knows all the passes, dangerous defiles, hidden pits, and abrupt precipices in the way; and he will guide me around, about, and through them. See the phrase shadow of death explained on Matt.iv. 16. "Thof I ward well and imang tha, that nouther has knowyng of God, ne luf, or in myddis of this lyf, that es schadow of ded; for it es blak for myrkenes of syn; and it ledes til dede and il men, imang qwam gude men wones:-I sal The old Psalter gives this a beautiful turn: On the nout drede il, pryve nor apert; for thu ert with me water of rehetyng forth he me broght. On the water in my hert, qwar I fele thu so, that eftir the schadow of grace er we broght forth, that makes to recover of dede, I be with the in thi vera lyf."-Old Psalter. our strengthe that we lost in syn. And reheteis For thou art with me] He who has his God for a (strengthens) us to do gude workes. My saule he companion need fear no danger; for he can neither turned, that es, of a synful wreche, he made it ryght-mistake his way, nor be injured. wis, and waxyng of luf in mekeness. First he turnes our saules til hym; and than he ledes and fedes it. Ten graces he telles in this psalme, the qwilk God gyfs til his lufers (i. e., them that love him).

Verse 3. He restoreth my soul] Brings back my life from destruction; and converts my soul from sin, that it may not eternally perish. Or, After it has backslidden from him, heals its backslidings. and restores it to his favour. See the old paraphrase on this clause in the preceding note.

Thy rod and thy staff] wa shibtecha, thy sceptre, rod, ensign of a tribe, staff of office; for so vaw shebet signifies in Scripture. And thy staff, ww umishantecha, thy prop or support. The former may signify the shepherd's crook; the latter, some sort of rest or support, similar to our camp stool, which the shepherds might carry with them as an occasional seat, when the earth was too wet to be sat on with safety. With the rod or crook the shepherd could defend his sheep, and with it lay hold of their horns or In the paths of righteousness] p bemageley legs to pull them out of thickets, bogs, pits, or waters. tsedek, "in the circuits" or "orbits of righteousness.' We are not to suppose that by the rod correction is In many places of Scripture man appears to be repre- meant: there is no idea of this kind either in the sented under the notion of a secondary planet moving text, or in the original word; nor has it this meaning round its primary; or as a planet revolving round in any part of Scripture. Besides, correction and the sun, from whom it receives its power of revolving, chastisement do not comfort: they are not, at least