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giving, (verses 4, 5,) where he renews his vows and pays his devotions. Psalm xxvi, 6–8. The whole theme of these two Psalms is identical, which is, that God will save the upright, and such only may trust him. Psalm xxvii, 14. The spirit and contents of both suit the circumstances of David after his return from Mahanaim. They were composed for, and perhaps within the sanctuary.




David resorteth unto God in confidence of his integrity.

TA Psalm of David.


1 Judge me,

O LORD, For I have walked in mine integrity; I have trusted also in the LORD, therefore I shall not

slide. 2 Examine ome, O Lord, and prove me; Try my reins and my heart.

For thy loving-kindness is before mine eyes, And I have walked in thy truth. 4 I have not sat with vain persons,

Neither will I go in with dissemblers. 5 I have hated the congregation of evil doers,

And will not sit with the wicked. 6 I will wash my hands in innocency:

So will I compass thine altar, O LORD! 7 That I may publish with the voice of thanksgiving,

And tell of all thy wondrous works. 8 LORD, I have loved the habitation of thy house,

And the place where thine honour dwelleth.

- Prov. 20. 7.
• Prov. 29. 25

c Zech. 18. 9.
d 2 Kin. 20, 3,

e See Exodus 30. 19, 20.

Psa. 73. 18. 1 Tim. 2.8.

1 Heb. of the tabernacle of

thine honour.

9'Gather not my soul with sinners,

Nor my life with 'bloody men; 10 In whose hands is mischief,

And their right hand is full of bribes. 11 But as for me, I will walk in mine integrity:

Redeem me, and be merciful unto me. . 12 My foot standeth in an even place,

In the congregations will I bless the LORD.

? Or, take not away.

* Heb. men of blood.

4 Heb. filled with. Exod. 28. 8. Deut.

16. 19. 1 Sam. 8. 8. Isa. 88. 18.




David sustaineth his faith by the power of God, 1-3; by his love to the service of

God, 4–8; by prayer, 9–14.

TA Psalm of David.

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1 The LORD is my light and my salvation-whom shall

I fear? The Lord is the strength of my life of whom shall

I be afraid ? 2 When the wicked (even mine enemies and my foes)

came upon me to eat up my flesh,
They stumbled and fell.
3 Though a host should encamp against me,

My heart shall not fear;
Though war should rise against me,
In this will I be confident.
4 One thing have I desired of the LORD,
That will I seek after;

a Pau. 62.2, & Isa. 12. 2.

1 Heb. approached against ma

my voice;

That I may b dwell in the house of the Lord all the

days of my life, To behold 'the beauty of the LORD,

And to inquire in his temple. 5 For in the time of trouble he shall hide me in his

pavilion; In the secret of his tabernacle shall he hide me; He shall set me up upon a rock. 6 And now shall my head be lifted up above mine ene

mies round about me; Therefore will I offer in his tabernacle sacrifices of

joy; I will sing, yea, I will sing praises unto the LORD. Hear, O LORD, when I


with Have mercy also upon me, and answer me. 8 • When thou saidst, “Seek ye my face ;"

My heart said unto thee, “Thy face, LORD, will I seek.” 9 Hide not thy face far from me, Put not thy servant away


anger; Thou hast been my help; leave me not,

Neither forsake me, O God of my salvation! 10 When my father and my mother forsake me,

Then the LORD 'will take me up. 11 Teach me thy way, O LORD! And lead me in 'a plain path, because of 'mine

enemies. 12 Deliver me not over unto the will of mine enemies;

For false witnesses are risen up against me,
And such as a breathe out cruelty.
I had fainted, unless I had believed to see the


goodness of the LORD In the land of the living.


b Psa. 68.4 Luke 2. 87.
? Or, the delight.
3 Heb. shouting.
4 Or, My heart said unto thee,

Let my face seek thy face, do.

* Heb. will gather me.

Isa. 40. 11.
. feb. a way of plain-

ne88, Psa. 26. 12.

7 Heb. those which obserto me,

Psa 3. 8; and 54. 5. c 1 Sam. 22. 9. 2 Sam. 16. 7, &

Psa 35. 11, d Acts 9. 1.

14 Wait e on the LORD! Be of good courage, and he shall strengthen thy

heart; Wait, I say, on the LORD!

e Psa. 31. 24. Isa. 25. 9. Hab. 2. &



The Gibeonites were a people descended from one of the ancient Canaanitish tribes, and were spared by Joshua on the faith of a covenant which they had the address to obtain by stratagem. Joshua ix, 3–27. Notwithstanding they were doomed to destruction in common with the other native tribes, and had obtained a treaty of amity with Joshua only by false representations, yet, having taken the oath of Jehovah to spare them, the Israelites had always observed with fidelity the sacredness of their engagement. Nearly four hundred years had passed since this event, and the Gibeonites still retained peaceful possession of their cities and lands, in virtue of this ancient covenant.

Gibeon was situated on an oblong ridge, that rises out of the beautiful valley lying north of the mountain now called by the Arabs Neby Samweil, (or the prophet Samuel.) It is about seven miles northwest from Jerusalem. It was copiously supplied with water, its pools and fountains were of ancient renown, and it was a fortified and powerful city. In Joshua's time it " was a great city, as one of the royal cities.” Joshua x, 2. When we consider these facts, and how desirable such a possession must have been to the Israelites, situated as it was in the heart of their country, it certainly reflects honour upon the Hebrew nation, that they had so long and inviolably respected the rights of these strangers. It remained for Saul, however, in filling up the measure of his inconsistencies and

cruelties, to break the public faith, and make a prey of this defenceless and unoffending people.

From pretended zeal for God, he undertook to execute the original command to Moses, and to extirpate this remnant of the Canaanites. But while a religious motive seemed to throw a semblance of apology over the enormity of the deed, we have reason to suspect that the real object was to possess his family of the rich patrimony of the Gibeonites.

Saul was evidently instigated to this atrocious act by some members of his family, for “his house” is mentioned as equally implicated in the guilt with himself. 2 Samuel xxi, 1. The affair had hitherto been suffered to pass without notice. The purpose of Saul, for some cause, had never been fully executed, but many of the Gibeonites had, notwithstanding, been slain, and it was not consistent with the principles of the theocratic government which was administered over the Hebrews, to permit the act to go unrequited. To awaken the conscience of the nation, therefore, to a just appreciation of the criminality of the act and of the Divine displeasure against all such wickedness, a public judgment is sent upon the land. For three years the rains of heaven were withheld, and the earth lay parched and barren. A grievous famine pressed hungrily on all the tribes. Such judgments were always regarded as directly from God, and never without cause. But David seemed ignorant of the cause of this present calamity, and according to the forms of the Mosaic law, inquired of the Lord. He was informed that it was “for Saul, and for his bloody house, because he slew the Gibeonites.” Immediately the king instituted an inquiry into the matter, and made the restitution which the Gibeonites demanded. After this, “ God was entreated for the land,” and again it received the accustomed rains.

The copious rains which now descend, the sudden and cheerful change in the aspect of vegetable nature, the joy of the animal tribes, the awful displays of the Divine power and majesty in the terrific accompaniments of the storm, the solemn providence of God, at once retributive and protective, all are before the eye of the Psalmist in images of vivid, joyful, and solemn reality. It would be difficult to describe the majesty of a thunderstorm, its terrific and joyful effects upon the animal and vegetable tribes, and its renovating power

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