Treasury of David Volume 2 by Charles Spurgeon - scotknight

1The Treasury of DavidbyCharles H. SpurgeonVol. 2Ps. 42-72 (Book 2)This work is a compilation drawn, with permission, from the best on theweb for viewing Spurgeon’s sermons (www.spurgeon.org ). This website has been graciously prepared by one of Spurgeon’s most ablestudents and scholars Phil Johnson. –Thanks!The Treasury of David may also be purchased in various forms:Pilgrim Publications, PO Box 66, Pasadena, TX 77501 has reprinted in1983 ($110) the 1886 seven volume edition (Funk & Wagnalls). HendricksenPublishers has recently published a 3 volume version ($60; 2005; vidwww.amazon.com). Various condensations are also available.This digital version was prepared by Ted Hildebrandt, 2007.

2Table of ContentsCh. 42 p. 3Ch. 43 p. 38Ch. 44 p. 51Ch. 45 p. 76Ch. 46 p. 115Ch. 47 p. 134Ch. 48 p. 147Ch. 49 p. 162Ch. 50 p. 187Ch. 51 p. 215Ch. 52 p. 254Ch. 53 p. 265Ch. 54 p. 277Ch. 55 p. 286Ch. 56 p. 317Ch. 57 p. 335Ch. 58 p. 355Ch. 59 p. 373Ch. 60 p. 395Ch. 61 p. 415Ch. 62 p. 429Ch. 63 p. 451Ch. 64 p. 474Ch. 65 p. 485Ch. 66 p. 513Ch. 67 p. 547Ch. 68 p. 561Ch. 69 p. 621Ch. 70 p. 663Ch. 71 p. 670Ch. 72 p. 700

Psalm 42 3Psalm 42ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherOther WorksTITLE. To the chief Musician, Maschil, for the sons of Korah. Dedicated tothe Master of Music, this Psalm is worthy of his office; he who can sing bestcan have nothing better to sing. It is called, Maschil, or an instructive ode; andfull as it is of deep experimental expressions, it is eminently calculated toinstruct those pilgrims whose road to heaven is of the same trying kind asDavid's was. It is always edifying to listen to the experience of a thoroughlygracious and much afflicted saint.That choice band of singers, the sons of Korah, are bidden to make this delightful Psalm one of theirpeculiars. They had been spared when their father and all his company, and all the children of his associateswere swallowed up alive in their sin. Nu 27:11. They were the spared ones of sovereign grace. Preserved,we know not why, by the distinguishing favour of God, it may be surmised that after their remarkableelection to mercy, they became so filled with gratitude that they addicted themselves to sacred music inorder that their spared lives might be consecrated to the glory of God. At any rate, we who have beenrescued as they were from going down into the pit, out of the mere good pleasure of Jehovah, can heartilyjoin in this Psalm, and indeed in all the songs which show forth the praises of our God and the pantings ofour hearts after him. Although David is not mentioned as the author, this Psalm must be the offspring of hispen; it is so Davidic, it smells of the son of Jesse, it bears the marks of his style and experience in everyletter. We could sooner doubt the authorship of the second part of Pilgrim's Progress than question David'stitle to be the composer of this Psalm.SUBJECT. It is the cry of a man far removed from the outward ordinances and worship of God, sighingfor the long loved house of his God; and at the same time it is the voice of a spiritual believer, underdepressions, longing for the renewal of the divine presence, struggling with doubts and fears, but yetholding his ground by faith in the living God. Most of the Lord's family have sailed on the sea which ishere so graphically described. It is probable that David's flight from Absalom may have been the occasionfor composing this Maschil.DIVISION. The structure of the song directs us to consider it in two parts which end with the same refrain;Ps 42:1-5 and then Ps 42:6-11.EXPOSITIONVerse 1. As the hart panteth after the water brooks, so panteth my soul afterthe, O God. As after a long drought the poor fainting hind longs for the streams,or rather as the hunted hart instinctively seeks after the river to lave its smokingflanks and to escape the dogs, even so my weary, persecuted soul pants afterthe Lord my God. Debarred from public worship, David was heartsick. Ease he

Psalm 42 4did not seek, honour he did not covet, but the enjoyment of communion withGod was an urgent need of his soul; he viewed it not merely as the sweetest ofall luxuries, but as an absolute necessity, like water to a stag. Like the parchedtraveller in the wilderness, whose skin bottle is empty, and who finds the wellsdry, he must drink or die—he must have his God or faint. His soul, his veryself, his deepest life, was insatiable for a sense of the divine presence. As thehart brays so his soul prays. Give him his God and he is as content as the poordeer which at length slakes its thirst and is perfectly happy; but deny him hisLord, and his heart heaves, his bosom palpitates, his whole frame is convulsed,like one who gasps for breath, or pants with long running. Dear reader, dostthou know what this is, by personally having felt the same? It is a sweetbitterness. The next best thing to living in the light of the Lord's love is to beunhappy till we have it, and to pant hourly after it—hourly, did I say? thirst is aperpetual appetite, and not to be forgotten, and even thus continual is the heart'slonging after God. When it is as natural for us to long for God as for an animalto thirst, it is well with our souls, however painful our feelings. We may learnfrom this verse that the eagerness of our desires may be pleaded with God, andthe more so, because there are special promises for the importunate and fervent.Verse 2. My soul. All my nature, my inmost self. Thirsteth. Which is more thanhungering; hunger you can palliate, but thirst is awful, insatiable, clamorous,deadly. O to have the most intense craving after the highest good! this is noquestionable mark of grace. For God. Not merely for the temple and theordinances, but for fellowship with God himself. None but spiritual men cansympathise with this thirst. For the living God. Because he lives, and gives tomen the living water; therefore we, with greater eagerness, desire him. A deadGod is a mere mockery; we loathe such a monstrous deity; but the ever livingGod, the perennial fountain of life and light and love, is our soul's desire. Whatare gold, honour, pleasure, but dead idols? May we never pant for these. Whenshall I come and appear before God? He who loves the Lord loves also theassemblies wherein his name is adored. Vain are all pretences to religion wherethe outward means of grace have no attraction. David was never so much athome as in the house of the Lord; he was not content with private worship; hedid not forsake the place where saints assemble, as the manner of some is. Seehow pathetically he questions as to the prospect of his again uniting in thejoyous gathering! How he repeats and reiterates his desire! After his God, hisElohim (his God to be worshipped, who had entered into covenant with him),he pined even as the drooping flowers for the dew, or the moaning turtle for hermate. It were well if all our resortings to public worship were viewed asappearances before God, it would then be a sure mark of grace to delight inthem. Alas, how many appear before the minister, or their fellow men, and

Psalm 42 5think that enough! "To see the face of God" is a nearer translation of theHebrew; but the two ideas may be combined—he would see his God and beseen of him: this is worth thirsting after!Verse 3. My tears have been my meat day and night. Salt meats, but healthfulto the soul. When a man comes to tears, constant tears, plenteous tears, tearsthat fill his cup and trencher, he is in earnest indeed. As the big tears stand inthe stag's eyes in her distress, so did the salt drops glitter in the eyes of David.His appetite was gone, his tears not only seasoned his meat, but became hisonly meat, he had no mind for other diet. Perhaps it was well for him that theheart could open the safety valves; there is a dry grief far more terrible thanshowery sorrows. His tears, since they were shed because God wasblasphemed, were "honourable dew, "drops of holy water, such as Jehovahputteth into his bottle. While they continually say unto me, Where is thy God?Cruel taunts come naturally from coward minds. Surely they might have leftthe mourner alone; he could weep no more than he did—it was asupererogation of malice to pump more tears from a heart which alreadyoverflowed. Note how incessant was their jeer, and how artfully they framed it!It cut the good man to the bone to have the faithfulness of his God impugned.They had better have thrust needles into his eyes than have darted insinuationsagainst his God. Shimei may here be alluded to who after this fashion mockedDavid as he fled from Absalom. He roundly asserted that David was a bloodyman, and that God was punishing him for supplanting Saul and his house; hiswish was father to his thought. The wicked know that our worst misfortunewould be to lose God's favour, hence their diabolical malice leads them todeclare that such is the case. Glory be to God, they lie in their throats, for ourGod is in the heavens, aye, and in the furnace too, succouring his people.Verse 4. When I remember these things, I pour out my soul in me. When heharped upon his woes his heart melted into water and was poured out uponitself. God hidden, and foes raging, a pair of evils enough to bring down thestoutest heart! Yet why let reflections so gloomy engross us, since the result isof no value: merely to turn the soul on itself, to empty it from itself into itself isuseless, how much better to pour out the heart before the Lord! The prisoner'stread wheel might sooner land him in the skies than mere inward questioningraise us nearer to consolation. For I had gone with the multitude, I went withthem to the house of God. Painful reflections were awakened by the memory ofpast joys; he had mingled in the pious throng, their numbers had helped to givehim exhilaration and to awaken holy delight, their company had been a charmto him as with them he ascended the hill of Zion. Gently proceeding with holyease, in comely procession, with frequent strains of song, he and the people of

Psalm 42 6Jehovah had marched in reverent ranks up to the shrine of sacrifice, the dearabode of peace and holiness. Far away from such goodly company the holyman pictures the sacred scene and dwells upon the details of the pious march.With the voice of joy and praise, with a multitude that kept holyday. The festivenoise is in his ears, and the solemn dance before his eyes. Perhaps he alludes tothe removal of the ark and to the glorious gatherings of the tribes on that grandnational holy day and holiday. How changed his present place! For Zion, awilderness; for the priests in white linen, soldiers in garments of war; for thesong, the sneer of blasphemy; for the festivity, lamentation; for joy in the Lord,a mournful dirge over his absence.Verse 5. Why art thou cast down, O my soul? As though he were two men, thepsalmist talks to himself. His faith reasons with his fears, his hope argues withhis sorrows. These present troubles, are they to last forever? The rejoicings ofmy foes, are they more than empty talk? My absence from the solemn feasts, isthat a perpetual exile? Why this deep depression, this faithless fainting, thischicken hearted melancholy? As Trapp says, "David chides David out of thedumps; "and herein he is an example for all desponding ones. To search out thecause of our sorrow is often the best surgery for grief. Self ignorance is notbliss; in this case it is misery. The mist of ignorance magnifies the causes of ouralarm; a clearer view will make monsters dwindle into trifles. Why art thoudisquieted within me? Why is my quiet gone? If I cannot keep a publicSabbath, yet wherefore do I deny my soul her indoor Sabbath? Why am Iagitated like a troubled sea, and why do my thoughts make a noise like atumultuous multitude? The causes are not enough to justify such utter yieldingto despondency. Up, my heart! What aileth thee? Play the man, and thy castingsdown shall turn to up liftings, and thy disquietudes to calm. Hope thou in God.If every evil be let loose from Pandora's box, yet is there hope at the bottom.This is the grace that swims, though the waves roar and be troubled. God isunchangeable, and therefore his grace is the ground for unshaken hope. Ifeverything be dark, yet the day will come, and meanwhile hope carries stars inher eyes; her lamps are not dependent on oil from without, her light is fed bysecret visitations of God, which sustain the spirit. For I shall yet praise him.Yet will my sighs give place to songs, my mournful ditties shall be exchangedfor triumphal paeans. A loss of the present sense of God's love is not a loss ofthat love itself; the jewel is there, though it gleams not on our breast; hopeknows her title good when she cannot read it clear; she expects the promisedboon though present providence stands before her with empty hands. For Ishall yet praise him for the help of his countenance. Salvations come from thepropitious face of God, and he will yet lift up his countenance upon us. Notewell that the main hope and chief desire of David rest in the smile of God. His

Psalm 42 7face is what he seeks and hopes to see, and this will recover his low spirits, thiswill put to scorn his laughing enemies, this will restore to him all the joys ofthose holy and happy days around which memory lingers. This is grand cheer.This verse, like the singing of Paul and Silas, looses chains and shakes prisonwalls. He who can use such heroic language in his gloomy hours will surelyconquer. In the garden of hope grow the laurels for future victories, the roses ofcoming joy, the lilies of approaching peace.Verse 6. O my God, my soul is cast down within me. Here the song beginsagain upon the bass. So sweet an ending deserves that for the sake of a secondhopeful close the Psalm should even begin again. Perhaps the psalmist'sdejection continued, the spasm of despondency returned; well, then, he willdown with his harp again, and try again its power upon himself, as in hisyounger days, he saw its influence upon Saul when the evil spirit came uponhim. With God the song begins a second time more nearly than at first. Thesinger was also a little more tranquil. Outward expression of desire was gone;there was no visible panting; the sorrow was not all restrained within doors.Within or upon himself he was cast down; and, verily, it may well be so, whileour thoughts look more within than upward. If self were to furnish comfort, weshould have but poor provender. There is no solid foundation for comfort insuch fickle frames as our heart is subject to. It is well to tell the Lord how wefeel, and the more plain the confession the better: David talks like a sick childto its mother, and we should learn to imitate him. Therefore will I rememberthee. It is well to fly to our God. Here is terra firma. Blessed down castingwhich drives us to so sure a rock of refuge as thee, O Lord! From the hillMizar. He recalls his seasons of choice communion by the river and among thehills, and especially that dearest hour upon the little hill, where love spake hersweetest language and revealed her nearest fellowship. It is great wisdom tostore up in memory our choice occasions of converse with heaven; we maywant them another day, when the Lord is slow in bringing back his banishedones, and our soul is aching with fear. "His love in times past" has been aprecious cordial to many a fainting one; like soft breath it has fanned thesmoking flax into a flame, and bound up the bruised reed. Oh, never to beforgotten valley of Achor, thou art a door of hope! Fair days, now gone, yehave left a light behind you which cheers our present gloom. Or does Davidmean that even where he was he would bethink him of his God; does he declarethat, forgetful of time and place, he would count Jordan as sacred as Siloa,Hermon as holy as Zion, and even Mizar, that insignificant rising ground asglorious as the mountains which are round about Jerusalem! Oh! it is aheavenly heart which can sing

Psalm 42 8"To me remains nor place nor time;my country is in every clime;I can be calm and free from careOn any shore, since God is there.""Could I be cast where thou art not,That were indeed a dreadful lot,But regions none remote I call,Secure of finding God in all."Verse 7. Deep calleth unto deep at the noise of thy waterspouts. Thy severedealings with me seem to excite all creation to attack me; heaven, and earth,and hell, call to each other, stirring each other up in dreadful conspiracy againstmy peace. As in a waterspout, the deeps above and below clasp hands, so itseemed to David that heaven and earth united to create a tempest around him.His woes were incessant and overwhelming. Billow followed billow, one seaechoed the roaring of another; bodily pain aroused mental fear, Satanicsuggestions chimed in with mistrustful forebodings, outward tribulationthundered in awful harmony with inward anguish: his soul seemed drowned asin a universal deluge of trouble, over whose waves the providence of the Lordmoved as a watery pillar, in dreadful majesty inspiring the utmost terror. As forthe afflicted one he was like a lonely bark around which the fury of a storm isbursting, or a mariner floating on a mast, almost every moment submerged. Allthy waves and thy billows are gone over me. David thought that every troublein the world had met in him, but he exaggerated, for all the breaking waves ofJehovah have passed over none but the Lord Jesus; there are griefs to which hemakes his children strangers for his love's sake. Sorrow naturally states its caseforcibly; the mercy is that the Lord after all hath not dealt with us according toour fears. Yet what a plight to be in! Atlantic rollers sweeping in ceaselesssuccession over one's head, waterspouts coming nearer and nearer, and all theocean in uproar around the weary swimmer; most of the heirs of heaven canrealise the description, for they have experienced the like. This is a deepexperience unknown to babes in grace, but common enough to such as dobusiness on great waters of affliction: to such it is some comfort to rememberthat the waves and billows are the Lord's, "thy waves and thy billows, "saysDavid, they are all sent, and directed by him, and achieve his designs, and thechild of God knowing this, is the more resigned.Verse 8. Yet the Lord will command his lovingkindness in the daytime. Comewhat may there shall be "a certain secret something" to sweeten all.Lovingkindness is a noble life belt in a rough sea. The day may darken into astrange and untimely midnight, but the love of God ordained of old to be the

Psalm 42 9portion of the elect, shall be by sovereign decree meted out to them. No dayshall ever dawn on an heir of grace and find him altogether forsaken of hisLord: the Lord reigneth, and as a sovereign he will with authority commandmercy to be reserved for his chosen. And in the night. Both divisions of the dayshall be illuminated with special love, and no stress of trial shall prevent it. OurGod is God of the nights as well as the days; none shall find his Israelunprotected, be the hour what it may. His song shall be with me. Songs ofpraise for blessings received shall cheer the gloom of night. No music sweeterthan this. The belief that we shall yet glorify the Lord for mercy given inextremity is a delightful stay to the soul. Affliction may put out our candle, butif it cannot silence our song we will soon light the candle again. And my prayerunto the God of my life. Prayer is yoked with praise. He who is the living God,is the God of our life, from him we derive it, with him in prayer and praise wespend it, to him we devote it, in him we shall prefect it. To be assured that oursighs and songs shall both have free access to our glorious Lord is to havereason for hope in the most deplorable condition.Verse 9. I will say unto God my rock, Why hast thou forgotten me? Faith isallowed to enquire of her God the causes of his displeasure, and she is evenpermitted to expostulate with him and put him in mind of his promises, and askwhy apparently they are not fulfilled. If the Lord be indeed our refuge, whenwe find no refuge, it is time to be raising the question, "Why is this?" Yet wemust not let go our hold, the Lord must be my rock still; we must keep to himas our alone confidence, and never forego our interest in him. Why go Imourning because of the oppression of the enemy? He who condescends to bepleaded with by Abraham, his friend, allows us to put to him the question thatwe may search out the causes of his severity towards us. Surely he can have nopleasure in seeing the faces of his servants stained and squalid with their tears;he can find no content in the harshness with which their foes assail them. Hecan never take pleasure in the tyranny with which Satan vexes them. Why thendoes he leave them to be mocked by his enemies and theirs? How can thestrong God, who is as firm and abiding as a rock, be also as hard and unmovedas a rock towards those who trust in him? Such enquiries humbly pressed oftenafford relief to the soul. To know the reason for sorrow is in part to know howto escape it, or at least to endure it. Want of attentive consideration often makesadversity appear to be more mysterious and hopeless than it really is. It is apitiable thing for any man to have a limb amputated, but when we know thatthe operation was needful to save life, we are glad to hear that it has beensuccessfully performed; even thus as trial unfolds, the design of the Lordsending it becomes far more easy to bear.

Psalm 42 10Verse 10. As with a sword in my bones, mine enemies reproach me. Cruelmockeries cut deeper than the flesh, they reach the soul as though a rapier wereintroduced between the ribs to prick the heart. If reproaches kill not, yet theyare killing, the pain caused is excruciating. The tongue cuts to the bone, and itswounds are hard to cure. While they say daily unto me, Where is thy God? Thisis the most unkind cut of all, reflecting as it does both upon the Lord'sfaithfulness and his servant's character. Such was the malice of David's foes,that having thought of the cruel question, they said it, said it daily, repeated itto him, and that for a length, of time; surely the continual yapping of these cursat his heel was enough to madden him, and perhaps would have done so had henot resorted to prayer and made the persecutions of his enemies a plea with hisLord.Verse 11. Why art thou cast down, O my soul? and why art thou disquietedwithin me? In the rehearsal of his sorrow, he finds after all no sufficient groundfor being disquieted. Looked in the face, his fears were not so overwhelming asthey seemed when shrouded in obscurity. Hope thou in God. Let the anchorstill keep its hold. God is faithful, God is love, therefore there is room andreason for hope. Who is the health of my countenance, and my God. This is thesame hopeful expression as that contained in verse five, but the addition of andmy God shows that the writer was growing in confidence, and was abledefiantly to reply to the question, "Where is thy God?" Here, even here, he is,ready to deliver me. I am not ashamed to own him amid your sneers and taunts,for he will rescue me out of your hands. Thus faith closes the struggle, a victorin fact by anticipation, and in heart by firm reliance. The saddest countenanceshall yet be made to shine, if there be a taking of God at his word and anexpectation of his salvation."For yet I know I shall him praiseWho graciously to me,The health is of my countenance,Yea, mine own God is he."EXPLANATORY NOTES AND QUAINT SAYINGSTITLE. "Sons of Korah." Who were the sons of Korah? These opinions havemore or less prevailed. One is that they sprang from some one of that name inthe days of David. Mudge and others think that the sons of Korah were asociety of musicians, founded or presided over by Korah. Others think that thesons of Korah were the surviving descendants of that miserable man who,together with two hundred and fifty of his adherents, who were princes,

Psalm 42 11perished when "the earth opened her mouth and swallowed them up, togetherwith Korah." In Nu 26:11 we read: "Notwithstanding the children of Korahdied not." They had taken the warning given, and had departed from the tentsof these wicked men. Nu 16:24,26. It must be admitted that the name Korahand the patronymic Korahite are found in the Scriptures in a way that createsconsiderable doubt respecting the particular man from whom the Korahites arenamed. See 1Ch 1:35 2:43 6:22,54 9:19 26:1 2Ch 20:19. Yet the more commonbelief is that they descended from him who perished in his gainsaying. Thisview is taken by Ainsworth with entire confidence, by Gill, and others. Korah,who perished, was a Levite. Whatever may have been their origin, it is clear thesons of Korah were a Levitical family of singers. Nothing, then, could be moreappropriate than the dedication of a sacred song to these very people. WilliamS. Plumer.Title. "Sons of Korah." The "Korah" whose "sons" are here spoken of, is theLevite who headed the insurrection against Moses and Aaron in the wilderness.Nu 16:1-50. We find his descendants existing as a powerful Levitical family inthe time of David, at least, if they are to be identified, as is probable, with theKorahites mentioned in 1Ch 12:6, who, like our own warlike bishops of formertimes, seem to have known how to doff the priestly vestment for the soldier'sarmour, and whose hand could wield the sword as well as strike the harp. TheKorahites were a part of the band who acknowledged David as their chief, atZiklag; warriors "whose faces, "it is said, "were like the faces of lions, and whowere (for speed) like gazelles upon the mountains." According to 1Ch 9:17-19,the Korahites were in David's time, keepers of the threshold of the tabernacle;and still earlier, in the time of Moses, watchmen at the entrance of the camp ofthe Levites. In 1Ch 26:1-19, we find two branches of this family associatedwith that of Merari, as guardians of the doors of the Temple. There is probablyan allusion to this their office, in Ps 84:10. But the Korahites were alsocelebrated musicians and singers; see 1Ch 6:16-33, where Heman, one of thethree famous musicians of the time, is said to be a Korahite (compare 1Ch25:1-31). The musical reputation of the family continued in the time ofJehoshaphat 2Ch 20:19, where we have the peculiar doubly plural form(Myxrqhynb), "Sons of the Korahites." J. J. Stewart Perowne.Title. "Sons of Korah." Medieval writers remark how here, as so often, it wasthe will of God to raise up saints where they could have been least looked for.Who should imagine that from the posterity of him who said, "Ye take toomuch upon you, ye sons of Aaron, "should have risen those whose sweetPsalms would be the heritage of the church of God to the end of time? J. M.Neale.

Psalm 42 13they must engrave the name of their darling, Denfos d o erws d kittos auton ekpaaes anadeoai profaoews; it will twine upon every opportunity, as the Moralistspeaks. And the true lovers of God, they are always thinking upon him, sighingfor him, panting after him, talking of him, and (if it were possible) wouldengrave the name of the Lord Jesus upon the breasts of all the men in theworld. Look upon David, now a banished man, and fled from the presence ofSaul, and see how he behaves himself: not like Themistocles or Camillus, orsome of those brave banished worthies. He does not complain of theungratefulness of his country, the malice of his adversaries, and his ownunhappy success. No, instead of murmuring, he falls a panting, and that onlyafter his God. He is banished from the sanctuary, the palace of God's nearestpresence, and chiefest residence; he cannot enjoy the beauty of holiness, and allother places seem to him but as the tents of Kedar. He is banished from thetemple, and he thinks himself banished from his God, as it is in the followingwords, When shall I come and appear before God? The whole stream ofexpositors run this way, that it is meant of his strong longing to visit theTemple, and those amiable courts of his God, with which his soul was so muchtaken. Nathanael Culverwel's "Panting Soul," 1652.Verses 1-3. are an illustration of the frequent use of the word Elohim in thesecond book of Psalms. We give Fry's translation of the first three verses.—As the hart looketh for the springs of water,So my soul looketh for thee, O Elohim.My soul is athirst for Elohim for the living El:When shall I go and see the face of Elohim?My tears have been my meat day and night,While they say to me continually, Where is thy Elohim?Verse 3. My tears have been my meat day and night. The psalmist could eatnothing because of his extreme grief. John Gadsby.Verse 3. They say unto me. It is not only of me, but to me; they spake it to hisvery face, as those who were ready to justify it and make it good, that God hadforsaken him. Backbiting argues more baseness, but open reproach carries moreboldness, and shamelessness, and impudence in it; and this is that whichDavid's enemies were guilty of here in this place. Thomas Horton.Verse 3. Where is thy God? God's children are impatient, as far as they aremen, of reproaches; but so far as they are Christian men, they are impatient ofreproaches in religion; Where is now thy God? They were not such desperateAtheists as to think there was no God, to call in question whether there were a

Psalm 42 14God or no, though, indeed, they were little better; but they rather reproach andupbraid him with his singularity, where is thy God? You are one of God'sdarlings; you are one that thought nobody served God but you; you are one thatwill go alone—your God! So this is an ordinary reproach, an ordinary part forwicked men to cast at the best people, especially when they are in misery. Whatit become of your profession now? What is become of your forwardness andstrictness now? What is become of your God that you bragged so of, andthought yourselves so happy in, as if he had been nobody's God but yours? Wemay learn hence the disposition of wicked men. It is a character of a full ofpoison, cursed disposition to upbraid a man with his religion. But what is thescope? The scope is worse than the words Where is thy God? The scope is toshake his faith and his confidence in God, and this is that which touched him sonearly while they upbraided him. For the devil knows well enough that as longas God and the soul join together, it is in vain to trouble any man, therefore helabours to put jealousies, to accuse God to man, and man to God. He knowsthere is nothing in the world can stand against God. As long as we make Godour confidence, all his enterprises are in vain. His scope is, therefore, to shakeour affiance in God. Where is thy God? So he dealt with the head of the church,our blessed Saviour himself, when he came to tempt him. "If thou be the Son ofGod, command these stones to be made bread." Mt 4:3. He comes with an "if,"he laboured to shake him in his Sonship. The devil, since he was divided fromGod himself eternally, is become a spirit of division; he labours to divide evenGod the Father from his own Son; "If thou be the Son of God?" So he laboursto sever Christians from their head Christ. Where is thy God? There was hisscope, to breed division if he could, between his heart and God, that he mightcall God into jealousy, as if he had not regarded him: thou hast taken a greatdeal of pains in serving thy God; thou seest how he regards thee now; Where isthy God? Richard Sibbes.Verse 3. How powerfully do the scoffs and reproaches of the ungodly tend toshake the faith of a mind already dejected! How peculiarly afflictive to the soulthat loves God, is the dishonour cast upon him by his enemies! Henry March,in "Sabbaths at Home, "1823.Verse 3. Where is thy God?"Where is now thy God!" Oh, sorrow!Hourly thus to hear him say,Finding thus the longed for morrow,Mournful as the dark to day.Yet not thus my soul would languish,Would not thus be grieved and shamed,

Psalm 42 15But for that severer anguish,When I hear the Lord defamed."Where is now thy God!" Oh, aid me,Lord of mercy, to reply—"He is HERE—though foes invade me,Know his outstretched arm is nigh."Help me thus to be victorious,While the shield of faith I take;Lord, appear, and make thee glorious:Help me for thy honour's sake.—Henry March.Verse 4. When I remember these things, etc. To a person in misery it is a greatincrease of misery to have been once happy: it was to David an occasion ofnew tears when he remembered his former joys. Time was, says the poor soul,when I thought of God with comfort, and when I thought of him as my ownGod; and to lose a God that I once enjoyed is the loss of all my losses, and ofall my terrors the most terrible. Time was when I could go and pray to him, andease myself in prayer; but now I have no boldness, no hope, no success inprayer. I cannot call him my Father any more. Time was when I could read theBible and treasure up the promises, and survey the land of Canaan as my owninheritance; but now I dare not look into the Word lest I read my owncondemnation there. The Sabbath was formerly to me as one of the days ofheaven, but now it is also, as well as the rest, a sad and mournful day. Iformerly rejoiced in the name of Christ, "I sat under his shadow." So 2:3. I wasin his eyes as one that found favour; but now my soul is like the deserts ofArabia, I am scorched with burning heat. From how great a height have Ifallen! How fair was I once for heaven and for salvation, and now am like tocome short of it! I once was flourishing in the courts of the Lord, and now allmy fruit is blasted and withered away: "his dew lay all night upon my branches,"but now I am like the mountains of Gilboa, no rain falls upon me. Had I neverheard of heaven I could not have been so miserable as I now am: had I neverknown God, the loss of him had not been so terrible as now it is like to be. Job29:2-3. Timothy Rogers.Verse 4. (first clause). The blessedness of even the remembrance of divineworship is so great, that it can save the soul from despair. J. P. Lange'sCommentary.Verse 4. I pour out my soul. The very soul of prayer lies in the pouring out ofthe soul before God. Thomas Brooks.

Psalm 42 17Verse 5. WHY art thou cast down, O my soul? Athanasius counselled hisfriend, that when any trouble should fall upon him, he should fall presently tothe reading of this Psalm; for there was a way, he thought, of curing by the like,as well as by the contrary: for it is observed indeed that when two instrumentsare tuned to the same unison, if you touch the strings of the one, the strings ofthe other will move too, though untouched, if placed at a convenient distance.That therefore you may try the same experiments upon yourselves, do but setyour affections for a tune in the same key in which these words were spoken; ifreally you feel none, imagine some affliction laid upon you; when you havedone so, that you may be the more fully moved, place your attention at aconvenient distance, look narrowly on this holy prophet, observe how he retireshimself, shuts out the world, calls his sad soul to as sad a reckoning: Quare tamtristis? O my soul! thou that wert infused to give me life; nay, says Philo theJew, a spark, a beam of the divinity, thou, which shouldest be to this dark bodyof mine as the sun is to the earth, enlightening, quickening, cheering up myspirits; tell me, why art thou clouded? why art thou cast down? ...Think of this, ye that feel the heaviness of your soul; think of it, ye that do not,for ye may feel it. Know there is a sorrow "that worketh repentance not to berepented of." Know again there is a sorrow "that worketh death." Rememberthat there were tears that got sinful Mary heaven; remember again there weretears that got sinful Esau nothing. For as in martyrdom, it is not the sword, theboiling lead, or fire, not what we suffer, but why, that makes us martyrs; so inour sorrows, it is not how deep they wound, but why, that justifies them. Letevery one, therefore, that hath a troubled heart, ask his soul the "Why:" "Whyart thou cast down?" Is it not for thine own sins, or the sins of others? Takeeither of them, thine eyes will have a large field to water. Is it for that thou hastbeen a child of wrath, a servant of the devil? Is it for that thou art a candle set inthe wind, blown at by several temptations? or is it for that thou wouldst befreed from them? "Woe is me, that I sojourn in Mesech, that I dwell in the tentsof Kedar!" Ps 120:5. Art thou troubled as St. Augustine was, when he read thatthe way to heaven was narrow, the number small that travelled thither? Or hastthou put on St. Bernard's resolution, who had made a compact with his soul,never to joy till he had heard his Saviour call him, "Come ye blessed, "nornever to leave sorrowing till he had escaped the bitter sentence, "Go, yecursed?" If any of these be the Why, the ground of thy sorrows, if such thoughtshave cast thee down; know, that thy Saviour hath already blessed thee, for"Blessed are they that mourn." The angels are thy servants, they gather thytears; God is thy treasurer, he lays them up in his bottle; the Holy Ghost is thycomforter, he will not leave thee. Fear not, then, to be thus cast down, fear not

Psalm 42 18to be thus disquieted within thee. Brian Duppa (Bishop), 1588-1662, in aSermon entitled "The Soule's Soloquie."Verse 5. Why art thou cast down, O my soul? Why, or what may be the reason,that this text is three times used in this Psalm and in the next? whereas you donot find two verses of the same length used in all the Book of Psalms besides,except in Psalm 107, where is often repeated, "O that men would praise theLord, "etc. Now, surely the frequent mention of this text and words doth argueand note unto us the weightiness of the matter...Wicked men oppressed David,and the devil tempted him; yet he chides his own heart and nothing else. Daviddid not chide at Saul, nor chide at Absalom; but he chides and checks his ownheart. "Why art thou cast down, O my soul?" Though the devil and wickedmen, the one do tempt, the other do oppress as instruments of punishment forsin; yet we with David are to chide our own hearts. Consider, what though inour translations the words are translated and rendered passively, Why art thoucast down? yet, in the original, they are rendered actively; we read it, Why artthou cast down? etc; but in the original it is read, (yle ymht-hmw yvknyxxwtvt-hm) "Why bowest (or pressest) thou down thyself, my soul? and whytumultest thou against me?" As Arias Montanus, Cur humiliasti te? Curdeprimes te anima mea? So Lorinus, Pr 12:25. And the words so read, they donot intimate thus much, that God's own people may be cast down too much forthe sense of sin, and they are most active in their own down casting. It is notGod nor the devil that cast thee down; but Why dost thou cast thyself down? tocreate more trouble on thyself than either God doth inflict or the devil temptthee to. Christopher Love, in "The Dejected Soul's Cure," 1657.Verse 5. Why art thou cast down, O my soul? Consider but this, how muchthere is of God in the affliction. 1. Came it not without God's privity? Why artthou troubled, then? Thy Father knowing of it would have stopped its course ifit had been best for thee. 2. Came it not without his command? Why art thoutroubled? It is the cup that thy Father hath given thee, and wilt thou not drinkit? 3. Is it thy Father's will that thou shouldest suffer, and shall it be thy humourto rebel? 4. Hath God done no more than he might do? Why dost thou murmur,as if he had done thee wrong? 5. Is it a piece of his wise acting? Why dost thouexalt thy foolish will above his infinite wisdom? 6. Is his way a way of mercy?Why does thy mutinous spirits tumble at it, as a rough way? 7. Is the thing goodthat is befallen thee? Why dost thou quarrel as if it were evil? 8. Is it less thanmen suffer, than his own people, yea, than his own Son hath suffered, and hastthou cause to complain? 9. Is it but thy merit? and less than that, too; and shallthe living man complain for the punishment of his sin? 10. Is it in measure,ordered with care? (1) by the physician's hand; and (2) a little draught, and (3)

Psalm 42 19proportioned to thy strength; (4) measured out according to the proportion ofstrength and comfort he intends to measure thee out, to bear it withal? Why arethou cast down? Why art thou disquieted? Is the end and fruit of it but to makethee white, and purify thee? to purge thy sin past, and to prevent it for the timeto come? and dost thou find a present fruit in it? Dost thou find that now thouart turned into a chalk stone; thy groves and images—those corruptions whichdid attend thee while thou wert in prosperity, and which would attend thee ifyou had those good things which you want, and are disquieted for; and if thoseevils which you feel or fear were far from your sense and fear, would stillattend thee—that those do not now stand up? Lift up thy head, Christian! say tothy soul, Why art thou cast down, O my soul? and why art thou disquieted inme? Meditate what there is of God in the cause of thy disquietments. JohnCollinge (1623-1690) in "A Cordial for a Fainting Soule," 1652.Verse 5. Why art thou disquieted? more literally, tumultuated, a wordfrequently applied to the roaring and tumult and tossing of the sea. See Isa17:12 Jer 5:22 6:23 51:55. Henry March.Verse 5. Hope thou in God. I shall show what powerful influence hope hath onthe Christian in affliction, and how. First, it stills and silences him underaffliction. It keeps the king's peace in the heart, which else would soon be in anuproar. A hopeless soul is clamorous: one while it charges God, another whileit reviles his instruments. It cannot long rest, and no wonder, when hope is notthere. Hope hath a rare art in stilling a froward spirit, when nothing else can; asthe mother can make the crying child quiet by laying it to the breast, when therod makes it cry worse. This way David took, and found it effectual; when hissoul was unquiet by reason of his present affliction, he lays it to the breast ofthe promise: "Why art thy cast down O my soul? and why art thou disquieted inme? hope thou in God." And here his soul sweetly sleeps, as the child with thebreast in his mouth; and that this was his usual way, we may think by thefrequent instances we find; thrice we find him taking this course in two Psalms,42 and 43...Secondly, this hope fills the afflicted soul with such inward joy andconsolation, that it can laugh while tears are in the eye, sigh and sing all in abreath; it is called "the rejoicing of hope, "Heb 3:6. And hope never affordsmore joy than in affliction. It is on a watery cloud that the sun paints thosecurious colours in the rainbow...There are two graces, which Christ useth aboveany other, to fill the soul with joy—faith and hope, because these two fetch alltheir wine of joy without door. Faith tells the soul what Christ hath done for it;and so comforts it; hope revives the soul with the news of what Christ will do:both draw at one tap—Christ and his promise. Condensed from WilliamGurnall.

Psalm 42 20Verse 5. Hope thou in God. The word which is here rendered, hope denotesthat expectation which is founded on faith in God, and which leads the soul towait upon him. The idea is beautifully expressed in Ps 39:7. "And now, Lord,what wait I for? my hope is in thee." Henry March.Verse 5. I shall yet praise him for the help of his countenance. When it may besaid, "He whom God loveth is sick, "then it may be said, "This sickness is notunto death; "and though it be to the first death, yet not to the second. Whowould think when Jonah was in the sea Jon 3:1-10, that he would preach atNineveh? Who would think when Nebuchadnezzar was in the forest Da 4:1-37,that he should reign again in Babel? Who would think when Joseph wasbanished of his brethren, that his brethren should seek unto him like hisservants? Who would think when Job scraped his sores upon the dunghill, allhis houses were burned, all his cattle stolen, and all his children dead, that heshould be richer than ever he was? These are the acts of mercy which make therighteous sing, "The Lord hath triumphed valiantly." Exodus 15-21. HenrySmith.Verse 5. I shall yet praise him. David's mind is upon the duty more than uponthe mercy; upon the duty, as it is a matter of grace, more than upon the mercy,as it is a matter of sense. And, therefore, by a happy mistake, his tongue slips,as men are wont to do in such cases, and he puts one for the other; when heshould say, I shall receive mercy from God, he says, I shall give praise to him.Thomas Horton.Verse 5. He is the skilful physician, who at the same time that he evacuates thedisease, doth also comfort and strengthen nature; and he the true Christian, thatdoth not content himself with a bare laying aside evil customs and practices,but labours to walk in the exercise of the contrary graces. Art thou discomposedwith impatience, haunted with a discontented spirit under any affliction? Thinkit not enough to silence thy heart from quarrelling with God, but leave not tillthou canst bring it sweetly to rely on God. Holy David drove it thus far, he didnot only chide his soul for being disquieted, but he charges it to trust in God.William Gurnall.Verse 5. There was one Alice Benden, who, among others, was imprisoned forreligion in Canterbury Castle; but after awhile, by the bishop's order, she waslet down into a deep dungeon, where none of her friends could come at her.There she was fed with an halfpenny bread, and a farthing beer a day, neitherwould they allow her any more for her money. Her lodging was upon a littlestraw, between a pair of stocks and a stone wall. This made her grievously tobewail and lament her estate, reasoning with herself, why her Lord God did in

Psalm 42 21so heavy a wise afflict her, and suffered her thus to be sequestered from thesweet society of her loving prison fellows. In this extremity of misery, and inthe midst of these dolorous mournings she continued, till on a night, repeatingthat of the psalmist: "Why art thou so heavy, O my soul? and why art thou socast down within me? Still trust in God, "etc.; and, God's right hand canchange all this, etc.; she received comfort in the midst of her sorrows, and socontinued joyful to the time of her release. Samuel Clarke's "Mirror."Verses 5, 11. In case thou art at any time oppressed with sorrows, ask thy heartand soul that question which David did in the like case twice in one Psalm:Why art thou cast down, O my soul? and why art thou disquieted within me?and certainly the soul would return answer, My distress of sadness springs frommy unbelief. You may know the disease by the cure, in the very next words, Oput thy trust in God; hope thou in God: for I shall yet praise him, who is thehealth of my countenance, and my God. All sorrow of heart springs principallyfrom our unbelief, not from the greatness of other evils; I mean, destructivesorrow, for godly sorrow is a friend to godly joy. It is not so much the weightof the burden, as the soreness of the back, that troubles the poor beast: so it isnot so much the weight of outward evils, as the inward soreness of a galledconscience, not purified nor healed by faith, that vexes and troubles the poorcreature. Matthew Lawrence, in "The Use and Practice of Faith," 1657.Verses 5, 11. As afflictions do proceed from ourselves, they may be calledtroubles, or perturbations; for the best man doth sometimes cause this badliquor to boil out of his own bowels. David, not once, but often, hath cried out,Why art thou cast down, O my soul? and why art thy disquieted in me? Andshow me the man that annoys and troubles not himself in vain, because withpatience he doth not tarry the Lord's leisure? The foolish bird, who, being in aroom whose door is locked, and the casements shut, beateth herself against thewall and windows, breaking her feathers and bruising her body, whereas, wouldshe stay till the passages were by the keeper opened, she might depart, beingnot at all wounded; even so falleth it out with us: for when the Lord doth shutus up, and straiten our liberty for a time, we would fain make way forourselves, having many devices in our hearts to break through the walls of hisprovidence; whereas, if we would stay his leisure, depend on his promise, andsubmit ourselves to be disposed of by his hand, we might with more easeendure this prison, and with less hurt at the last be set at liberty. For God is inone mind, and who can change him? He will bring to pass that thing that hehath decreed upon us. John Barlow's Sermon, 1618.Verses 5, 11. If you would get assurance, spend more time in strengtheningyour evidences for heaven, than in questioning of them. It is the great fault of

Psalm 42 22many Christians they will spend much time in questioning, and not instrengthening their comforts. They will reason themselves into unbelief, andsay, Lord, why should I believe? Why should I take hold of a promise that amso unholy and so unmortified a creature? And so by this they reason themselvesto such a pass that they dare not lay hold upon Christ, whereas it should be yourwork to reason yourselves into Christ as much as you can. Labour to strengthenyour comforts, and reason thus, Why should I not believe in Christ? ThusDavid did. Psalm 42. "Why art thou troubled, O my soul, and why art thou castdown within me?" Is not the mercy of God more than sin in the creature? Is notthere free grace where there is guilt? Are not there pardoning mercies wherecondemnation is deserved? You should reason up your comforts rather thanreason them down, and spend more time in strengthening than in questioning ofthem. You would count him a very unwise man that hath a lease of so muchland, and he himself shall create scruples and doubts, and shall use no means tomake his title good. And truly many Christians are as unwise for heaven. Theyhave, as I may say, good bond and seal that God will bring them to heaven, andyet they will question and cavil themselves into unbelief. Beloved, this shouldnot be, but you ought rather to strengthen your comforts than question them.Christopher Love.Verse 6. O my God, my soul is cast down within me: therefore will I rememberthee. "Because I am very low in spirit, am deeply sorrowful, therefore will Iremember thee. I will remember how condescending thou art to thy `poor andafflicted people; 'how ready to receive them when deserted or cast out by men;how kind and patient to hear their complaint when they pour out the soul beforethee. I will remember thy lovingkindness to me in seasons past; how thou hastlooked on my distress, hast heard the voice of my supplications, hast deliveredme from my trials, or helped me to bear their burden, strengthening me withstrength in my soul. I will remember all that I have enjoyed of thy presencewhen waiting on thee in thy house, or when celebrating thy praises in companywith thy `saints, the excellent of the earth.' I will remember what thou ART;how meet an object for the trust of a desolate being like myself! For though Iam poor, thou art rich; though I am weak, thou art mighty; though I ammiserable, thou art happy. I will remember that thou art my God. That thou hastmanifested thyself to my soul, that thou hast enabled me to choose thee for myportion, that I have trusted in thee, and have never been confounded. I willremember that word of promise on which thou hast caused me to hope, towhich thou hast ever been faithful throughout all the past, and will be, as I trulybelieve, even unto the end." Oh, how happy, even in the midst of theirunhappiness, are they, who in their trials, can take shelter in God! HenryMarch.

Psalm 42 23Verse 6. "MY God." Astonishing expression! Who shall dare to say to theCreator of the ends of the earth, the Majesty in the heavens, "My God"? Anexile, a wanderer, an outcast; a man forsaken, despised, reviled; a soul castdown and disquieted: he shall dare. By what right? Of covenant. Henry March.Verse 6. Therefore will I remember thee from the land of Jordan, and of theHermonites, from the hill Mizar. It is remarkable what course the psalmist tookto regain comfort; he would remember three experiments of his goodness—"theland of Jordan, "the land "of the Hermonites, "and "the hill Mizar." First, will Iremember the land Jordan; that is, I will remember the great goodness of Godin drying up the river Jordan, that so the tribes of Israel might pass over to thepromised land: why, God that hath been good, will be good. Then, I willremember the land of the Hermonites; in that land were Sihon, king of theAmorites, and Og, king of Bashan, defeated; that you read of in Jos 12:1-2."Now these are the kings of the land, which the children of Israel smote, andpossessed their land on the other side Jordan toward the rising of the sun, fromthe river Arnon unto Mount Hermon." Mizar, some think to be a little hill nearMount Sinai, where the law was given. I will remember God's goodness, ingiving a law to his people. Here David would call to remembrance thegoodness of God of old, to regain to him comfort and quietness in his mind.Christopher Love.Verse 6. The Hermons, or the peaks or ridges of Hermon, the plural being usedeither because of the two peaks of the mountain (Wilson, "Land of the Bible"),or as I think probably, of the whole range of its snowy heights. J. J. StewartPerowne.Verse 6. The Hermons, i.e., as some suppose, Mount Hermon, and the othermountains upon that side of the river, just as Baalim means Baal, and otheridols worshipped with him; or more probably Mount Hermon considered not asa single eminence, but a chain or range, like the Alps, the Alleghenies, etc. J. A.Alexander.Verse 6. From the hill. He that has a rich life of past experience is therebyplaced upon an eminence from which he may take a happy view of the pathlying before him. J. P Lange's Commentary.Verse 7. Deep calleth unto deep at the noise of thy waterspouts. Here he hasconjoined two awful and terrific phenomena of nature. It is a fact wellascertained by the evidence of travellers, that the falling of waterspouts is notuncommon on the coast of Judea. It should seem that they are occasioned bythe congregating of great masses of cloud, whose waters concentrating to a

Psalm 42 25to send the bark to the bottom. This is the terrible way in which some fallen andbacksliding souls are purged and reclaimed, and especially such as havebrought public scandal upon the gospel, and church of Christ. WilliamHuntington (1744-1813) in "Contemplations of the God of Israel."Verse 7. Thy waterspouts. Dr. Boothroyd translates (Kyrwnu), "thy cataracts."In justification of which translation, he observes that the situation of Davidsuggested this forcible image. He saw the torrents falling from the precipices,and heard them resounding, and as if calling to one another for assistance; so,says he, all thy waves, that is, afflictions and troubles, come upon me andoverwhelm me. John Morison.Verse 7. Waterspouts. Look at those clouds which hang like a heavy pall ofsackcloth over the sea, along the western horizon. From them, on such windydays as these, are formed waterspouts, and I have already noticed severalincipient "spouts" lengthening downward from their lower edge. Theseremarkable phenomena occur most frequently in spring, but I have also seenthem in autumn. They are not accompanied with much rain; and between thedark stratum above and the sea, the sky is clear and bright. Here and therefragments of black vapour, shaped like long funnels, are drawn down from theclouds towards the sea, and are seen to be in violent agitation, whirling aroundon themselves as they are driven along by the wind. Directly beneath them, thesurface of the sea is also in commotion by a whirlwind, which travels on inconcert with the spout above. I have often seen the two actually unite in midair,and rush toward the mountains, writhing, and twisting, and bending, like a hugeserpent, with its head in the clouds and its tail on the deep. They make a loudnoise, of course, and appear very frightful. Deep calleth unto deep at the noiseof thy waterspouts: all thy waves and thy billows are gone over me, said David,when his soul was cast down within him. But, though formidable inappearance, they do very little injury. I have never heard of more than oneinstance in which they proved destructive even to boats, though the sailors areextremely afraid of them. As soon as they approach the shore, they dissolve anddisappear. That kind of waterspout which bursts on the mountains, generally inthe dry months of summer, does immense mischief. In a few minutes thewadies along its track are swollen into furious rivers, which sweep away grain,olives, raisins, and every other produce of the farmer. I have frequently knownthem to carry off and drown flocks of sheep and goats, and even cows, horses,and their owners alike. W. M. Thomson.Verse 7. All thy waves and thy billows.

Psalm 42 26Deep to deep incessant calling,Tossed by furious tempests' roll,Endless waves and billows falling,Overwhelm my fainting soul.Yet I see a Power presidingMid the tumult of the storm,Ever ruling, ever guiding,Love's intentions to perform.Yes, mid sorrows most distressing,Faith contemplates thy design,Humbly bowing, and confessingAll the waves and billows THINE.—Henry March.Verse 7. All thy waves and thy billows are gone over me.Wide over misfortune's surging tideBillows succeeding billows spread;Should one, its fury spent, subside,Another lifts its boisterous head.—Agschylus in "The Seven Chief's against Thebes."Verse 8. Yet the Lord will command his lovingkindness. His expression isremarkable; he does not say simply that the Lord will bestow, but command hislovingkindness. As the gift bestowed is grace—free favour to the unworthy; sothe manner of bestowing it is sovereign. It is given by decree; it is a royaldonative. And if he commands the blessing, who shall hinder its reception?Henry March.Verse 8. It is all one to a godly man, night or day. For what night can there beto him who hath God always with him, who is a sun to comfort him, as well asa shield to protect him Ps 84:11; and the light of whose countenance, if it be butvery little, is more comfortable than all things else whatsoever that the day canbring with it. He can say, "When I sit in darkness, the Lord shall be a light untome" Mic 7:8; and "the Lord my God will enlighten my darkness." Ps 18:28. Totell you the truth, I think the night is the merriest time that the godly man hath,and the saddest for the wicked man (who, though he may make use of darknessto hide his sin, yet is he afraid, because of that very thing in which his safetyconsists). For if a man be merry in good company, he must needs be moremerry when he enjoys it better, and there is less to disturb his mirth. So as it is

Psalm 42 27with a godly man in the night, when the greatest part of his hindrances areremoved, and he can "delight himself in the Almighty" without disturbance.Job 27:10. David says that the Lord would indeed command his lovingkindnessin the daytime. but, in the night (says he) his song shall be with me.—"Hissong, "as I think, not of thanksgiving, but of joy and exultation, such as Goduses to give at that time. Job 35:10. In the daytime the soul is so taken up withbase employments, so distracted with variety of sensible objects, and so busiedwith work for the body, that either she hath no leisure at all to do her own work(such as this joy is as much as anything) or she cannot do it so well as shewould, or so well as she could in the night, when she hath less to do. I doubtnot but the worldly and carnal man, now that I am talking so much of night, andsleep, will be ready to say that I do but dream, and to answer me as the fellowdid the hunter, when he bade him hear "what heavenly music his dogs made."For I know he counts the music and songs that we speak of, nothing but afrenzy, or a fancy at least, such as mad and diseased people have in their brain,while they imagine it to be in the air. But, as Peter said of those upon whom theHoly Ghost fell, "These men are not drunk, as ye suppose; "so may I reply tosuch men, No such matter, the godly are not mad, as ye suppose, for their songsare not works of their own fancy, not made of their own head, but set for themby God himself, "who giveth songs in the night." Job 35:10. Zachary Bogan.Verse 8. And my prayer unto the God of my life. Here may be seen that David'sreligion was a religion of prayer after deliverance, as well as before. The selfishwho cry out in trouble will have done with their prayers, when the trouble isover. With David it was the very reverse. Deliverance from trouble wouldstrengthen his confidence in God, embolden his addresses to him, and furnishhim with new arguments...There is great need of prayer after deliverance; forthe time of deliverance is often a time of temptation; the soul being elated, andthrown off its guard. At such seasons much of the joy that is felt may be merelynatural, as David's would probably be when rescued from that corroding carewhich injures the body as well as distresses the soul. There is danger ofmistaking; of supposing it to be all spiritual, and hence of imagining the soul tobe in a higher state of grace than it really is, and so, of being imperceptiblydrawn into a state of false security. There is then especial need of that prayer."Hold thou me up, and I shall be safe." And with some peculiarly, who being ofa sanguine constitution of mind, are in times of enjoyment, soon puffed up andbrought into danger. Henry March.Verse 8. (last clause). Your song and your prayer must be directed to God asthe God of your life. You do not own him as God, except you own and adorehim as your all sufficient good, and that "fulness which filleth all in all." You

Psalm 42 28detract from the glory of his Godhead, if you attribute not this to him; and if,accordingly, as one that cannot live without him, you do not seek union withhim, and join yourself to him, and then rejoice and solace yourself in thatblessed conjunction. John Howe.Verse 9. God my rock. David was a fugitive, with little means of defence, andcontinually pursued by enemies who were powerful and numerous. The countryin which he wandered was mountainous, and he often sought and found shelteron the tops of precipitous rocks, or in their natural hollows or excavated caves.Thus the idea of shelter and defence being associated in his mind with that of arock, how natural that he should apply the term to God, and when seeking himas his refuge and helper, should address him by that appellation... Why hastthou forgotten me? Not that he supposed he was literally forgotten of God, soas to be given up and abandoned by him; because he had still sufficient trust inhis faithfulness to seek him for a refuge, and to hope in his mercy. Hisexpression is to be regarded as the language of feeling, not of judgment. Hefelt, he seemed, as one forgotten by God. Those visits of love, thosemanifestations of favour with which he had formerly been indulged, and whichthen seemed to him to be so many tokens of the divine remembrance, were nowwithheld, now when, on account of his distress, they appeared so unspeakablymore needful and desirable; whence it was that he felt as one forgotten. HenryMarch.Verse 10. Mine enemies. It is strange that he should have enemies, that was soharmless a man that when they were sick and distressed, he prayed for them,and put on sackcloth for them, as it is, Ps 35:1-28. This compassionate sweetnatured man, yet, notwithstanding, you see he had enemies, and enemies thatwould discover themselves to reproach him, and that bitterly; in the bitterestmanner, they reproach him in his religion. We may be armed by thisobservation against the scandal of opposition—that if we meet with enemies inthe world, we should not be much offended at it; grieve we may, but wonderwe need not. Was there ever any that did more good than our Saviour Christ?"He went about doing good." Ac 10:38. He did never a miracle that washarmful (but only of the swine that were drowned in the sea, and that was theirown fault), but he went about doing all the good he could; yet, notwithstanding,we see what malicious opposites he had. That that is true of the head must betrue in the members. Therefore we should rejoice in our conformity to Christ, ifit be in a good cause, that we find enemies and opposition. The devil is notmade a Christian yet, and he will never be made good, for his is in termino, aswe say, he is in his bounds, his nature is immovable; he is in hell in regard ofhis estate, though he be loose to do mischief. Now, until the devil be good,

Psalm 42 29God's children shall never want enemies; and he will never be good; therefore,though there were good kings and good governors over all the world, yet goodmen shall never want enemies as long as the devil is alive, as long as he hathanything to do in the world. Enemies, therefore, we must look for, and suchenemies as will not conceal their malice neither; for that were something, ifthey would suffer their malice to boil and concoct in their own hearts, but thatwill not be, but "out of the abundance of the heart the mouth will speak."Richard Sibbes.Verse 10. They say daily unto me. Here's their constancy and perseverance inthis their carriage and language, it is daily, or all the day, (Mwyh-lk) It is notonly for a fit and away, but it is their frequent and continual practice; it's every,and it's all the day; they begin in the morning, and they hold out still till nightas unquiet persons use to do; and they begin the week with it, and so theycontinue till the end; he could never come into their company or near them, buthe had such language from them. Thomas Horton.Verse 10. Where is thy God? David might rather have said to them, Where areyour eyes? where is your sight? for God is not only in heaven, but in me.Though David was shut out from the sanctuary, yet David's soul was asanctuary for God; for God is not tied to a sanctuary made with hands. Godhath two sanctuaries, he hath two heavens—the heaven of heavens and abroken spirit. God dwelt in David as in his temple. God was with David and inhim; and he was never more with him, nor never more in him than in hisgreatest afflictions. They wanted eyes, he wanted not God. Though sometimesGod hide himself, not only from the world but from his own children, yet he isthere; howsoever their sorrow is such that it dims their sight (as we see inHagar), so that they cannot see him for the present, he sometimes looks in theirface, as we see in Mary's case. She could not see Christ distinctly, but thoughthim to be the gardener. There is a kind of concealment awhile in heavenlywisdom, yet notwithstanding, God is with his children always, and they know itby faith though not by feeling always...Therefore, it was an ignorant question ofthem to ask, Where is thy God? It showed that they were ignorant of thepassages of God's dealing with his children, as indeed none are greater atheiststhan your scoffers. Where is thy God? as if God had been only a God ofobservation, to be observed outwardly in all his passages towards his children;whereas, as I said, he is a God hiding himself ofttimes; and he shows himself incontrary conditions most of all, most comfortably. His work is by contraries.But these carnal men were ignorant of the mysteries of religion, and themysteries of divine providence towards God's children. Therefore, theirquestion savours of their disposition, Where is now thy God? Richard Sibbes.

Psalm 42 30Verse 10. Where is thy God? It is the deriding question which persecutors putto the saints in the time of their trials and troubles, Ubi Deus? "Where is nowyour God?" But they may return a bold and confident answer, Hic Deus, "OurGod is here, "our God is nigh unto us, our God is round about us, our God is inthe midst of us, our God has given us his promise "that he will never leave usnor forsake us." Heb 13:5. In every trouble, in every danger, in every death, theLord will be sure to keep us company. God will bear his children company, notonly whilst they are in a delightful paradise, but also when they are in ahowling wilderness. Ho 2:14. When a company of poor Christians were goinginto banishment, one standing by to see them pass along said, that it was a verysad condition that those poor people were in, to be thus hurried from the societyof men, and to be made companions of the beasts of the fields. True, saidanother, it were a sad condition indeed, if they were carried to a place wherethey should not find their God; but let them be of good cheer, for God goesalong with them, and will exhibit the comforts of his presence whithersoeverthey go, his presence is infinite, and filleth all places. The Rabbins put Makom,which signifies place, among the names of God; Bythner brings them inexpounding that text Es 4:14, thus: "Deliverance shall arise from another place,"that is, from God. Now, they called God place, because he is in every place,filling heaven and earth with his presence. Thomas Brooks.Verse 10. Forest flies, small as they are, drive the noble war horse mad;therefore David says, As with a sword in my bones, mine enemies reproach me;while they say daily unto me, Where is thy God? Frederick William Robertson,1851.Verse 11. Imitate here the example of David, instead of yielding to a vaguegrief: cite your soul; enquire of it the particular cause of your sorrow: differentremedies will be requisite according to the different sources of your distress;and be careful that you trifle not with God, and your comfort, and yoursalvation, while you enquire of your soul, Why art thou cast down, O my soul?Be impartial, there is another and more solemn judgment to succeed: bepersevering, like the psalmist, return, again and again to the investigation: beprayerful; self love, or the delusion of your heart, may otherwise deceive you.Pray then to God, to "search you, and see if there be any wicked way in you."Henry Kollock, D.D., in "Sermons," etc. 1822.Verse 11. Hope. Hope is like the sun, which, as we journey towards it, casts theshadow of our burden behind us. Samuel Smiles, L.L.D.Verse 11. God...is the health of my countenance. The health of David'scountenance was not in his countenance, but in his God, and this makes his

Psalm 42 31faith silence his fears, and so peremptorily resolve upon it, that there is a timecoming (how near so ever he now lies to the grave's mouth) when he shall yetpraise him. The health and life of thy grace lie both of them, not in thy grace,saith faith, but in God, who is thy God, therefore I shall yet live and praise him.I do not wonder that the weak Christian is melancholy and sad, when he seeshis sickly face in any other glass than this. William Gurnall.Verse 11. The health of my countenance. The countenance is often a true indexto the mind. In the present awakening in religion, nothing is more remarkablethan the sad or joyous looks of those whom God has spiritually exercised. It iseasy who are sad, and who happy. There is nothing new in this; the psalmistsays, "My soul is cast down within me." Therefore had he a dejectedcountenance; but said he, "Send thy light and thy truth; let them lead me; thenwill I go unto God, my exceeding joy...And he shall be the health of mycountenance." In his sorrow, the face of Jesus was marred more than any man's,and his visage more than the sons of men. The martyr Stephen was so filledwith the sight of Jesus, that in the midst of his persecutors, with death inprospect, he had a face which "shone as the face of an angel." My friend, howis it with thee? Is thy countenance sad? or doth it shine with the joy of the Lord,telling the true tale of thy life and lot? J. Denham Smith. 1860.Verse 11. Hast thou seen the sun shine forth in February, and the sky blue, andthe hedgerows bursting into bud, and the primrose peeping beneath the bank,and the birds singing in the bushes? Thou hast thought that spring was alreadycome in its beauty and sweet odours. But a few days, and the clouds returned,and the atmosphere was chilled, and the birds were mute, and snow was on theground, and thou hast said that spring would never come. And thus sometimesthe young convert finds his fears removed, and the comforts of the gospel shedabroad in his heart, and praise and thanksgiving, and a new song put in hismouth. And he deems unadvisedly that his troubles are past for ever. Butawhile, and his doubts return, and his comforts die away, and his light is takenfrom him, and his spirit is overwhelmed, and he is fain to conclude thatsalvation and all its blessings are not for him. But the spring, though late, shallbreak at last. Why art thou cast down, O my soul? and why art thou disquietedwithin me? H. G. Salter's "Book of Illustrations," 1840.Verse 11. His arguments and motives hereunto are impregnated with very greatsense and strength; and urged upon himself as the just rate thereof. Hope thouin God. For he is 1. God. 2. Thy God. 3. The health of thy countenance, and 4.One whom thou shalt (certainly and for ever) praise as such. And 5. Do it yet,as lamentable and hopeless as thy case appears at present through seemingdifficulties or unlikelihoods. God and ourselves well understood, deeply

Psalm 42 32considered, and skilfully urged and improved, give gracious hearts the bestencouragements and supports under the severest accidents of time. And theywill very strangely animate our hopes in God under our sorest troubles anddejections. David had (1) confidence in God; and (2) reasons for it; and (3) skilland a heart to urge them. When he reviewed himself, he saw that his soul wasgracious; and so he knew God valued it. It was bent for praising God; and so heknew that he should have an opportunity and cause to do it, through somesignal favours from him. He had an interest in God; and he would neither lose itnor neglect it, and he had great experience of God's former mercies, and hewould not forget them. And when he thinks on God, then praises must bethought on too, and everything relating to it, and all the divine perfections,within the circumference of his knowledge, must have their freshremembrances and powerful sense revived upon his own heart. MatthewSylvester (1636-1708), in "Morning Exercises."Verse 11. The soul, when once greatly disturbed, is often not soon calmed, onaccount of infirmities and remaining corruptions. Henry March.HINTS TO THE VILLAGE PREACHERVerse 1. The longing heart and the panting hart compared.Verses 1,2. Those who have enjoyed the presence of God in the publicordinances of religion will greatly desire, if deprived of them, to be favouredwith them again...Prevention from attending the public ordinances of God'shouse may be made the means of great benefit to the soul.1. By renewing our relish for the provisions of the Lord's house, which so soonand so often palls.2. By making us to prize the means of grace more highly. There is, throughhuman degeneracy, a proneness to value things less, however excellent inthemselves, because of their being common, or plentiful, or of easy attainment.3. By driving us more directly from God. H. March.Verses 1-3. The home sickness of the soul. What awakens it in the soul? Towhat is it directed, or does it point or tend? Wherewith can it be satisfied? Bythe bitter, but ofttimes wholesome food of tears. J. P. Lange.

Psalm 42 33Verses 1-2. Those who have enjoyed the presence of God in the publicordinances of religion will greatly desire, if deprived of them, to be favouredwith them again...Prevention from attending the public ordinances of God'shouse may beVerse 2.1. What thirsts? "my soul."2. For what? "for God."3. In what way? "when shall I come."Or, the cause, incentives, excellences, and privileges of spiritual thirst.Verse 2. (last clause). The true view of public worship.Verse 2. (last clause). Appearance before God here and hereafter. Isaac Watts,D.D., Two Sermons.Verses 1-3. The home sickness of the soul. What awakens it in the soul? Towhat is it directed, or does it point or tend? Wherewith can it be satisfied? Bythe bitter, but ofttimes wholesome food of tears. J. P. Lange.Verse 3. The believer's Lent, and its salt meats.1. What causes the sorrow?2. What will remove it?3. What benefit will come of it?Verses 3, 10. The carriage of David's enemies.1. The nature of it, and that was reproach.2. The expression of it, They say unto me.3. The constancy of it: daily, or, all the day long.4. The specification of it, in a scornful and opprobrious question: Where is(now) thy God? Thomas Horton.Verse 4.1. It is common for the mind, in seasons of sorrow, to seek relief from thepresent in recollections of the past.

Psalm 42 342. In recollections of past enjoyments, those that relate to social worship will bepeculiarly dear to the servant of God.3. Man is a social being, hence he derives help from united worship.Verse 4. I pour out my soul in me. The uselessness of mistrustful introspection.Verse 4. I had gone with the multitude, etc. Company, if it be that which isgood, is a very blessed and comfortable accommodation in sundry respects.1. It is an exercise of men's faculties, and the powers and abilities of the mind.2. It is a fence against danger, and a preservative against sadness and varioustemptations.3. An opportunity of doing more good. Thomas Horton.Verse 4. I had gone, etc. Sunny memories, their lessons of gratitude and hope.Verse 4. (last clause). Not Chaucer's tales of the Canterbury pilgrims, butDavid's tales of the Jerusalem pilgrims.Verse 4. With the voice, etc. Congregational singing defended, extolled,discriminated, and urged.Verse 5. Sorrow put to the question, or the Consolatory Catechism.Verse 5. The sweetness, safety, and rightness of hope in God. Good grip for theanchor.Verse 5. The music of the future, I shall yet praise him.Verse 5. The help of his countenance, or the sustaining power of God'spresence.Verse 5. Why art thou cast down?1. The mind, even of a holy man, may be unduly cast down and disquieted.2. In cases of undue dejection and disquietude, the proper remedy is toexpostulate with the soul, and to direct it to the only true source of relief.

Psalm 42 353. Expostulation with the soul in times of distress, is then productive of itsproper end, when it leads to an immediate application to God. H. March.Verse 5. An emphasis of enquiry or examination; David calls himself toaccount for his present passion and trouble of mind. An emphasis of reproof orobjurgation; David chides and rebukes himself for his present distemper. "Whyart thou thus?" Thomas Horton.Verses 5, 11. or help and health.Verse 6. Remember thee. The consolation derivable from thoughts of God.Verse 6. Therefore will I remember thee. There are two ways of understandingthis; each of them instructive and profitable...1. It may be considered as an expression of determined remembrance of Godshould he ever be found in such places and conditions. Believers can supposethe worst, and yet hope for the best.2. The language may be considered as an expression of encouragement derivedfrom reflection. He had been in these situations and circumstances, and hadexperienced in them displays of divine providence and grace. W. Jay.Verse 6. Ebenezers, many, varied, remembered, helpful.Verse 7. Deep calleth unto deep. See Spurgeon's Sermons, No. 865.Verse 7. Deep calleth unto deep. One evil inviting another.1. The variety of evils—one evil to another.2. The conjunction of evils—one evil with another.3. The connexion of evils, or dependence and mutual reference—one evil uponanother. T. Horton.Verse 7. The threefold depth which the saints and servants of God are subjectto here in this life.1. The depth of temptation.2. The depth of desertion.

Psalm 42 363. The depth of affliction and human calamities. T. Horton.Verses 7, 8. In seasons of affliction the servants of God will be distinguishedfrom others by their ready perception and acknowledgment of the hand of Godin their trials. H. March.Verse 8. Daily mercy and nightly song; the mercies of sunshine and shade.Verse 8. (last clause). The blessed alternation between praise and prayer.Verse 8. God of my life. Author, sustainer, comforter, object, crown,consummation.Verse 8. The God of my life. There is a threefold life whereof we partake, andGod is the God of each unto us. First, the life of nature; secondly, the life ofgrace; thirdly, the life of glory. T. Horton.Verse 9. God my rock. Appellations of God, suited to circumstances.Verse 9. My rock. See Keach in his metaphors.Verse 9.1. Why thou?2. Why I?3. Why he? It is a why to all three. To God, Why has thou forgotten me? ToDavid himself, Why do I go mourning? To David's adversary, whoever he was,Why does the enemy oppress me?—T. Horton.Verse 10. The most grievous of taunts.Verse 11. My God.1. It's a word of interest—My God, as in covenant with him.2. A word of compliance—My God, as submitting to him.3. A word of affection—My God, as taking delight, and rejoicing in him. T.Horton.Verse 11. A catechism, a consolation, a commendation.

Psalm 42 37Verse 11.1. David's experience of God. He is the health, or help of my countenance.2. His relation to God, and interest in him—And my God. T. Horton.WORKS UPON THE FORTY-SECOND PSALMA Practical Exposition of the Forty-second Psalm, in ten Sermons, in Choice and Practical Expositions onfour select Psalms. Psalms 4, 42, 51, 63. By THOMAS HORTON, D.D. 1675. Folio.Sabbaths at Home: or, a help to their right improvement; founded on the Forty-second and Forty-thirdPsalms. Intended for the use of pious persons when prevented from attending the public worship of God.By HENRY MARCH. London: 1823.On the eleventh verse of this Psalm there are the following works:—Twelve Sermons, in "A Cordial for aFainting Soule." By JOHN COLLINGS. 1652. Part 2, pp. 133-206.Thirteen Sermons in the works of WILLIAM BRIDGE (1600-1670), entitled, "A Lifting Up for theDowncast." Volume 2, of the edition of 1845.Comfort and Counsel for Dejected Souls. By JOHN DURANT. 8vo. 1651.The Soul's Conflict with Itself. By RICHARD SIBBES. (Numerous old editions). In Sibbes' Works,Nichol's Puritan Series, vol. I.

Psalm 43 38Psalm 43ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherOther WorksTITLE. On account of the similarity of the structure of this Psalm to that of Psalm forty-two, it has beensupposed to be a fragment wrongly separated from the preceding song; but it is always dangerous to allowthese theories of error in Holy Scripture, and in this instance it would be very difficult to show just causefor such an admission. Why should the Psalm have been broken? Its similarity would have secured its unityhad it ever been part and parcel of the forty-second. Is it not far more likely that some in their fanciedwisdom united them wrongly in the few MSS in which they are found as one? We believe the fact is thatthe style of the poetry was pleasant to the writer, and therefore in after life he wrote this supplementalhymn after the same manner. As an appendix it needed no title. David complains of his enemies, and asksthe privilege of communion with God as his surest deliverance from them.DIVISION. The psalmist cried to God in prayer, Ps 43:1-3. Promises praise in the anticipation of ananswer, Ps 43:4, and chides himself for his despondency, Ps 43:5.EXPOSITIONVerse 1. Judge me, O God. Others are unable to understand my motives, andunwilling to give me a just verdict. My heart is clear as to intent and therefore Ibring my case before thee, content that thou wilt impartially weigh mycharacter, and right my wrongs. If thou wilt judge, thy acceptance of myconduct will be enough for me; I can laugh at human misrepresentation if myconscience knows that thou art on my side; thou art the only one I care for; andbesides, thy verdict will not sleep, but thou wilt see practical justice done to thyslandered servant. And plead my cause against an ungodly nation. One suchadvocate as the Lord will more than suffice to answer a nation of brawlingaccusers. When people are ungodly, no wonder that they are unjust; those whoare not true to God himself cannot be expected to deal rightly with his people.Hating the King they will not love his subjects. Popular opinion weighs withmany, but divine opinion is far more weighty with the gracious few. One goodword from God outweighs ten thousand railing speeches of men. He bears abrazen shield before him whose reliance in all things is upon his God; thearrows of calumny fall harmlessly from such a buckler. O deliver me from thedeceitful and unjust man. Deceit and injustice are boon companions: he whofawns will not fear to slander. From two such devils none can deliver us butGod. His wisdom can outwit the craft of the vilest serpent, and his power canover match the most raging lion. Whether this was Doeg or Ahithophel is smallmatter, such double distilled villains are plentiful, and the only way of dealing

Psalm 43 39with them is to refer the matter to the righteous Judge of all; if we try to fightthem with their own weapons, we shall suffer more serious injury fromourselves than from them. O child of God, leave these thine enemies in betterhands, remembering that vengeance belongeth not to thee, but to thy Lord.Turn to him in prayer, crying, "O deliver me, "and ere long you shall publishabroad the remembrance of his salvation.Verse 2. For. Here is argument, which is the very sinew of prayer. If wereasoned more with the Lord we should have more victories in supplication.Thou art the God of my strength. All my strength belongs to thee—I will not,therefore, use it on my own behalf against my personal foes. All my strengthcomes from thee, I therefore seek help from thee, who art able to bestow it. Allmy strength is in thee, I leave therefore this task of combating my foes entirelyin thy hands. Faith which leaves such things alone is wise faith. Note theassurance of David, thou art, not I hope and trust so, but I know it is so; weshall find confidence to be our consolation. Why dost thou cast me off? Whyam I treated as if thou didst loathe me? Am I become an offence unto thee?There are many reasons why the Lord might cast us off, but no reason shallprevail to make him do so. He hath not cast off his people, though he for awhiletreats them as cast offs. Learn from this question that it is well to enquire intodark providences, but we must enquire of God, not of our own fears. He who isthe author of a mysterious trial can best expound it to us."Blind unbelief is sure to err,And scan his work in vain;God is his own interpreter,And he will make it plain."Why go I mourning because of the oppression of the enemy? Why do I wanderhither and thither like a restless spirit? Why wear I the weeds of sorrow on mybody, and the lines of grief on my face? Oppression makes a wise man mad;why, Lord, am I called to endure so much of it for so long a time? Here again isa useful question, addressed to the right quarter. The answer will often bebecause we are saints, and must be made like our Head, and because suchsorrow is chastening to the spirit, and yieldeth comfortable fruit. We are not tocross question the Lord in peevishness, but we may ask of him in humility; Godhelp us to observe the distinction so as not to sin through stress of sorrow.Verse 3. O send out thy light and thy truth. The joy of thy presence and thefaithfulness of thy heart; let both of these be manifest to me. Reveal my truecharacter by thy light, and reward me according to thy truthful promise. As thesun darts forth his beams, so does the Lord send forth his favour and his

Psalm 43 40faithfulness towards all his people; and as all nature rejoices in the sunshine,even so the saints triumph in the manifestation of the love and fidelity of theirGod, which, like the golden sunbeam, lights up even the darkest surroundingswith delightful splendour. Let them lead me. Be these my star to guide me tomy rest. Be these my Alpine guides to conduct me over mountains andprecipices to the abodes of grace. Let them bring me unto thy holy hill, and tothy tabernacles. First in thy mercy bring me to thine earthly courts, and end myweary exile, and then in due time admit me to thy celestial palace above. Weseek not light to sin by, nor truth to be exalted by it, but that they may becomeour practical guides to the nearest communion with God: only such light andtruth as are sent us from God will do this, common light is not strong enough toshow the road to heaven, nor will mere moral or physical truths assist to theholy hill; but the light of the Holy Spirit, and the truth as it is in Jesus, these areelevating, sanctifying, perfecting; and hence their virtue in leading us to theglorious presence of God. It is beautiful to observe how David's longing to beaway from the oppression of man always leads him to sigh more intensely forcommunion with God.Verse 4. Then will I go unto the altar of God. If David might but be favouredwith such a deliverance as would permit his return, it would not be his ownhouse or heritage which would be his first resort, but to the altar of God hiswilling feet should conduct him. His whole heart would go as sacrifice to thealtar, he himself counting it his greatest happiness to be permitted to lie as aburnt offering wholly dedicated to the Lord. With what exultation shouldbelievers draw near unto Christ, who is the antitype of the altar! clearer lightshould give greater intensity of desire. Unto God my exceeding joy. It was notthe altar as such that the psalmist cared for, he was no believer in theheathenism of ritualism: his soul desired spiritual fellowship, fellowship withGod himself in very deed. What are all the rites of worship unless the Lord bein them; what, indeed, but empty shells and dry husks? Note the holy rapturewith which David regards his Lord! He is not his joy alone, but his exceedingjoy; not the fountain of joy, the giver of joy, or the maintainer of joy, but thatjoy itself. The margin hath it, "The gladness of my joy, "i.e., the soul, theessence, the very bowels of my joy. To draw near to God, who is such a joy tous, may well be the object of our hungering and thirsting. Yea, upon the harpwill I praise thee. His best music for his best love. When God fills us with joywe ought ever to pour it out at his feet in praise, and all the skill and talent wehave should be laid under contribution to increase the divine revenue of glory.O God, my God. How he dwells upon the name which he loves so well! Healready harps on it as though his harp music had begun. What sweeter sounds

Psalm 43 41can music know than these four words? To have God in possession, and toknow it by faith, is the heart's heaven—a fulness of bliss lies therein.Verse 5. Why art thou cast down, O my soul? If God be thine, why thisdejection? If he uplifts thee, why art thou so near the ground? The dew of loveis falling, O withering heart, revive. And why art thou disquieted within me?What cause is there to break the repose of thy heart? Wherefore indulgeunreasonable sorrows, which benefit no one, fret thyself, and dishonour thyGod? Why overburden thyself with forebodings? Hope in God, or wait for God.There is need of patience, but there is ground for hope. The Lord cannot butavenge his own elect. The heavenly Father will not stand by and see hischildren trampled on for ever; as surely as the sun is in the heavens, light mustarise for the people of God, though for awhile they may walk in darkness. Why,then, should we not be encouraged, and lift up our head with comfortable hope?For I shall yet praise him. Times of complaint will soon end, and seasons ofpraise will begin. Come, my heart, look out of the window, borrow thetelescopic glass, forecast a little, and sweeten thy chamber with sprigs of thesweet herb of hope. Who is the health of my countenance, and my God. MyGod will clear the furrows from my brow, and the tear marks from my cheek;therefore will I lift up my head and smile in the face of the storm. The Psalmhas a blessed ending, such as we would fain imitate when death puts an end toour mortal existence.EXPLANATORY NOTES AND QUAINT SAYINGSWhole Psalm. This Psalm is evidently a continuation or supplement to thepreceding. In some MSS of Kenicott and de Rossi's, they are united, and makeone Psalm. George Phillips, B.D.Verse 1. Judge me, O God, and plead my cause, etc. Believers may appeal toGod's justice, and plead God's righteousness.1. Touching suffering wrongs of men. Touching suffering wrongs of men,believers may appeal upon these three grounds:(a) The injustice that men do to believers, is as well against God's just nature,as against the believers' ease. So their appeals to God are agreeable to God'senmity against injustice; therefore, his enmity concurs with their appeals. Ro1:18.

Psalm 43 42(b) Justice in men is according to God's nature, as well as for the believer'swelfare, and, therefore, the disposition and inclination of God's nature concurswith their prayers for deliverance. Ps 11:7 Lu 23:6-7.(c) Such wrong God who do wrong his people 2Ch 15:11 Zec 2:8 Ac 9:4-5; sothat in deliverance God vindicates himself as well as the believers.2. Touching sin in relation to God's wrath. Touching sin in relation to God'swrath, a true believer may plead God's justice or righteousness on these threegrounds:(a) Christ our Advocate or Attorney so pleads. Joh 17:24, etc. Now, the clientmay plead the same as the advocate, seeing it is in relation to the same partyand the same issue.(b) Christ hath satisfied God's justice, so that on Christ was laid all the sins ofall believers. He was "wounded" for them. Now, God cannot in justice punishtwice; therefore, seeing Christ was wounded, believers must be healed. Isa53:1-12.(c). Believers have God's righteousness imputed to them 2Co 5:1-21; therefore,God must deal with believers as he will deal with his own righteousness.Useful is this doctrine two ways.1. For terror to the enemies of believers. How many prevailing cries to thejustice of God are against such enemies? (a) Their own sins cry. (b) Believersinjuries cry. (c) Believer's prayers cry. (d) Christ's intercession cries overagainst their prayers and desires Re 6:9, compared with Re 8:3.2. The second use is for comfort to believers, that as God's mercy is for them,so his justice to deliver them, not only from men, but from sin; and in andthrough Christ they may humbly plead justice as against sinners, so against sin;not only against the guilt but against the power, that seeing Christ died, sinshould not live. Condensed from Nathanael Homes, 1652.Verse 1. Ungodly...deceitful...unjust. There are ungodly men who, beingdestitute of religious principle, will not scruple to injure us, when they canthereby gratify their passions or advance their worldly interests. There aredeceitful men who will put on the garb of friendship, and acquire ourconfidence and esteem, and then treacherously cheat us out of our property, orour reputation, or our peace. There are unjust men, who by fraud or by

Psalm 43 43violence, would rob us of our dearest rights and most valuable possessions, andnot only reduce our powers and opportunities of doing good, but even diminishour means of comfortable subsistence. And there are oppressors, who takingadvantage of our weakness or dependence, and trampling alike on the maximsof equity and humanity, may exact from us unreasonable services, impose uponus heavy burdens and cruel restraints, and ply us with insults, and harassments,and deprivations, from which we can make no escape, and for which we canfind no redress. Andrew Thomson, D.D., in "Lectures on Portions of thePsalms." 1826.Verse 2. Thou art the God of my strength. The godly man hath from God athreefold strength, namely, natural, providential, and spiritual.1. Natural, Ac 17:28. This is twofold: of body, of mind. Of robustness,hardness, and agility of body; of wit, invention, and valour of mind. Now, thesedonations of corporal and mental natural endowments are God's gifts. Ps18:34,39 ...2. Providential strength, which is threefold: (a) God's donation of strengtheningmercies—Corporal: wine to make glad, and bread to strengthen. Ps 104:15, andmental, common gifts; as Paul had a singular gift of language and single life;Apollos of elocution, argument, power of convincing. (b) Providential strengthis God's making way for his people to act and put forth their strength. Ps 78:50.(c) Providential strength is God's concurrence with our lawful human acting. Ps18:29.3. The third sort of power is spiritual: God is the godly man's spiritual power.1Jo 2:14: "I have written unto you, young men, because ye are strong, "namely, with spiritual strength, for it follows, "The word of God abideth in you,and ye have overcome the wicked one." This is the main strength of a godlyman; as that text hints, namely, young men are naturally strong, but St. Johntakes no notice of that, but commends them for their spiritual strength. Thisspiritual strength is from the word of the Spirit, and from the Spirit of the word,that is, from the Spirit accompanying the word.From the word of the Spirit, the word of God. Ps 119:50: "This is my comfortin my affliction: for thy word hath quickened me." To be "quickened, "i.e.,enlivened, is to be full of vigour and spirit and to act mightily, and to "comfort"is, as the word signifies, to make strong; for when a man is most cheerful withsobriety, he is most strong. St. John in that place fore quoted, saith the youngmen to whom he wrote were strong because the word of God abode in them.For Pr 12:25 "whereas sorrow in the heart of man maketh it stoop"—makes it

Psalm 43 44sickly, weak, drooping—"a good word maketh it glad, "cheerful, strong,vigorous. And so if the word of a wise friend, how much more the word ofGod, with its many strengthening promises? Ps 20:2 119:28. The word of Godis the very mind and will of God, and power of God, and with the word Godcreated the world, therefore, he that receives this word must needs receive agreat deal of strength. Ro 1:16.Verse 2. The Spirit of the word, the Holy Spirit that useth to accompany theword to them that receive it. By his Spirit God is in a believer 1Co 6:9 Eph 2:1-22; and this is the spirit of strength and power. Eph 3:16 2Ti 1:7. As apowerful, active soul makes a vigorous body, so the Spirit in the soul makes thesoul powerful and strong, being the soul of the soul of a believer. We read morethan once or twice in the Scriptures, that when believers did any eminent act, itis said, the Spirit of the Lord came upon them, and they did so and so, i.e., theSpirit of God in them did them put forth its power to make them act powerfully.Condensed from Nathanael Homes.Verse 3. O send out thy light and thy truth. Possibly there may be an allusion tothe Urim and Thummim, as the symbol of light and truth. J. J. StewartPerowne.Verse 3. Light and truth. Delightful and all comprehensive words. Thy containall the salvation and all the desire of a believing, confiding soul. But it is onlywhen thus combined—separated they are no longer a ground of trust and joy.For what would favour avail without faithfulness? It would be no more than theuncertain friendship of men, who smile today and reproach tomorrow; whomake large promises, but do not perform them. Even the light which angels andglorified spirits enjoy in heaven would be insufficient to banish all fear and tofill them with satisfaction, were it not for their confidence in the truth of God.How much more, then, must this be the case with erring, sinful, mortals onearth? When the humble spirit is bowed down under a sense of its utterunworthiness and innumerable weaknesses and defilements, its negligences,follies, and wanderings, what should save from despair but the confidence thathe who has been merciful will also be faithful; that God is truth as well as light;that he hath said, "I will never leave thee nor forsake thee; "that he "cannot lie,"and that, therefore, "his mercy endureth for ever?" On the other hand, truthwithout light, faithfulness without grace, would be only the dreadful executionof terrible but just denunciations on the transgressors of the holy law. "In theday that thou eatest thereof thou shalt surely die." Adam ate, and in that daybecame the subject of sin and death. This was truth executing judgment. Butlight arose around the darkness; beams of mercy tempered the heavy cloud. Thepromise of the Great Deliverer was given; then faithfulness was enlisted on the

Psalm 43 45side of grace, and became engaged for its bestowment; "mercy and truth mettogether; righteousness and peace kissed each other." Since then, all humbleand trusting souls have beheld them united, and have made their union theground of their confidence and joy. Henry March.Verse 3. Thy tabernacles. There were two tabernacles, one at Zion, where theark stood, and another at Gibeon. 1Ch 16:37,39. It is not to this fact that thepsalmist alludes, however, but to the circumstance, in all probability of thedifferent parts of the tabernacle. There was, first the holiest of all, then thesanctuary, and then the tabernacle of the convocation. Heb 9:1-8. JohnMorison.Verse 4. Then will I go unto the altar of God. Let us remember that theapproach to God in the holy place is by means of the altar, whence eternallyascendeth the fragrance and the preciousness of the one whole, perfect burntoffering, and where for ever and ever the divine holiness resteth and feedethwith its pure fire with infinite satisfaction, with inconceivable delight. Oh, whata holy, a divine, a wondrous place is this altar of God! That altar now means allthe value and everlasting efficacy of the one offering of Christ unto God for us;and it is in the full power and blessedness thereof that we draw nigh to God. Tothis point, to this unspeakably blessed position, the light and the truth of Godwill attract the child of God. Toward this altar all the rays of the light of divinefavour and grace, and of divine truth and holiness, have from eternityconverged; and from this point they shine forth toward and upon the soul andheart of the poor, far off penitent, attracting him to that altar where he maymeet his God. Let us then come to the altar of God; let us enter the cloud ofholy incense that filleth the tabernacle of the Most High; let us realise howperfectly God is satisfied with that which Christ has done, with his obedience indying to meet the claims of divine justice on the sinner, and to complete theperfect surrender of himself as our exceeding joy, even the gladness of our joy,the heart, essence, substance, and reality of our joy. John Offord, 1868.Verse 4. Then will I go unto the altar of God. He would with cheerfulness runand offer up the sacrifice of thanksgiving to his gracious deliverer; he wouldtake his own soul as the burnt offering, and kindle and burn it up with the fireof a vigorous love and raised affections terminating upon God, the flameswhereof should ascend to him alone...Unto God my exceeding joy, or, as theHebrew is more exactly translated, unto God the gladness of his joy—thatwhich gave a relish to every other comfort, which was the soul and life of hispleasures, and could only make them real and lasting; it was God who raisedhis joy to fulness of satisfaction and contentment. William Dunlop.

Psalm 43 46Verse 4. Then will I go...unto God. The expression of going to God impliesSUBMISSION and FRIENDSHIP1. Submission. I will go and pay my homage to him, as my Sovereign; I will goand hear what he says; I will go and receive his orders.2. Friendship. I will go and consult him, and converse with him as a friend; andbe thankful that, in such a troublesome and ensnaring world, I have such afriend to advise with.(a) I will go and tell him my griefs; how greatly I am distressed with someparticular disorder in my body, or with some disturbance in my family, or withsome disappointment in my worldly circumstances, or (which is worse than allof them together) with a sad darkness in my soul.(b) I will go and tell him my joys, for even in this vale of tears "my heart is"sometimes "glad, and my glory rejoiceth."(c) I will go and tell him of my sins. He knows them, indeed, already, but heshall hear them from me.(d) I will go and tell him my fears; how greatly I am distressed at times, when Iperceive this or the other corruption so strong, which I thought had received itsdeath wound... how I tremble when I have by my folly provoked the Lord toleave me, for fear he will never return again, etc.(e) I will go and tell him my hopes, for some hope I have amidst all mydiscouragements...I will go and tell him all this; I will unbosom and unburdenmy whole heart to him; and if my necessities did not drive me to him, I shouldgo to him from inclination. Condensed from Samuel Lavington.Verse 4. Unto God. Believers are not satisfied in the use of religious duties,unless they arrive at God himself in those duties. We speak not here of thatarrival at God himself which is by and after all duties, to a beatific vision ofGod in glory, but we speak of that arrival at God himself which is to be had induties, while we are in the exercise of duties; namely, to attain to God's specialpresence in them, in an actual communion, communication and conversing withGod, so that we are spiritually sensible he is with us therein. I say God's specialpresence and actual communion, to distinguish it from that ordinary habitualpresence and communion of God's being with a believer at all times. Joh 14:16.Nathanael Homes.

Psalm 43 47Verse 4. My exceeding joy. The psalmist might well call God his exceeding joy,for it infinitely exceeds all other joy in its nature, degree, and duration. SamuelLavington.Verse 4. My exceeding joy. As faith acquires more strength, we come to thinkof God and address him in more endearing terms. J. P. Lange.Verse 4. Exceeding joy. This can be said of no other joy. All other beautieshave their boundaries, all other glories have their glooms. This is thatillimitable sea, God. E. Paxton Hood.Verse 5. Why art thou cast down, O my soul. He comes to his former remedy;he had stilled his grief once before with the same meditation and upbraiding ofhis own soul, and chiding himself; but he comes to it here as a probatum est, asa tried remedy; he takes up his soul very short, Why art thou so cast down, Omy soul? and why art thou disquieted within me? You see how David'spassions here are interlaced with comforts, and his comforts with passions, tillat last he gets the victory of his own heart. Beloved, neither sin nor grief forsin, are stilled and quieted at the first. You have some short spirited Christians,if all be not quiet at the first, all is lost with them; but it is not so with a trueChristian soul, with the best soul living. It was not so with David when he wasin distemper; he checks himself, the distemper was not yet stilled; he checkshimself again, then the distemper breaks out again; he checks himself again,and all little enough to bring his soul to a holy, blessed, quiet, temper, to thatblessed tranquillity and rest that the soul should be in before it can enjoy itsown happiness, and enjoy sweet communion with God. As you see in physic,perhaps one purge will not carry away the peccant humour, then a second mustbe added; perhaps that will not do it, then there must be a third; so when thesoul hath been once checked, perhaps it will not do, we must fall to it again, goto God again. And then it may be there will be breaking out of the grief andmalady again; we must to it again, and never give over, that is the right temperof a Christian. Richard Sibbes.Verse 5. Hope in God. The more terrible the storm, the more necessary is theanchor. Heb 6:19. William S. Plumer.Verse 5. Hope in God. The complete and perfect state of God's children here isnot in re, but in spe: as Christ's kingdom is not of this world, so is not our hope.The worldling's motto is, "a bird in the hand." Give me today, say they, andtake tomorrow whoso will. But the word of believers is, spero meliora—myhopes are better than my present possessions. Elnathan Parr.

Psalm 43 48Verse 5. The varied conflicts of the soul afford occasion for the exercise of thegraces, and thus, through the divine wisdom and goodness, are made the meansof eventual good. Henry March.Verse 1. We apply to God—1. As our Judge:Judge me.2. As our Advocate:Plead my cause.3. As our Deliverer:O deliver me.HINTS TO THE VILLAGE PREACHERVerse 1. Popular opinion outweighed by divine approbation.Verse 1. How the Lord pleads the cause of his people.Verse 1. Deceit and injustice twin vipers; their origin, their character, theirfolly, their end.Verses 1-2, 4-5. Five mys:1. My cause—"plead it."2. My strength—"thou art."3. My joy—God is.4. My soul—"why disquieted."5. My God.Verse 3. O send out thy light and thy truth.1. What is truth?2. How truth is to be diffused.3. Why it should be diffused.4. Who must be the main agent of it. Varied from Dr. Bogue. 1800.Verse 3. The blessings desired; the guidance sought; the end longed for.Verse 3. Under what influence we should resort to divine worship.

