11, 12. False witnesses—spoiling of my soul.] This was never more literally true of David, than it was of the holy Jesus, when, standing before Pontius Pilate, He received my other return from the Jews for all the gracious words which He had spoken, and all the merciful works He had done among them, than that of being slandered and put to death. Bp. Horne. 12. to the spoiling of my soul. Attempting to rob me of my life. Green. 13. — my prayer returned &c. The meaning seems to be, My prayer returned with blessings on my own head. Merrick. The sentence may perhaps be better explained thus, "My prayer rested or settled in my bosom;" that is, I was never without a prayer for them in my breast. Mudge, Dr. Kennicutt. The Hebrews used various attitudes in prayer; the one here alluded to was that used in great grief, at which time they prayed with the head inclined on the bosom. Rosemuller. 15. and I knew it not; This may mean, that the perfidy of his enemies was unknown to him; he suspected no such thing from them. Rosemuller. 16. With hypocritical mockers &c.] Together with these were profane flatterers and buffoons; and their rage against me was as violent as if they could have devoured me. Bp. Patrick. Or the passage should per-Vol. II. 17. — my darling from the lions.] Deliver my dear and precious life from these cruel and brutish enemies. Bp. Hall. 19. — that hate me without a cause.] This is applied to Christ by Himself, John xv. 25. Bp. Wilson. 21. — our eye hath seen it.] They openly avow that they themselves have been eye-witnesses of my treasonable practices. Dr. Wells. Or the meaning may be, We have seen what we wished, we have had our will. Green. 24. Judge me.] Vindicate me. Green. What David in this Psalm says against his enemies, must not be misunderstood. Nor must we believe that we are allowed to wish evil to those who do evil to us, or to rejoice when that evil happens to them. We are to consider, that the enemies of David were enemies to God Himself; and that David, being a prophet, and having an express promise of the Divine assistance, might denounce destruction to them: but, in his heart, he did not wish it to befall them, and he was even afflicted at the evil which did befall them, as he himself testifies in this Psalm. Ostervald. Psalm XXXVI. There are three parts of this Psalm: D Ver. 1. The transgression of the wicked &c.] The transgressions of a bad man shew plainly, in the apprehension of a good one, that the former is destitute of the true fear of God. Abp. Secker. Or differently, thus; "The wicked man, according to the wickedness of his heart, saith, There is no fear of God before mine eyes." Bp. Lowth. Or this passage may be rendered with some ancient versions; "The wicked man hath an oracle of rebellion in his heart." The wicked man hath no regard to the oracles of God; he hath one in his heart which dictates nothing but rebellion. Mudge, Green. 2. — he flattereth himself &c.] He soothes himself in his own conceit, and cunningly imagines that he shall not be discovered: yet at length shall his iniquity come to light, and make him hateful to all men. Bp. Patrick. 5, 6. Thy mercy, O Lord, &c.] This passage is truly sublime. Here the mind of the Psalmist seems to exert its utmost faculties in vain to describe the attributes of God, whose unparalleled magnitude mocks its feeble endeavours; and to this end it employs the grandest imagery that universal nature can suggest: and yet this imagery, however great, proves totally inadequate to the purpose. Bp. Lowth. 5. Commit thy way &c.] We are exhorted here to commend our honest designs to God, and to leave the event to Him, in full confidence that He will direct it for the best. Travell, Bp. Patrick. 8. — The fatness of thy house;] By this expression is meant all God's blessings, both temporal and spiritual. Bp. Hall. fied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures. 9. — in thy light shall we see light.] The images of light and darkness are commonly made use of in all languages to imply or denote prosperity and adversity, agreeably to the common sense and perception which all men have of the objects themselves. But the Hebrews employ those figures more frequently, and with less variation than other people. Bp. Lowth. 10. — thy righteousness] Rather, thy beneficence or bounty. Street. 10. — thou shalt diligently consider &c.] When thou seekest for his place, there shall not be found any footsteps of his prosperity. Dr. Wells. 11. — remove me.] Or cause me to fall. Dr. Wells. 12. There are the workers &c.] The expression used in the original, represents strongly before the eyes the sudden downfall of the wicked. Upon the very spot where they practise their treachery, they receive their downfall. Mudge. We have here represented to us the behaviour of wicked men, who fear not God, and soothe themselves in their sins, instead of hating them; and the very different conduct of the righteous, who adore the justice of God, and are grateful for his favours. The use we should make of this Psalm is, to avoid the sentiments of the wicked, and to cleave to God by a sincere love and holy fear; to the end that we may rejoice in Him with the righteous, and say with David, "O God, how excellent is thy loving-kindness!" Ostervald. Psalm XXXVII. In this Psalm David seems to intend to prevent the scandal or offence against religion, which might be taken from observing the wicked in prosperity, and the godly under affliction. Dr. Wells. He may be supposed speaking to himself, or exhorting others to trust in God from his own example. Dimock. Ver. 1. Fret not thyself &c.] In other words, Be not vexed at the prosperity of the wicked, neither be provoked by it to accuse the providence of God, nor wish thyself in their situation. Bp. Patrick. confidence in God, by the different estate of the godly and the wicked. so shalt thou dwell in the land, and truth, or, stableness. 12. — gnasheth upon him &c.] Could even tear him with his teeth. Bp. Wilson. 13. The Lord shall laugh &c.] The Lord, who takes notice of all his secret plots, shall laugh him to scorn; for, howsoever the foolish wicked man flatters himself in the conceit of his safety, yet the all-wise God sees that his destruction is at hand. Bp. Hall. shall be broken: but the LORD upholdeth the righteous. 18. The Lord knoweth &c.] The actions of good men are seen, and will not fail of being rewarded by God; not only with the comforts of this life continued to them and their posterity, but with a never-failing possession in heaven. Dr. Hammond. 20. But the wicked shall perish, &c.] They shall vanish away into smoke; as the fat of lambs, which is laid upon the altar in sacrifice, so shall they be suddenly consumed. Bp. Hall. 27. — dwell for evermore.] "Dwell in the land for ever." That is, enjoy a long and prosperous life in the land, with great tranquillity and peace. Bps. Hare and Patrick. Thou shalt never be exiled from the land which God hath given thee. Rosenmüller. D 2 preciousness of lambs. established. day. — to bring to remembrance.] That is, either that by this humble and mournful prayer he might prevail with God to remember and pity him; for now He seemed quite to have forgotten him: or that, by reviewing this Psalm afterwards, he might call to mind his former danger and misery, and God's wonderful mercy in delivering him from them; which all are too apt to forget. And that others also might remember and consider what God had done for him; first in chastening, and then in restoring him; and might make use of his example for their benefit. Poole. Ver. 2. — thine arrows &c.] The arrows, and the hand of God, are his judgments on sin; those internal pangs which pierce the soul, and those external afflictions which weigh down the spirits. Bp. Horne. 4. For mine iniquities are gone over mine head.] That is, my sins have brought so many evils upon me, that they overwhelm me like a flood. Bp. Patrick. 5. — because of my foolishness.] Meaning, the affliction had been justly brought upon him by his sin foolishly committed. Bp. Hall.