Psalm 43 49Verse 4.1. The good man's duty—expressed by going to God.2. His blessedness—expressed by rejoicing in God. Samuel Lavington.Verse 4. (first clause). When? Then. Where? Altar of God. Who? I. Why? Myexceeding joy.Verse 4. (second clause). It is God alone who can be an exceeding joy to hiscreatures. W. Dunlop's Sermons.Verse 4. The joy of joy. The soul of soul joy.Verse 4. The great object of public worship, its bliss, and the praise resultingfrom attaining it.Verse 4.1. The medium of joy, the altar of God, or God in Christ Jesus.2. The springs of joy, or the attributes of God—mercy, justice, power, holiness,as seen in the atonement.3. The value of joy, as comfort, strength, etc.Verse 4. God my exceeding joy. A most rich and precious title.Verse 4. (last clause). Possession, praise, resolution.Verse 5. Discouragement's recovery. R. Sibbes Sermons.Verse 5. I shall yet praise him. I, even I; shall, sooner or later, most assuredly;yet, despite troubles, foes, devils; praise with gratitude, confidence, exultation;him above all other helpers, though now afflicting me.Verse 5. Health of my countenance, removing that which mars it—sin, shame,fear, care, sorrow, weakness, etc.

Psalm 43 50WORKS UPON THE FORTY-THIRD PSALM"Soul cordials against Sore Discomforts: in a Commentary or Explanations and Applications of the wholeForty-third Psalm, " pp. 312-562 of "The Works of Dr. Nathanael Homes, "1652 (folio).In "Sabbaths at Home." by HENRY MARCH, there is an exposition of this Psalm. See "Treasury of David,"Vol. II, Page 323.

Psalm 44 51Psalm 44ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherTITLE. To the Chief Musician for the sons of Korah, Maschil. The title is similar to the forty-second, andalthough this is no proof that it is by the same author it makes it highly probable. No other writer should besought for to father any of the Psalms when David will suffice, and therefore we are loathe to ascribe thissacred song to any but the great psalmist, yet as we hardly know any period of his life which it would fairlydescribe, we feel compelled to look elsewhere. Some Israelitish patriot fallen on evil times, sings inmingled faith and sorrow, his country's ancient glory and her present griefs, her traditions of former favourand her experience of pressing ills. By Christians it can best be understood if put into the mouth of thechurch when persecution is peculiarly severe. The last verses remind us of Milton's famous lines on themassacre of the Protestants among the mountains of Piedmont. The song before us is fitted for the voices ofthe saved by grace, the sons of Korah, and is to them and to all others full of teaching, hence the titleMaschil.DIVISION. From Ps 44:1-3, the Lord's mighty works for Israel are rehearsed, and in remembrance of themfaith in the Lord is expressed Ps 44:4-8. Then the notes of complaint are heard Ps 44:9-16, the fidelity ofthe people to their God is aroused, Ps 44:17-22, and the Lord is entreated to interpose, Ps 44:23-26.EXPOSITIONVerse 1. We have heard with our ears, O God. Thy mighty acts have been thesubjects of common conversation; not alone in books have we read thy famousdeeds, but in the ordinary talk of the people we have heard of them. Among thegodly Israelites the biography of their nation was preserved by oral tradition,with great diligence and accuracy. This mode of preserving and transmittinghistory has its disadvantages, but it certainly produces a more vivid impressionon the mind than any other; to hear with the ears affects us more sensitivelythan to read with the eyes; we ought to note this, and seize every possibleopportunity of telling abroad the gospel of our Lord Jesus viva voce, since thisis the most telling mode of communication. The expression, "heard with ourears, "may denote the pleasure with which they listened, the intensity of theirinterest, the personality of their hearing, and the lively remembrance they hadof the romantic and soul stirring narrative. Too many have ears but hear not;happy are they who, having ears, have learned to hear. Our fathers have told us.They could not have had better informants. Schoolmasters are well enough, butgodly fathers are, both by the order of nature and grace, the best instructors oftheir sons, nor can they delegate the sacred duty. It is to be feared that manychildren of professors could plead very little before God of what their fathershave told them. When fathers are tongue tied religiously with their offspring,

Psalm 44 52need they wonder if their children's hearts remain sin tied? Just as in all freenations men delight to gather around the hearth, and tell the deeds of valour oftheir sires "in the brave days of old, "so the people of God under the olddispensation made their families cheerful around the table, be rehearsing thewondrous doings of the Lord their God. Religious conversation need not bedull, and indeed it could not be if, as in this case, it dealt more with facts andless with opinions. What work thou didst in their days, in the times of old. Theybegan with what their own eyes had witnessed, and then passed on to whatwere the traditions of their youth. Note that the main point of the historytransmitted from father to son was the work of God; this is the core of history,and therefore no man can write history aright who is a stranger to the Lord'swork. It is delightful to see the footprints of the Lord on the sea of changingevents, to behold him riding on the whirlwind of war, pestilence, and famine,and above all to see his unchanging care for his chosen people. Those who aretaught to see God in history have learned a good lesson from their fathers, andno son of believing parents should be left in ignorance of so holy an art. Anation tutored as Israel was in a history so marvellous as their own, always hadan available argument in pleading with God for aid in trouble, since he whonever changes gives in every deed of grace a pledge of mercy yet to come. Thetraditions of our past experience are powerful pleas for present help.Verse 2. How thou didst drive out the heathen with thy hand. The destructionof the Canaanites from the promised land is the work here brought toremembrance. A people numerous, warlike, gigantic and courageous, firmlyestablished and strongly fortified, were driven out by a far feebler nation,because the Lord was against them in the fight. It is clear from Scripture thatGod sent a plague (so that the land ate up the inhabitants thereof), and also avisitation of hornets against the Canaanites, and by other means dispiritedthem, so that the easy victories of Joshua were but the results of God's havingworked beforehand against the idolatrous nation. And plantedst them. Thetribes of Israel were planted in the places formerly occupied by the heathen.Hivites and Jebusites were chased from their cities to make room for Ephraimand Judah. The Great Wonder worker tore up by the roots the oaks of Bashan,that he might plant instead thereof his own chosen "vineyard of red wine." Howthou didst afflict the people. With judgments and plagues the condemnednations were harassed, by fire and sword they were hunted to the death, till theywere all expelled, and the enemies of Israel were banished far away. And castthem out. This most probably refers to Israel and should be read, "caused themto increase." He who troubled his enemies smiled on his friends; he meted outvengeance to the ungodly nations, but he reserved of his mercy for the chosentribes. How fair is mercy when she stands by the side of justice! Bright beams

Psalm 44 53the star of grace amid the night of wrath! It is a solemn thought that thegreatness of divine love has its counterpart in the greatness of his indignation.The weight of mercy bestowed on Israel is balanced by the tremendousvengeance which swept the thousands of Amorites and Hittites down to hellwith the edge of the sword. Hell is as deep as heaven is high, and the flame ofTophet is as everlasting as the blaze of the celestial glory. God's might, asshown in deeds both of mercy and justice, should be called to mind in troubloustimes as a stay to our fainting faith.Verse 3. For they got not the land in possession by their own sword. Beholdhow the Lord alone was exalted in bringing his people to the land whichfloweth with milk and honey! He, in his distinguishing grace, had put adifference between Canaan and Israel, and therefore, by his own effectualpower, he wrought for his chosen and against their adversaries. The tribesfought for their allotments, but their success was wholly due to the Lord whowrought with them. The warriors of Israel were not inactive, but their valourwas secondary to that mysterious, divine working by which Jericho's walls felldown, and the hearts of the heathen failed them for fear. The efforts of all themen at arms were employed, but as these would have been futile without divinesuccour, all the honour is ascribed unto the Lord. The passage may be viewedas a beautiful parable of the work of salvation; men are not saved withoutprayer, repentance, etc., but none of those save a man, salvation is altogether ofthe Lord. Canaan was not conquered without the armies of Israel, but equallytrue is it that is was not conquered by them; the Lord was the conqueror, andthe people were but instruments in his hands. Neither did their own arm savethem. They could not ascribe their memorable victories to themselves; he whomade sun and moon stand still for them was worthy of all their praise. Anegative is put both upon their weapons and themselves as if to show us howready men are to ascribe success to second causes. But thy right hand, and thinearm, and the light of thy countenance. The divine hand actively fought forthem, the divine arm powerfully sustained them with more than human energy,and the divine smile inspired them with dauntless courage. Who could not winwith such triple help, though earth, death, and hell should rise in war againsthim? What mattered the tallness of the sons of Anak, or the terror of theirchariots of iron, they were as nothing when Jehovah arose for the avenging ofIsrael. Because thou hadst a favour unto them. Here is the fountain fromwhence every stream of mercy flows. The Lord's delight in his people, hispeculiar affection, his distinguishing regard—this is the mainspring whichmoves every wheel of a gracious providence. Israel was a chosen nation, hencetheir victories and the scattering of their foes; believers are an elect people,hence their spiritual blessings and conquests. There was nothing in the people

Psalm 44 54themselves to secure them success, the Lord's favour alone did it, and it is everso in our case, our hope of final glory must not rest on anything in ourselves,but on the free and sovereign favour of the Lord of Hosts.Verse 4. Thou art my King, O God. Knowing right well thy power and gracemy heart is glad to own thee for her sovereign prince. Who among the mightyare so illustrious as thou art? To whom, then, should I yield my homage or turnfor aid? God of my fathers in the olden time, thou art my soul's monarch andliege Lord. Command deliverances for Jacob. To whom should a people lookbut to their king? he it is who, by virtue of his office, fights their battles forthem. In the case of our King, how easy it is for him to scatter all our foes! OLord, the King of kings, with what ease canst thou rescue thy people; a word ofthine can do it, give but the command and thy persecuted people shall be free.Jacob's long life was crowded with trials and deliverances, and his descendantsare here called by his name, as if to typify the similarity of their experience tothat of their great forefather. He who would win the blessings of Israel mustshare the sorrows of Jacob. This verse contains a personal declaration and anintercessory prayer; those can pray best who make most sure of their personalinterest in God, and those who have the fullest assurance that the Lord is theirGod should be the foremost to plead for the rest of the tried family of thefaithful.Verse 5. Through thee will we push down our enemies. The fight was veryclose, bows were of no avail, and swords failed to be of service, it came todaggers drawing, and hand to hand wrestling, pushing and tugging. Jacob's Godwas renewing in the seed of Jacob their father's wrestling. And how fared itwith faith then? Could she stand foot to foot with her foe and hold her own?Yea, verily, she came forth victorious from the encounter, for she is great at aclose push, and overthrows all her adversaries, the Lord being her helper.Through thy name will we tread them under that rise up against us. The Lord'sname served instead of weapons, and enabled those who used it to leap on theirfoes and crush them with jubilant valour. In union and communion with God,saints work wonders; if God be for us, who can be against us? Mark well thatall the conquests of these believers are said to be "through thee, ""through thyname:" never let us forget this, lest going a warfare at our own charges, we failmost ignominiously. Let us not, however, fall into the equally dangerous sin ofdistrust, for the Lord can make the weakest of us equal to any emergency.Though today we are timid and defenceless as sheep, he can by his power makeus strong as the firstling of his bullock, and cause us to push as with the hornsof unicorns, until those who rose up against us shall be so crushed and batteredas never to rise again. Those who of themselves can scarcely keep their feet,

Psalm 44 55but like little babes totter and fall, are by divine assistance made to overthrowtheir foes, and set their feet upon their necks. Read Christian's fight withApollyon, and see how"The man so bravely played the manHe made the fiend to fly."Verse 6. For I will not trust in my bow, neither shall my sword save me. Thypeople Israel, under thy guidance, shouldered out the heathen, and gained theirland, not by skill of weapons or prowess of arms, but by thy power alone;therefore will we renounce for ever all reliance upon outward confidences, ofwhich other men make such boast, and we will cast ourselves upon theomnipotence of our God. Bows having been newly introduced by king Saul,were regarded as very formidable weapons in the early history of Israel, butthey are here laid aside together with the all conquering sword, in order thatthere may be room for faith in the living God. This verse, in the first personsingular, may serve as the confession of faith of every believer renouncing hisown righteousness and strength, and looking alone to the Lord Jesus. O forgrace to stand to this self renunciation, for alas! our proud nature is all too aptto fix its trust on the puffed up and supposititious power of the creature. Arm offlesh, how dare I trust thee? How dare I bring upon myself the curse of thosewho rely upon man?Verse 7. But thou hast saved us from our enemies. In ages past all our rescueshave been due to thee, O God. Never hast thou failed us. Out of every dangerthou has brought us. And hast put them to shame that hated us. With the backof thy saving hand thou hast given them a cuff which has made them hide theirfaces; thou hast defeated them in such a manner as to make them ashamed ofthemselves to be overthrown by such puny adversaries as they thought theIsraelites to be. The double action of God in blessing his people andconfounding his enemies is evermore to be observed; Pharaoh is drowned,while Israel passes through the sea; Amalek is smitten, while the tribes rejoice;the heathen are chased from their abodes, while the sons of Jacob rest beneaththeir vine and fig tree.Verse 8. In God we boast all the day long. We have abundant reason for doingso while we recount his mighty acts. What blessed boasting is this! it is the onlysort of boasting that is bearable. All other manna bred worms and stank exceptthat which was laid up before the Lord, and all other boasting is loathsome savethis glorying in the Lord, which is laudable and pleasing. And praise thy namefor ever. Praise should be perpetual. If there were no new acts of love, yetought the Lord to be praised for what he has done for his people. High let the

Psalm 44 56song be lifted up as we bring to remembrance the eternal love which chose us,predestinated us to be sons, redeemed us with a price, and then enriched us withall the fulness of God. Selah. A pause comes in fitly here, when we are about todescend from the highest to the lowest key. No longer are we to hear Miriam'stimbrel, but rather Rachel's weeping.Verse 9. But thou hast cast off, and put us to shame. Here the patriot bardbegins to contrast the past glories of the nation's history with its present sadnessand distress; which he does not ascribe to the death of some human champion,or to the accidents of war, but solely and alone to the withdrawal of Israel'sGod. It seemed to the mourner that Jehovah had grown weary of his people andput them away in abhorrence, as men lay aside leprous garments, loathing thesight of them. To show his displeasure he had made his people to be ridiculedby the heathen, whose easy victories over their largest armies covered Israelwith disgrace. Alas! for a church and people when the Lord in the active energyof his Spirit withdraws from them, they want no greater shame or sorrow. Hewill not cast away his people finally and totally, but many a church has beenleft to defeat and disgrace on account of sin, and therefore all churches shouldbe exceedingly watchful lest the like should happen to themselves. Poverty anddistress bring no shame on a people, but the Lord's absence takes from a churcheverything which can exalt and ennoble. And goest not forth with our armies. Ifthe Lord be not the leader, of what avail are strong battalions? Vain are thecombined efforts of the most zealous workers if God's arm be not revealed.May none of us in our churches have to mourn over the ministry, the Sabbathschool, the missionary work, the visiting, the street preaching, left to be carriedout without the divine aid. If our great ally will not go with us our defeat isinevitable.Verse 10. Thou makest us to turn back from the enemy. The humiliatingconsciousness that the Lord has left them soon makes men cowards. Flightcloses the fight of those who have not the Lord in the van. And they which hateus spoil for themselves. After defeat and retreat, comes spoliation. The poor,vanquished nation paid a terrible penalty for being overcome; plunder andmurder desolated the conquered land, and the invaders loaded themselves withevery precious thing which they could carry away. In spiritual experience weknow what it is to be despoiled by our enemies; doubts and fears rob us of ourcomforts, and terrible forebodings spoil us of our hopes; and all because theLord, for wise purposes, sees fit to leave us to ourselves. Alas! for the desertedsoul; no calamity can equal the sorrow of being left of God, though it be but fora small moment.

Psalm 44 57Verse 11. Thou hast given us like sheep appointed for meat. As sheep areslaughtered for food, so were the people slain in flocks, with ease, andfrequency. Not with dignity of sacrifice, but with the cruelty of the shambles,were they put to death. God appeared to give them up like sheep allotted to thebutcher, to abandon them as the hireling abandons the flock to wolves. Thecomplaint is bitterly eloquent. And hast scattered us among the heathen. Manywere carried into captivity, far off from the public worship of the temple ofGod, to pine as exiles among idolaters. All this is ascribed to the Lord, as beingallowed by him, and even appointed by his decree. It is well to trace the hand ofGod in our sorrows, for it is surely there.Verse 12. Thou sellest thy people for nought. As men sell merchandise to anyone who cares to have it, so the Lord seemed to hand over his people to anynation who might choose to make war upon them. Meanwhile no good resultwas perceptible from all the miseries of Israel; so far as the psalmist coulddiscover, the Lord's name received no honour from the sorrows of his people;they were given away to their foes as if they were so little valued as not to beworth the ordinary price of slaves, and the Lord did not care to gain by them solong as they did but suffer. The woe expressed in this line is as vinegar mingledwith gall: the expression is worthy of the weeping prophet. And dost notincrease thy wealth by their price. If Jehovah had been glorified by all thiswretchedness it could have been borne patiently, but it was the reverse; theLord's name had, through the nation's calamities, been despised by the insultingheathen, who counted the overthrow of Israel to be the defeat of Jehovahhimself. It always lightens a believer's trouble when he can see that God's greatname will be honoured thereby, but it is a grievous aggravation of misery whenwe appear to be tortured in vain. For our comfort let us rest satisfied that inreality the Lord is glorified, and when no revenue of glory is manifestlyrendered to him, he none the less accomplishes his own secret purposes, ofwhich the grand result will be revealed in due time. We do not suffer fornought, nor are our griefs without result.Verse 13. Thou makest us a reproach to our neighbours. Scorn is always anintensely bitter ingredient in the cup of the oppressed. The taunts and jeers ofthe victors pain the vanquished almost as much as their swords and spears. Itwas a mystery indeed that God should suffer his royal nation, his peculiarpeople, to be taunted by all who dwelt near them. A scorn and a derision tothem that are round about us. The down trodden people had become a commonjest; "as base as Israel" cried the cruel tongue of the tyrant: so ordinary had thescorn become that the neighbouring nations, though perhaps equally oppressed,borrowed the language of the conquerors, and joined in the common mockery.

Psalm 44 58To be a derision to both strong and weak, superiors, equals, and inferiors, ishard to bear. The tooth of scoffing bites to the bone. The psalmist sets forth thebrutality of the enemy in many words, in order to move the pity of the Lord, towhose just anger he traced all the sorrows of his people: he used the very bestof arguments, for the sufferings of his chosen touch the heart of God far morereadily than any other reasonings. Blessed be his name, our great Advocateabove knows how to avail himself of this powerful plea, and if we are at thishour enduring reproach for truth's sake, he will urge it before the eternal throne;and shall not God avenge his own elect? A father will not long endure to see hischildren despitefully entreated; he may put up with it for a little, but his lovewill speedily arouse his anger, and then it will fare ill with the persecutor andreviler.Verse 14. Thou makest us a byword among the heathen, a shaking of the headamong the people. The lamentation is here repeated. They had sunk so low thatnone did them reverence, but universally and publicly they were treated asinfamous and despicable. Those who reviled others dragged in Israel's name bythe way as a garnish to their insults, and if perchance they saw one of the seedof Jacob in the street they used lewd gestures to annoy him. Those whose headswere emptiest wagged them at the separated people. They were the commonbutts of every fool's arrow. Such has been the lot of the righteous in ages past,such is their portion in a measure now, such may be yet again their heritage inthe worst sense. The world knows not its nobility, it has no eye for trueexcellence: it found a cross for the Master, and cannot be expected to awardcrowns to his disciples.Verse 15. My confusion is continually before me. The poet makes himself therepresentative of his nation, and declares his own constant distress of soul. Heis a man of ill blood who is unconcerned for the sorrows of the church of whichhe is a member, or the nation of which he is a citizen; the better the heart thegreater its sympathy. And the shame of my face hath covered me. One constantblush, like a crimson mantle, covered him both before God and man; he feltbefore God that the divine desertion was well deserved, and before man, that heand his people were despicable indeed now that heavenly help was gone. It iswell for a nation when there still exist in it men who lay to heart its sin andshame. God will have pity on his chastened ones, and it is a pledge thereofwhen he sends us choice ministers, men of tenderness, who make the people'scase their own.Verse 16. For the voice of him that reproacheth and blasphemeth. It seems thatfrom mocking the people of God, the adversaries advanced to reviling Godhimself, they proceeded from persecution to the sin which is next of kin,

Psalm 44 59namely blasphemy. By reason of the enemy and avenger. The enemy boasted ofavenging the defeats of their forefathers; they took revenge for the ancientvictories of Israel, by insulting over the now fallen people. Here was a sadplight for a nation to be placed in, but it was by no means a hopeless case, forthe Lord who brought all this evil upon them could with equal ease releasethem from it. So long as Israel looked alone to her God, and not to her ownarm, no foe could retain her beneath his foot; she must arise, for God was onher side.Verse 17. All this is come upon us; yet have we not forgotten thee. Here thepsalmist urges that Israel had not turned away from her allegiance to Jehovah.When in the midst of many griefs we can still cling to God in loving obedience,it must be well with us. True fidelity can endure rough usage. Those whofollow God for what they get, will leave him when persecution is stirred up, butnot so the sincere believer; he will not forget his God, even though the worstcome to the worst. Neither have we dealt falsely in thy covenant. No idol wasset up, the ordained worship was not relinquished, God was still nationallyacknowledged, and therefore the psalmist is more earnest that the Lord shouldinterpose. This and the succeeding verses are suitable for the lips of martyrs,indeed the entire psalm might be called the martyr's complaint. Not for sin butfor righteousness did the saints suffer, not for falsehood but for truth, not forforsaking the Lord, but for following hard after him. Sufferings of such a sortmay be very terrible, but they are exceedingly honourable, and the comforts ofthe Lord shall sustain those who are accounted worthy to suffer for Christ'ssake.Verse 18. Our heart is not turned back, neither have our steps declined fromthy way. Heart and life were agreed, and both were true to the Lord's way.Neither within nor without had the godly sufferers offended; they were notabsolutely perfect, but they were sincerely free from all wilful transgression. Itwas a healthy sign for the nation that her prophet poet could testify to heruprightness before God, both in heart and act; far oftener the case would haveworn quite another colour, for the tribes were all too apt to set up other godsand forsake the rock of their salvation.Verse 19. Though thou hast sore broken us in the place of dragons. Thoughutterly crushed and rendered desolate and driven as it were to associate withcreatures such as jackals, owls, serpents, which haunt deserted ruins, yet Israelremained faithful. To be true to a smiting God, even when the blows lay ourjoys in ruinous heaps, is to be such as the Lord delighteth in. Better to bebroken by God than from God. Better to be in the place of dragons than ofdeceivers. And covered us with the shadow of death. The language is very

Psalm 44 60strong. The nation is described as completely enveloped in the dense darknessof despair and death, covered up as though confined in hopelessness. Yet theclaim is made that they still remained mindful of their God, and a glorious pleait is. Better death than false of faith. Those who are true to God shall never findhim false to them.Verse 20. An appeal is now made to the omniscience of God; he is himselfcalled in to bear witness that Israel had not set up another God. If we haveforgotten the name of our God. This would be the first step in apostasy; menfirst forget the true, and then adore the false. Or stretched out our hands to astrange god. Stretching out the hands was the symbol of adoration or ofentreaty in prayer; this they had not offered to any of the idols of the heathens.Verse 21. Shall not God search this out? Could such idolatry be concealedfrom him? Would he not with holy indignation have detected unfaithfulness toitself, even had it been hidden in the heart and unrevealed in the life? For heknoweth the secrets of the heart. He is acquainted with the inner workings ofthe mind, and therefore this could not have escaped him. Not the heart onlywhich is secret, but the secrets of the heart, which are secrets of the most secretthing, are as open to God as a book to a reader. The reasoning is that the Lordhimself knew the people to be sincerely his followers, and therefore was notvisiting them for sin; hence, then, affliction evidently came from quite anothercause.Verse 22. Yea, i.e., assuredly, certainly, for thy sake, not for our offences, butfor obeying thee; the trials of these suppliants came upon them because theywere loyal to their God. Are we killed all the day long. Persecution neverceased to hound them to the death, they had no respite and found no door ofescape; and all in God's behalf, because they would not forsake their covenantGod and King. We are counted as sheep for the slaughter; as if we were onlymeant to be killed, and made on purpose to be victims; as if it were as easy andas innocent a thing to slay us as to slaughter sheep. In this and following verseswe clearly hear the martyr's cry. From Piedmont and Smithfield, from St.Bartholomew's massacre and the dragoonades of Claverhouse, this appeal goesup to heaven, while the souls under the altar continue their solemn cry forvengeance. Not long shall the church plead in this fashion, her shame shall berecompensed, her triumph shall dawn.Verse 23. Awake, why sleepest thou, O Lord. God sleepeth not, but the psalmistputs it so, as if on no other theory he could explain the divine inaction. Hewould fain see the great Judge ending oppression and giving peace to the holy,therefore does he cry "Awake; "he cannot understand why the reign of tyranny

Psalm 44 61and the oppression of virtue are permitted, and therefore he enquires "Whysleepest thou?" Arise. This is all thou needest to do, one move of thine will saveus. Cast us not off for ever. Long enough hast thou deserted us; the terribleeffects of thine absence are destroying us; end thou our calamities, and let thineanger be appeased. In persecuting times men are apt to cry, Where is the Godof Israel? At the thought of what the saints have endured from their haughtyenemies, we join our voices in the great martyr cry and sing with the bard ofParadise:"Avenge, O Lord, thy slaughtered saints, whose bonesLie scattered on the Alpine mountains cold;Even those who kept thy truth so pure of old,When all our fathers worshipped stocks and stones,Forget not: in thy book record their groansWho were thy sheep."Verse 24. Wherefore hidest thou thy face, and forgettest our affliction and ouroppression? Not petulantly, but piteously and inquiringly, we may question theLord when his dealings are mysterious. We are permitted to order our case witharguments, and plead the right before the face of the august Majesty. Why,Lord, dost thou become oblivious of thy children's woes? This question is farmore easily asked than answered; it is hard, indeed, in the midst of persecutionto see the reason why we are left to suffer so severely.Verse 25. For our soul is bowed down to the dust. Our heart is low as low canbe, as low as the dust beneath the soles of men's feet. When the heart sinks, theman is down indeed. Heart sorrow is the very heart of sorrow. Our bellycleaveth unto the earth. The man is prone upon the earth, and he is not onlydown, but fastened down on the earth and glued to it. It is misery, indeed, whenthe heart cannot escape from itself, is shut up in its own dejection, and boundwith the cords of despondency. God's saints may be thus abject, they may benot only in the dust, but on the dunghill with Job and Lazarus, but their daycometh, and their tide will turn, and they shall have a brave summer after theirbitter winter.Verse 26. Arise for our help. A short, but sweet and comprehensive prayer,much to the point, clear, simple, urgent, as all prayers should be. And redeemus for thy mercies' sake. Here is the final plea. The favour is redemption, theplea is mercy; and this, too, in the case of faithful sufferers who had notforgotten their God. Mercy is always a safe plea, and never will any man find abetter.

Psalm 44 62"Were I a martyr at the stake.I would plead my Saviour's name,Intreat a pardon for his sake,And urge no other claim."Here ends this memorable Psalm, but in heaven its power ends not, but bringsdown deliverance for the tried people of God.EXPLANATORY NOTES AND QUAINT SAYINGSWhole Psalm. On a survey of this Psalm, it would seem not to admit of a doubtthat the speakers are of the race of Israel; and yet expositors for the most parthave found much difficulty in so understanding it, in this—the natural sense—so as even to be compelled to abandon it, owing to the impossibility of fixingon any period in the history of that people which would furnish an occasion forit, and verify its language. Thus, it cannot be referred to the times of theBabylonish captivity; for to this it is objected, and with reason; first, that Ps44:11 4:14 represent the speakers as "scattered among the nations, "and "abyword among the peoples, "whereas their exile was then confined to onecountry; and, secondly, that in Ps 44:17-21 there is an assertion of faithfuladherence to the worship of the true God, which he is called to witness asacquitting the sufferers of having brought the evil on themselves, while thatcaptivity was a punishment of the nation for their apostasy, and especially forthe grievous sin of idolatry. And the same objections lie to interpreting it withreference to the times of Antiochus Epiphanes and the Maccabees; beside that,the history of the canon of Scripture is decisive against assigning so late a dateto any of the Psalms. Still less can the times of David be looked to for theoccasion, since, though religion was then pure, there was, on the other hand, nodispersion of the nation nor any calamity such as to warrant the lamentation,"Thou hast cast us off, and put us to shame. ...Thou hast given us like sheepappointed for meat, "etc. Whence it appeared that there was no alternative butto consider the Psalm as exclusively the language of the Christian church, and,in her primitive days, as the period at once of her greatest purity and suffering.William de Burgh.Whole Psalm. S. Ambrose observes, that in former Psalms we have seen aprophecy of Christ's passion, resurrection, and ascension and of the coming ofthe Holy Ghost, and that here we are taught that we ourselves must be ready tostruggle and suffer, in order that these things may profit us. Human will mustwork together with divine grace. Christopher Wordsworth.

Psalm 44 63Verse 1. We have heard with our ears, i.e., we have both heard and heeded itwith utmost attention and affection. It is not a pleonasmus, but an emphasis thatis here used. John Trapp.Verse 1. Our fathers have told us. Hear this, saith Basil, ye fathers that neglectto teach your children such things as may work his fear and love in them, andfaith to rely upon and seek to him in all times of danger. They made theirmouths, as it were, books, wherein the mighty deeds of the Lord might be readto his praise, and to the drawing of their children's hearts unto him. JohnMayer.Verse 1. What work thou didst. Why only work in the singular, when suchinnumerable deliverances had been wrought by him, from the passage of theRed Sea to the destruction of the hundred and eighty-five thousand in the campof the Assyrians? Because all these were but types of that one great work, thatone stretching forth of the Lord's hand, when Satan was vanquished, deathdestroyed, and the kingdom of heaven opened to all believers. Ambrose.Verse 1. What work thou didst. While the songs of other nations sing of theheroism of their ancestors, the songs of Israel celebrate the works of God.Augustus F. Tholuck.Verse 1. Three necessary requirements for learning well: 1. Intention andattention in him who hears, we have heard with our ears. 2. Authority in himthat teaches, our fathers have told us. 3. Love between the teacher and thetaught, "our fathers." Hugo (Cardinal), quoted in Neale's Commentary.Verses 1-2, 4-8. Children are their parent's heirs; it were unnatural for a fatherbefore he dies to bury up his treasure in the earth, where his children should notfind or enjoy it; now the mercies of God are not the least part of his treasure,nor the least of his children's inheritance, being both helps to their faith, matterfor their praise, and spurs to their obedience. Our fathers have told us, whatwork thou didst in their days, how thou didst drive out the heathen, etc. Ps44:1-2; from this they ground their confidence; Ps 44:4: Thou art my King, OGod: command deliverances for Jacob; and excite their thankfulness, Ps 44:8In God we boast all the day long, and praise thy name for ever. Indeed, aschildren are their parent's heirs, so they become in justice liable to pay theirparents' debts; now the great debt which the saint at death stands charged with,is that which he owes to God for his mercies, and, therefore it is but reason heshould tie his posterity to the patent thereof. Thus mayest thou be praising Godin heaven and earth at the same time. William Gurnall.

Psalm 44 64Verse 3. They got not the land in possession by their own sword. The Lord'spart in a work is best seen when man's part, and all that he as an instrumenthath done, or could have done in it, is declared null; being considered asseparate from God who moved the instruments, and did work by them what hepleased. David Dickson.Verse 3. Because thou hadst a favour unto them. Free grace was thefundamental cause of all their felicity. God loved them because he loved them.De 7:7. He chose them of his love, and then loved them for his choice. JohnTrapp.Verse 3. God's love to Israel was free, unmerited, and amazing, and he gavethem a land for which they did not labour, and cities which they built not, andvineyards and oliveyards which they planted not. Jos 24:13. In some casesneither sword nor bow were used, but hornets were the instruments of conquest.Jos 24:12. Since the fall of Adam all good things in the lot of any mere man areundeserved kindnesses. William S. Plumer.Verse 3. (last clause). The prophet does not suppose any worthiness in theperson of Abraham, nor imagine any desert in his posterity, on account ofwhich God dealt so bountifully with them; but ascribes the whole through thegood pleasure of God...Nor does the psalmist here treat of the generalbenevolence of God, which extends to the whole human race: but he discoursesof the difference which exists between the elect and the rest of the world, andthe cause of this difference is here referred to the mere good pleasure of God.John Calvin.Verse 5. Through thee will we push down our enemies:, literally, "We will tossthem in the air with our horn; "a metaphor taken from an ox or bull tossing thedogs into the air which attack him. Adam Clarke.Verse 6. I will not trust in my bow, neither shall my sword save me. By bowand sword, he meaneth all manner of weapons and warlike instrumentswhatsoever; and by "saving, "he meaneth delivering from dangers, speakingunder the person of one (because all the faithful are but one body), in the nameof all the rest. Thomas Wilcocks.Verse 6. I will not trust in my bow, etc. I will not trust in my own sword or bow,but in the sword of the Divine Warrior, and in the bow of the Divine Archer,whose arrows are sharp in the heart of his enemies as described in the next Ps45:3-5, which is connected by that imagery with this Psalm, as well as by itsinner meaning. Christopher Wordsworth.

Psalm 44 65Verse 6. The less confidence we have in ourselves or in anything beside God,the more evidence have we of the sincerity of our faith in God. David Dickson.Verses 6-7. The two verses correspond exactly to Ps 44:3. As there, inreference to the past, the salvation was ascribed wholly to God, so here inreference to the future. E. W. Hengstenberg.Verse 11. Like sheep appointed for meat. This very strongly and strikinglyintimates the extent of the persecution and slaughter to which they wereexposed; there being no creature in the world of which such vast numbers areconstantly slaughtered as of sheep for the subsistence of man. The constancy ofsuch slaughter is also mentioned in Ps 44:22 as illustrating the continualoppression to which the Hebrews were subject. Kitto's Pictorial Bible.Verse 11. Like sheep appointed for meat, and not reserved for breeding or forwool. Arthur Jackson.Verse 12. Thou sellest thy people for nought, and dost not increase thy wealthby their price. The sense is: Thou hast given thy people unto the power of theirenemies without trouble, without causing the victory even to be clearly bought,as one who parts with a good for any price, which he despises and hates,desiring merely to get rid of it. E. W. Hengstenberg.Verse 12. Thou sellest thy people for nought, etc. Referring to the siege ofJerusalem by Titus, Eusebius says: "Many were sold for a small price; therewere many to be sold, but few to buy."Verse 12. And dost not increase thy wealth by their price. Thou hast notadvanced thy honour and service thereby; for thy enemies do not serve theemore and better than thy people, nor yet so much. Matthew Pool.Verse 12. (last clause). Takest no money for them; literally, enhances not theprice of them, as a seller usually does to the buyer. Daniel Creswell.Verse 14. Thou makest us a byword; literally, for a similitude, (lvm) standshere, as in the original passage De 28:37, in the common signification,similitude. The misery of Israel is so great, that people would figuratively call amiserable man a Jew, just as liars were called Cretans; wretched slaves,Sardians. So far as the people from being now "blessed of the Lord" in whomaccording to the promise, all the heathen are to be blessed. E. W. Hengstenberg.

Psalm 44 66Verse 15. My confusion in continually before me. When the visible church isvisited with sad calamities, the true members thereof are partakers of thetrouble, and sorrow, and shame of that condition. David Dickson.Verse 17. Eusebius, narrating the cruelties inflicted upon the Christians by theEastern tyrant, Maximinus, says: "He prevailed against all sorts of people, theChristians only excepted, who contemned death and despised his tyranny. Themen endured burning, beheading, crucifying, ravenous devouring of beasts,drowning in the sea, maiming and broiling of the members, goring and diggingout of the eyes, mangling of the whole body; moreover, famine andimprisonment: to be short, they suffered every kind of torment for the serviceof God rather than they would leave the worship of God, and embrace theadoration of idols. Women also, not inferior to men through the power of theword of God, put on a manly courage, whereof some suffered the torments withmen, some attained unto the like masteries of virtue." From "The EcclesiasticalHistory of Eusebius Pamphilus."Verse 17. Yet have we not forgotten thee, neither have we dealt falsely in thycovenant. Although we cannot excuse ourselves from many other sins forwhich thou hast justly punished us, yet this we must say for ourselves, thatthrough thy grace we have kept ourselves from apostasy and idolatry,notwithstanding all the examples and provocations, rewards proposed andpromised, or punishments threatened to induce us thereunto; which we hopethou wilt graciously consider, and not suffer us to be tempted above what weare able to bear. Matthew Poole.Verse 17. If any of you would abide by Jesus Christ in this storm, try how yehave covenanted with him, and how ye have closed the bargain with him, andupon what terms. But I trow there are many of you in this age that are likeyoung wanton folk, that run fast together and marry, but never take any accountof how they will keep house, but presently go to poverty and beggary. I trow itfalls out so with many of you that are professors in this generation. Ye take upyour religion, and ye wot not how, and ye cannot give an account how ye cameby it. I will tell you, sirs; ye will abide no longer by Christ than till a stormblow, and then ye will quit him and deny his cause. Ye have need to take heedto this, for it will ruin your souls in the end of the day. But I shall tell you, sirs,the right way of covenanting with God. It is when Christ and the believer meet.Our Lord gives him his laws, statutes, and commands, and he charges him notto quit a hoof of them. No; though he should be torn into a thousand pieces; andthe right covenanter says, Amen. Alexander Peden's Sermon, 1682.

Psalm 44 67Verses 17-19. Neither the persecuting hand of men, nor the chastising hand ofGod, relaxed ancient singular saints. Believers resemble the moon, whichemerges from her eclipse by keeping her motion, and ceases not to shinebecause the dogs bark at her. Shall we cease to be professors because otherswill not cease to be persecutors? William Secker.Verses 17-19. The church having reported her great troubles, speaks it as anargument of much sincerity towards God, and strength of grace received fromhim: All this has come upon us (that is, all these common calamities andafflictions), yet have we not forgotten thee, neither have we dealt falsely in thycovenant. Our heart is not turned back, neither have our steps declined fromthy way; as if she had said, These afflictions have been strong temptations uponus to cause us to decline from thy ways, but through grace we have kept ourground and remained constant in thy covenant, yea, though thou hast sorebroken us in the place of dragons, and covered us with the shadow of death. Asmany, yea, most of the saints have improved under the cross, so there havebeen some, who either through their present unbelief, or forgetfulness of "theexhortation which" (as the apostle saith, Heb 12:5); "speaketh unto them asunto children, " have had their faintings or declinings under it. Joseph Caryl.Verse 19. Thou hast sore broken us in the place of dragons, etc. Where men,comparable to dragons for their poison and cruelty, dwell, particularly in Rome,and the Roman jurisdiction, both Pagan and Papal, the seat of Satan the greatred dragon, and of his wretched brood and offspring, the beast, to whom he hasgiven his power; where the saints and followers of Christ have been sorelyafflicted and persecuted, and yet have held fast the name of Christ, and notdenied his faith. See Re 2:13 12:3. The wilderness is the habitation of dragons;and this is the name of the place where the church is said to be in the times ofthe Papacy, and where she is fed and preserved for a time, and times, and halftime. Re 12:6,14. And covered us with the shadow of death. As the formerphrase denotes the cruelty of the enemies of Christ's church and people, thistheir dismal afflictions and forlorn state and condition; and may have somerespect to the darkness of Popery, when it was at the height, and the church ofChrist was covered with it, there being very little appearances and breakingsforth of gospel light anywhere. John Gill.Verse 19. Dragons. The word rendered dragons—(Mynt), tannim—meanseither a great fish, a sea monster, a serpent, a dragon, or a crocodile. It may alsomean a jackal, a fox, or a wolf. De Wette renders it here jackals. The idea inthe passage is essentially the same, whichever interpretation of the word isadopted. The "place of dragons" would denote the place where such monsters

Psalm 44 68are found, or where they had their abode; that is to say, in desolate places,wastes, deserts, old ruins, depopulated towns. Albert Barnes.Verse 20. Stretched out our hands to a strange god. The stretching out thehand towards an object of devotion, or an holy place, was an ancient usageamong the Jews and heathens both, and it continues in the East at this time,which continuance I do not remember to have seen remarked. That this attitudein prayer has continued among the Eastern people, appears by the followingpassage from Pitts, in his account of the religion and manners of theMohammedans. Speaking of the Algerians throwing wax candles and pots ofoil overboard, as a present to some marabbot (or Mohammedan saint), Pitt goeson, and says, "When this is done, they all together hold up their hands, beggingthe marabbot's blessing, and a prosperous voyage." In the same page he tells us,"the marabbots have generally a little neat room built over their graves,resembling in figure their mosques or churches, which is very nicely cleaned,and well looked after." And in the succeeding page he tells us, "Many peoplethere are who will scarce pass by any of them without lifting up their hand, andsaying some short prayer." In like manner, he tells us, that at quitting the Beat,or holy house at Mecca, to which they make devout pilgrimages, "they hold uptheir hands towards the Beat, making earnest petitions." Harmer's"Observations."Verse 21. Shall not God search this out? etc. Are there such variety of trialsappointed to examine the sincerity of men's graces? How great a vanity, then, ishypocrisy! and to how little purpose do men endeavour to conceal and hide it!We say, murder will out; and we may as confidently affirm, hypocrisy will out.When Rebekah had laid the plot to disguise her son Jacob, and by personatinghis brother to get the blessing, Jacob thus objects against it: "My fatherperadventure will feel me, and I shall seem to him as a deceiver, and I shallbring a curse upon me and not a blessing." As if he should say, But what if myfather detect the cheat? How, then, shall I look him in the face? How shall Iescape a curse? After the same manner every upright soul scares itself from theway of hypocrisy. If I dissemble, and pretend to be what I am not, my Fatherwill find me out. There is no darkness nor shadow of death that can conceal thehypocrite; but out it will come at last, let him use all the art he can to hide it...Ifmen's works be not good, it is impossible they should be hid long. A gildedpiece of brass may pass from hand to hand a little while, but the touchstone willdiscover the base metal; and if that does not, the fire will. John Flavel.Verse 21. A godly man dares not sin secretly. He knows that God sees insecret. As God cannot be deceived by our subtlety, so he cannot be excluded byour secrecy. Thomas Watson.

Psalm 44 69Verse 21. In time of persecution for religion, nothing can counterbalance theterrors and allurements of the persecutors, and make a man steadfast in thecause of God, save the fear of God, and love to God settled in the heart; for thereason of the saint's steadfastness in this Psalm, is because God would havesearched out their sin if they had done otherwise, for he knoweth the secrets ofthe heart. David Dickson.Verse 22. Yea, for thy sake are we killed all the day long, etc. LeonardSchoener left, amongst other papers, the following admonition, to comfort allwho were suffering for Christ's name:"We pray thee, O eternal God, to bow down thy gracious ear. Lord of Sabaoth,thou Lord of hosts, hear our complaint, for great affliction and persecution haveprevailed. Pride has entered thine inheritance, and many supposed to beChristians, have united themselves therewith, and have thus brought in theabomination of desolation. They waste and destroy the Christian sanctuary.They have trodden the same under foot, and the abomination of desolation isworshipped as God. They have troubled thy holy city, thrown down thy holyaltar, and slain her servants when they could lay their hands upon them. Andnow that we as a little flock are left, they have driven us into all thy lands withcontempt and reproach. We are scattered as sheep having no shepherd. Wehave been compelled to forsake house and home. We are as night ravens whichabide in the rocks; our chambers are in holes and crags. They watch for us asfowls that fly in the air. We wander in the woods, they hunt us with dogs. Theylead us away, seized and bound, as lambs that open not their mouths. They cryout against us as seditious persons and heretics. We are brought like sheep tothe slaughter. Many sit oppressed, and in bonds which even decay their bodies.Some have sunk under their sufferings, and died without fault. Here is thepatience of the saints in the earth. We must be tried by suffering here. Thefaithful have they hanged on trees, strangled, hewn in pieces, secretly andopenly drowned. Not only men, but likewise women, and maidens have bornewitness to the truth, that Jesus Christ is the truth, the only way to eternal life.The world still rages, and rests not; it raves as if mad. They invent lies againstus. They cease not their fires and murders. They make the world too narrow forus. O Lord, how long wilt thou be silent? How long wilt thou not judge theblood of thy saints? Let it come up before thy throne. How precious in thineeyes is the blood of thy holy ones! Therefore have we comfort in all our need, arefuge in thee alone, and in none besides; but neither comfort, nor rest, norpeace on this earth. But he who hopeth in thee shall never be confounded. OLord, there is no sorrow so great that can separate us from thee; therefore,without ceasing we call upon thee, through Christ thy Son our Lord, whom

Psalm 44 70thou of thy free grace hast given us for our comfort. He hath prepared and madeknown to us the straight path, and the way to eternal life. Everlasting glory andtriumph, honour and praise, be given unto thee, both now and to eternity, andlet thy righteousness remain for ever. Let all the people bless thy holy name,through Christ the righteous Judge, who cometh to judge the whole world.Amen." From "A Martyrology of the Churches of Christ, commonly calledBaptists. Edited by E. B. Underhill," 1850.Verse 22. For thy sake are we killed. It is mercy to us, that when God mightpunish us for our sins, he doth make our correction honourable, and ourtroubles to be for a good cause. For thy sake, etc. David Dickson.Verse 22. For thy sake. This passage is cited by St. Paul, Ro 8:36, apparentlyfrom the LXX, in illustration of the fact that the church of God has in all agesbeen a persecuted church. But there is this remarkable difference between thetone of the psalmist and the tone of the apostle: the former cannot understandthe chastening, and complains that God's heavy hand has been laid withoutcause upon his people; the latter can rejoice in persecutions also, and exclaim,"Nay, in all these things we are more than conquerors, through him that lovedus." J. J. Stewart Perowne.Verse 22. Killed. The word here used is not from (ljq), but from (grh), whichmeans to strangle: this is the rendering given in "Lange's Bibelwerk."Verse 23. Awake, why sleepest thou, O Lord? and Ps 121:4, "Behold, he thatkeepeth Israel shall neither slumber nor sleep." If God at no time sleep, whydoth the church call on him so often to awake? If he must be awakened fromsleep, why doth the psalmist say he never sleeps? Are not these placescontradictory?ANSWER: It is one thing what the afflicted church cries in the heat of hersufferings, another thing what the Spirit of truth speaks for the comfort of thesaints. It is ordinary for the best of saints and martyrs, during the storm, to go toGod as Peter did to Christ at sea (sleeping in the stern of the ship), with suchimportunity in prayer as if the Lord were no more sensible of their agony thanJonah was of the mariners' misery, ready to perish in the turbulent ocean, andhe cried out, What meanest thou, O sleeper? Arise! Saints are so familiar withGod in prayer, as if they were at his bedside. THE SOUL'S APPLICATION.—O thou never slumbering Watchman of the house of Israel, carest not thou thatwe perish? Awake, awake! put on strength, gird thyself, O thou arm of God! Iknow thou art up, but what am I the better except thou help me up? I know thousleepest not as man doth, but what advantage hath my soul by that, except thou

Psalm 44 71show thyself, that I may know thou art waking? Oh, it is I that am asleep! Youseem to sleep only to awaken me. O that I could watch with thee one hour, asyou bid me; I should soon perceive that thy vigilance over me for ever. WilliamStreat in "The Dividing of the Hoof." 1654.Verse 23. Awake, why sleepest thou, O Lord? etc. The weakness of our faith isopen to the temptation of supposing that God regards not the situation of hispeople in the world; and the Spirit, who knows our infirmities, provides apetition suited to this trial, which expresses at the same time an expectation thatGod will arise to claim his people as his own. W. Wilson.Verse 25. For our soul is bowed down to the dust: our belly cleaveth unto theearth. We are as to body and soul, smitten and thrown down, glued as it were tothe ground, so that we cannot raise ourselves up. E. W. Hengstenberg.Verse 25. For our soul is bowed down to the dust, etc. The speech ismetaphorical, expressing the depth of their misery, or the greatness of theirsorrow and humiliation. 1. The depth of their misery, with the allusion to thecase of a man overcome in battle, or mortally wounded, and tumbling in thedust, or to a man dead and laid in the earth; as, "Thou hast brought me into thedust of death." Ps 22:15. Sure we are, the expression imports the extremity ofdistress and danger, either as a man dead or near death. 2. The greatness of theirsorrow and humiliation; and so the allusion is taken from a man prostrate andgrovelling on the ground, which was their posture of humbling themselvesbefore the Lord, or when any great calamity befell them. As when HerodAgrippa died, they put on sackcloth and lay upon the earth weeping. ThomasManton.HINTS TO THE VILLAGE PREACHERVerse 1. The encouraging traditions of church history. The days of yore.Verse 1. The parent's duty, and the children's privilege.Verse 1. Family conversation, the most profitable subject for it.Verse 1. The true glory of the good old times.Verse 2. The contrast; or, the dealings of God with saints and sinners.Verse 3. Free grace exalted.

Psalm 44 721. In putting a negative upon human power.2. In manifestations of divine energy.3. In its secret source, Because thou hadst a favour unto them.Verse 3.1. The creature laid low.2. The Lord exalted.3. Discriminating grace revealed.Verse 3. (last clause). The eternal well spring of all mercy.Verse 4.1. Divine royalty acknowledged.2. Royal interposition entreated.3. Divine covenant hinted at, Jacob; or, the loyal subject seeking royal aid forthe royal seed.Verse 4. Personal allegiance and pleading intercession.Verse 4. My King. This intends—1. My Ruler.2. My Honour.3. My Leader.4. My Defender.Verse 4. The deliverances of Jacob, illustrated by his eventful life.Verse 5. Our enemies, in what ways we push them down, by what strength, andin what spirit.Verse 5. Our enemies, their activity, the closeness of their approach, thecertainty of their overthrow, the secret of our strength.Verse 6. Relinquishment of outward trusts. My bow may miss its aim, may bebroken, may be snatched away. My sword may snap, or grow blunt, or slip frommy hold. We may not trust in our abilities, our experience, our shrewdness, ourwealth, etc.

Psalm 44 73Verse 6. Self renunciation—the duty of saint and sinner.Verse 7. Accomplished salvation. How never achieved, But. By whomwrought, thou. When performed, hast. For whom, us. To what extent, from ourenemies.Verse 7. Salvation completed, hell confounded, Christ exalted.Verse 8. Praise, its continuance—how to make it continual, how to manifest itperpetually, influence of its continuance, and reasons to compel us to abide init.Verse 9. A lament for the declension of the church.Verse 9. In what sense God casts off his people, and why.Verse 9. (last clause). The greatest of all calamities for our churches.Verse 12. The human and divine estimate of the results of persecution.Verse 12. In answer to this complaint.1. God's people lose nothing eventually by their privations.2. The wicked gain nothing by their triumphs.3. God loses none of his glory in his dealings with either. —George Rogers.Verse 13. Trial of cruel mockings; our conduct under them, comfort in them,and crown from them.Verse 14. Unholy proverbs or godless bywords.Verse 15. Confessions of a penitent.Verse 17. The trial, truth, and triumph of the godly.Verse 17. The faithful soul holding fast his integrity.Verse 17. What it is to be false to our covenant with God.Verse 18. (first clause). When we may be sure that our heart has notapostatised.

Psalm 44 74Verse 18.1. The position of the heart in religion—it comes first.2. The position of the outer moral life in religion—it follows the heart.3. Necessity of the agreement of the two.4. The need that both should be faithful to God.Verse 18. Connection between the heart and the life, both in constancy andapostasy.Verse 18. God's delight in the progress of the upright. Thomas Brooks.Upright hearts will hold on in the ways of God, and in the ways of well doing,notwithstanding all afflictions, troubles, and discouragements, they meetwithal. Thomas Brooks.Verse 18. Thy ways. The ways of God are(1) righteous ways;(2) blessed ways;(3) soul refreshing ways;(4) transcendent ways—ways that transcend all other ways;(5) soul strengthening ways; and(6) sometimes afflicted, perplexed, and persecuted ways. —Thomas Brooks.Verse 21. Can he not? Will he not?Verse 21. A question and an assertion.Verse 22.1. Innocence in the midst of suffering, sheep.2. Honour in the midst of shame, for thy sake. G. Rogers.Verse 23. The cry of a church in sad circumstances. The complaint of adeserted soul.Verse 24. Reasons for the withdrawal of divine comfort.Verse 25. The great need, the great prayer, the great plea.

Psalm 44 75Verse 26. A fit prayer for souls under conviction, for saints under trial orpersecution, and for the church under oppression or decay.

Psalm 45 76Psalm 45ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherOther WorksTITLE. The many titles of this Psalm mark its royalty, its deep and solemn import, and the delight thewriter had in it. To the Chief Musician upon Shoshannim. The most probable translation of this word isupon the lilies, and it is either a poetical title given to this noblest of songs after the Oriental manner, or itmay relate to the tune to which it was set, or to the instrument which was meant to accompany it. Weincline to the first theory, and if it be the true one, it is easy to see the fitness of borrowing a name for sobeautiful, so pure, so choice, so matchless a poem from the golden lilies, whose bright array outshone theglory of Solomon. For the sons of Korah. Special singers are appointed for so divine a hymn. King Jesusdeserves to be praised not with random, ranting ravings, but with the sweetest and most skilful music of thebest trained choristers. The purest hearts in the spiritual temple are the most harmonious songsters in theears of God; acceptable song is not a matter so much of tuneful voices as of sanctified affections, but in nocase should we sing of Jesus with unprepared hearts. Maschil, an instructive ode, not an idle lay, or aromancing ballad, but a Psalm of holy teaching, didactic and doctrinal. This proves that it is to bespiritually understood. Blessed are the people who know the meaning of its joyful sound. A Song of loves.Not a carnal sentimental love song, but a celestial canticle of everlasting love fit for the tongues and ears ofangels.SUBJECT. Some here see Solomon and Pharaoh's daughter only—they are short sighted; others see bothSolomon and Christ—they are cross eyed; well focused spiritual eyes see here Jesus only, or if Solomon bepresent at all, it must be like those hazy shadows of by passers which cross the face of the camera, andtherefore are dimly traceable upon a photographic landscape. "The King, "the God whose throne is for everand ever, is no mere mortal and his everlasting dominion is not bounded by Lebanon and Egypt's river.This is no wedding song of earthly nuptials, but an Epithalamium for the Heavenly Bridegroom and hiselect spouse.DIVISION. Ps 45:1 is an announcement of intention, a preface to the song; Ps 45:3 adores the matchlessbeauty of Messiah; and from Ps 45:3-9, he is addressed in admiring ascriptions of praise. Ps 45:10-12 arespoken to the bride. The church is further spoken of in Ps 45:13-15, and the Psalm closes with anotheraddress to the King, foretelling his eternal fame, Ps 45:16-17.EXPOSITIONVerse 1. My heart. There is no writing like that dictated by the heart. Heartlesshymns are insults to heaven. Is inditing a good matter. A good heart will onlybe content with good thoughts. Where the fountain is good good streams willflow forth. The learned tell us that the word may be read overflows, or asothers, boils or bubbles up, denoting the warmth of the writer's love, the fulnessof his heart, and the consequent richness and glow of his utterance, as though itwere the ebullition of his inmost soul, when most full of affection. We havehere no single cold expression; the writer is not one who frigidly studies theelegancies and proprieties of poetry, his stanzas are the natural outburst of his

Psalm 45 77soul, comparable to the boiling jets of the geysers of Hecla. As the corn offeredin sacrifice was parched in the pan, so is this tribute of love hot with sinceredevotion. It is a sad thing when the heart is cold with a good matter, and worsewhen it is warm with a bad matter, but incomparably well when a warm heartand a good matter meet together. O that we may often offer to God anacceptable minchah, a sweet oblation fresh from the pan of hearts warmed withgratitude and admiration. I speak of the things which I have made touching theKing. This song has "the King" for its only subject, and for the King's honouralone was it composed, well might its writer call it a good matter. The psalmistdid not write carelessly; he calls his poem his works, or things which he hadmade. We are not to offer to the Lord that which costs us nothing. Goodmaterial deserves good workmanship. We should well digest in our heart'saffections and our mind's meditations any discourse or poem in which we speakof one so great and glorious as our Royal Lord. As our version reads it, thepsalmist wrote experimentally things which he had made his own, andpersonally tasted and handled concerning the King. My tongue is the pen of aready writer, not so much for rapidity, for there the tongue always has thepreference, but for exactness, elaboration, deliberation, and skilfulness ofexpression. Seldom are the excited utterances of the mouth equal in real weightand accuracy to the verba scripta of a thoughtful accomplished penman; buthere the writer, though filled with enthusiasm, speaks as correctly as a practisedwriter; his utterances therefore are no ephemeral sentences, but such as fallfrom men who sit down calmly to write for eternity. It is not always that thebest of men are in such a key, and when they are they should not restrain thegush of their hallowed feelings. Such a condition of heart in a gifted mindcreates that auspicious hour in which poetry pours forth her tuneful numbers toenrich the service of song in the house of the Lord.Verse 2. Thou. As though the King himself had suddenly appeared before him,the psalmist lost in admiration of his person, turns from his preface to addresshis Lord. A loving heart has the power to realise its object. The eyes of a trueheart see more than the eyes of the head. Moreover, Jesus reveals himself whenwe are pouring forth our affections towards him. It is usually the case that whenwe are ready Christ appears. If our heart is warm it is an index that the sun isshining, and when we enjoy his heat we shall soon behold his light. Thou artfairer than the children of men. In person, but especially in mind and character,the King of saints is peerless in beauty. The Hebrew word is doubled,"Beautiful, beautiful art thou." Jesus is so emphatically lovely that words mustbe doubled, strained, yea, exhausted before he can be described. Among thechildren of men many have through grace been lovely in character, yet theyhave each had a flaw; but in Jesus we behold every feature of a perfect

Psalm 45 78character in harmonious proportion. He is lovely everywhere, and from everypoint of view, but never more so than when we view him in conjugal unionwith his church; then love gives a ravishing flush of glory to his loveliness.Grace is poured into thy lips. Beauty and eloquence make a man majestic whenthey are united; they both dwell in perfection in the all fair, all eloquent LordJesus. Grace of person and grace of speech reach their highest point in him.Grace has in the most copious manner been poured upon Christ, for it pleasedthe Father that in him should all fulness dwell, and now grace is insuperabundance, poured forth from his lips to cheer and enrich his people. Thetestimony, the promises, the invitations, the consolations of our King pour forthfrom him in such volumes of meaning that we cannot but contrast thosecataracts of grace with the speech of Moses which did but drop as the rain, anddistil as the dew. Whoever in personal communion with the Wellbeloved haslistened to his voice will feel that "never man spake like this man." Well did thebride say of him, "his lips are like lilies dropping sweet smelling myrrh." Oneword from himself dissolved the heart of Saul of Tarsus, and turned him into anapostle, another word raised up John the Divine when fainting in the Isle ofPatmos. Oftentimes a sentence from his lips has turned our own midnight intomorning, our winter into spring. Therefore God hath blessed thee for ever.Calvin reads it, Because God hath blessed thee for ever. Christ is blessed ofGod, blessed for ever, and this is to us one great reason for his beauty, and thesource of the gracious words which proceed out of his lips. The rareendowments of the man Christ Jesus are given him of the Father, that by themhis people may be blessed with all spiritual blessings in union with himself. Butif we take our own translation, we read that the Father has blessed the Mediatoras a reward for all his gracious labours; and right well does he deserve therecompense. Whom God blesses we should bless, and the more so because allhis blessedness is communicated to us.Verse 3. Gird thy sword upon thy thigh. Loving spirits jealous of theRedeemer's glory long to see him putting forth his power to vindicate his ownmost holy cause. Why should the sword of the Spirit lie still, like a weaponhung up in an armoury; it is sharp and strong, both for cutting and piercing: Othat the divine power of Jesus were put forth to use against error. The wordsbefore us represent our great King as urged to arm himself for battle, by placinghis sword where it is ready for use. Christ is the true champion of the church,others are but underlings who must borrow strength from him; the single arm ofImmanuel is the sole hope of the faithful. Our prayer should be that of thisverse. There is at this moment an apparent suspension of our Lord's formerpower, we must by importunate prayer call him to the conflict, for like theGreeks without Achilles we are soon overcome by our enemies, and we are but

Psalm 45 79dead men if Jesus be not in our midst. O most mighty. A title well deserved, andnot given from empty courtesy like the serenities, excellencies and highnessesof our fellow mortals—titles, which are but sops for vain glory. Jesus is thetruest of heroes. Hero worship in his case alone is commendable. He is mightyto save, mighty in love. With thy glory and thy majesty. Let thy sword both winthee renown and dominion, or as it may mean, gird on with thy sword thy robeswhich indicate thy royal splendour. Love delights to see the Beloved arrayed asbeseemeth his excellency; she weeps as she sees him in the garments ofhumiliation, she rejoices to behold him in the vestments of his exaltation. Ourprecious Christ can never be made too much of. Heaven itself is but just goodenough for him. All the pomp that angels and archangels, and thrones, anddominions, and principalities, and powers can pour at his feet is too little forhim. Only his own essential glory is such as fully answers to the desire of hispeople, who can never enough extol him.Verse 4. And in thy majesty ride prosperously. The hero monarch armed andapparelled is now entreated to ascend his triumphal car. Would to God that ourImmanuel would come forth in the chariot of love to conquer our spiritual foesand seize by power the souls whom he has bought with blood. Because of truthand meekness and righteousness. These words may be rendered, ride forthupon truth and meekness and righteousness.—Three noble chargers to draw thewar chariot of the gospel. In the sense of our translation it is a most potentargument to urge with our Lord that the cause of the true, the humble, and thegood, calls for his advocacy. Truth will be ridiculed, meekness will beoppressed, and righteousness slain, unless the God, the Man in whom theseprecious things are incarnated, shall arise for their vindication. Our earnestpetition ought ever to be that Jesus would lay his almighty arm to the work ofgrace lest the good cause languish and wickedness prevail. And thy right handshall teach thee terrible things. Foreseeing the result of divine working, thepsalmist prophesies that the uplifted arm of Messiah will reveal to the King'sown eyes the terrible overthrow of his foes. Jesus needs no guide but his ownright hand, no teacher but his own might; may he instruct us all in what he canperform, by achieving it speedily before our gladdened eyes.Verse 5. Thine arrows. Our King is master of all weapons: he can strike thosewho are near and those afar off with equal force. Are sharp. Nothing that Jesusdoes is ill done, he uses no blunted shafts, no pointless darts. In the heart of theKing's enemies. Our Captain aims at men's hearts rather than their heads, andhe hits them too; point blank are his shots, and they enter deep into the vitalpart of man's nature. Whether for love or vengeance, Christ never misses aim,and when his arrows stick, they cause a smart not soon forgotten, a wound

Psalm 45 80which only he can heal. Jesus' arrows of conviction are sharp in the quiver ofhis word, and sharp when on the bow of his ministers, but they are most knownto be so when they find a way into careless hearts. They are his arrows, hemade them, he shoots them. He makes them sharp, and he makes them enter theheart. May none of us ever fall under the darts of his judgment, for none kill sosurely as they. Whereby the people fall under thee. On either side the slain ofthe Lord are many when Jesus leads on the war. Nations tremble and turn tohim when he shoots abroad his truth. Under his power and presence, men arestricken down as though pricked in the heart. There is no standing against theSon of God when his bow of might is in his hands. Terrible will be that hourwhen his bow shall be made quite naked, and bolts of devouring fire shall behurled upon his adversaries: then shall princes fall and nations perish.Verse 6. Thy throne, O God, is for ever and ever. To whom can this be spokenbut our Lord? The psalmist cannot restrain his adoration. His enlightened eyesees in the royal Husband of the church, God, God to be adored, God reigning,God reigning everlastingly. Blessed sight! Blind are the eyes that cannot seeGod in Christ Jesus! We never appreciate the tender condescension of our Kingin becoming one flesh with his church, and placing her at his right hand, untilwe have fully rejoiced in his essential glory and deity. What a mercy for us thatour Saviour is God, for who but a God could execute the work of salvation?What a glad thing it is that he reigns on a throne which will never pass away,for we need both sovereign grace and eternal love to secure our happiness.Could Jesus cease to reign we should cease to be blessed, and were he not God,and therefore eternal, this must be the case. No throne can endure for ever, butthat on which God himself sitteth. The sceptre of thy kingdom is a right sceptre.He is the lawful monarch of all things that be. His rule is founded in right, itslaw is right, its result is right. Our King is no usurper and no oppressor. Evenwhen he shall break his enemies with a rod of iron, he will do no man wrong;his vengeance and his grace are both in conformity with justice. Hence we trusthim without suspicion; he cannot err; no affliction is too severe, for he sends it;no judgment too harsh, for he ordains it. O blessed hands of Jesus! the reigningpower is safe with you. All the just rejoice in the government of the King whoreigns in righteousness.Verse 7. Thou lovest righteousness, and hatest wickedness. Christ Jesus is notneutral in the great contest between right and wrong: as warmly as he loves theone he abhors the other. What qualifications for a sovereign! what grounds ofconfidence for a people! The whole of our Lord's life on earth proved the truthof these words; his death to put away sin and bring in the reign ofrighteousness, sealed the fact beyond all question; his providence by which he

Psalm 45 81rules from his mediatorial throne, when rightly understood, reveals the same;and his final assize will proclaim it before all worlds. We should imitate himboth in his love and hate; they are both needful to complete a righteouscharacter. Therefore God, thy God, hath anointed thee with the oil of gladnessabove thy fellows. Jesus as Mediator owned God as his God, to whom, beingfound in fashion as a man, he became obedient. On account of our Lord'sperfect life he is now rewarded with superior joy. Others there are to whomgrace has given a sacred fellowship with him, but by their universal consentand his own merit, he is prince among them, the gladdest of all because thecause of all their gladness. At Oriental feasts oil was poured on the heads ofdistinguished and very welcome guests; God himself anoints the man ChristJesus, as he sits at the heavenly feasts, anoints him as a reward for his work,with higher and fuller joy than any else can know; thus is the Son of manhonoured and rewarded for all his pains. Observe the indisputable testimony toMessiah's Deity in verse six, and to his manhood in the present verse. Of whomcould this be written but of Jesus of Nazareth? Our Christ is our Elohim. Jesusis God with us.Verse 8. All thy garments smell of myrrh, and aloes, and cassia. The divineanointing causes fragrance to distil from the robes of the Mighty Hero. He isdelightful to every sense, to the eyes most fair, to the ear most gracious, to thespiritual nostril most sweet. The excellences of Jesus are all most precious,comparable to the rarest spices; they are most varied, and to be likened not tomyrrh alone, but to all the perfumes blended in due proportion. The Fatheralways finds a pleasure in him, in him he is well pleased; and all regeneratedspirits rejoice in him, for he is made of God unto us, "wisdom, righteousness,sanctification, and redemption." Note that not only is Jesus most sweet, buteven his garments are so; everything that he has to do with is perfumed by hisperson. All his garments are thus fragrant; not some of them, but all; we delightas much in his purple of dominion as in the white of his priesthood, his mantleas our prophet is as dear to us as his seamless coat as our friend. All his dress isfragrant with all sweetness. To attempt to spiritualise each spice herementioned would be unprofitable, the evident sense is that all sweetnesses meetin Jesus, and are poured forth wherever he is present. Out of the ivory palaces,whereby they have made thee glad. The abode of Jesus now is imperial insplendour, ivory and gold but faintly image his royal seat; there is he made gladin the presence of the Father, and in the company of his saints. Oh, to beholdhim with his perfumed garments on! The very smell of him from afar ravishesour spirit, what must it be to be on the other side of the pearl gate, within thepalace of ivory, amid those halls of Zion, "conjubilant with song, "where is thethrone of David, and the abiding presence of the Prince! To think of his

Psalm 45 82gladness, to know that he is full of joy, gives gladness at this moment to oursouls. We poor exiles can sing in our banishment since our King, ourWellbeloved, has come to his throne.Verse 9. King's daughters were among thy honourable women. Our Lord'scourts lack not for courtiers, and those the fairest and noblest. Virgin souls aremaids of honour to the court, the true lilies of heaven. The lowly and pure inheart are esteemed by the Lord Jesus as his most familiar friends, their place inhis palace is not among the menials but near the throne. The day will comewhen those who are "king's daughters" literally will count it their greatesthonour to serve the church, and, meanwhile every believing sister is spirituallya King's daughter, a member of the royal family of heaven. Upon thy righthand, in the place of love, honour, and power, did stand the queen in gold ofOphir: the church shares her Lord's honour and happiness, he sets her in theplace of dignity, he clothes her with the best of the best. Gold is the richest ofmetals, and Ophir gold the purest known. Jesus bestows nothing inferior or ofsecondary value upon his beloved church. In imparted and imputedrighteousness the church is divinely arrayed. Happy those who are members ofa church so honoured, so beloved; unhappy those who persecute the belovedpeople, for as a husband will not endure that his wife should be insulted ormaltreated, so neither will the heavenly Husband; he will speedily avenge hisown elect. Mark, then, the solemn pomp of the verses we have read. The Kingis seen with rapture, he girds himself as a warrior, robes himself as a monarch,mounts his chariot, darts his arrows, and conquers his foes. Then he ascends histhrone with his sceptre in his hand, fills the palace hall with perfume broughtfrom his secret chambers, his retinue stand around him, and, fairest of all, hisbride is at his right hand, with daughters of subject princes as her attendants.Faith is no stranger to this sight, and every time she looks she adores, she loves,she rejoices, she expects.Verse 10. Hearken, O daughter, and consider. Ever is this the great duty of thechurch. Faith cometh by hearing, and confirmation by consideration. Noprecept can be more worthy of the attention of those who are honoured to beespoused to Christ that that which follows. And incline thine ear. Lean forwardso that no syllable may be unheard. The whole faculties of the mind should bebent upon receiving holy teaching. Forget also thine own people, and thyfather's house. To renounce the world is not easy, but it must be done by allwho are affianced to the Great King, for a divided heart he cannot endure; itwould be misery to the beloved one as well as dishonour to her Lord. Evilacquaintances, and even those who are but neutral, must be forsaken, they canconfer no benefits, they must inflict injury. The house of our nativity is the

Psalm 45 83house of sin—we were shapen in iniquity; the carnal mind is enmity againstGod, we must come forth of the house of fallen nature, for it is built in the Cityof Destruction. Not that natural ties are broken by grace, but ties of the sinfulnature, bonds of graceless affinity. We have much to forget as well as to learn,and the unlearning is so difficult that only diligent hearing, and considering,and bending of the whole soul to it, can accomplish the work; and even thesewould be too feeble did not divine grace assist. Yet why should we rememberthe Egypt from which we cam out? Are the leeks and the garlic, and the onionsanything, when the iron bondage, and the slavish tasks, and the death dealingPharaoh of hell are remembered? We part with folly for wisdom; with bubblesfor eternal joys; with deceit for truth; with misery for bliss; with idols for theliving God. O that Christians were more mindful of the divine precept hererecorded; but, alas! worldliness abounds; the church is defiled; and the glory ofthe Great King is veiled. Only when the whole church leads the separated lifewill the full splendour and power of Christianity shine forth upon the world.Verse 11. So shall the king greatly desire thy beauty. Wholehearted love is theduty and bliss of the marriage state in every case, but especially so in this loftymystic marriage. The church must forsake all others and cleave to Jesus only,or she will not please him nor enjoy the full manifestation of his love. Whatless can he ask, what less may she dare propose than to be wholly his? Jesussees a beauty in his church, a beauty which he delights in most when it is notmarred by worldliness. He has always been most near and precious to his saintswhen they have cheerfully taken up his cross and followed him without thecamp. His Spirit is grieved when they mingle themselves among the people andlearn their ways. No great and lasting revival of religion can be granted us tillthe professed lovers of Jesus prove their affection by coming out from anungodly world, being separated, and touching not the unclean thing. For he isthy Lord; and worship thou him. He has royal rights still; his condescendinggrace does not lessen but rather enforce his authority. Our Saviour is also ourRuler. The husband is the head of the wife; the love he bears her does notlessen but strengthen her obligation to obey. The church must reverence Jesus,and bow before him in prostrate adoration; his tender union with her gives herliberty, but not license; it frees her from all other burdens, but places his easyyoke upon her neck. Who would wish it to be otherwise? The service of God isheaven in heaven, and perfectly carried out it is heaven upon earth. Jesus, thouart he whom thy church praises in her unceasing songs, and adores in herperpetual service. Teach us to be wholly thine. Bear with us, and work by thySpirit in us till thy will is done by us on earth as it is in heaven.

Psalm 45 84Verse 12. And the daughter of Tyre shall be there with a gift. When the churchabounds in holiness, she shall know no lack of homage from the surroundingpeople. Her glory shall then impress and attract the heathen around, till theyalso unite in doing honour to her Lord. The power of missions abroad lies athome: a holy church will be a powerful church. Nor shall there be lack oftreasure in her coffers when grace is in her heart; the free gifts of a willingpeople shall enable the workers for God to carry on their sacred enterprisewithout stint. Commerce shall send in its revenue to endow, not with forcedlevies and imperial taxes, but with willing gifts the church of the Great King.Even the rich among the people shall intreat thy favour. Not by pandering totheir follies, but by testifying against their sins, shall the wealthy be one to thefaith of Jesus. They shall come not to favour the church but to beg for herfavour. She shall not be the hireling of the great, but as a queen shall shedispense her favours to the suppliant throng of the rich among the people. Wego about to beg for Christ like beggars for alms, and many who should knowbetter will make compromises and become reticent of unpopular truth to pleasethe great ones of the earth; not so will the true bride of Christ degrade herself,when her sanctification is more deep and more visible; then will the hearts ofmen grow liberal, and offerings from afar, abundant and continual, shall bepresented at the throne of the Pacific Prince.Verse 13. The king's daughter is all glorious within. Within her secretchambers her glory is great. Though unseen of men her Lord sees her, andcommends her. "It doth not yet appear what we shall be." Or the passage maybe understood as meaning within herself—her beauty is not outward only ormainly; the choicest of her charms are to be found in her heart, her secretcharacter, her inward desires. Truth and wisdom in the hidden parts are whatthe Lord regards; mere skin deep beauty is nothing in his eyes. The church is ofroyal extraction, of imperial dignity, for she is a king's daughter; and she hasbeen purified and renewed in nature; for she is glorious within. Note the wordall. The Bridegroom was said to have all his garments perfumed, and now thebride in all glorious within—entireness and completeness are great points.There is no mixture of ill savour in Jesus, nor shall there be alloy of unholinessin his people, his church shall be presented without spot or wrinkle, or any suchthing. Her clothing is of wrought gold. Best material and best workmanship.How laboriously did our Lord work out the precious material of hisrighteousness into a vesture for his people! no embroidery of golden threadscan equal that masterpiece of holy art. Such clothing becomes on so honouredby relationship to the Great King. The Lord looks to it that nothing shall bewanting to the glory and beauty of his bride.

Psalm 45 85Verse 14. She shall be brought unto the king in raiment of needlework. The daycomes when the celestial marriage shall be openly celebrated, and these wordsdescribe the nuptial procession wherein the queen is brought to her royalHusband attended by her handmaidens. In the latter-day glory, and in theconsummation of all things, the glory of the bride, the Lamb's wife, shall beseen by all the universe with admiration. While she was within doors, and hersaints hidden ones, the church was glorious; what will be her splendour whenshe shall appear in the likeness of her Lord in the day of his manifestation? Thefinest embroidery is but a faint image of the perfection of the church whensanctified by the Spirit. This verse tells us of the ultimate rest of the church—the King's own bosom; of the way she comes to it, she is brought by the powerof sovereign grace; of the time when this is done—in the future, she shall be, itdoes not yet appear; of the state in which she shall come—clad in richest array,and attended by brightest spirits. The virgins her companions that follow hershall be brought unto thee. Those who love and serve the church for her Lord'ssake shall share in her bliss "in that day." In one sense they are a part of thechurch, but for the sake of the imagery they are represented as maids of honour;and, though the figure may seem incongruous, they are represented as broughtto the King with the same loving familiarity as the bride, because the trueservants of the church are of the church, and partake in all her happiness. Notethat those who are admitted to everlasting communion with Christ, are pure inheart—virgins, pure in company—her companions, pure in walk—that followher. Let none hope to be brought into heaven at last who are not purified now.Verse 15. With gladness and rejoicing shall they be brought. Joy becomes amarriage feast. What joy will that be which will be seen at the feasts of paradisewhen all the redeemed shall be brought home! Gladness in the saintsthemselves, and rejoicing from the angels shall make the halls of the NewJerusalem ring again with shoutings. They shall enter into the King's palace.Their peaceful abodes shall be where Jesus the King reigns in state for ever.They shall not be shut out but shut in. Rights of free entrance into the holiest ofall shall be accorded them. Brought by grace, they shall enter into glory. Ifthere was joy in the bringing, what in the entering? What in the abiding? Theglorified are not field labourers in the plains of heaven, but sons who dwell athome, princes of the blood, resident in the royal palace. Happy hour when weshall enjoy all this and forget the sorrows of time in the triumph of eternity.Verse 16. Instead of thy fathers shall be thy children. The ancient saints whostood as fathers in the service of the Great King have all passed away; but aspiritual seed is found to fill their places. The veterans depart, but volunteersfill up the vacant places. The line of grace never becomes extinct. As long as

Psalm 45 86time shall last, the true apostolical succession will be maintained. Whom thoumayest make princes in all the earth. Servants of Christ are kings. Where a manhas preached successfully, and evangelised a tribe or nation, he gets to himselfmore than regal honours, and his name is like the name of the great men that beupon the earth. Jesus is the king maker. Ambition of the noblest kind shall winher desire in the army of Christ; immortal crowns are distributed to his faithfulsoldiers. The whole earth shall yet be subdued for Christ, and honoured arethey, who shall, through grace, have a share in the conquest—these shall reignwith Christ at his coming.Verse 17. I will make thy name to be remembered in all generations. Jehovahby the prophet's mouth promises to the Prince of Peace eternal fame as well asa continuous progeny. His name is his fame, his character, his person; these aredear to his people now—they never can forget them; and it shall be so as longas men exist. Names renowned in one generation have been unknown to thenext era, but the laurels of Jesus shall ever be fresh, his renown ever new. Godwill see to this; his providence and his grace shall make it so. The fame ofMessiah is not left to human guardianship; the Eternal guarantees it, and hispromise never fails. All down the ages the memories of Gethsemane andCalvary shall glow with inextinguishable light; nor shall the lapse of time, thesmoke of error, or the malice of hell be able to dim the glory of the Redeemer'sfame. Therefore shall the people praise thee for ever and ever. They shallconfess thee to be what thou art, and shall render to thee in perpetuity thehomage due. Praise is due from every heart to him who loved us, and redeemedus by his blood; this praise will never be fully paid, but will be ever a standingand growing debt. His daily benefits enlarge our obligations, let them increasethe number of our songs. Age to age reveals more of his love, let every yearswell the volume of the music of earth and heaven, and let thunders of song rollup in full diapason to the throne of him that liveth, and was dead, and is alivefor evermore, and hath the keys of hell and of death."Let him be crowned with majestyWho bowed his head to death,And be his honours sounded highBy all things that have breath."EXPLANATORY NOTES AND QUAINT SAYINGSTITLE. "Upon Shoshannim, "or upon lilies. It will be remembered that lilieswere an emblem of purity and loveliness, and were introduced as such in thebuilding of Solomon's temple (see 1Ki 7:19,22,26 2Ch 4:5); and the church is

Psalm 45 87compared in the Canticles to a "lily among thorns." So 2:2. The Psalms whichbear this title, "upon lilies, "are the present, the sixty-ninth, and the eightieth(compare Ps 60:1-12); and all these contain prophecies of Christ and hischurch. The sixtieth is a parallel to the forty-fourth, and represents hersupplicating appeal to God, and Christ's victories. The sixty-ninth displays thevictories gained by Christ through suffering. The eightieth is also parallel to theforty-fourth and sixtieth, a plaintive lament of the church in distress and asupplicating cry for deliverance. All these three Psalms are (if we may ventureto use this expression) like the voice of the "lily among thorns." That there is,therefore, some reference here to the spiritual meaning of the word (Mynvs), orlilies, in this title, seems at least to be probable. Christopher Wordsworth.Title. We think that Shoshannim signifies an instrument of six strings, or asong of rejoicing. Augustin Calmet, 1672-1757. Kitto, on the other hand, saysthat the word is so clearly lilies, that he is disinclined to go out of the way tobring in the Hebrew word for six.Title. "To the chief musician upon Shoshannim." Some would have it thatinstruments whereon were many engravings of lilies, which are six leavedflowers, are here meant. And, indeed, some interpreters, because of thatderivation of the word, do thus translate it, upon Shoshannim, that is, uponlilies; and that either in reference to their wedding garlands, that were mademuch of lilies, or as intending by these lilies Christ and his church. ArthurJackson.Title. "A song." The word (ryv), shir, the meaning of which (song), isunquestioned, is prefixed to many of the Psalms, three times simply andthirteen times in connection with Mizmor. There is no mark of peculiarity intheir composition. The meaning of the word seems to be discriminated fromMizmor, as signifying a thing to be sung, with reference to its poetical structure.John Jebb.Whole Psalm. The Psalter, which sets forth so much truth respecting theperson and work of Christ—truth more precious than gold and sweeter than thehoneycomb—is not silent respecting the bond subsisting between him and hispeople, THE MYSTICAL UNION BETWEEN CHRIST AND THECHURCH. When a prince sets his affections on a woman of lowly rank, andtakes her home to be his wife, the two are so united that her debts become his,his wealth and honours become hers. Now, that there is formed between Christand the church, between Christ and every soul that will consent to receive him,a connection, of which the most intimate of all natural relations is the analogueand type, we have already found to be not only taught in the Psalms, but to be

Psalm 45 88implied in the very structure of many of them. He takes his people's sins uponhim, and they receive the right to become the sons of God: the One Spirit ofGod wherewith he was baptised without measure, dwells in them according tothe measure of the grace that is given them. I will only add further, that thisunion, besides being implied on so many places, is expressly set forth in onemost glorious Psalm—the Nuptial Song of Christ and the Church—which hasfor its peculiar theme the home bringing of Christ's elect, that they may bejoined to him in a union that shall survive the everlasting hills. William Binnie,D.D.Verse 1. My heart is inditing a good matter, and then My tongue shall be likethe pen of a ready writer. Oh, then I shall go merrily on in his service, when Ihave matter prepared in my heart. And, indeed, as the mariner sees further newstars the further he sails, he loseth sight of the old ones and discovers new; sothe growing Christian, the further he sails in religion he discovers new wants,new Scriptures affect him, new trials afflict him, new business he finds withGod, and forgetting those things that are behind, he reacheth after those thingsthat are before, and so finds every day new business with the Lord his God; andhe that's busy trifles not; the more business the less distractions. Richard Steele.Verse 1. My heart is inditing a good matter. (vxr) (rakhash); boils or bubblesup; denotes the language of the heart full and ready for utterance. VictorinusBythner.Verse 1. My heart is inditing a good matter. Here you have the work of theSpirit of prophecy. By his operation the good "matter" is engendered in thepsalmist's bosom, and now his heart is heaving and labouring under the load. Itis just beginning to throw it up, like water from a fountain, that it may flow offin the channel of the tongue. Here, therefore, you have some insight given youof the manner of the operation of the Spirit in the heart of man. The psalmistsays his heart is doing what the spirit is doing in his heart. The heart does it,indeed, but it is the Spirit's working. The psalmist took all the interest andpleasure in his subject that he could have done, if the Spirit had had nothing todo with it; for when the Spirit works, he works not only by the heart, but in theheart; he seizes upon all its affections, every fibre of it is bent to his will.George Harpur, in "Christ in the Psalms, "1862.Verse 1. Good matter, the good spell, or gospel. Christopher Wordsworth.Verse 1. A similitude taken from the mincah, or meat offering in the law,which was dressed in the frying pan Le 7:9, and there boiled in oil, being madeof fine flour unleavened, mingled with oil Le 2:5, and afterwards was presented

Psalm 45 89to the Lord by the priest, verse 8. Here the matter of this Psalm is as the mincahor oblation, which with the oil, the grace of the Spirit, was boiled and preparedin the prophet's heart, and now presented. Henry Ainsworth.Verse 1. It is reported of Origen, saith Erasmus, that he was ever earnest, butmost of all when he discoursed of Christ. Of Johannes Mollias, a Bononian, itis said, that whenever he spake of Jesus Christ, his eyes dropped, for he wasfraught with a mighty fervency of God's Holy Spirit; and like the Baptist, hewas first a burning (boiling or bubbling), and then a shining light. John Trapp.Verse 1. Touching the king. It does not all concern the king immediately, formuch of it concerns the queen, and about one half of it is directly addressed toher. But it relates to him inasmuch as it relates to his family. Christ everidentifies himself with his people; so that, whatever is done to them, is done tohimself. Their interests are his. George Harpur.Verse 1. My tongue shall be like the pen of one that takes minutes or writesshorthand: for I shall speak very briefly, and not in words at length, or so as tobe understood in a literal sense, but in figures and emblems. From "Holy Davidand his old English Translators cleared," 1706. (Anon.)Verse 1. The pen. We call the prophets the penmen of Scripture, whereas theywere but the pen.Verse 2. Thou art fairer than the children of men: grace is poured into thy lips.Thus he begins to set forth his beauty, wherein is the delightfulness of anyperson; so is it with the soul when God hath made known to man his ownfilthiness and uncomeliness through sin, and that only by Jesus sin is takenaway; oh, how beautiful is this face, the first sight of him! Secondly, Full ofgrace are thy lips: here is the second commendation; which is, when Jesus hathopened his lips to us, from them he pours out grace into our soul, when hemakes known the Father to us, and speaks peace to all that are far off and near;when he calls, "Come unto me, all ye that labour and are heavy laden, and Iwill refresh you:" and all this is because God hath blessed him for ever; we areassured he comes from God, and that he and his works are eternal, andtherefore all his grace poured out upon us shall remain with us, and make usblessed for ever; for he is the Word of God, and he speaks the mind of God, forhe speaks nothing but what he hath heard from the Father; and when he speaksto our souls with his Word, the Spirit is given, a certain testimony to our soulthat we are the sons of God, and a pledge of our inheritance; for the Spirit andthe Word cannot be separated. Richard Coore, in "Christ set forth."

Psalm 45 90Verse 2. Thou art fairer than the children of men, etc. Nothing can be morebeautiful than this abrupt way of discourse. The prophet sets out with aprofessed design to speak of the king. But as if in the moment he had sointended, the glorious Person of whom he was going to speak appeared to hisview, he instantly leaves every other consideration to speak to him himself.And what a rapturous address he makes! He first describes the glories, thebeauties, the astonishing loveliness, of his person. Though to a carnal eye therewas no beauty to desire him, his visage was marred more than any man's, andhis form more than the sons on men, yet to an eye truly enlightened, he is theking in his beauty, fairer, as the glorious Mediator, the Head, the Bridegroomof his Church and people, than all the children of men. And, in the Father'sview, so greatly beloved, so truly glorious, that grace was poured into his lips.Reader, observe the expression; not simply grace put into his heart, for theholiness and purity of his person, but poured into his lips, that, like the honey, itmight drop upon his people, and be for ever communicated to all his redeemed,in an endless perpetuity of all suited blessings here, and glory hereafter. RobertHawker, D.D.Verse 2. Thou art fairer than the children of men. Are you for beauty? Thattakes with most: for this none like Christ. For beauty and comeliness heinfinitely surpasses both men and angels. We read of Moses, that he wasexceeding fair; and of David, that he was ruddy, and of a beautifulcountenance; and Josephus reports of the one of them, that all that saw himwere amazed at and enamoured of his beauty. Oh, but what was their beauty toChrist's? Were their beauty, and with theirs the beauty of men and angels puttogether, it would all be nothing to the beauty of Christ; not so much as thelight of a farthing candle is to the light of the sun at noonday. Edward Pearse in"The Best Match." 1673.Verse 2. Thou art fairer, etc. Fair he was (1) in his conception, conceived inpurity, and a fair angel brought the news. Fair (2) in his nativity: wraioz is theword in the Septuagint, tempustivus, in time, that is, all things are beautiful intheir time, Ec 3:11. And in the fulness of time it was that he was born, and a fairstar pointed to him. Fair (3) in his childhood; he grew up in grace and favour,Lu 2:52. The doctors were much taken with him. Fair (4) in his manhood; hadhe not been so, says S. Jerome, had there not been something admirable in hiscountenance and presence, some heavenly beauty, the apostles and the wholeworld (as the Pharisees themselves confess) would not so suddenly have goneafter him. Fair (5) in his transfiguration, white as the light, or as the snow, hisface glittering as the sun Mt 17:2, even to the ravishing the very soul of S.Peter, that "he knew not what he said, "could let his eyes dwell upon that face

Psalm 45 91for ever, and never come down the mount again. Fair (6) in his passion. Nihilindecorum, no uncomeliness, in his nakedness; his very wounds, and thebloody prints of the whips and scourges drew an ecce from the mouth of Pilate:"Behold, the man!" the sweetness of his countenance and carriage in the midstof filth and spittle, whips and buffets. His very comeliness upon the cross, andhis giving up the ghost, made the centurion cry out, he "was the Son of God:"there appeared so sweet a majesty, so heavenly a lustre in him through that verydarkness that encompassed him. Fair (7) in his resurrection; so subtle a beauty,that mortal eyes, even the eyes of his own disciples, were not able to see orapprehend it, but when he veiled it from them. Fair (8) in his ascension; madehis disciples stand gazing after him so long (as if they never could look longenough upon him), till an angel is sent from heaven to rebuke them, to lookhome, Ac 1:2. Mark Frank.Verse 2. O fair sun, and fair moon, and fair stars, and fair flowers, and fairroses, and fair lilies; but O ten thousand thousand times fairer Lord Jesus! Alas!I have wronged him in making the comparison this way. O black sun andmoon! but O fair Lord Jesus! O black flowers, and black lilies, and roses! but Ofair, fair, ever fair, Lord Jesus! O black heaven! but O fair Christ! O blackangels! but O surpassingly fair Lord Jesus! Samuel Rutherford.Verse 2. In one Christ we may contemplate and must confess all the beauty andloveliness both of heaven and earth; the beauty of heaven is God, the beauty ofearth is man; the beauty of heaven and earth together is this God man. EdwardHyde, D.D., 1658.Verse 2. Thou. "I have a passion, "observed Count Zinzendorf in one of hisdiscourses to the congregation at Herrnhut, "and it is He—He only."Verse 2. Thou art fairer. Hebrew, thou art double fairer; the Hebrew word isdoubled, ad corroborandum, saith Kimchi. John Trapp.Verse 2. Grace is poured into thy lips. This is said as if this grace were a gift,and not something inherent in our Lord himself. And is not this exactly whatwe learn from the histories of the evangelists? Before Jesus went forth to thework of his public mission, the Holy Ghost descended from heaven like a dove,and lit upon him. The Spirit who imparts all its graces to the church of Christ,imparted his graces to Christ himself. Not that the Son of God needed theanointing of the Spirit of God, but he suffered it to be so that he might be in allthings like his brethren. If he was to be their example, he must show themwherein their great strength lay. They see in him the fruits of the Holy Ghostwho is promised to themselves. All that Christ ever did as the Head and

Psalm 45 92Representative of his people, he did by that very Spirit which is still resident inhis church. George Harpur.Verse 2. Grace is poured into thy lips. Full of grace are thy lips. Full of gracefor the matter, and full of grace for the manner.1. For the matter, he delivered acceptable doctrine: "The law was given byMoses, but grace came by Jesus Christ." Joh 1:17. Moses had harsh and hardwords in his law; "Cursed is he that continueth not in all things which arewritten in the book of the law to do them; "but Christ on the contrary speaksbetter things, the first words in his first sermon are, "Blessed are the poor inspirit: for theirs is the kingdom of heaven." Mt 5:3. He cometh unto his people,cum verbo gratiae, cum osculo gratae, saith Augustine: his lips are full ofgrace, that is, pouring out gracious words abundantly. Mt 11:28 Joh 3:16 Lu4:18. "His lips are like lilies dropping down myrrh" So 5:13; all that heard himwondered at the gracious words which proceeded out of his mouth, Lu 4:22.2. For the manner, he taught not as the scribes; he spake so sweetly that thevery catch poll officers, astonished at his words, gave this testimony, "Neverman spake like this man," Joh 7:46. He spake so graciously that the apostlesforsook all things and followed him; at his call Andrew left his netsstraightway, James and John their father without tarrying, Matthew from thereceipt of custom, Zacchaeus from the like worldly course came hastily toreceive him joyfully. Mr 10:28 Mt 4:20-21 9:9 Lu 19:6. Nay, beloved, he wasso powerful an orator, that the very winds and waves obeyed his word, Mr4:39. It is reported in Holy Writ that all princes and people were desirous ofhearing Solomon's eloquence; the Queen of Sheba wondering at the same, criedout," Happy are these thy servants which stand continually before thee, and thathear thy wisdom, "1Ki 10:8. Solomon is type here, but Christ is the truth; andthis showeth evidently that Christ is not a tyrant, but a mild prince, persuadingobedience plausibly, not compelling his people violently; his sayings are hissceptre and his sword: his piercing exhortations are, as it were, his sharparrows by which his followers are subdued unto him.To conclude this argument, his fair words (as the Scripture speaks) "are as anhoneycomb, sweetness to the soul and health to the bones" Pr 16:24: "anhoneycomb," and what more toothsome?" sweetness to the soul and health tothe bones; "and what, I pray, more wholesome? The good man's soul is Christ'sown spouse, to which he speaks a great many ways graciously; sometimescorrecting, and what stronger argument of love? for "whom he loveth hechasteneth" Heb 12:6; sometimes instructing, and his gospel is able to make"the man of God perfect, throughly furnished unto all good works" 2Ti 3:17;

Psalm 45 93sometimes wooing in amorous terms, as in his love song everywhere: "mybeloved, ""my sister, ""my spouse, " "the fairest among women, ""my love,""my dove." etc.; sometimes promising, and that both the blessings of this lifepresent. Fear thou not; for I am with thee: be not dismayed; for I am thy God:etc., Isa 41:10, and of that life which is to come. Joh 17:21,24. But Christ'sexcellent intercession every day to God the Father, appearing in the court ofheaven, and as an advocate pleading for us, is yet fuller of grace; for if Calebeasily granted his daughter's request, and bestowed on her "the springs aboveand the springs beneath" Jud 1:15, how shall Almighty God (whose mercies areabove all his works) deny the suits of such a Son in whom he is well pleased?John Boys.Verse 2. Grace is poured into thy lips. The former clause noted his inwardperfections; and this signifies his ability and readiness to communicate them toothers. Matthew Poole.Verse 2. (second clause). Never were there such words of love and sweetnessspoken by any man as by him: never was there such a loving and tender heartas the heart of Jesus Christ: Grace was poured into his lips. Certainly neverwere there such words of love, sweetness, and tenderness spoken here upon thisearth as those last words of his which were uttered a little before his sufferings,and are recorded in the 13th, 14th, 15th, 16th and 17th chapters of John. Readover all the books of love and friendship that were ever written by any of thesons of men, they do all come far short of these melting strains of love that arethere expressed. So sweet and amiable was the conversation of Jesus Christ,that it is reported of the apostle Peter in the Ecclesiastical History, that afterChrist's ascension he wept so abundantly, that he was always seen wiping hisface from the tears; and being asked why he wept so, he answered, He couldnot choose but weep as often as he thought of that most sweet conversation ofJesus Christ. John Row.Verse 3. Gird thy sword upon thy thigh. The sword, according to ancientcustom was hung in a belt put round the shoulders, and reaching down to thethigh. It was suspended on the back part of the thigh, almost to the ground, butwas not girded upon it; the horseman's sword was fixed on the saddle by agirth. When David, in spirit invites the Redeemer of the church to gird hissword upon his thigh, and the spouse says of the valiant of Israel, "every manhath his sword upon his thigh because of fear in the night" So 3:8, they do notmean that the weapon was literally bound upon their thigh, but hung in thegirdle on the back part of it; for this was the mode in which, by the universaltestimony of ancient writers, the infantry wore their swords. It is still thepractice in the East to wear swords in this manner, for Chardin informs us, that

Psalm 45 94"the Eastern people wear their swords hanging down at length; and the Turkswear their swords on horseback, and on their thigh." But in his poeticalinvitation to the Redeemer, to gird his sword upon his thigh, David manifestlypoints to some special occasion of solemn and official character; and a clearlight is thrown upon his meaning by a custom to this day observed in the East."When a Persian or an Ottoman prince ascends the throne, "says Mr. Morier,"he girds on his sabre. Mohammed Jaffer, for example, was proclaimed by theKhan, governor pro tempore, till the arrival of his brother, and was invested inthis dignity by the girding of a sword upon his thigh, and honour which heaccepted with a reluctance perhaps not wholly feigned."—"This ceremony,"says Dr. Davey, giving an account of an Eastern coronation, "remained to beperformed before the prince could be considered completely king—it was thatof choosing a new name, and putting on the regal sword. The prince went ingreat state to the temple, where he presented offerings, and then, the swordhaving been girded on his thigh, the priest presented a pot of sandal powder, inwhich the prince, who may now be called king, dipped his fingers." From theseanecdotes, it is evident girding a sword on the thigh is part of the ceremony ofroyal inauguration; and that when the psalmist addresses the Messiah, he refersto his receiving the honours and powers of the Lord of all. G. Paxton'sIllustrations of Scripture.Verse 3. Thy sword. The word of God is compared to such a weapon, for theapostle informs us that it is quick, or living, and powerful, and sharper than anytwo edged sword, piercing even to the dividing asunder of the soul and spirit,and of the joints and marrow, and laying open the thoughts and intents of theheart. It must be observed, however, that this description of the word of God isapplicable to it only when Christ girds it on, and employs it as his sword. Ofwhat use is a sword, even though it be the sword of Goliath, while it lies still inits scabbard, or is grasped by the powerless hand of an infant? In thosecircumstances it can neither conquer nor defend, however well suited it mightbe to do both in the hand of a warrior. It is the same with the sword of theSpirit. While it lies still in its scabbard, or is wielded only by the infantile handof Christ's ministers, it is a powerless and useless weapon; a weapon at whichthe weakest sinner can laugh, and against which he can defend himself with theutmost ease. But not so when he who is the Most Mighty girds it on. Then itbecomes a weapon of tremendous power, a weapon resistless as the bolt ofheaven. "Is not my word like a fire, and a hammer, saith the Lord, whichbreaketh the rock in pieces?" It is indeed, for what can be more efficacious andirresistible than a weapon sharper than a two edged sword, wielded by the armof omnipotence? What must his sword be whose glance is lightning? Armedwith this weapon, the Captain of our salvation cuts his way to the sinner with

Psalm 45 95infinite ease, though surrounded by rocks and mountains, scatters hisstrongholds and refuges of lies, and with a mighty blow cleaves asunder hisheart of adamant, and lays him prostrate and trembling at his feet. Since suchare the effects of this weapon in the hand of Christ, it is with the utmostpropriety that the psalmist begins by requesting him to gird it on, and not sufferit to be inactive in its scabbard, or powerless in the feeble grasp of hisministers. Edward Payson.Verse 3. O most mighty. Christ is almighty, and so able to make good all thathe speaketh, and to make his word of precept, promise, and threateningeffectual unto the errand for which it is sent. David Dickson.Verses 3-4. We may reflect with pleasure on the glorious cause in which Christis engaged, and the holy war which he carries on, and in which he shall prosper.It is the cause of truth, of meekness, and righteousness. His gospel, his sword,which is the word of God, tends to rectify our errors by truth; to control ourpassions by that meekness which it promotes, and to regulate our lives by thelaws of righteousness which it inculcates. Let us rejoice that this sacred causehas hitherto prospered, and shall prosper. Job Orton, 1717-1783.Verse 4. And in thy majesty ride prosperously, etc. The wheels of Christ'schariot, whereupon he rideth when he goeth to conquer and subdue newconverts to his kingdom, are majesty, truth, meekness, righteousness,manifested in the preaching of his gospel; majesty, when the statelymagnificence of his person and offices is declared; truth, when the certainty ofall that he teacheth in Scripture is known; meekness, when his grace and mercyis offered to rebels; and righteousness, when justification by faith in his name isclearly set forth. Christ goeth no voyage in vain, he cometh not short of hisintent and purpose, but doth the work for which he cometh, preaching thegospel; in his majesty, truth, meekness, and righteousness, he ridethprosperously. David Dickson.Verse 4. Ride prosperously, because of truth, and meekness, and righteousness.The literal translation would be, "Ride on the word of truth, and the meeknessof righteousness, "and so the Syriac has it. If this rendering be adopted, themeaning will then be, that the great object of Christ's gospel was to vindicatethe cause of truth and righteousness in the world. Christ is said to ride on theword of truth, because the knowledge of the truth depends on the word—it isby the word that truth is made known. He is said to ride on the meekness orhumility of righteousness, because meekness or humility is its distinguishingcharacteristic. The former relates to what man is to believe, the latter to how heis to live. George Harpur.

Psalm 45 96Verse 4. Thy right hand shall teach thee terrible things. This expression seemsonly used to imply, either that by his power he should be enabled to do terriblethings, because teaching enables men to do what they are taught, or that by hisalmighty power he should experimentally see what great and terrible thingsshould by done by him. Arthur Jackson.Verse 5. Thine arrows are sharp in the heart of the King's enemies. In a stillbolder metaphor the arrows which are discharged from the bow of Christ arethe preachers of the gospel, especially the apostles and evangelists. "Hissagittis, "says S. Jerome, "totus orbis vulneratus et captus est." Paul, theapostle, was an arrow of the Lord, discharged from his bow from Jerusalem toIllyricum, and from Illyricum to Spain, flying from east to west, and subduingChrist's enemies beneath his feet. Christopher Wordsworth.Verse 5. While beseeching the Redeemer to ride forth prosperously, andpredicting his success, he seems suddenly to have seen his prayers answeredand his predictions fulfilled. He saw his all conquering Prince gird on hisresistless sword, array himself in glory and majesty, ascend the chariot of hisgospel, display the banner of his cross, and ride forth, as on the wings of thewind, while the tremendous voice of a herald proclaimed before him: "Prepareye the way of the Lord, "exalt the valleys, and level the hills; make the crookedways straight, and the rough places plain; for, behold, the Lord God comes; hecomes with a strong hand, his reward is with him, and his work before him.From the bright and fiery cloud which enveloped his chariot, and concealed itfrom mortal eyes, he saw sharp arrows of conviction shot forth on every side,deeply wounding the obdurate hearts of sinners, and prostrating them in crowdsaround his path, while his right hand extended raised them again, and healedthe wounds which his arrows had made; and his omnipotent voice spoke peaceto their despairing souls, and bade them follow in his train, and witness andshare in his triumph. From the same bright cloud he saw the vengeful lightningsflashing thick and dreadful, to blast and consume everything that opposed hisprogress; he saw sin, and death, and hell, with all its legions, baffled, defeated,and flying in trembling consternation before him; he saw them overtaken,bound, and chained to his triumphant chariot wheels; while enraptured voiceswere heard from heaven exclaiming, "Now is come salvation, and strength, andthe kingdom of God, and the power of his Christ." Such was the scene whichseems to have burst upon the ravished sight of the entranced prophet.Transported with the view, he exclaims, Thine arrows are sharp in the heart ofthe King's enemies; whereby the people fall under thee. Edward Payson.Verse 5. The king's enemies, is not simply an expression for "Thy enemies, "assome think, but rather implies that Christ's kingship is the ground of their

Psalm 45 97enmity; just as in the second Psalm their cry was, "Let us break their bandsasunder." George Harpur.Verse 6. Thy throne, O God. The original word is, probably vocative, both inthe Greek and in the Hebrew; and is so taken by modern Unitarians, who seektheir refuge by explaining away yeos. Henry Alford, D.D., on Heb 1:8.Verse 7. Thou lovest righteousness, and hatest wickedness. Many a one lovesrighteousness, but would not be its champion; such a love is not Christ's love.Many a one hates iniquity, not for its own sake, but for the sake of itsconsequences; such a hate is not Christ's hate. To be like Christ we must loverighteousness as he loved, and hate wickedness as he hated. To love and hate ashe loves and hates is to be perfect as he is perfect. The perfection of this loveand hate is moral perfection. George Harpur.Verse 7. Therefore. Observe how usual it is to impute Christ's exaltation to hismerits. God blessed him for ever, as in the second verse of this Psalm (if suchbe the sense of that verse), because he was fairer than the children of men, andgrace was poured into his lips. And so the apostle. God highly exalted him, andgave him a name above every name, because he had humbled himself, andbecame obedient unto death. And here God anointed him with the oil ofgladness above his fellows, because he loved righteousness and hated iniquity.George Harpur.Verse 7. Therefore. He says not, "Wherefore he anointed thee in order to thybeing God, or King, or Son, or Word; "for so he was before, and is for ever, ashas been shown; but rather, "Since thou art God and King, therefore thou wastanointed, since none but thou couldest unite man to the Holy Ghost, thou theimage of the Father, in which we were made in the beginning: for thine is eventhe Spirit." Athanasius.Verse 7. Therefore God, thy God. God was the God of Christ in covenant, thathe might be our God in covenant; for in his transactions, whole Christ, Headand members, are to be considered Ga 3:16 1Co 12:12, the covenant being firsttransacted with the Head (who is given for a covenant to us, Isa 42:6), and thenwith the members, with him in reference to us and for us. As God did not failour surety, but supported him in his great conflict, when out of the depths hecalled unto him; so neither will he fail us in time of need. Heb 4:16 13:5-6.William Troughton.Verse 7. Therefore God, thy God, hath anointed thee with the oil of gladnessabove thy fellows; i.e., enriched and filled thee in a singular manner with the

Psalm 45 98fulness of the Spirit, whereby thou art consecrated to thy office; and by reasonwhereof you out shine and excellest all the saints who are thy fellows, orcopartners in these graces. So that in these words you have two parts, namely,first, the saint's dignity; and, secondly, Christ's preeminence. First. The saint'sdignity, which consists in this, that they are Christ's fellows. The Hebrew word(Kyrkxm), is very full and copious, and is translated consorts, companions,copartners, partakers; or as ours reads it, fellows; i.e., such as are partakers withhim in the anointing of the Spirit, who do in their measure receive the sameSpirit, every Christian being appointed, modo sibi proportionato, with the samegrace and dignified with the same titles. 1Jo 2:27 Re 1:6. Christ and the saintsare in common one with another. Doth the Spirit of holiness dwell in him? Sohe doth in them too. Is Christ King and Priest? Why, so are they, too, by thegrace of union with him. He hath made us kings and priests to God and hisFather. This is the saints' dignity, to be Christ's fellows, consorts, or copartners;so that look whatever grace or excellency is in Christ, it is not impropriated tohimself, but they do share with him; for indeed he was filled with the fulness ofthe Spirit for their sakes and use. As the sun is filled with light not to shine toitself, but to others, so is Christ with grace; and therefore some translate the textnot prae consortibus, above thy fellows, but propter consortes, for thy fellows;(Rivetus), making Christ the first receptacle of all grace, who first andimmediately is filled from the fountain of the Godhead, but it is for his peoplewho receive and derive from him according to their proportion. This is a greattruth; and the dignity of the saints lies chiefly in the partnership with Christ,though our translation, above thy fellows, suits best both with the importance ofthe word and scope of the place. Secondly. But then, whatever dignity isascribed herein to the saints, there is, and still must be, a preeminenceacknowledged and ascribed to Christ: if they are anointed with the spirit ofgrace, much more abundantly is Christ: God, thy God, hath anointed thee withthe oil of gladness above thy fellows. John Flavel.Verse 7. Oil of gladness. For sweet smelling oils were also used to beautify theface upon occasions of feasting and mirth. Ps 23:5 104:15 Isa 61:3. Andlikewise this oil of consecration and infusion of the gifts of the Holy Ghost hathbeen the cause and foundation of Christ's human nature's obtaining of theeverlasting joys and glory. Php 2:9 Heb 12:2. John Diodati.Verse 7. Behold, O ye Arians, and acknowledge even hence the truth. Thepsalmist speaks of us all as fellows or partakers of the Lord, but were he one ofthings which come out of nothing, and of things generate, he himself had beenone of those who partake. But since he hymned him as the eternal God, saying,Thy throne, O God, is for ever and ever, and has declared that all other things

Psalm 45 99partake of him, what conclusion must we draw, but that he is distinct fromgenerated things, and he only the Father's veritable Word, Radiance, andWisdom, which all things generate partake, being sanctified by him in Spirit?And, therefore, he is here anointed, not that he may become God, for he was soeven before; nor that he may become king, for he has the kingdom eternally,existing as God's image, as the sacred oracle shows; but in our behalf is thiswritten, as before. For the Israelitish kings, upon their being anointed, thenbecame kings, not being so before, as David, as Ezekias, as Josias, and the rest;but the Saviour, on the contrary, being God, and ever ruling in the Father'skingdom, and being himself the dispenser of the Holy Ghost, nevertheless ishere said to be anointed, that, as before, being said as man to be anointed withthe Spirit, he might provide for us more, not only exaltation and resurrection,but the indwelling and intimacy of the Spirit...And when he received the Spirit,we it was who, by him were made recipients of it. And, moreover, for thisreason, not as Aaron, or David, or the rest, was he anointed with oil, but inanother way, above all his fellows, with the oil of gladness, which he himselfinterprets to be the Spirit, saying by the prophet, "The Spirit of the Lord is uponme, because the Lord hath anointed me; "as also the apostle has said, "HowGod anointed him with the Holy Ghost." Athanasius.Verse 8. All thy garments smell of myrrh, and aloes, and cassia, out of theivory palaces, whereby they have made thee glad. Although there isconsiderable obscurity overhanging these words, still the general idea of asupereminent fulness of anointing is quite apparent, combined, however, withthe other idea that the anointing oil or ointment os of the most exquisite quality.Myrrh, and aloes, and cassia were celebrated for their peculiar fragrance, onwhich account they were used in compounding the choicest unguents. Myrrhand cassia are mentioned in Ex 30:23-24, as two of the spices of which the holyanointing oil was made up. All its ingredients were considered sacred. TheIsraelites were forbidden to pour it upon man's flesh, or to attempt anyimitation of it in their own perfumes. Ivory was in early times, as it still is, rareand costly, and it was highly esteemed as a material for household decoration,on which the finest workmanship and the most princely expenditures weredisplayed. In palaces of ivory, therefore, it was to be expected that, incorrespondence with the magnificence of their structure and the costliness oftheir furniture, the ointment employed for anointing would be of the richestperfume, and in the greatest profusion. According to our version of the Psalm,the divine Saviour is thus represented as being anointed with oil of the verybest kind, even oil taken from the ivory palaces; and also as receiving it in noordinary measure. His anointing was not confined to a few ceremonial dropspoured upon the head, but so abundant is it said to have been, that all his

Psalm 45 100garments smelled of myrrh, and aloes, and cassia. Bishop Horsley has proposeda change in the translation, by which means the idea of abundance is connected,not with the fragrance arising from the anointing, but with the anointing itself,which is a different and far more important thing. "Thy garments are all myrrh,aloes, and cassia, excelling the palaces of ivory, excelling those which delightthee." This translation, which is strictly literal as well as poetical, is at the sametime comparatively free from obscurity, and it visibly sets forth, under the mostexpressive imagery, the surpassing measure of that anointing which wasconferred on our Lord above all his fellows. His garments are supposed notmerely to have been all richly perfumed, or even thoroughly saturated with theoil of gladness, but to have consisted of the very articles which entered into thecomposition of the most precious and odoriferous unguent: Thy garments areall myrrh, aloes, and cassia. This is figurative language, but nothing couldmore emphatically exhibit how truly "the Spirit rested on Jesus, and abode withhim" in all the plenitude of his heavenly gifts. That heavenly anointingconstituted, as it were, his very dress, "excelling" in the quantity or measure ofthe anointing "the palaces of ivory; "because their furniture, however highlyscented, were not made of aromatic materials. The strength of the perfumeswould evaporate, the fragrance would soon diminish; but permanent as well asplentiful fragrance is secured to him whose "garments are all myrrh, aloes, andcassia." It is added, in the way of parallelism, "excelling those which delight inthee, "or those which make thee glad. To say that the persons here alluded toare the occupiers of the ivory palaces, might perhaps be objected to as fanciful;but palaces are the abodes of kings; and anointed kings wither literally, ortypically, or spiritually, are the fellows of the Lord's Anointed One; and it doesseem manifest that, as his anointing causes joy and gladness to all the partiesconcerned in it, so likewise there is an anointing of those who are honoured tobe his fellows which causes joy and gladness to him. The persons who are inthe one verse spoken of as giving delight to Christ, there is no reason to regardas any other than the persons spoken of in the former verse as his "fellows."And if this is the case, then we have a comparison drawn betwixt the one andthe other in the matter of their anointing, and to that of Christ a decidedsuperiority is ascribed. David Pitcairn, in "The Anointed Saviour, "1846.Verse 8. All thy garments smell of myrrh, etc. These things are true in Jesus; byhis garments in meant his righteousness; for it is written, He clothed himselfwith righteousness and zeal. And here the translator hath put in smell, whichrather should have been are, for "his garments are of myrrh, and aloes, andcassia, " that is, truly purging, cleansing, and making sound; for hisrighteousness, which is the righteousness of faith, maketh sound heartedChristians; whereas, man's righteousness, which is the righteousness of works,

Psalm 45 101maketh filthy hypocrites. And by "ivory palaces, "is meant the true faith andfear of God; for ivory is solid and white, and palaces are king's houses; and byChrist we are made kings, and our dwelling is in faith and fear of God; and thisis the gladness and joy of our Lord Jesus, that he brings many sons anddaughters unto God. Richard Coore, 1683.Verse 8. Out of the ivory palaces, whereby they have made thee glad.Commentators have been more perplexed in explaining these words than anyother part of the Psalm. Not to detain you with the various expositions that havebeen proposed, I will give you what I conceive to be the meaning of thepassage. The word rendered whereby, is also the name of a region in ArabiaFelix, namely, Minnaea, which, according to the geographer Strabo, "aboundedin myrrh and frankincense." Now, it is singular that, according to the historian,Diodorus Siculus, "the inhabitants of Arabia Felix had sumptuous houses,adorned with ivory and precious stones." Putting these two things together,therefore, namely, that this region abounded in myrrh and frankincense, andthat its inhabitants adorned their houses with ivory, we may, I conceive, find aclue to the psalmist's meaning. If we substitute "Minnaea" for "whereby, "thepassage will run thus—"Myrrh, aloes, and cassia, are all thy garments.From ivory palaces of Minnaea they have made thee glad."You recollect in the verse just going before, the oil with which Christ was saidto be anointed, is called the oil of "gladness." Accordingly, he is here said to bemade glad (it is the same word in both places in the Hebrew), by the spices ofwhich that oil is composed. This spices are said to have been brought out of themost spicy region of the land of spices, and it is implied that they are the bestspices of that spicy region. Out of the ivory palaces, says the psalmist; not onlyhouses, but palaces—the mansions of the great, where the best spices wouldnaturally be kept—out of these have come the myrrh, aloes, and cassia, thathave composed the oil of gladness whereby thou art made glad. God anointedChrist, when he set him on his everlasting throne, with the oil of gladness; andthis anointing was so profuse, his garments were so overspread with it, thatthey seemed to be nothing but myrrh, aloes, and cassia. The spices, moreover,of which the anointing oil was composed, were the best of their kind, brought,as they were, from the ivory palaces of Minnaea. Such appears to be thepsalmist's meaning; and when thus understood, the passage becomes mostbeautifully expressive of the excellency and unmeasured supply of the gifts andgraces of that Spirit with which Christ was anointed by his Father. GeorgeHarpur.

Psalm 45 102Verse 8. The ivory palaces. The ivory courts. Probably so called from the greatquantity of ivory used in ornamenting and inlaying them; as the emperor Nero'spalace, mentioned by Suetonius, was named, "aurea, "or "golden, "because "litaauro, ""overlaid with gold." This method of ornamenting or inlaying roomswas very ancient among the Greeks. Homer in the fourth book of the Odyssey,seems to mention it, as employed in Menelaus's palace at Lacedaemon; and thatthe Romans sometimes ornamented their apartments in like manner, seemsevident from Horace and Ovid. So in modern times, the winter apartment of thefair Fatima at Constantinople, has been described by an eye witness as"wainscotted with inlaid work of mother of pearl, ivory of different colours, andolive wood." Ivory is likewise employed at Aleppo, as Dr. Russell informs us,in the decoration of some of the more expensive apartments. Richard Mant.Verse 8. Ivory palaces. Either edifices 1Ki 22:39 So 7:14, or ivory coffers, andwardrobes, whence those garments were taken, and are kept. WestminsterAssembly's Annotations.Verse 8. Whereby they have made thee glad. The best sense of the phrase—from which they rejoice thee—is had by making they refer to the king'sdaughters mentioned in the next verse. William S. Plumer.Verse 8. Gesenius and Delitzsch consider (ynm) an abbreviated form of theplural (Mynm) Ps 105:4, "strings, "or "stringed instruments, "and would renderthus:—"Thee glad out of the ivory palaces stringed instruments have made."Dalman Hapstone. (With this rendering Ewald and Lange agree.) J. L. K.Verse 9. King's daughters. Albeit the Catholic church consisting of trueconverts or real saints be but the one and only true spouse of Christ, yetparticular visible churches consisting of saints by calling, by obligation, byprofession, and common estimation, their own or others, are many. The truechurch consisting of true converts (whose praise is of God, to whom only theyare certainly known, and not of men), being but one, is compared to the queen;but the particular, whose collections and consociations are known to men,being many, are compared to ladies of honour who serve the queen. DavidDickson.Verse 9. The queen. It is written of Matilda, the empress, that she was thedaughter of a king, the mother of a king, and the wife of a king.Ortu magna, viro major, sed maxima prole,Hic jacet Henrici filia, nupta, parens.

Psalm 45 103So David intimates in this hymn, that the church is the daughter of a King, atthe 13th verse, "The king's daughter is all glorious within; "and the mother of aking, at the 16th verse, "Instead of thy fathers shall be thy children, whom thoumayest make princes in all the earth; "and the wife of a king, in this verse,Upon thy right hand did stand the queen, as being (I speak in the language ofCanaan), spiritually the wedded and bedded wife to the king of glory. JohnBoys.Verse 10. Forget also thine own people, and thy father's house. Three alls Iexpect you to part with, saith Christ. 1. All your sinful lusts, all the ways of theold Adam, our Father's house. Ever since Adam's apostasy, God and man haveparted houses. Ever since, our Father's house is a house of ill manners, a houseof sin and wickedness. 2. All your worldly advantages. "If any man come untome, and hate not his father, and mother, and wife, and children, and brethren,and sisters, yea, and his own life also, he cannot be my disciple." He that hathall these must be ready to part with all; they are joined not disjunctively butcopulatively. 3. All self, self will, self righteousness, self sufficiencies, selfconfidence, and self seekings. Lewis Stuckley.Verse 10. Forget also thine own people, and thy father's house. If you see a beeleave a fair flower and stick upon another, you may conclude that she findsmost honey dew in that flower she most sticks upon: so here God's peoplewould never leave so many fair flowers in the world's garden, had they notsome other in which they find most sweetness. Christ hath his garden, intowhich he brings his beloved, and there she finds other manner of flowers thanany the world hath, in which there is sweetness of a higher nature, even thehoney dew of the choice mercy and goodness and blessing of God himself: ifGod's people do leave the full breasts of the world, it is because they havefound the breasts of consolation from which they have sucked other manner ofsweetness than the breast of the world can afford. Jeremiah Burroughs, in"Moses, his self denial." 1649.Verse 10. Forget. If thou be on the mountain, have no love to look back toSodom. If thou be in the ark, fly not back to the world, as the raven did. If thoube set on Canaan, forget the flesh pots of Egypt. If marching against Midian,forget stooping to the waters of Harod. Jud 7:1-25. If on the house top, forgetthat is below thee. Mr 13:15. If thy hand be put to the plough, forget that isbehind thee. Lu 9:62. Themistocles desired rather to learn the art offorgetfulness than of memory. Philosophy is an art of remembering, divinityincludes in it an art of forgetting. The first lesson that Socrates taught hisscholars was, Remember; for he thought that knowledge was nothing else but acalling to remembrance of those things the mind knew ere it knew the body.

Psalm 45 104But the first lesson that Christ teacheth his scholars is, Forget:Forget thine ownpeople; "Repent" Mt 4:17; first, "eschew evil, "1Pe 3:11. Thomas Adams.Verse 11. So shall the king greatly desire thy beauty. This is a most sweetpromise. For the Holy Spirit knoweth that this monster, Monk, sticks fast in ourheart—that we want to be pure and without spot before God. Thus, underPopery, all my temptation was this. I used to say, `that I would willingly go tothe sacrament if I were but worthy.' Thus we seek, naturally, a purity inourselves; and we examine our whole life and want to find a purity inourselves, that we might have no need of grace, but might be pronouncedrighteous upon the grounds of our own merit...Thou wilt certainly neverbecome righteous by thyself and thine own works...The Holy Spirit saith,therefore, I will give thee wholesome counsel; and if thou wilt hear me, thoushalt become a virgin all fair. For, if thou wouldst be beautiful in the sight ofGod, so that all thy works should please him, and he should say, "Thy prayerpleaseth me; all that thou sayest, doest, and thinkest, pleaseth me!" proceedthou thus: "hear, see, and incline thine ear; "and thou shalt thus become all fair.When thou hast heard, hast seen, hast forgotten all thine own righteousness, allthe law, all traditions, and all that monkery, and hast believed, then art thoufair; not in thine own beauty, but in the beauty of the King who has adornedthee with his Word; because he has brought unto thee thereby hisrighteousness, his holiness, truth, and fortitude, and all the gifts of the HolySpirit...The Holy Spirit uses the most exalted language. So shall the kinggreatly desire thy beauty: that is, thou wilt by this faith prevail upon him to dowhatever thou desirest: so that, as one urged by the power of love, he willspontaneously follow thee, abide with thee, and take up his abode with thee.For wherever God has given his Word, there he does not leave his work whichhe has begun in thee; but he brings upon thee first the temptations of the world,the devil, and the flesh; that by them he may work upon thee. These are hisembraces whereby he embraces his spouse through impatience of love...Thesum of the whole therefore, is this: That our beauty does not consist in our ownvirtues, now even in the gifts which we have received from God, by which weput forth virtues, and do all those things which pertain unto the life of the law;but in this—our apprehending Christ and believing in him. Then it is that weare truly beautiful: and it is this beauty alone that Christ looks upon, and uponno other. Martin Luther.Verse 11. In this Psalm Christ is set forth in all his royalty and majesty; yet heis said greatly to desire or delight in the beauty of his queen, that is, the gracesof the saints; and that not with an ordinary delight, but he "greatly desires; "hisdesire is increased as her beauty is. For that is there brought in as a motive unto

Psalm 45 105her to be more holy and conformed unto him, "to incline her ear, and forsakeher father's house." So shall the king greatly desire thy beauty. Christ hath abeauty that pleaseth him as well as we have, though of another kind; and,therefore, ceaseth not till he hath got out every spot and wrinkle out of hisspouse's face, as the apostle speaks Eph 5:27, "so as to present her gloriousunto himself, "that it, delightful and pleasing in his eyes. Thomas Goodwin.Verse 12. And the daughter of Tyre shall be there with a gift. The daughters ofTyre are the daughters of the Gentiles, the part standing for the whole. Tyre, acity bordering on this country where the prophecy was delivered, typified thenations that were to believe in Christ. Thence came that Canaanitish woman,who was at first called a dog; for that ye may know that she was from thence,the gospel speaks thus Mt 15:21-28, "Jesus departed into the coasts of Tyre andSidon. And, behold, a woman of Canaan came out of the same coasts, "with allthe rest that is related there. She who at first, at the house of her "father, "andamong her "own people, "was but a dog, who by coming to, and crying afterthat "King, "was made beautiful by believing in him, what did she obtain tohear? "O woman, great is thy faith." The King has greatly desired thy beauty.Augustine.Verse 12. With a gift. Those who sold their property, came with presents toentreat the face of this "queen, "and "laid what they brought at the apostle'sfeet." Warm then was love in the church. Augustine.Verse 12. The rich. They are, indeed, rich in grace, whose graces are nothindered by riches, whose souls prosper when their bodies prosper, as theapostle John speaks in his third Epistle; or, who, as it is prophesied in the verse,being full of worldly blessings, are yet hungry and eager in their pursuit afterChrist. The daughter of Tyre shall be there with a gift; even the rich among thepeople shall intreat thy favour, saith the psalmist; that is, either the favour ofChrist himself, or the favour of the church, by reason of that spiritualexcellence and inward glory which she hath received from Christ. Now, to seethe rich bring their gifts, and, which is the thing chiefly aimed at here, givingup themselves to Christ, this is a rare sight, and a remarkable work of grace.Joseph Caryl.Verse 13. The king's daughter is all glorious within, etc. When the children ofGod recollect their glorious and heavenly pedigree, they endeavour to excelothers, both in the beautiful disposition of soul and manner of life. The king'sdaughter, that is, the daughter of the heavenly Father, who is also the bride ofthe king's Son; every believing soul is all glorious, adorned with a holiness notonly glorious to herself, but also to the Father and the Bridegroom, and is the

Psalm 45 106beginning of a heavenly glory; and that chiefly within, not only when sheappears abroad, and presents herself to the view of men, but also when she sitsin the inner bed chamber in the secret exercises of religion, in which she inprivate pleases the Father and the Bridegroom, who having a regard to theinward man, she above all endeavours to keep that pure and chaste. Herclothing is of gold; in comparison of which whatever excellency natural menwere even possessed of, is but a shining vanity; nay, it was wrought gold,curiously beautified with various resemblances, which represents theperfections of God himself; and of different colours, on account of the differentyet harmoniously corresponding graces of the Holy Spirit; or of needlework ofthe Phrygian embroiderers, or rather the work of the cunning workman,mentioned in So 7:1. Nor is the spouse only beautiful within, but also without;"holding forth the word of life, "Php 2:16, she practises charity, glorifies Christ,edifies her neighbour, and in this manner she is brought unto the king, worthyto be presented to him. This is the only way by which we are to endeavour toobtain familiarity with him, and the sweetest intercourse of the most chastelove, both on earth and in heaven. Hermann Witsius. 1636-1708.Verse 13. The king's daughter is all glorious within. The meaning is, either (1.)that her chief glory consisted in this, that she was admitted to such a familiarprivacy with the king; or, (2.) that when she sat in the inmost rooms of theking's palace, she was there in her greatest glory, because those rooms weremost gorgeously set forth with all kinds of bravery and glorious furniture; or,(3.) that she used to be gloriously attired, not only when she went abroad inpublic, but also when she stayed within, as being indeed adorned (which maybe implied) only for the delight of the king, and not that others might gaze uponher; or, (4.)—which I like best—that the inward virtues and endowments of hermind were her greatest ornament and glory. Arthur Jackson.Verse 13. All glorious within. Saints must shine by the comeliness of Christ, asa gracious husband labours to change his spouse into his own image andlikeness by kindnesses, precepts, and example, that he may take the moredelight in her person; so does our spiritual Solomon change the hue of hisEgyptian queen to deem of things and persons as her Lord and husband judges,and frames her spirit to delight in doing his will and pleasure, and take thehighest solace in obedience, to enjoy a heavenly freedom, mixed with amiableand joyful reverence. He roots out of her heart all changeable affections andworldly fancies, and hankering longings after the fond fashions of Shechem,and all carnal inclinations to the daughters of Canaan's lineage, and all thebeggardly humours of the besotted world, and to pass by with a holy scorn allthe pitiful pageantry of this perishing and fading life, and rise to a mean

Psalm 45 107estimate of the baubles and trifles that enchant a carnal heart. At length shearrives to a noble and generous judgment, counting all but dung and dross thatshe may win Christ. As her prince of life was crucified by the world for herredemption, so she begins to be crucified to it in token of conformity to him,and at length becomes all glorious within. Samuel Lee, in "The Triumph ofMercy." 1676.Verse 13. Within. The ark was pitched within by the same pitch with which itwas pitched withal; such is the sincere man, within and without alike, insideand outside, all one. Yea, he is rather better than he shows, as the king'sdaughter, whose outside might sometimes be sackcloth, yet was all gloriouswithin, and her inward garments of wrought gold. Or as the temple, outwardlynothing but wood and stone to be seen, inwardly all rich and beautiful,especially the sanctum sanctorum (when the veil was drawn) was all gold. Thevery floor, as well as the roof, was overlaid with gold. 1Ki 6:30. John Sheffield.Verse 13. Her clothing is of wrought gold. Some read it purled works, orclosures of gold, enamelled gold, such as precious stones were set in, whichwere exceeding splendid and glorious; such were the clothes of service in thetabernacle, and the garments and robes of the high priest, which shadowedforth Christ's righteousness. Ex 28:11-14 Ex 39:1-6. William Troughton.Verse 13. About this time, Father La Combe was called to preach on somepublic occasion. The new doctrine, as it was termed, was not altogether asecret. Public curiosity had become excited. He choose for his text the passagein Ps 45:13, The king's daughter is all glorious within: her clothing is ofwrought gold. By the king he understood Christ; by the king's daughter, thechurch. His doctrine was, whatever might be true in regard to men's originaldepravity, that those who are truly given to Christ, and are in full harmony withhim, are delivered from it: that is to say, are all glorious within. Like Christ,they love God with a love free from selfishness, with pure love. Like Christ,they are come to do the will of the Father. Christ is formed in them. They notonly have faith in Christ, and faith in God through Christ, but, as the result ofthis faith, they have Christ's disposition. They are now in a situation to say ofthemselves individually, in the language of the apostle Paul, "I live, and yet notI, but Christ liveth in me." He did not maintain that all Christians arenecessarily the subjects of this advanced state of Christian experience, butendeavoured to show that this is a possible state; that, however intense humandepravity may be, the grace of God has power to overcome it; that the exampleof Christ, the full and rich promises, and even the commands, giveencouragement to effort, and confidence in ultimate victory. From the "Life,Religious Opinions and Experience of Madame de la Mothe Guyon."

Psalm 45 108Verse 14. The virgins, her companions that follow her, shall be brought untothee. The highest and most excellent Christian cannot say, I have no need ofthee: the queen will not be without any of her true companions. As it is in thebody natural, so it is in the church of Christ, or body mystical; all the membersbeing fitly joined together and compacted by that which every joint supplieth,according to the effectual working in the measure of every part, makethincrease of the body to the edifying of itself in love. Eph 4:16 Col 2:19.William Troughton.Verse 14. The virgins her companions that follow her. These are members ofthe church, but the figure of a bridal train is employed to sustain the allegory.What bright train the Royal Bride will have as she goes forth to meet theBridegroom! King's daughters will be there, for every crowned head on earthshall one day bow at the foot of the cross. The daughter of Tyre shall bethere—Tyre, the ancient emporium of the nations—to show that themerchandise of the world shall be holiness from the Lord. The kings of Shebaand Seba shall offer gifts. Jews and Gentiles will be there—representativesfrom all peoples, and tongues, and nations. They are virgins. They keepthemselves unspotted from the world. They are weaned from its idols; theydread its contaminations. Their first care is to preserve the whiteness of theirsouls by daily washing in the blood of the Lamb...They follow the royal Bride.They keep by her side in storm and sunshine. They follow her in theregeneration. They follow her in the search after her Beloved. So 3:2-3. Theyfollow her to the green pastures and the still waters. They follow her withoutthe camp bearing his reproach. Like Ruth, they leave father and mother tofollow her. Ru 1:16. Like Caleb, they follow the Lord fully. When a crisiscomes, and the question, "Who is on the Lord's side?" involves heavy issues,and hollow hearted professors fly away like swallows before the storm, theyfollow her. When persecution comes, and Christ's faithful witnesses have toprophesy clothed in sackcloth, and perhaps to pass through a baptism of bloodto the crown, they follow her: like Peden, when—the bloodhounds ofpersecution in full chase after him, and the lone moor his home—he thought ofRichard Cameron gone to glory, and sighed "Oh, to be with Richie!" DuncanMacgregor, M.A., in "The Shepherd of Israel; or, Illustrations of the InnerLife," 1869.Verse 15. With gladness and rejoicing shall they be brought. No marriage wasever consummated with that triumphal solemnity as the marriage of Christ andbelievers shall be in heaven. Among the Jews the marriage house was calledbethillulah—the house of praise; there was joy on all hands, but not like the joythat will be in heaven when believers, the spouse of Christ, shall be brought

Psalm 45 109thither. God the Father will rejoice to behold the blessed accomplishment andconsummation of that glorious design and project of his love. Jesus Christ theBridegroom will rejoice to see the travail of his soul, the blessed birth and issueof all his bitter pangs and agonies. Isa 53:11. The Holy Spirit will rejoice to seethe complement and perfection of that sanctifying design which was committedto his hand 2Co 5:5; to see those souls, whom he once found as rough stones,now to shine as the bright polished stones of the spiritual temple. Angels willrejoice; great was the joy when the foundation of this design was laid, in theincarnation of Christ Lu 2:13; great, therefore, must their joy be when the topstone is set up with shouting, crying, Grace, grace. The saints themselves shallrejoice unspeakably, when they shall enter into the king's palace, and be forever with the Lord. 1Th 4:17. Indeed, there will be joy on all hands, exceptamong the devils and damned, who shall gnash their teeth with envy, at theeverlasting advancement and glory of believers. John Flavel.Verse 15. They shall be brought. Reader! do not fail to observe the manner ofexpression, the church is brought, she doth not come of herself. No, she mustbe convinced, converted, made willing. No one can come to Christ, except theFather, who hath sent Christ, draw him. Joh 6:44. Robert Hawker, D.D.Verse 15. They shall enter into the king's palace. There are two rich palacesmentioned in this Psalm: the one an ivory palace Ps 45:8, whereby is signifiedthe assemblies of the saints, and ordinances of divine worship, in which theLord manifests himself graciously. Here the presence of the Lord is sweet andamiable. So 1:8 Ps 84:2. The other "palace" is mentioned in this fifteenth verse,and it is a palace of glory, a palace more bright and splendid than the finestgold glorious mansions. Joh 14:2. William Troughton.Verse 16. Instead of thy fathers shall be thy children. O church of God, thinknot thyself abandoned then, because thou seest not Peter, nor seest Paul—seestnot those through whom thou wast born. Out of thine own offspring has a bodyof "fathers" been raised up to thee. Augustine.Verse 16. Thy children, whom thou mayest make princes in all the earth. Thenew connexion is glorious to the King. Many were his glorious and royalancestors down to Jesse, but now there are born to him, the Eternal King, sonsas the dew from the womb of the morning Ps 110:3, who shall, as princes,occupy the thrones of the world. So our Lord promised to his disciples, "VerilyI say unto you, that ye which have followed me, in the regeneration when theSon of man shall sit in the throne of his glory, ye also shall sit upon twelvethrones, judging the twelve tribes of Israel." Mt 19:28. And Paul says, "Do yenot know that the saints shall judge the world?" 1Co 6:2. Augustus F. Tholuck.

Psalm 45 110Verse 16. Princes in all the earth. Others are but princes in their owndominion, but he will make you princes in all lands...Such a kingdom you shallhave, if you will come into Christ, you shall have the liberty of kings, theabundance and plenty of kings, the power of kings, the victory of kings, and theglory of kings. John Preston.Verse 17. Therefore shall the people praise thee. Christ's espousing untohimself a church, and gathering more and more from age to age by his wordand Spirit unto it, his converting souls and bringing them into the fellowship ofhis family, and giving unto them princely minds and affections, wherever theylive, is a large matter of growing and everlasting glory unto his majesty; for inregard of this point, and what is said before in this Psalm, he addeth as the closeof all, Therefore shall the people praise thee. David Dickson.Verse 17. In the Hebrew text, which is here quoted, there is a particle added tothe word ever, which in that case intends a proper everlastingness, without anyperiod or end at all, and thereupon translated for ever and ever. William Gouge,D.D., on Heb 1:8.Verse 17. (last clause):"When morning gilds the skies,My heart awakening cries;May Jesus Christ be praised.""When sleep her balm denies,My silent spirit sighs;May Jesus Christ be praised.""In heaven's eternal bliss,The loveliest strain is this;May Jesus Christ be praised.""To God the Word on high.The hosts of angels cry;May Jesus Christ be praised.""Let mortals too, upraiseTheir voice in hymns of praise;May Jesus Christ be praised.""Let earth's wide circle round,In joyful notes resound;May Jesus Christ be praised."

Psalm 45 111"Let air, and sea, and sky,From depths to height reply;May Jesus Christ be praised.""Be this while life is mine,My canticles divine;May Jesus Christ be praised.""Be this the eternal songThrough all the ages on;May Jesus Christ be praised."—Translated by Edward Caswall, in "Poems." 1861.HINTS TO THE VILLAGE PREACHERVerse 1. In the preface, the prophet commends the subject he is to treat of,signifying,1. That it is a good matter—good as speaking of the Son of God, who is thechief good.2. Good for us; for upon the marriage of Christ to his church depends our good.Bishop Nicholson.Verse 1. Character read by heart writing.1. The true lover of Christ is sincere—my heart?2. He is a man of emotion.3. A man of holy meditation.4. A man of experience—things I have made.5. A man who bears witness for his Lord.Verse 1. Three things requisite for Christian teaching:1. That the matter be good; and concerning the best of all subjects, touching theKing.2. That the language be fluent like the pen, etc.—(a) Partly from nature, (b)Partly from cultivation, (c) Partly from the Spirit of God.3. That the heart be absorbed in it—My heart is inditing. G. R.

Psalm 45 112Verse 2. In what respects Jesus is fairer than the best of men.Verse 2. Jesus—his person, his gospel, his fulness of blessing.Verse 2.1. We may and ought to praise Christ. Angels do, God does, Scripture does,Old Testament saints and New, so should we. It is the work of heaven begun onearth.2. For what should we praise him? (a) For his beauty. Is wisdom beauty? Isrighteousness? Is love? Is meekness? All are found in him supremely—"Allhuman beauties, all divine, In our Redeemer meet and shine." (b) For his grace.Grace of God treasured up in him.3. For his blessedness—of God and for ever. G.R.Verses 2-5. In these verses the Lord Jesus is presented,1. As most amiable in himself.2. As the great favourite of heaven.3. As victorious over his enemies.—Matthew Henry.Verses 3-5. Messiah's victory predicted and desired. E. Payson's Sermon.Verse 5.1. Arrows of judicial wrath are sharp.2. Arrows of providential goodness are sharper still.3. Arrows of subduing grace are sharpest of all. The quiver of the Almighty isfull of these arrows. G.R.Verse 5. Arrows—what they are; whose they are; whom they strike; wherethey strike; what they do; and what follows.Verse 6. The God, the King, his throne, its duration, his sceptre. Let usworship, obey, trust, acquiesce, rejoice.Verses 6-7. Empire, Eternity, Equity, Establishment, Exultation.

Psalm 45 113Verse 7. Thou hatest wickedness. He hated it when it assailed him in histemptation, hated it in others, denounced it, died to slay it, will come tocondemn it.Verse 7. Christ's love and hate.Verse 8. Christ's garments—his offices, his two natures, his ordinances, hishonours, all are full of fragrance.Verse 8. Whereby they have made thee glad. We make Jesus glad by our love,our praise, our service, our gifts, our holiness, our fellowship with him.Verse 8.1. The odour of his garments, not of blood and battle, but of sweet perfume.2. The splendour of his palaces—ivory for rareness, purity, durability, etc.3. The source of his delight. (a) Himself, the sweet odour of his own graces. (b)His people, the savour of those who are saved. (c) His enemies, "even in themthat perish." (d) All holy happy creatures who unite to make him glad. G.R.Verses 9-10. The connections of the Bridegroom are to be remembered, thoseof the Bride to be forgotten.Verse 10. "Christ the best husband: or, an earnest invitation to young women tocome and see Christ." George Whitefield's "Sermon, Preached to a Society ofYoung Women, in Fetter Lane."Verse 11. So shall the king greatly desire thy beauty. Christ delighting in theBeauty of the Righteous. Martin Luther. (Select Works, by H. Cole. I. 281.)Verses 13-15.1. The Bride's new name—"The king's daughter." She is the king's daughter fortwo reasons. (a) She is born of God; and (b) She is espoused to the Son of God.2. The Bride's character—"All glorious within." (a) Because Christ reigns onthe throne of her heart. (b) Because she is the temple of the Holy Ghost.3. The Bride's raiment—"wrought gold, " "needlework:" this is therighteousness of Christ; in other words, His perfect obedience, and His atoningdeath.

Psalm 45 1144. The Bride's companion—"Virgins that follow her."5. The Bride's home going—"She shall be brought unto the king in raiment ofneedlework...With gladness and rejoicing shall they be brought: they shall enterinto the king's palace." (a) She shall see the king in his beauty. (b) There will bean open declaration of his love to her before all worlds. Duncan Macgregor,M.A.Verse 17.1. Christ is the Father's delight. "I will make, "etc.2. He is the church's theme—his name shall be remembered; and3. He is heaven's glory, "Shall praise thee, "etc. G.R.WORKS UPON THE FORTY-FIFTH PSALMExposition of Psalm XLV, in the works of JOHN BOYS, Dean of Canterbury. 1638. Folio edition, pages920-931.The Mystery of the Marriage Song, and Mutual Spiritual Embraces between Christ and his Spouse, openedas an Exposition with practical notes and observations on the whole Forty-fifth Psalm. By W.TROUGHTON, Minister of the Gospel. 1656.In "Christ set forth in all types, figures, and obscure places of the Scripture, by RICHARD COORE, 1683,"there is an Exposition of this Psalm.A Treatise of Solomon's Marriage; or, a Congratulation for the happie and hopeful Marriage betweene themost illustrious and Noble Prince, Fredericke the V. Count Palatine of Rhine...and the most gratious andexcellent Princisse, the Lady Elizabeth, sole daughter unto the high and mighty Prince James, by the graceof God, King of Great Britain, France, and Ireland. Joyfully solemnized on the 14th day of February,1612...(On Ps 45:10-16. By ANDREW WILLET.)The Bride Royall; or, the Spirituall Marriage betweene Christ and his Church. Delivered by way ofcongratulation upon the happy and hopeful marriage betweene the two incomparable Princes, thePalsegrave, and the Ladie Elizabeth. In a sermon...By GEORGE WEBBE. 1613...(On Ps 45:13-15)Psalm XLV applied to Messiah's First Advent, and Psalm XLV applied to Messiah's Second Advent, inpages 242-341, of The Anointed Saviour set forth as the Principal Object of Saving Faith. By the Rev.DAVID PITCAIRN. 1846.Five Discourses on Christ in the Psalms. An Exposition of the second, forty-fifth and hundred and tenthPsalms. In a series of Discourses. By the Rev. GEORGE HARPUR, B.A. London: Wertheim, Macintosh,and Hunt. 1862.

Psalm 46 115Psalm 46ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherTITLE. To the Chief Musician. He who could sing other Psalms so well wasfitly entrusted with this noble ode. Trifles may be left to commoner songsters,but the most skilful musician in Israel must be charged with the dueperformance of this song, with the most harmonious voices and choicest music.For the Sons of Korah. One alone cannot fulfil the praise, there must be pickedchoristers under him, whose joyful privilege it shall be to celebrate the serviceof song in the house of the Lord. As to why the sons of Korah were selected,see our remarks at the head of Psalm 42. It may be well to add that they were adivision of the Levites who took their turn in serving at the temple. All theworks of holy service ought not to be monopolised by one order of talent, eachcompany of believers should in due course enjoy the privilege. None ought tobe without a share in the service of God.A Song upon Alamoth. Which may denote that the music was to be pitched high for the treble or sopranovoices of the Hebrew virgins. They went forth in their dances to sing the praises of David when he smotethe Philistine, it was meet that they should make merry and be glad when the victories of Jehovah becametheir theme. We need to praise God upon virgin hearts, with souls chaste towards his fear, with lively andexalted expressions, and happy strains. Or the word Alamoth may refer to shrill sounding instruments, as in1Ch 15:20, where we read that Zechariah, and Eliab, and Benaiah were to praise the Lord "with psalterieson Alamoth." We are not always, in a slovenly manner, to fall into one key, but with intelligence are tomodulate our praises and make them fittingly expressive of the occasion and the joy it creates in our souls.These old musical terms cannot be interpreted with certainty, but they are still useful because they showthat care and skill should be used in our sacred music.SUBJECT. Happen what may, the Lord's people are happy and secure, this is the doctrine of the Psalm,and it might, to help our memories, be called THE SONG OF HOLY CONFIDENCE, were it not that fromthe great reformer's love to this soul-stirring hymn it will probably be best remembered as LUTHER'SPSALM.DIVISION. It is divided by inspired authority into three parts, each of which ends with Selah.EXPOSITIONVerse 1. God is our refuge and strength. Not our armies, or our fortresses.Israel's boast is in Jehovah, the only living and true God. Others vaunt theirimpregnable castles, placed on inaccessible rocks, and secured with gates ofiron, but God is a far better refuge from distress than all these: and when thetime comes to carry the war into the enemy's territories, the Lord stands his

Psalm 46 116people in better stead than all the valour of legions or the boasted strength ofchariot and horse. Soldiers of the cross, remember this, and count yourselvessafe, and make yourselves strong in God. Forget not the personal possessiveword our; make sure each one of your portion in God, that you may say, "He ismy refuge and strength." Neither forget the fact that God is our refuge just now,in the immediate present, as truly as when David penned the word. God alone isour all in all. All other refuges are refuges of lies, all other strength isweakness, for power belongeth unto God: but as God is all sufficient, ourdefence and might are equal to all emergencies. A very present help in trouble,or in distress he has so been found, he has been tried and proved by his people.He never withdraws himself from his afflicted. He is their help, truly,effectually, constantly; he is present or near them, close at their side and readyfor their succour, and this is emphasized by the word very in our version, he ismore present than friend or relative can be, yea, more nearly present than eventhe trouble itself. To all this comfortable truth is added the consideration thathis assistance comes at the needed time. He is not as the swallows that leave usin the winter; he is a friend in need and a friend indeed. When it is very darkwith us, let brave spirits say, "Come, let us sing the forty-sixth Psalm.""A fortress firm, and steadfast rock,Is God in time of danger;A shield and sword in every shock,From foe well known or stranger."Verse 2. Therefore. How fond the psalmist is of therefores! his poetry is nopoetic rapture without reason, it is as logical as a mathematical demonstration.The next words are a necessary inference from these. Will not we fear. WithGod on our side, how irrational would fear be! Where he is all power is, and alllove, why therefore should we quail? Though the earth be removed, though thebasis of all visible things should be so convulsed as to be entirely changed. Andthough the mountains be carried into the middle of the sea; though the firmestof created objects should fall to headlong ruin, and be submerged in utterdestruction. The two phrases set forth the most terrible commotions within therange of imagination, and include the overthrow of dynasties, the destruction ofnations, the ruin of families, the persecutions of the church, the reign of heresy,and whatever else may at any time try the faith of believers. Let the worst cometo the worst, the child of God should never give way to mistrust; since Godremaineth faithful there can be no danger to his cause or people. When theelements shall melt with fervent heat, and the heavens and the earth shall passaway in the last general conflagration, we shall serenely behold "the wreck of

Psalm 46 117matter, and the crash of worlds, "for even then our refuge shall preserve usfrom all evil, our strength shall prepare us for all good.Verse 3. Though the waters thereof roar and be troubled. When all things areexcited to fury, and reveal their utmost power to disturb, faith smiles serenely.She is not afraid of noise, nor even of real force, she knows that the Lordstilleth the raging of the sea, and holdeth the waves in the hollow of his hand.Though the mountains shake with the swelling thereof. Alps and Andes maytremble, but faith rests on a firmer basis, and is not to be moved by swellingseas. Evil may ferment, wrath may boil, and pride may foam, but the braveheart of holy confidence trembles not. Great men who are like mountains mayquake for fear in times of great calamity, but the man whose trust is in Godneeds never to be dismayed. Selah. In the midst of such a hurly burly the musicmay well come to a pause, both to give the singers breath, and ourselves timefor meditation. We are in no hurry, but can sit us down and wait while earthdissolves, and mountains rock, and oceans roar. Ours is not the headlongrashness which passes for courage, we can calmly confront the danger, andmeditate upon terror, dwelling on its separate items and united forces. Thepause is not an exclamation of dismay, but merely a rest in music; we do notsuspend our song in alarm, but tune our harps again with deliberation amidstthe tumult of the storm. It were well if all of us could say, Selah, undertempestuous trials, but alas! too often we speak in our haste, lay our tremblinghands bewildered among the strings, strike the lyre with a rude crash, and marthe melody of our life song.Verse 4. There is a river. Divine grace like a smoothly flowing, fertilising, full,and never failing river, yields refreshment and consolation to believers. This isthe river of the water of life, of which the church above as well as the churchbelow partakes evermore. It is no boisterous ocean, but a placid stream, it is notstayed in its course by earthquakes or crumbling mountains, it follows itsserene course without disturbance. Happy are they who know from their ownexperience that there is such a river of God. The streams whereof in theirvarious influences, for they are many, shall make glad the city of God, byassuring the citizens that Zion's Lord will unfailingly supply all their needs.The streams are not transient like Cherith, nor muddy like the Nile, nor furiouslike Kishon, nor treacherous like Job's deceitful brooks, neither are their waters"naught" like those of Jericho, they are clear, cool, fresh, abundant, andgladdening. The great fear of an Eastern city in time of war was lest the watersupply should be cut off during a siege; if that were secured the city could holdout against attacks for an indefinite period. In this verse, Jerusalem, whichrepresents the church of God, is described as well supplied with water, to set

Psalm 46 118forth the fact that in seasons of trial all sufficient grace will be given to enableus to endure unto the end. The church is like a well ordered city, surroundedwith mighty walls of truth and justice, garrisoned by omnipotence, fairly builtand adorned by infinite wisdom: its burgesses the saints enjoy high privileges;they trade with far off lands, they live in the smile of the King; and as a greatriver is the very making and mainstay of a town, so is the broad river ofeverlasting love, and grace their joy and bliss. The church is peculiarly the Cityof God, of his designing, building, election, purchasing and indwelling. It isdedicated to his praise, and glorified by his presence. The holy place of thetabernacle of the Most High. This was the peculiar glory of Jerusalem, that theLord within her walls had a place where he peculiarly revealed himself, andthis is the choice privilege of the saints, concerning which we may cry withwonder, "Lord, how is it that thou wilt manifest thyself unto us, and not untothe world?" To be a temple for the Holy Ghost is the delightful portion of eachsaint, to be the living temple for the Lord our God is also the high honour of thechurch in her corporate capacity. Our God is here called by a worthy title,indicating his power, majesty, sublimity, and excellency; and it is worthy ofnote that under this character he dwells in the church. We have not a great Godin nature, and a little God in grace; no, the church contains as clear andconvincing a revelation of God as the works of nature, and even more amazingin the excellent glory which shines between the cherubim overshadowing thatmercy seat which is the centre and gathering place of the people of the livingGod. To have the Most High dwelling within her members, is to make thechurch on earth like the church in heaven.Verse 5. God is in the midst of her. His help is therefore sure and near. Is shebesieged, then he is himself besieged within her, and we may be certain that hewill break forth upon his adversaries. How near is the Lord to the distresses ofhis saints, since he sojourns in their midst! Let us take heed that we do notgrieve him; let us have such respect to him as Moses had when he felt the sandof Horeb's desert to be holy, and put off his shoes from off his feet when theLord spake from the burning bush. She shall not be moved. How can she bemoved unless her enemies move her Lord also? His presence renders all hopeof capturing and demolishing the city utterly ridiculous. The Lord is in thevessel, and she cannot, therefore, be wrecked. God shall help her. Within herhe will furnish rich supplies, and outside her walls he will lay her foes in heapslike the armies of Sennacherib, when the angel went forth and smote them. Andthat right early. As soon as the first ray of light proclaims the coming day, atthe turning of the morning God's right arm shall be outstretched for his people.The Lord is up betimes. We are slow to meet him, but he is never tardy inhelping us. Impatience complains of divine delays, but in very deed the Lord is

Psalm 46 119not slack concerning his promise. Man's haste is often folly, but God's apparentdelays are ever wise; and when rightly viewed, are no delays at all. Today thebands of evil may environ the church of God, and threaten her with destruction;but ere long they shall pass away like the foam on the waters, and the noise oftheir tumult shall be silent in the grave. The darkest hour of the night is justbefore the turning of the morning; and then, even then, shall the Lord appear asthe great ally of his church.Verse 6. The heathen raged. The nations were in a furious uproar, theygathered against the city of the Lord like wolves ravenous for their prey; theyfoamed, and roared, and swelled like a tempestuous sea. The kingdoms weremoved. A general confusion seized upon society; the fierce invaders convulsedtheir own dominions by draining the population to urge on the war, and theydesolated other territories by their devastating march to Jerusalem. Crowns fellfrom royal heads, ancient thrones rocked like trees driven of the tempest,powerful empires fell like pines uprooted by the blast: everything was indisorder, and dismay seized on all who knew not the Lord. He uttered his voice,the earth melted. With no other instrumentality than a word the Lord ruled thestorm. He gave forth a voice and stout hearts were dissolved, proud armieswere annihilated, conquering powers were enfeebled. At first the confusionappeared to be worse confounded, when the element of divine power came intoview; the very earth seemed turned to wax, the most solid and substantial ofhuman things melted like the fat of rams upon the altar; but anon peacefollowed, the rage of man subsided, hearts capable of repentance relented, andthe implacable were silenced. How mighty is a word from God! How mightythe Incarnate Word. O that such a word would come from the excellent gloryeven now to melt all hearts in love to Jesus, and to end for ever all thepersecutions, wars, and rebellions of men!Verse 7. The Lord of hosts is with us. This is the reason for all Zion's security,and for the overthrow of her foes. The Lord rules the angels, the stars, theelements, and all the hosts of heaven; and the heaven of heavens are under hissway. The armies of men though they know it not are made to subserve hiswill. This Generalissimo of the forces of the land, and the Lord High Admiralof the seas, is on our side—our august ally; woe unto those who fight againsthim, for they shall fly like smoke before the wind when he gives the word toscatter them. The God of Jacob is our refuge, Immanuel is Jehovah of Hosts,and Jacob's God is our high place of defence. When this glad verse is sung tomusic worthy of such a jubilate, well may the singers pause and the playerswait awhile to tune their instruments again; here, therefore, fitly stands thatsolemn, stately, peaceful note of rest, SELAH.

Psalm 46 120Verse 8. Come, behold the works of the Lord. The joyful citizens of Jerusalemare invited to go forth and view the remains of their enemies, that they maymark the prowess of Jehovah and the spoil which his right hand hath won forhis people. It were well if we also carefully noted the providential dealings ofour covenant God, and were quick to perceive his hand in the battles of hischurch. Whenever we read history is should be with this verse sounding in ourears. We should read the newspaper in the same spirit, to see how the Head ofthe Church rules the nations for his people's good, as Joseph governed Egyptfor the sake of Israel. What desolations he hath made in the earth. Thedestroyers he destroys, the desolators he desolates. How forcible is the verse atthis date! The ruined cities of Assyria, Babylon, Petra, Bashan, Canaan, are ourinstructors, and in tables of stone record the doings of the Lord. In every placewhere his cause and crown have been disregarded ruin has surely followed: sinhas been a blight on nations, and left their palaces to lie in heaps. In the days ofthe writer of this Psalm, there had probably occurred some memorableinterpositions of God against his Israel's foes; and as he saw their overthrow, hecalled on his fellow citizens to come forth and attentively consider the terriblethings in righteousness which had been wrought on their behalf. Dismantledcastles and ruined abbeys in our own land stand as memorials of the Lord'svictories over oppression and superstition. May there soon be more of suchdesolations."Ye gloomy piles, ye tombs of living men,Ye sepulchres of womanhood, or worse;Ye refuges of lies, soon may ye fall,And amid your ruins may the owl, and bat,And dragon find congenial resting place."Verse 9. He maketh wars to cease unto the end of the earth. His voice quietsthe tumult of war, and calls for the silence of peace. However remote andbarbarous the tribe, he awes the people into rest. He crushes the great powerstill they cannot provoke strife again; he gives his people profound repose. Hebreaketh the bow, the sender of swift winged death he renders useless. Andcutteth the spear in sunder—the lance of the mighty man he shivers. Heburneth the chariot in the fire—the proud war chariot with its death dealingscythes he commits to the flames. All sorts of weapons he piles heaps on heaps,and utterly destroys them. So was it in Judea in the days of yore, so shall it bein all lands in eras yet to come. Blessed deed of the Prince of Peace! when shallit be literally performed? Already the spiritual foes of his people are despoiledof their power to destroy; but when shall the universal victory of peace becelebrated, and instruments of wholesale murder be consigned to ignominious

Psalm 46 121destruction? How glorious will the ultimate victory of Jesus be in the day of hisappearing, when every enemy shall lick the dust!Verse 10. Be still, and know that I am God. Hold off your hands, ye enemies!Sit down and wait in patience, ye believers! Acknowledge that Jehovah is God,ye who feel the terrors of his wrath! Adore him, and him only, ye who partakein the protection of his grace. Since none can worthily proclaim his nature, let"expressive silence muse his praise." The boasts of the ungodly and thetimorous forebodings of the saints should certainly be hushed by a sight ofwhat the Lord has done in past ages. I will be exalted among the heathen. Theyforget God, they worship idols, but Jehovah will yet be honoured by them.Reader, the prospects of missions are bright, bright as the promises of God. Letno man's heart fail him; the solemn declarations of this verse must be fulfilled. Iwill be exalted in the earth, among all people, whatever may have been theirwickedness or their degradation. Either by terror or love God will subdue allhearts to himself. The whole round earth shall yet reflect the light of hismajesty. All the more because of the sin, and obstinacy, and pride of man shallGod be glorified when grace reigns unto eternal life in all corners of the world.Verse 11. The Lord of hosts is with us; the God of Jacob is our refuge. It wasmeet to sing this twice over. It is a truth of which no believer wearies, it is afact too often forgotten, it is a precious privilege which cannot be too oftenconsidered. Reader, is the Lord on thy side? Is Emmanuel, God with us, thyRedeemer? Is there a covenant between thee and God as between God andJacob? If so, thrice happy art thou. Show thy joy in holy song, and in times oftrouble play the man by still making music for thy God. SELAH. Here asbefore, lift up the heart. Rest in contemplation after praise. Still keep the soul intune. It is easier to sing a hymn of praise than to continue in the spirit of praise,but let it be our aim to maintain the uprising devotion of our grateful hearts, andso end our song as if we intended it to be continued.SELAH bids the music rest.Pause in silence soft and blest;SELAH bids uplift the strain,Harps and voices tune again;SELAH ends the vocal praise,Still your hearts to God upraise.

Psalm 46 122EXPLANATORY NOTES AND QUAINT SAYINGSTITLE. The LXX referring to the notion of the theme (Mlu), occultavit, renderit uper twn krufiwn, for the hidden; and the Latin, pro arcanis; and the rest ofthe ancient interpreters take the same course; the Chaldee referring it to Coreh,and those that were hidden, i.e., swallowed up, by the earth with him, whilstthese sons of Coreh escaped; as if the mention of the sons of Coreh in the title,by whom this song was to be sung, referred the whole Psalm to that story.Accordingly, verse 2, when the Hebrew reads, "Though the earth be removed,"the paraphrase is, "When our fathers were changed from the earth." HenryHammond.Title. The title is peculiar, "Upon Alamoth, "suggesting "a choir of virgins, "asif this virgin choir were selected to sing a Psalm that tells of perils and fearsand alarms abounding, in order to show that even the feeble virgins may in thatday sing without dread, because of "The Mighty One" on their side. Andrew A.Bonar.Title.—"Upon Alamoth." (To be sung) en soprano. Armand de Mestral, quotedby Perowne.Whole Psalm. We sing this Psalm to the praise of God, because God is with us,and powerfully and miraculously preserves and defends his church and hisword, against all fanatical spirits, against the gates of hell, against theimplacable hatred of the devil, and against all the assaults of the world, theflesh and sin. Martin Luther.Whole Psalm. Luther and his companions, with all their bold readiness fordanger and death in the cause of truth, had times when their feelings were akinto those of a divine singer, who said, "Why art thou cast down, O my soul?"But in such hours the unflinching Reformer would cheerily say to his friendMelancthon, "Come, Philip, let us sing the forty-sixth Psalm; and they couldsing it in Luther's own characteristic version":—A sure stronghold our God is He,A timely shield and weapon;Our help he will be, and set us freeFrom every ill can happen.And were the world with devils filled,All eager to devour us,Our souls to fear shall little yield,

Psalm 46 123They cannot overpower us.—S. W. Christophers, in "Hymn Writers and their Hymns," 1866Verse 1. God is our refuge and strength, etc. It begins abruptly, but nobly; yemay trust in whom and in what ye please; but GOD (ELOHIM) is our refugeand strength. A very present help. A help found to be very powerful andeffectual in straits and difficulties. The words are very emphatic: (dam aumntwrub hrze), ezrah betsaroth nimtsa meod, "He is found an exceeding, orsuperlative, help in difficulties." Such we have found him, and thereforecelebrate his praise. Adam Clarke.Verse 2. Though the earth be removed. John Wesley preached in Hyde park, onthe occasion of the earthquake felt in London, March 8, 1750, and repeatedthese words. Charles Wesley composed Hymn 67, Wesley's Collection, thefollowing lines of which illustrate this verse:How happy then are we,Who build, O Lord, on thee!What can our foundation shock?Though the shattered earth remove,Stands our city on a rock,On the rock of heavenly love.Verses 2-3. The earth thrown into a state of wild confusion, the mountainshurled into the mighty deep, the sea tossed into a tempest, and the everlastinghills drifting on its foaming billows, are the vivid images by which the divinejudgments on wicked and persecuting nations are described in the language ofthe prophets. John Morison.Verses 2-3, 5. Palestine was frequently subject to earthquakes, as might havebeen expected from its physical character and situation; and it is a remarkablecircumstance, that although all other parts of the land seem to have beenoccasionally the scene of those terrible convulsions, the capital was almostwholly free from them. Mount Moriah, or the hill of vision, was so called fromits towering height, which made it a conspicuous object in the distance. Itstands in the centre of a group of hills, which surround it in the form of anamphitheatre, and it was chiefly to this position, under the special blessing ofGod, that it stood firm and immoveable amid the frequent earthquakes thatagitated and ravaged the Holy Land. Paxton's Illustrations of Scripture.Verse 4. There is a river, the streams whereof shall make glad the city of God.What is the river that makes glad the city of God? I answer, God himself is the

Psalm 46 124river, as in the following verse, "God is in the midst of her." 1. God the Fatheris the river: "For my people have committed two evils; they have forsaken methe fountain of living waters, and hewed them out cisterns, broken cisterns, thatcan hold no water." Jer 2:13. 2. God the Son is the river, the fountain ofsalvation: "In that day there shall be a fountain opened to the house of David,and the inhabitants of Jerusalem for sin and for uncleanness." Zec 13:1. 3. Godthe Spirit is the river: "He that believeth on me, as the Scripture hath said, outof his belly shall flow rivers of living water." "Whosoever drinketh of the waterthat I shall give him shall never thirst; but the water that I shall give him shallbe a well of water springing up into everlasting life." Joh 7:38 4:14. What arethe streams of this river? Answer—the perfections of God, the fulness ofChrist, the operations of the Spirit, and these running in the channel of thecovenant of promise. Ralph Erskine.Verse 4. There is a river, etc. This is that flood which Ezekiel beheld in vision,the waters that came down from the right side of the house, and rising first tothe ankles—then as the prophet passed onward, to the knees—then to theloins—became afterwards a river that he could not pass over; for the waterswere risen, waters to swim in, a river that could not be passed over. Shall wesee in this, with the angelic doctor, the river of grace which burst forth fromMount Calvary? streams branching off hither and thither, the pelagim of theHebrew—"to satisfy the desolate and waste ground, and to cause the bud of thetender herb to spring forth." Job 38:1-41. O "fountain of gardens, ""well ofliving waters, " "streams from Lebanon, "how do you, the "nether springs" ofthis world, bring to us something of the everlasting loveliness and peace ofthose "upper springs, "by which the beautiful flock now feed and lie down,none making them afraid! Or with S. Ambrose and S. Bernard, understand theverse of the "river of water of life, clear as crystal, proceeding from the throneof God and of the Lamb." And then the rivers of that flood shall indeed makeglad the city of God, the house not made with hands, eternal in the heavens,where is the tree of life, that beareth twelve manner of fruits, and yieldeth herfruit every month; that country and that river of which the old liturgies say,"They who rest in the bosom of Abraham are in the tabernacle of joy and rest,in the dwellings of light, in the world of pleasure, in the church of the trueJerusalem, where there is no place for affliction, nor way of sadness, wherethere are no wars with the flesh, and no resistance to temptation, where sin isforgotten, and past danger is only remembered as a present pleasure." ThomasAquinas, Ambrose, and Bernard, in Neale's Commentary.Verse 4. There is a river. The river of God that flows from his throne. Noenemy can cut off this stream from the church of Christ. Observe the reference

Psalm 46 125to Isa 36:2 37:25, compared with 2Ch 32:2-4. These gently flowing, but fullstreams, are contrasted with the roaring waves of the sea. T. C. Barth.Verse 4. There is a river, etc. The allusion is either to the river Kidron, whichran by Jerusalem, or to the waters of Shiloah, which by different courses andbranches ran through the city of Jerusalem, and supplied the several parts of itwith water, to the joy and comfort of its inhabitants. But the words are to beunderstood in a figurative sense, as applicable to gospel times; and this rivereither designs the gospel, the streams of which are its doctrines, which areliving waters, that went out from Jerusalem, and which publish glad tidings ofgreat joy to all sensible sinners; or the Spirit and his graces, which arecompared to a well and rivers of living water, in the exercises of which thesaints have much joy and peace; or else the Lord himself, who is the place ofbroad rivers and streams to his people, and is both their refreshment andprotection; or rather his everlasting love to them is here intended. John Gill.Verse 4. Compared with the waterless deserts around, Judaea and Jerusalemwere well watered, and drought pressed more severely on the besiegers than thebesieged. The allusion here is to the well known rill and pool of Siloam. So inIsa 8:6, the blessing of God's protection is represented by the waters of Shiloah,which go softly. From "The psalms Chronologically arranged. By FourFriends," 1867.Verse 4. The city. The church of God is like a city, 1. Because a city is a placeof security. 2. A place of society: what one wants another supplies; they havemutual fellowship. 3. A place of unity, that people may therein live in peaceand concord. 4. A place of trade and traffic. Here is the market of free grace:"Ho, every one that thirsteth, "etc. Here is the pearl of great price exposed forsale. 5. A place of freedom and liberty, freedom from the guilt of sin, wrath ofGod, curse of the law, present evil world, bondage to Satan, etc., etc. 6. A placeof order and regularity; it hath its constitutions and ordinances. 7. A place ofrest, and commodious to live in, and thus it is opposed to the wilderness. 8. Aplace of privileges. 9. A place of pomp and splendour; there is the king, thecourt, the throne. 10. A place of pleasure and beauty; Ps 48:2.—Ralph Erskine.Verse 5. God is in the midst of her. It is the real presence of Christ, and thesupernatural power of his Spirit, which makes the church mighty to theconquest of souls. The church spreads because her God is in the midst of her.When at any time she has forgotten her dependence on the invisibleintercession of her Head, and the gracious energy of his Spirit, she has foundherself shorn of the locks of her great strength, and has become the laughingstock of the Philistines. William Binnie, D.D.

Psalm 46 126Verse 5. God is in the midst of her, etc. The enemies of the church may toss heras waves, but they shall not split her as rocks. She may be dipped in water as afeather, but shall not sink therein as lead. He that is a well of water within herto keep her from fainting, will also prove a wall of fire about her to preserveher from falling. Tried she may be, but destroyed she cannot be. Her foundationis the Rock of Ages, and her defence the everlasting Arms. It is only suchfabrics as are bottomed upon the sand, that are overthrown by the wind. Theadversaries of God's people will push at them as far as their horns will go, butwhen they have scoured them by persecution, as tarnished vessels, then Godwill throw such wisps into the fire. William Secker.Verse 5. When the Papists were in their ruff, and Melancthon began sometimesto fear lest the infant Reformation should be stifled in the birth, Luther waswont to comfort him with these words: "Si nos ruemus, ruet Christus und,scilicet ille regnator mundi, esto ruat, malo ego cum Christo rures, quam cumCaesare stare; "that is, If we perish, Christ must fall too (he is in the midst ofus), and if it must be so, be it so; I had rather perish with Christ, that greatRuler of the world, than prosper with Caesar. John Collings.Verse 5. And that right early. Therefore, notice that all the great deliveranceswrought in Holy Scripture, were wrought so early, as to have been brought topass in the middle of the night. So Gideon, with his pitchers and lamps againstthe Midianites; so Saul, when he went forth against Nahash, the Ammonite; soJoshua, when he went up to succour Gibeon; so Samson, when he carried off intriumph the gates of Gaza; so also the associate kings, under the guidance ofElisha, in their expedition against the Moabites, when they, according to God'scommand, filled the wilderness with ditches, and then beheld their enemiesdrawn to their destruction, by the reflection of the rising sun upon the water.Michael Ayguan.Verse 5. Right early. Rather, with the margin, when the morning appeareth.The restoration of the Jews will be one of the first things at the season of thesecond advent. It will be accomplished in the very dawning of that day, "whenthe Sun of Righteousness will rise with healing on his wings." Samuel Horsley.Verse 7. The Lord of hosts is with us. There be three sorts of God's specialpresence, all which may be justly accounted the church's privilege. First, hisglorious presence, or his presence testified by eminent glory, and the residencethereof. Thus God is said to be in heaven differentially, so as he is notanywhere else; and heaven is therefore called his throne or dwelling place 1Ki8:39; as a king is nowhere so majestically as upon his throne, or in his chair ofstate; and this is so great a privilege of the church as that she comes not to

Psalm 46 127enjoy it, unless she be triumphant in heaven, and therefore is not the presencehere intended. Secondly, his gracious presence, or his presence testified bytokens of his grace and favour toward a people, whether visible as in the templewhere he chose to place his name, and wherein above all places he would beworshipped, in which respect he is said to dwell between the cherubim 2Sa 6:2;or spiritual tokens of his grace, as assistance and acceptance in the duties of hisworship, together with enjoyment and benefit of his ordinances. Thus he ispresent with his church and people in times of the gospel: "Where two or threeare gathered together in my name, there am I in the midst of them." Mt 18:20.This kind of presence is a privilege of the church militant, that he will be withher in holy and spiritual administrations and ordinances; yet this is not thepresence principally intended here. Thirdly, the providential presence, or hispresence testified by acts of special providence, wherein the power, wisdom orany other of God's attributes are eminently put forth, either by way ofassistance or defence fro a people. Thus the Lord was present with Israel in thewilderness by the pillar of fore and of a cloud Ex 13:21; "And the Lord wentbefore them by day in a pillar of cloud, to lead them the way; and by night in apillar of fire, to give them light." And as this presence was intended for a guide,so was it also for a defence to his people against their enemies, and at whichtheir enemies the Egyptians were troubled. Ex 15:20. By this kind of presencethe Lord is with his church militant, in reference to her external regiment, andmore especially in her warfare, standing up for her and with her against herenemies; and this is the church's privilege in these words, The Lord of hosts iswith us. John Strickland, B.D. (1601-1670), in a Sermon, entitled, "Immanuel,"1644.Verse 7. The God of Jacob. If any shall ask me, Why then the God of Jacobmore than the God of Isaac? Though it might suffice that the Spirit of God ispleased so to speak, yet Mr. Calvin gives this reason, the covenant of grace wasmore solemnly made and publicly ratified with Abraham and Jacob, than it waswith Isaac, and therefore when he will be looked upon as a God in covenantwith his people, he holds forth himself more frequently by the name of the Godof Abraham, and the God of Jacob, than of the God of Isaac; albeit sometimeshe is pleased to take upon him that style also. John Strickland.Verse 7. Our refuge. Our refuge, or stronghold, where the church, as a ship inquiet haven, amy anchor and ride safe; or it may be a metaphor from the densor burrows, where weaponless creatures find shelter, when they are hunted andpursued by their enemies, as Pr 30:26, "The conies are but a feeble folk, yetmake they their houses in the rocks." They are safe in the rock if they can getthither, though never so weak in themselves. So the church, though pursued by

Psalm 46 128bloody enemies, and though weak in herself, if yet she get under the wing ofthe God of Jacob, she may be fearless, for she is safe there. He is our refuge. Itwere to undervalue God, if we should fear the creatures, when he is with us.Antigonus, when he overheard his soldiers reckoning how many their enemieswere, he steps in unto them suddenly, demanding, "And how many do youreckon me for?" John Strickland.Verse 8. Come, behold the works of the Lord. Venito, videto. God looks that hisworks should be well observed, and especially when he hath wrought any greatdeliverance for his people. Of all things, he cannot abide to be forgotten. JohnTrapp.Verse 8. What desolations he hath made in the earth. We are here first invitedto a tragical sight. We are carried into the camera di morte, to see the ghastlyvisage of deaths and desolations all the world over; than which nothing can bemore horrible and dreadful. You are called out to see piles of dead carcasses; tosee whole basketfuls of heads, as was presented to Jehu: a woeful spectacle, buta necessary one. See, therefore, what desolation the Lord hath wrought in allthe earth. Desolations by wars: how many fields have been drenched withblood, and composted with carcasses; how many millions of men have been cutoff in all ages by the edge of the sword! Desolations by famine; wherein menhave been forced to make their bodies one another's sepulchres, and mothers todevour their children of a span long. Desolations by plagues and pestilence;which have swept away, as our story tells us, eight hundred thousand in onecity. Desolations by inundations of waters; which have covered the faces ofmany regions, and rinsed the earth of her unclean inhabitants. Desolations byearthquakes, which have swallowed up whole cities; and those great andpopulous. Desolations wrought by the hand of his angels; as in Egypt; in thetents of the Assyrians, one hundred and eighty five thousand in one night; inthe camp of Israel, in David's pestilence. Desolations wrought by the hand ofmen, in battles and massacres. Desolations by wild beasts; as in the colonies ofAshur planted in Samaria. Desolations by the swarms of obnoxious andnoisome creatures; as in Egypt, and since in Africa: "He spoke the word, andthe grasshoppers came, and caterpillars innumerable, "Ps 105:34. In so muchas, in the consulship of M. Fulvius Flaccus, after the bloody wars of Africa,followed infinite numbers of locusts; which, after devouring of all herbs andfruit, were, by a sudden wind, hoised into the African sea: infection followedupon their putrefaction, and thereupon a general mortality: in number, fourscore thousand died: upon the sea coast betwixt Carthage and Utica, above twohundred thousand. Desolations every way, and by what variety of means

Psalm 46 129soever; yet all wrought by the divine hand; What desolations he hath wrought.Whoever be the instrument, he is the Author. Joseph Hall (Bishop.)Verse 8. Doth not God make great desolations, when he makes that man thatcounted himself a most religious man, to confess himself not sufficient for onegood thought? As it was with Paul, does he not make wars to cease when heturns the heart of a persecutor, earnestly to seek peace with God and man, yea,with his very enemies? Doth he not break the bow and all weapons of warasunder, and that in all the earth, when he proclaims peace to all that are far offand near, professor and profane, Jews and Gentiles? Richard Coore.Verses 8-10. Come, behold the works of the Lord. What works? ruining works.What desolations he hath made in the earth. God made strange work in theworld at that time. Those countries which before were as the garden of God,became like a desolate wilderness: who was able to bear this with patience? Yetthe Spirit of God saith in the next words, it must be patiently borne. When Godlets men strive and war with one another to a common confusion, yet no manmay strive with God about it: and the reason given why no man may, is onlythis (which is indeed all the reason in the world), He is God. So it follows in thePsalm; Be still, and know that I am God; as if the Lord had said, Not a word, donot strive nor reply; whatever you see, hold your peace; know that I, beingGod, give no account of any of my matters. Joseph Caryl.Verses 8-10. Come, behold the works of the Lord.Verse 10. Be still, and know that I am God. The great works of God, whereinhis sovereignty appeared, had been described in the foregoing verses. In theawful desolations that he made, and by delivering his people by terrible things,he showed his greatness and dominion. Herein he manifested his power andsovereignty, and so commands all to be still, and know that he is God. For sayshe, I will be exalted among the heathen, I will be exalted in the earth. In thewords may be observed, 1. A duty described, to be still before God, and underthe dispensations of his providence; which implies that we must be still as towords; not speaking against the sovereign dispensations of Providence, orcomplaining of them; not darkening counsel by words without knowledge, orjustifying ourselves and speaking great swelling words of vanity. We must bestill as to actions and outward behaviour, so as not to oppose God in hisdispensations; and as to the inward frame of our hearts, cultivating a calm andquiet submission of soul to the sovereign pleasure of God, whatever it may be.2. We may observe the ground of this duty, namely, the divinity of God. Hisbeing God is a sufficient reason why we should be still before him, in no wisemurmuring, or objecting, or opposing, but calmly and humbly submitting to

Psalm 46 130him. 3. How we must fulfil this duty of being still before God, namely, with asense of his divinity, as seeing the ground of this duty, in that we know him tobe God. Our submission is to be such as becomes rational creatures. God dothnot require us to submit contrary to reason, but to submit as seeing the reasonand ground of submission. Hence, the bare consideration that God is God maywell be sufficient to still all objections and oppositions against the divinesovereign dispensations. Jonathan Edwards.Verse 10. Be still, and know that I am God. This text of Scripture forbidsquarrelling and murmuring against God. Now let me apply as I go along. Thereare very few, and these very well circumstanced, that find themselves in nohazard of quarrelling with God. I think almost that if angels were on earth, theywould be in hazard of it. I will assure you, there are none that have corruption,but they have need to be afraid of this. But many give way to this quarrelling,and consider not the hazard thereof. Beware of it, for it is a dreadful thing toquarrel with God: who may say unto him, "What doest thou?" It is a goodaccount of Aaron, that when God made fire to destroy his sons, he held hispeace. Let us then, while we bear the yoke, "sit alone and keep silence, and putour mouths in the dust, if so be there may be hope." La 3:28-29. Ye know, themurmuring of the children of Israel cost them very dear. Be still, that is, bewareof murmuring against me, saith the Lord. God gives not an account of hismatters to any; because there may be many things ye cannot see through; andtherefore ye may think it better to have wanted them, and much more, for thecredit of God and the church. I say, God gives not an account of his matters toany. Beware, then, of drawing rash conclusions. Richard Cameron's Sermon,preached July 18th, 1680, three days before he was killed at Airsmoss.Verse 10. Be still and know that I am God. Faith gives the soul a view of theGreat God. It teacheth the soul to set his almightiness against sin's magnitude,and his infinitude against sin's multitude; and so quenches the temptation. Thereason why the presumptuous sinner fears so little, and the despairing soul somuch, is for want of knowing God as great; therefore, to cure them both, theserious consideration of God, under this notion, is propounded: Be still, andknow that I am God; as if he had said, Know, O ye wicked, that I am God, whocan avenge myself when I please upon you, and cease to provoke me by yoursins to your own confusion; and again, know, ye trembling souls, that I amGod; and therefore able to pardon the greatest sins, and cease to dishonour meby your unbelieving thoughts of me. William Gurnall.Verse 10. Be still, and know that I am the Lord. Not everyone is a fit scholarfor God's school, but such as are purified according to the purification of thesanctuary. Carnal men are drowned in fleshly and worldly cares, and neither

Psalm 46 131purged nor lifted up to receive the light of God, or else indisposed by prejudiceor passion, that they cannot learn at all. We will never savingly know him, tillour souls be free of these indispositions. Among all the elements the earth isfitted to receive seed of the sower; if he cast it into the fire, it burneth; if in theair, it withereth; if in the waters, it rots, the instability of that body is forproducing monsters, because it closes not straitly the seeds of fishes. Spirits ofa fiery temper, or light in inconstancy, or moving as waters, are not for God'slessons, but such as in stayed humility do rest under his hand. If waters bemixed with clay in their substance, or their surface be troubled with wind, theycan neither receive nor render any image; such unstable spirits in the school ofGod lose their time and endanger themselves. William Struther.Verse 10. Be still, and know, etc. As you must come and see Ps 46:8, so comeand hear what the Lord saith to those enemies of yours. John Trapp.Verse 11. The Lord of hosts is with us. On Tuesday Mr. Wesley could withdifficulty be understood, though he often attempted to speak. At last, with allthe strength he had, he cried out, "The best of all is, God is with us." Again,raising his hand, and waving it in triumph, he exclaimed with thrilling effect,"The best of all is, God is with us." These words seem to express the leadingfeature of his whole life, God had been with him from early childhood; hisprovidence had guided him through all the devious wanderings of human life;and now, when he was entering the "valley of the shadow of death, "the samehand sustained him. From "Wesley and his Coadjutors. By Rev. W. C.Larrabee, A.M. Edited by Rev. B. F. Tefft, D.D. Cincinnati. 1851."HINTS TO THE VILLAGE PREACHERVerse 1. The song of faith in troublous times.1. Our refuge. Our only, impregnable, accessible, delightful place of retreat isour God.2. Our strength. Our all sufficient, unconquerable, honourable, andemboldening strength is our God.3. Our help. Ever near, sympathising, faithful, real, and potent is our God.Verse 1. A very present help in trouble. Religion never so valuable as inseasons of trouble, sickness, and death. God is present helping us to beartrouble, to improve it, and to survive it. Present by gracious communications

Psalm 46 132and sweet manifestations; present most when he seems absent, restraining,overruling, and sanctifying trouble. Trust and wait. James Smith.Verse 2. The reasons, advantages, and glory of holy courage.Verses 2-3.1. The great and many causes for fear.(a) What might come—mountains, waters, etc., persecution, pestilence, etc.(b) What must come—afflictions, death, judgment.2. The great and one cause for not fearing. Fearlessness under suchcircumstances should be well grounded. God himself is our refuge, and weconfiding in him are fearless. G. Rogers.Verse 4. Glad tidings in sad times; or, the city of God in the times of troubleand confusion, watered with the river of consolation. Ralph Erskine.Verse 4. What can this river be but that blessed covenant to which Davidhimself repaired in the time of trouble? ...And what are the streams of thisriver, but the outgoings and effects of this divine constitution?1. The blood of Jesus.2. The influences of the Holy Spirit.3. The doctrines and promises of the gospel.4. The ordinances of religion.5. All the means of grace. W. Jay.Verse 4. Make glad the city of God. There are four ways in which the streamsof a river would gladden the citizens.1. The first regards prospect.2. The second regards traffic.3. The third regards fertility.4. The fourth regards supply. W. Jay.Verse 4. City of God. The church may be called "the city of God" because, 1.He dwells in it (see Ps 44:5). 2. He founded it and built it. 3. It derives allprivileges and immunities from him. 4. He is the chief Ruler or Governor there.5. It is his property. 6. He draws the rent of it. Ralph Erskine.

Psalm 46 133Verses 4-5. To the church, Joy, Establishment, Deliverance.Verse 6. What man did and what God did.Verse 8. Behold the works of the Lord.1. They are worth beholding, for they are like himself; well becoming hisinfinite power, wisdom, justice,2. Our eyes were given us for this very purpose—not for the beholding ofvanity, not for the ensnaring or wounding of the soul; but for the use andhonour of the Creator.3. The Lord delights to have his works beheld; he knows their excellency andperfection, and that the more they are seen and noted the more honour willaccrue to the Maker of them.4. None but we can do it; there is great reason then that we should carefullybehold, etc.5. This shall be of great benefit to ourselves. Bishop Hall.Verse 8. The desolations of the Lord, the consolation of his saints.1. A declaration of what has happened.2. A promise of what shall be achieved. Spurgeon's Sermons, No. 190.Verse 9. The Great Peacemaker, or the principle of the gospel our only hope,for the total abolition of war.Verse 10. Be still, and know that I am God. The sole consideration that God isGod, sufficient to still all objections to his sovereignty. Jonathan Edwards.Verse 10. I am God. 1. In that he is God, he is an absolutely and infinitelyperfect being. 2. As he is God, he is so great, that he is infinitely above allcomprehension. 3. As he is God, all things are his own. 4. In that he is God, heis worthy to be sovereign over all things. 5. In that he is God, he will besovereign, and will act as such. 6. In that he is God, he is able to avenge himselfon those who oppose his sovereignty. Jonathan Edwards.

ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherOther WorksPsalm 47 134Psalm 47TITLE. To the Chief Musician. Many songs were dedicated to this leader of the chorus, but he was notoverloaded thereby. God's service is such delight that it cannot weary us; and that choicest part of it, thesinging of his praises, is so pleasurable that we cannot have too much of it. Doubtless, the chief musician,as he was commissioned with so many sacred songs, felt that the more the merrier. A Psalm for the Sons ofKorah. We cannot agree with those who think that the sons of Korah were the authors of these Psalms; theyhave all the indications of David's authorship that one could expect to see. Our ear has grown accustomedto the ring of David's compositions, and we are morally certain that we hear it in this Psalm. Every expertwould detect here the autography of the Son of Jesse, or we are greatly mistaken. The Sons of Korah sangthese Psalms, but we believe they did not write them. Fit singers were they whose origin reminded them ofsin, whose existence was a proof of sovereign grace, and whose name has a close connection with the nameof Calvary.SUBJECT. Whether the immediate subject of this Psalm be the carrying up of the ark from the house ofObededom to Mount Zion, or the celebration of some memorable victory, it would be hard to decide. Aseven the doctors differ, who should dogmatise? But it is very clear that both the present sovereignty ofJehovah, and the final victories of our Lord, are here fitly hymned, while his ascension, as the prophecy ofthem, is sweetly gloried in.DIVISION. In so short a Psalm, there is no need of any other division than that indicated by the musicalpause at the end of Ps 47:4.EXPOSITIONVerse 1. O clap your hands. The most natural and most enthusiastic tokens ofexultation are to be used in view of the victories of the Lord, and his universalreign. Our joy in God may be demonstrative, and yet he will not censure it. Allye people. The joy is to extend to all nations; Israel may lead the van, but all theGentiles are to follow in the march of triumph, for they have an equal share inthat kingdom where there is neither Greek nor Jew, but Christ is all and in all.Even now if they did but know it, it is the best hope of all nations that Jehovahruleth over them. If they cannot all speak the same tongue, the symboliclanguage of the hands they can all use. All people will be ruled by the Lord inthe latter days, and all will exult in that rule; were they wise they would submitto it now, and rejoice to do so; yea, they would clap their hands in rapture at thethought. Shout, let your voices keep tune with your hands. Unto God, let himhave all the honours of the day, and let them be loud, joyous, universal, andundivided. With the voice of triumph, with happy sounds, consonant with suchsplendid victories, so great a King, so excellent a rule, and such happy subjects.

Psalm 47 135Many are human languages, and yet the nations may triumph as with one voice.Faith's view of God's government is full of transport. The prospect of theuniversal reign of the Prince of Peace is enough to make the tongue of thedumb sing; what will the reality be? Well might the poet of the seasons bidmountains and valleys raise their joyous hymn—"For the GREAT SHEPHERD reigns,And his unsuffering kingdom yet will come."Verse 2. For the Lord, or JEHOVAH, the self existent and only God; Mosthigh, most great in power, lofty in dominion, eminent in wisdom, elevated inglory. Is terrible, none can resist his power or stand before his vengeance; yetas these terrors are wielded on the behalf of his subjects, they are fit reasons forrejoicing. Omnipotence, which is terrible to crush, is almighty to protect. At agrand review of the troops of a great prince, all his loyal subjects are filled withtriumph, because their liege lord is so able to defend his own, and so muchdreaded by his foes. He is a great King over all the earth. Not over Judea only,but even to the utmost isles his reign extends. Our God is no local deity, nopetty ruler of a tribe; in infinite majesty he rules the mightiest realm as absolutearbiter of destiny, sole monarch of all lands, King of kings, and Lord of lords.Not a hamlet or an islet is excluded from his dominion. How glorious will thatera be when this is seen and known of all; when in the person of Jesus all fleshshall behold the glory of the Lord!Verse 3. He, with whom is infinite power, shall subdue the people under us.The battle is not ours but the Lord's. He will take his own time, but he willcertainly achieve victory for his church. Truth and righteousness shall throughgrace climb to the ascendant. We wage no doubtful warfare. Hearts the mostrebellious, and wills the most stubborn, shall submit to all conquering grace.All the Lord's people, whether Jews or Gentiles, may clap their hands at this,for God's victory will be theirs; but surely apostles, prophets, ministers, andthose who suffer and labour the most, may take the largest share in the joy.Idolatry, infidelity, superstition, we shall yet tread upon, as men tread down thestones of the street. And the nations under our feet. The church of God shall bethe greatest of monarchies, her victory shall be signal and decisive. Christ shalltake to himself his great power and reign, and all the tribes of men shall own atonce his glory and the glory of his people in him. How changed will be theposition of affairs in coming ages! The people of God have been under the feetof men in long and cruel persecutions, and in daily contempt; but God willreverse the position, and the best in character shall be first in honour.

Psalm 47 136Verse 4. While as yet we see not all things put under him, we are glad to putourselves and our fortunes at his disposal. He shall choose our inheritance forus. We feel his reign to be so gracious that we even now ask to be in the fullestdegree the subjects of it. We submit our will, our choice, our desire, wholly tohim. Our heritage here and hereafter we leave to him, let him do with us asseemeth him good. The excellency of Jacob whom he loved. He gave hisancient people their portion, he will give us ours, and we ask nothing better;this is the most spiritual and real manner of clapping our hands because of hissovereignty, namely, to leave all our affairs in his hands, for then our hands areempty of all care for self, and free to be used in his honour. He was the boastand glory of Israel, he is and shall be ours. He loved his people and becametheir greatest glory; he loves us, and he shall be our exceeding joy. As for thelatter days, we ask nothing better than to stand in our appointed lot, for if wehave but a portion in our Lord Jesus, it is enough for our largest desires. Ourbeauty, our boast, our best treasure, lies in having such a God to trust in, such aGod to love us. Selah. Yes, pause, ye faithful songsters. Here is abundant roomfor holy meditation—"Muse awhile, obedient thought,Lo, the theme's with rapture fraught;See thy King, whose realm extendsEven to earth's remotest ends.Gladly shall the nations ownHim their God and Lord alone;Clap their hands with holy mirth,Hail him MONARCH OF THE EARTH.Come, my soul, before him bow,Gladdest of his subjects thou;Leave thy portion to his choice,In his sovereign will rejoice,This thy purest, deepest bliss,He is thine and thou art his."Verse 5. God is gone up with a shout. Faith hears the people already shouting.The command of the first verse is here regarded as a fact. The fight is over, theconqueror ascends to his triumphant chariot, and rides up to the gates of thecity which is made resplendent with the joy of his return. The words are fullyapplicable to the ascension of the Redeemer. We doubt not that angels andglorified spirits welcomed him with acclamations. He came not without song,shall we imagine that he returned in silence? The Lord with the sound of atrumpet. Jesus is Jehovah. The joyful strain of the trumpet betokens the

Psalm 47 137splendour of his triumph. It was meet to welcome one returning from the warswith martial music. Fresh from Bozrah, with his garments all red from thewinepress, he ascended, leading captivity captive, and well might the clarionring out the tidings of Immanuel's victorious return.Verse 6. Sing praises. What jubilation is here, when five times over the wholeearth is called upon to sing to God! He is worthy, he is Creator, he is goodnessitself. Sing praises, keep on with the glad work. Never let the music pause. Henever ceases to be good, let us never cease to be grateful. Strange that weshould need so much urging to attend to so heavenly an exercise. Sing praisesunto our King. Let him have all our praise; no one ought to have even a particleof it. Jesus shall have it all. Let his sovereignty be the fount of gladness. It is asublime attribute, but full of bliss to the faithful. Let our homage be paid not ingroans but songs. He asks not slaves to grace his throne; he is no despot;singing is fit homage for a monarch so blessed and gracious. Let all hearts thatown his sceptre sing and sing on for ever, for there is everlasting reason forthanksgiving while we dwell under the shadow of such a throne.Verse 7. For God is the King of all the earth. The Jews of our Saviour's timeresented this truth, but had their hearts been right they would have rejoiced init. They would have kept their God to themselves, and not even have allowedthe Gentile dogs to eat the crumbs from under his table. Alas! how selfishnessturns honey into wormwood. Jehovah is not the God of the Jews only, all thenations of the earth are, through the Messiah, yet to own him Lord. Meanwhilehis providential throne governs all events beneath the sky. Sing praises withunderstanding. Sing a didactic Psalm. Sound doctrine praises God. Even underthe economy of types and ceremonies, it is clear that the Lord had regard to thespirituality of worship, and would be praised thoughtfully, intelligently, andwith deep appreciation of the reason for song. It is to be feared from theslovenly way in which some make a noise in singing, that they fancy any soundwill do. On the other hand, from the great attention paid by some to the meremusic, we feel sadly sure that the sense has no effect upon them. Is it not a sinto be tickling men's ears with sounds when we profess to be adoring the Lord?What has a sensuous delight in organs, anthems, etc., to do with devotion? Donot men mistake physical effects for spiritual impulses? Do they not often offerto God strains far more calculated for human amusement than for divineacceptance? An understanding enlightened of the Holy Spirit is then and thenonly fully capable of offering worthy praise.Verse 8. Now at this moment, over the most debased idolaters, God holds asecret rule; here is work for faith. How we ought to long for the day when thistruth shall be changed in its aspect, and the rule now unrecognised shall be

Psalm 47 138delighted in! The great truth that God reigneth in providence is the guaranteethat in a gracious gospel sense his promises shall be fulfilled, and his kingdomshall come. He sitteth upon the throne of his holiness. Unmoved he occupies anundisputed throne, whose decrees, acts, and commands are holiness itself. Whatother throne is like this? Never was it stained with injustice, or defiled with sin.Neither is he who sits upon it dismayed, or in a dilemma. He sits in serenity, forhe knows his own power, and sees that his purposes will not miscarry. Here isreason enough for holy song.Verse 9. The princes of the people are gathered together. The prophetic eye ofthe psalmist sees the willing subjects of the great King assembled to celebratehis glory. Not only the poor and the men of low estate are there, but nobles bowtheir willing necks to his sway. "All kings shall bow down before him." Nopeople shall be unrepresented; their great men shall be good men, their royalones regenerate ones. How august will be the parliament where the Lord Jesusshall open the court, and princes shall rise up to do him honour! Even thepeople of the God of Abraham. That same God, who was known only to hereand there a patriarch like the father of the faithful, shall be adored by a seed asmany as the stars of heaven. The covenant promise shall be fulfilled, "In theeand in thy seed shall all the nations of the earth be blessed." Shiloh shall come,and "to him shall the gathering of the people be." Babel's dispersion shall beobliterated by the gathering arm of the Great Shepherd King.For the shields of the earth belong unto God. The insignia of pomp, theemblems of rank, the weapons of war, all must pay loyal homage to the King ofall. Right honourables must honour Jesus, and majesties must own him to be farmore majestic. Those who are earth's protectors, the shields of thecommonwealth, derive their might from him, and are his. All principalities andpowers must be subject unto Jehovah and his Christ, for He is greatly exalted.In nature, in power, in character, in glory, there is none to compare with him.Oh, glorious vision of a coming era! Make haste, ye wheels of time!Meanwhile, ye saints, "Be ye steadfast, unmovable, always abounding in thework of the Lord, forasmuch as ye know that your labour is not in vain in theLord."EXPLANATORY NOTES AND QUAINT SAYINGSWhole Psalm. Some have applied this Psalm to Christ's ascension; but itspeaks of his Second Coming. The Mighty One is seated peacefully on histhrone. We are referred back to Ps 45:1-17. Andrew A. Bonar.

Psalm 47 139Verse 1. O clap your hands, all ye people; shout unto God with the voice oftriumph. This should be done, 1. Cheerfully, Clap your hands, for this is a signof inward joy, Na 3:19. 2. Universally: "O clap you hands, all ye people." 3.Vocally: Shout unto God with the voice of triumph. 4. Frequently: "Sing praisesto God, sing praises: sing praises unto our King, sing praises", Ps 47:6; andagain "sing praises", Ps 47:7. It cannot be done too frequently. 5. Knowinglyand discreetly: "Sing ye praises with understanding; "know the reason why yeare to praise him. Adam Clarke.Verse 1. O clap your hands, etc. Such expressions of pious and devoutaffection as to some may seem indecent and imprudent, yet ought not to behastily censured and condemned, much less ridiculed; because if they comefrom an upright heart, God will accept the strength of the affection, and excusethe weakness of the expressions of it. Matthew Henry.Verse 1. O clap your hands. The voice of melody is not so much to be utteredwith the tongue, as with the hands; that it, it is our deeds not our words, bywhich God is here to be praised. Even as it was in him whose pattern we are tofollow: "Jesus began both to do and to teach." J. M. Neale.Verse 1. All ye people. Peoples, in the plural. Here it is used to call both Jewsand Gentiles—all nations. William S. Plumer.Verse 1. Shout unto God. Jubilate Deo: in God, and concerning God, and inhonour of God. He does not excite them to carnal joy. Martin Geier.Verse 2. For the Lord most high is terrible; he is a great king over all theearth. The church celebrates the ascension of Christ, because then he was"highly exalted; "then he became terrible to his enemies, all power in heavenand earth being committed to him; and then he began to display the excellentmajesty of his universal kingdom, to which he was then inaugurated, beingcrowned "King of kings, and Lord of lords." George Horne.Verse 2. The Lord most high is terrible. Christ is terrible, that is, fearful, ormeet to be feared, not of his children only for their good, but of the wicked alsofor their punishment; terrible to the devil, as being stronger than he, casting outthe prince of darkness by the finger of God. Lu 11:22 Joh 12:31. And thereforeso soon as an unclean spirit saw Jesus, he cried out, "What have we to do withthee, thou Jesus of Nazareth? art thou come to destroy us?" Mr 1:24; or as otherdevils, Mt 8:29, "Art thou come hither to torment us before the time?" for thedevils in believing tremble. Terrible to hypocrites, and other impious agents ofthe devil, as having his fan in his hand to make clean his floor, and to gather his

Psalm 47 140wheat into his garner, but he will burn up the chaff with unquenchable fire. Mt3:12. Or Christ is excelsus in potentia, terribilis in justitia; high in power, andfearful in justice; high in exalting the good, and terrible in humbling the bad.John Boys.Verse 3. He shall subdue the people under us, and the nations under our feet.The consequence of our Lord's ascension was the going forth of the allsubduing Word, under the influence and direction of which, the convinced andconverted nations renounced their idols and their lusts, and bowed their willingnecks to the yoke of Jesus. This is that great conquest, fore showed by thevictories of Joshua, David, and all the faithful heroes of old time, and foretoldin language borrowed from their history. George Horne.Verse 3. He shall subdue the people under us, etc., or he shall lead like sheep;or bring unto to fold; as divers render the word, by comparing Isa 5:17 Mic2:12. He seems to speak of such a subjugation of them, as was for the good ofthe people subdued, because this is matter of rejoicing to them, verse 1; whichis true both of these people whom David subdued, who thereby hadopportunities, obligations, and encouragements to own and worship the trueGod, which was the only way to their true and lasting happiness; and especiallyof those Gentiles who were subdued to Christ by the preaching of the gospel.The Gentile converts were in some sort brought under the Jews, because theywere subjected to Christ and to his apostles, and to the primitive church, whichwere Jews. Matthew Poole.Verse 3. And the nations under our feet. By this manner of speech is meant,that the Gentiles should be scholars, and the Jews schoolmasters, as it were tothem; for to sit under the feet, or at the feet, is used in Scripture for being ascholar, or learning, as Ac 22:3. Thomas Wilcocks.Verse 4. He shall choose. Futures are variously rendered; and accordingly thevulgar Latin, Syriac, and Arabic, render this word, He hath chosen. MatthewPoole.Verse 4. He shall choose our inheritance for us. It is reported of a woman who,being sick, was asked whether she was willing to live or die; she answered,"Which God pleases." But, said one, if God should refer it to you, which wouldyou choose? "Truly, "replied she, "I would refer it to him again." Thus that manobtains his will of God, whose will is subjected to God. We are not to betroubled that we have no more from God, but we are to be troubled that we dono more for God. Christians, if the Lord be well pleased with your persons,should not you be well pleased with your conditions? There is more reason that

Psalm 47 141you should be pleased with them, than that he should be pleased with you.Believers should be like sheep, which change their pastures at the will of theshepherd; or like vessels in a house, which stand to be filled or emptied at thepleasure of their owner. He that sails upon the sea of this world in his ownbottom, will sink at last into a bottomless ocean. Never were any their owncarvers, but they were sure to cut their own fingers. William Secker.Verse 4. He shall choose our inheritance for us, means that he who knowswhat is better for us than ourselves, hath chosen, that is, hath appointed, andthat of his own good will and mercy towards us, our inheritance; not onlythings meet for this life, as lands, and houses, and possessions, etc., but even allother things concerning the hope of a better life, to wit, a kingdom that cannotbe shaken, an everlasting habitation, and inheritance which is immortal andundefiled, and fadeth not away, reserved for us in heaven. John Boys.Verse 4. The excellency (or glory) of Jacob, whom he loved; that is, even allthose excellent things that he gave and promised to Jacob, wherein he mightglory and rejoice. The faithful mean, that they had as great, both abundance andassurance of God's grace and goodness, as ever Jacob had. Thomas Wilcocks.Verse 4. It may be thou art godly and poor. It is well; but canst thou tellwhether, if thou wert not poor, thou wouldst be godly? Surely God knows usbetter than we ourselves do, and therefore can best fit the estate to the person.Giles Fletcher.Verse 5. God is gone up with a shout, the Lord with the sound of a trumpet. Itis worthy (as Origen suggests) that this mention of the shout, and the voice ofthe trumpet, serves to connect together past and future events in the history ofthe church and of the world, and carry our thoughts forward to Christ's comingto judgment. Christopher Wordsworth.Verse 5. Thou hast great cause, O my soul, to praise him, and to rejoice beforehim, especially if thou considerest that Christ ascended not for himself, but alsofor thee: it is God in our nature that is gone up to heaven: whatever God actedon the person of Christ, that he did as in thy behalf, and he means to act thevery same on thee. Christ as a public person ascended up to heaven; thy interestis in this very ascension of Jesus Christ; and therefore dost thou consider thyHead as soaring up? O let every member praise his name; let thy tongue (calledthy glory), glory in this, and trumpet out his praise, that in respect of thy duty itmay be verified: "Christ is gone up with a shout, the Lord with a sound of atrumpet." Isaac Ambrose.

Psalm 47 142Verse 7. For God is the King of all the earth: as if he had said, "our King, saidI? it is too little; he is King of all the earth." John Trapp.Verse 7. Sing ye praises with understanding. How may we make melody in ourhearts to God in singing of Psalms? We must sing with understanding. Wemust not be guided by the time, but the words of the Psalm; we must mind thematter more than the music, and consider what we sing, as well as how wesing; the tune may affect the fancy, but it is the matter affects the heart, and thatGod principally eyes. The psalmist advises us in this particular, and so doth theapostle 1Co 14:15. Otherwise this sweet duty would be more the work of achorister than of a Christian, and we should be more delighted in an anthem ofthe musician's making, than in a Psalm of the Spirit's making. A. Lapideobserves that in the text, 1Co 14:15, the word understanding is maschil,(lyksm), profound judgment: we must sing wisely, if we will sing gratefully; wemust relish what we sing. In a word, we must sing as we must pray; now themost rude petitioner will understand what he prays. 1Co 14:15. If we do notunderstand what we sing, it argues carelessness of spirit, or hardness of heart;and this makes the service impertinent. Upon this the worthy Davenant criesout, "Adieu to the bellowing of the Papists, who sing in an unknown tongue."God will not understand us in that service which we understand not ourselves.One of the first pieces of the creation was light, and this must break out inevery duty. John Wells(—1676), in "Morning Exercises."Verse 7. Sing ye praises with understanding, sing an instructive song. Letsense and sound go together. Let your hearts and heads go with your voices.Understand what you sing, and feel what you understand. Adam Clarke.Verse 7. Sing ye praises with understanding; because in the full light of thenew dispensation, the darkness of the patriarchal ages, the seeing as through aglass of the Levitical law, are turned into the vision of full and very reality.Hugo Victorinus.Verse 7. Sing ye praises with understanding. Mark this, thou who daily readestthe Psalms, and yet does not understand them. Simon de Muis.Verse 7. With understanding. If they had sung with understanding, they hadnot adored stones. When a man sensible sang to a stone insensible, did he sing"with understanding"? But now, brethren, we see not with our eyes whom weadore, and yet correctly we adore. Much more is God commended to us, thatwith our eyes see him not. Augustine.

Psalm 47 143Verse 9. The princes of the people are gathered together. I note from hence, 1.That it is not impossible for great men to be good men; for the heads of acountry to be members of Christ; and for princes as well as the people to servethe God of Abraham. It is said by the prophet, "upon my peace came greatbitterness; ""a thousand fell on the left hand, but ten thousand at the right hand"Ps 91:7: ten perish in their prosperity, for one that falleth in adversity. Homovictus in paradiso, victum in stercore: Adam in the garden of pleasure wasovercome by the subtil serpent, whereas Job on the dunghill of misery wasmore than a conqueror. Woodmen say that deer are more circumspect in fatpastures; so the godly fear most in a rich estate: nihil timendum video (saithone), timeo tamen. (Seneca.) It is a sweet prayer of our church in the Litany,"Good Lord, deliver us in all time of our wealth, "insinuating that our minds arenot so wanton as in abundance: yet, as you see, such is Christ's unspeakablegoodness towards all sort of men, in preventing them even with the riches ofhis mercy, that not only the mean people, but also the mighty princes amongthe heathen are joined unto the church of the God of Abraham. John Boys.Verse 9. Gathered together. Christ's gathering of the saints together unto himwill be at his second coming, his coming to judgment, the general and finaljudgment. "Now we beseech you, brethren, by the coming of our Lord JesusChrist, and by our gathering together unto him." 2Th 2:1. James Scott (—1773), in "A Collection of Sermons, "1774.Verse 9. The people of the God of Abraham. First, touching the God ofAbraham, it is Christ, whose day Abraham desired to see, and in seeingwhereof he did so much rejoice Joh 8:1-59; that is, not only the day of his birth,which he saw, as we learn by the oath which he caused his servant to take Ge24:1-67 but also the day of his passion, which he saw long ago, and rejoiced inseeing it, when he said to his son Isaac in the mount, "The Lord will provide asacrifice." Ge 22:8. Secondly, The people of the God of Abraham, are hischildren and posterity: not only that they are the seed of Abraham, coming outof his loins, and are "the children of the flesh" Ro 9:9; but "the children of thepromise; "for if they that come out of Abraham's loins were only his children,then the Hagarins, the Turks, and Ishmaelites should be the people of God; "Butin Isaac shall thy seed be called." They that lay hold of the promise by faith,"They that are of the faith, are the children of Abraham" Ga 3:7, that have thesame spirit of faith that Abraham had. As the apostle saith Ro 2:28, "He is not aJew that is one outwardly, but a Jew inwardly is the true Jew." They thatworship the Messias by believing in him with the faith of Abraham, they areAbraham's children, and the people of Abraham's God, which thing JohnBaptist affirms Mt 3:1-17, "God can of stones raise up children unto Abraham."

Psalm 47 144So the Gentiles, which worshipped stones, and therefore were "like unto them"Ps 115:1-18, were notwithstanding raised up to be children to Abraham.Lancelot Andrewes.Verse 9. The shields of the earth belong unto God. There we have the rulers ofthe earth set forth by a double relation; the one upward, they are scuta Deo,they belong to God; the other downward, they are scuta terae, "the shields ofthe earth; "and both these noting two things, their dignity and their duty. Theybelong to God, it is their honour that he hath sealed them: they belong to God,it is their duty to be subject to him. They are shields of the earth, it is theirhonour that they are above others: they are the shields of the earth, it is theirduty to protect others. Edward Reynolds (Bishop).Verse 9. The shields of the earth are God's, is understood by many as spokenof princes. I admit that this metaphor is of frequent occurrence in Scripture, nordoes this sense seem to be unsuitable to the scope of the passage...Yet the sensewill be more simple if we explain the words thus: That, as it is God alone whodefends and preserves the world, the high and supreme majesty which issufficient for so exalted and difficult a work as the preservation of the world, isjustly looked upon with admiration. The sacred writer expressly uses the wordshields in the plural number, for, considering the various and almostinnumerable dangers which unceasingly threaten every part of the world, theprovidence of God must necessarily interpose in many ways, and make use, asit were, of many bucklers. John Calvin.Verse 9. The shields of the earth. Magistrates are said to bear the sword, not tobe swords; and they are said to be shields, not to bear shields; and all this toshow that protection and preservation are more essential and intrinsical to theiroffice than destruction and punishment are. Joseph Caryl.HINTS TO THE VILLAGE PREACHERVerse 1. Unusual and enthusiastic expressions of joy when justifiable and evendesirable.Verses 1-4. Joy the true spirit of worship.1. Joy in God's character.2. In his reign.3. In the triumphs of his gospel.4. In his favour to his saints.

Psalm 47 145Verse 2. The terrors of the Lord viewed by faith as a subject of joy.Verse 2 (second clause). The universal reign of Christ as it is and is to be.Verse 3. The hope of victory to the church. What shall be subdued? By whoseinstrumentality? Us. By whose power? He. When shall it be accomplished?What is the token of it? The ascension, Ps 47:5.Verse 3.1. The final triumph of the saints. All enemies subdued under them in earth andhell, within and without—(a) gradually, (b)completely.2. The power by which it is accomplished. He shall, etc.(a) Not without means.(b) Not by means only.(c) But by appointed means made potent by divine energy. G. R.Verse 4. This comprehends time and eternity. It is a matter of fact, of holyacquiescence, of desire, of thankfulness.Verse 4.1. God is willing to choose our inheritance for us in time and eternity.2. His choice is better than ours—the excellency of Jacob.3. He will leave us to the consequences of our own choice.4. He will help us in obtaining that which he chooses for us. G. R.Verse 5. The ascension. Its publicity, solemnity, triumph, joy. Who went up.Where he went up. To what he went up. For what purpose. With what result.Verse 6. The importance of holy song. The repetition rebukes our slackness,and implies that earnestness, frequency, delight, and universality shouldcharacterise the praises offered.Verse 7 (last clause). The psalmody of the instructed, and instruction bypsalmody; praise should be both the fruit and the vehicle of teaching.Verse 8 (last clause). Divine sovereignty always connected with holiness.Verse 8.

Psalm 47 1461. God has a throne of holiness, for which he is to be feared by all men.2. A throne of grace, for which he is to be loved by his redeemed.3. A throne of glory, for which he is to be praised by his whole creation.Verse 9.1. A shield is a merciful weapon, none more so.2. A shield is a venturous weapon, a kind of surety, which bears the blows andreceives the injuries which were intended for another.3. A shield is a strong weapon, to repel the darts of wickedness and break themin pieces.4. A shield is an honourable weapon, none more: taking away of shields was asign of victory; preserving them a sign of glory.5. Remember, a shield must ever have an eye to guide it—you the shields, thelaw the eye. Bishop Reynolds.WORK UPON THE FORTY-SEVENTH PSALMIn the Works of JOHN BOYS, 1626, folio, pp. 931-937, there is an Exposition of this Psalm.

Psalm 48 147Psalm 48ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherTITLE. A Song and Psalm for the Sons of Korah. A song for joyfulness and a Psalm for reverence. Alas!every song is not a Psalm, for poets are not all heaven born, and every Psalm is not a song, for in comingbefore God we have to utter mournful confessions as well as exulting praises. The Sons of Korah werehappy in having so large a selection of song; the worship where such a variety of music was used could notbecome monotonous, but must have given widest scope for all the sacred passions of gracious souls.SUBJECT AND DIVISION. It would be idle dogmatically to attribute this song to any one event ofJewish history. Its author and date are unknown. It records the withdrawal of certain confederate kingsfrom Jerusalem, their courage failing them before striking a blow. The mention of the ships of Tarshishmay allow us to conjecture that the Psalm was written in connection with the overthrow of Ammon, Moab,and Edom in the reign of Jehoshaphat; and if the reader will turn to 2 Chronicles 20, and note especially2Ch 20:19,25,36, he will probably accept the suggestion. Ps 48:1-3, are in honour of the Lord and the citydedicated to his worship. From Ps 48:4-8 the song records the confusion of Zion's foes, ascribing all thepraise to God; Ps 48:9-11 extolling Zion, and avowing Jehovah to be her God for evermore.EXPOSITIONVerse 1. Great is the Lord. How great Jehovah is essentially none canconceive; but we can all see that he is great in the deliverance of his people,great in their esteem who are delivered, and great in the hearts of those enemieswhom he scatters by their own fears. Instead of the mad cry of Ephesus, "Greatis Diana, "we bear the reasonable, demonstrable, self evident testimony, "Greatis Jehovah." There is none great in the church but the Lord. Jesus is "the greatShepherd, "he is "a Saviour, and a great one, "our great God and Saviour, ourgreat High Priest; his Father has divided him a portion with the great, and hisname shall be great unto the ends of the earth. And greatly to be praised.According to his nature should his worship be; it cannot be too constant, toolaudatory, too earnest, too reverential, too sublime. In the city of our God. He isgreat there, and should be greatly praised there. If all the world besiderenounced Jehovah's worship, the chosen people in his favoured city shouldcontinue to adore him, for in their midst and on their behalf his glorious powerhas been so manifestly revealed. In the church the Lord is to be extolled thoughall the nations rage against him. Jerusalem was the peculiar abode of the God ofIsrael, the seat of the theocratic government, and the centre of prescribedworship, and even thus is the church the place of divine manifestation. In themountain of his holiness. Where his holy temple, his holy priests, and his holysacrifices might continually be seen. Zion was a mount, and as it was the most

Psalm 48 148renowned part of the city, it is mentioned as a synonym for the city itself. Thechurch of God is a mount for elevation and for conspicuousness, and it shouldbe adorned with holiness, her sons being partakers of the holiness of God. Onlyby holy men can the Lord be fittingly praised, and they should be incessantlyoccupied with his worship.Verse 2. Beautiful for situation. Jerusalem was so naturally, she was styled theQueen of the East; the church is so spiritually, being placed near God's heart,within the mountain of his power, upon the hills of his faithfulness, in thecentre of providential operations. The elevation of the church is her beauty. Themore she is above the world the fairer she is. The joy of the whole earth isMount Zion. Jerusalem was the world's star; whatever light lingered on earthwas borrowed from the oracles preserved by Israel. An ardent Israelite wouldesteem the holy city as the eye of the nations, the most precious pearl of alllands. Certainly the church of God, though despised of men, is the true joy andhope of the world. On the sides of the north, the city of the great King. Eithermeaning that Jerusalem was in the northern extremity of Judah, or it maydenote that part of the city that lay to the north of Mount Zion. It was the gloryof Jerusalem to be God's city, the place of his regal dwelling, and it is the joy ofthe church that God is in her midst. The great God is the great King of thechurch, and for her sake he rules all the nations. The people among whom theLord deigns to dwell are privileged above all others; the lines have fallen untothem in pleasant places, and they have a goodly heritage. We who dwell inGreat Britain in the sides of the north, have this for our chief glory, that theLord is known in our land, and the abode of his love is among us.Verse 3. God is known in her palaces for a refuge. We worship no unknownGod. We know him as our refuge in distress, we delight in him as such, and runto him in every time of need. We know nothing else as our refuge. Though weare made kings, and our houses are palaces, yet we have no confidence inourselves, but trust in the Lord Protector, whose well known power is ourbulwark.Verse 4. The kings were assembled, they passed by together. They came andthey went. No sooner together than scattered. They came one way and fledtwenty ways. Boastful the gathering hosts with their royal leaders, despairingthe fugitive bands with their astonished captains. They came like foam on theangry sea, like foam they melted away. This was so remarkable that thepsalmist puts in a note of exclamation, Lo! What! have they so suddenly fled!Even thus shall the haters of the church vanish from the field. Papists,Ritualists, Arians, Sceptics, they shall each have their day, and shall pass on tothe limbo of forgetfulness.

Psalm 48 149Verse 5. They saw it, and so they marvelled. They came, they saw, but they didnot conquer. There was no veni, vidi, vici for them. No sooner did they perceivethat the Lord was in the Holy City, than they took to their heels. Before theLord came to blows with them, they were faint hearted, and beat a retreat. Theywere troubled and hasted away. The troublers were troubled. Their haste incoming was nothing to their hurry in going. Panic seized them, horses were notfleet enough; they would have borrowed the wings of the wind. They fledignominiously, like children in a fright. Glory be to God, it shall be even thuswith the foes of his church; when the Lord cometh to our help, our enemiesshall be as nothing. Could they foresee their ignominious defeat, they wouldnot advance to the attack.Verse 6. Fear took hold upon them there. They were in Giant Despair's grip.Where they hoped to triumph, there they quivered with dismay. They did nottake the city, but fear took hold on them. And pain, as of a woman in travail.They were as much overcome as a woman whose fright causes prematuredelivery; or, as full of pain as a poor mother in her pangs—a strong expression,commonly employed by Orientals to set forth the extremity of anguish. Whenthe Lord arises for the help of his church, the proudest of his foes shall be astrembling women, and their dismay shall be but the beginning of eternal defeat.Verse 7. Thou breakest the ships of Tarshish with an east wind. As easily asvessels are driven to shipwreck, dost thou overturn the most powerfuladversaries; or it may mean the strength of some nations lies in their ships,whose wooden walls are soon broken; but our strength is in our God, andtherefore, it fails not; or there may be another meaning, though thou art ourdefence, yet thou takest vengeance on our inventions, and while thou dostpreserve us, yet our ships, our comforts, our earthly ambitions, are taken fromus that we may look alone to thee. God is seen at sea, but he is equally presenton land. Speculative heresies, pretending to bring us wealth from afar, areconstantly assailing the church, but the breath of the Lord soon drives them todestruction. The church too often relies on the wisdom of men, and thesehuman helps are soon shipwrecked; yet the church itself is safe beneath the careof her God and King.Verse 8. As we have heard, so have we seen in the city of the Lord of hosts, inthe city of our God. Our father's stories are reproduced before our very eyes.We heard the promise, and we have seen the fulfilment. The records of Zion,wonderful as they are, are proved to be truthful, because present facts are inperfect harmony therewith. Note how the Lord is first spoken of as Lord ofhosts, a name of power and sovereignty, and then as our God, a name ofcovenant relation and condescension. No wonder that since the Lord bears both

Psalm 48 150titles, we find him dealing with us after the precedents of his lovingkindness,and the faithfulness of his promises. God will establish it for ever. The truechurch can never be disestablished. That which kings establish can last for timeonly, that which God establishes endures to all eternity. Selah. Here is a fitplace to pause, viewing the past with admiration, and the future withconfidence.Verse 9. We have thought. Holy men are thoughtful men; they do not sufferGod's wonders to pass before their eyes and melt into forgetfulness, but theymeditate deeply upon them. Of thy lovingkindness, O God. What a delightfulsubject! Devout minds never tire of so divine a theme. It is well to think of pastlovingkindness in times of trial, and equally profitable to remember it inseasons of prosperity. Grateful memories sweeten sorrows and sober joys. Inthe midst of thy temple. Fit place for so devout a meditation. Where God ismost seen he is best loved. The assembled saints constitute a living temple, andour deepest musings when so gathered together should have regard to thelovingkindness of the Lord, exhibited in the varied experiences of each of theliving stones. Memories of mercy should be associated with continuance ofpraise. Hard by the table of show bread commemorating his bounty, shouldstand the altar of incense denoting our praise.Verse 10. According to thy name, O God, so is thy praise unto the ends of theearth. Great fame is due to his great name. The glory of Jehovah's exploitsoverleaps the boundaries of earth; angels behold with wonder, and from everystar delighted intelligences proclaim his fame beyond the ends of the earth.What if men are silent, yet the woods, and seas, and mountains, with all theircountless tribes, and all the unseen spirits that walk them, are full of the divinepraise. As in a shell we listen to the murmurs of the sea, so in the convolutionsof creation we hear the praises of God. Thy right hand is full of righteousness.Thy sceptre and thy sword, thy government and thy vengeance, are altogetherjust. Thy hand is never empty, but full of energy, of bounty, and of equity.Neither saint nor sinner shall find the Lord to be an empty handed God; he willin both cases deal out righteousness to the full: to the one, through Jesus, hewill be just to forgive, to the other just to condemn.Verse 11. Let mount Zion rejoice. As the first of the cities of Judah, and themain object of the enemies' attack, let her lead the song. Let the daughters ofJudah be glad, let the smaller towns join the chorus, for they join in thecommon victory. Let the women, who fare worst in the havoc of war, be amongthe gladdest of the glad, now that the spoilers have fled. All the church, andeach individual member, should rejoice in the Lord, and magnify his name.Because of thy judgments. The righteous acts of the Lord are legitimate subjects

Psalm 48 151for joyful praise. However it may appear on earth, yet in heaven the eternal ruinof the wicked will be the theme of adoring song. Re 19:1,3: "Alleluia;salvation, and glory, and honour, and power, unto the Lord our God. For trueand righteous are his judgments; for he hath judged the great whore which didcorrupt the earth with her fornication, and hath avenged the blood of hisservants at her hand. And again they said, Alleluia, and her smoke rose up forever and ever." Justice which to our poor optics now seems severe, will then beperceived to be perfectly consistent with God's name of love, and to be one ofthe brightest jewels of his crown.Verse 12. Walk about Zion; often beat her bounds, even as Israel marchedaround Jericho. With leisurely and careful inspection survey her. And go roundabout her. Encircle her again and again with loving perambulations. We cannottoo frequently or too deeply consider the origin, privileges, history, security,and glory of the church. Some subjects deserve but a passing thought; this isworthy of the most patient consideration. Tell the towers thereof. See if any ofthem have crumbled, or have been demolished. Is the church of God what shewas in doctrine, in strength and in beauty? Her foes counted her towers in envyfirst, and then in terror, let us count them with sacred exultation. The city ofLucerne, encircled by its ancient walls, adorned with a succession of towers, isa visible illustration of this figure; and as we have gone around it, and paused ateach picturesque tower, we have realised the loving lingering inspection whichthe metaphor implies.Verse 13. Mark ye well her bulwarks. Consider most attentively how strong areher ramparts, how safely her inhabitants are entrenched behind successive linesof defence. The security of the people of God is not a doctrine to be kept in thebackground, it may be safely taught, and frequently pondered; only to basehearts will that glorious truth prove harmful; the sons of perdition make astumbling stone even of the Lord Jesus himself, it is little wonder that theypervert the truth of God concerning the final perseverance of the saints. We arenot to turn away from inspecting Zion's ramparts, because idlers skulk behindthem. Consider her palaces. Examine with care the fair dwellings of the city.Let the royal promises which afford quiet resting places for believers beattentively inspected. See how sound are the defences, and how fair are thepleasaunces of "that ancient citie, "of which you are citizens. A man should bebest acquainted with his own home; and the church is our dear and blest abode.Would to God professors were more considerate of the condition of the church;so far from telling the towers, some of them scarcely know what or where theyare; they are too busy counting their money, and considering their ledgers.Freehold and copyhold, and leasehold, men measure to an inch, but heaven

Psalm 48 152hold and grace hold are too often taken at peradventure, and neglected in sheerheedlessness. That ye may tell it to the generation following. An excellentreason for studious observation. We have received and we must transmit. Wemust be students that we may be teachers. The debt we owe to the past we mustendeavour to repay by handing down the truth to the future.Verse 14. For this God is our God for ever and ever. A good reason forpreserving a record of all that he has wrought. Israel will not change her God soas to wish to forget, nor will the Lord change so as to make the past merehistory. He will be the covenant God of his people world without end. There isno other God, we wish for no other, we would have no other even if there were.There are some who are so ready to comfort the wicked, that for the sake ofending their punishment they weaken the force of language, and make for everand ever mean but a time; nevertheless, despite their interpretations we exult inthe hope of an eternity of bliss, and to us "everlasting, " and "for ever and ever"mean what they say. He will be our guide even unto death. Throughout life, andto our dying couch, he will graciously conduct us, and even after death he willlead us to the living fountains of waters. We look to him for resurrection andeternal life. This consolation is clearly derivable from what has gone before;hitherto our foes have been scattered, and our bulwarks have defied attack, forGod has been in our midst, therefore all possible assaults in the future shall beequally futile."The church has all her foes defiedAnd laughed to scorn their rage;Even thus for aye she shall abideSecure from age to age."Farewell, fear. Come hither, gratitude and faith, and sing right joyously.EXPLANATORY NOTES AND QUAINT SAYINGSTITLE. A Song and Psalm. Wherein both voice and instrument were used; thevoice began first and the instrument after: and where the inscription is a Psalmand Song, there likely the instrument began and the voice followed. JohnRichardson.Whole Psalm. According to Dr. Lightfoot, the constant and ordinary Psalm forthe second day of the week was the forty-eighth.

Psalm 48 153Verse 1. Great is the Lord, and greatly to be praised in the city of our God, etc.The prophet, being about to praise a certain edifice, commences by praising thearchitect, and says that in the holy city the wonderful skill and wisdom of God,who built it, is truly displayed. Great is the Lord and greatly to be praised; andso he is, whether we look at his essence, his power, his wisdom, his justice, orhis mercy, for all are infinite, everlasting, and incomprehensible; and thus, somuch is God greatly to be praised, that all the angels, all men, even all his ownworks would not suffice thereto; but of all things revealed, there is no one thingcan give us a greater idea of his greatness, or for which were should praise andthank him more, than the establishment of his church; and therefore, theprophet adds, in the city of our God, in the mountain of his holiness; that is tosay, the greatness of God, and for which he deserves so much praise, isconspicuous in the foundation and construction of his church. RobertBellarmine (Cardinal).Verse 1. Great is the Lord. Greater, Job 33:12. Greatest of all, Ps 95:3.Greatness itself, Ps 145:3. A degree he is above the superlative. John Trapp.Verse 1. Mountain of his holiness. The religion in it holy, the people in it aholy people. William Nicholson.Verse 2. Beautiful for situation, the joy of the whole earth, is mount Zion, onthe sides of the north, the city of the great King. What is there, or was there,about Zion to justify the high eulogium of David? The situation is indeedeminently adapted to be the platform of a magnificent citadel. Rising highabove the deep valley of Gihon and Hinnom, on the west and south, and thescarcely less deep one of the Cheesemongers on the east, it could only beassailed from the northwest; and then on the sides of the north it wasmagnificently beautiful, and fortified by walls, towers, and bulwarks, thewonder and terror of the nations: "For the kings were assembled, they passedby together. They saw it, and so they marvelled; they were troubled, and hastedaway." At the thought of it the royal psalmist again bursts forth in triumph:"Walk about Zion, and go round about her: tell the towers thereof. Mark yewell her bulwarks, consider her palaces; that ye may tell it to the generationfollowing." Alas! her towers have long since fallen to the ground, her bulwarkshave been overthrown, her palaces have crumbled to dust, and we who nowwalk about Zion can tell no other story than this to the generation following.There is another Zion, however, whose towers are still more glorious, and shallnever be overthrown. "God is known in her palaces for a refuge." And "thisGod is our God for ever and ever." How often is this name synonymous withthe church of the living God! and no other spot but one can divide with it theaffection of his people—no other name but one can awaken such joyful hopes

Psalm 48 154in the Christian's heart. The temporal Zion is now in the dust, but the true Zionis rising and shaking herself from it, and putting on her beautiful garments towelcome her King when he comes to reign over the whole earth. W. M.Thompson, D.D.Verse 2. When I stood that morning on the brow of Olivet, and looked down onthe city, crowning those battlemented heights, encircled by those deep and darkravines, I involuntarily exclaimed, Beautiful for situation, the joy of the wholeearth, is mount Zion, on the sides of the north, the city of the great King. Andas I gazed, the red rays of the rising sun shed a halo round the top of the castleof David; then they tipped with gold each tapering minaret, and gilded eachdome of mosque and church, and at length, bathed in one flood of ruddy lightthe terraced roofs of the city, and the grass and foliage, the cupolas, pavements,and colossal walls of the Haram. No human being could be disappointed whofirst saw Jerusalem from Olivet. J. L. Porter.Verse 2. (first clause). Beautiful in climate, that is, Mount Zion is situated in afair and lovely climate. This is the view taken by Montanus and Ainsworth.Bate and Parkhurst read, "Beautiful in extension, i.e., in the prospect which itextends to the eye." Editorial Note to Calvin in loc.Verse 2. Beautiful for situation. This earth is, by sin, covered with deformity,and therefore justly might that spot of ground, which was thus beautified withholiness, be called the joy of the whole earth, i.e., what the whole earth hadreason to rejoice in, because God would thus in very deed dwell with man uponthe earth. Matthew Henry.Verse 2. Beautiful for situation.—Fair JerusalemThe holy city, lifted high her towers,And higher yet the glorious temple rearedHer pile, far off appearing like a mountOf alabaster, topped with golden spires.—John Milton in "Paradise Regained."Verse 2. On the sides of the north. Jerusalem, that is the upper and best part ofit, was built on the north side of Mount Zion. Hadrian Reland, 1676-1718.Verse 2. Jerusalem lay to the north of Sion, and this circumstance is mentionedas a proof of Mount Zion's greatest security, for it was almost inaccessible on

Psalm 48 155any other side except the north, and there is was defended by Jerusalem, whichwas very strong. Samuel Burder.Verse 2. The great King. God is named the great King in opposition to thekings in Ps 48:4. E. W. Hengstenberg.Verse 4. They were many and powerful: kings and a plurality of them. Theywere confederate kings. The kings were assembled. Forces united are the morepowerful. But all the endeavours of these confederate kings came to nothing.They passed by together—together they came, and together they vanished.William Nicholson.Verses 5-6. The potentates of the world saw the miracles of the apostles, thecourage and constancy of the martyrs, and the daily increase of the church,notwithstanding all their persecutions; they beheld with astonishment the rapidprogress of the faith through the Roman empire; they called upon their gods,but their gods could not help themselves; idolatry expired at the foot of thevictorious cross. George Horne.Verse 6. Fear took hold upon them there, and pain, as of a woman in travail.Nothing is more unaccountable than panic. No man, no body of men canadequately guard against such terror. He who made the ears can easily makethem to tingle. He who holds the winds in his fist, can easily make themwhisper alarm, or roar dismay. This is specially to be expected when men so actas to have their own conscience against them. Job 15:21. But God can at anytime so forsake men as that they shall be unmanned, and play the foolexceedingly. Le 26:36. Men have fought bravely several battles, and thenplayed the coward. William S. Plumer.Verse 7. Thou breakest the ships of Tarshish with an east wind. It is only byher Lord that the church gained "the true riches; "when she enters into traffickwith the world, she takes the means of the world for her resources; and whenshe trusts in her wealth, in her political power, in earthly cunning, to makemerchandise, the instruments she adopts come to nothing in her hands, andleave her helpless and poor. From "A Plain Commentary on the Book of Psalms(The Prayer Book Version), chiefly founded on the Fathers, "1859.Verse 7. With an east wind, which, in Judea, is a very violent and destructivewind. Kennicot renders the verse thus, As the east wind dasheth in pieces theships of Tarshish; founding his conjecture upon the similarity in form of twoHebrew letters, signifying the one in, and the other as. Daniel Cresswell.

Psalm 48 156Verse 9. We have thought. The Hebrew (Mwd) and (Mmd) and (hmd) belongall to the same signification, of quiet, rest, silence, patient expecting, thinking,considering, and must be determined to any of these senses by the context. Andhere that of expecting or patient waiting, with affiance in him, and without alldistrust or repining at his delays, seems to be most proper for it. For coming tothe sanctuary to pray for mercy, it is most agreeable to say we wait for it there,as in the place where he hath promised to afford it, in return to prayers. HenryHammond.Verses 12-13. In a spiritual sense the towers and bulwarks of Sion are thosedoctrines of the true faith, which are the strength and glory of the church, whichare to be maintained in their soundness and stability against the assaults ofheretical teachers, so that they may be transmitted unimpaired to followinggenerations. Origen and Theodoret, quoted by Wordsworth.Verse 13. Mark ye well her bulwarks. Margin as in the Hebrew, "Set your heartto her bulwarks." That is, pay close attention to them; make the investigationwith care, not as one does whose heart is not in the thing, and who does itnegligently. The word rendered bulwarks, (lyx), khail—means properly, a hostor army, and then a fortification or entrenchment, especially the ditch or trench,with the low wall or breastwork which surrounds it. 2Sa 20:15 Isa 26:1.(Gesenius, Lex.)—Albert Barnes.Verse 13. Mark ye well: set your heart, mind earnestly, set your affections on.Henry Ainsworth.Verse 13. Her bulwarks.1. The designation and constitution of Jesus Christ to be King of the church,King of Zion, is the great bulwark of Zion.2. The second bulwark of Zion is the promises of God, which are innumerable.3. The watchful providence of God over the church.4. Another bulwark is God's special presence. God is in a special mannerpresent in his church.5. The last bulwark unto which all others may be reduced, is the covenant ofGod: "For this God is our God." John Owen.

Psalm 48 157Verse 14. This God is our God for ever and ever. What a portion then is that ofthe believer! The landlord cannot say of his fields, these are mine for ever andever. The king cannot say of his crown, this is mine for ever and ever. Thesepossessions shall soon change masters; these possessors shall soon mingle withthe dust, and even the graves they shall occupy may not long be theirs; but it isthe singular, the supreme happiness of every Christian to say, or have a right tosay, "This glorious God with all his divine perfections is my God, for ever andever, and even death itself shall not separate me from his love." George Burder.Verse 14. This God is our God. The people of God are sometime represented asso taken with this apprehension of their peculiar relation to God, that theycannot be content to know, but they proclaim it; nor was it enough the presentage should know, but they must have it told the following generation: "LetMount Zion rejoice, " etc. Mark, "That ye may tell the generation following,"For this is our God. See their ostentation of him! This God; q.d., Behold whata God have we! view him well, and take notice how glorious a God he is. Andas they glory in the greatness of the God to whom they were related, so they doin the eternity of the relation. "This God is our God for ever and ever." JohnHowe.Verse 14. God is not only a satisfying portion, filling every crevice of thy soulwith the light of joy and comfort; and a sanctifying portion, elevating thy soulto its primitive and original perfection; and a universal portion; not health, orwealth, or friends, or honours, or liberty, or life, or house, or wife, or child, orpardon, or peace, or grace, or glory, or earth, or heaven, but all these, andinfinitely more, but also he is an eternal portion. This God would be thy Godfor ever and ever. Oh, sweet word ever! thou art the crown of the saints' crown,and the glory of their glory. Their portion is so full that they desire no more;they enjoy variety and plenty of delights above what they are able to ask orthink, and want nothing but to have it fixed. May they but possess it in peacewithout interruption or cessation, they will trample all kingdoms of the earth asdirt under their feet; and lo! thou art the welcome dove to bring this olivebranch in thy mouth. This God is our God for ever and ever. All thearithmetical figures of days, and months, and years, and ages, are nothing tothis infinite cipher ever, which, though it stand for nothing in the vulgaraccount, yet contains all our millions; yea, our millions and millions of millionsare less than drops in this ocean ever. George Swinnock.Verse 14. Some expositors have strangely found a difficulty in the last verse,deeming such a profession of personal faith as inappropriate termination for anational song. Even Dr. Delitzch, a wise and devout interpreter, shares in thisnotion; going, indeed, so far as to throw out the surmise, that some word must

Psalm 48 158have been lost from the Hebrew text. To me it seems that the verse, as it stands,is admirably in harmony with the song, and is its crowning beauty. When theLord does great things for church or nation, he means that all the faithful,however humble their station, should take courage from it, should repose inhim fresh confidence, and cling to him with a firmer hope, and say, This Godshall be our God for ever; he will guide us even unto death. William Binnie.Verse 14. Unto death, or as some explain it, at death, i.e., he will save us fromit; others, over death, beyond it. But the most obvious explanation, and the onemost agreeable to usage, is that which makes the phrase mean even to the endof life, or as long as we live. The idea of a future state, though not expressed, isnot excluded. J. A. Alexander.Verse 14. (last clause). The last clause is much misunderstood. It is not, "Ourguide unto death, "for the words are, (twm-le wnghny), "shall lead us overdeath." Surely it means, "It is he who leads over death to resurrection"—overJordan to Canaan. The (Heb.) is used in Le 15:25, for "beyond, "in regard totime, and is not this the sense here? "Beyond the time of death"? Till death is tous over? Till we have stood upon the grace of death? Yes; he it is who leads uson to this last victory; he swallows up death in victory, and leads us to trampleon death. And so viewed, we easily discern the beautiful link of thought thatjoins this Psalm to that which follows. Such is the celebration of The MightyOne become the glory of Jerusalem. Andrew A. Bonar.HINTS TO THE VILLAGE PREACHERAll the suggestions under this Psalm except those otherwise designated, are byour beloved friend, Rev. George Rogers, Tutor of the Pastor's College.Verse 1.1. What the church is to God.(a) His "city:" not a lawless rabble, but a well organised community.(b) A mountain of holiness, for the display of justifying righteousness, ofsanctifying grace.2. What God is to the church.

Psalm 48 159(a) Its inhabitant. It is his city, his mountain. There he is great. There was noroom for the whole of God in Paradise, there is no room for him in his law, noroom for him in the heaven of angels: in the church only is there room for allhis perfections, for a triune Jehovah. Great everywhere, he is peculiarly greathere.(b) The object of its praises. As he is greatest here, so are his praises, andthrough the universe on this account.Verse 2.1. Was the ancient Zion beautiful for situation? So is the New Testamentchurch founded upon a rock, upon eternal purpose and grace.2. Was it the joy of the whole earth? So the New Testament church willbecome.3. Was it the special joy of the tribes of Israel that were almost entirely to thenorth of Jerusalem? So the church is to the saints.4. Was it a royal as well as a holy city? So is the church. "Yet I have set, "etc.Verse 3.1. God is a refuge in his church. The church is a city of refuge, but the refuge isnot in its church, but its God.(a) For sinners from wrath.(b) For saints from trials and fears.(c) God is there known as such, known to thousands, not known as suchelsewhere. "They that know thy name, "etc.Verses 4-7.1. The opposition of worldly powers to the church. "The kings, "etc.2. The manner in which they are subdued—by their own fears; conscience haspersecuted those who have persecuted the church of God. They who haveseized the ark of God have been glad to return it with an offering.

Psalm 48 1603. The completeness of their overthrow, As a fleet of ships of Tarshish,dispersed, broken, and engulfed by the east wind.Verse 8.1. God has ever been to his people what he now is; the same heard as seen.2. He is now what he ever has been: the same seen as heard.3. He will ever be what he now is. "Will establish it for ever."Verse 9.1. What are the lovingkindnesses of God? Pity to the wretched, pardon to thepenitent, help to the prayerful, comfort to the afflicted, etc.2. Where are they to be found? "In the midst of, "etc.(a) Here they are revealed.(b) Here they are dispensed.(c) Here they are sought.(d) Here they are enjoyed.Verse 10. As the name of God, so his praises are—1. Supreme.2. Unqualified.3. Universal.4. Everlasting.Verse 10. Thy right hand, etc.1. The justice of omnipotence.2. Omnipotence controlled by justice.3. The omnipotence of justice.Verse 11.1. The subjects of his peoples' joy. Not mercies merely, but judgments2. Reasons: (a) Because they are holy—needful to the purity of moralgovernment; (b) Just—needful to vindicate law; (c) Good—needful for thegreatest amount of good.

Psalm 48 161Verse 12.1. What is to be understood by the preservation and protection of the church?2. What is meant by searching into, and considering of, these causes and meansof the church's preservation?3. What are those causes and means of the church's preservation, those towersand bulwarks which will not fail?4. What reason is there why we should thus search into and consider thesecauses of the church's preservation and protection?5. What is the testimony which we have to give concerning this matter to theensuing generation? John Owen's Sermon.Verse 14. (first clause). This is the language of a proprietary in God: 1. Of anassured proprietary—"This God is our God." 2. Of a permanent proprietary—for ever and ever. 3. Of an exulting proprietary. W. Jay.Verse 14.1. The language of discrimination. This God. This God in Christ, in the church.2. The language of Faith—our God.3. Of Hope—For ever and ever.4. Of Resignation—He will be our guide, etc.

Psalm 49 162Psalm 49ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherTITLE. To the Chief Musician, a Psalm for the sons of Korah. This is precisely the same as on formeroccasions, and no remark is needed.DIVISION. The poet musician sings, to the accompaniment of his harp, the despicable character of thosewho trust in their wealth, and so he consoles the oppressed believer. The first four verses are a preface;from Ps 49:5-12 all fear of great oppressors is removed by the remembrance of their end and their folly; Ps49:13 contains an expression of wonder at the perpetuity of folly; Ps 49:14-15 contrast the ungodly and therighteous in their future; and from Ps 49:16-20 the lesson from the whole is given in an admonitory form.Note the chorus in Ps 49:2,20, and also the two Selahs.EXPOSITIONVerses 1-4. In these four verses the poet prophet calls universal humanity tolisten to his didactic hymn.Verse 1. Hear this, all ye people. All men are concerned in the subject, it is ofthem, and therefore to them that the psalmist would speak. It is not a topicwhich men delight to consider, and therefore he who would instruct them mustpress them to give ear. Where, as in this case, the theme claims to be wisdomand understanding, attention is very properly demanded; and when the stylecombines the sententiousness of the proverb with the sweetness of poesy,interest is readily excited. Give ear, all ye inhabitants of the world. "He thathath ears to hear let him hear." Men dwelling in all climes are equallyconcerned in the subject, for the laws of providence are the same in all lands. Itis wise for each one to feel I am a man, and therefore everything whichconcerns mortals has a personal interest to me. We must all appear before thejudgment seat, and therefore we all should give earnest heed to holyadmonition which may help us to prepare for that dread event. He who refusesto receive instruction by the ear, will not be able to escape receiving destructionby it when the Judge shall say, "Depart, ye cursed."Verse 2. Both low and high, rich and poor, together. Sons of great men, andchildren of mean men, men of large estate, and ye who pine in poverty, ye areall bidden to hear the inspired minstrel as he touches his harp to a mournful butinstructive lay. The low will be encouraged, the high will be warned, the richwill be sobered, the poor consoled, there will be a useful lesson for each if they

Psalm 49 163are willing to learn it. Our preaching ought to have a voice for all classes, andall should have an ear for it. To suit our word to the rich alone is wickedsycophancy, and to aim only at pleasing the poor is to act the part of ademagogue. Truth may be so spoken as to command the ear of all, and wisemen seek to learn that acceptable style. Rich and poor must soon meet togetherin the grave, they may well be content to meet together now. In thecongregation of the dead all differences of rank will be obliterated, they oughtnot now to be obstructions to united instructions.Verse 3. My mouth shall speak of wisdom. Inspired and therefore lifted beyondhimself, the prophet is not praising his own attainments, but extolling the divineSpirit which spoke in him. He knew that the Spirit of truth and wisdom spokethrough him. He who is not sure that his matter is good has no right to ask ahearing. And the meditation of my heart shall be of understanding. The sameSpirit who made the ancient seers eloquent, also made them thoughtful. Thehelp of the Holy Ghost was never meant to supersede the use of our ownmental powers. The Holy Spirit does not make us speak as Balaam's ass, whichmerely uttered sounds, but never meditated; but he first leads us to consider andreflect, and then he gives us the tongue of fire to speak with power.Verse 4. I will incline mine ear to a parable. He who would have others hear,begins by hearing himself. As the minstrel leans his ear to his harp, so must thepreacher give his whole soul to his ministry. The truth came to the psalmist as aparable, and he endeavoured to unriddle it for popular use; he would not leavethe truth in obscurity, but he listened to its voice till he so well understood it asto be able to interpret and translate it into the common language of themultitude. Still of necessity it would remain a problem, and a dark saying to theunenlightened many, but this would not be the songster's fault, for, saith he, Iwill open my dark saying upon the harp. The writer was no mystic, delightingin deep and cloudy things, yet he was not afraid of the most profound topics; hetried to open the treasures of darkness, and to uplift pearls from the deep. Towin attention he cast his proverbial philosophy into the form of song, and tunedhis harp to the solemn tone of his subject. Let us gather round the minstrel ofthe King of kings, and hear the Psalm which first was led by the chief musician,as the chorus of the sons of Korah lifted up their voices in the temple.Verse 5. Wherefore should I fear in the days of evil, when the iniquity of myheels shall compass me about? The man of God looks calmly forward to darktimes when those evils which have dogged his heels shall gain a temporaryadvantage over him. Iniquitous men, here called in the abstract iniquity, lie inwait for the righteous, as serpents that aim at the heels of travellers: the iniquityof our heels is that evil which aims to trip us up or impede us. It was an old

Psalm 49 164prophecy that the serpent should wound the heel of the woman's seed, and theenemy of our souls is diligent to fulfil that premonition. In some dreary part ofour road it may be that evil will wax stronger and bolder, and gaining upon uswill openly assail us; those who followed at our heels like a pack of wolves,may perhaps overtake us, and compass us about. What then? Shall we yield tocowardice? Shall we be a prey to their teeth? God forbid. Nay, we will not evenfear, for what are these foes? What indeed, but mortal men who shall perish andpass away? There can be no real ground of alarm to the faithful. Their enemiesare too insignificant to be worthy of one thrill of fear. Doth not the Lord say tous, "I, even I, am he that comforteth thee; who art thou, that thou shouldest beafraid of a man that shall die, and of the son of man which shall be made asgrass?" Scholars have given other renderings of this verse, but we prefer tokeep to the authorised version when we can, and in this case we find in itprecisely the same meaning which those would give to it who translate myheels, by the words "my supplanters."Verse 6. What if the good man's foes be among the great ones of the earth! yethe need not fear them. They that trust in their wealth. Poor fools, to be contentwith such a rotten confidence. When we set our rock in contrast with theirs, itwould be folly to be afraid of them. Even though they are loud in their brags,we can afford to smile. What if they glory and boast themselves in themultitude of their riches? yet while we glory in our God we are not dismayedby their proud threatenings. Great strength, position, and estate, make wickedmen very lofty in their own esteem, and tyrannical towards others; but the heirof heaven is not overawed by their dignity, nor cowed by their haughtiness. Hesees the small value of riches, and the helplessness of their owners in the hourof death, and therefore he is not so mean as to be afraid of an ephemera, amoth, a bubble.Verse 7. None of them can by any means redeem his brother. With all theirriches, the whole of them put together could not rescue a comrade from thechill grasp of death. They boast of what they will do with us, let them see tothemselves. Let them weigh their gold in the scales of death, and see how muchthey can buy therewith from the worm and the grave. The poor are their equalsin this respect; let them love their friend ever so dearly, they cannot give to Goda ransom for him. A king's ransom would be of no avail, a Monte Rosa ofrubies, an America of silver, a world of gold, a sun of diamonds, would all beutterly contemned. O ye boasters, think not to terrify us with your worthlesswealth, go ye and intimidate death before ye threaten men in whom isimmortality and life.

Psalm 49 165Verse 8. For the redemption of their soul is precious, and it ceaseth for ever.Too great is the price, the purchase is hopeless. For ever must the attempt toredeem a soul with money remain a failure. Death comes and wealth cannotbribe him; hell follows and no golden key can unlock its dungeon. Vain, then,are your threatenings, ye possessors of the yellow clay; your childish toys aredespised by men who estimate the value of possessions by the shekel of thesanctuary.Verse 9. No price could secure for any man that he should still live for ever,and not see corruption. Mad are men now after gold, what would they be if itcould buy the elixir of immortality? Gold is lavished out of the bag to cheat theworm of the poor body by embalming it, or enshrining it in a coffin of lead, butit is a miserable business, a very burlesque and comedy. As for the soul, it istoo subtle a thing to be detained when it hears the divine command to soarthrough tracks unknown. Never, therefore, will we fear those base nibblers atour heels, whose boasted treasure proves to be so powerless to save.Verse 10. For he seeth that wise men die. Every one sees this. The proudpersecuting rich man cannot help seeing it. He cannot shut his eyes to the factthat wiser men than he are dying, and that he also, with all his craft, must die.Likewise the fool and the brutish person perish. Folly has no immunity fromdeath. Off goes the jester's cap, as well as the student's gown. Jollity cannotlaugh off the dying hour; death who visits the university, does not spare thetavern. Thoughtlessness and brutishness meet their end as surely as much careand wasting study. In fact, while the truly wise, so far as this world isconcerned, die, the fool has a worse lot, for he perishes, is blotted out ofremembrance, bewailed by none, remembered no more. And leave their wealthto others. Not a farthing can they carry with them. Whether heirs male of theirown body, lawfully begotten, inherit their estates, or they remain unclaimed, itmatters not, their hoardings are no longer theirs; friends may quarrel over theirproperty, or strangers divide it as spoil, they cannot interfere. Ye boasters, holdye your own, before ye dream of despoiling the sons of the living God. Keepshoes to your own feet in death's dark pilgrimage, ere ye seek to bite our heels.Verse 11. Their inward thought is, their houses shall continue for ever, andtheir dwelling places to all generations. He is very foolish who is more a foolin his inmost thought than he dare to be in his speech. Such rotten fruit, rottenat the core, are worldlings. Down deep in their hearts, though they dare not sayso, they fancy that earthly goods are real and enduring. Foolish dreamers! Thefrequent dilapidation of their castles and manor houses should teach thembetter, but still they cherish the delusion. They cannot tell the mirage from thetrue streams of water; they fancy rainbows to be stable, and clouds to be the

Psalm 49 166everlasting hills. They call their lands after their own names. Common enoughis this practice. His grounds are made to bear the groundling's name, he mightas well write it on the water. Men have even called countries by their ownnames, but what are they the better for the idle compliment, even if menperpetuate their nomenclature?Verse 12. Nevertheless man being in honour abideth not. He is but a lodger forthe hour, and does not stay a night: even when he dwells in marble halls hisnotice to quit is written out. Eminence is evermore in imminence of peril. Thehero of the hour lasts but for an hour. Sceptres fall from the paralysed handswhich once grasped them, and coronets slip away from skulls when the life isdeparted. He is like the beasts that perish. He is not like the sheep which arepreserved of the Great Shepherd, but like the hunted beast which is doomed todie. He lives a brutish life and dies a brutish death. Wallowing in riches,surfeited with pleasure, he is fatted for the slaughter, and dies like the ox in theshambles. Alas! that so noble a creature should use his life so unworthily, andend it so disgracefully. So far as this world is concerned, wherein does thedeath of many men differ from the death of a dog? They go down—"To the vile dust from whence they sprung,Unwept, unhonoured, and unsung."What room is there, then, for fear to the godly when such natural brute beastsassail them? Should they not in patience possess their souls? We make a breakhere, because this stanza appears to be the refrain of the song, and as such isrepeated in Ps 49:20.Verse 13. Their vain confidences are not casual aberrations from the path ofwisdom, but their way, their usual and regular course; their whole life isregulated by such principles. Their life path is essential folly. They are foolsingrain. From first to last brutishness is their characteristic, grovelling stupiditythe leading trait of their conduct. Yet their posterity approve their sayings.Those who follow them in descent follow them in folly, quote their worldlymaxims, and accept their mad career as the most prudent mode of life. Why dothey not see by their father's failure their father's folly? No, the race transmitsits weakness. Grace is not hereditary, but sordid worldliness goes fromgeneration to generation. The race of fools never dies out. No need ofmissionaries to teach men to be earthworms, they crawl naturally to the dust.Selah. Well may the minstrel pause, and bid us muse upon the deep seatedmadness of the sons of Adam. Take occasion, reader, to reflect upon thine own.

Psalm 49 167Verse 14. Like sheep they are laid in the grave. As dumb driven cattle, they arehurried to their doom, and are penned in within the gates of destruction. Assheep that go whither they are driven, and follow their leader without thought,so these men who have chosen to make this world their all, are urged on bytheir passions, till they find themselves at their journey's end, that end thedepths of Hades. Or if we keep to our own translation, we have the idea of theirdying peaceably, and being buried in quiet, only that they may wake up to beashamed at the last great day. Death shall feed on them. Death like a grimshepherd leads them on, and conducts them to the place of their eternalpasturage, where all is barrenness and misery. The righteous are led by theGood Shepherd, but the ungodly have death for their shepherd, and he drivesthem onward to hell. As the power of death rules them in this world, for theyhave not passed from death unto life, so the terrors of death shall devour themin the world to come. As grim giants, in old stories, are said to feed on menwhom they entice to their caves, so death, the monster, feeds on the flesh andblood of the mighty. The upright shall have dominion over them in themorning. The poor saints were once the tail, but at the day break they shall bethe head. Sinners rule till night fall; their honours wither in the evening, and inthe morning they find their position utterly reversed. The sweetest reflection tothe upright is that "the morning" here intended begins an endless, changeless,day. What a vexation of spirit to the proud worldling, when the Judge of all theearth holds his morning session, to see the man whom he despised, exalted highin heaven, while he himself is cast away! And their beauty shall consume in thegrave from their dwelling. Whatever of glory the ungodly had shall disappearin the tomb. Form and comeliness shall vanish from them, the worm shall makesad havoc of all their beauty. Even their last dwelling place, the grave, shall notbe able to protect the relics committed to it; their bodies shall dissolve, no traceshall remain of all their strong limbs and lofty heads, no vestige of remainingbeauty shall be discoverable. The beauty of the righteous is not yet revealed, itwaits its manifestations; but all the beauty the wicked will ever have is in fullbloom in this life; it will wither, fade, decay, rot, and utterly pass away. Who,then, would envy or fear the proud sinner?Verse 15. But God will redeem my soul from the power of the grave. Forthfrom that temporary resting place we shall come in due time, quickened bydivine energy. Like our risen Head we cannot be holden by the bands of thegrave; redemption has emancipated us from the slavery of death. Noredemption could man find in riches, but God has found it in the blood of hisdear Son. Our Elder Brother has given to God a ransom, and we are theredeemed of the Lord: because of this redemption by price we shall assuredlybe redeemed by power out of the hand of the last enemy. For he shall receive

Psalm 49 168me. He shall take me out of the tomb, take me up to heaven. If it is not said ofme as of Enoch, "He was not, for God took him, "yet shall I reach the sameglorious state. My spirit God will receive, and my body shall sleep in Jesus till,being raised in his image, it shall also be received into glory. How infinitelysuperior is such a hope to anything which our oppressors can boast! Here issomething which will bear meditation, and therefore again let us pause, at thebidding of the musician, who inserts a Selah.Verse 16. In these last verses the psalmist becomes a preacher, and givesadmonitory lessons which he has himself gathered from experience. Be notthou afraid when one is made rich. Let it not give thee any concern to see thegodless prosper. Raise no questions as to divine justice; suffer no foreboding tocloud thy mind. Temporal prosperity is too small a matter to be worth frettingabout; let the dogs have their bones, and the swine their draff. When the gloryof his house is increased. Though the sinner and his family are in great esteem,and stand exceedingly high, never mind; all things will be righted in due time.Only those whose judgment is worthless will esteem men the more becausetheir lands are broader; those who are highly estimated for such unreasonablereasons will find their level ere long, when truth and righteousness come to thefore.Verse 17. For when he dieth he shall carry nothing away. He has but aleasehold of his acres, and death ends his tenure. Through the river of deathman must pass naked. Not a rag of all his raiment, not a coin of all his treasure,not a joy of all his honour, can the dying worldling carry with him. Why thenfret ourselves about so fleeting a prosperity? His glory shall not descend afterhim. As he goes down, down, down for ever, none of his honours orpossessions will follow him. Patents of nobility are invalid in the sepulchre. Hisworship, his honour, his lordship, and his grace, will alike find their titlesridiculous in the tomb. Hell knows no aristocracy. Your dainty and delicatesinners shall find that eternal burnings have no respect for their affectations andrefinements.Verse 18. Though while he lived he blessed his soul. He pronounced himselfhappy. He had his good things in this life. His chief end and aim were to blesshimself. He was charmed with the adulation of flatterers. Men will praise thee,when thou doest well to thyself. The generality of men worship success,however it may be gained. The colour of the winning horse is no matter; it isthe winner, and that is enough. "Take care of Number One, "is the world'sproverbial philosophy, and he who gives good heed to it is "a clever fellow, ""afine man of business, ""a shrewd common sense tradesman, ""a man with hishead put on the right way." Get money, and you will be "respectable, ""a

Psalm 49 169substantial man, "and your house will be "an eminent firm in the city, "or "oneof the best county families." To do good wins fame in heaven, but to do good toyourself is the prudent thing among men of the world. Yet not a whisper ofworldly congratulation can follow the departing millionaire; they say he diedworth a mint of money, but what charm has that fact to the dull cold ear ofdeath? The banker rots as fast as the shoeblack, and the peer becomes as putridas the pauper. Alas! poor wealth, thou art but the rainbow colouring of thebubble, the tint which yellows the morning mist, but adds not substance to it.Verse 19. He shall go to the generation of his fathers. Where the formergenerations lie, the present shall also slumber. The sires beckon to their sons tocome to the same land of forgetfulness. Mortal fathers beget not immortalchildren. As our ancestors have departed, so also must we. They shall never seelight. To this upper region the dead worldling shall never return again topossess his estates, and enjoy his dignities. Among the dead he must lie in thethick darkness, where no joy or hope can come to him. Of all his treasures thereremains not enough to furnish him one poor candle; the blaze of his glory is outfor ever, and not a spark remains to cheer him. How then can we look with fearor envy upon a wretch doomed to such unhappiness?Verse 20. The song ends with the refrain, Man that is in honour, andunderstandeth not, is like the beasts that perish. Understanding differences menfrom animals, but if they will not follow the highest wisdom, and like beastsfind their all in this life, then their end shall be as mean and dishonourable asthat of beasts slain in the chase, or killed in the shambles. From the loftiestelevation of worldly honour to the uttermost depths of death is but a step.Saddest of all is the reflection, that though men are like beasts in all thedegradation of perishing, yet not in the rest which animal perishing secures, for,alas! it is written, "These shall go away into everlasting punishment." So endsthe minstrel's lay. Comforting as the theme is to the righteous, it is full ofwarning to the worldly. Hear ye it, O ye rich and poor. Give ear to it, ye nationsof the earth.EXPLANATORY NOTES AND QUAINT SAYINGSWhole Psalm. Strange it is that two Psalms so near together, as this and theforty-fifth should, and should alone imitate, or be the forerunners of, two worksof David's son; this—Ecclesiastes, the former—the Canticles. J. M. Neale.Verse 2. In this Psalm David, as it were, summons and divides mankind. In thefirst verse he summons: "Hear this, all ye people; give ear, all ye inhabitants of

Psalm 49 170the world." In the second verse he divides: Both low and high, rich and poor,together. The word in the Hebrew for high is (vya ynb), bene ish, sons of Ish,and the word for low is (Mda ynb) bene Adam, sons of Adam. If we shouldtranslate the text directly, according to the letter, the words must run, sons ofmen and sons of men; for, sons of Adam and sons of Ish are both translatedsons of men. Yet when they are set together in a way of opposition, the onesignifieth low and the other high; and so our translators render it according tothe sense, not sons of men and sons of men, but low and high. Junius translatesto this sense, though in more words, as well they who are born of mean men, asthey who are born of the honourable. Joseph Caryl.Verse 4. I will incline mine ear to a parable, i.e, I will diligently attend, that Imay not sing anything ungracefully; a metaphor taken from musicians whobring their ear close to the harp, that they may ascertain the harmony of thesound. Victorinus Bythner.Verse 5. Wherefore should I fear in the days of evil, when the iniquity of myheels shall compass me about? Those that are full of years are approaching thenearer to their happiness. They have finished their voyage, and now are in sightof the haven. Nature's provision is spent, her stock is exhausted, and now thegood man doth not so much descend as fall into the grave, and from thence herises to heaven and eternal bliss. And shall he be disturbed at this? shall he beafraid to be made happy? If I mistake not, this is the meaning of the psalmist'swords. They are generally interpreted concerning his ways in general, but theyseem to me to refer particularly to the calamity which his old age was incidentto: for the days of evil are old age, and are so called by the wise man Ec 12:1;and as the heel is the extreme part of the body, so it is here applied to the lastpart of man's life, his declining age; and iniquity (as the word is sometimesused among the Hebrews) signifies here penal evil, and denotes the infirmitiesand decays of the concluding part of a man's life. So that the true meaning ofthe psalmist's words is this—I will not now in my last days be dejected withfear and trouble of mind, for I am coming towards my happiness, my decliningyears shall deliver me up to death, and that shall consign me to everlasting life.This certainly is matter of joy rather than of fear. For this reason I account mylast days to be the most eligible part of my whole life. John Edwards, D.D.(1637-1716), in "The Theologia Reformata."Verse 5. Wherefore should I fear in the days of evil, when the iniquity of myheels shall compass me about? That is, when my sins or failings in what I havedone, come to my remembrance, or are chastened upon me. Every man's heelshath some iniquity: as we shall have some dirt cleaving to our heels while we

Psalm 49 171walk in a dirty world, so there is some dirt, some defilement, upon all ouractions, which we may call, the iniquity of our heel. Joseph Caryl.Verse 5. When the iniquity of my heels shall compass me about? With BishopLowth, the celebrated Michaelis, Bishop Hare, and a host of other critics, Idecidedly incline to the idea, that (ybqe), rendered "my heels" is to be regardedas the present participle of the verb (bqe), to supplant, to act deceitfully, todeceive, to hold one by the heel, etc., etc. If this be correct, then the propertranslation will be:—Wherefore should I fear in the days of adversity,The iniquity of my supplanters who surround me?The Syriac and Arabic read, as does also Dr. Kennicott:Why should I fear in the evil day,When the iniquity of my enemies compasses me about? John Morison.Verses 5-9.Why should I fear the evil hour,When ruthless foes in ambush lie,Who revel in their pride of power,And on their hoarded wealth rely?A brother's ransom who can pay,Or alter God's eternal doom?What hand can wrest from death his prey,Its banquet from the rotten tomb?From "The Psalter, or Psalms of David, in English verse. By a member of theUniversity of Cambridge." (Benjamin Hall Kennedy, D.D.) 1860.Verse 6. They that trust in their wealth, and boast themselves in the multitudeof their riches. Here we have the rich man trusting and boasting; surely this is avery confident trusting which issues itself into boasting! That man is ascendedto the highest step of faith in God, who makes his boast of God; such faith havethey in fine gold who boast in it. Joseph Caryl.Verse 6. They that trust in their wealth. "THE COVETOUS MAN'SSOLILOQUY." Believe me, the times are hard and dangerous; charity is growncold, and friends uncomfortable; an empty purse is full of sorrow, and hollowbags make a heavy heart. Poverty is a civil pestilence, which frights away bothfriends and kindred, and leaves us to a "Lord, have mercy upon us." It is asickness very catching and infectious, and more commonly abhorred than

Psalm 49 172cured. The best antidote against it is Angelica and providence, and the bestcordial is aurum potabile. Gold taking fasting is an approved sovereign. Debtsare ill humours, and turn at last to dangerous obstructions. Lending is mereconsumption of the radical humour, which, if consumed, brings a patient tonothing. Let others trust to courtiers' promises, to friends' performances, toprinces' favours; give me a toy called gold, give me a thing called money. Oblessed Mammon, how extremely sweet is thy all commanding presence to mythriving soul! In banishment thou art my dear companion; in captivity thou artmy precious ransom; in trouble and vexation thou art my dainty rest; insickness thou art my health; in grief my only joy; in all extremity my only trust.Virtue must veil to thee; nay, grace itself, not relished with thy sweetness,would even displease the righteous palates of the sons of men. Come, then, mysoul, advise, contrive, project; go, compass sea and land; leave no exploituntried, no path untrod, no time unspent; afford thine eyes no sleep, thy headno rest; neglect thy ravenous belly, unclothe thy back; deceive, betray, swear,and forswear, to compass such a friend. If thou be base in birth, it will makethee honourable; if weak in power, it will make thee formidable. Are thyfriends few? It will make them numerous. Is thy cause bad? It will gain theeadvocates. True, wisdom is an excellent help, in case it bend this way; andlearning is a genteel ornament, if not too chargeable; yet, by your leave, theyare but estates for the term of life: but everlasting gold, if well advantaged, willnot only bless thy days, but thy surviving children from generation togeneration. Come, come, let others fill their brains with dear bought wit, turntheir pence into expensive charity, and store their bosoms with unprofitablepiety; let them lose all to save their imaginary consciences, and beggarthemselves at home to be thought honest abroad: fill thou thy bags and barns,and lay up for many years, and take thy rest. Francis Quarles, in "The CovetousMan's Care."Verse 6. The form of money agreeth well with the condition of it; for it isstamped round, because it is so apt to run from a man. Fire, thieves, waters, andinfinite causes there are of consuming riches, and impoverishing theirpossessors, though they have even millions and mountains of gold; but supposethat contrary to their nature they stay by a man, yet cannot he stay by them, butmust leave them in spite of his teeth, as the psalmist saith Ps 49:17, "The richman shall take away nothing when he dieth, neither shall his pomp follow afterhim." Thus death makes a violent divorce between the rich man and his goods,when it is said unto him, "Thou fool, this night shall they take away thy soul."The rich man sleeps (saith Job very elegantly), and when he openeth his eyesthere is nothing. It fares with a rich man at his death, as it doth with a sleepingman when he wakes out of his dream. A man that dreams of the finding or

Psalm 49 173fruition of some rich bounty is wonderful glad, yet when he awaketh he findethnothing, but seeth it was only a dream, and he is sorry; so the rich man seemedin the time of his life, to have somewhat, but in the days of his death allvanisheth like the idea of a dream, and it vexes him. J. D., in "The ThreefoldResolution," 1608.Verse 6. Who knocks more boldly at heaven gate to be let in than they whomChrist will reject as workers of iniquity? Oh, what delusion is this! Caligulanever made himself more ridiculous than when he would be honoured as a God,while he lived more like a devil. Before you would have others take you forChristians, for God's sake prove yourselves men and not beasts, as you do byyour brutish lives. Talk not of your hopes of salvation so long as the marks ofdamnation are seen upon your flagitious lives. If the way to heaven were thuseasy, I promise you the saints in all ages have been much overseen, to take sogreat pains in mortifying their lusts, in denying to satisfy their sensual appetite.To what purpose did they make so much waste of their sweat in their zealousserving God? and of their tears that they could serve him no better, if theymight have gone to heaven as these men hope to do? That friar was far moresound in his judgment in this point, who, preaching at Rome one Lent, whensome cardinals and many other great ones were present, began his sermon thusabruptly and ironically, Saint Peter was a fool, Saint Paul was a fool, and all theprimitive Christians were fools; for they thought the way to heaven was byprayers and tears, watchings and fastings, severities of mortification, anddenying the pomp and glory of this world; whereas you here in Rome spendyour time in balls and masks, live in pomp and pride, lust and luxury, and yetcount yourselves good Christians, and hope to be saved; but at last you willprove the fools, and they will be found to have been the wise men. WilliamGurnall's Funeral Sermon for Lady Mary Vere, 1671.Verses 6-10. David speaks of some that trust in their wealth, and boastthemselves in the multitude of their riches. Rich men can do great things, buthere is a thing that they cannot do: None of them can by any means redeem hisbrother, nor give to God a ransom for him. From what cannot a rich manredeem his brother? It is true of spiritual redemption; yea, that is furthest out ofthe rich man's reach, money will not do it: "We are not redeemed with corruptthings, such as silver and gold, but with the precious blood of the Son of God."1Pe 1:18-19. But the psalmist speaks of a lower redemption, to which all theriches of man cannot reach: None of them can by any means redeem hisbrother, nor give to God a ransom for him: for the redemption of their soul(that is, of their person from the grave), is precious, and it ceaseth for ever.And that he speaks of their redemption from the grave, is more clearly

Psalm 49 174expressed in Ps 49:9: That he should still live for ever, and not see corruption.Jesus Christ did not redeem us that we should live for ever, and not seecorruption. It was the privilege of Jesus Christ the Redeemer not to seecorruption; but Jesus Christ hath not redeemed us that we should not seecorruption. He hath redeemed us that we should live for ever in heaven, but hehath not redeemed us from corruption, that we should live for ever on earth, ornot see corruption in the grave; for, as it is said in Ps 49:10 of the Psalm, we seethat wise men die, likewise the fool and the brutish person perish, and leavetheir wealth to others; as if he had said, Neither the one nor the other sort ofmen could make this use or improvement of their wealth, to deliver themselvesfrom going to the grave, for if they could they would have laid all out on thatpurchase; but they could not do it, therefore, they leave their wealth to others.Joseph Caryl.Verse 7. None of them can by any means redeem his brother, etc. Someanimals devoted to God could be redeemed at a price, but no price could beassigned to the ransom of a soul. That such a ransom was to be provided, thefaith of the church had always anticipated: "He shall redeem Israel from all hisiniquities." Ps 130:8. W. Wilson, D.D.Verse 8. For the redemption of their soul is precious, and it ceaseth for ever. Inthis judgment tears will not prevail, prayers will not be heard, promises will notbe admitted, repentance will be too late, and as for riches, honourable titles,sceptres, and diadems, these will profit much less, and the inquisition shall beso curious and diligent, that not one light thought, not one idle word (notrepented of in thy life past) shall be forgotten, for truth itself hath said, not injest, but in earnest, of every idle word which men have spoken, they shall givean account in the day of judgment. Oh, how many which now sin with greatdelight, yea, even with greediness (as if we served a god of wood or of stonewhich seeth nothing nor can do nothing) will be then astonished, ashamed, andsilent. Then shall the days of thy mirth be ended, and thou shalt beoverwhelmed with everlasting darkness, and instead of thy pleasures thou shalthave everlasting torments. Thomas Tymme.Verse 8. For it cost more to redeem their souls: so that he must let that aloneforever. Prayer book Version.Verse 8. It ceaseth for ever. That is, wealth for ever comes short of the powernecessary to accomplish this. It has always been insufficient; it always will be.There is no hope that it ever will be sufficient, that by any increase in theamount, or by any change in the conditions of the bargain, property or richescan avail for this. The whole matter is perfectly hopeless as to the power of

Psalm 49 175wealth is saving one human being from the grave. It must always fail in savinga man from death. The word rendered ceaseth—(ldx), khadal, means to leaveoff, to desist, to fail. Ge 11:8 Ex 9:34 Isa 2:22. Albert Barnes.Verse 11. Their inward thought is, that their houses shall continue for ever.This is the interpretation of our actions, when we do not make God our portion,but trust in the abundance of our riches; this is our inward thought, the sayingof our heart, Ye are my god. We do in effect say, Thou art my confidence, myhope, and my joy, and will stand by me when all things cease and fail, and wiltnot suffer me to want, or to be wrong, as long as you last: these are the secretspeeches of our hearts. Christians! many may (orator like), declaim against thevanity of the creature, and speak as basely of money as others do, and say, Weknow it is but a little refined earth; but their hearts close with it, they are loatheto part with it for God's sake, or upon God's declared will. As he that speakethgood words of God, is not said to trust in God; so speaking bad words ofworldly riches doth not exempt us from trusting them. There is a differencebetween declaiming as an orator, and acting like a Christian. Thomas Manton.Verse 11. Their inward thought. If good thoughts be thy deep thoughts, if, aswe say, the best be at the bottom, thy thoughts are then right, and thou artrighteous; for as the deep thoughts of worldlings are worldly thoughts, and thedeep thoughts of wicked men are wicked thoughts, so the deep thoughts ofgood men are good thoughts. It is a notable observation of the Holy Ghost'sconcerning worldly men, that their inward thought is that their houses shallcontinue for ever, etc. Why? is there any thought that is not an inward thought?No, but the meaning is, though they have some floating thoughts of theirmortality, and the vanity and transitoriness of all worldly things, swimming, asit were, on the top; yet they do not suffer such thoughts to sink into their hearts,or to go to the bottom; but the thoughts that lodge there are such as his, who issaid by our Saviour to have thought within himself, "Soul, thou hast muchgoods laid up for many years; take thine ease, eat, drink, and be merry." Lu12:19. Note the phrase, "he thought within himself." There are other kinds ofthoughts that sometimes knock at the door of the worldling's heart, nay,sometimes look in at his windows, as Paul's sermon began to press in uponFelix his heart, and to set him trembling; but there are other thoughts within,which if they cannot keep good thoughts quite out, they will keep them offfrom making any due or deep impression upon the heart. Now, these thoughtsthat nestle themselves as it were at the very heart roots, to keep others out fromreaching thither, these deep thoughts are they which the Scriptures call theinward thoughts, according to that of the psalmist Ps 64:6, "The inward thought

Psalm 49 176of every one of them and the heart, is deep." Faithful Teat in "Right Thoughtsthe Righteous man's Evidence," 1666.Verse 11. They call their lands after their own names. God makes fools ofthem, for how few have you that go beyond the third generation? How fewhouses have you that the child or the grandchild can say, "This was mygrandfather's and my great grandfather's"? How few houses have you that thosethat are now in them can say, "My ancestor dwelt here, and these were hislands"? Go over a whole country, few can say so. Men when they build,together with building in the earth they build castles in the air; they haveconceits. Now I build for my child, and for my child's child. God crosses them.Either they have no posterity, or by a thousand things that fall out in the world,it falls out otherwise. The time is short, and the fashion of this world passethaway; that is, the buildings pass away, the owning passeth away, all things herepass away; and, therefore, buy as if you possessed not, buy, so as we neglectnot the best possession in heaven, and so possess these things, as being notpossessed and commanded of them. Richard Sibbes.Verse 11. Mr. A was a wealthy farmer in Massachusetts, about sixty years ofage, and it had been his ruling, and almost only passion in life to acquireproperty. His neighbour B owned a small farm, which came too near the centreof A's extended domain, was quite a blot in his prospect, destroyed theregularity of his lands, and on the whole it was really necessary, in his opinion,that he should add it to his other property. B became embarrassed, and wassued; judgments were obtained, and executions issued. A now thought heshould obtain the land, but one execution after another was arranged, andfinally the debt was paid off without selling the land. When A heard of thepayment of the last execution, which put an end to his hopes of obtaining theland, he exclaimed, "Well, B is an old man, and cannot live long, and when hedies I can buy the lot." B was fifty-eight, A was sixty! Reader, do you everexpect to die? K. Arvine's Cyclopaedia of Moral and Religious Anecdotes.Verse 11. I have purchased, saith one, such lands, and I have got so good a titleto them, that certainly they will remain mine and my heirs for ever; neverconsidering how all things here below are subject to ebbings and flowings, toturns and vicissitudes every day. Joseph Caryl.Verse 11. The fleeting nature of all earthly possessions is well illustrated in thelife of William Beckford, and the unenduring character of gorgeous fabrics inthe ruin of his famous Babel, Fonthill Abbey. Byron sang of Beckford's palacein Spain, in language most applicable to Fonthill:

Psalm 49 177"There, too, thou Vathek! England's wealthiest son—Once formed thy Paradise, as not awareWhen wanton wealth her mightiest deeds hath done,Meek Peace voluptuous lures was ever wont to shun.Here didst thou dwell; here schemes of pleasure plan,Beneath yon mountain's ever beauteous brow.But now, as if a thing unblessed by man,Thy fairy dwelling is as lone as thou!Here giant weeds a passage scarce allow,To halls deserted, portals gaping wide;Fresh lessons to the thinking bosom, howVain are the pleasures on earth supplied,Swept into wrecks anon by Time's ungentle tide!" C. H. S.Verses 11-12. "They call their GROUNDS after their names. But theGROUNDLING, in the midst of splendour, endureth not." In Ps 49:11, we have(twmra), "grounds." In Ps 49:12, it is (Mra), "groundling, "with a designediteration and play upon the word; for want of an attention to which the passagehas not been fully understood. John Mason Good.Verse 12. Man being in honour abideth not. The Rabbins read it thus: "Adambeing in honour, lodged not one night." The Hebrew word for abide signifies"to stay or lodge all night." Adam, then, it seems, did not take up one night'slodging in Paradise. Thomas Watson's Body of Divinity.Verse 13. This their way is their folly: yet their posterity approve their sayings.Master Baxter speaks very well of this in his "Saints Everlasting Rest, "whichis a very choice book. The gentry teach their children to follow pleasure, andthe commonalty their children to follow profit, and young ones are ready tofollow old ones. This their way is their folly. The very heathens condemn this,and yet Christians mind it not. Crates the philosopher said, that if possible hemight, he would willingly mount to the highest place of the city, and there cryaloud in this manner, "What mean you, my masters, and whither run youheadlong? carking and caring all that ever you can, to gather goods and makeriches as you do, whiles in the meantime you make little or no reckoning at allof your children, unto whom you are to leave all your riches? Do not most caremore for the wealth of their children's outward man, than for the health of theirinward man?" J. Votier's Survey of Effectual Calling, 1652.Verse 13. This their way is their folly. The folly of man seldom appears morethan in being very busy about nothing, in making a great cry where there islittle wool; like that empty fellow that showed himself to Alexander—having

Psalm 49 178spent much time, and taken much pains at it beforehand—and boasted that hecould throw a pea through a little hole, expecting a great reward; but the kinggave him only a bushel of peas, for a recompense suitable to his diligentnegligence, or his busy idleness. Things that are vain and empty are unworthyof our care and industry. The man that by hard labour and hazard of his life didclimb up to the top of the steeple to set an egg on end, was deservedly theobject of pity and laughter. We shall think him little better than mad that shouldmake as great a fire for the roasting of an egg as for the roasting of an ox.George Swinnock.Verse 13. Their folly: yet their posterity approve. Dr. Leifchild, in his"Remarkable Facts, "records the following incident, of a person of property,who had been accustomed regularly to attend his ministry, but who had alwaysmanifested a covetous disposition: "I was sent for to offer to him theconsolation of religion as he lay upon his dying bed. What was my surprise,after having conversed and prayed with him, to find that he was unwilling totake my hand, muttering that he knew that he had not done what was right inreference to the support and furtherance of religion, but intended to amend inthat respect. He then requested me to say what I thought would become of him.How could I reply, but by exhorting him to repent, and relinquishing all furtherthoughts of a worldly nature, to betake himself to the sacrifice and mediation ofthe Son of God for pardon, safety, and salvation in that world which he was toall appearance soon about to enter. He gazed at me with a look ofdisappointment. Upon a hint being given me to inquire into his thought at thatmoment, I questioned him very pointedly, and to my astonishment and horror,he reluctantly disclosed to me the fact that while thus seemingly about tobreathe his last, his hands were under the bed clothes grasping the keys of hiscabinet and treasures, lest they should be taken from him! Soon after hedeparted this life, and there was, alas! reason to fear that, together with hisproperty, he had transmitted somewhat of his fatal passion to those whosurvived him. It was distressing to me to reflect that a hearer of mine shouldquit this world with his fingers stiffened in death around the keys of histreasures. How strong, how terrible, was the ruling passion in the death of thisman!"Verse 14. Like sheep they are laid in the grave; death shall feed on them; andthe upright shall have dominion over them in the morning; and their beautyshall consume in the grave from their dwelling, or as we put in the margin, Thegrave being an habitation to every one of them, shall consume their beauty.Some may object, Is not this true of godly men too? are not they thus handledby death and the grave? doth not death feed on them? and doth not the grave

Psalm 49 179consume their beauty? I answer, Though it doth, yet it hath not to feed upon,nor consume them, as it feeds upon and consumes wicked men. For thepsalmist speaks here of death as it were triumphing over the wicked, whereasthe godly triumph over death. For, first, he saith, The wicked are laid in thegrave like sheep: they lived like wolves or lions, but they are laid in the gravelike sheep. If it be asked, Why like sheep? I answer, not for the innocency oftheir lives, but for their impotency in death; as if it had been said, when oncedeath took them in hand to lay them in the grave, they could make no moreresistance than a sheep can against a lion or a wolf. And when death hath thuslaid them in the grave, then secondly, saith the psalmist, Death shall feed onthem, as a lion doth upon a sheep, or any wild beast upon his prey, which is afurther degree of death's triumph over the wicked. And, thirdly, Their beautyshall consume in the grave, that is, all their bodily and natural beauty (and thisis all the beauty which they have) shall consume in the grave, whereas thegodly have a beauty (and they count it their only beauty) which the gravecannot consume, and that is the beauty of their graces, the beauty of holiness,the spiritual beauty of the inner man, yea, and the spiritual beauty of theiroutward holy actings shall not consume in the grave; for, "Blessed are the deadwhich die in the Lord from henceforth: Yea, saith the Spirit, that they may restfrom their labours; and their works do follow them." Re 19:13. Joseph Caryl.Verse 14. Death shall feed on them: rather, Death shall be their shepherd.(Sept.) At the end of the foregoing Psalm, the psalmist had said in the name ofhis people, that, "God is our God, for ever and ever; he will lead us as ashepherd over death, "and here he takes up the same pastoral figure, andcontrasts with their case the case of the proud and prosperous worldly men,who trust in their earthly riches and power. They will not be led in safety, underthe pastoral care of God, over death. No; death itself will be their Shepherd,and the grave will be their sheepfold; where they will be laid together likesheep in a pen. As Augustine says, "Death is the shepherd of the infidel. Life(i.e., Christ) is the Shepherd of the faithful." "In inferno sunt oves quibus pastorMors est; in caelo sunt oves quibus pastor Vita est." And so KebleEven as a flock arrayed are theyFor the dark grave; Death guides their way,Death is their Shepherd now.—Christopher Wordsworth.Verse 14. In the morning, that is, saith Dathe, in the time of judgment. Hethinks there is here an allusion to the usual time of holding courts of justice,which was in the morning. See Ps 73:14 101:8 Jer 21:12. Editorial note toCalvin in loc.

Psalm 49 180Verse 14. Their beauty shall consume in the grave, And now if we do butconsider a little of the tombs and sepulchres of princes and noblemen, whoseglory and majesty we have seen when they lived here on earth, and do beholdthe horrible forms and shapes which they now have, shall we not cry out asmen amazed, Is this that glory? Is this that highness and excellency? Whithernow are the degrees of their waiting servants gone? Where are their ornamentsand jewels? Where is their pomp, their delicacy and niceness? All these thingsare vanished away like the smoke, and there is now nothing left but dust,horror, and stink. The soul being dissolved, there lieth upon the ground not ahuman body, but a dead carcase without life, without sense, without strength,and so fearful to look upon, that the sight thereof may hardly be endures. To besure, it is a little better (as touching the substance) than the body of a horse, or adog, which lieth dead in the fields, and all that pass by stop their noses andmake haste away, that they be not annoyed with the sight and stink thereof.Such is man's body now become; yea, and though it were the body of amonarch, emperor, or a king. Where is that majesty, that excellency, thatauthority which he had aforetime when all men trembled to behold it, andmight not come in presence thereof without all reverence and obeisance? whatare all those things become? were they a dream or shadow? After those thingsthe funeral is prepared, the which is all that men can carry with them, of alltheir riches and kingdom, and this also they should not have, if in their lifetimethey did not appoint it for their dignity and honour. For the prophet David saithtruly Ps 49:16, "Be not thou afraid though one be made rich, or, if the glory ofhis house be increased; for when he dieth he shall carry nothing away withhim, neither shall his pomp follow him." Thomas Tymme.Verse 14. When we look to a charnel-house, and take a view of the grave, whatamazing and dismal scenes present themselves! How many great and importantimages appear! Distracting horrors strike our imagination, and hideous soundsof diseases, destruction, and death, with all their woeful and black train, terrifyus. Ah! the melancholy confused heap of the ruins of mankind, what a terriblecarnage is made of the human race! and what a solemn and awful theatre ofmortality, covered with the disordered remains of out fellow creatures, presentsitself to our minds! There lie the bones of a proud monarch, who fanciedhimself a little god, mingled with the ashes of his poorest subjects! Deathseized him in the height of his vanity, he was just returning from a conquest,and his haughty mind was swelled with his power and greatness, when one ofthese fatal arrows pierced his heart, and at once finished all his perishingthoughts and contrivances, then the dream of glory vanished, and all his empirewas confined to the grave. Look how pale that victorious general appears, howdead, and cold, and lifeless these arms that were once accustomed to war; see if

Psalm 49 181you can discern any difference betwixt his dust and that of the most despicableslave. Yonder, a numerous army, once fierce and resolute, whose conquestswere rapid as lightning, and made all the nations to shake for fear of them, arenow so weak that they lie a prey, exposed to the meanest animals, theloathsome worms, who crawl in triumph over them, and insult their decayedruins. There is a body that was so much doted on, and solicitously cared for,and the beauty and shape whereof were so foolishly admired, now noisome androtten, nothing but vermin are now fond of it, so affecting a change hath deathmade upon it. Look, next to this, upon the inglorious ashes of a rich, covetouswretch, whose soul was glued to this world, and hugged itself in its treasures;with what mighty throes and convulsions did death tear him from this earth!How did his hands cling to his gold! with what vehement desires did he fastenon his silver, all of them weak and fruitless! Look now if riches saved him inthat day, if you can perceive any of his useless treasures lying beside him in thegrave, or if the glory of his house have descended after him! Yonder, anambitious statesman, his rotten bones are scarce to be discerned: how did heapplaud his artful schemes! how securely did he think them laid, and flatteredhimself with the hopes of an established greatness! but death stepped in, blewthem all up at once; this grave is the whole result of his counsels. And lo, there,what horrid and suffocating stink ascends from these many hellish sacrifices oflust and impurity, who wasted their strength in debauch, and carried down withthem nothing but the shame of beastly pleasures to the grave. But there is noend to the corpses, nor can we survey this terrible field of death's conquests.William Dunlop.Verse 15. (last clause). For he shall take me. This short half verse is, asBottcher remarks, the more weighty, from its very shortness. The sameexpression occurs again, Ps 73:24, "Thou shalt take me, "the original of bothbeing Ge 5:24, where it is used of the translation of Enoch, "He was not, forGod took him." J. J. Stewart Perowne.Verse 17. For when he dieth he shall carry nothing away. The form of moneyagrees well with the condition of it; it is stamped round, because it is so apt torun away. Could we be rich so long as we live, yet that were uncertain enoughfor life itself is but a dream, a shadow, but a dream of a shadow. (Augustine.)Rich men are but like hailstones; they make a noise in the world, as the otherrattle on the tiles of a house; down they fall, lie still, and melt away. So that ifriches could stay by a man, yet he cannot stay by them. Spite of his teeth, heshall carry away nothing when he dies. Life and goods are both is a vessel,both cast away at once; yea, of the two, life hath the more likelihood ofcontinuance. Let it fly never so fast away, riches have eagles' wings, and will

Psalm 49 182outfly it. There be thieves in the highways, that will take our moneys and spareour lives. In our penal laws, there be not so many ways to forfeit our lives asour goods. Rich Job lived to see himself poor to a proverb. How many in thiscity reputed rich, yet have broken for thousands! There are innumerable waysto be poor; a fire, a thief, a false servant, suretyship, trusting of bad customers,an unfaithful factor, a pirate, an unskilful pilot, hath brought rich men topoverty. One gale of wind is able to make merchants rich or beggars. Man's lifeis like the banks of a river, his temporal estate is the stream: time will moulderaway the banks, but the stream stays not for that, it glides away continually.Life is the tree, riches are the fruit, or rather the leaves; the leaves will fall, thefruit is plucked, and yet the tree stands. Some write of the pine tree, that if thebark be pulled off, it lasts long; being on it rots. If the worldling's bark werestripped off, he might perhaps live the longer, there is great hope he would livethe better. Thomas Adams.Verse 17. He shall carry nothing away. It is with us in this world, as it was inthe Jewish fields and vineyards: pluck and eat they might what they wouldwhile they were there; but they might not pocket or put up ought to carry withthem. De 23:24. Thomas Gataker.Verse 17. He shall carry nothing away. "He hath swallowed down riches, andhe shall vomit them up again: God shall cast them out of his belly." Job 20:15.Verse 17. Descend. Death takes the sinner by the throat, and "hauls him downstairs to the grave." The indulgence in any sinful propensity has this downward,deathly tendency. Every lust, whether for riches or honours, for gambling, wineor women, leads the deluded wretched votary step by step to the chambers ofdeath. There is no hope in the dread prospect; trouble and anguish possess thespirit. Hast thou escaped, O my soul, from the net of the infernal fowler? Neverforget that it is as a brand snatched from the burning. Oh, to grace how great adebtor! George Offor's note in "The Works of John Bunyan."Verse 17. You will carry none of your riches, fool, to the waters of Acheron.You will be ferried over quite naked in the infernal boat. —Propertius.Verse 18. How foolish is it to account thyself a better man than another, onlybecause thy dunghill is a little bigger than his! These things are not at all to bereckoned into the value and worth of a man; they are all without thee, andconcern thee no more than fine clothes do the health or strength of the body. Itis wealth, indeed, that makes all the noise and bustle in the world, andchallengeth all the respect and honour to itself; and the ignorant vulgar, whoseeyes are dazzled with pomp and bravery, pay it with a stupid and astonished

Psalm 49 183reverence. Yet know, that it is but thy silks and velvet, thy lands, or thy retinueand servants, they venerate, not thee: and if thou thinkest otherwise, thou art asjustly ridiculous as that ass in the apologue, that grew very gravely proud, andtook state, when the people fell prostrate before him, adoring, not him, but tothe idol he carried. Ezekiel Hopkins.Verse 20. Like the beasts that perish. My lords, it is no wonder at all, if menthat affect beastly pleasures, and dote upon perishing honours, become like thebeasts that perish. It is no miracle if he that lives like a beast dies like a beast.Take a man that hath lived like the fool in the gospel, and tell me, what haththis man done for his immortal soul more than a beast doth for its perishingsoul? Soul, soul, cease from care, eat, drink, and take thine ease; this is theconstant ditty of most men in honour: they have studied clothes and victuals,titles and offices, ways of gain and pleasure. Am I not yet at highest? Theyhave, it may be, studied the black art of flattery and treachery; they understandthe humour of the times, the compliances and dependences of this and otherstatesman, the projects of divers princes abroad, and the main design here athome. Is this all? Why, then be it known unto you, that the men of this strainhave made no better provision for their precious souls, than if they had the soul,the vanishing soul of a beast within them; and certainly, if we were to judge ofthe substance of men's souls by their unworthy and sensual conversation, wemight easily fall into that heresy, that dangerous dream of some who conceivethat their souls are mortal. Francis Cheynell, in a Sermon entitled, "The Man ofHonour, "... preached before the Lords of Parliament, 1645.Verse 20. Like the beasts that perish. Sin is both formaliter and effective vile.As it is so in itself, so it has made man vile. No creature so debased as man,being in this respect become viler than any creature. There is no suchdepravation in the nature of any creature, except in the diabolical nature. Nocreature ever razed God's image out of its nature, but only man. There is noaversions to the will of God, no inclination to what offends him, in any creatureon earth but man. Man, then, who was once the glory of the creation, is becomethe vilest of all creatures, for that is vilest which is most contrary to the infiniteglory, but so is our nature, "Man being in honour, abideth not, "is now like thebeast that perish; nay, worse than they, if the greatest evil can make him worse.Man was made a little lower than the angels, crowned with glory, advanced tobe lord and governor of all the works of his hands; and all creatures in thisworld were put under his feet. Ps 8:5-6. But by this natural corruption he thatwas but a little lower than the angels is now something below the beasts. Hewas to have dominion, but is made baser than those over whom he rules. They

Psalm 49 184were put under his feet, but now he is as low as they. This is the sad issue ofnatural corruption. David Clarkson.Verse 20. Like the beasts. Man is so much a beast, that he cannot know himselfto be one till God teach him. And we never learn to be men till we have learnedthat we were beasts...It is not said he is like this or that beast, but he is like thebeasts that perish. Take any beast, or all beasts, the worst of beasts, he is thepicture of them all, and he daily exemplifies the vilest of their qualities in hisown. Joseph Caryl.Verse 2.HINTS TO THE VILLAGE PREACHER1. The common needs of rich and poor men.2. The common privileges of rich and poor saints.3. Their common service.4. Their common heaven.Verse 3. The deep things of God are intended,1. To exercise our minds to understand them.2. To try our faith by believing them—"incline" implies a submissive mind.3. To excite our joy as we grasp them—"upon the harp."4. To employ our faculties in explaining them to others.Verse 5.1. The effects of our sin remain—(a) In ourselves, (b) In others.2. In a time of conviction they compass us about: better to do so in this life,than to haunt us as ghosts for ever.3. When they are pardoned we have nothing to fear. G.R.Verse 7.1. Implied. The soul needs redeeming.2. Denied. Wealth, power, learning, none can redeem.

Psalm 49 1853. Supplied—a ransom by Jesus.4. Applied—by the Spirit to our actual deliverance.Verse 12. (last clause). Wherein the ungodly are like beasts, and whereindifferent.Verse 12. Here is a twofold thwarting or crossing of the purposes of theungodly worldling.1. The first is, he shall not be that which he ever wished to be: he shall notcontinue in honour.2. The other is this, he shall be that which he never desired to be: he shall belike the beasts that die. He shall miss of that which he sought for, and he shallhave that which he looked not for. —S. Hieron.Verse 13.1. In secular things men imitate the wisdom of others.2. In spiritual things they imitate their folly. G. R.Verse 14.1. In proportion to the prosperity of the ungodly here, will be their miseryhereafter: as sheep from the fat pasture led to the slaughterhouse.2. In proportion to the luxury here, will be their corruption hereafter—Deathshall feed on them: they have become well fed for death to feed on them.3. In proportion to their dignity here, will be their degradation hereafter—Theupright shall have, etc. Oh, what a contrast between the rich man and Lazarusthen!4. In proportion to their beauty here, will be their deformity hereafter. "Art thoubecome like one of us?" G. R.Verse 14. Sheep, how far they image the wicked.Verse 14. In the morning. See the various Biblical prophecies of what willhappen "in the morning."Verse 15.

Psalm 49 1861. Return to the dust I shall.2. Redeem from the dust he will.3. Receive into heaven he will.4. Rejoice for ever I shall.Verse 17. The loaded and unloaded sinner.Verse 20.1. Men of spiritual understanding without worldly honour are higher than theangels of God in heaven.2. Men in worldly honour without the true wisdom are worse than the beaststhat perish. G. R.

Psalm 50 187Psalm 50ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherOther WorksTITLE. A Psalm of Asaph. This is the first of the Psalms of Asaph, but whether the production of thateminent musician, or merely dedicated to him, we cannot tell. The titles of twelve Psalms bear his name,but it could not in all of them be meant to ascribe their authorship to him, for several of these Psalms are oftoo late a date to have been composed by the same writer as the others. There was an Asaph in David'stime, who was one of David's chief musicians, and his family appear to have continued long after in theirhereditary office of temple musicians. An Asaph is mentioned as a recorder or secretary in the days ofHezekiah 2Ki 18:18, and another was keeper of the royal forests under Artaxerxes. That Asaph did mostcertainly write some of the Psalms is clear from 2Ch 29:30, where it is recorded that the Levites werecommanded to "sing praises unto the Lord with the words of David, and of Asaph the seer, "but that otherAsaphic Psalms were not of his composition, but were only committed to his care as a musician, is equallycertain from 1Ch 16:7, where David is said to have delivered a Psalm into the hand of Asaph and hisbrethren. It matters little to us whether he wrote or sang, for poet and musician are near akin, and if onecomposes words and another sets them to music, they rejoice together before the Lord.DIVISION. The Lord is represented as summoning the whole earth to hear his declaration, Ps 50:1-6; hethen declares the nature of the worship which he accepts, Ps 50:7-15, accuses the ungodly of breaches ofthe precepts of the second table, Ps 50:16-21, and closes the court with a word of threatening, Ps 50:22, anda direction of grace, Ps 50:23.EXPOSITIONVerse 1. The mighty God, even the Lord. El, Elohim, Jehovah, three gloriousnames for the God of Israel. To render the address the more impressive, theseaugust titles are mentioned, just as in royal decrees the names and dignities ofmonarchs are placed in the forefront. Here the true God is described asAlmighty, as the only and perfect object of adoration and as the self existentOne. Hath spoken, and called the earth from the rising of the sun until thegoing down thereof. The dominion of Jehovah extends over the whole earth,and therefore to all mankind is his decree directed. The east and the west arebidden to hear the God who makes his sun to rise on every quarter of the globe.Shall the summons of the great King be despised? Will we dare provoke him toanger by slighting his call?Verse 2. Out of Zion, the perfection of beauty, God hath shined. The Lord isrepresented not only as speaking to the earth, but as coming forth to reveal theglory of his presence to an assembled universe. God of old dwelt in Zionamong his chosen people, but here the beams of his splendour are described as

Psalm 50 188shining forth upon all nations. The sun was spoken of in the first verse, but hereis a far brighter sun. The majesty of God is most conspicuous among his ownelect, but is not confined to them; the church is not a dark lantern, but acandlestick. God shines not only in Zion, but out of her. She is made perfect inbeauty by his indwelling, and that beauty is seen by all observers when theLord shines forth from her. Observe how with trumpet voice and flamingensign the infinite Jehovah summons the heavens and the earth to hearken tohis word.Verse 3. Our God shall come. The psalmist speaks of himself and his brethrenas standing in immediate anticipation of the appearing of the Lord upon thescene. "He comes, "they say, "our covenant God is coming; "they can hear hisvoice from afar, and perceive the splendour of his attending train. Even thusshould we await the long promised appearing of the Lord from heaven. Andshall not keep silence. He comes to speak, to plead with his people, to accuseand judge the ungodly. He has been silent long in patience, but soon he willspeak with power. What a moment of awe when the Omnipotent is expected toreveal himself! What will be the reverent joy and solemn expectation when thepoetic scene of this Psalm becomes in the last great day an actual reality! A fireshall devour before him, and it shall be very tempestuous round about him.Flame and hurricane are frequently described as the attendants of the divineappearance. "Our God is a consuming fire." "At the brightness that was beforehim his thick clouds passed, hailstones and coals of fire." Ps 18:12. "He rodeupon a cherub, and did fly; yea, he did fly upon the wings of the wind." "TheLord Jesus shall be revealed from heaven with his mighty angels, in flamingfire taking vengeance on them that know not God." 2Th 1:7-8. Fire is theemblem of justice in action, and the tempest is a token of his overwhelmingpower. Who will not listen in solemn silence when such is the tribunal fromwhich the judge pleads with heaven and earth?Verse 4. He shall call to the heavens from above, and to the earth. Angels andmen, the upper and the lower worlds, are called to witness the solemn scene.The whole creation shall stand in court to testify to the solemnity and the truthof the divine pleading. Both earth beneath and heaven above shall unite incondemning sin; the guilty shall have no appeal, though all are summoned thatthey may appeal if they dare. Both angels and men have seen the guilt ofmankind and the goodness of the Lord, they shall therefore confess the justiceof the divine utterance, and say "Amen" to the sentence of the supreme Judge.Alas, ye despisers! What will ye do and to whom will ye fly? That he mayjudge his people. Judgment begins at the house of God. The trial of the visiblepeople of God will be a most awful ceremonial. He will thoroughly purge his

Psalm 50 189floor. He will discern between his nominal and his real people, and that in opencourt, the whole universe looking on. My soul, when this actually takes place,how will it fare with thee? Canst thou endure the day of his coming?Verse 5. Gather my saints together unto me. Go, ye swift winged messengers,and separate the precious from the vile. Gather out the wheat of the heavenlygarner. Let the long scattered, but elect people, known by my separating graceto be my sanctified ones, be now assembled in one place. All are not saints whoseem to be so—a severance must be made; therefore let all who profess to besaints be gathered before my throne of judgment, and let them hear the wordwhich will search and try the whole, that the false may be convicted and thetrue revealed. Those that have made a covenant with me by sacrifice; this is thegrand test, and yet some have dared to imitate it. The covenant was ratified bythe slaying of victims, the cutting and dividing of offerings; this the righteoushave done by accepting with true faith the great propitiatory sacrifice, and thisthe pretenders have done in merely outward form. Let them be gathered beforethe throne for trial and testing, and as many as have really ratified the covenantby faith in the Lord Jesus shall be attested before all worlds as the objects ofdistinguishing grace, while formalists shall learn that outward sacrifices are allin vain. Oh, solemn assize, how does my soul bow in awe at the prospectthereof!Verse 6. And the heavens shall declare his righteousness. Celestialintelligences and the spirits of just men made perfect, shall magnify theinfallible judgment of the divine tribunal. Now they doubtless wonder at thehypocrisy of men; then they shall equally marvel at the exactness of theseverance between the true and the false. For God is judge himself. This is thereason for the correctness of the judgment. Priests of old, and churches of latertimes, were readily deceived, but not so the all discerning Lord. No deputyjudge sits on the great white throne; the injured Lord of all himself weighs theevidence and allots the vengeance or reward. The scene in the Psalm is a grandpoetical conception, but it is also an inspired prophecy of that day which shallburn as an oven, when the Lord shall discern between him that feareth and himthat feareth him not. Selah. Here we may well pause in reverent prostration, indeep searching of heart, in humble prayer, and in awe struck expectation.Verses 7-15. The address which follows is directed to the professed people ofGod. It is clearly, in the first place, meant for Israel; but is equally applicable tothe visible church of God in every age. It declares the futility of externalworship when spiritual faith is absent, and the mere outward ceremonial isrested in.

Psalm 50 190Verse 7. Hear, O my people, and I will speak. Because Jehovah speaks andthey are avowedly his own people, they are bound to give earnest heed. "Letme speak, "saith the great I AM. The heavens and earth are but listeners, theLord is about both to testify and to judge. O Israel, and I will testify againstthee. Their covenant name is mentioned to give point to the address; it was adouble evil that the chosen nation should become so carnal, so unspiritual, sofalse, so heartless to their God. God himself, whose eyes sleep not, who is notmisled by rumour, but sees for himself, enters on the scene as witness againsthis favoured nation. Alas! for us when God, even our fathers' God, testifies tothe hypocrisy of the visible church. I am God, even thy God. He had taken themto be his peculiar people above all other nations, and they had in the mostsolemn manner avowed that he was their God. Hence the special reason forcalling them to account. The law began with, "I am the Lord thy God, whichbrought thee up out of the land of Egypt, "and now the session of theirjudgment opens with the same reminder of their singular position, privilege,and responsibility. It is not only that Jehovah is God, but thy God, O Israel; thisis that makes thee so amenable to his searching reproofs.Verse 8. I will not reprove thee for thy sacrifices or thy burnt offerings, to havebeen ever before me. Though they had not failed in maintaining his outwardworship, or even if they had, he was not about to call them to account for this: amore weighty matter was now under consideration. They thought the dailysacrifices and the abounding burnt offerings to be everything: he counted themnothing if the inner sacrifice of heart devotion had been neglected. What wasgreatest with them was least with God. It is even so today. Sacraments (socalled) and sacred rites are them main concern with unconverted but religiousmen, but with the Most High the spiritual worship which they forget is the solematter. Let the external be maintained by all means, according to the divinecommand, but if the secret and spiritual be not in them, they are a vain oblation,a dead ritual, and even an abomination before the Lord.Verse 9. I will take no bullock out of thy house. Foolishly they dreamed thatbullocks with horns and hoofs could please the Lord, when indeed he soughtfor hearts and souls. Impiously they fancied that Jehovah needed these supplies,and that if they fed his altar with their fat beasts, he would be content. What heintended for their instruction, they made their confidence. They rememberednot that "to obey is better than sacrifice, and to hearken than the fat of rams."Nor he goats out of thy folds. He mentions these lesser victims as if to rousetheir common sense to see that the great Creator could find not satisfaction inmere animal offerings. If he needed these, he would not appeal to their scantystalls and folds; in fact, he here refuses to take so much as one, if they brought

Psalm 50 191them under the false and dishonouring view, that they were in themselvespleasing to him. This shows that the sacrifices of the law were symbolical ofhigher and spiritual things, and were not pleasing to God except under theirtypical aspect. The believing worshipper looking beyond the outward wasaccepted, the unspiritual who had no respect to their meaning was wasting hissubstance, and blaspheming the God of heaven.Verse 10. For every beast of the forest is mine. How could they imagine thatthe Most High God, possessor of heaven and earth, had need of beasts, when allthe countless hordes that find shelter in a thousand forests and wildernessesbelong to him? And the cattle upon a thousand hills. Not alone the wild beasts,but also the tamer creatures are all his own. Even if God cared for these things,he could supply himself. Their cattle were not, after all, their own, but were stillthe great Creator's property, why then should he be beholden to them. FromDan to Beersheba, from Nebaioth to Lebanon, there fed not a beast which wasnot marked with the name of the great Shepherd; why, then, should he craveoblations of Israel? What a slight is here put even upon sacrifices of divineappointment when wrongly viewed as in themselves pleasing to God! And allthis to be so expressly stated under the law! How much more is this clear underthe gospel, when it is so much more plainly revealed, that "God is a Spirit, andthey that worship him must worship him in spirit and in truth"? Ye Ritualists,ye Sacramentarians, ye modern Pharisees, what say ye to this?Verse 11. I know all the fowls of the mountain. All the winged creatures areunder my inspection and near my hand; what then can be the value of yourpairs of turtledoves, and your two young pigeons? The great Lord not onlyfeeds all his creatures, but is well acquainted with each one; how wondrous isthis knowledge! And the wild beasts of the fields are mine. The wholepopulation moving over the plain belongs to me; why then should I seek youbeeves and rams? In me all things live and move; how mad are you to supposethat I desire your living things! A spiritual God demands other life than thatwhich is seen in animals; he looks for spiritual sacrifice; for the love, the trust,the praise, the life of your hearts.Verse 12. If I were hungry, I would not tell thee. Strange conception, a hungryGod! Yet if such an absurd ideal could be truth, and if the Lord hungered formeat, he would not ask it of men. He could provide for himself out of his ownpossessions; he would not turn suppliant to his own creatures. Even under thegrossest ideal of God, faith in outward ceremonies is ridiculous. Do men fancythat the Lord needs banners, and music, and incense, and fine linen? If he did,the stars would emblazon his standard, the winds and the waves become hisorchestra, ten thousand times ten thousand flowers would breathe forth

Psalm 50 192perfume, the snow should be his alb, the rainbow his girdle, the clouds of lighthis mantle. O fools and slow of heart, ye worship ye know not what! For theworld is mine, and the fulness thereof. What can he need who is owner of allthings and able to create as he wills? Thus overwhelmingly does the Lord pourforth his arguments upon formalists.Verse 13. Will I eat the flesh of bulls, or drink the blood of goats? Are you soinfatuated as to think this? Is the great I AM subject to corporeal wants, and arethey to be thus grossly satisfied? Heathens thought thus of their idols, but dareye think thus of the God who made the heavens and the earth? Can ye havefallen so low as to think thus of me, O Israel? What vivid reasoning is here!How the fire flashes dart into the idiot faces of trusters in outward forms! Yedupes of Rome, can ye read this and be unmoved? The expostulation isindignant; the questions utterly confound; the conclusion is inevitable; heartworship only can be acceptable with the true God. It is inconceivable thatoutward things can gratify him, except so far as through them our faith and loveexpress themselves.Verse 14. Offer unto God thanksgiving. No longer look at your sacrifices as inthemselves gifts pleasing to me, but present them as the tributes of yourgratitude; it is then that I will accept them, but not while your poor souls haveno love and no thankfulness to offer me. The sacrifices, as considered inthemselves, are contemned, but the internal emotions of love consequent upona remembrance of divine goodness, are commended as the substance, meaning,and soul of sacrifice. Even when the legal ceremonials were not abolished, thiswas true, and when they came to an end, this truth was more than ever mademanifest. Not for want of bullocks on the altar was Israel blamed, but for wantof thankful adoration before the Lord. She excelled in the visible, but in theinward grace, which is the one thing needful, she sadly failed. Too many inthese days are in the same condemnation. And pay thy vows unto the most High.Let the sacrifice be really presented to the God who seeth the heart, pay to himthe love you promised, the service you covenanted to render, the loyalty ofheart you have vowed to maintain. O for grace to do this! O that we may begraciously enabled to love God, and live up to our profession! To be, indeed,the servants of the Lord, the lovers of Jesus, this is our main concern. Whatavails our baptism, to what end our gatherings at the Lord's table, to whatpurpose our solemn assemblies, if we have not the fear of the Lord, and vitalgodliness reigning within our bosoms?Verse 15. And call upon me in the day of trouble. Oh blessed verse! Is this thentrue sacrifice? Is it an offering to ask an alms of heaven? It is even so. The Kinghimself so regards it. For herein is faith manifested, herein is love proved, for

Psalm 50 193in the hour of peril we fly to those we love. It seems a small think to pray toGod when we are distressed, yet is it a more acceptable worship than the mereheartless presentation of bullocks and he goats. This is a voice from the throne,and how full of mercy it is! It is very tempestuous round about Jehovah, and yetwhat soft drops of mercy's rain drop from the bosom of the storm! Who wouldnot offer such sacrifices? Troubled one, haste to present it now! Who shall saythat Old Testament saints did not know the gospel? Its very spirit and essencebreathes like frankincense all around this holy Psalm. I will deliver thee. Thereality of thy sacrifice of prayer shall be seen in its answer. Whether the smokeof burning bulls be sweet to me or no, certainly thy humble prayer shall be, andI will prove it so by my gracious reply to thy supplication. This promise is verylarge, and may refer both to temporal and eternal deliverances; faith can turn itevery way, like the sword of the cherubim. And thou shalt glorify me. Thyprayer will honour me, and thy grateful perception of my answering mercy willalso glorify me. The goats and bullocks would prove a failure, but the truesacrifice never could. The calves of the stall might be a vain oblation, but notthe calves of sincere lips. Thus we see what is true ritual. Here we read inspiredrubrics. Spiritual worship is the great, the essential matter; all else without it israther provoking than pleasing to God. As helps to the soul, outward offeringswere precious, but when men went not beyond them, even their hallowed thingswere profaned in the view of heaven.Verses 16-21. Here the Lord turns to the manifestly wicked among his people;and such there were even in the highest places of his sanctuary. If moralformalists had been rebuked, how much more these immoral pretenders tofellowship with heaven? If the lack of heart spoiled the worship of the moredecent and virtuous, how much more would violations of the law, committedwith a high hand, corrupt the sacrifices of the wicked?Verse 16. But unto the wicked God saith. To the breakers of the second table henow addresses himself; he had previously spoken to the neglectors of the first.What hast thou to do to declare my statutes? You violate openly my moral law,and yet are great sticklers for my ceremonial commands! What have you to dowith them? What interest can you have in them? Do you dare to teach my lawto others, and profane it yourselves? What impudence, what blasphemy is this!Even if you claim to be sons of Levi, what of that? Your wickednessdisqualifies you, disinherits you, puts you out of the succession. It shouldsilence you, and would if my people were as spiritual as I would have them, forthey would refuse to hear you, and to pay you the portion of temporal thingswhich is due to my true servants. You count up your holy days, you contend forrituals, you fight for externals, and yet the weightier matters of the law ye

Psalm 50 194despise! Ye blind guides, ye strain out gnats and swallow camels; yourhypocrisy is written on your foreheads and manifest to all. Or that thoushouldest take my covenant in thy mouth. Ye talk of being in covenant with me,and yet trample my holiness beneath you feet as swine trample upon pearls;think ye that I can brook this? Your mouths are full of lying and slander, andyet ye mouth my words as if they were fit morsels for such as you! Howhorrible and evil it is, that to this day we see men explaining doctrines whodespise precepts! They make grace a coverlet for sin, and even judgethemselves to be sound in the faith, while they are rotten in life. We need thegrace of the doctrines as much as the doctrines of grace, and without it anapostle is but a Judas, and a fair spoken professor is an arrant enemy of thecross of Christ.Verse 17. Seeing thou hatest instruction. Profane professors are often too wiseto learn, too besotted with conceit to be taught of God. What a monstrosity thatmen should declare those statutes which with their hearts they do not know, andwhich in their lives they openly disavow! Woe unto the men who hate theinstruction which they take upon themselves to give. And castest my wordsbehind thee. Despising them, throwing them away as worthless, putting themout of sight as obnoxious. Many boasters of the law did this practically; and inthese last days there are pickers and choosers of God's words who cannotendure the practical part of Scripture; they are disgusted at duty, they abhorresponsibility, they disembowel texts of their plain meanings, they wrest theScriptures to their own destruction. It is an ill sign when a man dares not look aScripture in the face, and an evidence of brazen impudence when he tries tomake it mean something less condemnatory of his sins, and endeavours toprove it to be less sweeping in its demands. How powerful is the argument thatsuch men have no right to take the covenant of God into their mouths, seeingthat its spirit does not regulate their lives!Verse 18. When thou sawest a thief, then thou consentedst with him. Moralhonesty cannot be absent where true grace is present. Those who excuse othersin trickery are guilty themselves; those who use others to do unjust actions forthem are doubly so. If a man be ever so religious, if his own actions do notrebuke dishonesty, he is an accomplice with thieves. If we can acquiesce inanything which is not upright, we are not upright ourselves, and our religion isa lie. And hast been partaker with adulterers. One by one the moral preceptsare thus broken by the sinners in Zion. Under the cloak of piety, unclean liversconceal themselves. We may do this by smiling at unchaste jests, listening toindelicate expressions, and conniving at licentious behaviour in our presence;and if we thus act, how dare we preach, or lead public prayer, or wear the

Psalm 50 195Christian name? See how the Lord lays righteousness to the plummet. Howplainly all this declares that without holiness no man shall see the Lord! Noamount of ceremonial or theological accuracy can cover dishonesty andfornication: these filthy things must be either purged from us by the blood ofJesus, or they will kindle a fire in God's anger which will burn even to thelowest hell.Verse 19. Thou givest thy mouth to evil. Sins against the ninth commandmentare here mentioned. The man who surrenders himself to the habit of slander is avile hypocrite if he associates himself with the people of God. A man's health isreadily judged by his tongue. A foul mouth, a foul heart. Some slander almostas often as they breathe, and yet are great upholders of the church, and greatsticklers for holiness. To what depths will not they go in evil, who delight inspreading it with their tongues? And thy tongue frameth deceit. This is a moredeliberate sort of slander, where the man dexterously elaborates false witness,and concocts methods of defamation. There is an ingenuity of calumny in somemen, and, alas! even in some who are thought to be followers of the Lord Jesus.They manufacture falsehoods, weave them in their loom, hammer them on theiranvil, and then retail their wares in every company. Are these accepted withGod? Though they bring their wealth to the altar, and speak eloquently of truthand of salvation, have they any favour with God? We should blaspheme theholy God if we were to think so. They are corrupt in his sight, a stench in hisnostrils. He will cast all liars into hell. Let them preach, and pray, and sacrificeas they will; till they become truthful, the God of truth loathes them utterly.Verse 20. Thou sittest and speakest against thy brother. He sits down to it,makes it his meat, studies it, resolves upon it, becomes a master of defamation,occupies the chair of calumny. His nearest friend is not safe, his dearest relativeescapes not. Thou slanderest thine own mother's son. He ought to love himbest, but he has an ill word for him. The son of one's own mother was to theOriental a very tender relation; but the wretched slanderer knows no claims ofkindred. He stabs his brother in the dark, and aims a blow at him who cameforth of the same womb; yet he wraps himself in the robe of hypocrisy, anddreams that he is a favourite of heaven, an accepted worshipper of the Lord.Are such monsters to be met with nowadays? Alas! they pollute our churchesstill, and are roots of bitterness, spots on our solemn feasts, wandering stars forwhom is reserved the blackness of darkness for ever. Perhaps some such mayread these lines, but they will probably read them in vain; their eyes are too dimto see their own condition, their hearts are waxen gross, their ears are dull ofhearing; they are given up to a strong delusion to believe a lie, that they may bedamned.

Psalm 50 196Verse 21. These things hast thou done, and I kept silence. No swift judgmentoverthrew the sinner—longsuffering reigned; no thunder was heard inthreatening, and no bolt of fire was hurled in execution. Thou thoughtest that Iwas altogether such an one as thyself. The inference drawn from the Lord'spatience was infamous; the respited culprit thought his judge to be one of thesame order as himself. He offered sacrifice, and deemed it accepted; hecontinued in sin, and remained unpunished, and therefore he rudely said, "Whyneed believe these crazy prophets? God cares not how we live so long as wepay our tithes. Little does he consider how we get the plunder, so long as webring a bullock to his altar." What will not men imagine of the Lord? At onetime they liken the glory of Israel to a calf, and anon unto their brutish selves.But I will reprove thee. At last I will break silence and let them know my mind.And set them in order before thine eyes. I will marshall thy sins in battle array. Iwill make thee see them, I will put them down item by item, classified andarranged. Thou shalt know that if silent awhile, I was never blind or deaf. I willmake thee perceive what thou hast tried to deny. I will leave the seat of mercyfor the throne of judgment, and there I will let thee see how great the differencebetween thee and me.Verse 22. Now or oh! it is a word of entreaty, for the Lord is loath even to letthe most ungodly run on to destruction. Consider this; take these truths to heart,ye who trust in ceremonies and ye who live in vice, for both of you sin in thatye forget God. Bethink you how unaccepted you are, and turn unto the Lord.See how you have mocked the eternal, and repent of your iniquities. Lest I tearyou in pieces, as the lion rends his prey, and there be none to deliver, noSaviour, no refuge, no hope. Ye reject the Mediator: beware, for ye will sorelyneed one in the day of wrath, and none will be near to plead for you. Howterrible, how complete, how painful, how humiliating, will be the destruction ofthe wicked! God uses no soft words, or velvet metaphors, nor may his servantsdo so when they speak of the wrath to come. O reader, consider this.Verse 23. Whoso offereth praise glorifieth me. Praise is the best sacrifice; true,hearty, gracious thanksgiving from a renewed mind. Not the lowing of bullocksbound to the altar, but the songs of redeemed men are the music which the earof Jehovah delights in. Sacrifice your loving gratitude, and God is honouredthereby. And to him that ordereth his conversation aright will I shew thesalvation of God. Holy living is a choice evidence of salvation. He who submitshis whole way to divine guidance, and is careful to honour God in his life,brings an offering which the Lord accepts through his dear Son; and such a oneshall be more and more instructed, and made experimentally to know the Lord'ssalvation. He needs salvation, for the best ordering of the life cannot save us,

Psalm 50 197but that salvation he shall have. Not to ceremonies, not to unpurified lips, is theblessing promised, but to grateful hearts and holy lives. O Lord, give us tostand in the judgment with those who have worshipped thee aright and haveseen thy salvation.EXPLANATORY NOTES AND QUAINT SAYINGSWhole Psalm. The exordium or beginning of this Psalm is the most grand andstriking that can possibly be imagined—the speaker GOD, the audience anassembled world! We cannot compare or assimilate the scene here presented tous with any human resemblance; nor do I imagine that earth will ever beholdsuch a day till that hour when the trumpet of the archangel shall sound and shallgather all the nations of the earth from the four winds, from one end of heavento the other; when the dead, small and great, shall stand before God, and the seashall give up the dead which are in it, and death and hell shall deliver up thedead that are in them. Barton Bouchier.Verse 1. El, Elohim, Jehovah has spoken! So reads the Hebrew. Andrew A.Bonar.Verse 1. (first clause). Some have observed that these three names, El, Elohim,Jehovah, here mentioned, have three very distinct accents set to them, andwhich being joined to a verb singular (dbd), hath spoken, contains the mysteryof the trinity of Persons in the unity of the divine Essence. John Gill.Verse 1. And called the earth, etc., i.e., all the inhabitants of the earth he hascommanded to come as witnesses and spectators of the judgment. Simon deMuis.Verses 1-5.No more shall atheists mock his long delay;His vengeance sleeps no more; behold the day!Behold!—the Judge descends; his guards are nigh,Tempests and fire attend him down the sky.When God appears, all nature shall adore him.While sinners tremble, saints rejoice before him.Heaven, earth and hell, draw near; let all things come,To hear my justice, and the sinner's doom;But gather first my saints (the Judge commands),Bring them, ye angels, from their distant lands.

Psalm 50 198When Christ returns, wake every cheerful passion,And shout, ye saints; he comes for your salvation.—Isaac Watts.Verse 5. Gather, etc. To whom are these words addressed? Many suppose tothe angels, as the ministers of God's will; but it is unnecessary to make theexpression more definite than it is in the Psalm. J. J. Stewart Perowne.Verse 5. My saints, the objects of my mercy, those whom I have called andspecially distinguished. The term is here descriptive of a relation, not of anintrinsic quality. J. A. Alexander.Verse 5. Gather my saints together unto me. There is a double or twofoldgathering to Christ. There is a gathering unto Christ by faith, a gathering withinthe bond of the covenant, a gathering into the family of God, a gathering untothe root of Jesse, standing up for an ensign of the people. "In that day thereshall be a root of Jesse, which shall stand for an ensign of the people; to it shallthe Gentiles seek; and his rest shall be glorious." Isa 11:10. This is the main endof the gospel, the great work of ministers, the gathering of sinners unto Christ.But then there is a gathering at the general judgment; and this is the fatheringthat is here spoken of. This gathering is consequential to the other. Christ willgather none to him at the last day but those that are gathered to him by faithhere; he will give orders to gather together unto him all these, and none butthese, that have taken hold of his covenant.I would speak of Christ's owning and acknowledging the saints at his secondcoming. His owning and acknowledging them is imported in his giving theseorders: Gather my saints together unto me. ... Now upon this head I mention thethings following:—1. Saintship will be the only mark of distinction in that day.There are many marks of distinction now; but these will all cease, and this onlywill remain. 2. Saintship will then be Christ's badge of honour. Beware ofmocking at saintship, or sanctity, holiness and purity; for it is Christ's badge ofhonour, the garments with which his followers are clothed, and will be the onlybadge of honour at the great day. 3. Christ will forget and mistake none of thesaints. Many of the saints are forgotten here, it is forgotten that such personswere in the world, but Christ will forget and mistake none of them at the greatday; he will give forth a list of all his saints, and give orders to gather them allunto him. 4. He will confess, own, and acknowledge them before his Father,and his holy angels. Mt 10:32 Lu 12:8 Re 3:5. They are to go to my Father'shouse, and they are to go thither in my name, in my right, and at my back; andso it is necessary I should own and acknowledge them before my Father. Butwhat need is there for his owning them before the angels? Answer. They are to

Psalm 50 199be the angel's companions, and so it is necessary he should own them beforethe angels. This will be like a testimonial for them unto the angels. Lastly. Theevidences of his right to and propriety in them, will then be made to appear.Mal 3:17: "And they shall be mine, saith the Lord of hosts, in that day when Imake up my jewels." It is too late for persons to become his then; so themeaning is, they shall evidently appear to be mine. James Scot, 1773.Verse 5. Gather my saints together unto me. Our text may be considered as thecommission given by the great Judge to his angels—those ministering spiritswho do his will, hearkening to the voice of his power. The language of the textis in accordance with that which was uttered by our Lord when, alluding to thecoming of the Son of Man, he says, "And he shall send his angels with a greatsound of a trumpet, and they shall gather together his elect from the four winds,from one end of heaven to the other." But previous to this final, this generalgathering together of his saints to judgment, Jehovah gathers them together invarious ways, in various places, and by various means, both of providence andof grace. Previous to his being seated on a throne of judgment, we behold himsitting on a throne of mercy, and we hear him saying, Gather my saints togetherunto me. These words lead us to notice—I. The characters described, My saints.II. The command issued, Gather my saints together unto me.1. THE CHARACTERS HERE DESCRIBED—my saints, we are tounderstand my holy ones—those who have been sanctified and set apart byGod. None of us possess this character by nature. We are born sinners, andthere is no difference; but by divine grace we experience a change of nature,and consequently a change of name. The title of saint is frequently given to thepeople of God in derision. "Such an one, "says a man of the world, "is one ofyour saints." But, my brethren, no higher honour can be conferred upon us thanto be denominated saints, if we truly deserve that character; but in what way dowe become saints? We become saints—1. By divine choice. The saints are theobjects of everlasting love; their names are written in the Lamb's book of life;and it is worthy of remark that wherever the people of God are spoken of insacred Scripture, as the objects of that everlasting love, it is in connection withtheir personal sanctification. Observe, they are not chosen because they aresaints, nor because it is foreseen that they will be so, but they are chosen to besaints; sanctification is the effect and the only evidence of election. We becomesaints—2. By a divine change which is the necessary consequence of thiselection. An inward, spiritual, supernatural, universal change is effected in thesaints by the power of the Holy Ghost. Thus they are renewed in the spirit oftheir minds, and made partakers of a divine nature...Remember, then, thisimportant truth, that Christians are called by the gospel to be saints; that you

Psalm 50 200are Christians, not so much by your orthodoxy as by your holiness; that you aresaints no further than as you are holy in all manner of conversation. 3. Thepeople of God furnish an evidence of being saints by their godly conduct. "Bytheir fruits, "not by their feelings; not by their lips, not by their generalprofession, but, "by their fruits shall ye know them." 4. The character of thesaints is evidenced by divine consecration. The people of God are called holyinasmuch as they are dedicated to God. It is the duty and the privilege of saintsto consecrate themselves to the service of God. Even a heathen philosophercould say, "I lend myself to the world, but I give myself to the gods. But wepossess more light and knowledge, and are therefore laid under greaterobligation than was Seneca."2. THE COMMAND ISSUED. Gather my saints together unto me. Jehovahgathers his saints to himself in various ways. 1. He gathers them to himself intheir conversion. The commission given by Christ to his ministers is, "Go yeforth into all the world, and preach the gospel to every creature, "or in otherwords, Gather my saints together unto me. The gospel is to be preached tosinners in order that they may become saints. 2. Saints are gathered togetherby God in public worship. 3. He gathers his saints together to himself in timesof danger. When storms appear to be gathering around them, he is desirous toscreen them from the blast. He say to them, in the language of Isaiah, "Come,my people, and enter into thy chamber—the chamber of my perfections and mypromises—enter into thy chamber and shut the doors about thee, and hidethyself until the calamity is overpast."Verse 4. God gathers his saints together in the service of his church. ThusChrist collected his apostles together to give them their apostolic commissionto go and teach all nations. At the period of the Reformation, the great Head ofthe church raised up Luther and Calvin, together with other eminent reformers,in order that they might light up a flame in Europe, yea, throughout the world,that the breath of popery should never be able to blow out. 5. God gathers hissaints together in death, and at the resurrection. "Precious in the sight of theLord is the death of his saints." This is the commission which death ishabitually receiving—"Go, death, and gather such and such of my saints untome." As the gardener enters the garden, and plucks up the full blown flowerand the ripened fruit, so Jesus Christ enters the garden of his church and gathershis saints to himself; for he says, "Father, I will that all they whom thou hastgiven me may be with me, where I am, and behold my glory." Condensed fromJ. Sibree's "Sermon preached at the reopening of Surrey Chapel, August 29th,1830."

Psalm 50 201Verse 5. (second clause). Made, or ratifying a covenant; literally, cutting,striking, perhaps in allusion to the practice of slaying and dividing victims as areligious rite, accompanying solemn compacts. (See Ge 15:10-18.) The sameusage may be referred to in the following words, over sacrifice, i.e., standingover it: or on sacrifice, i.e., founding the engagement on a previous appeal toGod. There is probably allusion to the great covenant transaction recorded inEx 24:4-8. This reference to sacrifice shows clearly that what follows was notintended to discredit or repudiate that essential symbol of the typical orceremonial system. J. A. Alexander.Verse 5. Made a covenant with me. Formerly soldiers used to take an oath notto flinch from their colours, but faithfully to cleave to their leaders; thus theycalled sacramentum militaire, a military oath; such an oath lies upon everyChristian. It is so essential to the being of a saint, that they are described bythis, Gather together unto me; those that have made a covenant with me. Weare not Christians till we have subscribed this covenant, and that without anyreservation. When we take upon us the profession of Christ's name, we enlistourselves in his muster roll, and by it do promise that we will live and die withhim in opposition to all his enemies ...He will not entertain us till we resign upourselves freely to his disposal, that there may be no disputing with iscommands afterwards, but, as one under his authority, go and come at his word.William Gurnall.Verse 6. The heavens shall declare his righteousness. It is the manner ofScripture to commit the teaching of that which it desires should be mostnoticeable and important to the heavens and the earth: for the heavens are seenby all, and their light discovers all things. Here it speaks of the heavens, not theearth, because these are everlasting, but not the earth. Geier and Muis, inPoole's Synopsis.Verse 8. I will not reprove thee for thy sacrifices; i.e., for thy neglect of them,but for thy resting in them, sticking in the bark, bringing me the bare shellwithout the kernel, not referring to the right end and use, but satisfying thyselfin the work done. John Trapp.Verse 8. I will not reprove thee for thy sacrifices or thy burnt offeringscontinually before me. Those words to have been, which our translators supply,may be left out, and the sense remain perfect: or if those words be continued,then the negative particle not, is to be reassumed out of the first part of theverse, and the whole read thus, I will not reprove thee for thy sacrifices, or thyburnt offerings not to have been continually before me. That is, I will notcharge thee with a neglect of outward duty or worship, the inward or spiritual

Psalm 50 202(of which he speaks, Ps 50:14), being that which is most pleasing unto me.Joseph Caryl.Verses 8-9. It is the very remonstrance which our Lord himself makes againstthe Pharisees of his days, for laying so much stress on the outward observanceof their own traditions, the washing of pots and cups and other such like things;the paying of tithes of anise and mint and cummin; the ostentatious fulfilmentof all ceremonious observances in the eyes of men, the exalting the shadow tothe exclusion of the substance. And have we not seen the like in our own days,even to the very vestment of the minister, the obeisance of the knee, and theposture of the body? as if the material church were all in all, and God were notSpirit, that demanded of those that worshipped him that they should worshiphim in spirit and in truth; as if the gold and ornaments of the temple were farbeyond the hidden man of the heart in that which is incorruptible, even theornament of a meek and quiet spirit, which is in the sight of God of great price.Barton Bouchier.Verse 10. "For to me (belongs) every beast of the forest, the cattle in hills of athousand." This last idiomatic phrase may either mean a thousand hills, or hillswhere the cattle rove by thousands, with probable allusion to the hilly groundsof Bashan beyond Jordan. According to etymology, the noun in the first clausemeans an animal, and that in the second beasts or brutes in general. But whenplaced in antithesis, the first denotes a wild beast, and the second domesticatedanimals or cattle. Both words were necessary to express God's sovereignpropriety in the whole animal creation. Thus understood, the verse assigns areason for the negative assertion in the one before it. Even if God could stand inneed of animal oblations, for his own sake, or for their sake, he would not beunder the necessity of coming to man for them, since the whole animal creationis his property and perfectly at his disposal. J. A. Alexander.Verses 11-12. We show our scorn of God's sufficiency, by secret thoughts ofmeriting from him by any religious act, as though God could be indebted to us,and obliged by us. As though our devotions could bring a blessedness to Godmore than he essentially hath; when indeed "our goodness extends not to him."Ps 16:2. Our services to God are rather services to ourselves, and bring ahappiness to us, not to God. This secret opinion of merit (though disputedamong the Papists, yet) is natural to man; and this secret self pleasing, when wehave performed any duty, and upon that account expect some fair compensationfrom God, as having been profitable to him; God intimates this: "The wildbeasts of the field are mine. If I were hungry, I would not tell thee; for theworld is mine, and the fulness thereof." He implies, that they wronged hisinfinite fulness, by thinking that he stood in need of their sacrifices and

Psalm 50 203services, and that he was beholden to them for their adoration of him. All meritimplies a moral or natural insufficiency in the person of whom we merit, andour doing something for him, which he could not, or at least so well do forhimself. It is implied in our murmuring at God's dealing with us as a course ofcross providences, wherein men think they have deserved better at the hands ofGod by their service, than to be cast aside and degraded by him. In ourprosperity we are apt to have secret thoughts that our enjoyments were thedebts God owes us, rather than gifts freely bestowed upon us. Hence it is thatmen are more unwilling to part with their righteousness than with their sins,and are apt to challenge salvation as a due, rather than beg it as an act of grace.Stephen Charnock.Verse 12. If I were hungry, etc. Pagan sacrifices were considered as feasts ofthe gods. Daniel Cresswell.Verse 13. Will I eat the flesh of bulls, or drink the blood of goats? That is, did Iwant anything I would not tell thee; but hast thou indeed such gross notions ofme, as to imagine that I have appointed and required the blood and flesh ofanimals for their own sake and not with some design? Dost thou think I ampleased with these, when they are offered without faith, love, and gratitude?Nay, offer the sacrifice of praise, etc. Render to me a spiritual and reasonableservice, performing thy engagements, and then thou wilt find me a very presenthelp in trouble. B. Boothroyd.Verse 15. Call upon me, etc. Prayer is like the ring which Queen Elizabethgave to the Earl of Essex, bidding him if he were in any distress send that ringto her, and she would help him. God commandeth his people if they be in anyperplexity to send this ring to him: Call upon me in the day of trouble: I willdeliver thee, and thou shalt glorify me. George Swinnock.Verse 15. Call upon me in the day of trouble, etc. Who will scrape to a keeperfor a piece of venison who may have free access to the master of the game toask and have? Hanker not after other helpers, rely on him only, fully trustinghim in the use of such means as he prescribes and affords. God is jealous, willhave no co-rival, nor allow thee (in this case) two strings to thy bow. He whoworketh all in all must be unto thee all in all; of, through, and to whom are allthings, to him be all praise for ever. Ro 11:36. George Gipps, in "A Sermonpreached (before God, and from him) to the Honourable House of Commons,"1645.Verse 15. Call upon me in the day of trouble, etc. The Lord hath promised hischildren supply of all good things, yet they must use the means of impetration;

Psalm 50 204by prayer. He feed the young ravens when they call upon him. Ps 147:9. Hefeeds the young ravens, but first they call upon him. God withholds from themthat ask not, lest he should give to them that desire not. (Augustine.) David wasconfident that by God's power he should spring over a wall; yet not withoutputting his own strength and agility to it. Those things we pray for, we mustwork for. (Augustine.) The carter in Isidore, when his cart was overthrown,would needs have his god Hercules come down from heaven, to help him upwith it; but whilst he forbore to set his own shoulder to it, his cart lay still.Abraham was as rich as any of our aldermen, David as valiant as any of ourgentlemen, Solomon as wise as any of our deepest naturians, Susanna as fair asany of our painted pieces. Yet none of them thought that their riches, valour,policy, beauty, or excellent parts could save them; but they stirred the sparks ofgrace, and bestirred themselves in pious work. And this is our means, if ourmeaning be to be saved. Thomas Adams.Verse 15. I will deliver thee: properly, I will draw forth with my own mightyhand, and plant thee in liberty and prosperity. Hermann Venema.Verse 16. Unto the wicked God saith, What hast thou to do to declare mystatutes? etc. "As snow in summer, and as rain in harvest, so honour is notseemly for a fool." Is it not? No wonder then that divine wisdom requires usourselves to put off the old man (as snakes put off their skins) before we takeon us the most honourable office of reproving sin; a duty which above anyother brings praise to God, and profit to men; insomuch that God hath not amore honourable work that I know of to set us about. And what think you? Aregreasy scullions fit to stand before kings? Are dirty kennel rakers fit to beplenipotentiaries or ambassadors? Are unclean beasts fit to be made lordalmoners, and sent to bestow the king's favours? Are swine fit to cast pearl, andthe very richest pearl of God's royal word? No man dreams it; consequentlynone can believe himself qualified or commissioned to be a reprover of sin "tillhe is washed, till he is sanctified, till he is justified in the name of our LordJesus Christ, and by the Spirit of our God." A lunatick beggar in Athens wouldnot believe but that all the ships in the harbour were his. His mistake exceedednot theirs, who persuade themselves that this richer office is theirs, before theyare "alive from the dead, "and "born of the Spirit, "before they are returned toGod or to themselves. The Duke of Alva is said to have complained that `hisking sent him in fetters to fight for him; 'because without his pardon given him,and while he was a prisoner, he employed him in war. But the Supreme King isa more merciful one, and orders our charity to begin at home; making it ourfirst duty to break off our sins; and then when we have put off these our

Psalm 50 205shackles, go to fight his battles. Daniel Burgess (1645—1712-13) in "TheGolden Sufferers."Verse 16. The wicked. By whom are meant, not openly profane sinners; butmen under a profession of religion, and indeed who were teachers of others, asappears from the following expostulations with them: the Scribes, Pharisees,and doctors among the Jews, are designed, and so Kimchi interprets it of theirwise men, who learnt and taught the law, but did not act according to it. JohnGill.Verse 16. What hast thou to do to declare my statutes? etc. All the medievalwriters teach us, even from the Mosaic law, concerning the leper, how thewriter of this Psalm only put in words what those statutes expressed in fact. Forso it is written: "The leper in whom the plague is, ...he shall put a coveringupon his upper lip." As they all, following Origen, say: Let them who arethemselves of polluted lips, take good heed not to teach others. Or, to take it inthe opposite way, see how Isaiah would not speak to his people, because he wasa man of polluted lips, and he dwelt among a people of polluted lips, till theyhad been touched with the living coal from the altar; and by that, as by asacrament of the Old Testament, a sentence of absolution had been pronouncedupon them. J. M. Neale.Verse 16. (second clause). Emphasis is laid on the phrase, to declare God'sstatutes, which both denotes such an accurate knowledge of them as one mayobtain by numbering them, and a diligent and public review of them. Properlyspeaking the word is derived from the Arabic, and signifies to reckon in dust,for the ancients were accustomed to calculate in dust finely sprinkled overtablets of the Abacus. Hermann Venema.Verse 16. But unto the wicked God saith, What has thou to do...to take mycovenant into thy mouth? For whom is the covenant made but for the wicked?If men were not wicked or sinful what needed there a covenant of grace? Thecovenant is for the wicked, and the covenant brings grace enough to pardonthose who are most wicked; why, then, doth the Lord say to the wicked, Whathast thou to do to take my covenant unto thy mouth? Observe what follows, andhis meaning is expounded: Seeing thou hatest to be reformed. As if God hadsaid, You wicked man, who protects you sin, and holds it close, refusing toreturn and hating to reform; what hast thou to do to meddle with my covenant?Lay off thy defiled hands. He that is resolved to hold his sin takes hold of thecovenant in vain, or rather he lets it go, while he seems to hold it. Woe untothem who sue for mercy while they neglect duty. Joseph Caryl.

Psalm 50 206Verse 16. When a minister does not do what he teaches, this makes him a vileperson; nay, this makes him ridiculous, like Lucian's apothecary, who hadmedicines in his shop to cure the cough, and told others that he had them, andyet was troubled with it himself. With what a forehead canst thou stand in apulpit and publish the laws of God, and undertake the charge of souls, thatwhen thine own nakedness appears, when thy tongue is of a larger size than thyhands, thy ministry is divided against itself, thy courses give thy doctrine thelie; thou sayest that men must be holy, and thy deeds do declare thy mouth'shypocrisy; thou doest more mischief than a hundred others. William Fenner.Verse 17. And castest my words behind thee. Thou castest awaycontemptuously, with disgust and detestation, as idols are cast out of a city; oras Moses indignantly dashed to the earth the tables of the law. Martin Geier.Verse 17. My words: apparently the ten commandments, accustomed to becalled the ten words, by which God is often said to have made his covenantwith Israel. Hermann Venema.Verse 18. When thou sawest a thief, then thou consentedst with him; or didstrun with him. This was literally true of the Scribes and Pharisees; theydevoured widow's houses, and robbed them of their substance, under a pretextof long prayers; they consented to the deeds of Barabbas, a robber, when theypreferred him to Jesus Christ; and they joined with the thieves on the cross inreviling him; and, in a spiritual sense, they stole away the word of the Lord,every man from his neighbour; took away the key of knowledge from thepeople, and put false glosses upon the sacred writings. John Gill.Verse 18. Thou consentedst with him; became his accomplice. Sunetreces.LXX, i.e., you helped him to carry off his booty and to make his escape.Samuel Horsley.Verse 18. Thou consentedst with him. Or, thou runnest along with him. Hastbeen partaker with; namely, thou art his companion; a term taken fromcommerce of merchants, or from banquets made after the ancient manner, towhich divers did contribute, and had their shares therein. John Diodati.Verse 18. (last clause). To give entertainment to them we know to be dissolute,is to communicate with their sins. Thomas Adams.Verse 19. Thou givest thy mouth to evil, etc. Thou givest. Hebrew, thou sendestforth; to wit, free; for the word is used of men dismissing their wives or theirservants, whom they left to their freedom. Thou hast an unbridled tongue, and

Psalm 50 207castest off all restraints of God's law, and of thine own conscience, and givestthy tongue liberty to speak what you please, though it be offensive anddishonourable to God, and injurious to thy neighbour, or to thy own soul;which is justly produced as an evidence of their hypocrisy. To evil, either tosinful or mischievous speeches. Frameth deceit, i.e., uttereth lies or fair words,wherewith to circumvent those who deal with them. Matthew Poole.Verse 19. The ninth commandment is now added to the other two, as beinghabitually violated by the person here addressed. J. A. Alexander.Verse 20. Thou sittest and speakest, etc. A man may both speak and do evilwhile he sits still and doth nothing; an idle posture may serve the turn for suchwork as that. Joseph Caryl.Verse 20. Thou sittest and speakest against thy brother, etc. When you aresitting still, and have nothing else to do, you are ever injuring your neighbourwith your slanderous speech. Your table talk is abuse of your nearest friends.Samuel Horsley.Verse 20. Thine own mother's son. To understand the force of this expression,it is necessary to bear in mind that polygamy was allowed amongst theIsraelites. Those who were born to the same father were all brethren, but a yetmore intimate relationship subsisted between those who had the same mother,as well as the same father. French and Skinner.Verse 21. These things hast thou done, and I kept silence. Neither sleep norslumber, nor connivance, nor neglect of anything can be incident to God.Because he doth not execute present judgment and visible destruction uponsinners, therefore blasphemy presumptuously infers—will God trouble himselfabout such petty matters? So they imagined of their imaginary Jupiter. Nonvacat exiguis rebus adesse Jovem. What a narrow and finite apprehension thisis of God! He that causes and produces every action—shall he not be present atevery action? What can we do without him, that cannot move but in him? Hethat taketh notice of sparrows, and numbers the seeds which the veryploughman thrusts in the ground, can any action of man escape his knowledge,or slip from his contemplation? He may seem to wink at things, but never shutshis eyes. He doth not always manifest a reprehensive knowledge, yet he alwaysretains an apprehensive knowledge. Though David smote not Shimei cursing,yet he heard Shimei cursing. As judges often determine to hear, but do not hearto determine; so though God does not see to like, ye he likes to see. ThomasAdams.

Psalm 50 208Verse 21. Thou thoughtest that I was altogether such an one as thyself. Such isthe blindness and corruption of our nature, that we have very deformed andmisshapen thoughts of him, till with the eye of faith we see his face in the glassof the word; and therefore Mr. Perkins affirms, that all men who ever came ofAdam (Christ alone excepted) are by nature atheists; because at the same timethat they acknowledge God, they deny his power, presence, and justice, andallow him to be only what pleaseth themselves. Indeed, it is natural for everyman to desire to accommodate his lusts with a conception of God as may bemost favourable to and suit best with them. God charges some for this: Thouthoughtest that I was altogether such an one as thyself. Sinners do with God asthe Ethiopians do with angels, whom they picture with black faces that theymay be like themselves. William Gurnall.Verse 21. Thou thoughtest that I was altogether such an one as thyself. Thismen do when they plead for sins as little, as venial, as that which is below Godto take notice of; because they themselves think it so, therefore God must thinkit so too. Man, with a giant like pride, would climb into the throne of theAlmighty, and establish a contradiction to the will of God by making his ownwill, and not God's, the square and rule of his actions. This principlecommenced and took date in Paradise, where Adam would not depend upon thewill of God revealed to him, but upon himself and his own will, and therebymakes himself as God. Stephen Charnock.Verse 21. I will set them in order before thine eyes. This is to be understoodmore militari, when sins shall be set in rank and file, in bloody array againstthy soul; or more forensi, when they shall be set in order as so manyindictments for thy rebellion and treason. Stephen Charnock.Verse 21. And set them in order before thine eyes: as if he should say, Thouthoughtest all thy sins were scattered and dispersed; that there was not a sin tobe found; that they should never be rallied and brought together; but I assurethee I will make an army of those sins, a complete army of them, I will set themin rank and file before thine eyes; and see how thou canst behold, much lesscontend with, such an host as they. Take heed therefore you do not levy waragainst your own souls; that's the worst of all civil or interstine wars. If an armyof divine terrors be so fearful, what will an army of black, hellish sins be? whenGod shall bring whole regiments of sins against you—here a regiment of oaths,there a regiment of lies, there a third of false dealings, here a troop of filthyactions, and there a legion of unclean or profane thoughts, all at once fightingagainst thy life and everlasting peace. Joseph Caryl.

Psalm 50 209Verse 21. Atheists do mock at those Scriptures which tell us that we shall giveaccount of all our deeds; but God shall make them find the truth of it in that dayof their reckoning. It is as easy for him to make their forgetful minds rememberas to create the minds in them. When he applies his register to their forgetfulspirits they shall see all their forgotten sins. When the printer presseth cleanpaper upon his oiled irons, it receiveth the print of every letter: so when Godshall stamp their minds with his register, they shall see all their former sins in aview. The hand was ever writing against Belshazzar, as he was ever sinning,though he saw it not till the cup was filled: so is it to the wicked; their sins arenumbered, and themselves weighed, and see not till they be divided by a fearfulwakening. William Struther.Verse 21. (last clause). God setteth his sins in order before his eyes. Imprimis,the sin of his conception. Item, the sins of his childhood. Item, of his youth.Item, of his man's estate, etc. Or, Imprimis, sins against the first table. Item, sinsagainst the second; so many of ignorance, so many of knowledge, so many ofpresumption, severally sorted by themselves. He committed sins confusedly,huddling them up in heaps; but God sets them in order, and methodizes them tohis hands. Thomas Fuller.Verse 22. Now consider this, ye that forget God, etc. What is less than a grainof sand? Yet when it comes to be multiplied, what is heavier than the sands ofthe sea? A little sum multiplied rises high; so a little sin unrepented of willdamn us, as one leak in the ship, if it be not well looked to, will drown us."Little sins" as the world calls them, but great sins against the majesty of GodAlmighty, whose majesty, against which they are committed, doth accent andenhance them, if not repented of, will damn. One would think it no great matterto forget God, yet it has a heavy doom attending on it. The non improvement oftalents, the non exercise of grace, the world looks upon as a small thing; yet weread of him who hid his talent in the earth—he had not spent it, only not tradingit is sentenced. Thomas Watson.Verse 22. Lest I tear you in pieces. This is a metamorphic expression, takenfrom the strength and irresistible fury of a lion, from which the interference ofthe shepherd can supply no protection, or defence, for his flock. WilliamWalford.Verse 23. Whoso offereth praise glorifieth me. Thanksgiving is a God exaltingwork. Though nothing can add the least cubit to God's essential glory, yetpraise exalts him in the eyes of others. Praise is a setting forth of God's honour,a lifting up of his name, a displaying the trophy of his goodness, a proclaiminghis excellency, a spreading his renown, a breaking open the box of ointment,

Psalm 50 210whereby the sweet savour and perfume of God's name is sent abroad into theworld. To him that ordereth his conversation aright. Though the main work ofreligion lies within, yet "our light must so shine, "that others may behold it; thefoundation of sincerity is in the heart, yet its beautiful front piece appears in theconversation. The saints are called "jewels, "because they cast a sparkling lustrein the eyes of others. An upright Christian is like Solomon's temple, gold withinand without: sincerity is a holy leaven, which if it be in the heart will workitself into the life, and make it swell and rise as high as heaven. Php 3:20.Thomas Watson.HINTS TO THE VILLAGE PREACHERVerse 1. It unspeakably concerns all men to know what God has spoken. W. S.Plumer.Verse 1.1. Who has spoken? The Mighty, not men or angels, but God himself.2. To whom has he spoken? To all nations—all ranks—all characters. This callsfor,(a) Reverence—it is the voice of God.(b) Hope—because he condescends to speak to rebels.3. Where has he spoken?(a) In creation.(b) In providence.(c) In his word. G. R.Verses 1-6.1. The court called in the name of the King of kings.2. The judgment set, and the judge taking his seat; Ps 50:2-3.3. The parties summoned; Ps 50:8.4. The issue of this solemn trial foretold; Ps 50:6. —Matthew Henry.

Psalm 50 211Verses 1-15.1. God's call to man.2. Man's call to God.Verse 2.1. The internal beauty of Zion.(a) Positive beauty of wisdom—holiness—love.(b) Comparative with the beauty of Paradise and the heaven of angels.(c) Superlative—all the perfections of God combined.2. Its external glory. Out of it God hath shined.(a) On this world.(b) On gracious souls.(c) On angels who desire to look, etc.(d) On the universe. "All the creatures heard I, "etc.Verse 4.1. What God will do for his people. He will judge them. (a) Deliver. (b)Defend. (c) Uphold.2. The means at his disposal for this purpose. "He shall call, "etc.—Heaven andearth are subservient to him for the good of his church. G. R.Verse 4. The judgment of the visible church. It will be by God himself, public,searching—with fire and wind, exact, final.Verse 5. The great family gathering.(a) Who are gathered.(b) How they are gathered.(c) To whom.(d) When they are gathered.Verse 5 (last clause).1. The covenant.2. The sacrifice which ratifies it.3. How we may be said to make it.

Psalm 50 212Verse 6 (last clause). Then slander will not pervert the sentence, undue severitywill not embitter it, partiality will not excuse, falsehood will not deceive,justice will surely be done.Verse 7. Sins of God's people specially against God, and only known to God. Asearching subject.Verses 13-15. What sacrifices are not, and what are acceptable with God.Verse 15.1. The occasion—"trouble."2. The command—"call upon me."3. The promise—"I will deliver thee."4. The design—"Thou shalt, "etc. G. R.Verse 15. Thou shalt glorify me. This we do by praying, and by praising whenprayer is heard; as also by confidence in his promises, submission to hischastisements, concern for his honour, attachment to his cause, affection to hispeople, and by continual obedience to his commands.Verse 15.1. A special invitation as to person and time.2. Special promise to those accepting it.3. Special duty involved when the promise is fulfilled.Verses 16-17.1. The prohibition given.(a) The prohibited things—"declare my statutes." "Take my covenant, "etc. (1.)Preaching. (2.) Teaching, as in Sunday schools. (3.) Praying. (4.) Attendingordinances.(b) Prohibited persons. Wicked preachers, etc., while they continue inwickedness.2. The reason assigned; Ps 50:17.(a) No self application of the truth.(b) Inward hatred of it.(c) Outward rejection. —G. R.

Psalm 50 213Verse 17.1. The fatal sign. (a) Hating to be taught. (b) Hating what is taught.2. What it indicates: (a) Pride. (b) Contempt of God. (c) Indifference to truth.(d) Atheism at heart. (e) Deadness of conscience.3. What it leads to. See Ps 50:22.Verses 17-18. Rejection of salutary instruction leads sooner or later to opentransgression. Instances, reasons, inferential warnings.Verses 20-21.1. Man speaking and God silent.2. God speaking and man silent.Verse 21.1. God leaves men for a time to themselves.2. They judge of God on this account by themselves.3. He will in due time reveal their whole selves to themselves. "I will reprove,"etc. G. R.Verses 21, 23. Note the alternative; a life rightly ordered now, or sins set inorder hereafter.Verse 22.1. The accusation—"Ye that forget God, "his omniscience, his power, hisjustice, his goodness, his mercy, his word, his great salvation.2. The admonition—"Consider this, "rouse yourselves from your forgetfulnessinto serious reflection.3. The condemnation—"Lest, "etc. (a) The awfulness. "Tear, "as a lion or eagleits prey—tear body and soul. (b) Its irresistibleness—"None to deliver." —G. R.Verses 21, 23. Note the alternative; a life rightly ordered now, or sins set inorder hereafter.

Psalm 50 214Verse 23.1. Salvation is the work of God.2. The evidence of salvation is holiness of heart and life.3. The effect of that evidence is praise.4. The tendency of that praise is to glorify God. God is not glorified by thedoubts, and fears, and murmurings of his people, but by their praise. G. R.Verse 23. (last clause). The true order of life.1. That first which is first.2. That most which is most.3. That ever which is ever.4. That all which is all.WORK UPON THE FIFTIETH PSALMIn the old quarto edition (1634) of "Mr. Paul Bayne's Commentary on Colossians, "among the "diversplaces of Scripture briefly explained, "there is an exposition of Ps 50:21-23, of this Psalm, entitled, "TheTerror of God displayed against carnal security."

Psalm 51 215Psalm 51ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherOther WorksTITLE. To the Chief Musician. Therefore not written for private meditation only, but for the public serviceof song. Suitable for the loneliness of individual penitence, this matchless Psalm is equally well adapted foran assembly of the poor in spirit. A Psalm of David. It is a marvel, but nevertheless a fact, that writers havebeen found to deny David's authorship of this Psalm, but their objections are frivolous, the Psalm is Davidlike all over. It would be far easier to imitate Milton, Shakespeare, or Tennyson, than David. His style isaltogether sui generis, and it is as easily distinguished as the touch of Rafaelle or the colouring of Rubens."When Nathan the prophet came unto him, after he had gone in to Bathsheba." When the divine messagehad aroused his dormant conscience and made him see the greatness of his guilt, he wrote this Psalm. Hehad forgotten his psalmody while he was indulging his flesh, but he returned to his harp when his spiritualnature was awakened, and he poured out his song to the accompaniment of sighs and tears. The great sin ofDavid is not to be excused, but it is well to remember that his case has an exceptional collection ofspecialities in it. He was a man of very strong passions, a soldier, and an Oriental monarch having despoticpower; no other king of his time would have felt any compunction for having acted as he did, and hencethere were not around him those restraints of custom and association which, when broken through, renderthe offence the more monstrous. He never hints at any form of extenuation, nor do we mention these factsin order to apologize for his sin, which was detestable to the last degree; but for the warning of others, thatthey reflect that the licentiousness in themselves at this day might have even a graver guilt in it than in theerring King of Israel. When we remember his sin, let us dwell most upon his penitence, and upon the longseries of chastisements which rendered the after part of his life such a mournful history.DIVISION. It will be simplest to note in the first twelve verses the penitent's confessions and plea forpardon, and then in the last seven his anticipatory gratitude, and the way in which he resolves to display it.EXPOSITIONVerse 1. Have mercy upon me, O God. He appeals at once to the mercy of God,even before he mentions his sin. The sight of mercy is good for eyes that aresore with penitential weeping. Pardon of sin must ever be an act of pure mercy,and therefore to that attribute the awakened sinner flies. "According to thylovingkindness." Act, O Lord, like thyself; give mercy like thy mercy. Showmercy such as is congruous with thy grace."Great God, thy nature hath no bound:So let thy pardoning love be found."What a choice word is that of our English version, a rare compound of preciousthings: love and kindness sweetly blended in one—"lovingkindness."According unto the multitude of thy tender mercies. Let thy most loving

Psalm 51 216compassions come to me, and make thou thy pardons such as these wouldsuggest. Reveal all thy gentlest attributes in my case, not only in their essencebut in their abundance. Numberless have been thine acts of goodness, and vastis thy grace; let me be the object of thine infinite mercy, and repeat it all in me.Make my one case an epitome of all thy tender mercies. By every deed of graceto others I feel encouraged, and I pray thee let me add another and a yet greaterone, in my own person, to the long list of thy compassions. Blot out mytransgressions. My revolts, my excesses, are all recorded against me; but, Lord,erase the lines. Draw thy pen through the register. Obliterate the record, thoughnow it seems engraven in the rock for ever; many strokes of thy mercy may beneeded, to cut out the deep inscription, but then thou has a multitude ofmercies, and therefore, I beseech thee, erase my sins.Verse 2. Wash me throughly. It is not enough to blot out the sin; his person isdefiled, and he fain would be purified. He would have God himself cleansehim, for none but he could do it effectually. The washing must be thorough, itmust be repeated, therefore he cries, "Multiply to wash me." The dye is in itselfimmovable, and I, the sinner, have lain long in it, till the crimson is ingrained;but, Lord, wash, and wash, and wash again, till the last stain is gone, and not atrace of my defilement is left. The hypocrite is content if his garments bewashed, but the true suppliant cries, "wash me." The careless soul is contentwith a nominal cleansing, but the truly awakened conscience desires a real andpractical washing, and that of a most complete and efficient kind. Wash methroughly from mine iniquity. It is viewed as one great pollution, polluting theentire nature, and as all his own; as if nothing were so much his own as his sin.The one sin against Bathsheba, served to show the psalmist the whole mountainof his iniquity, of which that foul deed was but one falling stone. He desires tobe rid of the whole mass of his filthiness, which though once so little observed,had then become a hideous and haunting terror to his mind. And cleanse mefrom my sin. This is a more general expression; as if the psalmist said, "Lord, ifwashing will not do, try some other process; if water avails not, let fire, letanything be tried, so that I may but be purified. Rid me of my sin by somemeans, by any means, by every means, only do purify me completely, andleave no guilt upon my soul." It is not the punishment he cries out against, butthe sin. Many a murderer is more alarmed at the gallows than at the murderwhich brought him to it. The thief loves the plunder, though he fears the prison.Not so David: he is sick of sin as sin; his loudest outcries are against the evil ofhis transgression, and not against the painful consequences of it. When we dealseriously with our sin, God will deal gently with us. When we hate what theLord hates, he will soon make an end of it, to our joy and peace.

Psalm 51 217Verse 3. For I acknowledge my transgressions. Here he sees the plurality andimmense number of his sins, and makes open declaration of them. He seems tosay, I make a full confession of them. Not that this is my plea in seekingforgiveness, but it is a clear evidence that I need mercy, and am utterly unableto look to any other quarter for help. My pleading guilty has barred me fromany appeal against the sentence of justice: O Lord, I must cast myself on thymercy, refuse me not, I pray thee. Thou hast made me willing to confess. Ofollow up this work of grace with a full and free remission! And my sin is everbefore me. My sin as a whole is never out of my mind; it continually oppressesmy spirit. I lay it before thee because it is ever before me: Lord, put it awayboth from thee and me. To an awakened conscience, pain on account of sin isnot transient and occasional, but intense and permanent, and this is no sign ofdivine wrath, but rather a sure preface of abounding favour.Verse 4. Against thee, thee only have I sinned. The virus of sin lies in itsopposition to God: the psalmist's sense of sin towards others rather tended toincrease the force of this feeling of sin against God. All his wrong doingcentred, culminated, and came to a climax, at the foot of the divine throne. Toinjure our fellow men is sin, mainly because in so doing we violate the law ofGod. The penitent's heart was so filled with a sense of the wrong done to theLord himself, that all other confession was swallowed up in a broken heartedacknowledgment of offence against him. And done this evil in thy sight. Tocommit treason in the very court of the king and before his eye is impudenceindeed: David felt that his sin was committed in all its filthiness while Jehovahhimself looked on. None but a child of God cares for the eye of God, but wherethere is grace in the soul it reflects a fearful guilt upon every evil act, when weremember that the God whom we offend was present when the trespass wascommitted. That thou mightest be justified when thou speakest, and be clearwhen thou judgest. He could not present any argument against divine justice, ifit proceeded at once to condemn him and punish him for his crime. His ownconfession, and the judge's own witness of the whole transaction, places thetransgression beyond all question or debate; the iniquity was indisputablycommitted, and was unquestionably a foul wrong, and therefore the course ofjustice was clear and beyond all controversy.Verse 5. Behold, I was shapen in iniquity. He is thunderstruck at the discoveryof his inbred sin, and proceeds to set it forth. This was not intended to justifyhimself, but it rather meant to complete the confession. It is as if he said, notonly have I sinned this once, but I am in my very nature a sinner. The fountainof my life is polluted as well as its streams. My birth tendencies are out of thesquare of equity; I naturally lean to forbidden things. Mine is a constitutional

Psalm 51 218disease, rendering my very person obnoxious to thy wrath. And in sin did mymother conceive me. He goes back to the earliest moment of his being, not totraduce his mother, but to acknowledge the deep tap roots of his sin. It is awicked wresting of Scripture to deny that original sin and natural depravity arehere taught. Surely men who cavil at this doctrine have need to be taught of theHoly Spirit what be the first principles of the faith. David's mother was theLord's handmaid, he was born in chaste wedlock, of a good father, and he washimself, "the man after God's own heart; "and yet his nature was as fallen asthat of any other son of Adam, and there only needed the occasion for themanifesting of that sad fact. In our shaping we were put out of shape, and whenwe were conceived our nature conceived sin. Alas, for poor humanity! Thosewho will may cry it up, but he is most blessed who in his own soul has learnedto lament his lost estate.Verse 6. Behold. Here is the great matter for consideration. God desires notmerely outward virtue, but inward purity, and the penitent's sense of sin isgreatly deepened as with astonishment he discovers this truth, and how far he isfrom satisfying the divine demand. The second "Behold" is fitly set overagainst the first; how great the gulf which yawns between them! Thou desiresttruth in the inward parts. Reality, sincerity, true holiness, heart fidelity, theseare the demands of God. He cares not for the pretence of purity, he looks to themind, heart, and soul. Always has the Holy One of Israel estimated men bytheir inner nature, and not by their outward professions; to him the inward is asvisible as the outward, and he rightly judges that the essential character of anaction lies in the motive of him who works it. And in the hidden parts thoushalt make me to know wisdom. The penitent feels that God is teaching himtruth concerning his nature, which he had not before perceived. The love of theheart, the mystery of its fall, and the way of its purification—this hiddenwisdom we must all attain; and it is a great blessing to be able to believe thatthe Lord will "make us to know it." No one can teach our innermost nature butthe Lord, but he can instruct us to profit. The Holy Spirit can write the law onour heart, and that is the sum of practical wisdom. He can put the fear of theLord within, and that is the beginning of wisdom. He can reveal Christ in us,and he is essential wisdom. Such poor, foolish, disarranged souls as ours, shallyet be ordered aright, and truth and wisdom shall reign within us.Verse 7. Purge me with hyssop. Sprinkle the atoning blood upon me with theappointed means. Give me the reality which legal ceremonies symbolise.Nothing but blood can take away my blood stains, nothing but the strongestpurification can avail to cleanse me. Let the sin offering purge my sin. Let himwho was appointed to atone, execute his sacred office on me; for none can need

Psalm 51 219it more than I. The passage may be read as the voice of faith as well as a prayer,and so it runs—"Thou wilt purge me with hyssop, and I shall be clean." Foul asI am, there is such power in the divine propitiation, that my sin shall vanishquite away. Like the leper upon whom the priest has performed the cleansingrites, I shall again be admitted into the assembly of thy people and allowed toshare in the privileges of the true Israel; while in thy sight also, through Jesusmy Lord, I shall be accepted. Wash me. Let it not merely be in type that I amclean, but by a real spiritual purification, which shall remove the pollution ofmy nature. Let the sanctifying as well as the pardoning process be perfected inme. Save me from the evils which my sin has created and nourished in me. AndI shall be whiter than snow. None but thyself can whiten me, but thou canst ingrace outdo nature itself in its purest state. Snow soon gathers smoke and dust,it melts and disappears; thou canst give me an enduring purity. Though snow iswhite below as well as on the outer surface, thou canst work the like inwardpurity in me, and make me so clean that only an hyperbole can set forth myimmaculate condition. Lord, do this; my faith believes thou wilt, and well sheknows thou canst. Scarcely does Holy Scripture contain a verse more full offaith than this. Considering the nature of the sin, and the deep sense thepsalmist had of it, it is a glorious faith to be able to see in the blood sufficient,nay, all sufficient merit entirely to purge it away. Considering also the deepnatural inbred corruption which David saw and experienced within, it is amiracle of faith that he could rejoice in the hope of perfect purity in his inwardparts. Yet, be it added, the faith is no more than the word warrants, than theblood of atonement encourages, than the promise of God deserves. O that somereader may take heart, even now while smarting under sin, to do the Lord thehonour to rely thus confidently on the finished sacrifice of Calvary and theinfinite mercy there revealed.Verse 8. Make me to hear joy and gladness. He prays about his sorrow late inthe Psalm; he began at once with his sin; he asks to hear pardon, and then tohear joy. He seeks comfort at the right time and from the right source. His earhas become heavy with sinning, and so he prays, "Make me to hear." No voicecould revive his dead joys but that which quickeneth the dead. Pardon fromGod would give him double joy—"joy and gladness." No stinted bliss awaitsthe forgiven one; he shall not only have a double blooming joy, but he shallhear it; it shall sing with exultation. Some joy is felt but not heard, for itcontends with fears; but the joy of pardon has a voice louder than the voice ofsin. God's voice speaking peace is the sweetest music an ear can hear. That thebones which thou hast broken may rejoice. He was like a poor wretch whosebones are crushed, crushed by no ordinary means, but by omnipotence itself.He groaned under no mere flesh wounds; his firmest and yet most tender

Psalm 51 220powers were "broken in pieces all asunder; "his manhood had become adislocated, mangled, quivering sensibility. Yet if he who crushed would cure,every wound would become a new mouth for song, every bone quiveringbefore with agony would become equally sensible of intense delight. The figureis bold, and so is the supplicant. He is requesting a great thing; he seeks joy fora sinful heart, music for crushed bones. Preposterous prayer anywhere but atthe throne of God! Preposterous there most of all but for the cross whereJehovah Jesus bore our sins in his own body on the tree. A penitent need notask to be an hired servant, or settle down in despairing content with perpetualmourning; he may ask for gladness and he shall have it; for if when prodigalsreturn the father is glad, and the neighbours and friends rejoice and are merrywith music and dancing, what need can there be that the restored one himselfshould be wretched?Verse 9. Hide thy face from my sins. Do not look at them; be at pains not to seethem. They thrust themselves in the way; but, Lord, refuse to behold them, lestif thou consider them, thine anger burn, and I die. Blot out all mine iniquities.He repeats the prayer of the first verse with the enlargement of it by the word"all." All repetitions are not "vain repetitions." Souls in agony have no space tofind variety of language: pain has to content itself with monotones. David's facewas ashamed with looking on his sin, and no diverting thoughts could remove itfrom his memory; but he prays the Lord to do with his sin what he himselfcannot. If God hide not his face from our sin, he must hide it forever from us;and if he blot not out our sins, he must blot our names out of his book of life.Verse 10. Create. What! has sin so destroyed us, that the Creator must becalled in again? What ruin then doth evil work among mankind! Create in me.I, in my outward fabric, still exist; but I am empty, desert, void. Come, then,and let thy power be seen in a new creation within my old fallen self. Thoudidst make a man in the world at first; Lord, make a new man in me! A cleanheart. In the seventh verse he asked to be clean; now he seeks a heart suitableto that cleanliness; but he does not say, "Make my old heart clean; " he is tooexperienced in the hopelessness of the old nature. He would have the old manburied as a dead thing, and a new creation brought in to fill its place. None butGod can create either a new heart or a new earth. Salvation is a marvellousdisplay of supreme power; the work in us as much as that for us is wholly ofOmnipotence. The affections must be rectified first, or all our nature will goamiss. The heart is the rudder of the soul, and till the Lord take it in hand westeer in a false and foul way. O Lord, thou who didst once make me, be pleasedto new make me, and in my most secret parts renew me. Renew a right spiritwithin me. It was there once, Lord, put it there again. The law on my heart has

Psalm 51 221become like an inscription hard to read: new write it, gracious Maker. Removethe evil as I have entreated thee; but, O replace it with good, lest into my swept,empty, and garnished heart, from which the devil has gone out for a while,seven other spirits more wicked than the first should enter and dwell. The twosentences make a complete prayer. Create what is not there at all; renew thatwhich is there, but in a sadly feeble state.Verse 11. Cast me not away from thy presence. Throw me not away asworthless; banish me not, like Cain, from thy face and favour. Permit me to sitamong those who share thy love, though I only be suffered to keep the door. Ideserve to be forever denied admission to thy courts; but, O good Lord, permitme still the privilege which is dear as life itself to me. Take not thy Holy Spiritfrom me. Withdraw not his comforts, counsels, assistances, quickenings, else Iam indeed as a dead man. Do not leave me as thou didst Saul, when neither byUrim, nor by prophet, nor by dream, thou wouldst answer him. Thy Spirit is mywisdom, leave me not to my folly; he is my strength, O desert me not to myown weakness. Drive me not away from thee, neither do thou go away fromme. Keep up the union between us, which is my only hope of salvation. It willbe a great wonder if so pure a spirit deigns to stay in so base a heart as mine;but then, Lord, it is all wonder together, therefore do this, for thy mercy's sake,I earnestly entreat thee.Verse 12. Restore unto me the joy of thy salvation. Salvation he had known,and had known it as the Lord's own; he had also felt the joy which arises frombeing saved in the Lord, but he had lost it for a while, and therefore he longedfor its restoration. None but God can give back this joy; he can do it; we mayask it; he will do it for his own glory and our benefit. This joy comes not first,but follows pardon and purity: in such order it is safe, in any other it is vainpresumption or idiotic delirium. And uphold me with thy free Spirit. Consciousof weakness, mindful of having so lately fallen, he seeks to be kept on his feetby power superior to his own. That royal Spirit, whose holiness is true dignity,is able to make us walk as kings and priests, in all the uprightness of holiness;and he will do so if we seek his gracious upholding. Such influences will notenslave but emancipate us; for holiness is liberty, and the Holy Spirit is a freeSpirit. In the roughest and most treacherous ways we are safe with such aKeeper; in the best paths we stumble if left to ourselves. The praying for joyand upholding go well together; it is all over with joy if the foot is not kept;and, on the other hand, joy is a very upholding thing, and greatly aids holiness;meanwhile, the free, noble, royal Spirit is at the bottom of both.Verse 13. Then will I teach transgressors thy ways. It was his fixed resolve tobe a teacher of others; and assuredly none instruct others so well as those who

Psalm 51 222have been experimentally taught of God themselves. Reclaimed poachers makethe best gamekeepers. Huntingdon's degree of S.S., or Sinner Saved, is moreneedful for a soul winning evangelist than either M.A. or D.D. The pardonedsinner's matter will be good, for he has been taught in the school of experience,and his manner will be telling, for he will speak sympathetically, as one whohas felt what he declares. The audience the psalmist would choose ismemorable—he would instruct transgressors like himself; others might despisethem, but, "a fellow feeling makes us wondrous kind." If unworthy to edifysaints, he would creep in along with the sinners, and humbly tell them of divinelove. The mercy of God to one is an illustration of his usual procedure, so thatour own case helps us to understand his "ways, "or his general modes of action:perhaps, too, David under that term refers to the preceptive part of the word ofGod, which, having broken, and having suffered thereby, he felt that he couldvindicate and urge upon the reverence of other offenders. And sinners shall beconverted unto thee. My fall shall be the restoration of others. Thou wilt blessmy pathetic testimony to the recovery of many who, like myself, have turnedaside unto crooked ways. Doubtless this Psalm and the whole story of David,have produced for many ages the most salutary results in the conversion oftransgressors, and so evil has been overruled for good.Verse 14. Deliver me from bloodguiltiness. He had been the means of the deathof Uriah, the Hittite, a faithful and attached follower, and he now confesses thatfact. Besides, his sin of adultery was a capital offence, and he puts himselfdown as one worthy to die the death. Honest penitents do not fetch a compassand confess their sins in an elegant periphrasis, but they come to the point, calla spade a spade, and make a clean breast of all. What other course is rational indealing with the Omniscient? O God, thou God of my salvation. He had notventured to come so near before. It had been, O God, up till now, but here hecries, Thou God of my salvation. Faith grows by the exercise of prayer. Heconfesses sin more plainly in this verse than before, and yet he deals with Godmore confidently: growing upward and downward at the same time areperfectly consistent. None but the King can remit the death penalty, it istherefore a joy to faith that God is King, and that he is the author and finisher ofour salvation. And my tongue shall sing aloud of thy righteousness. One wouldrather have expected him to say, I will sing of thy mercy; but David can see thedivine way of justification, that righteousness of God which Paul afterwardsspoke of by which the ungodly are justified, and he vows to sing, yea, and tosing lustily of that righteous way of mercy. After all, it is the righteousness ofdivine mercy which is its greatest wonder. Note how David would preach in thelast verse, and now here he would sing. We can never do too much for the Lordto whom we owe more than all. If we could be preacher, precentor, doorkeeper,

Psalm 51 223pew opener, foot washer, and all in one, all would be too little to show forth allour gratitude. A great sinner pardoned makes a great singer. Sin has a loudvoice, and so should our thankfulness have. We shall not sing our own praisesif we be saved, but our theme will be the Lord our righteousness, in whosemerits we stand righteously accepted.Verse 15. O Lord, open thou my lips. He is so afraid of himself that he commitshis whole being to the divine care, and fears to speak till the Lord unstops hisshame silenced mouth. How marvellously the Lord can open our lips, and whatdivine things can we poor simpletons pour forth under his inspiration! Thisprayer of a penitent is a golden petition for a preacher, Lord, I offer it formyself and my brethren. But it may stand in good stead any one whose shamefor sin makes him stammer in his prayers, and when it is fully answered, thetongue of the dumb begins to sing. And my mouth shall shew forth thy praise. IfGod opens the mouth he is sure to have the fruit of it. According to the porter atthe gate is the nature of that which comes out of a man's lips; when vanity,anger, falsehood, or lust unbar the door, the foulest villainies troop out; but ifthe Holy Spirit opens the wicket, then grace, mercy, peace, and all the gracescome forth in tuneful dances, like the daughters of Israel when they met Davidreturning with the Philistine's head.Verse 16. For thou desirest not sacrifice. This was the subject of the lastPsalm. The psalmist was so illuminated as to see far beyond the symbolicritual; his eye of faith gazed with delight upon the actual atonement. Else wouldI give it. He would have been glad enough to present tens of thousands ofvictims if these would have met the case. Indeed, anything which the Lordprescribed he would cheerfully have rendered. We are ready to give up all wehave if we may but be cleared of our sins; and when sin is pardoned our joyfulgratitude is prepared for any sacrifice. Thou delightest not in burnt offering. Heknew that no form of burnt sacrifice was a satisfactory propitiation. His deepsoul need made him look from the type to the antitype, from the external rite tothe inward grace.Verse 17. The sacrifices of God are a broken spirit. All sacrifices are presentedto thee in one, by the man whose broken heart presents the Saviour's merit tothee. When the heart mourns for sin, thou art better pleased than when thebullock bleeds beneath the axe. "A broken heart" is an expression implyingdeep sorrow, embittering the very life; it carries in it the idea of all but killinganguish in that region which is so vital as to be the very source of life. Soexcellent is a spirit humbled and mourning for sin, that it is not only a sacrifice,but it has a plurality of excellences, and is preeminently God's sacrifices. Abroken and a contrite heart, O God, thou wilt not despise. A heart crushed is a

Psalm 51 224fragrant heart. Men contemn those who are contemptible in their own eyes, butthe Lord seeth not as man seeth. He despises what men esteem, and values thatwhich they despise. Never yet has God spurned a lowly, weeping penitent, andnever will he while God is love, and while Jesus is called the man whoreceiveth sinners. Bullocks and rams he desires not, but contrite hearts he seeksafter; yea, but one of them is better to him than all the varied offerings of theold Jewish sanctuary.Verse 18. Do good in thy good pleasure unto Zion. Let blessings according tothy wont be poured upon thy holy hill and chosen city. Zion was David'sfavourite spot, whereon he had hoped to erect a temple. The ruling passion is sostrong on him, that when he has discharged his conscience he must have a wordfor Zion. He felt he had hindered the project of honouring the Lord there as hedesired, but he prayed God still to let the place of his ark be glorious, and toestablish his worship and his worshipping people. Build thou the walls ofJerusalem. This had been one of David's schemes, to wall in the holy city, andhe desires to see it completed; but we believe he had a more spiritual meaning,and prayed for the prosperity of the Lord's cause and people. He had donemischief by his sin, and had, as it were, pulled down her walls; he, therefore,implores the Lord to undo the evil, and establish his church. God can make hiscause to prosper, and in answer to prayer he will do so. Without his building welabour in vain; therefore are we the more instant and constant in prayer. Thereis surely no grace in us if we do not feel for the church of God, and take alasting interest in its welfare.Verse 19. In those days of joyful prosperity thy saints shall present in greatabundance the richest and holiest thank offerings to thee, and thou shalt bepleased to accept them. A saved soul expects to see its prayers answered in arevived church, and then is assured that God will be greatly glorified. Thoughwe bring no more sacrifices for sin, yet as priests unto God our solemn praisesand votive gifts are thank offerings acceptable to God by Jesus Christ. Webring not the Lord our least things—our doves and pigeons; but we present himwith our best possessions—our bullocks. We are glad that in this present timewe are able to fulfil in person the declaration of this verse: we also, forecastingthe future, wait for days of the divine presence, when the church of God, withunspeakable joy, shall offer gifts upon the altar of God, which will far eclipseanything beheld in these less enthusiastic days. Hasten it, O Lord.

Psalm 51 225EXPLANATORY NOTES AND QUAINT SAYINGSTITLE. "After he had gone in to Bathsheba." This was the devil's nest egg thatcaused many sins to be laid, one to, and upon another. See the woeful chain ofDavid's lust, 2Sa 11:1-27 12:1-31. John Trapp.Title. "When Nathan the prophet came unto him as he (i.e., David) had comeunto Bathsheba." The significant repetition of the phrase came unto, is lost inthe English and most other versions. "As" is not a mere particle of time, simpleequivalent to when, but suggests the idea of analogy, proportion, andretaliation. J. A. Alexander.Whole Psalm. This Psalm is the brightest gem in the whole book, and containsinstruction so large, and doctrine so precious, that the tongue of angels couldnot do justice to the full development. Victorinus Strigelius, 1524-1569.Whole Psalm. This Psalm is often and fitly called THE SINNER'S GUIDE. Insome of its versions it often helps the returning sinner. Athanasius recommendsto some Christians, to whom he was writing, to repeat it when they awake atnight. All evangelical churches are familiar with it. Luther says, "There is noother Psalm which is oftener sung or prayed in the church." This is the firstPsalm in which we have the word Spirit used in application to the Holy Ghost.William S. Plumer.Whole Psalm. I cannot doubt the prophetic bearing of this Psalm upon thenation of Israel. In the latter day they shall consider their ways: repentance andself loathing will be the result. Blood guiltiness heavier than that of David hasto be removed from that nation. They will become the teachers of the Gentiles,when first the iniquity of their own transgressions has been purged away.Arthur Pridham.Whole Psalm. This is the most deeply affecting of all the Psalms, and I amsure the one most applicable to me. It seems to have been the effusion of a soulsmarting under the sense of a recent and great transgression. My God, whetherrecent or not, give me to feel the enormity of my manifold offences, andremember not against me the sins of my youth. What a mine of rich matter andexpression for prayer! Wash, cleanse me, O Lord, and let my sin and mysinfulness be ever before me. Let me feel it chiefly as sin against thee, that mysin may be of the godly sort. Give me to feel the virulence of my nativecorruption, purge me from it thoroughly, and put truth into my inward parts,that mine may be a real turning from sin unto the Saviour. Create me anew, OGod. Withdraw not thy Spirit. Cause me to rejoice in a present salvation.

Psalm 51 226Deliver me, O God, from the blood guiltiness of having offended any of thylittle ones; and so open my lips that I may speak of the wondrous things thouhast done for my soul! May I offer up spiritual sacrifices; and oh! let not anydelinquencies of mine bring a scandal upon thy church; but do thou so purifyand build her up, that even her external services, freed from all taint ofcorruption or hypocrisy, may be well pleasing in thy sight. Thomas Chalmers.Verse 1. Have mercy upon me, O God. I tremble and blush to mention myname, for my former familiarities with thee only make me more confounded atbeing recognized by thee after my guilt. I therefore say not, "Lord, rememberDavid, "as on a happier occasion; nor as propitiating thee, I used to say, to thy"servant, "or, "to the son of thy handmaid." I suggest nothing that should recallmy former relation to thee, and so enhance my wickedness. Ask not, then,Lord, who I am, but only forgive me who confess my sin, condemn my fault,and beseech thy pity. Have mercy upon me, O God. I dare not say my God, forthat were presumption. I have lost thee by sin, I have alienated myself fromthee by following the enemy, and therefore am unclean. I dare not approachthee, but standing afar off and lifting up my voice with great devotion andcontrition of heart, I cry and say, Have mercy upon me, O God. From "ACommentary on the Seven Penitential Psalms, chiefly from ancient sources."By the Right Rev. A. P. Forbes, Bishop of Brechin, 1857.Verse 1. Have mercy. The Hebrew word here translated have mercy. signifiethwithout cause or desert; Ps 35:19 69:4 Eze 14:23; and freely, without payingany price, Ex 21:11. And it is made use of in Le 6:8, where Noah is said tohave found grace in the eyes of the Lord, that is, special favour, such as theLord beareth to his chosen in Christ Jesus. Charles D. Coetlogon, A.M., in "ThePortraiture of the Christian Penitent," 1775.Verse 1. Mercy, lovingkindness, tender mercies. I cannot but observe here, thegradation in the sense of the three words made use of, to express the divinecompassion, and the propriety of the order in which they are placed, whichwould be regarded as a real excellence and beauty in any classical writer. Thefirst (yngx), denotes that kind of affection which is expressed by moaning overany object that we love and pity—that otorge, natural affection and tenderness,which even brute creatures discover to their young ones, by the several noiseswhich they respectively make over them; and particularly the shrill noise of thecamel, by which it testifies its love to its foal. The second, (Kdoxk), denotes astrong proneness, a ready, large, and liberal disposition to goodness andcompassion powerfully prompting to all instances of kindness and bounty;flowing as freely and plentifully as milk into the breasts, or as waters from aperpetual fountain. This denotes a higher degree of goodness than the former.

Psalm 51 227The third, (Kymxr), denotes what the Greeks express by oplagcnizeoyai; thatmost tender pity which we signify by the moving of the heart and bowels,which argues the highest degree of compassion of which human nature issusceptible. And how reviving is the belief and consideration of these abundantand tender compassions of God to one in David's circumstances, whose mindlaboured under the burden of the most heinous complicated guilt, and the fearof the divine displeasure and vengeance! Samuel Chandler.Verse 1. According to the multitude. Men are greatly terrified at the multitudeof their sins, but here is a comfort—our God hath multitude of mercies. If oursins be in number as the hairs of our head, God's mercies are as the stars ofheaven; and as he is an infinite God, so his mercies are infinite; yea, so far arehis mercies above our sins, as he himself is above us poor sinners. By this thePsalmist seeketh for multitude of mercies, he would show how deeply he waswounded with his manifold sins, that one seemed a hundred. Thus it is with us,so long as we are under Satan's guiding, a thousand seem but one; but if webetake ourselves to God's service, one will seem a thousand. Archibald Symson.Verse 1. Tender mercies, or, according to Zanchy in his treatise upon theattributes of God, such a kind of affection as parents feel when they see theirchildren in any extremity. 1Ki 3:26. Charles D. Coetlogon.Verse 1. Blot out my transgressions. (hxm), mecheh, wipe out. There isreference here to an indictment: the Psalmist knows what it contains; he pleadsguilty, but begs that the writing may be defaced; that a proper fluid may beapplied to the parchment, to discharge the ink, that no record of it may everappear against him: and this only the mercy, lovingkindness, and tendercompassions, of the Lord can do. Adam Clarke.Verse 1. Blot out my transgressions. What the psalmist alludes is not, as Mr.Leclerc imagines, debts entered into a book, and so blotted out of it whenforgiven; but the wiping or cleansing of a dish, so as nothing afterwardsremains in it. The meaning of the petition is, that God would entirely andabsolutely forgive him, so as that no part of the guilt he had contracted mightremain, and the punishment of it might be wholly removed. Samuel Chandler.Verse 1. Blot out, or, as it is used in Ex 17:14, utterly extirpate, so as that thereshall not be any remembrance of them forever. Isa 43:25 44:22. Charles deCoetlogon.Verse 1. MY transgressions. Conscience, when it is healthy, ever speaks thus:"MY transgressions." It is not the guilt of them that tempted you: they have

Psalm 51 228theirs; but each as a separate agent, has his own degree of guilt. Yours is yourown: the violation of your own and not another's sense of duty; solitary, awful,unshared, adhering to you alone of all the spirits of the universe. FrederickWilliam Robertson.Verses 1, 5. Transgressions...iniquity...sin.1. It is transgressions, (evp), pesha, rebellion.2. It is iniquity, (Nwe), avon, crooked dealing.3. It is sin, (tajx), chattath, error and wandering. Adam Clarke.Verse 2. Wash me. David prays that the Lord would wash him; therefore sindefiles, and he was made foul and filthy by his sin; and to wash him much, andto rinse and bathe him, to show that sin had exceedingly defiled him andstained him both in soul and body, and made him loathsome, and therefore hedesireth to be washed, and cleansed, and purged from the pollution of sin.Hence we may learn what a vile, filthy and miserable thing sin is in the sight ofGod: it stains a man's body, it stains a man's soul, it makes him more vile thanthe vilest creature that lives: no toad is so vile and loathsome in the sight ofman, as a sinner, stained and defiled with sin, is in the sight of God, till he becleansed and washed from it in the blood of Christ. Samuel Smith.Verse 2. Wash me, etc. (Mbk) is peculiarly applied to the washing andcleansing of garments, as fullers wash and cleanse their cloths. 2Ki 18:7 Ex19:10 Le 17:15. Samuel Chandler.Verse 2. Wash me throughly from mine iniquity. No other washing will do butlava tu, wash thou; so foul as it will need his washing throughly. Samuel Page,in "David's Broken Heart, "1646.Verse 2. Was me throughly. Hebrew multiply to wash me; by which phrase heimplies the greatness of his guilt, and the insufficiency of all legal washings,and the absolute necessity of some other and better thing to wash him, even ofGod's grace, and the blood of Christ. Matthew Poole.Verse 2. Wash me...cleanse me. But why should David speak so superfluously?use two words when one would serve? For if we be cleansed, what matter is itwhether it be by washing or no? Yet David had great reason for using bothwords; for he requires not that God would cleanse him by miracle, but by theordinary way of cleansing, and this was washing; he names therefore washingas the means, and cleansing as the end: he names washing as the work a doing,and cleansing as the work done; he names washing as considering the agent,

Psalm 51 229and cleansing as applying it to the patient; and indeed, as in the figure of thelaw there was not, so in the verity of the gospel there is not any ordinary meansof cleansing, but only by washing; and therefore out of Christ our Saviour'sside there flowed water and blood. Sir Richard Baker.Verse 2. Cleanse me from my sin. Observe, it is from the guilt, and not from thepunishment, that he thus asked deliverance. That the sword should never departfrom his house; that the sin, begun, not only secretly even in its fullaccomplishment, but far more secretly in the recesses of David's heart, shouldbe punished before all Israel and before the sun; that the child so dear to Davidshould be made one great punishment of his offence; these things, so far as thisPsalm is concerned, might, or might not be. It is of the offence against God; ofthe defiling, although it were not then so expressly declared, God's temple byimpurity, that David speaks. Ambrose, in J. M. Neale's Commentary.Verse 2. Sin. The original word signifies to miss an aim, as an archer does whoshoots short of his mark, beyond, or beside it. It is also used for treading aside,or tripping, in the act of walking. In a spiritual sense it denotes deviation from arule, whether by omission or commission. Thomas T. Biddulph, A.M., inLectures on the Fifty-first Psalm, 1835.Verse 2. Sin is filthy to think of, filthy to speak of, filthy to hear of, filthy todo; in a word, there is nothing in it but vileness. Archibald Symson.Verse 3. For I acknowledge my transgressions, etc. To acknowledge ourtransgressions, there's confession; and to have our sin ever before us, there'sconviction and contrition. To acknowledge our transgressions, I say, is toconfess our sins; to call them to mind, to bring them back to our remembrancewhat we can; to own them with shame, and to declare them with sorrow; toreckon them up one by one, to give in a particular account of them, as far as ourmemory will serve, and to spread them before the Lord, as Hezekiah didRabshakah's letter, and in a humble sense of our own vileness to implore hisgoodness, that he would multiply his mercies over us, as we have multipliedour transgressions against him, in their free and full forgiveness of them all. Tohave our sin ever before us, is throughly to be convinced of it, to be continuallytroubled in mind about it, to be truly humbled under the sense of it, and to bepossessed of those dreads and terrors of conscience which may never let us restor enjoy any quiet within our own breast till we have reconciled ourselves to agracious God for it. Adam Littleton.Verse 3. I acknowledge my transgressions: and my sin is ever before me. Therecannot be agnitio if there be not cognitio peccati, and acknowledging, unless

Psalm 51 230there precede a knowledge of sin. David puts them together. If our sins be notbefore us, how can we set them before God? And therefore, to the rightexercise of this duty, there is required a previous examination of our hearts,inspection into our lives, that we may be enabled to see our sins. He that hathnot yet asked himself that question, Quid feci? What have I done? can nevermake the confession, si feci, thus and thus have I done; and in this respect Iwould, thought not require, yet advise it as a pious and prudent practice, andthat which I doubt not but many Christians have found benefit by, to keep aconstant daily catalogue, as of mercies received, so of sins committed.Nathaneal Hardy.Verse 3. I, my, my. David did not think it sufficient to acknowledge that thewhole human race were sinners; but as if he stood alone in the world, and wasthe only offender in it, he says, "I acknowledge my transgressions; and my sin isever before me." Charles de Coetlogon.Verse 3. MY sin. David owneth his sin, and confesseth it his own. Here is ournatural wealth: what can we call our own but sin? Our food and raiment, thenecessaries of life, are borrowings. We came hungry and naked into the world,we brought none of these with us, and we deserved none of them here. Our sincame with us, as David after confesseth. We have right of inheritance in sin,taking it by traduction and transmission from our parents: we have right ofpossession. So Job: "Thou makest me to possess the sins of my youth." SamuelPage.Verse 3. My SIN. It is sin, as sin, not its punishment here, not hereafter, notsimply any of its evil consequences; but sin, the sin against God, the daringimpiety of my breaking the good and holy law of this living, loving God.Thomas Alexander, D.D., in "The Penitent's Prayer," 1861.Verse 3. Ever before me. Sorrow for sin exceeds sorrow for suffering, in thecontinuance and durableness thereof: the other, like a landlord, quickly come,quickly gone; this is a continual dropping or running river, keeping a constantstream. My sins, saith David, are ever before me; so also is the sorrow for sin inthe soul of a child of God, morning, evening, day, night, when sick, whensound, fasting, at home, abroad, ever within him. This grief begins at hisconversion, continues all his life, ends only at his death. Thomas Fuller.Verse 3. Before me. Coram populo, before the people; shame to him: coramecclesia, before the church; grief to them: coram inimicis, before the enemies;joy to them: coram Deo, before God; anger against him: coram Nathane, beforeNathan; a chiding. But if any hope of repentance and amendment, it is

Psalm 51 231peccatum meum coram me, my sin before me. Here is the distress of a sinner, henever discerneth how unhappy he is, till his sin is before him. Samuel Page.Verse 4. Against thee, thee only, have I sinned, and done this evil in thy sight.This verse is differently expounded by different persons, and it has ever beenconsidered, that this one little point is the greatest difficulty that is met with inthe whole Psalm. Although, therefore, I leave it to others to go according totheir own interpretations, yet I have a good hope that I shall be enabled to givethe true and genuine meaning of the text. This, then, I would first of all advisethe reader to do—to bear in mind that which I observed at the beginning of thePsalm, that David is here speaking in the person of all the saints, and not in hisown person only, not in his own person as an adulterer. Although I do not say itmight not be, that it was this fall which, as a medium, brought him under theknowledge of himself and of his whole human nature, and made him think thus:"Behold! I, so holy a king, who have with so much pious devotedness observedthe law and the worship of God, have been so tempted and overcome by theinbred evil and sin of my flesh, that I have murdered an innocent man, and havefor adulterous purposes taken away his wife! And is not this an evident proofthat my nature is more deeply infected and corrupted by sin than ever I thoughtit was? I who was yesterday chaste am today an adulterer! I who yesterday hadhands innocent of blood, am today a man of blood guiltiness!" And it might bethat in this way he derived the feeling sense of his entire sinfulness, from hisfall into adultery and murder, and from thence drew his conclusion—thatneither the tree nor the fruit of human nature were good, but that the whole wasso deformed and lost by sin, that there was nothing sound left in the whole ofnature. This I would have the reader bear in mind, first of all, if he desire tohave the pure meaning of this passage. In the next place, the grammaticalconstruction is to be explained, which seems to be somewhat obscure. For whatthe translator has rendered by the preterperfect, ought to be the present:Againstthee only do I sin; that is, I know that before thee I am nothing but a sinner; or,before thee I do nothing but evil continual; that is, my whole life is evil anddepraved on account of sin. I cannot boast before thee of merit or ofrighteousness, but am evil altogether, and in thy sight this is my character—Ido evil. I have sinned, I do sin, and shall sin to the end of the chapter. MartinLuther.Verse 4. Against thee, thee only, have I sinned. Is there not matter here to makeus at a stand? For, to say, "Against thee have I sinned, "is most just and fit; butto say, Against THEE ONLY I have sinned, seems something hard. It hadperhaps been a fit speech in the mouth of our first parent Adam; he might justlyhave said to God, Against thee only have I sinned, who never sinned against

Psalm 51 232any other; but for us to say it, who commit sins daily against our neighbours,and especially for David to say it, who had committed two notorious sinsagainst his neighbour and faithful friend Uriah, what more unfit speech couldpossibly be devised? But is it not that these actions of David were great wrongsindeed, and enormous iniquities against Uriah; but can we properly say theywere sins against Uriah? For what is sin, but a transgression of God's law? Andhow then can sin be committed against any but against him only whose law wetransgress? Or is it, that it may justly be said, Against thee only have I sinned,because against others perhaps in a base tenure, yet only against God in capite?Or is it, that David might justly say to God, "Against the only have I sinned;"because from others he might appeal, as being a king and having no superior;but no appealing from God, as being King of kings and supreme Lord over all?Or is it that we may justly say, Against thee, thee only, have I sinned, seeingthat Christ hath taken and still takes all our sins upon him; and every sin wecommit is as a new burden laid upon his back and upon his back only? Or is it,lastly, that I may justly say, Against thee, the only, have I sinned, because in thysight only I have done it? For from others I could hide it, and did conceal it?But what can be hidden from the All-seeing eye? And yet if this had been theworst, that I had sinned only against thee, though this had been bad enough,and infinitely too much, yet it might perhaps have admitted reconcilement; butto do this evil in thy sight, as if I should say, I would do it though thou standthyself and look on, and as if in defiance; what sin so formidable? what sin canbe thought of so unpardonable? A sin of infirmity may admit apology; a sin ofignorance may find out excuse; but a sin of defiance can find no defence. SirRichard Baker.Verse 4. Against thee, thee only, have I sinned. There is a godly sorrow whichleads a man to life; and this sorrow is wrought in a man by the Spirit of God,and in the heart of the godly; that he mourns for sin because it has displeasedGod, who is so dear and so sweet a Father to him. And suppose he had neither aheaven to lose, nor a hell to gain, yet he is sad and sorrowful in heart becausehe has grieved God. John Welch, 1576-1622.Verse 4. Have I sinned. Me, me, adsum, qui feci: Here, here am I that did it. Iwhom thou tookest from following the ewes great with lambs, whose sheephook thou hast changed for a sceptre, whose sheep for thine own people Israel,upon whose head thou hast set a crown of pure gold. I whom thou didst latelyinvest in the full monarchy of thy people; to whom thou gavest the possessionof Jerusalem from the Jebusites; I who settled peace, religion, and courts ofjustice in Jerusalem, that thou mightest be served and honoured, and I wouldfain have built thee an house there; Ego, I, to whom God committed the trust of

Psalm 51 233government to rule others, the trust of judgment to punish others, as king overhis inheritance. I, to whom God committed the care of others' souls to guidethem by his word, to direct them by good counsel, to allure them by hisgracious promises, to terrify them by his threatenings, as the Lord's holyprophet. I, who both ways as king and prophet should have been am example ofholiness and righteousness to all Israel. Nathan said, Tu es homo, thou art theman, in just accusation, and now David saith, Ego sum homo, I am the man, inhumble confession. Samuel Page.Verse 4. I have done this evil. We may find this in experience, that there bemany who will not stick at a general speech that they be sinners, and yet willscarcely be known of one special evil to account for. If you fall with them intothe several commandments, they will be ready to discover a conceit that there isscarce one that they are faulty in. In the first commandment they acknowledgeno God but one; in the second, they do not worship images; in the third, theyswear as little as any, and never but for the truth; in the fourth, they keep theirchurch on Sundays as well as most; in the second table, there is neither treason,nor murder, nor theft, nor whoredom, nor the like gross sin, but concerning itthey are ready to protest their innocency. He that shall hear them in particular, Ido not see how he shall believe them in the general, when they say they besinners; for when you arraign them at the several commandments they areready to plead not guilty to them all. So long as men are thus without sense andapprehension of particulars, there is no hope of bringing them ever unto good.Happy is he that is pricked to the heart with the feeling of this evil. The truth ofrepentance for that one, will bring him to a thorough repentance for his wholeestate. This one evil thoroughly understood, brought David on his knees, brakehis heart, melted his soul, made him cry for pardon, beg for purging, andimportune the Lord for a free spirit to establish him. Samuel Hieron, in"David's Penitential Psalm opened," 1617.Verse 4. In thy sight. David was so bent upon his sin, as that the majesty andpresence of God did not awe him at all: this is a great aggravation of sin, andwhich makes it to be so much the more heinous. For a thief to steal in the verysight of the judge, is the highest piece of impudence that may be; and thus it isfor any man to offend in the sight of God and not to be moved with it. ThomasHorton.Verse 4. That thou mightest be justified when thou speakest, and be clear whenthou judgest. But hath not David a defence for it here, and that a very just one?For, in saying, "Against thee, thee only, have I sinned, that thou mightest bejustified in thy saying, " doth he not speak as though he had sinned to do God apleasure? therefore sinned that God might be justified? And what can be more

Psalm 51 234said for justifying of God? But far is it from David to have any such meaning;his words import not a lessening but an aggravating of his sin, as spoken ratherthus: Because a judge may justly be taxed of injustice if he lay a greaterpunishment upon an offender than the offence deserves; therefore to clear thee,O God, from all possibility of erring in this kind, I acknowledge my sins to beso heinous, my offences so grievous, that thou canst never be unmerciful inpunishing though thy punishment should be never so unmerciful. For how can ajudge pass the bounds of equity where the delinquent hath passed all bounds ofiniquity? and what error can there be in thy being severe when the greatness ofmy fault is a justification of severity? That thou canst not lay so heavy a doomupon me, which I have not deserved? Thou canst not pronounce so hard asentence against me, which I am not worthy of. If thou judge me to torture, it isbut mildness; if to die the death, it is but my due; if to die everlastingly, Icannot say it were unjust. Sir Richard Baker.Verse 5. Behold, I was shapen in iniquity, etc. He said not, "Behold, this evilhave I done, "but, Behold, I was conceived in sin, etc. He says not, "Behold, I,David, "a king, that have received such and such mercies from God, who wouldhave given me more (as God told him), who had that entire communion withhim, and graces from him, I, even I, have done this evil. No; he keeps it in tillhe came to this, and then his heart could hold no longer: Oh, behold I wasconceived in sin. His debasement was at his auge here. And to whom is it heutters this behold? What, to men? No; his meaning is not to call on men, q.d., Oye sons of men, behold! That is but his secondary aim, arising out of his havingpenned it, and delivered it unto the church; but when he uttered it, it was toGod, or rather afore God, and yet not as calling on God to behold, for thatneeded not. David had elsewhere said, "God looked down, "etc., "and beheldthe sons of men, "when speaking of this very corruption. He therefore knewGod beheld it sufficiently; but he utters it afore God, or, as spoken of himselfbetween God and himself, thereby to express his own astonishment andamazement at the sight and conviction of this corruption, and at the sight ofwhat a monster he saw himself to be in the sight of God in respect of this sin. Itwas a behold of astonishment at himself, as before the great and holy God; andtherefore it was he seconds and follows it with another behold made unto God:"Behold, thou desirest truth in the inward parts." And it is as if he had said inboth, Oh, how am I in every way overwhelmed, whilst with one eye cast onmyself I see how infinitely corrupt I am in the very constitution of my nature;and with the other eye I behold and consider what an infinite holy God thou artin thy nature and being, and what an holiness it is which thou requirest. I amutterly overwhelmed in the intuition of both these, and able to behold no more,nor look up unto thee, O holy God! Thomas Goodwin.

Psalm 51 235Verse 5. Behold, I was shapen in iniquity, etc. We are not to suppose thatDavid here reflects upon his parents as the medium of transmitting to him theelements of moral evil; and that by the introduction of the doctrine of originalsin he intended to extenuate the enormity of his own crimes. On the contrary,we are to regard him as afflicting himself by the humbling consideration thathis very nature was fallen, that his transgressions flowed from a heart naturallyat enmity with God; that he was not a sinner by accident, but by a depravity ofpurpose extending to the innermost desires and purposes of the soul; and thatthere was "a law in his members, warring against the law of his mind, andbringing him into captivity to the law of sin and death" Ro 7:23; and that hewas one of a race of guilty beings, none of whom could plead an exemptionfrom an evil heart of unbelief, ready at all times to depart from the living God.Till we see sin in the fountain of the heart, we shall never truly mourn over it inthe life and conversation. John Morison.Verse 5. Behold, I was shapen in iniquity. He is not low enough down yet, hemust come lower. It is not enough for him to confess that the water is filthy atthe pool; he goes back to the source, and confesses that the whole river ispolluted up to its head. The source is unclean; the very spring wells forth foulwaters. Thomas Alexander.Verse 5. I was shapen in iniquity. I shall not easily be persuaded to think thatparents who are sinners themselves and too much under the influence of badaffections and passions, will be very likely to produce children withouttransmitting to them some of those disorders and corruptions of nature withwhich they themselves are infected. And if this be a difficulty, I would begleave to observe that it is a difficulty which affects natural as well as revealedreligion. Since we must take human nature as it is, and if it be really in a stateof disorder and corruption, and cannot be otherwise, considering the commonlaw of its production, the difficulty must have been as ancient as the first manthat was born; and therefore can be no objection against the truth of revelation,but it must be equally so against natural religion, which must equally allow thething, if it be in reality a fact, with revelation itself. Samuel Chandler.Verse 5. Infants are no innocents, being born with original sin, the first sheetwherein they are wrapped is woven of sin, shame, blood, and filth. Eze 16:4,etc. They are said to sin as they were in the loins of Adam, just as Levi is saidto pay tithes to Melchizedek, even in the loins of his forefather Abraham Heb7:9-10; otherwise infants would not die, for death is the wages of sin Ro 6:23;and the reign of death is procured be the reign of sin, which hath reigned overall mankind except Christ. All are sinners, infected with the guilt and filth ofsin; the rot (according to the vulgar saying) over runs the whole flock. Hence

Psalm 51 236David reflects upon original sin as the cause of all his actual, saying, Behold, Iwas shapen in iniquity; and in sin did my mother conceive me. Thus man'smalady begind betimes, even in our conception; this subtle serpent sowed histares very early, so that we are all "born in sin." Joh 9:34. Christopher Ness's"Divine Legacy, "1700.Verse 5. Notwithstanding all that Grotius and others have said to the contrary, Ibelieve David to speak here of what is commonly called original sin; thepropensity to evil which every man brings into the world with him, and whichis the fruitful source whence all transgression proceeds. Adam Clarke.Verse 6. Behold. Before he entereth on any of the parts of the verse he useththe particle of admiration, Behold; which he never useth but in someremarkable manner, thereby the more to raise us up to the contemplation ofsuch great matters to be told. Archibald Symson.Verse 6. Thou desirest truth in the inward parts. Thou lovest truth, notshadows or images, but realities; thou lovest truth in the inward parts, insidetruth, a true heart, a pure conscience: he is a Christian who is one inwardly. Ro2:29. John Bull.Verse 6. Truth in the inward parts. A great French pear is called le bon hretien,the good Christian, because they say it is never rotten at the core. GeorgeSwinnock.Verse 6. In the hidden part thou shalt make me to know wisdom. Piscator, in hisannotations on this Psalm, puts this sense upon it, that David should bless Godfor having made him to know this special wisdom in this hidden thing ormatter, and had brought the knowledge thereof home, as a point of savingwisdom, to the hidden man of his heart, so as to see fully and clearly this nativecorruption as the cause of all sin, and on that account to cause him to lay it toheart. Thomas Goodwin.Verse 6. In the hidden part thou shalt make me to know wisdom. It is one thingto be wise headed and wise tongued, and another to be wise hearted, andtherefore in Scripture nothing more ordinary than to set forth wisdom that istrue indeed by the heart. God himself is said to be wise of heart. Foolishcreatures are like Ephraim, "a silly dove without heart." They may have headenough, notion enough, flashing light, appearing to others enough, but they arewithout a heart; they have not the great work there, a new head and an oldheart, a full head and an empty heart, a light and burning profession, and a

Psalm 51 237dark, dead, and cold heart; he that takes up in such a condition is a fool and anerrant fool. John Murcot, 1657.Verse 6. And in the hidden part thou shalt make me to know wisdom. Someread it, "In the hidden part thou hadst made me to know wisdom; "that thouhadst done it, but I have fallen from my high state, marred thy handiwork. "Byone plunge into lust I have fallen and fouled myself." Arthur Jackson.Verse 6. The copulative particle which connects the two clauses, implies thecorrespondence between the revelation of the divine will on the one part andthe desire and prayer of the penitent heart on the other. Thou desirest truth inthe inward parts: and in the hidden part thou shalt make me to know wisdom."What I want thou hast promised to give." Repentance and faith are the gifts ofGod, and the awakened mind is conscious that they are so. Thomas T.Biddulph.Verses 6-8. The right conviction of sin comprehends its being acknowledgednot only in our works, but also in our entire being. Agustus F. Tholuck.Verse 8. Make me to hear joy and gladness. This is the exceeding great love ofthe Lord toward his children, that he hath not only provided a sure salvation forthem through the remission of their sins in Christ Jesus, but also seals up intheir heart the testimony thereof by his Holy Spirit of adoption, that for theirpresent consolation, lest they should be swallowed up of heaviness throughcontinual temptations. Though he speak not to all his children as he did toDaniel, by an angel, "O man, greatly beloved of God, "nor as he did to theblessed Virgin Mary, "Hail, Mary, freely beloved, "yet doth he witness thesame to the hearts of his children by an inward testimony: when they hear itthey are alive; when they want it they are but dead; their souls refuse all othercomforts whatsoever. William Cowper.Verse 8. Make me to hear joy and gladness. As a Christian is the mostsorrowful man in the world, so there is none more glad than he. For the causeof his joy is greatest. In respect his misery was greatest, his delivery greatest,therefore his joy greatest. From hell and death is he freed, to life in heaven is hebrought...The person from whom he seeketh this joy is God: Make me to hear,saith he; whereby he would teach us that this joy cometh only from God; it ishe who is the fountain of joy and all pleasure, for "all good things come fromabove." Natural joys proceed from a natural and fleshly fountain; spiritual joysspring only from God: so he who seeketh those joys beneath seeketh hot waterunder cold ice. Archibald Symson.

Psalm 51 238Verse 8. Make me to hear joy and gladness. Another reference to the expiationof the leper, whose ear was to be touched with the blood of the trespass offeringand the oil, as well as thumb and toe, to show that his faculties were nowprepared for the service of God; so David prays that his ears may be sanctifiedto the hearing of joy and gladness; this an unsanctified heart can never receive.W. Wilson.Verse 8. The bones which thou hast broken. God, in favour to his children, dothafflict them for sin; and the very phrase of breaking his bones, though it expressextremity of misery and pain, yet it hath hope in it, for broken bones by acunning hand may be set again and return to their former use and strength; sothat a conscience distressed for sins is not out of hope; yet upon that hope nowise man will adventure upon sin, saying, though I am wounded, yet I may behealed again; though I am broken, I may be repaired; for let him consider—1.Who breaks his bones—Thou; he that made us our bones and put them in theirseveral places, and tied them together with ligaments, and covered them withflesh; he that keepeth all our bones from breaking; it must be a great matter thatmust move him to break the bones of any of us. The God of all consolation, thatcomforteth us in all our distresses, when he cometh to distress us, this makesaffliction weigh heavy...2. The pain of the affliction expressed so feelingly inthe breaking of bones, which, as is said, is the anguish of the soul for sin, andfear of the consuming fire of God's wrath, and the tempest, as Job calls it, ofanger. 3. The pain of setting these bones again: for, though bones dislocatedmay be put in joint, and though bones broken may be set again, yet this is notdone without pain and great extremity to the patient. Repentance setteth all ourbroken, pained bones; it recovers the soul from the anguish thereof; but he thatonce feels the smart of a true repentance, will say, the pleasures of sin, whichare but for a season, are as hard a bargain as ever he made, and as dear bought;they cost tears, which are sanguis vulnerati cordis, the blood of a woundedheart; they cost sighs and groans which cannot be expressed; they costwatching, fasting, taming of the body to bring it in subjection, even to thecrucifying of the flesh with the lusts thereof. Therefore, let no man adventurehis bones in hope of setting them again. Samuel Page.Verse 8. That the bones which thou hast broken may rejoice. The displeasurewhich God expressed against the sins he had been guilty of, and the deep sensehe had of the aggravated nature of them, filled him with those pains andagonies of mind, as that he compares them to that exquisite torture he musthave felt had all his bones been crushed, for the original word (tykd), signifiesmore than broken, namely, being entirely mashed; and he compares the joy thatGod's declaring himself fully reconciled to him would produce in his mind, to

Psalm 51 239that inconceivable pleasure, which would arise from the instantaneous restoringand healing those bones, after they had been thus broken and crushed to pieces.Samuel Chandler.Verse 9. Hide thy face from my sins. The verb (rtk) properly signifies to veil, orhide with a veil. Samuel Chandler.Verse 9. Hide thy face from my sins. He said in the third verse, that his sin wasalways in his sight; and now he prays that God would put it out of his sight.This is a very good order. If we hold our sins in our eyes to pursue them, Godwill cast them behind his back to pardon them: if we remember them andrepent, he will forget them and forgive: otherwise, peccatum unde homo nonadvertit Deus: et si advertit, animadvertit—the sin from which man turns not,God looks to it; and if he look to it, sure he will punish it. William Cowper.Verse 9. All mine iniquities. See how one sin calleth to mind many thousands,which though they lie asleep a long time, like a sleeping debt, yet we know nothow soon they may be reckoned for. Make sure of a general pardon, and takeheed of adding new sins to the old. John Trapp.Verse 10. Create in me a clean heart, O God. O you that created the firstheaven and the first earth of nothing! O you that will create the new heaven andthe new earth (wherein dwells righteousness), when sin had made the creatureworse than nothing! O you that creates the new creature, the new man, fit to bean inhabitant of the new world, of the new Jerusalem! O thou that hast said,"Behold, I make all things new:" create thou in me, even in me, a clean heart;and renew a right spirit within me. Matthew Lawrence.Verse 10. Create in me a clean heart, O God, etc. David prayeth the Lord tocreate him a new heart, not to correct his old heart, but to create him a newheart; showing that his heart was like an old garment, so rotten and tattered thathe could make no good of it by patching or piecing, but even must cut it off,and take a new. Therefore Paul saith, "Cast off the old man; "not pick him andwash him till he be clean, but cast him off and begin anew, as David did. Willye know what this renewing is? It is the repairing of the image of God, until webe like Adam when he dwelt in Paradise. As there is a whole old man, so theremust be a whole new man. The old man must change with the new man,wisdom for wisdom, love for love, fear for fear; his worldly wisdom forheavenly wisdom, his carnal love for spiritual love, his servile fear for Christianfear, his idle thoughts for sanctified works. Henry Smith.

Psalm 51 240Verse 10. Create in me a clean heart. Creating, to speak properly, is to makeof nought, and is here used improperly. The prophet speaketh according to hisown feeling and present judgement of himself, as though he had lost all, andhad no goodness in himself. No doubt the prophet's heart was in part clean,though not so much as he desired. These things thus opened, here cometh aquestion first to be answered. Quest. Whether David could have lost thecleanness of heart, having once had it? Ans. No. The gifts and calling of God,that is (as I take it), the gifts of effectual calling, are such as God neverrepenteth of or taketh away. Faith, hope, and charity are abiding gifts, as sure asthe election of God, which is unchangeable. Indeed, the children of God, if weonly considered them in themselves with their enemies, night fall away, butbeing founded upon the unchangeable nature of God, and immutability of hiscounsel, they cannot, the gates of hell shall not prevail against them, the electcannot be deceived or plucked out of Christ's hands. Nay, certain it is thatDavid did not actually leave his former cleanness. For sure it is, his heartsmiting him (as here it did), so doing before in less matters, it was not whollyvoid of cleanness. And again, it could not pray for cleanness if it were notsomewhat clean. This is most sure, that by grievous sins much filthinesscometh to the soul, as by a boisterous wind a tree may lose his leaves and somebranches, so as that the party sinning may be brought into as great passionsalmost as if he had lost all, but the desire of grace is an infallible certainty ofsome grace of that kind. The prophet therefore desireth not a clean heartbecause he had it not in any sort, but because he could not so well perceive it inhimself, and take such comfort in it as he had dome before, and for that hedesired it a great deal more than now he had it. So learned, so rich men, thinkthemselves not learned, not rich, in respect of that which they do desire, andwhen the sun is up, the moon seemeth to have no light. George Estey, in"Certain Godly and Learned Expositions," 1603.Verse 10. Create in me a clean heart, O God, etc. This "creation" is fromnothing. David uses the same word of our creation which Moses uses of "thecreation of the heaven and the earth." Our creation "in Jesus Christ" is no merestrengthening of our powers, no mere aiding of our natural weakness by themight of the grace of God, it is not a mere amendment, improvement of ourmoral habits; it is a creation out of nothing, of that which we had not before.There was nothing in us whereof to make it. We were decayed, corrupt, dead intrespasses and sins. What is dead becometh not alive, except by the infusion ofwhat it had not. What is corrupt receiveth not soundness, save by passing awayitself and being replaced by a new production. "The old man" passeth not intothe new man, but is "put off." It is not the basis of the new life, but a hindrance

Psalm 51 241to it. It must be "put off" and the new man "put on, "created in Christ Jesus. E.B. Pusey, D.D., 1853.Verse 10. (first clause). He used the word creat (Heb. Bara), a word only usedof the work of God, and showing that the change in him could be wrought onlyby God. Christopher Wordsworth.Verse 10. A clean heart. The priest was required to make a strict examinationof the skin of the leper before he could pronounce him clean; David prays Godto make his heart clean. W. Wilson.Verse 10. A right spirit. A steadfast spirit, i.e., a mind steady in following thepath of duty. French and Skinner.Verses 10-12. Who was to do this work? Not himself; God alone. Therefore, heprays: "O God, create—O lord, renew; uphold by thy Spirit." Adam Clarke.Verse 11. Cast me not away from thy presence. David lamented before that sinhad slain him, and made him like a dead man, wanting a heart or quickeningspirit; and now he fears lest, as the dead are abhorred by the living, so the Lordshould cast him as a dead and abominable thing out of his presence. Whereofwe learn this is one of the just punishments of sin; it procures the casting out ofa man from the face of God; and it may let us see how dear bought are thepleasures of sin when a man to enjoy the face of the creature deprives himselfof the comfortable face of the Creator; as David here, for the carnal love of theface of Bathsheba, puts himself in danger to be cast out forever from thepresence of the Lord his God. If a man could remember this in all Satan'stemptations, what it is that the deceiver offers, and what it is again that heseeks, he would be loath to buy the perishing pleasures of sin upon such a priceas Satan selleth them, but would answer him as the apostle did Simon Magus,"Thy money, with thyself, go into perdition; "thy gain, thy glory, thy pleasure,and whatever thou wouldst give me to offend the Lord my God, go with thyselfinto perdition, for what canst thou offer me comparable to that which thouwouldst steal from me? But how is it that he prays, Cast me not out from thypresence? May a man be cast any way from it? Saith he not himself, "Whatway can I flee from thy presence?" This is soon answered by distinguishing histwofold presence—one in mercy, wherewith he refresheth and comforteth hisown, and this without intermission they enjoy who are in heaven; another, inwrath, whereby he terrifies and torments without intermission the damned inhell. As to them who are upon the earth, certain it is he is displeased withmany, who, because they see not his angry face, regard it not, borne out withtemporal recreations of the creature, which will fail them; and there are many,

Psalm 51 242again, to whom he looks as a loving father in Christ, and yet they see not hismerciful face by reason of many interjected veils; but to them who once havefelt the sweetness of his favourable face it is death to want it. William Cowper.Verse 11. Cast me not away from thy presence. Like the leper who is banishedfrom society till cleansed, or as Saul was rejected from being king, because heobeyed not the word of the Lord. 1Sa 15:23. David could not but feel that histransgression would have deserved a similar rejection. W. Wilson.Verse 11. Cast me not away. Lord, though I, alas! have cast thee from me, yetcast me not away: hide not thy face from me, although I so often have refusedto look at thee; leave me not without help, to perish in my sins, though I haveaforetime left thee. Fra Thomé de Jesu.Verse 11. Take not thy Holy Spirit from me. The words of this verse imply thatthe Spirit had not altogether been taken away from him, however much his giftshad been temporarily obscured...Upon one point he had fallen into a deadlylethargy, but he was not "given over to a reprobate mind; "and it is scarcelyconceivable that the rebuke of Nathan the prophet should have operated soeasily and suddenly in arousing him had there been no latent spark of godlinessstill remaining...The truth on which we are now insisting is an important one, asmany learned men have been inconsiderately drawn into the opinion that theelect, by falling into mortal sin, may lose the Spirit altogether, and be alienatedfrom God. The contrary is clearly declared by Peter, who tells us that the wordby which we are born again is an incorruptible seed 1Pe 1:23; and John isequally explicit in informing us that the elect are preserved from falling awayaltogether. 1Jo 3:9. However much they may appear for a time to have beencast off by God, it is afterwards seen that grace must have been alive in theirbreasts even during that interval when it seemed to be extinct. Nor is there anyforce in the objection that David speaks as if he feared that he might bedeprived of the Spirit. It is natural that the saints, when they have fallen intosin, and have thus done what they could to expel the grace of God, should feelan anxiety upon this point; but it is their duty to hold fast the truth, that grace isthe incorruptible seed of God, which never can perish in any heart where it hasbeen deposited. This is the spirit displayed by David. Reflecting upon hisoffence, he is agitated with fears, and yet rests in the persuasion that, being achild of God, he would not be deprived of what, indeed, he had justly forfeited.John Calvin.Verse 12. Restore. It is no small comfort to a man that hath lost his receipt for adebt paid when he remembers that the man he deals with is a good and justman, though his discharge is not presently to be found. That God whom thou

Psalm 51 243hast to deal with is very gracious; what thou hast lost he is ready to restore (theevidence of thy grace I mean). David begged this, and obtained it. Yea, saithfaith, if it were true what thou fearest, that thy grace was never true, there ismercy enough in God's heart to pardon all thy former hypocrisy if thou comestin the sincerity of thy heart; and so faith persuades the soul by an act ofadventure to cast itself upon God in Christ. Wilt not thou, saith faith, expect tofind as much mercy at God's hands, as thou canst look for at a man's? It is notbeyond the line of created mercy to forgive many unkindnesses, much falsenessand unfaithfulness, upon an humble, sincere acknowledgment of the same. Theworld is not so bad but it abounds with parents who can do thus much for theirchildren, and masters for their servants; and is that hard for God to do which isso easy in his creature? Thus faith vindicates God's name. And so long as wehave not lost sight of God's merciful heart, our head will be kept above water,though we want the evidence of our own grace. William Gurnall.Verse 12. Restore unto me the joy of thy salvation, etc. How can God restorethat which he took not away? For, can I charge God with the taking away thejoy of his salvation from me? O gracious God, I charge not thee with taking it,but myself with losing it; and such is the miserable condition of us poorwretches, that if thou shouldest restore no more to us than what thou takestfrom us, we should quickly be at a fault in our estates, and our ruin would be assudden as inevitable. But what am I so earnest for restoring? for what good willrestoring do me? and how shall I more keep it being restored, than I kept itbefore being enjoyed? and if I so enjoy it, as still to fear to lose it, what joy canthere be in such enjoying? O therefore, not restore it only, but establish me withthy free spirit; that as by thy restoring I may enjoy it entirely, so by thyestablishing I may enjoy it securely. Sir Richard Baker.Verse 12. Uphold me. I am tempted to think that I am now an establishedChristian, that I have overcome this or that lust so long that I have got into thehabit of the opposite grace, so that there is no fear; I may venture very near thetemptation, nearer than other men. This is a lie of Satan. I might as well speakof gunpowder getting by habit a power of resisting fire, so as not to catch thespark. As long as powder is wet it resists the spark, but when it becomes dry itis ready to explode at the first touch. As long as the Spirit dwells in my heart,he deadens me to sin, so that if lawfully called through temptation I may reckonupon God carrying me through. But when the Spirit leaves me, I am like drygunpowder. Oh, for a sense of this! Robert Murray Macheyne.Verse 12. Uphold ne with thy free spirit. A loving mother chooses a fittingplace, and a fitting time, to let her little child fall; it is learning to walk, it isgetting over confident, it may come to a dangerous place, and if possessed of

Psalm 51 244all this confidence, may fall and destroy itself. So she permits it to fall at such aplace, and in such a way as that it may be hurt, wholesomely hurt, but notdangerously so. It has now lost its confidence, and clings all the more fondlyand trustingly to the strong hand that is able to hold up all its goings. So thisDavid, this little child of the great God, has fallen; it is a sore fall, all his bonesare broken, but it has been a precious and a profitable lesson to him; he has noconfidence any longer in himself, his trust is not now in an arm of flesh."Uphold me with thy free spirit." Thomas Alexander.Verse 12. (last clause). Let a free spirit sustain me; that is, let me not beenslaved, as I have been, by my sinful passions. Henry Dimock, M.A., 1791.Verse 13. Then will I teach transgressors thy ways, etc. We see our duty cravesthat when we have received mercy from God for ourselves, we should makevantage of it for the edification of others. Every talent received from Godshould be put to profit, but specially the talent of mercy; as it is greatest, so theLord requires greater fruit of it, for his own glory, and for the edification of ourbrethren. Seeing we are vessels of mercy, should not the scent and sweet odourof mercy go from us to others? This duty Christ craved from Peter: "And thou,when thou art converted, confirm thy brethren." And this duty, as David herepromises, so we may read how he did perform it: "Come unto me, all ye thatfear God, and I will tell you what he hath done for my soul." The property of aChristian is, fides per delectionem efficax, faith worked by love. What availethit to pretend faith toward God, where there is no love toward thy neighbour?and wherein can thy love be declared more than in this, to draw thy neighbourto the participation of that same merit whereunto God hath called thee? By thelaw a man was bound to bring home his neighbour's wandering beast if he hadmet with it before; how much more, then, to turn again his neighbour himselfwhen he wanders from the Lord his God? If two men walking on the wayshould both fall into one pit, and the one being relieved out of it should go hisway and forget his neighbour, might it not justly be called a barbarous andinhuman cruelty? We have all fallen into one and the same mire of iniquity;since the Lord hath put out his merciful hand to draw us out of this prison ofsin, shall we refuse to put out our hand to see if possibly we may draw up ourbrethren with us? William Cowper (Bishop).Verse 14. (first clause). Deliver me from bloods. The term bloods in Hebrewmay denote any capital crime; and in my opinion he is here to be considered asalluding to the sentence of death, to which he felt himself to be obnoxious, andfrom which he requests deliverance. John Calvin.

Psalm 51 245Verse 14. (first clause). The Chaldee reads, Deliver me from the judgment ofmurder.Verse 14. O God, thou God of my salvation. O God, is a good invocation, forhe heareth prayers. Yet to distinguish him from all false gods he is so particularas to single him from all other: Thou God. And to magnify him, and toreenforce his petition, he calleth him Deum salutis, "the God of my salvation,"which expresses him able to deliver him; for it is his nature, and his love, andhis glory, to be a preserver of men. And to bring home this joy and comfort intohis own heart, he addeth, salutis meae, "of my salvation." So it is oratiofervens, and the apostle telleth us that such a prayer prevaileth much with God.For God may be a Saviour and a deliverer, and yet we may escape his savinghand, his right hand may skip us. We can have no comfort in the favours ofGod, except we can apply them at home; rather we may "think on God and betroubled." Samuel Page.Verse 14. And my tongue shall sing aloud of thy righteousness. Hierom, Basil,Euthymius, and other ancient doctors observe that natural corruptions andactual sins are the very rampiers which stop the free passage of song Ps 51:15.So David doth himself expound himself: Deliver me from bloodguiltiness, OGod: and my tongue shall sing aloud of thy righteousness. His lack ofthankfulness did cry, his adultery cry, his murder cry unto the Lord for revenge;but alas! himself was mute, till God in exceeding great mercy did stop themouths of his clamorous adversaries, and gave him leave to speak. John Boys.Verse 14. Aloud. This for God, for himself, for the church. 1. For God, that hishonour may be proclaimed, therefore they borrowed the voice of still and loudinstruments...2. For himself. Having received such a benefit, he cannot containhimself, this new wine of spiritual joy which filleth his vessel must have a vent.All passions are loud. Anger chides loud, sorrow cries loud, fear shrieks loud,and joy sings loud. So he expresses the vehemency of his affection; for towhom much is forgiven, they love much. 3. For others. Iron sharpens iron—examples of zeal and devotion affect much, and therefore solemn and publicassemblies do generally tender the best service to God, because one provokethanother. Samuel Page.Verse 15. O Lord, open thou my lips; and my mouth shall shew forth thypraise. As man is a little world in the great, so the tongue is a great world in thelittle. Nihil habet medium; aut grande malum est, aut grande bonum. (Jerome.)It has no mean; it is either a great evil, or a great good. If good (as Eunapiussaid of that famous rhetorician) a walking library, a whole university ofedifying knowledge; but if bad (as St. James doth tell us, Jas 3:6), "a world of

Psalm 51 246wickedness." No better dish for God's public service, when it is we; seasoned;again, none worse, when ill handled. So that if we desire to be doorkeepers inGod's house, let us entreat God first to be a doorkeeper in our house, that hewould shut the wicket of our mouth against unsavoury speeches, and open thedoor of our lips, that our mouth may shew forth his praise. This was David'sprayer, and ought to be thy practice, wherein observe three points especially:who, the Lord; what, open my lips; why, that my mouth shall shew forth thypraise. For the first—man of himself cannot untie the strings of his ownstammering tongue, but it is God only which opened "a door of utterance." Col4:3. When we have a good thought, it is (as the school doth speak) gratiainfusa; when a good word, gratia effusa; when a good work, gratia diffusa.Man is a lock, the Spirit of God has a key, "which openeth and no manshutteth; "again, "shutteth and no man openeth." Re 3:7. He did open the heartof Lydia to conceive well, the ears of the prophet to hear well, the eyes ofElisha servant to see well, and here the lips of David to speak well. Ac 16:1-40Isa 50:1-11 2Ki 6:1-33. And therefore, whereas in the former verse he mightseem too peremptory, saying, My tongue shall sing aloud of thy righteousness;he doth, as it were, correct himself by this later edition and second speech: OLord, I find myself most unable to sing or say, but open thou my lips, and touchthou my tongue, and then I am sure my mouth shall shew forth thy praise. JohnBoys.Verse 15. O Lord, open thou my lips, etc. Again he seems to have the case ofthe leper before his mind, with the upper lip covered, and only crying unclean,unclean; and he prays as a spiritual leper to be enabled, with freedom andfulness, to publish abroad the praise of his God. W. Wilson.Verse 15. (first clause). He prays that his lips may be opened; in other words,that God would afford him matter of praise. The meaning, usually attached tothe expression is, that God would so direct his tongue by the Spirit as to fit himfor singing his praises. But though it is true that God must supply us withwords, and that if he do not, we cannot fail to be silent in his praise, Davidseems rather to intimate that his mouth must be shut until God called him to theexercise of thanksgiving by extending pardon. John Calvin.Verse 16. For thou desirest not sacrifice; etc. There may be another reasonwhy David here affirms that God would not accept of a sacrifice, nor bepleased with a burnt offering. No particular sacrifices were appointed by thelaw of Moses to expiate the guilt of murder and adultery. The person who hadperpetrated these crimes was, according to the divine law, to be punished withdeath. David therefore may be understood as declaring, that it was utterly vainfor him to think of resorting to sacrifices and burnt offerings with a view to the

Psalm 51 247expiation of his guilt; that his criminality was of such a character, that theceremonial law made no provision for his deliverance from the doom which hisdeeds of horror deserved; and that the only sacrifices which would avail werethose mentioned in the succeeding verse, "The sacrifice of a broken heart."John Calvin.Verse 16. Else would I give it thee. And good reason it is, that we who lie dailyat the beautiful gate of the temple begging alms of him, and receiving from hisopen hand, who openeth his hand, and filleth with his plenty every living thing,should not think much to return to him such offerings of our goods as his lawrequireth. Samuel Page.Verses 16-17. And now I was thinking what were fit to offer to God for all hislovingkindness he has showed me; and I thought upon sacrifices, for they havesometimes been pleasing to him, and he hath oftentimes smelt a sweet odourfrom them; but I considered that sacrifices were but shadows of things to come,are not now in that grace they have been; for old things are past, and new arenow come; the shadows are gone, the substances are come in place. Thebullocks that are to be sacrificed now are our hearts; it were easier for me togive him bullocks for sacrifice, than to give him my heart. But why should Ioffer him that he care not for? my heart, I know, he cares for; and if it bebroken, and offered up by penitence and contrition, it is the only sacrifice thatnow he delights in. But can we think God to be so indifferent that he willaccept of a broken heart? Is a thing that is broken good for anything? Can wedrink in a broken glass? Or can we lean upon a broken staff? But though otherthings may be the worse for breaking, yet a heart is never at the best till it bebroken; for till it be broken we cannot see what is in it; till it be broken, itcannot send forth its sweetest odour; and therefore, though God loves a wholeheart in affection, yet he loves a broken heart in sacrifice. And no marvel,indeed, seeing it is himself that breaks it; for as nothing but goat's blood canbreak the adamant, so nothing but the blood of our scapegoat, Jesus Christ, isable to break our adamantine hearts. Therefore, accept, O God, my brokenheart, which I offer thee with a whole heart; seeing thou canst neither exceptagainst it for being whole, which is broken in sacrifice, nor except against it forbeing broken, which is whole in affection. Sir Richard Baker.Verse 17. The sacrifices of God are a broken spirit: a broken and a contriteheart, etc. When speaking of thankfulness, we might have expected him to say,"a joyful heart, or a thankful heart, " but instead of that he says, "a contriteheart." For the joy of forgiveness does not banish sorrow and contrition for sin:this will still continue. And the deeper the sense of sin, and the truer the sorrowfor it, the more heartfelt also will be the thankfulness for pardon and

Psalm 51 248reconciliation. The tender, humble, broken heart, is therefore the best thankoffering. J. J. Stewart Perowne.Verse 17. It may be observed that the second word, (xkbn) which we rendercontrite, denotes the being bruised and broken to pieces, as a thing is bruised ina mortar (See Nu 11:8), and therefore, in a moral sense, signifies such a weightof sorrow as must wholly crush the mind without some powerful andseasonable relief. Samuel Chandler.Verse 18. In thy good pleasure. Whatever we seek must ever be sought underthis restriction, Thy good pleasure. Build thou, but do it in thine own wise time,in thine own good way. Build thou the walls of separation that divide thechurch from the world; let them be in it, not of it; keep them from its evil. Buildthou the walls that bind, that unite thy people into one city, under one polity,that they all may be one. Build thou, and raze thou; raze all the inner walls thatdivide thy people from thy people; hasten that day when, as there is but oneShepherd, so shall there be but one sheepfold. Thomas Alexander.Verses 18-19. Some few learned Jewish interpreters, while they assign thePsalm to the occasion mentioned in the title, conjecture that the 18th and 19thverses were added by some Jewish bard, in the time of the Babylonishcaptivity. This opinion is also held by Venema, Green, Street, French andSkinner. There does not, however, seem to be any sufficient ground forreferring the poem, either in whole or part, to that period. Neither the walls ofJerusalem, nor the buildings of Zion, as the royal palace and the magnificentstructure of the temple, which we know David had already contemplated for theworship of God (2Sa 7:1, etc.), were completed during his reign. This was onlyeffected under the reign of his son Solomon. 1Ki 3:1.The prayer, then, in the 18th verse might have a particular reference to thecompletion of these buildings, and especially to the rearing of the temple, inwhich sacrifices of unprecedented magnitude were to be offered. David's fearsmight easily suggest to him that his crimes might prevent the building of thetemple, which God had promised should be erected. 2Sa 7:13. "The kingforgets not, " observes Bishop Horne, "to ask mercy for his people as well asfor himself; that so neither his own nor their sins might prevent either thebuilding and flourishing of the earthly Jerusalem, or, what was of infinitelygreater importance, the promised blessing of Messiah, who was to descendfrom him, and to rear the walls of the New Jerusalem." James Anderson's Noteto Calvin, in loc.

Psalm 51 249HINTS TO THE VILLAGE PREACHERThe Psalm is upon its surface so full of suggestions for sermons that I have notattempted to offer any of my own, but have merely inserted a selection fromMr. G. Rogers and others.Verse 1.1. The Prayer.(a) For mercy, not justice. Mercy is the sinner's attribute—as much a part of thedivine nature as justice. The possibility of sin is implied in its existence. Theactual commission of sin is implied in its display.(b) For pardon, not pity merely, but forgiveness.2. The plea.(a) For the pardon of great sins on account of great mercies, andlovingkindness.(b) Many sins on account of multitude of mercies.3. Hell deserving sins on account of tender mercies. We who have sinned arehuman, he who pardons is divine."Great God, thy nature hath no bound,So let thy pardoning love be found."Verse 3.1. Confession. "I acknowledge, "etc.2. Humiliation, not a mere confession with the lips, but ever before me—in itsguilt—defilement—consequences in this life and hereafter.Verses 3-4, 11-12, 17.1. Scripture estimate of sin.(a) Personal accountability—My sin.(b) Estimated as hateful to God—Against thee, etc.

Psalm 51 250(c) Sin estimated as separation from God.2. Spiritual restoration. First step—Sacrifice of a broken spirit. Last step—Spirit of liberty. Thy free spirit. F. W. Robertson.Verse 6. See T. Goodwin's Treatise, entitled, "An Unregenerate Man'sGuiltiness before God, in respect of Sin and Punishment." Book 9 cap. 1-2.(Nichol's edition, Vol. X., p. 324 et seq.)Verse 7. Here is,1. Faith in the act of an atonement for sin. "I shall be clean."2. Faith in the method of its application. "Purge me, "etc. Sprinkled as theblood of sacrifices.3. Faith in its efficacy. "I shall be whiter, "etc.Verse 10.1. The change to be effected.(a) A clean heart.(b) A right spirit.2. The power by which it is accomplished.(a) A creative power, such as created the world at first.(b) A renewing power, such as continually renews the face of the earth.(c) The acquirement of these blessings. The prayer, "Create, "etc.Verses 12-13. A threefold desire.1. To be happy—"Restore," etc.2. To be consistent—"Uphold," etc.3. To be useful—"Then will I teach," etc. —W. Jackson.Verse 13.1. It is not our duty to seek the conversion of others until we are convertedourselves.

Psalm 51 2512. The greater enjoyment we have in the ways of God, the more faithfully andearnestly we shall make them known to others.3. The more faithfully and earnestly we make them known to others the morethey will be influenced by them.Verse 15.1. Confession. His lips are sealed on account—(a) Of his fall—and well they might be.(b) Of natural timidity.(c) Of want of zeal.2. Petition, "Open thou, "etc. Not my understanding merely and heart, but"lips."3. Resolution. Then he would speak freely in God's praise.Verse 15.1. When God does not open our lips we had better keep them closed.2. When he does open them we ought not to close them.3. When he opens them it is not to speak in our own praise, and seldom inpraise of others, but always in his own praise.4. We should use this prayer whenever we are about to speak in his name. "OLord, open, "etc.Verses 16-17.1. Men would gladly do something towards their own salvation if they could."Thou desirest not, "etc., else would I give it.2. All that they can do is not of the least avail. All the ceremonial observancesof Jewish or Gentile churches could not procure pardon for the leasttransgression of the moral law.3. The only offering of man which God will not despise is a broken and acontrite heart.

Psalm 51 2524. All other requirement for his salvation God himself will provide.Verse 18.1. For whom is the prayer offered—for the church or Zion?(a) Next to our own welfare we should seek the welfare of Zion.(b) All should seek it by prayer.2. For what is the prayer offered?(a) The kind of good, not worldly or ecclesiastical, but spiritual.(b) The measure of good. "In thy good pleasure." Thine own love to it, andwhat thou hast already done for it.(c) The continuance of good. "Build, "etc. Its doctrines, graces, zeal.Verse 19.1. When we are accepted of God our offerings are accepted." Then," etc.2. We should then make the richest offerings in our power, our time, talents,influence, etc.(a) Holy obedience.(b) Self sacrifices, not half offerings, but whole "burnt offerings; "not lambsmerely, but "bullocks."(c) Zeal for divine ordinances. "Upon thine altar."3. God will take pleasure in such services. "Then shalt thou be pleased."1. Because from his own redeemed.2. Because given in the name of the Redeemer. With such sacrifices God iswell pleased.WORKS UPON THE FIFTY-FIRST PSALM

Psalm 51 253Exposition of the Fifty-first Psalm, by MARTIN LUTHER, in "Select works of Martin Luther, translatedby REV. HENRY COLE." Vol. I., pp. 51-197."An Exposition upon the 51 Psalm, "in "Certain Godly and learned Expositions upon divers parts ofScripture. As they were preached and afterwards more briefly penned by that worthy man of God, MaisterGEORGE ESTEY...Late preacher of the word of God in St. Edmund's Burie." 1603. (4to.)"David's Penitential Psalm opened: in thirtie severall Lectures thereon. By SAM. HIERON. 1617." (4to.)"Good News from Canaan; or, An Exposition on the 51 Psalm, "in "The Workes of Mr. William Cowper,late Bishop of Galloway." 1629. (Folio.)"David's Repentance; or, A plaine and familiar Exposition of the LI. Psalm: first preached, and nowpublished for the benefit of God's church. Wherein euery faithful Christian may set before his eyes thePatterne of vnfeigned Repentance, whereby we may take heed of the falling into sin again. The eighthedition, newly revised and profitably amplified by the author, SAMVEL SMITH, preacher of the word ofGod at Prittlewell in Essex...1630." (12mo.)"A Godly and Fruitful Exposition of the Fifty-one Psalm, the fifth of the Penitential, "in ARCHIBALDSYMSON'S "Sacred Septenarie." 1638."Meditations and Disquisitions upon the 51 Psalm of David, "in "Meditations and Disquisitions upon theseven Psalms of David, commonly called the Penitential Psalmes." By SIR RICHARD BAKER, Knight.1639."CLII. Lectures upon Psalm LI. Preached at Ashby Delazovch, in Leicester Shire. By the late faithful, andworthy Minister of Jesus Christ, Mr. ARTHUR HILDERSAM. 1642." (Folio.)"An Exposition of the one-and-fiftieth Psalm, "in pp. 51-239, of "Sermons with some religious and divineMeditations. By the Right Reverend Father in God, ARTHVRE LAKE, late Lord Bishop of Bath andWells." 1639. (Folio.)"David's Broken Heart; or, an Exposition upon the whole Fifty-one Psalm. By that Reverend divine DoctorSAMUEL PAGE, late Pastour of Deptford Stroud, in Kent...1646." (4to.)Exposition of Psalm LI., in "Chandler's Life of David." Vol. 2 pg 254-273."The Portraiture of the Christian Penitent: attempted in a course of Sermons upon Psalm LI ...By the Rev.CHA. DE COETLOGON, A.M. 1775.""Lectures on the Fifty-first Psalm, delivered in the Parish Church of St. James', Bristol. By the Rev.THOMAS T. BIDDULPH, A.M. 1835.""The Penitent's Prayer: a Practical Exposition of the Fifty-first Psalm. By the Rev. THOMASALEXANDER, M.A., Chelsea."

Psalm 52 254Psalm 52ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherOther WorksTITLE. To the Chief Musician. Even short Psalms, if they record but one instance of the goodness of theLord, and rebuke but briefly the pride of man, are worthy of our best minstrelsy. When we see that eachPsalm is dedicated to "the chief musician, "it should make us value our psalmody, and forbid us to praisethe Lord carelessly. Maschil. An Instructive. Even the malice of a Doeg may furnish instruction to a David.A Psalm of David. He was the prime object of Doeg's doggish hatred, and therefore the most fitting personto draw from the incident the lesson concealed within it. When Doeg the Edomite came and told Saul, andsaith unto him, David is come to the house of Ahimelech. By this deceitful tale bearing, he procured thedeath of all the priests at Nob: though it had been a crime to have succoured David as a rebel, they were notin their intent and knowledge guilty of the fault. David felt much the villany of this arch enemy, and herehe denounces him in vigorous terms; it may be also that he has Saul in his eye.DIVISION. We shall follow the sacred pauses marked by the Selahs of the poet.EXPOSITIONVerse 1. Why boasteth thyself in mischief, O mighty man? Doeg had smallmatter for boasting in having procured the slaughter of a band of defencelesspriests. A mighty man indeed to kill men who never touched a sword! He oughtto have been ashamed of his cowardice. He had no room for exultation!Honourable titles are but irony where the wearer is mean and cruel. If Davidalluded to Saul, he meant by these words pityingly to say, "How can one bynature fitted for nobler deeds, descend to so low a level as to find a theme forboasting in a slaughter so heartless and mischievous?" The goodness of Godendureth continually. A beautiful contrast. The tyrant's fury cannot dry up theperennial stream of divine mercy. If priests be slain their Master lives. If Doegfor awhile triumphs the Lord will outlive him, and right the wrongs which hehas done. This ought to modify the proud exultations of the wicked, for afterall, while the Lord liveth, iniquity has little cause to exalt itself.Verse 2. Thy tongue deviseth mischiefs. Thou speakest with an ulterior design.The information given was for Saul's assistance apparently, but in very deed inhis heart the Edomite hated the priests of the God of Jacob. It is a mark of deepdepravity, when the evil spoken is craftily intended to promote a yet greaterevil. Like a sharp razor, working deceitfully. David represents the false tongueas being effectual for mischief, like a razor which, unawares to the personoperated on, is making him bald; so softly and deftly do Oriental barbers

Psalm 52 255perform their work. Or he may mean that as with a razor a man's throat may becut very speedily, under the pretence of shaving him, even thus keenly, basely,but effectually Doeg destroyed the band of the priests. Whetted by malice, andguided by craft, he did his cruel work with accursed thoroughness.Verse 3. Thou lovest evil more than good. He loved not good at all. If both hadbeen equally profitable and pleasant, he would have preferred evil. And lyingrather than to speak righteousness. He was more at home at lying than at truth.He spake not the truth except by accident, but he delighted heartily infalsehood. SELAH. Let us pause and look at the proud blustering liar. Doeg isgone, but other dogs bark at the Lord's people. Saul's cattle master is buried, butthe devil still has his drovers, who fain would hurry the saints like sheep to theslaughter.Verse 4. Thou lovest. Thou hast a taste, a gusto for evil language. All devouringwords. There are words that, like boa constrictors, swallow men whole, or likelions, rend men to pieces; these words evil minds are fond of. Their oratory isevermore furious and bloody. That which will most readily provoke the lowestpassions they are sure to employ, and they think such pandering to the madnessof the wicked to be eloquence of a high order. O thou deceitful tongue. Mencan manage to say a great many furious things, and yet cover all over with thepretext of justice. They claim that they are jealous for the right, but the truth isthey are determined to put down truth and holiness, and craftily go about itunder this transparent pretence.Verse 5. God shall likewise destroy thee for ever. Fain would the persecutordestroy the church, and therefore God shall destroy him, pull down his house,pluck up his roots, and make an end of him. He shall take thee away. God shallextinguish his coal and sweep him away like the ashes of the hearth; he wouldhave quenched the truth, and God shall quench him. And pluck thee out of thydwelling place, like a plant torn from the place where it grew, or a captivedragged from his home. Ahimelech and his brother priests were cut off fromtheir abode, and so should those be who compassed and contrived their murder.And root thee out of the land of the living. The persecutor shall be eradicated,stubbed up by the root, cut up root and branch. He sought the death of othersand death shall fall upon him. He troubled the land of the living, and he shall bebanished to that land where the wicked cease from troubling. Those who willnot "let live" have no right to "live." God will turn the tables on malicious men,and mete to them a portion with their own measure. "SELAH." Pause again,and behold the divine justice proving itself more than a match for human sin.

Psalm 52 256Verse 6. The righteous—the object of the tyrant's hatred—shall outlive hisenmity, and also shall see, before his own face, the end of the ungodlyoppressor. God permits Mordecai to see Haman hanging on the gallows. Davidhad brought to him the tokens of Saul's death on Gilboa. And fear. Holy aweshall sober the mind of the good man; he shall reverently adore the God ofprovidence. And shall laugh at him. If not with righteous joy, yet with solemncontempt. Schemes so far reaching all baffled, plans so deep, so politic, allthwarted. Mephistopheles outwitted, the old serpent taken in his own subtlety.This is a good theme for that deep seated laughter which is more akin tosolemnity than merriment.Verse 7. Lo. Look ye here, and read the epitaph of a mighty man, who lorded itproudly during his little hour, and set his heel upon the necks of the Lord'schosen. This is the man that made not God his strength. Behold the man! Thegreat vainglorious man. He found a fortress, but not in God; he gloried in hismight, but not in the Almighty. Where is he now? How has it fared with him inthe hour of his need? Behold his ruin, and be instructed. But trusted in theabundance of his riches, and strengthened himself in his wickedness. Thesubstance he had gathered, and the mischiefs he had wrought, were his boastand glory. Wealth and wickedness are dreadful companions; when combinedthey make a monster. When the devil is master of money bags, he is a devilindeed. Beelzebub and Mammon together heat the furnace seven times hotterfor the child of God, but in the end that shall work out their own destruction.Wherever we see today a man great in sin and substance, we shall do well toanticipate his end, and view this verse as the divine in memoriam.Verse 8. But I, hunted and persecuted though I am, am like a green olive tree. Iam not plucked up or destroyed, but am like a flourishing olive, which out ofthe rock draws oil, and amid the drought still lives and grows. In the house ofGod. He was one of the divine family, and could not be expelled from it; hisplace was near his God, and there was he safe and happy, despite all themachinations of his foes. He was bearing fruit, and would continue to do sowhen all his proud enemies were withered like branches lopped from the tree. Itrust in the mercy of God for ever and ever. Eternal mercy is my presentconfidence. David knew God's mercy to be eternal and perpetual, and in that hetrusted. What a rock to build on! What a fortress to fly to!Verse 9. I will praise thee for ever. Like thy mercy shall my thankfulness be.While others boast in their riches I will boast in my God; and when theirglorying is silenced for ever in the tomb, my song shall continue to proclaimthe lovingkindness of Jehovah. Because thou hast done it. Thou hast vindicatedthe righteous, and punished the wicked. God's memorable acts of providence,

Psalm 52 257both to saints and sinners, deserve, and must have our gratitude. David viewshis prayer as already answered, the promise of God as already fulfilled, andtherefore at once lifts up the sacred Psalm. And I will wait on thy name. Godshall still be the psalmist's hope; he will not in future look elsewhere. He whosename has been so gloriously made known in truth and righteousness, is justlychosen as our expectation for years to come. For it is good before thy saints.Before or among the saints David intended to wait, feeling it to be good bothfor him and them to look to the Lord alone, and wait for the manifestation ofhis character in due season. Men must not too much fluster us; our strength is tosit still. Let the mighty ones boast, we will wait on the Lord; and if their hastebrings them present honour, our patience will have its turn by and by, and bringus the honour which excelleth.EXPLANATORY NOTES AND QUAINT SAYINGSTITLE. That Maschil means a sacred composition, is evident from Ps 47:7,where the passage which we render, "Sing ye praises with understanding, "isliterally, "Sing ye a Maschil, "or song of instruction. This word occurs as a titlein thirteen places; and six times is prefixed to compositions of David's. Inseveral instances it occurs in consecutive Psalms; i.e., in the 42nd (of which the43rd is the sequel), the 44th and 45th, the 52nd, 53rd, 54th, and 55th, the 88thand 89th. A circumstance which favours the notion that the term was onepeculiarly used by some particular editor or collector of a certain portion of thePsalter. John Jebb.Verse 1. (first clause). Why doth he glory in malice that is mighty? that is, hethat in malice is mighty, why doth he glory? There is need that a man bemighty, but in goodness, not in malice. Is it any great thing to glory in malice?To build a house belong to few men, any ignorant man you please can pulldown. To sow wheat, to dress the crop, to wait until it ripen, and in that fruit onwhich one has laboured to rejoice, doth belong to few men: with one spark anyman you please can burn all the crop. . . . What art thou about to do, O, mightyman, what are thou about to do, boasting thyself much? Thou art about to kill aman: this thing also a scorpion, this also a fever, this also a poisonous funguscan do. To this is thy mightiness reduced, that it be made equal to a poisonousfungus! Augustine.Verse 1. By mischief is understood not simply what evil he had done, but theprosperity which he now enjoyed, obtained through mischief; as is clear bothfrom the word boasting and from the seventh verse...Formerly he was the chiefof Saul's shepherds 1Sa 21:8, but by that wicked destruction of the priests of

Psalm 52 258God by Saul, and the execution of the cruel sentence, he obtained the chiefplace near to the king 1Sa 22:9. Hermann Venema.Verse 1. O mighty man. These words may be added by way of irony, as if hehad said, A great deal of valour and prowess you have shown in slaying acompany of unarmed men, the priests of the Lord, yea, women and children, noway able to resist you or else to imply the ground of his vain boasting, to wit,either his present greatness, as being a man in great place, and of great powerwith Saul; or the great preferments he expected from Saul. Arthur Jackson.Verse 1. The goodness of God endureth continually. He contrasts the goodnessof God with the wealth and might of Doeg, and the foundation of his ownconfidence as widely different from that of Doeg, his own placed upon thegoodness of God, enduring for ever and showing itself effectual. It is as if hehad said, The goodness of God to which I trust, is most powerful and the samethroughout all time, and in it I shall at all times most surely rejoice thatgoodness of God, since now it sustains me, so it will exalt me in its own goodtime; it therefore is, and will be above me. . . . Not without emphasis does hesay the goodness la of the strong God, a contrast to Doeg the hero, and theruinous foundation of his fortune. Hermann Venema.Verse 2. Thy tongue deviseth mischiefs, like a sharp razor, working deceitfully.Thus our version. But I do not very well understand the propriety of thetongue's devising mischief, and devising it like a sharp razor. But we mayeasily avoid this harsh comparison by rendering the words: You contrivemischiefs with thy tongue, as with a sharp razor, O thou dealer in deceit: i.e.,you contrive with thy smooth and flattering tongue to wound the reputation andcharacter of others, as though thou wast cutting their throats with a smoothrazor. Samuel Chandler.Verse 2. Like a sharp razor, that instead of shaving the hair lances the flesh; ormissing the beard cutteth the throat. John Trapp.Verse 2. The smooth adroit manner of executing a wicked device neither hidesnot abates its wickedness. Murder with a sharp razor is as wicked as murderwith a meat axe or bludgeon. A lie very ingeniously framed and rehearsed in anoily manner, is as great a sin, and in the end will be seen to be as great a follyas the most bungling attempt at deception. William S. Plumer.Verse 3. Thou lovest evil more than good.—Thou hast loved evil, he says, morethan good, not by simply preferring it, but by substituting it; so that in the steadof good he hath done evil, and that from the inmost love of his soul, bent upon

Psalm 52 259evil; wherefore he does not say that he admitted, but loved evil, not moral only,but physical, for the destruction of his neighbours; so to have loved it, that hewilled nothing but evil, being averse to all good. Hermann Venema.Verse 4. Thou lovest all devouring words, O thou deceitful tongue. He was alltongue; a man of words; and these the most deceitful and injurious. AdamClarke.Verse 5. God shall destroy thee forever, etc. There are four words the psalmistmakes us of to denote the utter vengeance that awaited this deceitful andbloody wretch, all of them having a very strong meaning. The first, ksty fromstn, signifies to pull down, and break utterly into pieces; as when an altar isdemolished. (Jud 6:30 8:9.) The second, kth from the root hrh, which signifiesto twist anything, or pluck it up by twisting it round, as trees are sometimestwisted up. The third, khmy from hmg, which properly signifies utterly tosweep away anything like dust or chaff; and the expression lhm khm means notsweep thee away from thy tent, but sweep thee away, that thou mayest be nolonger a tent; thyself, thy family, thy fortune, shall be wholly and entirelyswept away, and dissipated forever; to which the fourth word, ksrs, answers,eradicabit te, he shall root thee out from the land of the living. It is impossiblewords can express a more entire and absolute destruction. Samuel Chandler.Verse 5. God shall likewise destroy thee forever. Here are quot verba tottonotrua, so many words, so many thunderclaps. As thou hast destroyed theLord's priests, and their whole city, razing and harassing it; so God willdemolish and destroy thee utterly, as an house pulled down to the ground, sothat one stone is not left upon another (Le 14:45); so shall God pull down Doegfrom that high preferment, which he by sycophancy hath got at court. JohnTrapp.Verse 5. Wonderful is the force of the verbs in the original, which convey to usthe four ideas of laying prostrate, dissolving as by fire, sweeping away as witha besom, and totally extirpating root and branch, as a tree is eradicated fromthe spot on which it grew. If a farther comment be wanted, it may be found inthe history of David's enemies, and the crucifiers of the son of David; but thepassage will be fully and finally explained by the destruction of the world ofthe ungodly at the last day. George Horne.Verse 5. The poet accumulates dire and heavy words, and mingles variousmetaphors that he might paint the picture of this man's destruction in morelively colours. Three metaphors appear to be joined together, the first taken

Psalm 52 260from a building, the second from a tent, the third from a tree, if attention isgiven to the force and common acceptation of the words. Hermann Venema.Verse 5. He shall take thee away; or, seize thee, as coals are taken with thetongs. J. J. Stewart Perowne.Verse 6. The righteous also shall see, etc. That is, to use the apt words ofGejerus, "This shall not be a secret judgment, or known only to a few, butcommon fame shall spread abroad throughout the kingdom, or city, the notablepunishments of the ungodly. The righteous also shall not pass by such an eventwith indifference, but with earnest eyes shall contemplate it, "etc. I add, andhence shall they take joy, and turn it to their own use, to the greater fearing ofGod... The righteous, upon whose destruction the ungodly man was intent, shallsurvive and spend their lives safe in the favour of God; they shall see withattentive mind, they shall consider; nor, as worldlings are accustomed, shallthey pass it by without reflection or improvement, they shall see and fear,namely, God the just judge; and instructed in his judgment by this instance,they shall be the more careful to abstain from all designs and crimes of thiskind. Hermann Venema.Verse 6. And shall laugh at him; or, over him—over the wicked man thus castdown—they shall laugh. Such exultation, to our modern sensibilities, seemsshocking, because we can hardly conceive of it, apart from the gratification ofpersonal vindictiveness. But there is such a thing as a righteous hatred, as arighteous scorn. There is such a thing as a shout of righteous joy at the downfallof the tyrant and the oppressor, at the triumph of righteousness and truth overwrong and falsehood. J. J. Stewart Perowne.Verse 7. Lo, this is the man that made not God his strength. David havingshowed (Ps 52:5-6) the wicked man, by the righteous judgment of God rootedout of the land of the living, shows us in the next verse, the righteous man atonce fearing and laughing at this sight, as also pointing at him saying, Lo, thisis the man that made not God his strength. The words are a divine but cuttingsarcasm. The original is geber, which signifieth a strong, valiant man: as wesay in English, Lo, this is the brave and gallant man you wot of! But who wasthis for a man? He was one, saith he, that trusted in the abundance of hisriches. Oh! It is hard to abound in riches and not to trust in them. Hence thatcaution (Ps 62:10): If riches increase, set not your heart upon them. Now, whatis the setting the heart upon riches but our rejoicing and trusting in them? Andbecause the heart of man is so easily persuaded into this sinful trust uponriches, therefore the apostle is urgent with Timothy to persuade all rich men—not only mere worldly rich men, but godly rich men—against it; yea, he urges

Psalm 52 261Timothy to persuade rich men against two sins, which are worse than all thepoverty in the world, yet the usual attendants of riches—pride and confidence:Charge them that are rich in this world, that they be not highminded. 1Ti 6:17.Joseph Caryl.Verses 7-8. Perhaps some of you have been long professors, and yet come tolittle growth in love to God, humility, heavenly mindedness, mortification; andit is worth the digging to see what lies at the root of your profession, whetherthere be not a legal principle that hath too much influenced you. Have you notthought to carry all with God from your duties and services, and too much laidup your hopes in your own actings? Alas! this is as so much dead earth, whichmust be thrown out, and gospel principles laid in the room thereof. Try but thiscourse, and try whether the spring of thy grace will not come on apace. Davidgives an account how he came to stand and flourish when some that were richand mighty, on a sudden withered and came to nothing. Lo, saith he, this is theman that made not God his strength; but trusted in the abundance of his riches.But I am like a green olive tree in the house of God: I trust in the mercy of Godfor ever and ever. While others trust in the riches of their own righteousnessand services, and make not Christ their strength, do thou renounce all, and trustin the mercy of God in Christ, and thou shalt be like a green olive when theyfade and wither. William Gurnall.Verse 8. (first clause):"But I am olive charged with fruitIn fertile soil that grows."This appears to express of the Hebrew words, which our translators render, likea green olive tree, but which in reality have no reference to the colour, but tothe flourishing, vigorous, and thriving state of the plant; just as Homer gives itthe epithet of "luxuriant, "and "flourishing; "and Ovid that of "everflourishing." The fact is, the colour of the leaves of this tree is not a brightlively green; but a dark, disagreeable, or yellowish one. Scheuchzer describesthe leaves, as "superne coloris atrovirentis, vel in viridi flavescentis." AnEnglish traveller, writing from Italy, thus expresses his disappointment aboutthe olive tree:—"The fields, and indeed the whole face of Tuscany, are in amanner covered with olive trees; but the olive tree does not answer thecharacter I have conceived of it. The royal psalmist and some of the sacredwriters, speak with rapture of the `green olive tree, 'so that I expected abeautiful green; and I confess to you, I was wretchedly disappointed to find itshue resembling that of our hedges when they are covered with dust." I haveheard other travellers express the same feeling of disappointment. "The true

Psalm 52 262way of solving the difficulty, "as Harmer properly remarks, "is to consider theword translated `green, 'not as descriptive of colour, but of some otherproperty; youthfulness, vigour, prosperity, or the like." Richard Mant.Verse 8. Green olive tree in the house of God. Several expositors fancifullyimagine that olive trees grow in certain of the courts of the Tabernacle; but thenotion must not be endured, it would have been too near an approach to thegroves of the heathen to have been tolerated, at least in David's time. The textshould surely be read with some discretion; the poet does not refer to olive treesin God's house, but compares himself in the house of God to an olive tree. Thisreminds us of the passage, "Thy children like olive plants around thy table,"where some whose imaginations have been more lively than their judgments,have seen a table surrounded, not with children, but with olive plants. Whoever,in the realms of common sense, ever heard of olive plants round a table? If, asThrupp supposes, Nob was situated upon the Mount of Olives, we can, withoutany conjecture, see a reason for the present reference to a flourishing olive tree.C. H. S.Verse 9. He compares himself1. With an olive tree, a tree a ways green, lasting long and fruitful, whose fruitis most useful and grateful: so he paints his future state as joyful, glorious,lasting, and useful and pleasing to men: plainly a reference is made to the royaland prophetic office, in both of which he represents himself as an olive tree, bysupplying others with oil through his rule and instruction:2. With the olive growing luxuriantly, and abounding in spreading bough, andso, spacious and large...3. But why does he add in the house of God? That he might indicate, unless Iam deceived:(a) That he should possess a dwelling in that place where the house of God was,whence he was now exiled through the calumnies of Doeg and the attacks ofSaul stirred up thereby:(b) That he should perform distinguished service to the house of God, byadorning it, and by restoring religion, now neglected, and practising it withzeal:(c) That he should derive from God and his favour, whose that house was, allhis prosperity:

Psalm 52 263(d) That he, like a son of God, should rejoice in familiarity with him, andshould become heir to his possessions and promises. Hermann Venema.Verse 1. The confidence of faith.HINTS TO THE VILLAGE PREACHER1. The circumstances were distressing.(a) David was misjudged.(b) David exiled.(c) A bad man in power.(d) God's priests slain.2. The consolation was abiding.(a) There is a God.(b) He is good.(c) His goodness continues.(d) Good will therefore overcome.3. The rejoinder was triumphant. Why boasteth thou?(a) The mischief did not touch the main point.(b) It would be overruled.(c) It would recoil.(d) It would expose the perpetrators to scorn.Verse 3. In what cases men clearly love evil more than good.Verses 7-8. The worldling like an uprooted tree, the believer a vigorous wellplanted olive.Verse 8. The believer's character, position, confidence, and continuance.Verse 9. The double duty, and the double reason: the single heart and its singleobject.Verse 9. What God has done, what we will do, and why.WORK UPON THE FIFTY-SECOND PSALM

Psalm 52 264CHANDLER'S "Life of David, "contains an Exposition of this Psalm. Vol. 1., pp. 140-143.

Psalm 53 265Psalm 53ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherTITLE. To the Chief Musician. If the leader of the choir is privileged to sing the jubilates of divine grace,he must not disdain to chant the miseries of human depravity. This is the second time he has had the samePsalm entrusted to him (see Psalm 14.), and he must, therefore, be the more careful in singing it. UponMahalath. Here the tune is chosen for the musician, probably some mournfully solemn air; or perhaps amusical instrument is here indicated, and the master of the choir is requested to make it the prominentinstrument in the orchestra; at any rate, this is a direction not found in the former copy of the Psalm, andseems to call for greater care. The word "Mahalath" appears to signify, in some forms of it, "disease, "andtruly this Psalm is THE SONG OF MAN'S DISEASE— the mortal, hereditary taint of sin. Maschil. This is asecond additional note not found in Psalm 14, indicating that double attention is to be given to this mostinstructive song. A Psalm of David. It is not a copy of the fourteenth Psalm, emended and revised by aforeign hand; it is another edition by the same author, emphasised in certain parts, and rewritten for anotherpurpose.SUBJECT. The evil nature of man is here brought before our view a second time, in almost the sameinspired words. All repetitions are not vain repetitions. We are slow to learn, and need line upon line. Davidafter a long life, found men no better than they were in his youth. Holy Writ never repeats itself needlessly,there is good cause for the second copy of this Psalm; let us read it with more profound attention thanbefore. If our age has advanced from fourteen to fifty-three, we shall find the doctrine of this Psalm moreevident than in our youth. The reader is requested to peruse Psalm 14, "Treasury of David, "Vol. 1.EXPOSITIONVerse 1. The fool hath said in his heart, There is no God. And this he doesbecause he is a fool. Being a fool he speaks according to his nature; being agreat fool he meddles with a great subject, and comes to a wild conclusion. Theatheist is, morally as well as mentally, a fool, a fool in the heart as well as inthe head; a fool in morals as well as in philosophy. With the denial of God as astarting point, we may well conclude that the fool's progress is a rapid, riotous,raving, ruinous one. He who begins at impiety is ready for anything.No God, being interpreted, means no law, no order, no restraint to lust, no limitto passion. Who but a fool would be of this mind? What a Bedlam, or ratherwhat an Aceldama, would the world become if such lawless principles came tobe universal! He who heartily entertains an irreligious spirit, and follows it outto its legitimate issues is a son of Belial, dangerous to the commonwealth,irrational, and despicable. Every natural man is, more or less a denier of God.Practical atheism is the religion of the race.

Psalm 53 266Corrupt are they. They are rotten. It is idle to compliment them as sinceredoubters, and amiable thinkers—they are putrid. There is too much daintydealing nowadays with atheism; it is not a harmless error, it is an offensive,putrid sin, and righteous men should look upon it in that light. All men beingmore or less atheistic in spirit, are also in that degree corrupt; their heart is foul,their moral nature is decayed.And have done abominable iniquity. Bad principles soon lead to bad lives. Onedoes not find virtue promoted by the example of your Voltaires and TomPaines. Those who talk so abominably as to deny their Maker will actabominably when it serves their turn. It is the abounding denial andforgetfulness of God among men which is the source of the unrighteousnessand crime which we see around us. If all men are not outwardly vicious it is tobe accounted for by the power of other and better principles, but left to itselfthe "No God" spirit so universal in mankind would produce nothing but themost loathsome actions.There is none that doeth good. The one typical fool is reproduced in the wholerace; without a single exception men have forgotten the right way. Thisaccusation twice made in the Psalm, and repeated a third time by the inspiredapostle Paul, is an indictment most solemn and sweeping, but he who makes itcannot err, he knows what is in man; neither will he lay more to man's chargethan he can prove.Verse 2. God looked down from heaven upon the children of men. He did so inages past, and he has continued his steadfast gaze from his all surveyingobservatory. To see if there were any that did understand, that did seek God.Had there been one understanding man, one true lover of his God, the divineeye would have discovered him. Those pure heathens and admirable savagesthat men talk so much of, do not appear to have been visible to the eye ofOmniscience, the fact being that they live nowhere but in the realm of fiction.The Lord did not look for great grace, but only for sincerity and right desire,but these he found not. He saw all nations, and all men in all nations, and allhearts in all men, and all motions of all hearts, but he saw neither a clear headnor a clean heart among them all. Where God's eyes see no favourable sign wemay rest assured there is none.Verse 3. Every one of them is gone back. The whole mass of manhood, all of it,is gone back. In the fourteenth Psalm it was said to turn aside, which was badenough, but here it is described as running in a diametrically opposite direction.The life of unregenerate manhood is in direct defiance of the law of God, notmerely apart from it but opposed to it. They are altogether become filthy. The

Psalm 53 267whole lump is soured with an evil leaven, fouled with an all pervadingpollution, made rank with general putrefaction. Thus, in God's sight, ouratheistic nature is not the pardoned thing that we think it to be. Errors as to Godare not the mild diseases which some account them, they are abominable evils.Fair is the world to blind eyes, but to the all seeing Jehovah it is otherwise.There is none that doeth good, no, not one. How could there be, when thewhole mass was leavened with so evil a leaven? This puts an end to the fictionsof the innocent savage, the lone patriarch, "the Indian whose untutored mind,"etc. Pope's verse—"Father of all, in every age;In every clime adored,By saint, by savage, or by sage,Jehovah, Jove, or Lord, "—evaporates in smoke. The fallen race of man, left to its own energy, has notproduced a single lover of God or doer of holiness, nor will it ever do so. Gracemust interpose, or not one specimen of humanity will be found to follow afterthe good and true. This is God's verdict after looking down upon the race. Whoshall gainsay it?Verse 4. Have the workers of iniquity no knowledge? They have no wisdom,certainly, but even so common a thing as knowledge might have restrainedthem. Can they not see that there is a God? that sin is an evil thing? thatpersecution recoils upon a man's own head? Are they such utter fools as not toknow that they are their own enemies, and are ruining themselves? Who eat upmy people as they eat bread. Do they not see that such food will be hard todigest, and will bring on them a horrible vomit when God deals with them injustice? Can they imagine that the Lord will allow them to devour his peoplewith impunity? They must be insane indeed. They have not called upon God.They carry on their cruel enterprises against the saints, and use every means butthat which is essential to success in every case, namely, the invocation of God.In this respect persecutors are rather more consistent than Pharisees whodevoured widow's houses, and prayed too. The natural man, like Ishmael, lovesnot the spiritual seed, is very jealous of it, and would fain destroy it, because itis beloved of God; yet the natural man does not seek after the like favour fromGod. The carnal mind envies those who obtain mercy, and yet it will not seekmercy itself. It plays the dog in the manger. Sinners will out of a maliciousjealousy devour those who pray, but yet they will not pray themselves.Verse 5. There were they in great fear, where no fear was. David sees the endof the ungodly, and the ultimate triumph of the spiritual seed. The rebellious

Psalm 53 268march in fury against the gracious, but suddenly they are seized with acauseless panic. The once fearless boasters tremble like the leaves of the aspen,frightened at their own shadows. In this sentence and this verse, this Psalmdiffers much from the fourteenth. It is evidently expressive of a higher state ofrealisation in the poet, he emphasises the truth by stronger expressions. Withoutcause the wicked are alarmed. He who denies God is at bottom a coward, andin his infidelity he is like the boy in the churchyard who "whistles to keep hiscourage up." For God hath scattered the bones of him that encampeth againstthee. When the wicked see the destruction of their fellows they may well quail.Mighty were the hosts which besieged Zion, but they were defeated, and theirunburied carcasses proved the prowess of the God whose being they dared todeny. Thou hast put them to shame, because God hath despised them. God'speople may well look with derision upon their enemies since they are theobjects of divine contempt. They scoff at us, but we may with far greater reasonlaugh them to scorn, because the Lord our God considers them as less thannothing and vanity.Verse 6. Oh that the salvation of Israel were come out of Zion. Would God thefinal battle were well over. When will the Lord avenge his own elect? Whenwill the long oppression of the saints come to its close, and glory crown theirheads? The word salvation is in the plural, to show its greatness. When Godbringeth back the captivity of his people, Jacob shall rejoice, and Israel shallbe glad. Inasmuch as the yoke has been heavy, and the bondage cruel, theliberty will be happy, and the triumph joyous. The second advent and therestoration of Israel are our hope and expectation. We have attempted to throwinto rhyme the last two verses of this Psalm:The foes of Zion quake for fright.Where no fear was they quail;For well they know that sword of mightWhich cuts through coats of mail.The Lord of old defiled their shields,And all their spears he scorned;Their bones lay scattered over the fields,Unburied and unmourned.Let Zion's foes be filled with shame;Her sons are blessed of God;Though scoffers now despise their name,The Lord shall break the rod.

Psalm 53 269Oh! would our God to Zion turn,God with salvation clad;Then Judah's harps should music learn,And Israel be glad.EXPLANATORY NOTES AND QUAINT SAYINGSWhole Psalm. Probably the two Psalms refer to different periods; thefourteenth to the earlier portion of the world, or of Jewish history; the fiftythirdto a later, perhaps a still future time. Jehovah, through Christ, is frequentlysaid to turn to the world to see what its condition is, and always with the sameresult. "All flesh had corrupted its way" in the days of Noah, and, "when theSon of Man cometh" again, it is intimated that he will scarcely "find faith onthe earth." The two Psalms also apply to different persons. The former refers tothe enemies of God, who tremble when his presence is made known; they arein great fear, because vengeance is about to be inflicted on them for their sins.Here the Supreme Being is called Jehovah. In the fifty-third Psalm the interestsof God's people are principally kept in view. The ungodly are regarded asplotting against the righteous, and it is in this relation their case is considered.The fear that was just and reasonable in the fourteenth Psalm, because itconcerned the unrighteous under a sense of impending judgment, is said to beunfounded in the fifty-third, because God was in the midst of his people,scattering the bones of their enemies, and showing himself, not as Jehovah, butas the Elohim of his redeemed children. The fourteenth Psalm contemplatesjudgment; the fifty-third deliverance; and thus, though seemingly alike, adifferent lesson is conveyed in each. The Psalm, then, descriptive of theuniversal and continuous corruption of man's nature, very properly occupies anintroductory place in a series intended to represent the enemies of Messiah,who oppose his church during his absence, and who are to attempt to resist hispower when he comes again. Before entering upon an examination of thecharacter of these opponents, this Psalm teaches that, until changed by grace,all are gone astray; "there is none righteous, no, not one, "and that for all thereis but one remedy, the Deliverer coming out of Zion, who shall turn awayungodliness from Jacob. R. H. Ryland, M.A., in "The Psalms restored toMessiah," 1853.Whole Psalm. The state of earth ought to be deeply felt by us. The world lyingin wickedness should occupy much of our thoughts. The enormous guilt, theinconceivable pollution, the ineffably provoking Atheism of this fallenprovince of God's dominion, might be a theme for our ceaseless meditation andmourning. To impress it the more on us, therefore, the Psalm repeats what has

Psalm 53 270been already sung in Psalm 14. It is the same Psalm, with only a few wordsvaried; it is "line upon line, precept upon precept; "the harp's most melancholy,most dismal notes again sounded in our ear. Not that the Lord would detain usalways, or disproportionately long, amid scenes of sadness; for elsewhere herepeats in like manner that most triumphant melody, Ps 40:6-12 108:6-13; but itis good to return now and then to the open field on which we all were found,cast out in loathsome degradation. Andrew A. Bonar, in "Christ and his Churchin the Book of Psalms," 1859.Whole Psalm. A second edition of the fourteenth Psalm, with variations moreor less important, in each verse. That either of these compositions is anincorrect copy of the other is highly improbable, because two such copies of thesame Psalm would not have been retained in the collection, and because thevariations are too uniform, consistent, and significant, to be the work of chanceor mere traditional corruption. That the changes were deliberately made by alater writer is improbable, because such a liberty would hardly have been takenwith a Psalm of David, and because the latter form, in that case, would eitherhave been excluded from the Psalter or substituted for the first form, orimmediately connected with it. The only satisfactory hypothesis is, that theoriginal author afterwards rewrote it, with such modifications as werenecessary to bring out certain points distinctly, but without any intention tosupersede the use of the original composition, which therefore still retains itsplace in the collection. Thus supposition is confirmed by the titles, whichascribe both Psalms to David... As a general fact, it may be stated, that thevariations in the Psalm before us are such as render the expression stronger,bolder, and in one or two cases more obscure and difficult. J. A. Alexander,1850.Whole Psalm. This Psalm is a variation of Psalm 14. In each of these twoPsalms the name of God occurs seven times. In Psalm 14, it is three timesElohim, and four times Jehovah; in the present Psalm it is seven times Elohim.Christopher Wordsworth, 1868.Whole Psalm. God, in this Psalm, "speaketh twice, "for this is the same almostverbatim with the fourteenth Psalm. The scope of it is to convince us of oursins, to set us blushing, and to set us trembling because of them: there is needof "line upon line" to this purpose. God, by the psalmist, here shows—1. The fact of sin. God is a witness to it. He looks down from heaven and seesall the sinfulness of men's hearts and lives. All this is open and naked beforehim.

Psalm 53 2712. The fault of sin. It is iniquity (Ps 53:1,4); it is an unrighteous thing; it is thatin which there is no good (Ps 53:1,3); it is going back from God (Ps 53:3).3. The fountain of sin. How comes it that men are so bad? Surely, it is becausethere is no fear of God before their eyes; they say in their hearts, there is noGod at all to call us to account, none that we need to stand in awe of. Men's badpractices flow from their bad principles.4. The folly of sin. He is a fool (in the account of God, whose judgment we aresure is right) who harbours such corrupt thoughts. The "workers of iniquity,"whatever they pretend to, "have no knowledge; "they may truly be said toknow nothing that do not know God. Ps 53:4.5. The filthiness of sin. Sinners are "corrupt" (Ps 53:1); their nature is vitiatedand spoiled; their iniquity is "abominable; "it is odious to the holy God, andrenders them so; whereas, otherwise he "hates nothing that he has made." Whatneatness soever proud sinners pretend to, it is certain that wickedness is thegreatest nastiness in the world.6. The fruit of sin. See to what a degree of barbarity it brings men at last! Seetheir cruelty to their brethren! They "eat them up as they eat bread." As if theyhad not only become beasts, but beasts of prey. See their contempt of God atthe same time—they have not called upon him, but scorn to be beholden tohim.7. The fear and shame that attends sin (Ps 53:5). "There were they in greatfear" who had made God their enemy; their own guilty consciences frightenedthem and filled them with horror. This enables the virgin, the daughter of Zion,to put them to shame and expose them, "because God hath despised them."8. The faith of the saints, and their hope and power touching this great evil (Ps53:6). There will come a Saviour, a great salvation, a salvation from sin. O thatit might be hastened! for it will bring in glorious and joyful times. There werethose in Old Testament times that looked and hoped, that prayed and waited forthis redemption. Such salvations were often wrought, and all typical of theeverlasting triumphs of the glorious church. Condensed from Matthew Henry,1662-1714.Verse 1. The fool hath said in his heart, etc. It is in his heart he says this; this isthe secret desire of every unconverted bosom. If the breast of God were withinthe reach of men, it would be stabbed a million of times in one moment. WhenGod was manifest in the flesh, he was altogether lovely; he did no sin; he went

Psalm 53 272about continually doing good: and yet they took him and hung him on a tree;they mocked him and spat upon him. And this is the way men would do withGod again. Learn—First. The fearful depravity of your heart. I venture to saythere is not an unconverted man present, who has the most distant idea of themonstrous wickedness that is now within his breast. Stop till you are in hell,and it will break out unrestrained. But still let me tell you what it is—you havea heart that would kill God if you could. If the bosom of God were nor withinyour reach, and one blow would rid the universe of God, you have a heart fit todo the deed. Second. The amazing love of Christ—"While we were enemies,Christ died for us." Robert Murray Macheyne, 1813-1843.Verse 1. There is no God. ny'is properly a noun, and means nonentity, ornonexistence: "nothing of God, "or "no such thing as God." It cannot beexplained as a wish—"No God!" i.e., O that there were no God!—because ny'inusage always includes the substantive verb, and denies the existence, or at leastthe presence, of the person or thing to which it is prefixed. This is also clearfrom the use of the same word in the last clause, where its sense isunambiguous. J. A. Alexander on Psalm XIV.Verse 1. There is no God. Thus denying the agency of Providence, for the wordElohim, here translated God, means judge (compare Ex 22:28), and hasreference not to the essence, but to the providence of the Deity. DanielCresswell, 1776-1844.Verse 1. It is to be noted that Scripture saith, The fool hath said in his heart,and not "thought in his heart; "that is to say, he doth not so fully think it injudgment, as he hath a good will to be of that belief; for seeing that it makes notfor him that there should be a God, he doth seek by all means accordingly topersuade and resolve himself, and studies to affirm, prove, and verify it tohimself as some theme or position, all which labour, notwithstanding thatsparkle of our creation light, whereby men acknowledge a Deity, burneth stillwithin; and in vain doth he strive utterly to alienate it or put it out, so that it isout of the corruption of his heart and will, and not out of the naturalapprehension of his brain and conceit, that he doth set down his opinion, as thecomical poet saith, "Then came my mind to be of my opinion, "as if himselfand his mind had been two diverse things; therefore, the atheist hath rather said,and held it in his heart, than thought or believed in his heart that there is noGod. Francis Bacon (1560-1626), in "Thoughts on Holy Scripture".Verse 2. That did seek God. Although all things are full of God, yet is he to besought for of godly men, by reason of the darkness which compasseth ourminds through original sin. For both the flesh, and the senses, and earthly

Psalm 53 273affections do hinder us from knowing of him, yea, though he be present. PeterMartyr, 1500-1562.Verses 2-3. Their sin is described in gradation. They do not understand,because a true knowledge of things divine forms the basis of proper conducttowards God; they do not ask for God, because they only care for him whoseclear and sure insight apprehends him as their highest possession; they are goneaside, because he who cares not for him is sure to get estranged from him, andto deviate from his paths; and they are altogether become filthy (i.e., worthless),because man's proper strength and fitness for virtue must well from thefountain of communion with God. Agustus F. Tholuck.Verse 3. They are altogether become filthy. wxlag neelachu. They are becomesour and rancid; a metaphor taken from milk that has fermented and turnedsour, rancid, and worthless. Adam Clarke, 1760-1832.Verse 3. (second clause). The word wxlag, rendered they are become filthy,might be read, they have become rotten or putrid. John Morison, 1829.Verse 3. (last clause). Evil men are not only guilty of sins of commission,having done abominable iniquity, but they are guilty of many sins of omission.In fact, they have never done one holy act. They may be moral, decent,amiable, they may belong to the church; but there is none that doeth good, no,not one. William S. Plumer.Verse 4. Have the workers of iniquity no knowledge? Conscience is a means tocurb and restrain, control and rebuke corrupt nature, and the swelling forms ofit. It is not there as a native inhabitant, but as a garrison planted in a rebellioustown by the great Governor of the world, to keep the rebellion of theinhabitants within compass, who else would break forth into present confusion.David, speaking of the corruption of man by nature, after this question,Whether there be not some knowledge to discover their evil doings to them?yes, says he, Have they no knowledge, who eat up my people as bread Yes; andtherefore (Ps 53:5) They are often in fear, God having placed this there toovercome them with fear; and by that to restrain them from many outragesagainst God's people, whom in their desires, and sometimes practice, they eatup as bread Therefore this knowledge is put in as a bridle to corrupt nature, as ahook was put into Sennacherib's nostrils (Isa 37:29) to rule and tame men, andovercome them with fear. If they had no knowledge they would eat up oneanother, and the church, as bread; but there is their fear, says he, that is, thenceit comes to pass they are kept in awe Thomas Goodwin, 1600-1679.

Psalm 53 274Verse 4. Who eat up my people as they eat bread C'est, n'en font non plus deconscience, que de manger un morceau de pain. (That is, they have no morescruple in doing this than in eating a morsel of bread.) French Margin.Verse 4. My people. David may call the serious his people, because of hisregard for them, and because they were his supporters and friends. Theyadhered to him in all his afflictions. ("Thy people shall be my people, and thyGod my God, " Ru 1:16.) Benjamin Boothroyd, 1836.Verse 5. There were they in great fear, where no fear was. There is a fond andsuperstitious fear, when men are afraid of their shadows, as Pisander was afraidof meeting his own soul; and Antenor would never go forth of the doors, buteither in a coach closed upon all sides, or with a target borne over his head,fearing, I guess, lest the sky should fall down upon it, according to that in thePsalm, They fear where no fear is. John King, 1559-1621.Verse 5. There were they in great fear, where no fear was. Behold how fearfula hell a wounded conscience is! For why is Cain afraid to be killed, seeing thereis none living to perform it, but his father and mother, and perhaps somewomen children, which the Scripture nameth not? It is God's just judgment,that they that will not fear the Lord who is only to be feared, should stand infear of them who are justly no cause of fear. He that lately feared not to kill hisbrother, is now made a terror to himself. Hereby also we may consider what isthe repentance of the wicked; they see perhaps the fault together with thepunishment, but they admit the fault and lament the punishment. NicholasGibbens, 1602.See the hints on Psalm 14.HINTS TO THE VILLAGE PREACHERVerse 1. The fool's inside and outside.Verse 1.1. The folly of atheism. He who says there is no God is a fool.(a) No reason for the assertion.(b) All reason against it.

Psalm 53 2752. The seat of atheism is the heart; it is a moral unbelief not an intellectual, thelanguage of the will not of the understanding.3. Cause of atheism.(a) Loving evil.(b) Hating good. G. R.Verse 2.1. God has not left the world to itself.2. He takes particular notice of all that is in it.3. The only thing he values in it is the knowledge of himself. G. R.Verse 4. How far knowledge is and is not a restraint upon ungodliness.Verse 4. It is a sin not to call upon God.1. What is it to call upon God? Three things required in it.(a) A drawing near to him.(b) A speaking to him. 1Sa 1:12-13.(c) A praying to him.2. How should we call upon God?(a) Reverently, considering (1) God's holiness and greatness; (2) our own sinand weakness. Ge 18:27.(b) Understandingly. 1Co 14:15. (1) Of what we ask. (2) Of whom we ask it.(c) Submissively.(d) Believingly. Mr 11:24 Jas 1:6.(e) Sincerely. Jas 4:3.(f) Constantly. (1) So as to be always in a praying frame. (2) So as to take alloccasions of pouring forth our souls in prayer to God. (3) So as to let no dayslip without prayer.

Psalm 53 2763. How it appears to be a sin not to call upon God.(a) He hath commanded it. Isa 55:6 1Ti 2:8.(b) Because praying is one of the principal parts of worship we owe to God.4. Who are guilty of this sin?(a) All who pray to any one else but God.(b) All who neglect either public, private, or family prayer.(c) All who pray, but not aright. William Beveridge (1636-1708), in "ThesaurusTheologicus."Verse 5.1. What persecutors are to themselves-their own tormentors, full even ofgroundless fears.2. What they are to one another-though in concert here, their bones arescattered hereafter.3. What they are to those whom they persecute—made ashamed before them.4. What they are to God-a contempt and derision. G. R.Verse 6.1. There is salvation for Israel.2. That salvation is in Zion.3. Their salvation remains there when they are banished from it.4. Their joy becomes greater when they return. G. R.

Psalm 54 277Psalm 54ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherOther WorksTITLE. To the Chief Musician on Neginoth. The music was to be that of stringed instruments. Variety is tobe studied in our tunes, and in all other matters relating to sacred song. Monotony is often the death ofcongregational praise. Providence is varied, and so should our recording songs be. Maschil. We are to learnand to teach by what we sing. Edification must not be divorced from psalmody. A Psalm of David. David'sproductions were as plentiful as they are profitable. His varied life was for our benefit, for from it we derivethese hymns, which at this hour are as fresh and as precious as when he wrote them. When the Ziphimscame and said to Saul, Doth not David hide himself with us? To curry favour with Saul they were guilty ofgross inhospitality. What cared they what innocent blood was shed so that they earned the gracelessmonarch's smile! David came quietly among them, hoping for a little rest in his many flights, but theydeserted him in his solitary abode, and betrayed him. He turns to God in prayer, and so strong was his faiththat he soon sang himself into delightful serenity.DIVISION. From Ps 54:1-3, where the Selah makes a pause for us, the psalmist pleads with God, and thenin the rest of the song, laying aside all doubt, he chants a hymn of joyful triumph. The vigour of faith is thedeath of anxiety, and the birth of security.EXPOSITIONVerse 1. Save me, O God. Thou art my Saviour; all around me are my foes andtheir eager helpers. No shelter is permitted me. Every land rejects me anddenies me rest. But thou, O God, wilt give me refuge, and deliver me from allmy enemies. By thy name, by thy great and glorious nature. Employ all thineattributes for me. Let every one of the perfections which are blended in thydivine name work for me. Is not thine honour pledged for my defence? Andjudge me by thy strength. Render justice to me, for none else will or can. Thoucanst give me efficient justice, and right my wrongs by thine omnipotence. Wedare not appeal to God in a bad cause, but when we know that we can fearlesslycarry our cause before his justice we may well commit it to his power.Verse 2. Hear my prayer, O God. This has ever been the defence of saints. Aslong as God hath an open ear we cannot be shut up in trouble. All otherweapons may be useless, but all prayer is evermore available. No enemy canspike this gun. Give ear to the words of my mouth. Vocal prayer helps thesupplicant, and we keep our minds more fully awake when we can use ourtongues as well as our hearts. But what is prayer if God hear not? It is all onewhether we babble nonsense or plead arguments if our God grant us not ahearing. When his case had become dangerous, David could not afford to pray

Psalm 54 278out of mere custom, he must succeed in his pleadings, or become the prey ofhis adversary.Verse 3. For strangers are risen up against me. Those who had no cause for illwill had gone against him; persons to whom he could have given no offence,for they were strangers to him. They were aliens to his God also, and shouldthese be allowed to worry and destroy him. A child may well complain to hisfather when strangers come in to molest him. What right have they to interfere?Let them leave off meddling and mind their own concerns. And oppressorsseek after my soul. Saul, that persecuting tyrant, had stamped his own image onmany more. Kings generally coin their own likeness. He led the way, andothers followed seeking David's soul, his blood, his life, his very existence.Cruel and intense were they in their malice, they would utterly crush the goodman; no half measure would content them. They have not set God before them.They had no more regard for right and justice than if they knew no God, orcared for none. Had they regarded God they would not have betrayed theinnocent to be hunted down like a poor harmless stag. David felt that atheismlay at the bottom of the enmity which pursued him. Good men are hated forGod's sake, and this is a good plea for them to urge in prayer. Selah. As if hesaid, "Enough of this, let us pause." He is out of breath with indignation. Asense of wrong bids him suspend the music awhile. It may also be observed,that more pauses would, as a rule, improve our devotions: we are usually toomuch in a hurry: a little more holy meditation would make our words moresuitable and our emotions more fervent.Verse 4. Behold, God is mine helper. He saw enemies everywhere, and now tohis joy as he looks upon the band of his defenders he sees one whose aid isbetter than all the help of men; he is overwhelmed with joy at recognizing hisdivine champion, and cries, Behold. And is not this a theme for pious exultationin all time, that the great God protects us, his own people: what matters thenumber or violence of our foes when HE uplifts the shield of his omnipotenceto guard us, and the sword of his power to aid us? Little care we for thedefiance of the foe while we have the defence of God. The Lord is with themthat uphold my soul. The reigning Lord, the great Adonai is in the camp of mydefenders. Here was a greater champion than any of the three mighties, or thanall the valiant men who chose David for their captain. The psalmist was veryconfident, he felt so thoroughly that his heart was on the Lord's side that he wassure God was on his side. He asked in the first verse for deliverance, and herehe returns thanks for upholding: while we are seeking one mercy which wehave not, we must not be unmindful of another which we have. It is a greatmercy to have some friends left us, but a greater mercy still to see the Lord

Psalm 54 279among them, for like so many cyphers our friends stand for nothing till theLord sets himself as a great unit in the front of them.Verse 5. He shall reward evil unto mine enemies. They worked for evil, andthey shall have their wages. It cannot be that malice should go unavenged. Itwere cruelty to the good to be lenient to their persecutors. It is appointed, andso it must ever be, that those who shoot upward the arrows of malice shall findthem fall upon themselves. The recoil of their own gun has often killedoppressors. Cut them off in thy truth. Not in ferocious revenge is this spoken,but as an Amen to the sure sentence of the just Judge. Let the veracity of thythreatenings be placed beyond dispute, the decree is right and just, let it befulfilled. It is not a private desire, but the solemn utterance of a military man, agrossly injured man, a public leader destined to be a monarch, and a man welltrained in the school of Moses, whose law ordains eye for eye, and tooth fortooth.Verse 6. I will freely sacrifice unto thee. Spontaneously will I bring my freewillofferings. So certain is he of deliverance that he offers a vow by anticipation.His overflowing gratitude would load the altars of God with victims cheerfullypresented. The more we receive, the more we ought to render. Thespontaneousness of our gifts is a great element in their acceptance; the Lordloveth a cheerful giver. I will praise thy name, O Lord. As if no amount ofsacrifice could express his joyful feelings, he resolves to be much in vocalthanksgiving. The name which he invoked in prayer (Ps 54:1), he will nowmagnify in praise. Note how roundly he brings it out: O Jehovah. This is everthe grand name of the revealed God of Israel, a name which awakens the mostsublime sentiments, and so nourishes the most acceptable praise. None canpraise the Lord so well as those who have tried and proved the preciousness ofhis name in seasons of adversity. The psalmist adds, for it is good, and surelywe may read this with a double nominative, God's name is good, and so is hispraise. It is of great use to our souls to be much in praise; we are never so holyor so happy as when our adoration of God abounds. Praise is good in itself,good to us, and good to all around us. If David's enemies are described in Ps54:3 as not setting God before them, he here declares that he is of a differentmind from them, for he resolves to have the Lord in perpetual remembrance inhis sacrifices and praises.Verse 7. For he hath delivered me out of all trouble. Up to that timedeliverance had come, and for that danger also he felt that rescue was near.David lived a life of dangers and hair breadth escapes, yet he was always safe.In the retrospect of his very many deliverances he feels that he must praise

Psalm 54 280God, and looking upon the mercy which he sought as though it were alreadyreceived, he sang this song over it—"And a new song is in my mouth,To long loved music set,Glory to thee for all the graceI have not tasted yet."Out of all trouble our covenant God is pledged to bring us, and therefore evennow let us uplift the note of triumph unto Jehovah, the faithful preserver ofthem that put their trust in him. Thus far have we proved his promise good; hechanges not, and therefore in all the unknown future he will be equally ourguardian and defence, "showing himself strong in the behalf of them whoseheart is perfect toward him."And mine eye hath seen his desire upon mine enemies. He knew that yet heshould look on his haughty foes, gazing down on them in triumph as now theylooked on him in contempt. He desired this as a matter of justice, and not ofpersonal pique. His righteous soul exulted because he knew that unprovokedand gratuitous malice would meet with a righteous punishment. Could we keepout of our hearts all personal enmity as fully as the psalmist did in this Psalm,we might yet equally feel with him a sacred acquiescence and delight in thatdivine justice which will save the righteous and overthrow the malicious. Inclosing, let us trust that if we are as friendless as this man of God, we mayresort in prayer as he did, exercise the like faith, and find ourselves ere longsinging the same joyous hymn of praise.EXPLANATORY NOTES AND QUAINT SAYINGSTITLE. From the inscription, learn,1. Particular straits and particular deliveries should be particularly remarked: asDavid here remembereth the danger he was in by the treachery of the Ziphims.2. Mighty men will find readily more friends in an evil cause, than the godly dofind in a good cause: as Saul has the Ziphims to offer their service to hiscruelly, when David was in straits.3. The wicked are very hearty to do an ill turn, and glad to find occasion of it."Doth not David, "saith they, "hide himself with us?" as if this had been good

Psalm 54 281and blessed news. David Dickson (1583-1662), in "A Brief Explication uponthe Psalms."Whole Psalm. The church has taken a clear view in appointing this as one ofthe Psalms in commemoration of the passion of Jesus. It is seen with greatesteffect as a simple prophecy of Christ. Read thus, it is very plain and intelligible;requiring little more than the first idea to exhibit a perfect correspondence withthe life and feelings of the Messiah. William Hill Tucker, in "The Psalms... withNotes, "1840.Whole Psalm. In the first three verses, David being sought for by his enemies,prays against them. That was his course, he always began his conflict with God,contending and wrestling with him for a blessing and assistance. He durst notlift up his hands even against the enemies of God (yet what durst not Daviddo?) till he had first lifted them up in humble supplication to the Lord hisstrength. "Who taught his hands to war, and his fingers to fight." Ps 144:1. Thisbeing done, his courage breaks out like lightning, he doubts not of slaying histhousands and ten thousands. So in the fourth and fifth verses, he becomes hisown prophet, promising himself victory. For who can resist him who hathOmnipotence for his second? Or how can any enemy maintain a fight againstthat captain who hath beforehand defeated and broken their forces by hisprayers? assured his conquest before he puts on his armour? Then in the lastverses, David concludes where he began, thankfully acknowledgeth God'sgoodness in his deliverance, and the dissipation of his enemies, obliginghimself to a return of dutiful affectionate service, in consideration of so greatmercies received. J. Dolben, in a Thanksgiving Sermon, 1665.Whole Psalm. Blessed Redeemer! give me grace to eye thee, and to call to myrecollection thine exercises amidst the false friends and open foes, which in thedays of thy flesh surrounded thee. Lord! help me so to consider thee, who didstendure such a contradiction of sinners against thyself, that I may not be wearyand faint in mind. And while the Ziphims of the present hour harass anddistress me, and would deliver my soul up into the hand of the enemy: oh! forgrace to be looking unto thee, and deriving strength from thee, that I maydiscover thy gracious hand delivering me out of all my troubles, and makingme more than conqueror in thy strength, and in the power of thy might. RobertHawker, D.D., 1753-1827.Verse 1. Save me, O God. As David was at this time placed beyond the reachof human assistance, he must be understood as praying to be saved by the nameand the power of God, in an emphatic sense, or by these in contradistinction tothe usual means of deliverance. Though all help must ultimately come from

Psalm 54 282God, there are ordinary methods by which he generally extends it. When thesefail, and every earthly stay is removed, he must then take the work into his ownhands. It was such a situation that David here fled to the saints' last asylum, andsought to be saved by a miracle of divine power. John Calvin.Verse 1. Judge me by thy strength, or power, i.e., determine, decide my causeby thy mighty power. Saul, in the cause between him and David, was resolvedto end it by force only, and to arbitrate in no other way than by a javelin, asword, or his forces. The psalmist well knew that Saul, in this respect, would betoo hard for him; and therefore applies for protection and justice to one whosepower he knew was infinitely superior to his adversaries, and who, he wasassured, could and would defend him. Samuel Chandler (1693-1766), in "ACritical History of the Life of David."Verse 2. (second clause). Let the words of my mouth with which I havedefended my cause, be pleasing and acceptable to thee. For in this way canprayers and words of the mouth be correctly distinguished, unless any oneshould wish simply to understand by them prayers uttered by the mouth; but, asI have said, the phrase is more emphatic. Hermann Venema, 1697-1787.Verse 3. Strangers: aliens to his truth, men who from unbelief have estrangedthemselves from all lot and portion in his covenants—oppress and persecute.William Hill Tucker.Verse 3. (first clause). The Chaldee interpreter reads, proud men, instead ofstrangers, a reading which also is found in eight of Kennicott's Codices. Soalso Ps 86:14. William Walford, in "The Book of Psalms. A New Translation, "etc., 1837.Verse 3. (first clause). There is a great mistake made by rendering the wordoyrz (zarim) strangers. The Ziphites surely were Israelites, and not strangers.The fact is this, that word is taken from hrz (zarah) the primary meaning ofwhich is "to scatter, "to "disperse, "also "to sift, "as grain. Hence it signifies,likewise figuratively, to sift a matter, to investigate, to search out, to trace out.So here, David complains of the new and dangerous enemies he had got in theZiphites, who became Saul's spies. When he pleads, therefore, for deliverance,saying, "Save me, O God, " etc., he describes the danger he was in: For spieshave risen against me. Benjamin Weiss, in "New Translation, Exposition, andChronological Arrangement of the Psalms," 1858.

Psalm 54 283Verse 3. Oppressors seek after my soul; i.e., my life at least; my soul also theywould destroy, if it lay in their power, as the Papists delivered up John Huss tothe devil. John Trapp, 1611-1662.Verse 4. Behold, says he, I produce a certain fact, well known, demonstrated bya new proof, and worthy of all attention; for the particle behold, contains thisbreadth of meaning. Hermann Venema.Verse 4. Christ sees with the utmost clearness, that God will be his own helper,and of them—the disciples and believers—that uphold his soul. In the samemoment, does he foresee the destruction of his enemies. He views, in thought,the armies of Titus, the fall of the Jewish nation, and the dispersion of theremnant. He beholds the avenging hand of God, stretched in fury over thedestroyers. William Hill Tucker.Verse 4. (second clause). Such as take part with the persecuted saints, God willtake part with them! The Lord is with them that uphold my soul. David Dickson.Verses 4-5. He is assured of help to himself and to his friends, and ofvengeance to his enemies. Whence learn,1. Fervent prayer hath readily a swift answer, and sometimes wonderfully swift,even before a man have ended speech, as here David findeth in experience.Behold, saith he, God is my helper.2. The sight of faith is very clear and piercing through all clouds when Godholds forth the light of his Spirit unto it, it can demonstrate God present in aninstant; ready to help in greatest straits: Behold, God is my helper.3. There is more joy in God's felt presence than grief in felt trouble; for,Behold, God is mine helper, was more comfortable to David than his friends'unkindness, and strangers' malice was grievous. David Dickson.Verse 5. Cut them off. He desires that God would destroy them with a deathdealing blow, which is the force the word tmu contains; its primitive sense is tobe silent, to keep silence, whence it is transferred to a stroke penetrating deeplyand striking fatally, such as is called a silent blow, opposed to a sounding one,which is wont to rebound and not pierce deeply. Hermann Venema.Verse 6. I will freely sacrifice unto thee. He would sacrifice freely: by whichhe does not allude to the circumstance, that sacrifices of thanksgiving were at

Psalm 54 284the option of worshippers, but to the alacrity and cheerfulness with which hewould pay his vow when he had escaped his present dangers. John Calvin.Verse 7. Mine eye hath seen his desire upon mine enemies. Or, mine eye hathlooked upon mine enemies; that is, he was able to meet them without terror.Samuel Davidson, D.D., 1852.Verse 7. The reader will note that the words his desire are supplied by ourtranslators, and are not in the original text. C. H. S.HINTS TO THE VILLAGE PREACHERVerse 1. In the deliverance of the saints the honour and power of God areconcerned.1. Their failure would dishonour both.2. Their salvation glorifies both.3. Both are immutable, therefore we have a sure plea at all times.Verse 2. Our main concern in prayer.1. What is meant by God's hearing prayer.2. How we may know that he has done so.3. What is to be done when this is doubtful.4. What is due to him when the hearing is given.Verse 3. Strange trials.1. They are not altogether strange.(a) Not so to God.(b) Not so in the history of the church.(c) Not so to the provisions of grace wherein they are anticipated.2. Wherein they are strange.(a) They reveal God anew.(b) Endear forgotten promises.(c) Train unused graces.(d) Being new praises, etc.

Psalm 54 285Verse 3. (last clause). The root of sin: if they remembered his authority theydared not, if they tasted his love they would not, if they were conformed to hisnature they could not.Verse 4. A theme for wonder.1. At his unmerited grace, that he should side with me.2. At his gracious power, for who can resist him?3. At his practical help, for he has upheld my soul.Verse 6. We should sacrifice voluntarily, liberally, joyfully, continuously, withpure motive.Verse 6. The goodness of praising the good name.Verse 7. (first clause). The exclamation of the newly pardoned penitent, the cryof the delivered saint, the song of the ripe Christian, the shout of the glorifiedbeliever.WORK UPON THE FIFTY-FOURTH PSALMIn CHANDLER'S "Life of David, "pp. 152-4, there is an Exposition of this Psalm.

Psalm 55 286Psalm 55ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherOther WorksTITLE. To the Chief Musician on Neginoth. Another song to be accompanied by stringed instruments. Thestrain is at one time mournful, and at another softly sweet. It needed the chief musician's best care to seethat the music was expressive of the sentiment. Maschil. It is not a mere personal hymn, there is teaching init for us all, and where our Lord shines through David, his personal type, there is a great deep of meaning.Of David. The man of many conditions, much tried, and much favoured, persecuted but delivered andexalted, was from experience enabled to write such precious verses in which he sets forth not only thesorrows of common pilgrims, but of the Lord of the way himself.SUBJECT. It would be idle to fix a time, and find an occasion for this Psalm with any dogmatism. It readslike a song of the time of Absalom and Ahithophel. It was after David had enjoyed peaceful worship (Ps55:14), when he was or had just been a dweller in a city (Ps 55:9-11), and when he remembered his formerroamings in the wilderness. Altogether it seems to us to relate to that mournful era when the King wasbetrayed by his trusted counsellor. The spiritual eye ever and anon sees the Son of David and Judas, and thechief priests appearing and disappearing upon the glowing canvas of the Psalm.DIVISION. From Ps 55:1-8, the suppliant spreads his case in general before his God; in Ps 55:9-11, heportrays his enemies; in Ps 55:12-14, he mentions one special traitor, and cries for vengeance, or foretells itin Ps 55:15. From Ps 55:16-19 he consoles himself by prayer and faith; in Ps 55:20-21 he again mentionsthe deceitful covenant breaker, and closes with a cheering exhortation to the saints (Ps 55:22), and adenunciation of destruction upon the wicked and deceitful (Ps 55:22).EXPOSITIONVerse 1. Give ear to my prayer, O God. The fact is so commonly before us,otherwise we should be surprised to observe how universally and constantly thesaints resort to prayer in seasons of distress. From the Great Elder Brotherdown to the very least of the divine family, all of them delight in prayer. Theyrun as naturally to the mercyseat in time of trouble as the little chickens to thehen in the hour of danger. But note well that it is never the bare act of prayerwhich satisfies the godly, they crave an audience with heaven, and an answerfrom the throne, and nothing less will content them. Hide not thyself from mysupplication. Do not stop thine ear, or restrain thy hand. When a man saw hisneighbour in distress, and deliberately passed him by, he was said to hidehimself from him; and the psalmist begs that the Lord would not so treat him.In that dread hour when Jesus bore our sins upon the tree, his Father did hidehimself, and this was the most dreadful part of all the Son of David's agony.Well may each of us deprecate such a calamity as that God should refuse tohear our cries.

Psalm 55 287Verse 2. Attend unto me, and hear me. This is the third time he prays the sameprayer. He is in earnest, in deep and bitter earnest. If his God do not hear, hefeels that all is over with him. He begs for his God to be a listener and ananswerer. I mourn in my complaint, and make a noise. He gives a loose to hissorrows, permits his mind to rehearse her griefs, and to pour them out in suchlanguage as suggests itself at the time, whether it be coherent or not. What acomfort that we may be thus familiar with our God! We may not complain ofhim, but we may complain to him. Our rambling thoughts when we aredistracted with grief we may bring before him, and that too in utterances ratherto be called a noise than language. He will attend so carefully that he willunderstand us, and he will often fulfil desires which we ourselves could nothave expressed in intelligible words. "Groanings that cannot be uttered, "areoften prayers which cannot be refused. Our Lord himself used strong cryingand tears, and was heard in that he feared.Verse 3. Because of the voice of the enemy. The enemy was vocal and volubleenough, and found a voice where his godly victim had nothing better than a"noise." Slander is seldom short of expression, it prates and prattles evermore.Neither David, nor our Lord, nor any of the saints were allowed to escape theattacks of venomous tongues, and this evil was in every case the cause of acuteanguish. Because of the oppression of the wicked: the unjust pressed andoppressed the righteous; like an intolerable burden they crushed them down,and brought them to their knees before the Lord. This is a thrice told story, andto the end of time it will be true; he that is born after the flesh will persecutehim that is born after the Spirit. The great seed of the woman suffered from abruised heel. For they cast iniquity upon me, they black me with their sootbags, throw the dust of their lying over me, cast the vitriol of their calumnyover me. They endeavour to trip me up, and if I do not fall they say I do. And inwrath they hate me. With a hearty ill will they detested the holy man. It was nosleeping animosity, but a moral rancour which reigned in their bosoms. Thereader needs not that we show how applicable this is to our Lord.Verse 4. My heart is sore pained within me. His spirit writhed in agony, like apoor worm; he was mentally as much in pain as a woman in travail physically.His inmost soul was touched; and a wounded spirit who can bear? If this werewritten when David was attacked by his own favourite son, and ignominiouslydriven from his capital, he had reason enough for using these expressions. Andthe terrors of death are fallen upon me. Mortal fears seized him, he felt like onesuddenly surrounded with the glooms of the shadow of death, upon whom theeternal night suddenly descends. Within and without he was afflicted, and hischief terror seemed to come from above, for he uses the expression, "Fallen

Psalm 55 288upon me." He gave himself up for lost. He felt that he was as good as dead. Theinmost centre of his nature was moved with dismay. Think of our Lord in thegarden, with his "soul exceeding sorrowful even unto death, " and you have aparallel to the griefs of the psalmist. Perchance, dear reader, if as yet thou hastnot trodden this gloomy way, thou wilt do soon; then be sure to mark thefootprints of thy Lord in this miry part of the road.Verse 5. Fearfulness and trembling are come upon me. Like house breakersthese robbers were entering his soul. Like one who feels a fainting fit comingover him, so the oppressed suppliant was falling into a state of terror. His fearwas so great as to make him tremble. He did not know what would happennext, or how soon the worst should come. The sly, mysterious whisperings ofslander often cause a noble mind more fear than open antagonism; we can bebrave against an open foe, but cowardly, plotting conspiracies bewilder anddistract us. And horror hath overwhelmed me. He was as one enveloped in adarkness that might be felt. As Jonah went down into the sea, so did Davidappear to go down into deeps of horror. He was unmanned, confounded,brought into a hideous state of suspense and mortal apprehension.Verse 6. And I said, Oh that I had wings like a dove! for then would I fly away,and be at rest. If he could not resist as an eagle, he would escape as a dove.Swiftly, and unobserved, on strong, untiring pinions would he h away from theabodes of slander and wickedness. His love of peace made him sigh for anescape from the scene of strife."O for a lodge in some vast wilderness,Some boundless contiguity of shade,Where rumour of oppression and deceitMight never reach me more."We are all too apt to utter this vain desire, for vain it is; no wings of doves oreagles could bear us away from the sorrows of a trembling heart. Inward griefknows nothing of place. Moreover, it is cowardly to shun the battle which Godwould have us fight. We had better face the danger, for we have no armour forour backs. He had need of a swifter conveyance than doves' pinions who wouldoutfly slander; he may be at rest who does not fly, but commends his case to hisGod. Even the dove of old found no rest till she returned to her ark, and weamid all our sorrow may find rest in Jesus. We need not depart; all will be wellif we trust in him.Verse 7. Lo, then would I wander far off. Yet when David was far off, hesighed to be once more near Jerusalem; thus, in our ill estate we ever think the

Psalm 55 289past to be better than the present. We shall be called to fly far enough away,and perchance we shall be loath to go; we need not indulge vain notions ofpremature escape from earth.And remain in the wilderness. He found it none such a dear abode when there,yet resolves now to make it his permanent abode. Had he been condemned toreceive his wish he would ere long have felt like Selkirk, in the poet's verse—"O solitude, where are the charmsThat sages have found in thy face?Better dwell in the midst of alarmsThan reign in this horrible place."Our Lord, while free from all idle wishes, found much strength in solitude, andloved the mountain's brow at midnight, and the quiet shade of the olives ofGethsemane. It is better practically to use retirement than pathetically to sighfor it. Yet it is natural, when all men do us wrong, to wish to separate ourselvesfrom their society; nature, however, must yield to grace, and we must endurethe contradiction of sinners against ourselves, and not be weary and faint in ourminds. Selah. After such a flight well may the mind rest. When we are goingtoo fast, and giving way too freely to regrets, it is well to cry, "halt, "and pauseawhile, till more sober thoughts return.Verse 8. I would hasten my escape. He tried to pause but could not, like a horsewhich when pulled up slips on a little because of the speed at which he wasgoing. David declares that he would not waste a moment, or stay to bid adieu tohis friends, but up and away at once, for fear he should be too late, and becausehe could bear the clamour of his foes no longer. From the windy storm andtempest. A storm was brewing, and, like a dove, he would outfly it and reach acalmer region. Swifter than the storm cloud would he fly, to avoid the deluge ofrain, and the flash of the lightning. Alas! poor soul, no such wings are thine, asyet thou must tarry here and feel the tempest; but be of good cheer, thou shaltstretch thy wings ere long for a bolder flight, heaven shall receive thee, andthere thy sorrows shall have a finis of felicity among the birds of paradise.Verse 9. Destroy, O Lord. Put mine enemies to the rout. Let them be devouredby the sword, since they have unsheathed it against me. How could we expectthe exiled monarch to offer any other prayer than this against the rebelliousbands of Absalom, and the crafty devices of Ahithophel? Divide their tongues.Make another Babel in their debates and councils of war. Set them at crosspurposes. Divide the pack that the hunted one may escape. The divisions oferror are the hope of truth. For I have seen violence and strife in the city. The

Psalm 55 290rabble and their leaders were plotting and planning, raging and contendingagainst their king, running wild with a thousand mad projects: anarchy hadfermented among them, and the king hoped that now it might come to pass thatthe very lawlessness which had exiled him would create weakness among hisfoes. Revolution devours its own children. They who are strong throughviolence, will sooner or later find that their strength is their death. Absalom andAhithophel may raise the mob, but they cannot so easily rule it, nor so readilysettle their own policy as to remain firm friends. The prayer of David washeard, the rebels were soon divided in their councils; Ahithophel went his wayto be hanged with a rope, and Absalom to be hanged without one.Verse 10. Day and night they go about it upon the walls thereof. The city, theholy city had become a den of wickedness; conspirators met in the dark, andtalked in little knots in the streets even in broad daylight. Meanwhile thecountry was being roused to revolt, and the traitors without threatened toenviron the city, and act in concert with the rebels within. No doubt there was asmothered fire of insurrection which Absalom kindled and fanned, whichDavid perceived with alarm some time before he left Jerusalem; and when hequitted the city it broke out into an open flame. Mischief also and sorrow are inthe midst of it. Unhappy capital to be thus beset by foes, left by her monarch,and filled with all those elements of turbulence which breed evil and trouble.Unhappy king to be thus compelled to see the mischief which he could notavert laying waste the city which he loved so well. There was another Kingwhose many tears watered the rebellious city, and who said, "O Jerusalem,Jerusalem, how often would I have gathered thy children together, even as ahen gathereth her chickens under her wings, and ye would not!"Verse 11. Wickedness is in the midst thereof. The very heart of the city wasbase. In her places of authority crime went hand in hand with calamity. All thewilder and more wicked elements were uppermost; the canaille werecommanders; the scum floated uppermost; justice was at a discount; thepopulation was utterly demoralized; prosperity had vanished and order with it.Deceit and guile depart not from her streets. In all the places of concoursecrafty tongues were busy persuading the people with cozening phrases. Craftydemagogues led the people by the nose. Their good king was defamed in allways, and when they saw him go away, they fell to reviling the governors oftheir own choosing. The forum was the fortress of fraud, the congress was theconvention of cunning. Alas, poor Jerusalem, to be thus the victim of sin andshame! Virtue reviled and vice regnant! Her solemn assemblies broken up, herpriests fled, her king banished, and troops of reckless villains parading herstreets, sunning themselves on her walls, and vomiting their blasphemies in her

Psalm 55 291sacred shrines. Here was cause enough for the sorrow which so plaintivelyutters itself in these verses.Verse 12. The reader will do well to observe how accurately the psalmistdescribed his own Psalm when he said, "I mourn in my complaint, "or rather"give loose to my thoughts, "for he proceeds from one point of his sorrow toanother, wandering on like one in a maze, making few pauses, and giving nodistinct intimations that he is changing the subject. Now from the turbulent cityhis mind turns to the false hearted councillor. For is was not an enemy thatreproached me; then I could have borne it. It was not an open foe, but apretended friend; he went over to the other camp and tried to prove the realityof his treachery by calumniating his old friend. None are such real enemies asfalse friends. Reproaches from those who have been intimate with us, andtrusted by us, cut us to the quick; and they are usually so well acquainted withour peculiar weaknesses that they know how to touch us where we are mostsensitive, and to speak so as to do us most damage. The slanders of an avowedantagonist are seldom so mean and dastardly as those of a traitor, and theabsence of the elements of ingratitude and treachery renders them less hard tobear. We can bear from Shimei what we cannot endure from Ahithophel.Neither was it he that hated me that did magnify himself against me; then Iwould have hid myself from him. We can find a hiding place from open foes,but who can escape from treachery? If our enemies proudly boast over us wenerve our souls for resistance, but when those who pretended to love us leer atus with contempt, whither shall we go? Our blessed Lord had to endure at itsworst the deceit and faithlessness of a favoured disciple; let us not marvel whenwe are called to tread the road which is marked by his pierced feet.Verse 13. But it was thou. He sees him. The poetic fury is upon him, he seesthe traitor as though he stood before him in flesh and blood. He singles him out,he points his finger at him, he challenges him to his face. But thou. Et tu, Brute.And thou, Ahithophel, art thou here? Judas, betrayest thou the Son of Man? Aman mine equal. Treated by me as one of my own rank, never looked upon asan inferior, but as a trusted friend. My guide, a counsellor so sage that I trustedthine advice and found it prudent to do so. And mine acquaintance, with whomI was on most intimate terms, who knew me even as I knew him by mutualdisclosures of heart. No stranger occasionally conversed with, but a near anddear friend admitted to my secret fellowship. It was fiendish treason for such aone to prove false hearted. There was no excuse for such villainy. Judas stoodvery much in this relation to our Lord, he was treated as an equal, trusted astreasurer, and in that capacity often consulted with. He knew the place wherethe Master was wont to spend his solitude; in fact, he knew all the Master's

Psalm 55 292movements, and yet he betrayed him to his remorseless adversaries. How justlymight the Lord have pointed at him and said, But thou; but his gentler spiritwarned the son of perdition in the mildest manner, and had not Iscariot beentenfold a child of hell he would have relinquished his detestable purpose.Verse 14. We took sweet counsel together. It was not merely the counsel whichmen take together in public or upon common themes, their fellowship had beentender and confidential. The traitor had been treated lovingly, and trusted much.Solace, mutual and cheering, had grown out of their intimate communings.There were secrets between them of no common kind. Soul had been inconverse with soul, at least on David's part. However feigned might have beenthe affection of the treacherous one, the betrayed friend had not dealt with himcoldly, or guarded his utterance before him. Shame on the wretch who couldbelie such fellowship, and betray such confidence! And walked unto the houseof God in company. Religion had rendered their intercourse sacred, they hadmingled their worship, and communed on heavenly themes. If ever any bondsought to be held inviolable, religious connections should be. There is a measureof impiety, of a detestable sort, in the deceit which debases the union of menwho make profession of godliness. Shall the very altar of God be defiled withhypocrisy? Shall the gatherings of the temple be polluted by the presence oftreachery? All this was true of Ahithophel, and in a measure of Judas. Hisunion with the Lord was on the score of faith, they were joined in the holiest ofenterprises, he had been sent on the most gracious of errands. His cooperationwith Jesus to serve his own abominable ends stamped him as the firstborn ofhell. Better had it been for him had he never been born. Let all deceitfulprofessors be warned by his doom, for like Ahithophel he went to his ownplace by his own hand, and retains a horrible preeminence in the calendar ofnotorious crime. Here was one source of heart break for the Redeemer, and it isshared in by his followers. Of the serpent's brood some vipers still remain, whowill sting the hand that cherished them, and sell for silver those who raisedthem to the position which rendered it possible for them to be so abominablytreacherous.Verse 15. Not thus would Jesus pray, but the rough soldier David so poured outthe anguish of his spirit, under treachery and malice seldom equalled andaltogether unprovoked. The soldier, as such, desires the overthrow of his foes,for this very end he fights; and viewed as a matter of law and justice, Davidwas right in his wish; he was waging a just, defensive war against men utterlyregardless of truth and justice. Read the words as a warrior's imprecation. Letdeath seize upon them. Traitors such as these deserve to die, there is no livingwith them, earth is polluted by their tread; if spies are shot, much more these

Psalm 55 293sneaking villains. Let them go down quick into hell. While in the vigour of lifeinto sheol let them sink, let them suddenly exchange the enjoyment of the quickor living for the sepulchre of the dead. There is, however, no need to read thisverse as an imprecation, it is rather a confident expectation or prophecy: Godwould, he was sure, desolate them, and cast them out of the land of the livinginto the regions of the dead. For wickedness is in their dwellings, and amongthem. They are too bad to be spared, for their houses are dens of infamy, andtheir hearts fountains of mischief. They are a pest to the commonwealth, amoral plague, a spiritual pestilence, to be stamped out by the laws of men andthe providence of God. Both Ahithophel and Judas soon ended their own lives;Absalom was hanged in the oak, and the rebels perished in the wood in greatnumbers. There is justice in the universe, love itself demands it; pity to rebelsagainst God, as such, is no virtue—we pray for them as creatures, we abhorthem as enemies of God. We need in these days far more to guard against thedisguised iniquity which sympathises with evil, and counts punishment to becruelty, than against the harshness of a former age. We have steered so far fromScylla that Charybdis is absorbing us.Verse 16. As for me, I will call upon God. The psalmist would not endeavour tomeet the plots of his adversaries by counterplots, or imitate their incessantviolence, but in direct opposition to their godless behaviour would continuallyresort to his God. Thus Jesus did, and it has been the wisdom of all believers todo the same. As this exemplifies the contrast of their character, so it willforetell the contrast of their end—the righteous shall ascend to their God, thewicked shall sink to ruin. And the Lord shall save me. Jehovah will fulfil mydesire, and glorify himself in my deliverance. The psalmist is quite sure. Heknows that he will pray, and is equally clear that he will be heard. The covenantname is the pledge of the covenant promise.Verse 17. Evening and morning, and at noon, will I pray. Often but none toooften. Seasons of great need call for frequent seasons of devotion. The threeperiods chosen are most fitting; to begin, continue, and end the day with God issupreme wisdom. Where time has naturally set up a boundary, there let us setup an altar stone. The psalmist means that he will always pray; he will run aline of prayer right along the day, and track the sun with his petitions. Day andnight he saw his enemies busy (Ps 55:10), and therefore he would meet theiractivity by continuous prayer. And cry aloud. He would give a tongue to hiscomplaint; he would be very earnest in his pleas with heaven. Some cry aloudwho never say a word. It is the bell of the heart that rings loudest in heaven.Some read it, "I will nurse and murmur; "deep heart thoughts should beattended with inarticulate but vehement utterances of grief. Blessed be God,

Psalm 55 294moaning is translatable in heaven. A father's heart reads a child's heart. And heshall hear my voice. He is confident that he will prevail; he makes no questionthat he would be heard, he speaks as if already he were answered. When ourwindow is opened towards heaven, the windows of heaven are open to us. Havebut a pleading heart and God will have a plenteous hand.Verse 18. He hath delivered my soul in peace from the battle that was againstme. The deliverance has come. Joab has routed the rebels. The Lord hasjustified the cause of his anointed. Faith sees as well as foresees; to herforesight is sight. He is not only safe but serene, delivered in peace—peace inhis inmost soul. For there were many with me; many contending against me. Orit may be that he thankfully acknowledges that the Lord raised him upunexpected allies, fetched him succour when he most needed it, and made thefriendless monarch once more the head of a great army. The Lord can soonchange our condition, and he often does so when our prayers become fervent.The crisis of life is usually the secret place of wrestling. Jabbok makes Jacob aprevailing prince. He who stripped us of all friends to make us see himself intheir absence, can give them back again in greater numbers that we may seehim more joyfully in the fact of their presence.Verse 19. God shall hear, and afflict them. They make a noise as well as I, andGod will hear them. The voice of slander, malice, and pride, is not alone heardby those whom it grieves, it reaches to heaven, it penetrates the divine ear, itdemands vengeance, and shall have it. God hears and delivers his people, hehears and destroys the wicked. Their cruel jests, their base falsehoods, theircowardly insults, their daring blasphemies are heard, and shall be repaid tothem by the eternal judge. Even he that abideth of old. He sits in eternity,enthroned judge for evermore; all the prayers of saints and profanities ofsinners are before his judgment seat, and he will see that justice is done. Selah.The singer pauses, overwhelmed with awe in the presence of the everlastingGod. Because they have no changes, therefore they fear not God. His ownreverential feeling causes him to remember the daring godlessness of thewicked; he feels that his trials have driven him to his God, and he declares thattheir uninterrupted prosperity was the cause of their living in such neglect ofthe Most High. It is a very manifest fact that long continued ease and pleasureare sure to produce the worst influences upon graceless men: though troublesdo not convert them, yet the absence of them makes their corrupt nature morereadily develop itself. Stagnant water becomes putrid. Summer heat breedsnoxious insects. He who is without trouble is often without God. It is a forcibleproof of human depravity that man turns the mercy of God into nutriment forsin: the Lord save us from this.

Psalm 55 295Verse 20. The psalmist cannot forget the traitor's conduct, and returns again toconsider it. He hath put forth his hands against such as be at peace with him. Hesmites those to whom he had given the hand of friendship, he breaks the bondsof alliance, he is perfidious to those who dwell at ease because of his friendlyprofession. He hath broken his covenant. The most solemn league he hasprofaned, he is regardless of oaths and promises.Verse 21. The words of his mouth were smoother than butter. He lauded andlarded the man he hoped to devour. He buttered him with flattery and thenbattered him with malice. Beware of a man who has too much honey on histongue; a trap is to be suspected where the bait is so tempting. Soft, smooth,oily words are most plentiful where truth and sincerity are most scarce. But warwas in his heart. He brought forth butter in a lordly dish, but he had a tent pinready for the temples of his guest. When heart and lip so widely differ, the manis a monster, and those whom he assails are afflicted indeed. His words weresofter than oil. Nothing could be more unctuous and fluent, there were noobjectionable syllables, no jars or discords, his words were as yielding as thebest juice of the olive; yet were they drawn swords, rapiers unsheathed,weapons brandished for the fray. Ah! base wretch, to be cajoling your victimwhile intending to devour him! entrapping him as if he were but a beast ofprey; surely, such art thou thyself.Verse 22. Thy burden, or what thy God lays upon thee, lay thou it upon theLord. His wisdom casts it on thee, it is thy wisdom to cast it on him. He castthy lot for thee, cast thy lot on him. He gives thee thy portion of suffering,accept it with cheerful resignation, and then take it back to him by thine assuredconfidence. He shall sustain thee. Thy bread shall be given thee, thy watersshall be sure. Abundant nourishment shall fit thee to bear all thy labours andtrials. As thy days so shall thy strength be. He shall never suffer the righteousto be moved. He may move like the boughs of a tree in the tempest, but he shallnever be moved like a tree torn up by the roots. He stands firm who stands inGod. Many would destroy the saints, but God has not suffered it, and neverwill. Like pillars, the godly stand immoveable, to the glory of the GreatArchitect.Verse 23. For the ungodly a sure, terrible, and fatal overthrow is appointed.Climb as they may, the pit yawns for them, God himself will cause them todescend into it, and destruction there shall be their portion. Bloody anddeceitful men, with double iniquity of cruelty and craft upon them, shall notlive out half their days; they shall be cut off in their quarrels, or beingdisappointed in their artifices, vexation shall end them. They were in heartmurderers of others, and they became in reality self murderers. Doubt not that

Psalm 55 296virtue lengthens life, and that vice tends to shorten it. But I will trust in thee. Avery wise, practical conclusion. We can have no better ground of confidence.The Lord is all, and more than all that faith can need as the foundation ofpeaceful dependence. Lord, increase our faith evermore.EXPLANATORY NOTES AND QUAINT SAYINGSTITLE. Maschil. This is often prefixed to those Psalms in which David speaksof himself as being chastened by God, inasmuch as the end of chastisement isinstruction. Simon de Muis, 1587-1644.Whole Psalm. A prayer of the Man Christ in his humiliation, despised andrejected of men, when he was made sin for his people, that they might be madethe righteousness of God in him, when he was about to suffer their punishment,pay their debt, and discharge their ransom. Utter depravity of the inhabitants ofJerusalem; betrayal of Messiah by one of the twelve whom he had ordained tothe apostolical office, and who was Messiah's constant attendant in all hisministerial circuits. Premature and punitive death of the traitor Judas, and ofothers banded together to crucify the Lord of glory. John Noble Coleman, M.A.,in "A Revision of the authorised English Version of the Book of Psalms, "1863.Verse 1. In the first clause he uses the word ytlkt, that he might indicate that hemerely sought justice from God as a Judge; but in the second he implores thefavour of God, that if perchance the prayer for justice be less becoming tohimself as a sinner, God may not deny his grace. Hermann Venema.Verse 1. Hide not thyself from my supplication. A figure taken from theconduct of a king who debars an offender from seeing his face (2Sa 14:24), orfrom an enemy, who conceals himself from the ox, etc.; that is, pretends not tosee it, and goes away, leaving it (see De 22:1,3,4 Isa 58:7); or, from a falsefriend, or an unkind person, who, foreseeing that he may be entreated by amiserable and needy man, will not let himself be seen, but seeks to make hisescape. Martin Geier, 1614-1681.Verse 2. I mourn. As one cast down with sorrow, making a doleful noise.Henry Ainsworth, 1662.Verse 2. I mourn, etc. A mourning supplicant shall neither lose his prayers norhis tears; for, I mourn, is brought for a reason of his hope that God shall attendand hear him. David Dickson.

Psalm 55 297Verse 2. I mourn in my complaint. The literal translation of these words is, Iwill suffer to wander in my thinking; i.e., I will let my mind wander, or mythoughts rove as they will. J. A Alexander.Verse 2. In my complaint. Saints have their complaints on account of their sinsand corruptions, their barrenness and unfruitfulness, and the decay of vitalreligion in them, and because of the low estate of Zion, the declining state ofthe interest of Christ, and the little success of his gospel; and they mourn, inthese complaints, over their own sins, and the sins of others, professors andprofane, and under afflictions temporal and spiritual, both their own and thechurch's. Christ also in the days of his flesh, had his complaints of theperverseness and faithlessness of the generation of men among whom he lived;of the frowardness, pride, and contentions of his disciples; of the reproaches,insult, and injuries of his enemies; and of the dereliction of his God and Father;and he often mourned on account of one or other of these things, being a manof sorrows and acquainted with griefs. John Gill.Verse 2. In my complaint. The word here employed commonly meansdiscourse, meditation. It here occurs in the sense of complaint, as in Job 7:139:27 21:4 23:2 Ps 142:2 1Sa 1:16. It is not used, however, to denote complaintin the sense of fault finding, complaining, accusing, or the idea that we havebeen dealt with unjustly. This is not the meaning in this place or in theScriptures generally. It is the language of a troubled, not of an injured spirit.Albert Barnes, 1868.Verse 2. In confession, when the soul melts into a holy shame and sorrow forthe sins he spreads before the Lord, he feels a holy smart and pain within, anddoth not act a tragical part with a comical heart. Chrysostom saith, "To painttears is worse than to paint the face." Here is true fervency, I mourn in mycomplaint and make a noise. There may be fire in the pan when there is none inthe piece; a loud wind but no rain with it. David made a noise with his voice,and mourned in his spirit. William Gurnall, 1617-1679.Verse 3. Because of the voice of the enemy, there is their railing; because of theoppression of the wicked, there is their violent robbing him of his estate; theycast iniquity upon me, there are their slanderous traducings of him, andcharging him with faults falsely; in wrath they hate me, there is their cruelseeking to kill. David Dickson.Verse 3. For they cast iniquity upon me. They tumble it on me, as men dostones or anything else upon their besiegers, to endamage them; so did thesesin, shame, anything, upon innocent David, to make him odious. John Trapp.

Psalm 55 298Verse 4. Is sore pained, or, trembled with pain, The word usually meaneth suchpains as a woman feels in her travail. Henry Ainsworth.Verse 4. The terrors of death are fallen upon me. My heart, said the afflictedpsalmist, is sore pained within me: and though I am repeatedly assured of myinterest in the divine love and favour, yet now the terrors of death are fallenupon me. The case of David is so far from being peculiar to himself, that itportrays, in the most striking colours, a state of mind to which many of themost exemplary Christians are frequently, if not constantly subject. Many,whose hopes are placed on the right foundation, even Christ Jesus, and whoseconduct is uniform and consistent, are ye harassed almost continually by thetormenting fears of death... It will be an interesting and useful enquiry toexamine into the real causes of a fear, which cultivates melancholy anddespondency on the one hand and destroys our happiness on the other. Toeffect this design I shall consider,1. The various causes of the fear of death.2. The arguments calculated to remove it. There are few, indeed, so hardened inthe slavery of vice, or so utterly regardless of every admonition, as to considerthe awful period of dissolution without some emotions of terror and dismay.There is something so peculiarly awful in the idea of a change hithertounknown, and of a state hitherto untried, that the most hardy veterans haveowned its tremendous aspects.One of the first causes of the fear of death is conscious guilt. The mosthardened are conscious of many things which they may not readily confess; andthe most self righteous is conscious of many crimes which he artfully studies toconceal. Whilst the Christian is looking only to his own habits and temper, hemay and will be always wretched; but if he looks to the great Surety, ChristJesus, his gloomy prospect will soon be turned to joy. An attachment to thisworld is also a (second) cause of the fear of death. A principal of selfpreservation is also a (third) cause of the fear of death. That our bodies, whichare pampered by pride and nourished by indulgence, should be consigned to thesilent grave, and become even the food of worms, is a humbling reflection tothe boasted dignity of man. Besides, nature revolts at the idea of its owndissolution; hence a desire of preserving life, evidently implanted in us. Thedevil is also (fourthly) often permitted to terrify the consciences of men, andthereby increase at least the fear of death. Unbelief is also a (fifth) cause of thefear of death. Were our faith more frequently in exercise, we should be enabledto look beyond the dreary mansions of the grave with a hope full of

Psalm 55 299immortality. Our fears of death may be often caused by looking for thatperfection in ourselves, which we shall never easily discover.Consider the arguments calculated to remove the fear of death. It may benecessary to premise that the consolations of religion belong only to realChristians; for the wicked have just reason to dread the approach of death. Butto such as are humbled under a sense of their own unworthiness, and who havefled to Christ for pardon and salvation, they have no cause to apprehend eitherthe pain or the consequences of death; because first, the sting of death is takenaway. Secondly, because death is no longer an enemy but a friend. Instead ofthreatening us with misery, it invites us to happiness. Thirdly, the safety of ourstate is founded on the oath, the purpose, and the promises of God. A fourthargument calculated to remove the fear of death, is the consideration of thebenefits resulting from it. The benefits which believers receive from Christ atthe resurrection also, is a fifth argument calculated to remove the fear of death.Condensed from a Sermon by John Grove, M.A., F.A.S., 1802.Verses 4-5. In the version of the Psalter used in the Prayer book, this versestands with a more homely and expressive simplicity, "My heart is disquietedwithin me, and the fear of death is fallen upon me. Fearfulness and tremblingare come upon me, and an horrible dread hath overwhelmed me." The fear ofdeath is upon all flesh. It is no sign of manhood to be without it. To overcome itin the way of duty is courage; to meet death with patience is faith; but not tofear it is either a gift of special grace, or a dangerous insensibility. No doubtgreat saints have been able to say, "I have a desire to depart." And many haverushed to martyrdom as to the love and bosom of their Lord; but for the rest,the multitude of his flock, who are neither wilful sinners nor to be numberedamong the saints, the thought of death is a thought of fear. We see that, on thefirst feeling of their having so much as set foot in the path leading to the grave,even good men feel "the terror of death, ""a horrible dread, "which makes everypulse to beat with a hurried and vehement speed. Their whole nature, both inbody and in soul, trembles to its very centre; and their heart is "disquieted,""sore pained, "within them. Let us see what are the causes or reasons of this"fear of death." The first must needs be a consciousness of personal sinfulness.A sense of unfitness to meet God, our unreadiness to die, a multitude ofpersonal faults, evil tempers, thoughts, and inclinations; the recollection ofinnumerable sins, of great omissions and lukewarmness in all religious duties,the little love or gratitude we have to God, and the great imperfections of ourrepentance; all these make us tremble at the thought of going to give up ouraccount. We feel as if it were impossible we could be saved. Shame, fear, and a"horrible dread" fall upon us. Henry Edward Manning, M.A., 1850.

Psalm 55 300Verse 5. Fearfulness and trembling are come upon me. In this pitiful conditionof mind, learn, that it is not a thing inconsistent with godliness to be muchmoved with fear in time of danger; natural affections are not taken away inconversion, but sanctified and moderated. David Dickson.Verse 5. Fearfulness. How natural is this description! He is in distress, hemourns, makes a noise, sobs and sighs, his heart is wounded, he expectsnothing but death; this produces fear, this produces tremor, which terminates inthat deep apprehension of approaching and inevitable ruin that overwhelmshim with horror. No man ever described a wounded heart like David. AdamClarke.Verse 6. And I said, Oh that I had wings like a dove! for then would I fly away,and be at rest. Wherever the psalmist cast his eye, the inscription was vanityand vexation. A deluge of sin and misery covered the world, so that like Noah'sdove he could find no rest for the sole of his foot below, therefore does hedirect his course toward heaven, and say, Oh that I had wings like a dove! forthen would I fly away, and be at rest; but rest is not a denizen of this world,nothing but the heaven of heavens is at rest, and here does he fix only. ThomasSharp (1630-1693), in "Divine Comforts."Verse 6. Oh that I had wings like a dove! for then would I fly away, and be atrest. King David, though for innocency not only a dove, but the phoenix ofdoves, and so a notable type of Christ, upon whom the Holy Ghost descendedin the shape of a dove, yet was his whole life nothing else but bellum sineinduciis, a perpetual persecution without intermission. Such was also theportion of Christ the Lord of David; and such to the world's end will ever be thelot of those that are the heritage of Christ. My text imports no less; which,taken historically, is the voice of David pursued by his enemies; prophetically,the voice of Christ at his passion; mystically, the voice of that mystical dove,the innocent soul, surrounded and environed with the snares of death; evengeneralis quoendam querela (saith Pellican), a general complaint of the maliceof the wicked persecuting the righteous. For (alas that it should be! yet so itis)—"Non rete accipitri tenditur, neque milvio,Qui male facinunt nobis; illis qui nil faciunt tenditur." Terence."The net is not pitched for ravenous birds, as are the hawk and the kite; but forpoor harmless birds, that never meditate mischief." And"Dat veniam corvis, vexat censura columbas."

Psalm 55 301"The dove shall surely be shot at, when the carrion crow shall go shot free."Juvenal.It will then be no news unto you, that here the faithful soul, the spouse, thedove of Christ, when trouble and heaviness take hold upon her, and the floodsof Belial compass her about, Tanquam avis e cave liberari cupit as St. Austinspeaks of the cloistered monks in his time), "Desireth like a bird to be loosedout of her cage." Or, that as Jonas (by interpretation a dove, after three days'and three nights' imprisonment in the whale's belly, could not but long after hisenlargement. So the dove like soul of man, when not three, but many days, andmonths, and years, she hath been imprisoned in the body, hath a longing desireto be enlarged, and to fly unto God that made her; and so mourning like a dovein devout supplication, and mounting like a dove in divine speculation, breaksforth into these sad elegies: "Oh that I had wings!" and "Alas, that I have notwings! Woe is me that I am constrained to dwell with Mesech, and to havemine habitation among the tents of Kedar. Like as the hart desires the waterbrook, so longeth my soul to be with thee, O God. I desire to be dissolved andto be with Christ. Who will give me wings?" etc. Which is as if the poordistressed soul, pathetically bemoaning her forlorn estate of pilgrimage, shouldthus more plentifully enlarge herself. "My spouse is already ascended higherthan the winds, than the clouds, than the highest heavens, and I, poor soul, as ahusbandless widow, as a tutorless orphan, as a comfortless exile, am leftdesolate and disconsolate in this valley of tears; none to care for me, none tocomfort me, till I have regained him whom I love, and in whom I live. Nay(which worse is), this mine own familiar friend, this nearest and dearestcompanion of mine, my body, is even a burden unto me. The weight of it, andoft the sins that hang so fast on it, doth so clog and shackle me, so glue and nailme to the earth, that I cannot raise or rear up myself towards heaven. Or let himtherefore descend to relieve me, being fila, sponsa, soror, his daughter, andspouse, and sister; or let him give me wings wherewith I may ascend to him,under the shadow of whose wings I shall surely rest in safety." Ps 16:4. "I mustconfess it was the very bitterness of extremity that first compelled me to lovehim, though of himself no less lovely than love itself. It was the sharp sauce ofaffliction that gave edge to mine affections, and sharpened mine appetite to that`sweet meat that endureth to everlasting life.' But now, having had some littleforetaste of him, I am even in an holy ecstasy, so ravished, so transported witha fervent desire of him and of his presence, that ubi sum, ibi non sum; ubi nonsum, ibi animus est:" "where I am, there I am not; and where I am not, there amI." For, anima est ubi amat, non ubi animat: (Erasmus). "The soul is where itloveth, not where it liveth." Now sigh I not so much for the present dangers, I

Psalm 55 302would decline, as because of my absent love, whom I most desire. Who willgive me wings? etc. In the scanning of which verse, ye will observe with me,1. The efficient or author of these wings—God. Who will give me? Who? thatit, who but God?2. The matter of the wish—wings. "Who will give me wings?"3. The form of those wings—dove like. Who will give me wings like unto adove?4. The end mediate—flying. Then would I fly away.5. The end ultimate—resting. And be at rest.(a) "Who will give me?" There's Christian humility.(b) "Who will give me wings?" There's prudent celerity.(c) "Wings like unto a dove." There's innocent simplicity.(d) "Then would I fly away." There's devout sublimity.(e) "And be at rest." There's permanent security.John Rawlinson, in "The Dove like Soule. A Sermon preached before thePrince's Highness at Whitehall, "Feb. 19, 1618.Verse 6. Oh that I had wings, etc. Some of the most astounding sermons everdelivered have been preached on this text, which was a very favourite one withthe old divines. They ransacked Pliny and Aldrovandus for the most outrageousfables about doves, their eyes, their livers, their crops, and even their dung, andthen went on to find emblems of Christians in every fact and fable. GriffithWilliams, at considerable length, enlarges upon the fact that David did notdesire wings like a grasshopper to hop from flower to flower, as those hastysouls who leap in religion, but do not run with perseverance; nor like an ostrichwhich keeps to the earth, though it be a bird, as hypocrites do who never mounttowards heavenly things; nor like an eagle, or a peacock, or a beetle, or a crow,or a kite, or a bat; and after that he has shown in many ways the similaritybetween the godly and doves, he refers us to Hugo Cardinalis, and others, formore. We do not think it would be to edification to load these pages with sucheccentricities and conceits. This one single sentence, from Bishop Patrick is

Psalm 55 303worth them all, "He rather wished than hoped to escape." He saw no way ofescape except by some improbable or impossible means. C. H. S.Verse 6. When the Gauls had tasted the wine of Italy, they asked where thegrapes grew, and would never be quiet till they came there. Thus may you cry,Oh that I had wings like a dove! for then would I fly away, and be at rest. Abeliever is willing to lose the world for the enjoyment of grace; and he iswilling to leave the world for the fruition of glory. William Secker.Verse 6. Wings like a dove. The pigeon, or dove, is one of the swiftest of birds.The Religious Tract Society's "Book of Psalms, with Preface and ExplanatoryNotes."Verse 6. An old writer tells us that it would have been more honourable for himto have asked for the strength of an ox to bear his trials, than for the wings of adove to flee from them. William Jay, 1769-1853.Verse 6. Dove. The reference is to the turtle dove, I suppose. Their low, sadcomplaint may be heard all day long at certain seasons in the olive groves, andin the solitary and shady valleys among these mountains; I have, however, beenmore affected by it in the vast orchards round Damascus than anywhere else—so subdued, so very sorrowful among the trees, where the air sighs softly, andlittle rills roll their melting murmurs down the flowery aisles. These birds cannever be tamed. Confined in a cage they droop, and like Cowper, sigh for"A lodge in some vast wilderness—some boundless contiguity of shade."and no sooner are they set at liberty than they flee, as a bird, to their mountain.Ps 11:1. David refers to their habits in this respect when his heart was sorepained within him: Oh that I had wings like a dove! for then would I fly away,and be at rest. Lo, then would I wander far off, and remain in the wilderness.And there you will meet these timid birds far away from the haunts of cruelhunters, of whose society they are peculiarly suspicious. W. M. Thomson, in"The Land and the Book," 1859.Verse 6. Oh that I had wings, etc.—At first her mother earth she holdeth dear,And doth embrace the world and worldly things;She flies close by the ground, and hovers there,And mounts not up with her celestial wings.Yet under heaven she cannot light on ought

Psalm 55 304That with heavenly nature doth agree;She cannot rest, she cannot fix her thought,She cannot in this world contented be:Then as a bee which among weeds doth fall,Which seem sweet flowers, with lustre fresh and gay;She lights on that, and this, and tasteth all,But pleased with none, doth rise and soar away;So when the Soul finds here no true content;And like Noah's dove, can no sure footing take,She doth return from whence she first was sent,And flies to him that first her wings did make.—Sir John Davies, 1569-1626.Verse 7. Lo, then would I wander far off, etc. A passage in the "Octavia" ofSeneca has been referred to as being parallel to this of David. It is in the answerof Octavia to the Chorus, act 5., ver. 914-923.My woes who enough can bewail?O what notes can my sorrows express?Sweet Philomel's self even would failTo respond with her plaintive distress.O had I her wings, I would flyTo where sorrows I never should feel more,Upborne on her plumes through the sky,Regions far from mankind would explore.In a grove where sad silence should reign,On a spray would I seat me alone;In shrill lamentations complain.And in wailings would pour forth my moan.—J. B. Clarke (From Adam Clarke, in loc.)Verse 8. I would hasten my escape from the windy storm and tempest. Therewas a windy storm and tempest without, and which is worse, a tumult andcombustion within in his thoughts. A man may escape from externalconfusions, but how shall he fly from himself? If he be out of the reach of allthe blood suckers on earth, and all the furies in hell, yet be dogged and hauntedwith his own turbulent, ungovernable cogitations, he needs no other tormentors.This holy man was thus doubly distressed, a storm abroad and an earthquake athome rendered his condition most dolorous; but for both he hath en mega hegoes not about with the foxes of this world to relieve himself with subtlestratagems and wiles, by carnal shifts and policies, a vanity tosses to and from

Psalm 55 305by them that seek death. No, his one great refuge is to get aloft, to ascend toGod. Thomas Sharp.Verse 9. Destroy, O Lord, and divide their tongues. In the first place, theirtongues were truly destroyed and they themselves divided, when the testimonyof the two false witnesses agreed not so together. Then secondly, by thecontradictory account of the soldiers that kept watch at the sepulchre. MichaelAyguan (1416) in J. M. Neal's Commentary, 1860.Verse 9. Divide their tongues: i.e., cause them to give conflicting opinions.French and Skinner, 1842Verse 10. Mischief also and sorrow are in the midst of it. The city, as Abenezraobserves, was like a circle; violence and strife were as a line round about it, andmischief and sorrow the centre of it; and these two commonly go together:where mischief is, sorrow soon follows. John Gill.Verse 12. Then I could have borne it. It is remarkable that the Lord, whoendured the other unspeakable sorrows and agonies of his passion in perfectand marvellous silence, allowed his grief at this one alone to escape him,bewailing himself to his disciples that one of them should betray him, andaddressing that one, when he was taken, in these words of reproach—"Judas,betrayest thou the Son of Man with a kiss?" Frau Thome de Jesu, 1582.Verse 12. Then I would have hid myself from him. It is generally easy to get outof the way of an avowed enemy, but how can one be on his guard against atreacherous friend? A. R. Fausset, in "A Commentary, Critical, Experimental,and Practical, "1866.Verse 13. A man mine equal. The LXX here not badly, isoquce (of equal soul),Jerome, unanimus mens (of one mind). Hermann Venema.Verse 14. We took sweet counsel. From qtx to be sweet, and the ordinary notionof dwo for secret, the phrase dwo qytmg will literally be read, we made oursecret sweet. And so it may be an elegance, to signify the pleasure of hisfriendship, or of communicating secrets to him. Henry Hammond.Verse 14. The first clause speaks of private intimacy, the next of association inpublic acts, and especially in the great festivals and processions of the temple.J. J. Stewart Perowne, 1864.

Psalm 55 306Verse 14. In company. In the end of the verse vgrk may be rendered with anoise: and so the Chaldee seems to have taken it, which reads with haste; andto that agree the Jewish doctors, who tell us men are to go in haste and withspeed to the synagogue, but return thence very leisurely. Henry Hammond.Verse 15. Let death seize upon them, and let them go down quick into hell. Thelast part and end of sinners' lives is worst with them. They have in their livesbeen busily trading in the world, buying and selling, and getting gain andruffling it in the world, but meanwhile by their sins they run deep in debt withGod, and for want of interest in Christ to be their surety at death (it may be onthe sudden) it comes to that of the psalmist, Let death seize upon them, and letthem go down quick into hell. Death seizes on them unawares, as a sergeant orpursevant, casts them into prison, which is expressed by their going down quickinto hell (as it is said Nu 16:32-33), that Korah and his company did. AnthonyTuckney, 1599-1670.Verse 15. Let death seize upon them by divine warrant, and let them go quickinto hell; let them be dead and buried, and damned in a moment; forwickedness is wherever they are, it is in the midst of them. The souls ofimpenitent sinners go down quick, or alive, into hell; for they have a perfectsense of their miseries, and shall therefore live still, that they may be stillmiserable. This prayer is a prophecy of the utter, the final, the everlasting ruinof all those who, whether secretly or openly, oppose and rebel against theLord's Messiah. Matthew Henry.Verse 15. Quick, that is alive, like Korah, Dathan and Abiram. From "ThePsalms chronologically arranged, By Four Friends," 1867.Verse 15. Throughout this series of Psalms, there appears to be a peculiarpenalty attached to each class of transgressions, or, each variety of oppositionagainst God meets a suitable end. The ungodly, that is, the irreligious andindifferent, lay up for themselves an evil recompense when the wrath of Godshall be revealed (Ps 54:5): but an instant punishment falls upon false andtreacherous professors; as Paul denounced "anathema" against any whoperverted the gospel of Christ in the churches of Galatia; so in this Psalm, Letdeath seize upon them, and let them go down quick into hell, announces theawful judgment of Jehovah, as once it was shown upon Dathan and Abiram; apunishment that will by its suddenness and notoriety at the same time exposethe guilt, and make manifest the displeasure of the Almighty against it. R. H.Ryland, in "The Psalms restored to Messiah," 1853.

Psalm 55 307Verse 17. Evening, and morning, and at noon, will I pray. This was the customof the pious Hebrews. See Da 6:10. The Hebrews began their day in theevening, and hence David mentions the evening first. The rabbins say, menshould pray three times each day because the day changes three times. This wasobserved in the primitive church; but the times in different places were various.The old Psalter gives this a curious turn: "At even I sall tell his louing (praise)what the Christ was on the Crosse; and at morn I sall schew his louing, whattim he ros fra dede. And sua he sall here my voice at midday, that is sitand atthe right hand of his fader, wheder he stegh (ascended) at midday." AdamClarke.Verse 17. Evening and morning, etc. The three principle parts of the day arementioned, not as marking special times set apart for prayer, but as a poeticalexpression for "the whole day, ""at all times, ""without ceasing." J. J. StewartPerowne.Verse 17. If our poor, frail bodies need refreshment from food three times aday, who, that knows his own weakness, will say that we need not as frequentrefreshment for our poor frail spirits? William S. Plumer, 1867.Verse 17. I can no more believe him to be frequent and spiritual in ejaculatoryprayer, who neglects the season of solemn prayer, than I can believe that hekeeps every day in the week a Sabbath, who neglects to keep that one whichGod hath appointed. William Gurnall, 1617-1679.Verse 17. There is no limited time in the court of heaven for hearing petitions.It is not like the court of earthly princes, for there is a free access any day of theweek, any hour of the day, or the night, any minute of the hour. As the lawyersaith of the king, for having his due, Nullum tempus occurrit regi: so may I sayof the godly, for making his prayers and granting his requests, Nullum tempusoccurrit fidelibus, no time unseasonable, so the heart be seasoned with faith; nonon term in God's court of requests. He keeps continually open house for allcomers and goers; and indeed, most for comers, then goers. His eyes are alwaysopen to behold our tears; his ears are always open to hear our groans; his heartalso and his bowels are always open, and never shut up so fast, but they willyearn and turn within him, if our misery be never so little. For as we have notan High Priest to pray by "that cannot be touched with the feeling of ourinfirmities; "so neither have we a God to pray to, that shall see us in distress,and hear us call and cry, and never be moved. Zachary Bogan (1625-1659), in"Meditations of the Mirth of a Christian Life."

Psalm 55 308Verse 17. And cry aloud. The word here employed properly means to murmur;to make a humming sound; to sigh; to growl; to groan. Here the languagemeans that he would give utterance to his deep feelings in appropriate tones—whether words, sighs, or groans. Albert Barnes.Verse 17. And he shall hear. And what will this loud cry obtain? A hearingwithout doubt, so he assures himself, He shall hear me. Not that God hears anyprayers whether he will or no (as men sometimes do that upon importunitywhich they have no mind to), but he hath no will, no mind not to hear suchprayers, the prayers of those who cry aloud to him. Joseph Caryl, 1602-1673.Verse 18. He hath delivered my soul in peace from the battle. In the midst ofwar the Lord can keep a man as safe as in the time of peace, and in extremeperils preserve him from danger. He that depends upon God in the time oftrouble, albeit he had an host against him, yet hath he more with him when Godis with him, than can be against him. David Dickson.Verse 18. For. The for implies the reason why God interposed to deliver him;namely, because of the general principle that God ministers relief when hispeople come to an extremity. A. R. Fausset.Verse 18. There were many with me. This is doubtful whether it be meant offoes or friends. If of foes, it may be resolved thus: for with many (with a greatmultitude) they were fighters with me. If of friends, it may be understood ofGod's angels, that in a great number were with him, pitching camp for his aid(Ps 34:7); as Elisha said, "Many more are with us than with them." 2Ki 6:16-17. The Chaldee explains it, "For in many afflictions his word was for myhelp." Henry Ainsworth.Verse 19. Even he that abideth of old. The deeds by which God had alreadyshowed himself from of old as the righteous King and Judge, the judgments, forexample, upon the wicked in the land of Shinar (Ps 55:9), the company ofKorah (Ps 55:9,18), the cities of the plain (Ps 55:15), pledge his still readyinterposition. He who had already so long held the throne, must now also showhimself as King and Judge; he cannot now, at so late a period, be another. E. W.Hengstenberg, 1845.Verse 19. Because they have no changes, therefore they fear not God. That is,there is no new thing among them, no extraordinary providential turns, nojudiciary changes, their prosperity keeps a settled course, and because they findall things going on in the old course of providence, therefore they go on in theirold course of sinfulness, they fear not God; intimating, that as such changes

Psalm 55 309always should, so usually they do, awaken fear; and that, if the Lord would butchange, and toss, and tumble them about, by various troublesomedispensations, surely they would fear him. Joseph Caryl.Verse 19. Because they have no changes, etc. Or, with whom also there be nochanges, yet they fear not God. If changes be referred to their temporal estatesand welfare, as Job 10:17 (it is the same word there as here, twkylx), "changesand war are against me:" then, according to the first translation, because etc., areason is given of their perseverance in wickedness, and contempt of God; towit, their constant and uninterrupted worldly prosperity. Or, according to thesecond, With whom there are no changes, yet, etc.; it is a great aggravation oftheir impenitency, that notwithstanding so much goodness vouchsafed untothem, they should continue so unthankful as to requite so ill, or so stupid andinsensible as not to acknowledge the author. But if changes be referred, as bymany, to the soul, then the meaning is—that through long use and continuanceof sinning, they are, through God's just judgment, become altogether obdurateand inflexible; and therefore, no wonder if nothing work upon them to theirconversion. "Can the Ethiopian change his skin?" etc. Jer 13:23. But thischanges might also have another meaning. The Grecians used to say, streptaiesylwn, that the minds or hearts of good men are changeable; their meaning is,that good men are merciful. Quos quisque est major, magis est placabilis ira: etfaciles motus mens generosa capit, as the Latin proverb expresses it. He maytherefore say, that they show by their cruel unmercifulness, that they have nofear or sense of God at all; else they would fear him, of whose mercythemselves stood in so much need, and consider that they whom they sofiercely persecute are his creatures as well as they. Westminster Assembly'sAnnotations.Verse 19. They have no changes, etc. Who are they who have no changes?Apparently those whom God is said to humble or chastise. And what is themeaning of the word, changes as here used? Many understand it of a moralchange; "who are without change of heart or reformation." But the word neveroccurs in this sense. It means, properly, "a change" in the sense of succession;as of garments, of troops relieving guard, servants leaving work, and the like.Hence it would rather mean in a moral sense: "They who have no cessation intheir course (by being relieved guard, for instance), who always continue, andpersevere in their evil life." Calvin and others understand it of change offortune, i.e., "who are always prosperous; "but this again is not supported byusage. J. J. Stewart Perowne.Verse 19. They fear not God. The fear required here, is to fear him as God, andas God presented in this name, Elohim; which though it be a name primarily

Psalm 55 310rooted in power and strength (for El is Deus fortis, The powerful God; and asthere is no love without fear, so there is no fear without power), yet properly itsignifies his judgment, and order, and providence, and dispensations andgovernment of his creatures. It is that name which goes through all God's wholework of the creation, and disposition of all creatures in the first of Genesis: inall that he is called by no other name than this, the name God; not by Jehovah,to present an infinite majesty; nor by Adonai, to present an absolute power; norby Tzebaoth, to present a force, or conquest; but only the name of God, hisname of government. All ends in this; to fear God is to adhere to him, in hisway, as he hath dispensed and notified himself to us; that is, as God ismanifested in Christ, in the Scriptures, and applied to us out of those Scriptures,by the church: not to rest in nature without God, nor in God without Christ.John Donne, 1573-1631.Verse 21. The words of his mouth were smoother than butter, etc. Of thiscomplexion are the cant of hypocrites, the charity of bigots and fanatics, thebenevolence of atheists, the professions of the world, the allurements of theflesh, and the temptations of Satan, when he thinks proper to appear in thecharacter of an angel of light. George Horne, 1730-1792.Verse 21. Butter. The Eastern butter is by no means like the solid substance,which is known by that name in these colder climates; but is liquid and flowingas appears from different passages in Scripture, particularly Job 29:6 20:17; andas is confirmed by the accounts of modern travellers; so that in fact it moreresembles "cream, "which Vitringa says is the genuine sense of the word hereused. Richard Mant, 1776-1849.Verse 21. To avoid all difficulties, the readiest expedient is to receive theSeptuagint rendering of wqlx diemerisyhsan, they were, or are divided, viz., themembers of the wicked man there spoken of, they are at great distance onefrom the other; wyk tamxm, butter their mouth, or their mouth is butter,wklkrqw and war their heart, or their heart is war; and this seems to be thefairest rendering of it. Henry Hammond, 1605-1660.Verse 21. A feigned friend is much like a crocodile who, when he smiles,poisons; and when he weepeth, devoureth; or the hyaena, having the voice of aman and the mind of a wolf, speaking like a friend and devouring like a fiend;or the flattering sirens that sweetly sing the sailor's wreck; or the fowler's pipethat pleasantly playeth the bird's death; or the bee, who carrieth honey in hermouth and a sting in her tail; or the box tree, whose leaves are always green,but the seeds poison. So his countenance is friendly and his words pleasant, buthis intent dangerous, and his deeds unwholesome.

Psalm 55 311His fetch is to flatter, to catch what he can;His purpose obtained, a fig for his man.—L. Wright, 1616.Verse 21. The words of his mouth were smoother than butter, but war was inhis heart: his words were softer than oil, yet were they drawn swords. Well,when I came to the justice again, there was Mr. Foster, of Bedford, who comingout of another room, and seeing me by the light of the candle, for it was darknight when I came thither, he said unto me, "Who is there? John Bunyan?" withmuch seeming affection, as if he would have leaped in my neck and kissed me,(A right Judas.), which made me somewhat wonder that such a man as he, withwhom I had so little acquaintance, and, besides, that had ever been a closeopposer of the ways of God, should carry himself so full of love to me, butafterwards when I saw what he did, it caused me to remember those sayings,Their tongues were softer than oil, yet were they drawn swords, and again,"Beware of men, "etc. When I had answered him that, blessed be God, I waswell, he said, "What is the occasion of your being here?" or to that purpose. Towhom I answered that I was at a meeting of people a little way off, intending tospeak a word of exhortation to them; but the justice hearing thereof (said I) waspleased to send his warrant to fetch me before him, etc.—John Bunyan. Inrelation to J.B.'s imprisonment: written by himself. Offor's edit., Vol. 1. p. 52.Verse 21. (first clause).—Smooth are his words, his voice as honey sweet,Yet war was in his heart, and dark deceit. Moschus (B.C. 250.)Verse 22. Cast thy burden upon the Lord, etc. The remedy which the Psalmsuggests, and, perhaps, the only resource in a difficulty of the kind, where theenemies of true religion are fighting under the semblance of friendship, isannounced in an oracular voice from God: "Cast thy care upon Jehovah, for hewill sustain thee; he will not suffer the just one to be tossed about for ever." R.H. Ryland.Verse 22. Cast thy burden upon the Lord, etc. The best way to ease thyself is tolay thy load upon God; he will take it up and also carry thee. There is many aman would be willing to go of himself if another would but carry his burden forhim; but if you throw your burden upon God he will not only carry that, butwill also carry you. He cares not how much weight a Christian layeth on hisback; a true Israelite may ease himself, and best please his God at once. Goddelights not to see tears in thine eyes, or paleness in thy countenance; thygroans and sighs make no music in his ears. He had rather that thou wouldst

Psalm 55 312free thyself of thy burden by casting it upon him, that he might rejoice in thyjoy and comfort. Now, true confidence in God, and resting upon God, will bothfree thee of thy burden and also bring in the strength of God to sustain and bearthee up from falling. Wouldst thou, therefore, own God as thy strength, andfetch strength from God to thy soul? rest upon God, roll thyself upon him, andthat1. In time of greatest weakness.2. In time of greatest service.3. In times of greatest trials.—Samuel Blackerby, 1674.Verse 22. Cast thy burden upon him in the same way that the ship in a stormcasts her burden on the anchor, which anchor holds on to its sure fixing place.And to my mind, that is the more beautiful sense of the two—a sense whichonce entered into, may be followed out in these glorious verses:And I see the good ship riding, all in a perilous road; The low reef booming onher lee; the swell of ocean poured Sea after sea, from stem to stern; themainmast by the board; The bulwarks down; the rudder gone; the boats stoveby the chains. But courage still, brave mariners, the ANCHOR yet remains:And he will flinch—no, never an inch—until ye pitch sky high; Then he moveshis head, as if he said, "Fear nought; for here am I!" —J. M. Neale'sCommentary.Verse 23. Shalt bring them down. Indicating a violent death, like that of theslain ox, which is said to descend, when it falls under the stroke. The pit ofputrefaction is meant, in which the corpse decays, nor does it here merelydenote the sepulchre, but the ignominious condition of a corpse cast forth, aswhen it is thrown into a pit. Hermann Venema.Verse 23. Bloody and deceitful men shall not live out half their days. A wickedman never lives out half his days; for either he is cut off before he hath livedhalf the course of nature, or he is cut off before he hath lived a quarter of thecourse of his desires; either he lives not half so long as he would; and thereforelet him die when he will, his death is full of terror, trouble, and confusion,because he dies out of season. He never kept time or season with God, andsurely God will not keep or regard his time or season. Joseph Caryl.Verse 23. Half their days. In the Jewish account threescore years was the ageof a man, and death at any time before that was looked upon as untimely, anddeemed and styled trd excision, of which they made thirty-six degrees; so that

Psalm 55 313not to live out half one's days, is in their style to die before thirty years old.Henry Hammond.Verse 23. (second clause). The more sins we do commit, the more we hastenour own death; because as the wise man saith, "The fear of the Lord prolongethdays, but the years of the wicked shall be shortened" (Pr 10:27); and theprophet David saith, Bloody and deceitful men shall not live out half their days;for sin is an epitomiser or shortener of everything: it consumes our wealth, itconfines our liberty, it impeaches our health, and it abbreviates our life, andbrings us speedily unto our grave. Griffith Williams, 1636.Verse 1. (second clause).HINTS TO THE VILLAGE PREACHER1. An evil to be dreaded: Hide not thyself, etc.(a) By long delay in an urgent case.(b) In the sinner's case by refusing to hear altogether.2. Causes which may produce it.(a) In the man.(b) In the prayer itself.(c) In the manner of the prayer.3. Evils which will follow a list which the preacher can readily think of.4. Remedies for the evil. There is none of it should continue; but heartsearching, repentance, importunity, pleading the name of Jesus, etc., will leadto its removal.Verse 2. The Great Hearer.1. What address shall we present to him?2. What sort of attention do we desire?3. How shall we secure it?

Psalm 55 3144. What is the reflex duty on our part? To attend and hear him.Verse 2. (second clause). Allowable complaining.1. Not of God but to God.2. Mainly of ourselves.3. Of the world as against God and right.4. Ever with holy grief, and not selfish vexation.Verse 4. The terrors of death. See Sermon by Grove in the Notes.Verse 7. Solitude.1. Its fancied benefits.2. Its sore temptations.3. Its occasional benefits.4. Its sweet solaces.Verse 8. Too hasty a flight from trial.1. Would show rebellion against God.2. Would manifest cowardly want of faith.3. Would involve loss of useful experience.4. Would land us in other and worse trials.5. Would prevent our glorifying God.6. Would mar our conformity to Christ and fellowship with his people.7. Would lessen the value of heaven.Verse 9. (first clause). The Babel of heresies. Essential, for truth is one.Inevitable, for the motives of heretics clash. Providential, for so they weakeneach other. Judicial, for so they torment each other.Verse 10. (first clause). The activity of evil.

Psalm 55 315Verse 10. (second clause). The diabolical twins, or cause and effect.Verse 14. The social companionships which grow out of religion.1. They are on a good foundation.2. They yield profit—counsel.3. They yield pleasure—sweet.4. They lead to enthusiasm—walked in company.5. They ought to be sacredly maintained.6. But they need to be carefully watched.Verse 16. The contrast.1. A child of God will not wrong others as they do him.2. He will call upon God as they do not.3. God will hear him as he does not the wicked.4. God will deal with him at last otherwise than with them.Verse 17.1. David will pray fervently; I will pray and cry aloud.2. He will pray frequently; every day, and three times a day, evening, andmorning, and at noon. Matthew Henry.Verse 18. Our battles, our almost rout, our helper, our deliverances, our praise.Verse 19. The eternal government of God a threat to the ungodly.Verse 19. (second part). Prosperity creating atheism. This involves—1. Ingratitude—they ought to be the more devout.2. Impudence—they think themselves as God.3. Forgetfulness—they forget that changes will come.4. Ignorance—they know not that unbroken prosperity is often for awhile theportion of the accursed.

Psalm 55 3165. Insanity—for there is no reason in their conduct.6. Rottenness—preparing them to be cast away for ever.Verse 21. The hypocrite's mouth.1. It has many words.2. They are only from his mouth.3. They are very smooth.4. They conceal rather than reveal his purpose.5. They are cutting and killing.6. They will kill himself.Verse 22. (first clause). Here we see the believer has—1. A burden to try him.2. A duty to engage him, "Cast thy burden, "etc.3. A promise to encourage him, "He shall sustain, "etc. Ebenezer Temple, 1850.Verse 22. (last clause). Who are the righteous? What is meant by their beingmoved? Whose permission is needful to accomplish it? Will he give it?"Never." Why not?Verse 23. (last clause). The grand "I WILL." Sum up the Psalm.—1. When I pray, Ps 55:1-3.2. When I faint, Ps 55:4-7.3. When I am sore beset, Ps 55:9-11.4. When I am betrayed, Ps 55:12-14,20-21.5. When others perish, Ps 55:15.6. After I am delivered, Ps 55:18.7. In every condition, Ps 55:22.WORK UPON THE FIFTY-FIFTH PSALMIn CHANDLER'S "Life of David," Vol. 2., pp. 305-315, there is an Exposition of this Psalm.

Psalm 56 317Psalm 56ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherOther WorksTITLE. To the Chief Musician. That mighty minstrel by degrees acquired a noble repertoire of hallowedsongs, and set them all to music. Upon Jonathelemrechokim—this was probably the title of the tune, as weshould say Old Hundred, or Sicilian Mariners. Perhaps the title may however belong to the Psalm, and if soit is instructive, for it has been translated "the silent dove in distant places." We have here the songs ofGod's servant, who rejoices once more to return from banishment, and to leave those dangerous placeswhere he was compelled to hold his peace even from good. There is such deep spiritual knowledge in thisPsalm that we might say of it, "Blessed art thou David Barjonas, for flesh and blood hath not revealed thisunto thee." When David plays the Jonah he is not like the prophet of that name; in David the love of thedove predominates, but in Jonah its moaning and complaining are most notable. Michtam of David. This isthe second golden Psalm, we had the first in Psalm 16, to which this Psalm has a great likeness, especiallyin its close, for it ends in the joyful presence. A golden mystery, the gracious secret of the life of faith is inboth these Psalms most sweetly unveiled, and a pillar is set up because of God's truth. When the Philistinestook him in Gath. He was like a dove in strangers' hands, and on his escape he records his gratitude.DIVISION. In Ps 56:1-2, he pours out his complaint; in Ps 56:3-4 he declares his confidence in God; in Ps56:5-6 he returns to his complaining, but pleads in earnest hope in Ps 56:7-9, and sings a grateful song fromPs 56:10 to the close.EXPOSITIONVerse 1. Be merciful unto me, O God. In my deep distress my soul turns tothee, my God. Man has no mercy on me, therefore double thy mercy to me. Ifthy justice has let loose my enemies, let thy mercy shorten their chain. It issweet to see how the tender dove like spirit of the psalmist flies to the mosttender attribute for succour in the hour of peril. For man would swallow me up.He is but thy creature, a mere man, yet like a monster he is eager for blood, hepants, he gapes for me; he would not merely wound me, or feed on mysubstance, but he would fain swallow me altogether, and so make an end of me.The open mouths of sinners when they rage against us should open our mouthsin prayer. We may plead the cruelty of men as a reason for the divineinterposition—a father is soon aroused when his children are shamefullyentreated. He fighting daily oppresseth me. He gives me no interval—he fightsdaily. He is successful in his unrighteous war—he oppresses me, he crushesme, he presses me sore. David has his eye on the leader of his foes, and lays hiscomplaint against him in the right place. If we may thus plead against man,much more against that great enemy of souls, the devil. We ask the Lord toforgive us our trespasses, which is another way of saying, "Be merciful to me,

Psalm 56 318O God, "and then we may say, "Lead us not into temptation, but deliver usfrom the evil one." The more violent the attack of Satan the stronger our pleafor deliverance.Verse 2. Mine enemies would daily swallow me up. Their appetite for bloodnever fails them. With them there is no truce or armistice. They are many, butone mind animates them. Nothing I can do can make them relent. Unless theycan quite devour me they will never be content. The ogres of nursery tales existin reality in the enemies of the church, who would crush the bones of the godly,and make a mouthful of them if they could. For they be many that fight againstme. Sinners are gregarious creatures. Persecutors hunt in packs. These wolvesof the church seldom come down upon us singly. The number of our foes is apowerful plea for the interposition of the one Defender of the faithful, who ismightier than all their bands. These foes of the gracious are also keen eyed, andever on the watch, hence the margin calls them "observers." O thou most High.Thus he invokes against the lofty ones of the earth the aid of one who is higherthan the highest. Some translate the words differently, and think that the writermeans that his foes assailed him from the high places in which pride and powerhad placed them. Saul, his great foe, attacked him from his throne with all theforce which his high position placed at his disposal: our comfort in such a caseis near to hand, for God will help us from a higher place than our proudest foescan occupy. The greatness of God as the Most High is a fertile source ofconsolation to weak saints oppressed by mighty enemies.Verse 3. What time I am afraid. David was no braggart, he does not claimnever to be afraid, and he was no brutish Stoic free from fear because of thelack of tenderness. David's intelligence deprived him of the stupid heedlessnessof ignorance, he saw the imminence of his peril, and was afraid. We are men,and therefore liable to overthrow; we are feeble, and therefore unable toprevent it; we are sinful men, and therefore deserving it, and for all thesereasons we are afraid. But the condition of the psalmist's mind was complex—he feared, but that fear did not fill the whole area of his mind, for he adds, I willtrust in thee. It is possible, then, for fear and faith to occupy the mind at thesame moment. We are strange beings, and our experience in the divine life isstranger still. We are often in a twilight, where light and darkness are bothpresent, and it is hard to tell which predominates. It is a blessed fear whichdrives us to trust. Unregenerate fear drives from God, gracious fear drives tohim. If I fear man I have only to trust God, and I have the best antidote. To trustwhen there is no cause for fear, is but the name of faith, but to be reliant uponGod when occasions for alarm are abundant and pressing, is the conqueringfaith of God's elect. Though the verse is in the form of a resolve, it became a

Psalm 56 319fact in David's life, let us make it so in ours. Whether the fear arise fromwithout or within, from past, present, or future, from temporals, or spirituals,from men or devils, let us maintain faith, and we shall soon recover courage.Verse 4. In God I will praise his word. Faith brings forth praise. He who cantrust will soon sing. God's promise, when fulfilled, is a noble subject for praise,and even before fulfilment it should be the theme of song. It is in or throughGod that we are able to praise. We praise as well as pray in the Spirit. Or wemay read it—in extolling the Lord one of the main points for thanksgiving ishis revealed will in the Scriptures, and the fidelity with which he keeps hisword of promise. In God I have put my trust. Altogether and alone should westay ourselves on God. What was a gracious resolve in the former verse, is hereasserted as already done. I will not fear what flesh can do unto me. Faithexercised, fear is banished, and holy triumph ensues, so that the soul asks,"What can flesh do unto me?" What indeed? He can do me no real injury; allhis malice shall be overruled for my good. Man is flesh, flesh is grass—Lord,in thy name I defy its utmost wrath. There were two verses of complaint, andhere are two of confidence; it is well to weigh out a sufficient quantity of thesweet to counteract the sour.Verse 5. Every day they wrest my words. This is a common mode of warfareamong the ungodly. They put our language on the rack, they extort meaningsfrom it which it cannot be made fairly to contain. Thus our Saviour's prophecyconcerning the temple of his body, and countless accusations against hisservants, were founded on wilful perversions. They who do this every daybecome great adepts in the art. A wolf can always find in a lamb's discourse areason for eating him. Prayers are blasphemies if you choose to read them thewrong way upwards. All their thoughts are against me for evil. No mixture ofgood will tone down their malice. Whether they viewed him as a king, apsalmist, a man, a father, a warrior, a sufferer, it was all the same, they sawthrough coloured glass, and could not think a generous thought towards him.Even those actions of his which were an undoubted blessing to thecommonwealth, they endeavoured to undervalue. Oh, foul spring, from whichnever a drop of pure water can come!Verse 6. They gather themselves together. Firebrands burn the fiercer for beingpushed together. They are afraid to meet the good man till their numbers placeterrible odds against him. Come out, ye cowards, man to man, and fight the oldhero! No, ye wait till ye are assembled like thieves in bands, and even then yewaylay the man. There in nothing brave about you. They hide themselves. Inambuscade they wait their opportunity. Men of malice are men of cowardice.He who dares not meet his man on the king's highway, writes himself down a

Psalm 56 320villain. Constantly are the reputations of good men assailed with deep laidschemes, and diabolical plots, in which the anonymous enemies stab in thedark. They mark my steps, as hunters mark the trail of their game, and so trackthem. Malicious men are frequently very sharp sighted to detect the failings, orsupposed failings, of the righteous. Spies and mouchards are not all in the payof earthly governments, some of them will have wages to take in red hot coinfrom one who himself is more subtle than all the beasts of the field. When theywait for my soul. Nothing less than his life would content them, only hispresent and eternal ruin could altogether glut them. The good man is no fool, hesees that he has enemies, and that they are many and crafty; he sees also hisown danger, and then he shows his wisdom by spreading the whole case beforethe Lord, and putting himself under divine protection.Verse 7. Shall they escape by iniquity? Will such wickedness as this stand themin good stead? Can it be that this conduct shall enable them to avoid thesentence of earthly punishment? They slander the good man to screenthemselves—will this avail them? They have cunningly managed hitherto, butwill there not be an end to their games? In thine anger cast down the people, OGod. Trip them up in their tricks. Hurl them from the Tarpeian rock. Apersecuted man finds a friend even in an angry God, how much more in theGod of love! When men seek to cast us down, it is but natural and not at allunlawful to pray that they may be disabled from the accomplishment of theirinfamous designs. What God often does we may safely ask him to do.Verse 8. Thou tellest my wanderings. Every step which the fugitive had takenwhen pursued by his enemies, was not only observed but thought worthy ofcounting and recording. We perhaps are so confused after a long course oftrouble, that we hardly know where we have or where we have not been; butthe omniscient and considerate Father of our spirits remembers all in detail; forhe has counted them over as men count their gold, for even the trial of our faithis precious in his sight. Put thou my tears into thy bottle. His sorrows were somany that there would need a great wineskin to hold them all. There is noallusion to the little complimentary lachrymators for fashionable and fancifulRomans, it is a more robust metaphor by far; such floods of tears had Davidwept that a leathern bottle would scarce hold them. He trusts that the Lord willbe so considerate of his tears as to store them up as men do the juice of thevine, and he hopes that the place of storage will be a special one—thy bottle,not a bottle. Are they not in thy book? Yes, they are recorded there, but let notonly the record but the grief itself be present to thee. Look on my griefs as realthings, for these move the heart more than a mere account, however exact. How

Psalm 56 321condescending is the Lord! How exact his knowledge of us! How generous hisestimation! How tender his regard!Verse 9. When I cry unto thee, then shall mine enemies turn back. So soon as Ipray they shall fly. So surely as I cry they shall be put to the rout."So swift is prayer to reach the sky,So kind is God to me."The machinery of prayer is not always visible, but it is most efficient. Godinclines us to pray, we cry in anguish of heart, he hears, he acts, the enemy isturned back. What irresistible artillery is this which wins the battle as soon asits report is heard! What a God is this who harkens to the cry of his children,and in a moment delivers them from the mightiest adversaries! This I know.This is one of the believer's certainties, his axioms, his infallible, indisputableverities. For God is for me. This, we know, and we know, therefore, that nonecan be against us who are worth a moment's fear. "If God be for us, who can beagainst us?" Who will restrain prayer when it is so potent? Who will seek anyother ally than God, who is instantly present so soon as we give the ordainedsignal, by which we testify both our need and our confidence?Verse 10. In God will I praise his word. Now comes the thanksgiving. He is awretch who, having obtained help, forgets to return a grateful acknowledgment.The least we can do is to praise him from whom we receive such distinguishedfavours. Does David here mean "by God's grace I will praise him"? If so, heshows us that all our emotions towards God must be in God, produced by himand presented as such. Or does he mean, "that which in God is most the objectof my praise is his word, and the faithfulness with which he keeps it"? If so, wesee how attached our hearts should be to the sure word of promise, andespecially to him who is the WORD incarnate. The Lord is to be praised underevery aspect, and in all his attributes and acts, but certain mercies peculiarlydraw out our admiration towards special portions of the great whole. Thatpraise which is never special in its direction cannot be very thoughtful, and it isto be feared cannot be very acceptable. In the Lord will I praise his word. Hedelights to dwell on his praise, he therefore repeats his song. The change bywhich he brings in the glorious name of Jehovah is doubtless meant to indicatethat under every aspect he delights in his God and in his word.Verse 11. In God have I put my trust. This and the former verse are evidentlythe chorus of the Psalm. We cannot be too careful of our faith, or see toosedulously that it is grounded on the Lord alone. I will not be afraid what mancan do unto me. Faith has banished fear. He views his foes in their most

Psalm 56 322forcible character, calling them not flesh, but indicating them as man, yet hedreads them not; though the whole race were his enemies he would not beafraid now that his trust is stayed on God. He is not afraid of what they threatento do, for much of that they cannot do; and even what is in their power, whatthey can do, he defies with holy daring. He speaks for the future, "I will not,"for he is sure that the security of the present will suffice for days to come.Verse 12. Thy vows are upon me, O God. Vows made in his trouble he does notlightly forget, nor should we. We voluntarily made them, let us cheerfully keepthem. All professed Christians are men under vows, but especially those who inhours of dire distress have rededicated themselves unto the Lord. I will renderpraises unto thee. With heart, and voice, and gift, we should cheerfully extolthe God of our salvation. The practice of making solemn vows in times oftrouble is to be commended, when it is followed by the far less commoncustom of fulfilling them when the trouble is over.Verse 13. For thou hast delivered my soul from death. His enemies weredefeated in their attempts upon his life, and therefore he vowed to devote hislife to God. Wilt not thou deliver my feet from falling? One mercy is a plea foranother, for indeed it may happen that the second is the necessary complementof the first. It little boots that we live, if we are made to fall in character by thethrusts of our enemies. As lief not be, as live to be bereft of honour, and fallenprostrate before my enemies. That I may walk before God in the light of theliving, enjoying the favour and presence of God, and finding the joy andbrightness of life therein. Walking at liberty, in holy service, in sacredcommunion, in constant progress in holiness, enjoying the smile of heaven—this I seek after. Here is the loftiest reach of a good man's ambition, to dwellwith God, to walk in righteousness before him, to rejoice in his presence, and inthe light and glory which it yields. Thus in this short Psalm, we have climbedfrom the ravenous jaws of the enemy into the light of Jehovah's presence, apath which only faith can tread.EXPLANATORY NOTES AND QUAINT SAYINGSTITLE. The words Jonathelemrechokim may be rendered, concerning the mutedove among them that are afar off, or in far places. John Gill.Title. Michtam. See also Explanatory Notes on Psalm 16, in the "Treasury ofDavid, "Vol. 1, pp., 222-223.

Psalm 56 323Verse 1. Be merciful. This is the second of the Psalms beginning with themiserere; the fifty-first being the first of them. C. H. S.Verse 1. Be merciful unto me, O God. This is to me the one source of all myexpectations, the one fountain of all promises: Miserere mei, Deus, misereremei. Bernard, 1091-1157.Verse 1. Be merciful. His first wrestling in prayer is with the check of hisconscience, whether for his daily sins, or in particular for casting himself insuch apparent danger, as to have ventured without probable security, to seekshelter among the enemies of the people of God, whose blood he himself hadshed abundantly; for this rashness or other sins he begs mercy. David Dickson.Verse 1. Man. He uses the indefinite term man in this verse, though in the nexthe speaks of having many enemies, the more forcibly to express the truth, thatthe whole world was combined against him, that he experienced no humanityamongst men, and stood in the last necessity of divine help. John Calvin.Verse 1. Would swallow me up. Soop me up (as the Hebrew word soundeth);make but one draught of me, or suck me in as a whirlpool, swallow me up as aravenous wild beast. John Trapp.Verse 1. He fighting daily. There is no morning on which we can arise and goforth into the world, and say, "No enemy will come out against me today."There is no night in which we can retire from that world, and think to findsafety in the solitude of our own chambers, and say, "No evil can enter here."Barton Bouchier, in "Manna in the Heart, "1855.Verses 1-2. The same words are applicable to the situation and circumstancesof David, pursued by his enemies; of Christ, persecuted by the Jews; of thechurch, afflicted in the world; and of the soul, encompassed by enemies,against whom she is forced to wage perpetual war. George Horne.Verse 2. O thou most High. The Hebrew is not that rendered Most High in Ps7:17; nor in our version is it ever rendered Most High in any other place,although found in the Hebrew Bible more than fifty times. There are but twoother places where it is applied, as an epithet, to God; Ps 92:8; Mic 6:6. It iscommonly rendered, from above, on high, high places, high; once loftily, Ps73:8... The probable meaning is, they "fight against me from the high places ofauthority, both in Jerusalem and in Gath, "q.d., mine enemies are in power.William S. Plumer's "Studies in the Book of Psalms, "1867.

Psalm 56 324Verse 3. What time I am afraid, I will trust in thee. There is nothing like faithto help at a pinch; faith dissolves doubts as the sun drives away the mists. Andthat you may not be put out, know that your time for believing is always. Thereare times when some graces may be out of use, but there is no time whereinfaith can be said to be so. Wherefore faith must be always in exercise. Faith isthe eye, is the mouth, is the hand, and one of these is of use all the day long.Faith is to see, to receive, to work, or to eat; and a Christian should be seeing orreceiving, or working, or feeding all day long. Let it rain, let it blow, let itthunder, let it lighten, a Christian must still believe. "At what time, "said thegood man, "I am afraid, I will trust in thee." John Bunyan.Verse 3. What time I am afraid, etc. A divine spark may live in a smoke ofdoubts without a speedy rising into flame. When grace is at the bottom ofdoubting, there will be reliance on Christ and lively petitions to him. Peter'sfaith staggers when he began to sink, but he casts a look and sends forth a cryto his Saviour, acknowledging his sufficiency; Mt 14:30, "Lord, save me."Sometimes those doubtings strengthen our trust and make us take hold faster onGod. Ps 56:3. What time I am afraid, I will trust in thee. This was a fear ofhimself or others, rather than a jealousy of God. Had he had unworthysuspicions of him, he would not have trusted him; he would not have run forremedy to the object of his fear. The waverings where faith is, are like thetossings of a ship fast at anchor (still there is a relying upon God), not like aboat carried by the waves of the sea to be dashed against a rock. If the heartstay on Christ in the midst of those doubtings, it is not an evil heart of unbelief.Such doubtings consist with the indwelling of the Spirit, who is in the heart, toperform the office of a Comforter against such fears and to expel those thickfumes of nature. Stephen Charnock.Verse 3. What time I am afraid, etc. I know not what to do, but I will try myold way, it is good for me to draw near still; I will do so still, as I used to do; Iwill cast myself down upon the free grace of Christ in the promises; I will laythe weight of my sinking spirit there, I will renew my hold, life, expectationthere; this is my old path, I will never be turned or beaten out here. ThisChristian in his strength may challenge all the gates of hell. This was David'scourse (Ps 71:5), "Thou art my trust from my youth, "etc. Thence was it that hecould say, What time I am afraid, I will trust in thee: his shield and sword wasalways in his hand, therefore he could make use of it when fear and inwardtrouble offered themselves. Afraid! alas, who is not? but what course will youtake then? Even what course you used to take, i.e., believe; use faith always;and have it now. Elias Pledger(-1676), in "Morning Exercises."

Psalm 56 325Verse 3. What time, etc. Literally, What day. As "Man daily oppresseth me" (Ps56:1), so "Every day, when I am afraid, I trust in thee." A. R. Fausset.Verse 3. It is a good maxim with which to go into a world of danger; a goodmaxim to go to sea with; a good maxim in a storm; a good maxim when indanger on the land; a good maxim when we are sick; a good maxim when wethink of death and the judgment—What time I am afraid, I WILL TRUST INTHEE. Albert Barnes.Verse 3. I will trust in thee. Faith and fear stand together; and so fear and love.John Richardson, -1654.Verses 3-4. Sometimes faith comes from prayer in triumph, and cries, Victoria.It gives such a being and existence to the mercy prayed for in the Christian'ssoul, before any likelihood of it appears to sense and reason, that the Christiancan silence all his troubled thoughts with the expectation of its coming. SoHannah prayed, "and was no more sad." 1Sa 1:18. Yea, it will make theChristian disburse his praises for the mercy long before it is received. Thushigh faith wrought in David. At what time I am afraid, I will trust in thee, andin the next words, In God I will praise his word; that is, he would praise Godfor his promise before there was any performance of it in him, when it had noexistence but in God's faithfulness and David's faith. This holy man had such apiercing eye of faith, that he could see the promise when he was at the lowestebb of misery, so certain and unquestionable in the power and truth of God, thathe could then praise God as if the promised mercy had been actually fulfilled tohim. William Gurnall.Verse 4. In God I will praise his word. Or, praise him for his word; for thewhole Scripture that was then in being. John Gill.Verse 4. The best hold that faith can have of God, is to take him by his word,however his dispensation seems to be; this will give satisfaction at length; forIn God I will praise his word, is as much as to say, albeit he withhold comfortand deliverance from me, so that I cannot find what I would, yet let me have hisword, and I will give him the glory of all his attributes. David Dickson.Verse 4. I will not fear what flesh can do unto me. Fear not man, he is but flesh.Thou needest not, thou oughtest not to fear. Thou needest not. What, not such agreat man; not such a number of men, who have the keys of all the prisons attheir girdle; who can kill or save alive? No, not these; only look they be thyenemies for righteousness sake. Take heed thou makest not the least child thineenemy, by offering wrong to him; God will right the wicked even upon the

Psalm 56 326saint. If he offends he shall find no shelter under God's wing for his sin. Thismade Jerome complain that the Christian sin made the arms of those barbarousnations which invaded Christendom victorious: Nostris peccatis fortes suntbarbari. But if man's wrath find thee on God's way, and his fury take fire at thyholiness, thou needest not fear though thy life be the prey he hunts for. Fleshcan only wound flesh; he may kill thee, but not hurt thee. Why shouldest thoufear to be stripped of that which thou hast resigned already to Christ? It is thefirst lesson you learn, if a Christian, to deny thyself, take up thy cross, andfollow thy Master; so that the enemy comes too late; thou hast no life to lose,because thou hast given it already to Christ; nor can man take away thatwithout God's leave; all thou hast is insured; and though God hath not promisedthee immunity from suffering in this kind, yet he hath undertaken to bear theloss, yea, to pay thee a hundredfold, and thou shalt not stay for it till anotherworld. Again, thou oughtest not to fear flesh. Our Saviour (Matthew 10) thrice,in the compass of six verses, commands us not to fear man: if thy heart quail athim, how wilt thou behave thyself in the last against Satan, whose little fingeris heavier than man's loins? The Romans had arma proelusoria, weaponsrebated or cudgels, which they were tried at before they came to the sharp. Ifthou canst not bear a bruise in thy flesh from man's cudgels and blunt weapons,what wilt thou do when thou shalt have Satan's sword in thy side? God countshimself reproached when his children fear a sorry man; therefore we are bidsanctify the Lord, not to fear their fear. William Gurnall.Verse 4. I will not fear, etc. Eusebius tells us of a notable speech that Ignatiusused when he was in his enemies' hands, not long before he was to suffer,which argued a raised spirit to a wonderful height above the world, and abovehimself. "I care, "says he, "for nothing visible or invisible, that I might getChrist. Let fire, the cross, the letting out of beasts upon me, breaking of mybones, the tearing of my members, the grinding of my whole body, and thetorments of the devils come upon me, so be it I may get Christ." FromJeremiah Burroughs' "Moses his Self denial, "1649.Verse 4. What flesh can do, etc. It is according to the phrase of Scripture, whenit would speak contemptibly of man and show him to be the lowest creature, tocall him "flesh, "to set forth the weakness that man is subject to. JohnArrowsmith, 1600-1660.Verse 4. (last clause). Fear of man—grim idol, bloody mouthed; many soulshas he devoured and trampled down into hell! His eyes are full of hatred toChrist's disciples. Scoffs and jeers lurk in his eye. The laugh of the scornergrowls in his throat. Cast down this idol. This keeps some of you from secretprayer, from worshipping God in your family, from going to lay your case

Psalm 56 327before ministers, from openly confessing Christ. You that have felt God's loveand Spirit, dash this idol to pieces. "Who art thou, that thou shouldest be afraidof a man that shall die?" "Fear not, thou worm Jacob." "What have I to do anymore with idols?" Robert Murray Macheyne, 1813-1843.Verse 4. Faith groweth valiant in fight; albeit it began like a coward, andstaggered in the first conflict, yet it groweth stout, incontinent, and pulls itsadversaries under foot: In God I have put my trust; I will not fear what fleshcan do unto me. David Dickson.Verse 5. Every day they wrest my words; or, they put my words to pain andgrief, or, they painfully and grievously wrest my words. David's enemies tookup what he spake, and put a new shape upon it; and this they did so vexingly,that they are said to wrest his words; a thing is vexed when it is wrested orwrought out of the form it before had. The same metaphor the apostle Peteruseth in reference to doctrine, speaking of the Epistles of Paul, in which "aresome things hard to be understood, which they that are unlearned and unstablewrest, "or put upon the rack; they painfully form his words, and represent themin a meaning which he never intended. 2Pe 3:16. What is spoken may be right,both in the matter and intendment of the speaker, yet another wrests, forms andfashions it in his own mould, and makes it bear a sense which the speaker neverdreamed of. Joseph Caryl.Verse 5. Every day they wrest my words, etc. Mr. Jewel, the Bishop ofSalisbury, who, according to his life, died most godly and patiently, at the pointof death used the versicle of the Hymn, "Te Deum, ""O Lord, in thee have Itrusted, let me never be confounded, " whereupon, suppressing the rest, theypublished that the principle champion of the heretics, in his very last words,cried he was confounded. Lord Bacon's "Bible Thoughts."Verse 5. They wrest my words. Whatever Christ said in justification of himselfwas twisted to a meaning injurious to him. So it is still in the world, selfjustification by words answers but little purpose with ungodly men. W. Wilson,D.D., 1860.Verse 6. They mark my steps. Go whither I will, they are at my heels. WilliamNicholson(-1671), in "David's Harp Strung and Tuned."Verse 8. Put thou my tears in thy bottle. Among other things in the collectionof Mr. Abbott, of Cairo, he had a lachrymatory, or tear bottle, which had beenfound in a tomb at Thebes. This interested me very much. The custom in oldtimes was, when a person was ill or in great distress, for his friends to go to see

Psalm 56 328him, and take with them a tear bottle. Then, as the tears rolled down the cheeksof the sufferer, they were caught in these bottles, sealed up, and preserved as amemorial of the event. This is what David referred to in Ps 56:8. Put thou mytears into thy bottle. But it implies much more than at first suggests itself, andmuch more than I can attempt to write. For instance, it is as if David had said,"Visit me, and behold my tears; "("O visit me with thy salvation!") for withoutsuch visit there could be no bottling of his tears. "Thou tellest my wanderings;O visit me, and behold my anguish; put my tears into thy bottle, "for "they havebeen my meat day and night." Ps 42:3. "Keep them before thee, by way ofremembrance, and when thou seest the bottle, O think of him whose tears itcontains. Are they not in thy book?" That is, God's book of remembrance, thatwas written for those "who thought upon his name" (Mal 3:16), just as thekings of old used to keep a book of chronicles of important events. See Es 6:1-11. John Gadsby, 1860.(We insert this to show what has been said by others; but we do not think thereis the slightest allusion to this piece of Roman etiquette in this text. C. H. S.)Verse 8. My tear: the singular used collectively. In thy bottle: as if one shouldsay, take care of my tears, as of a kind of wine that is very costly, and verypleasant to thee; or, that hereafter you may measure out to me just that quantityof joys: a metaphor from the keeper of a vineyard, who receives into his vesselthe drops of the grapes pressed out by the winepress of affliction. The word dag(iter) (leather or skin bottle) denotes the manner in which they preserved theirwine. (1Sa 16:20; Jos 9:4,13), and milk also (Jud 4:19). Martin Geier.Verse 8. Put thou my tears into thy bottle. What a sweet thought is suggestedhere of God's remembrance of his people's affliction! It is an interesting figureof speech, of bottling their tears. But the sense is, they are remembered. Andwoe will be to the man that offends one of God's little ones on his account.What are now bottles of tears, will be poured out in the end as so many vials ofwrath. But reader! think how the tears of Jesus have been treasured up whenshedding for the sins of his people. Robert Hawker, 1753-1827.Verse 8. Put thou my tears into thy bottle. It is the witty observation of one,that God is said in Scripture to have a bag and a bottle, a bag for our sins, and abottle for our tears; and that we should help to fill this, as we have that. There isan allusion here in the original that cannot be Anglicized. John Trapp.Verse 8. Are they not in thy book? While we remain in this vale of misery, Godkeeps all our tears in a bottle; so precious is the water that is distilled frompenitent eyes; and because he will be sure not to fail, he notes how many drops

Psalm 56 329there be in his register. It was a precious ointment wherewith the woman in thePharisee's house (it is thought Mary Magdalene) anointed the feet of Christ; buther tears, wherewith she washed them, were more worth than her spikenard.Abraham Wright, in "A Practical Commentary or Exposition upon the Book ofPsalms, "1661.Verse 9. When I cry. The cry of faith and prayer to God is more dreadful to ourspiritual foes than the war whoop of the Indian is to his surprised brothersavages. Adam Clarke.Verse 9. (first clause). It was somewhat that when David prayed he was savedfrom his enemies. "I will call on the Lord: so shall I be saved from mineenemies" (2Sa 22:4); there is the defensive power of prayer; but it is more thatit puts enemies to the foil. When I cry unto thee, then shall mine enemies turnback and be put to flight; there is the offensive power of prayer. In David'stower there was an armoury, thalpijoth, a place to hang swords with two edges,swords with two mouths (Canticles 4:4); a defensive and an offensive edge.Both edges must be used by such as seek safety. Prayer is a sword with twoedges. "Put up thy sword into his place, "says Christ to Peter: "for all they thattake the sword shall perish with the sword." Mt 22:52. But he that takes not thissword may happen to perish by the sword; and the drawing of this sword maysave a man from perishing by the sword. Mark that last reason that our Saviouradds why Peter should put up his sword: "Thinkest thou that I cannot now prayto my Father, and he shall presently give me more than twelve legions ofangels?" (Mt 22:53). As if he had said, If it were my mind to confound thesemine enemies that now set upon me, I should not need thy sword to do it. Icould pray to my Father, and could presently by prayer bring such forces intothe field as should rout and scatter all mine enemies; hereby implying, that if hewould, he could do his enemies more damage and mischief by his prayersagainst them than by the sword and all instruments of war. Prayer is twelvelegions strong, yea, twelve legions of angels strong against enemies. JeremiahDyke (1620), in the Righteous Man's Tower.Verse 9. This I know. Faith goeth upon solid grounds, and is not a fallibleconjecture, but a sure knowledge. David Dickson.Verse 10. In God will I praise his word: in the Lord will I praise his word. Thefirst word, Elohim, is a name belonging to God as a judge, the second word,Jehovah, is a name of mercy. I will praise God whether he deal with me in away of justice or in a way of mercy, when he hath thunder in his voice, as wellas when he hath honey under his tongue. Oh, how should we praise God, andpleasure ourselves by such a frame! Stephen Charnock.

Psalm 56 330Verse 10. (first clause). By the assistance of God I shall be enabled to praisehim for the performance of his promises. Symon Patrick, 1626-1707.Verse 12. Thy vows are upon me, O God. Whoever is conversant with thePsalms of David, will find him frequently making vows, and careful in payingthem. When these words dropped from him he was just delivered out of apressing danger among the Philistines, with whom he took shelter from the rageof King Saul, who unweariedly pursued him; but he soon found that theremembrance of his past achievements to their damage was still so freshamongst them, and they so exasperated thereupon, that his life was in constantdanger. In his distress he flies to God, his wonted refuge, and sends up earnestaddresses to him, vowing if he would open a way for his deliverance out ofthese new straits, he would show his grateful sense of so signal a mercy, by theexactness and accuracy of his future obedience. God hears and succours him;and he thereupon grateful looks back, endeavours to renew the sense of hisformer obligation to his great Deliverer, and to stir up himself by suitablereturns, and so cries out, Thy vows are upon me, O God; as if he should say, Iresolve, O Lord, not to forget what was transacted while I was under my fears.Thou hast heard my cries, and I own myself firmly bound by my vows. I wasserious and in earnest when I made them, and I will endeavour to show that Iwas so by my care to perform them. Thy vows, O God, made indeed on my part,but justly to be exacted on thine, are upon me, they do in reality hold me fast,and I desire not to be released. I am sensible I deserve to be stigmatised for aperfidious wretch if I ever forget them. This temper of holy David withreference to the vows he made on this occasion, should be ours with referenceto all the sacred vows we any way come under. All Christians, as such, arenecessarily under vows to the blessed God: and particular circumstances maymake it expedient for us to come under special engagements to him. Butwherever they are such as that they may justly be denominated vows of God,i.e., are such as his word will warrant; we should make holy David, as speakingin this text, our pattern, and set ourselves to imitate him, in seriously owningtheir binding force, and endeavouring to answer and pay them. EdmundCalamy, in "A Practical Discourse Concerning Vows," 1704.Verse 12. Thy vows are upon me, O God. A well composed vow will make theemore circumspect and wary in the general course of thy life. Such an influenceit hath, as doth more directly work on one particular part, yet is not terminatedto that particular only. Thus it was with David. These vows were made when hewas in danger of his life, as it seemeth from Ps 56:13; for when God heard him,he delivered his soul from death: for this he vowed praises in particular, and hewill render them. But, withal he takes himself to be hereby engaged to a more

Psalm 56 331exact and circumspect walk before God in all duties: so he expresses himself inthe latter part of Ps 56:13. Henry Hurst (1629-1696), in "The Morning Exerciseat Cripplegate," 1661.Verses 12-13. Thy vows are upon me, O God. Passively, vows made to God,not by God; or the obligations of those vows and prayers which I have madeand upon which I have received answers. Sacrifices of thanksgiving were calledvows, as having been vowed to God upon the want, and to be paid upon thereceipt, of mercy. Le 1:1, "If the sacrifice that is offered be a vow." Thy vowsare upon me; the fruit of my vows, so that I stand indebted to God for the returnof praise. Thou hast delivered. He understands some great danger wherein hehad sunk had not God stood by him, and from a greater mercy, the deliveranceof his soul from death, argues for a less, the keeping his feet from falling. ThatI may walk before God in the light of the living. By light of the living is meantlife, which is called being enlightened with the "light of the living." Job 33:30.Sometimes eternal life in heaven. Joh 8:12, "He that follows me shall not walkin darkness, but shall have the light of life." "To walk before God." To walkobediently in the sight of God; with a respect to his presence; a walking unto allwell pleasing. This is the last argument in the Psalm whereon he builds hisstrongest plea, as if he knew not what to urge if this should fail him; as if heshould have said, Lord, I have had experience of thy wisdom in contriving, thypower in effecting, thy mercy in bestowing deliverance upon me, thy goodnessin answering my vows and prayers. "Thou hast delivered from death, "a dangeras great and unavoidable as death itself. O Lord, art not thou the same as thouwert? Art not thou still as wise to design, and as gracious to confer furthermercy? Wilt thou not as certainly also deliver my feet from falling? The onecontains his experience, the other the inference or conclusion he draws from it.Mercies received are in a special manner to be remembered. Mercies receivedare encouragements to ask, and strong grounds to hope for the mercies wewant. Stephen Charnock.Verses 12-13. Thy vows are upon me, O God. See Psalms on "Ps 56:12" forfurther information.Verse 13. From falling, or, as more literally translated, from a thrust, or a push,by which one is caused to fall. O. Prescott Hiller.Verse 13 (last clause). To walk in the presence of God is partly under his eyes,his guidance and care, partly in particular, where God is wont to be present,where he is worshipped by his people and scatters his blessings, opposed to hispresent state by which he was removed from the place of his worship andpresence. Conf. 1Sa 26:19, etc. Lastly, to walk in the light of the living denotes

Psalm 56 332in general to live amongst those who live in the light, or who enjoy the light, asit is said elsewhere, in the land of the living—Ps 27:13 Isa 38:11 53:8; Eze32:32; Ps 142:6—opposed to the dead or the region of the dead, who dwell indarkness. But in particular it signifies to live in a safe and prosperous state,whose well known emblem is light. Hermann Venema.Verse 13 (last clause). We cannot restrict this phrase to the light of mortal life;David's vows bound him to walk in the light of spiritual life, and also in thelight of eternal life, of which by faith he was a partaker. And mostcommentators have applied this verse to the light of glory in the world to come,as the real and final object of the believer's conversation here on earth. W.Wilson, D.D.Verses 2-3.HINTS TO THE VILLAGE PREACHER1. Fears are common to all men, at one time or another.2. Improper and inefficacious means of removing fear are often resorted to.3. There is here suggested a true and effectual method of removing fear.—Robert Morrison (1782-1834), in "A Parting Memorial."Verse 3. What time I am afraid, I will trust in thee. Whensoever we are afraidof any evil, we are still to put our trust in God.1. What is it to put our trust in God?(a) To keep our hearts from desponding or sinking down under any fears.(b) To comfort ourselves in God.(c) To expect deliverance from him.2. What is there in God we ought to put our trust in?(a) In his promises.(b) In his properties. His power, wisdom, justice, mercy, all sufficiency.3. Why should we in all our fears put our trust in God?(a) Because there is none else can secure us from our fears. Whereas,

Psalm 56 333(b) There are no fears but God can secure us from them, either by removing thething feared, or by subduing the fear of the thing. Bishop Beveridge.Verse 3.1. There is fear without trust.2. There is trust without fear.3. There is fear and trust united. G. R.Verse 7.1. From iniquity there is an escape.2. By iniquity there is no escape. The mercy of God secures the one. The justiceof God prevents the other. G. R.Verse 8. Here are—1. Manifold mercies, to reclaim from wanderings.2. Tender mercies, putting tears in a bottle.3. Covenant mercies, "Are they not, "etc. G. R.Verse 9.1. God is on the side of his people.2. He is known to be on their side.3. In answer to prayer he appears on their side.4. When he appears enemies flee.Or—1. The fact, God is for me.2. The knowledge of that fact—This I know.3. The use of that knowledge—When I cry, etc.4. The consequence of that use—Mine enemies turn back. G. R.Verse 10.1. "I will praise God for his word."2. In his word, as he is there revealed.3. By his word. "Thou hast put a song, "etc.Verse 12. Here is—

Psalm 56 3341. Past dedication.2. Present consecration.3. Future glorification. G. R.Verses 12-13. You have here—1. The commemoration of former mercies: Thou hast delivered.2. The confidence of future: Wilt not thou.3. The end of all: To walk before God in the light of the living. StephenCharnock.Verse 13.1. The language of Gratitude—Thou hast, etc.2. Of Faith—Wilt not thou, etc.3. Of Hope—That I may walk, etc. G. R.WORK UPON THE FIFTY-SIXTH PSALMIn CHANDLER'S "Life of David, "Vol. 1., pp. 104-7, there is an Exposition of this Psalm.

ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherOther WorksPsalm 57 335Psalm 57TITLE. To the Chief Musician. So glad a song as this becomes ere it closes, should be in the keeping of themost skilled of all the temple minstrels. Altaschith, i.e., DESTROY NOT. This petition is a very sententiousprayer, as full as it is brief, and well worthy to be the motto for a sacred song. David had said, "destroy not,"in reference to Saul, when he had him in his power, and now he takes pleasure in employing the samewords in supplication to God. We may infer from the spirit of the Lord's prayer, that the Lord will spare usas we spare our foes. There are four of these "Destroy not" Psalms, namely, the 57th, 58th, 59th, and 75th.In all of them there is a distinct declaration of the destruction of the wicked and the preservation of therighteous, and they all have probably a reference to the overthrow of the Jews, on account of theirpersecution of the great Son of David: they will endure heavy chastisement, but concerning them it iswritten in the divine decree, "Destroy them not." Michtam of David. For quality this Psalm is called golden,or a secret, and it well deserves the name. We may read the words and yet not know the secret joy of David,which he has locked up in his golden casket. When he fled from Saul in the cave. This is a song from thebowels of the earth, and, like Jonah's prayer from the bottom of the sea, it has a taste of the place. The poetis in the shadow of the cave at first, but he comes to the cavern's mouth at last, and sings in the sweet freshair, with his eye on the heavens, watching joyously the clouds floating therein.DIVISION. We have here prayer, Ps 57:1-6, and praise, Ps 57:7-11. The hunted one takes a long breath ofprayer, and when he is fully inspired, he breathes out his soul in jubilant song.EXPOSITIONVerse 1. Be merciful unto me, O God, be merciful unto me. Urgent needsuggests the repetition of the cry, for thus intense urgency of desire isexpressed. If `he gives twice who gives quickly, 'so he who would receivequickly must ask twice. For mercy the psalmist pleads at first, and he feels hecannot improve upon his plea, and therefore returns to it. God is the God ofmercy, and the Father of mercies, it is most fit therefore that in distress heshould seek mercy from him in whom it dwells. For my soul trusteth in thee.Faith urges her suit right well. How can the Lord be unmerciful to a trustfulsoul? Our faith does not deserve mercy, but it always wins it from thesovereign grace of God when it is sincere, as in this case where the soul of theman believed. "With the heart man believeth unto righteousness." Yea, in theshadow of thy wings will I make my refuge. Not in the cave alone would hehide, but in the cleft of the Rock of ages. As the little birds find ample shelterbeneath the parental wing, even so would the fugitive place himself beneath thesecure protection of the divine power. The emblem is delightfully familiar andsuggestive. May we all experimentally know its meaning. When we cannot see

Psalm 57 336the sunshine of God's face, it is blessed to cower down beneath the shadow ofhis wings. Until these calamities be overpast. Evil will pass away, and theeternal wings will abide over us till then. Blessed be God, our calamities arematters of time, but our safety is a matter of eternity. When we are under thedivine shadow, the passing over of trouble cannot harm us; the hawk fliesacross the sky, but this is no evil to the chicks when they are safely nestlingbeneath the hen.Verse 2. I will cry. He is quite safe, but yet he prays, for faith is never dumb.We pray because we believe. We exercise by faith the spirit of adoptionwhereby we cry. He says not I do cry, or I have cried, but I will cry, andindeed, this resolution may stand with all of us until we pass through the gatesof pearl; for while we are here below we shall still have need to cry. Unto Godmost high.—Prayers are for God only; the greatness and sublimity of his personand character suggest and encourage prayer; however high our enemies, ourheavenly Friend is higher, for he is Most high, and he can readily send from theheight of his power the succour which we need. Unto God that performeth allthings for me. He has cogent reason for praying, for he sees God performing.The believer waits and God works. The Lord has undertaken for us, and he willnot draw back, he will go through with his covenant engagements. Ourtranslators have very properly inserted the words, "all things, "for there is ablank in the Hebrew, as if it were a carte blanche, and you might write thereinthat the Lord would finish anything and everything which he has begun.Whatsoever the Lord takes in hand he will accomplish; hence past mercies areguarantees for the future, and admirable reasons for continuing to cry unto him.Verse 3. He shall send from heaven. If there be no fit instruments on earth,heaven shall yield up its legions of angels for the succour of the saints. We mayin times of great straits expect mercies of a remarkable kind; like the Israelitesin the wilderness, we shall have our bread hot from heaven, new everymorning; and for the overthrow of our enemies God shall open his celestialbatteries, and put them to utter confusion. Wherever the battle is more fiercethan ordinary, there shall come succours from headquarters, for theCommander in chief sees all. And save me from the reproach of him that wouldswallow me up. He will be in time, not only to rescue his servants from beingswallowed up, but even from being reproached. Not only shall they escape theflames, but not even the smell of fire shall pass upon them. O dog of hell, I amnot only delivered from thy bite, but even from thy bark. Our foes shall nothave the power to sneer at us, their cruel jests and taunting gibes shall be endedby the message from heaven, which shall for ever save us. Selah. Such mercymay well make us pause to meditate and give thanks. Rest, singer, for God has

Psalm 57 337given thee rest! God shall send forth his mercy and his truth. He asked formercy, and truth came with it. Thus evermore doth God give us more than weask or think. His attributes, like angels on the wing, are ever ready to come tothe rescue of his chosen.Verse 4. My soul is among lions. He was a very Daniel. Howled at, hunted,wounded, but not slain. His place was in itself one of extreme peril, and yetfaith made him feel himself secure, so that he could lie down. The cave mayhave reminded him of a lion's den, and Saul and his band shouting and yellingin their disappointment at missing him, were the lions; yet beneath the divineshelter he finds himself safe. And I lie even among them that are set on fire.Perhaps Saul and his band kindled a fire in the cavern while they halted in it,and David was thus reminded of the fiercer fire of their hate which burnedwithin their hearts. Like the bush in Horeb, the believer is often in the midst offlames, but never consumed. It is a mighty triumph of faith when we can liedown even among firebrands and find rest, because God is our defence. Eventhe sons of men, whose teeth are spears and arrows, and their tongue a sharpsword. Malicious men carry a whole armoury in their mouths; they have notharmless mouths, whose teeth grind their own food as in a mill, but their jawsare as mischievous as if every tooth were a javelin or an arrow. They have nomolars, all their teeth are canines, and their nature is canine, leonine, wolfish,devilish. As for that busy member the tongue, in the case of the malicious, it isa two edged, keen, cutting, killing sword. The tongue, which is here comparedto a sword, has the adjective sharp added to it, which is not used in reference tothe teeth, which are compared to spears, as if to show that if men were actuallyto tear us with their teeth, like wild beasts, they could not thereby wound us soseverely as they can do with their tongues. No weapon is so terrible as a tonguesharpened on the devil's grindstone; yet even this we need not fear, for "Noweapon that is formed against thee shall prosper, and every tongue that risethagainst thee in judgment thou shalt condemn."Verse 5. Be thou exalted, O God, above the heavens. This is the chorus of thePsalm. Before he has quite concluded his prayer the good man interjects a verseof praise; and glorious praise too, seeing it comes from the lion's den and fromamid the coals of fire. Higher than the heavens is the Most High, and so highought our praises to rise. Above even the power of cherubim and seraphim toexpress it, the glory of God is revealed and is to be acknowledged by us. Letthy glory be above all the earth. As above, so below, let thy praises, O thougreat Jehovah, be universally proclaimed. As the air surrounds all nature, so letthy praises gird the earth with a zone of song.

Psalm 57 338Verse 6. They have prepared a net for my steps. The enemies of the godlyspare no pains, but go about their wicked work with the coolest deliberation. Asfor each sort of fish, or bird, or beast, a fitting net is needed, so do the ungodlysuit their net to their victim's circumstances and character with a carefulcraftiness of malice. Whatever David might do, and whichever way he mightturn, his enemies were ready to entrap him in some way or other. My soul isbowed down. He was held down like a bird in a trap; his enemies took care toleave him no chance of comfort. They have digged a pit before me, into themidst whereof they are fallen themselves. He likens the design of hispersecutors to pits, which were commonly dug by hunters to entrap their prey;these were made in the usual path of the victim, and in this case David says,before me, i.e., in my ordinary way. He rejoices because these devices hadrecoiled upon themselves. Saul hunted David, but David caught him more thanonce and might have slain him on the spot. Evil is a stream which one dayflows back to its source. Selah. We may sit down at the pit's mouth and viewwith wonder the just retaliations of providence.Verse 7. My heart is fixed. One would have thought he would have said, "Myheart is fluttered; "but no, he is calm, firm, happy, resolute, established. Whenthe central axle is secure, the whole wheel is right. If our great bower anchorholds, the ship cannot drive. O God, my heart is fixed. I am resolved to trustthee, to serve thee, and to praise thee. Twice does he declare this to the glory ofGod who thus comforts the souls of his servants. Reader, it is surely well withthee, if thy once roving heart is now firmly fixed upon God and theproclamation of his glory. I will sing and give praise. Vocally andinstrumentally will I celebrate thy worship. With lip and with heart will Iascribe honour to thee. Satan shall not stop me, nor Saul, nor the Philistines, Iwill make Adullam ring with music, and all the caverns thereof echo withjoyous song. Believer, make a firm decree that your soul in all seasons shallmagnify the Lord."Sing, though sense and carnal reasonFain would stop the joyful song:Sing, and count it highest treasonFor a saint to hold his tongue."Verse 8. Awake up, my glory. Let the noblest powers of my nature bestirthemselves: the intellect which conceives thought, the tongue which expressesit, and the inspired imagination which beautifies it—let all be on the alert nowthat the hour for praise has come. Awake, psaltery and harp. Let all the musicwith which I am familiar be well attuned for the hallowed service of praise. Imyself will awake early. I will awake the dawn with my joyous notes. No

Psalm 57 339sleepy verses and weary notes shall be heard from me; I will thoroughly arousemyself for this high employ. When we are at our best we fall short of the Lord'sdeserts, let us, therefore, make sure that what we bring him is our best, and, ifmarred with infirmity, at least let it not be deteriorated by indolence. Threetimes the psalmist calls upon himself to awake. Do we need so much arousing,and for such work? Then let us not spare it, for the engagement is toohonourable, too needful to be left undone or ill done for want of arousingourselves.Verse 9. I will praise thee, O Lord, among the people. Gentiles shall hear mypraise. Here is an instance of the way in which the truly devout evangelic spiritoverleaps the boundaries which bigotry sets up. The ordinary Jew would neverwish the Gentile dogs to hear Jehovah's name, except to tremble at it; but thisgrace taught psalmist has a missionary spirit, and would spread the praise andfame of his God. I will sing unto thee among the nations. However far off theymay be, I would make them hear of thee through my glad psalmody.Verse 10. For thy mercy is great unto the heavens. Right up from man'slowliness to heaven's loftiness mercy reaches. Imagination fails to guess theheight of heaven, and even thus the riches of mercy exceed our highestthoughts. The psalmist, as he sits at the cave's mouth and looks up to thefirmament, rejoices that God's goodness is more vast and more sublime thaneven the vaulted skies. And thy truth unto the clouds. Upon the cloud he setsthe seal of his truth, the rainbow, which ratifies his covenant; in the cloud hehides his rain and snow, which prove his truth by bringing to us seedtime andharvest, cold and heat. Creation is great, but the Creator greater far. Heavencannot contain him; above clouds and stars his goodness far exceeds.Verse 11. Be thou exalted, O God, above the heavens. A grand chorus. Take itup, ye angels and ye spirits made perfect, and join in it, ye sons of men below,as ye say, Let thy glory be above all the earth. The prophet in the previousverse spoke of mercy "unto the heavens, "but here his song flies "above theheavens; "praise rises higher, and knows no boundEXPLANATORY NOTES AND QUAINT SAYINGSTITLE. This Psalm was composed, as the title notes, by David prayer wise,when he hid himself from Saul in the cave, and is inscribed with a double title,Altaschith, Michtam of David. Altaschith refers to the scope, and Michtam tothe dignity of the subject matter. The former signifies destroy not, or, let therebe no slaughter; and may either refer to Saul, concerning whom he gave charge

Psalm 57 340to his servants not to destroy him; or rather it hath reference to God, to whomin this great exigence he poured out his soul in this pathetic ejaculation;Altaschith, destroy not. The latter title, Michtam, signifies a golden ornament,and so is suited to the choice and excellent matter of the Psalm, which muchmore deserves such a title than Pythagoras' golden verses did. John Flavel(1627-1692), in "Divine Conduct, or the Mystery of Providence."Title. A Psalm composed when David fled from Saul in the cave, which isreferred to in Psalm 143, and which, because it is without any other distinctioncalled "the cave, "is probably that celebrated cave where David with his sixhundred followers lay concealed when Saul entered and David cut off the skirtof his robe. The king, accompanied by three thousand followers, chased him tothe loftiest alpine heights—"to the sheepcotes, "where the cattle were driven inthe hottest summer months only—to hunt him in every hiding place. There wasa cave, in the darkened cool of which David and his men were hid. Such cavesin Palestine and the East are frequently enlarged by human hands, and socapacious that they accommodate thousands of people. This song of complaintwas written during the hours of suspense which David spent there, to wait untilthe calamity was overpast (Ps 57:2); in which he only gradually gains a stoutheart (Ps 57:8). His life was really suspended by a hair, if Saul or any of hisattendants had espied him! Agustus F. Tholuck.Title. The cave. There appear good grounds for the local tradition which fixesthe cave on the borders of the Dead Sea, although there is no certainty withregard to the particular cave pointed out. The cave so designated is at a point towhich David was far more likely to summon his parents, whom he intended totake from Bethlehem in to Moab, than to any place in the western plains... It isan immense natural cavern, the mouth of which can be approached only on footalong the side of the cliff. Irby and Mangles, who visited it without being awarethat it was the reputed Cave of Adullam, state that it "runs in by a long,winding, narrow passage, with small chambers or cavities on either side. Wesoon came to a large chamber with natural arches of great height; from this lastthere were numerous passages, leading in all directions, occasionally joined byothers at right angles, and forming a perfect labyrinth, which our guides assuredus had never been perfectly explored—the people being afraid of losingthemselves. The passages are generally four feet high by three feet wide, andwere all on a level with each other." ...It seems probable that David as a nativeof Bethlehem, must have been well acquainted with this remarkable spot, andhad probably often availed himself of its shelter, when out with his father'sflocks. It would, therefore, naturally occur to him as a place of refuge when he

Psalm 57 341fled from Gath. John Kitto (1804-1854), in "A Cyclopaedia of BiblicalLiterature."Whole Psalm. Mystically this hymn may be construed of Christ, who was inthe days of his flesh assaulted by the tyranny both of spiritual and temporalenemies. His temporal enemies, Herod and Pontius Pilate, with the Gentiles andpeople of Israel, furiously raged and took counsel together against him. Thechief priests and princes were, saith Hierome, like lions, and the people like thewhelps of lions, all of them in a readiness to devour his soul. The rulers laid anet for his feet in their captious interrogatories, asking (Mt 22:17), "Is it lawfulto give tribute unto Caesar, or not?" and (Joh 8:5) whether the woman taken inthe very act of adultery should be stoned to death or no. The people were "seton fire, "when as they raged against him, and their teeth and tongues werespears and swords in crying, "Crucify him, crucify him." His spiritual enemiesalso sought to swallow him up; his soul was among lions all the days of his life,at the hour of his death especially. The devil in tempting and troubling him, hadlaid a snare for his feet; and death, in digging a pit for him, had thought todevour him. As David was in death, so Christ the Son of David was in thegrave. John Boys, 1571-1625.Verse 1. Be merciful unto me, O God, etc. This excellent Psalm was composedby David when there was enough to discompose the best man in the world. Therepetition notes both the extremity of the danger, and the ardency of thesupplicant. Mercy! Mercy! Nothing but mercy, and that exerting itself in anyextraordinary way, can now save him from ruin. The arguments he pleads forobtaining mercy in this distress are very considerable.1. He pleads his reliance upon God as an argument to move mercy. My soultrusteth in thee, etc. This his trust and dependence upon God, though it be notargumentative in respect of the dignity of the act; yet it is so in respect both ofthe nature of the object, a compassionate God who will not expose any that takeshelter under his wings, and in respect of the promise, whereby protection isassured to them that fly to him for sanctuary. Isa 26:3.2. He pleads former experiences of his help in past distresses, as an argumentencouraging hope under the present strait (Ps 57:2). John Flavel.Verse 1. Be merciful unto me. According to the weight of the burden thatgrieveth us, is the cry that comes from us. How do poor condemned prisonerscry to their judges, "Have pity upon us, have pity upon us!" David, in the dayof his calamities doubles his prayer for mercy: Be merciful unto me, O God, bemerciful unto me: for my soul trusteth in thee, etc., Until these calamities be

Psalm 57 342overpast. It was not a single calamity, but a multitude of calamities whichcompassed David, and therefore he compasseth the Lord about with petitions.His spirit being up in prayer, like a bell that rings out, he strikes on both sides,Be merciful unto me, O God, be merciful unto me. Joseph Caryl.Verse 1. Be merciful unto me. The first clause contains the prayer itself in avery forcible word ygnx, properly, "Show thy most tender affection to me,"such as animals, with a humming sound, show to their young. HermannVenema.Verse 1. For my soul trusteth in thee. The best reason with God, who "takethpleasure in those that hope in his mercy." Ps 147:11. Poole's Synopsis.Verse 1. Soul. His soul trusted in God; and this is a form of expression theforce of which is not to be overlooked; for it implies that the trust which heexercised proceeded from his very innermost affection—that it was of novolatile character, but deeply and strongly rooted. He declares the same truth infigurative terms, when he adds his persuasion that God would cover him withthe shadow of his wings. John Calvin.Verse 1. In the shadow of thy wings I will trust; properly, I will seek forprotection. The very delightful figure here employed, is taken from the chickenlying safely hid under the mother's wings; at the same time it seems to havereference to the wings of the cherubim, by which the mercyseat was covered.Simon de Muis, 1587-1644.Verse 1. The shadow of thy wings. Compare Ps 17:8 61:4; and Mt 23:37; andthe Apocalyptic imagery, describing the church fleeing from the dragon in thewilderness; and "to her are given the two wings of the great eagle, "and she isdelivered from the dragon, who desires to swallow her up. See Re 12:6,15-16.Christopher Wordsworth, 1868.Verse 1. Until these calamities be overpast. He compares his afflictions andcalamity to a storm that cometh and goeth; as it is not always fair weather withus in this life, so not always foul. Athanasius said of Julian furiously ragingagainst the Lord's Anointed, "Nubecula est, cito transibit, "he is a little cloud;he will soon pass away. Man is born to labour and dolour, to travail andtrouble; to labour in his actions, to dolour in his passions; and so, "Great are thetroubles of the righteous, but the Lord delivereth him out of all." If we put ourtrust in him and cast all our care upon him, he will in his good time bring it topass, that all our afflictions shall overpass. He will either take them from us orus from them, and then we shall assuredly know that the troubles of this life

Psalm 57 343present are not worthy of the glory which in the life to come shall be showedunto us. For as the globe of the earth, which improperly for his show of bignesswe term the world, and is, after the mathematician's account, many thousandmiles in compass; yet, being compared unto the greatness of the starry sky'scircumference, is but a centre or little prick: so the travail and affliction of thislife temporal, in respect of the joys eternal in the world to come, bear not anyproportion, but are to be reputed in comparison a very nothing, as a dark cloudthat cometh and goeth in a moment. John Boys.Verses 1-3. In the shadow of thy wings will I make my refuge, until thesecalamities be overpast, etc. As if he had said, Lord, I am already in the caveand in the holds, and in the shadow of it, but yet for all that I think not myselfsafe indeed, till I have made my refuge in the shadow of thy wings: that istherefore the course I resolve and build upon. It was wisely done of him: andmark what course he takes to do it, Ps 57:2, I will cry unto God most high, Iwill by prayer put myself under the shadow of God's wings: and mark whatsuccess should follow, Ps 57:3, He shall send from heaven, and save me fromthe reproach of him that would swallow me up. God shall send forth his mercyand his truth. When we send prayers up to heaven, God will send help downfrom heaven. But yet David prays to God, as well as trusts in God. And unlesswe pray as well as trust, our trust will fail us, for we must trust to God for thatwe pray for. Jeremiah Dyke, 1620.Verse 3. Him that would swallow me up. If I were to take you to my house, andsay that I had an exquisite fat man, and wished you to join me in eating him,your indignation could be restrained by nothing. You would pronounce me tobe crazy. There is not in New York a man so mean that he would not put downa man who should propose to have a banquet off from a fellow man, cuttingsteaks out of him, and eating them. And that is nothing but feasting on thehuman body, while they will all sit down, and take a man's soul, and look forthe tender loins, and invite their neighbours in to partake of the little titbits.They will take a man's honour and name, and broil them over the coals of theirindignation, and fill the whole room with the aroma thereof, and give theirneighbour a piece, and watch him, and wink as he tastes it. You all eat menup... You eat the souls, the finest elements of men. You are more than glad ifyou can whisper a word that is derogatory to a neighbour, or his wife, or hisdaughter... The morsel is too exquisite to be lost. Here is the soul of a person,here is a person's hope for this world and the world to come, and you have it onyour fork, and you cannot refrain from tasting it, and give it to some one else totaste. You are cannibals, eating men's honour and name and rejoicing in it—and that, too, when you do not always know that the things charged against

Psalm 57 344them are true; when in ninety-nine cases out of a hundred the probabilities arethat they are not true. Henry Ward Beecher, 1870.Verse 3. God shall send forth his mercy and his truth, viz., to save me. That isto say, God, to manifest his mercy, and vindicate the truth of his promises, willsave me. The reader will observe, that mercy and truth are here poeticallyrepresented as ministers of God, standing in his presence, ready to execute hispleasure, and employed by him in the salvation of his people. SamuelChandler.Verse 3. His mercy and his truth. He need not send down angels, he need sendbut mercy and truth down, which elsewhere it is said he prepares in theheavens. Ps 61:7. He prepares commissions for them, and sends them downwith them for execution. Thomas Goodwin.Verse 4. My soul is among lions. This may also be construed of the church, andthat both in respect of her spiritual enemies and temporal. As for her ghostlyfoes, the devil is a roaring lion (1Pe 5:8), and our sins are the whelps of lions,ready to devour us. And concerning outward enemies, the church in this worldis like Daniel in the lion's den, or as "the sucking child playing upon the hole ofthe asp." Isa 11:8. She hath here no visible power or outward help to fly to forsuccour, all her trust is in the Lord, and "under the shadow of his wings is herrefuge, till this evil is overpast."... And surely, beloved, if the church had notany other enemies, but only these monstrous Antichrists of Rome, yet shemight truly complain with our prophet here, My soul is among lions. Elevenpopes had that name, whereof all, excepting two or three, were roaring lions intheir Bulls, and ravening lions in seeking after their prey. Leo the tenth so pilled(Pill—peel, to pillage, plunder, strip) and polled (Poll, used synonymously withpeel) the goodly nations of Germany with his unpardonable pardons andmerciless indulgences, as that his insupportable cruelty gave the first occasionof the Reformation of religion in that country. John Boys.Verse 4. (first clause). Mudge translates literally, I lie with my soul amidstlionesses. This agrees with the opinion of Bochart, who thinks that the animalshere intended are lionesses, properly, when giving suck to their young, a timewhen they are peculiarly fierce and dangerous, "nor need we wonder, "heobserves, "that the lioness is reckoned among the fiercest lions; for the lionessequals, or even exceeds, the lion in strength and fierceness; "and this he provesfrom the testimonies of ancient writers. James Anderson's Note to Calvin in loc,1846.

Psalm 57 345Verse 4. And I lie even among them that are set on fire. The whole pith lies inthe word hbkva, I will recline, which denotes a tranquil and secure condition ofbody and mind, like a man reclining and sleeping, as Ps 3:5; I laid me downand slept, I awaked; and lived composedly; Ps 4:9; I will both lay me down inpeace, etc. Hermann Venema.Verse 4. The horrors of a lion's den, the burning of a fiery furnace, and thecruel onset of war, are the striking images by which David here describes theperil and wretchedness of his present condition. John Morison.Verse 6. Net. Not having fire arms, the ancients were much more skilful thanthe moderns in the use of snares, nets, and pits for capturing wild animals. Alarge class of Biblical figures and allusions necessarily presuppose this state ofthings. W. M. Thomson.Verse 7. My heart is fixed, O God, etc. The psalmist knowing that it is the orderand work of God, first to prepare the heart for communion, and then to inclinehis own ear to hear his people, and to entertain communion with them inordinances, he doth observe this order, and follow it with a practice suitable toit in his daily address to God, that is thus, wheresoever he doth find his heartput into a fitted and prepared frame for communion with God, he doth not let itdie again, and go out of frame by a slothful neglect of such a disposition ofheart. No, but he immediately sets himself to duty, to worship God, and to theacts of his worship, in his ordinances, as he expresses himself in Ps 57:7; viz.,thus—ybl nwkg myhla ybl nwkg, Nachon libbi Elohim, nachon libbi (there isthe first; he finds his heart fitted and prepared for communion with God): "Myheart, "saith he, "is fitted or prepared" (for the word nwkg nachon is the passiveconjugation niphal, signifying, he is fitted or prepared, from the root nzb, chun,he fitted or prepared, in the active; and so it is rather to be rendered prepared orfitted, then "fixed, "thus ykl, libbi, my heart; nwkg, nachon, is fitted orprepared), "O God, my heart is fitted or prepared" for communion with thee.Well, what follows? He presently sets himself upon that great duty andordinance of communion with God, in the praising of his name and singingforth those praises, as in the words immediately following in the same verse,thus: My heart is prepared, O God, my heart is prepared; therefore, hrmzaw,ashidah va-azamerah, "I will sing and give praise." William Strong, in"Communion with God," 1656.Verse 7. My heart is fixed, O God, etc. Fitness for duty lies in the orderlytemper of body and mind, making a man willing to undertake, and able to finishhis work with comfortable satisfaction. If either the body or mind bedistempered, a man is unfit for such an undertaking; both must be in a suitable

Psalm 57 346frame, like a well tuned instrument, else there will be no melody: hence whenDavid prepared himself for praises and worship, he tells us his heart was readyand fixed, and then, his tongue was ready also (Ps 45:1), so was his hand withpsaltery and harp; all these were awakened into a suitable posture. That a manis or hath been in a fit order for service may be concluded from1. His alacrity to undertake a duty.2. His activity in the prosecution.3. His satisfaction afterward. Right grounds and principles in these things beingstill presupposed. Richard Gilpin (1625-1699,1700), in "Daemonologia Sacra."Verse 7. I will sing. It should alarm the wicked that they are contending with apeople who sing and shout on the battle field. Yea, they never sing louder thanwhen most distressed and afflicted. Whether saints conquer or are conqueredthey still sing on. Blessed be God for that. Let sinners tremble at contendingwith men of a spirit so heavenly. William S. Plumer.Verse 7. Sincerity makes the Christian sing, when he hath nothing to hissupper. David was in none of the best case when in the cave, yet we never findhim merrier: his heart makes sweeter music than ever his harp did. WilliamGurnall.Verses 7-8. That worship that is performed with a sleepy, drowsy body, is aweak worship, but the psalmist here makes the awakening of the body to be thefruit and effect of the preparation of the heart; Awake up, my glory; awake,psaltery and harp: I myself will awake early. Why so? My heart is prepared.The heart prepared and thereby awaked, will awake the body. To worship Godtherefore without a prepared heart, is to worship him with a drowsy body,because with a drowsy heart, and therefore weakly. John Angier, in "An Help toBetter Hearts, for Better Times," 1647.Verse 8. Awake up, my glory; awake, psaltery and harp: I myself will awakeearly. We must prevent God by early praise as well as prayer: "The God of mymercy shall prevent me, "sings David; and every child of David must preventGod again with his songs. Jehoshaphat delighted God with instruments ofmusic before his deliverance. Faith must tune an epinikion, a psalm of victory,before the triumph. Praise is the ingenious mother of future mercies; as theVirgin Mary sang at Hebron before the birth of her son at Bethlehem. Oh,heavenly contention between mercy and duty! Samuel Lee, 1625-1691.

Psalm 57 347Verse 8. Awake up, my glory, etc. We must sing with excited grace. Not onlywith grace habitual, but with excited and actual: the musical instrument delightsnot but when it is played upon. In this duty we must follow Paul's advice toTimothy (2Ti 1:6), anazwpurein, stir up the grace that is in us, and cry out asDavid, Awake love, awake delight. Ps 57:8. The clock must be wound up beforeit can guide our time; the bird pleaseth not in her nest, but in her notes; thechimes only make music when they are going. Let us therefore beg the Spirit toblow upon our garden, that the spices thereof may flow out, when we set uponthis joyous service. God loves active grace in duty, that the soul should beready trimmed when it presents itself to Christ in any worship. John Wells, in"Morning Exercises, "1674.Verse 8. I will awake early. Literally, Ì will awake the dawn.' a bold figure ofpoetry, as if the writer had said,—The morning shall not awake me to praise;but in my songs I will anticipate the dawn. R. T. Society's Notes.Verse 8. It will answer our purpose to take notice, first, of the terms Daviduses, and then, secondly, press the exhortation. Of the terms he uses:1. My glory. That is my soul (say some) because the spirit of a man is the gloryof a man, whereby he is dignified and raised so much above the brutes, as to bebut a "little lower than the angels, "nay, to be akin to God himself, "the Fatherof spirits." My musical skill, say others, the glory of the artist above theunskilful; and that wherein David had the glory of excelling, as Jubal had of thefirst invention. My tongue, say others; for this is also the glory of a man abovethe dumb creatures, and the glory of a wise man above a fool. And as thetongue is the glory of a man, so the glory of the tongue is to glorify God. Praiseis the glory of all other uses to which the tongue is employed; and the tongue is,in the body, that "temple of the Holy Ghost, "what the silver trumpet was in thetemple of Solomon; to sound the high praises of God, and express the raisedaffections of our souls.2. Awake, psaltery and harp. The one for a psalm, the other for a spiritual songor hymn; that is to say, all my musical instruments and skill I will employ inand consecrate to the glory of him who "puts new songs into my mouth." Hefirst teaches my fingers to fight, and then to play the epinikion, or song oftriumph. Sound, then, my psaltery and harp, emulous of those that are aroundthe throne above; your melody can soften my cares, lay my fears, and turn mycave into a choir. As to these instruments in the worship of God, they weredoubtless allowed to David, and to the church in his time. They were agreeableto the state of that church and people, who were led very much by their senses;and whose infant and less discerning condition made it needful for the natural

Psalm 57 348man to have something to fasten upon and be entertained with in the worship ofGod and to sweeten and take off from the labour and burden of that service. Butas the gospel worship and appointments are a more spiritual, pleasant, andreasonable service, and need them less, so in the gospel institution we find nofootsteps of them; and we know who first brought them into the church, as wellas who first brought them into the world. It is not my business here to disputethis matter; and he must at any time do it but indifferently, whose inclination isagainst him all the while, and whose genius tempts him to wish himself solidlyconfuted in all he can advance. But since I find these instruments in my text,and since the sound of such texts as these is made use of to turn the publicworship so frequently into concerts of music, I shall leave them with thisremark: that to let them alone, especially in public worship, though one thoughtthem tolerable, has a much better grace with it than to declare them "sorelydispleasing to God, and that they filthily defile his holy house and place ofprayer."3. I myself will awake early. And without this, all the rest have been an emptysound; there would have been no melody to the Lord, whatsoever good musiche might have made to himself. He would not put God off with a sacrifice ofmere air. He summons the attendance of all his powers. Himself is the offering;and his music plays to the sacrifice, as it goes up in holy affections and spiritualjoys; and unless these accompany the song, the mere breath of an organ, or thetrembling of the strings of an harp is as good devotion and less offensive toGod. Consider the nature and excellency of the duty. Singing psalms is acompound of several other duties. It contains prayer to a very great advantage:the stretch of the voice does humour and lead on the earnest reaching of themind after the desired blessing. It is the very element and breath of praise; andthe apostle tells us that "teaching and admonishing one another" is performed insinging "psalms and hymns and spiritual songs." For when we sing ofjudgment, it is awakening to sinners; and when we sing of mercy, it iscomforting to all. Meditation cannot have a better help. The solemn movementof the time gives room for the mind to compass the full sense of the matter, andto impress it deep; and while the tongue is making the pause, the heart maymake the elevation. In short, it gives an accent to all duty; it is the music of allother ordinances; it is adapted and suited to all circumstances; as appears fromthe psalms composed upon all occasions and subjects, doctrinal, prophetical,oratory, and historical; of praise and prayer, of grief and joy, in the penitentialand complaining, in the triumphal and rejoicing; as if singing of psalms couldstand for everything, and, like the manna in the wilderness, gives a taste of allthe other food we enjoy in the house of God.

Psalm 57 349Benjamin Grosvenor, D.D. (1675-1758), in "An Exhortation to the Duty ofSinging, " Eastcheap Lectures, 1810.Verse 8. The psaltery was a stringed instrument, usually with twelve strings,and played with the fingers. The harp or lyre was a stringed instrument, usuallyconsisting of ten strings. Josephus says that it was struck or played with a key.It appears, however, that it was sometimes played with the fingers. AlbertBarnes.Verse 9. I will praise thee, O Lord, among the people. The Spirit of God whoindited this scripture, made his penman know that the Gentiles should have theuse of his Psalms. David Dickson.Verse 9. The people—the nations. The Hebrew church was neither called norqualified to be a missionary society, but it never ceased to desire and hope forthe conversion of the nations. This is seen in those passages in which thepsalmists betray a consciousness that they shall one day have all the world forauditors. How boldly does David exclaim, I will sing unto thee among thenations. In the same spirit, a later psalmist summons the church to lift up hervoice, so that all the nations may hear her recital of the Lord's mighty acts: Ogive thanks unto the Lord; call upon his name: make known his deeds amongthe people. Ps 105:1. The full import of this class of texts is often hidden fromthe English reader by the circumstance that our translators have hardly everused the word people in its plural form. Twice in the Revelation they venture towrite peoples; everywhere else the singular form has to do duty for bothnumbers; so that in not a few passages the sense is greatly obscured to thosewho have no access either to the original or to other versions. In the Psalms, inparticular, the mention of the Gentiles is more frequent than the English readeris made aware of. It is to be observed, moreover, that in addition to this strainof indirect prediction, the conversion of the world is articulately celebrated inmany glorious Psalms. Indeed, so numerous are these, and so generallydistributed over the centuries between David and Ezra, that it would seem thatat no time during the long history of inspired Psalmody, did the Spirit cease toindite new songs in which the children of Zion might give utterance to theirworld embracing hopes. William Binnie, D.D., in "The Psalms: their History,Teachings, and Use, "1870.Verses 10-11. A hard and ungrateful heart beholds even in prosperity onlyisolated drops of divine grace; but a grateful one like David's, though chased bypersecutors, and striking the harp in the gloom of a cave, looks upon the mercyand faithfulness of God as a mighty ocean, waving and heaving from the earthto the clouds, and from the clouds to the earth again. Agustus F. Tholuck.

Psalm 57 350Verse 11. Be thou exalted, O God, above the heavens, etc. Greater words ofprayer than these never came from human lips. Heaven and earth have as theyimply, a mutually interwoven history, and the blessed, glorious end of this is inthe sunrise of the Divine glory over both. Franz Delitzsch, 1869.HINTS TO THE VILLAGE PREACHERVerse 1. (first clause). Repetition in prayer.1. Its dangers. May degenerate into "vain repetitions." Carried to excesspainfully suggests the idea, God is unwilling.2. Its uses. Eases the soul like tears. Manifests intense emotion. Enables thoseof less mental activity to join in the general supplication. R. A. Griffin.Verse 1. Here are—1. Calamities:(a) War.(b) Pestilence.(c) Privations.(d) Sin, greatest of all.(e) Death.(f)Curse of a broken law.2. Here is a refuge from these calamities.(a) In God.(b) Specially in the mercy of God.3. There is flying to that refuge.(a) By faith; My soul trusteth in thee; Under the shadow, etc.(b) By prayer; "Be "etc.4. Here is continuance both in faith and prayer; until, etc. G. R.Verses 1, 4, 6-7. Note the varying condition of the same heart, at the sametime. My soul trusteth in thee... My soul is among lions... My soul is boweddown... My heart is fixed.

Psalm 57 351Verse 2. Prayer to the performing God. He performs all his promises, all mysalvation, all my preservation, all needed between here and heaven. Here hereveals his omnipotence, his grace, his faithfulness, his immutability; and weare bound to show our faith, patience, joy, and gratitude.Verse 2. Strange reasons.1. The psalmist in the depth of distress, cries to God, because he is most high inglory. Surely this thought might well paralyse him with the fear of divineinaccessibility, but the soul quickened with suffering, sees through and beyondthe metaphor, rejoices in the truth, "Though the Lord be high, yet hath herespect unto the lowly."2. He cries to God for help, because God is performing all things for him. Whyurge him then? Prayer is the music to which "the mighty man of war" goesforth to battle. R. A. G.Verse 3. The saints comfort in adversity.1. All contingencies are provided for: He shall (or will) send.2. The highest resources are available: from heaven.3. The worst foes will be overcome in the end: him that would swallow me up.4. By the holiest means: mercy and truth. R. A. G.Verse 3. The celestial messengers. What they are. The certainty of their beingsent. Their efficient operation. The grateful receiver.Verse 3. (last clause). The harmony of the divine attributes in salvation. Mercyfounded on truth, truth vindicating mercy. Mercy without injustice, justicehonoured in mercy.Verse 5.1. The end which God has in view, both in heaven and earth, in a sinful and insinless worlds—his own glory.2. Our duty to acquiesce in that end: Be thou, etc.—Not self, not men, notangels—Be thou exalted, etc. In this we should acquiesce—(a) Actively, by seeking that end.

Psalm 57 352(b) Passively, by submission to his will. G. R.Verse 7. (first clause). It is implied that the heart is the main thing required inall acts of devotion; nothing is done to purpose in religion further than it isdone with the heart. The heart must be fixed; fixed for the duty, fitted and put inframe for it; fixed in the duty by a close application; attending on the Lordwithout distraction. Matthew Henry.Verse 7.1. What is fixed? the heart, not the mind merely, but the will, the conscience,the affections, which draw the mind after them: My heart is fixed—found ananchorage, a resting place, not therefore at the mercy of every gale, etc.2. The objects upon which it is fixed.(a) Upon God.(b) Upon his word.(c) Upon his salvation.(d) Upon heaven.3. The fixedness of the heart upon these objects, denotes—(a) Singleness of aim.(b) Uniformity of action.(c) Perseverance to the end. G. R.Verses 7-9.1. He that will be thankful must treasure up in his heart and memory thecourtesy that is done him; so had David done, and therefore he mentions hisheart; and to make it more emphatic, he names it again, My heart.2. After he remembers it, he must be affected with it, and resolve upon it; sodoth David: My heart is ready, or else, My heart is fixed; confirmed I am in itto be thankful, and I cannot be altered.3. It is not enough that a man carry about with him a thankful heart he mustanunciare, tell it abroad, and make it known publicly what God hath done forhim; yea, and do it joyfully too: I will, saith David, sing and give praise.

Psalm 57 3534. He must use all means he can to make it known—"tongue, ""psaltery, "and"harp, "all are little enough. Whence, by an apostrophe, David turns to these.Awake, my glory: i.e., Tongue, awake; lute and harp, awake; I myself willawake.5. He must not do it in a sleepy manner, but with intention and earnestness ofspirit: "Awake, awake, I will awake."6. He must take the first opportunity to do it, and not hang off and delay it. Iwill awake early.7. He must do it in such a place, and such an assembly as may most redound toGod's honour: I will praise thee, O Lord, among the people: I will sing untothee among the nations. William Nicholson.Verse 9. Who? I. What? Will praise. Whom? Thee, O Lord. Where? Among thepeople. Why?Verse 9. Public profession.1. A necessity.2. A privilege.3. A duty. R. A. G.Verse 10. The mercy of God reaches to the heavens.1. As a throne. God is exalted in our eyes by his mercy.2. As a ladder. By mercy we ascend from earth to heaven.3. As a rainbow. Present and past mercies argue exemption for the saints fromthe wrath of heaven.4. As a mountain. Its base is on the earth though its summit is lost in clouds.The influence of the cross towers to the heaven of heavens. Who can tell theglory of the summit of this mountain, whose base is refulgent with glory! R. A.G.Verse 10. The amazing greatness of mercy.1. It is not said merely that it is high as heaven, but great unto the heavens. It ishigh as the heavens, overtopping the greatest sin, and highest thought of man.

Psalm 57 3542. It is wide as the far reaching sky, compassing men of all ages, countries,classes, etc.3. It is deep. Everything of God is proportionate; this, therefore, is deep inabiding foundation, and infinite wisdom.WORKS UPON THE FIFTY-SEVENTH PSALMThe Works of JOHN BOYS, D.D., "Deane of Canterburie, "1629, folio, pp. 834-40, contains an Expositionof Psalm 57.In CHANDLER'S "Life of David, "Vol. 1., pp. 176-9, there is an Exposition of this Psalm.

Psalm 58 355Psalm 58ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherTo the Chief Musician. Although David had his own case in his mind's eye, yet he wrote not as a privateperson, but as an inspired prophet, and therefore his song is presented, for public and perpetual use, to theappointed guardian of the Temple psalmody. Altaschith. The wicked are here judged and condemned, butover the godly the sacred "Destroy not" is solemnly pronounced. Michtam of David. This is the fourth ofthe Psalms of the Golden Secret, and the second of the "Destroy nots." These names if they serve fornothing else may be useful to aid the memory. Men give names to their horses, jewels, and other valuables,and these names are meant not so much to describe as to distinguish them, and in some cases to set forththe owner's high esteem of his treasure; after the same fashion the Oriental poet gave a title to the song heloved, and so aided his memory, and expressed his estimation of the strain. We are not always to look for ameaning in these superscriptions, but to treat them as we would the titles of poems, or the names of tunes.DIVISION. The ungodly enemy is accused, Ps 58:1-5; judgment is sought from the judge, Ps 58:6-8; andseen in prophetic vision as already executed, Ps 58:9-11.EXPOSITIONVerse 1. Do ye indeed speak righteousness, O congregation? The enemies ofDavid were a numerous and united band, and because they so unanimouslycondemned the persecuted one, they were apt to take it for granted that theirverdict was a right one. "What everybody says must be true, "is a lying proverbbased upon the presumption which comes of large combinations. Have we notall agreed to hound the man to the death, and who dare hint that so many greatones can be mistaken? Yet the persecuted one lays the axe at the root byrequiring his judges to answer the question whether or not they were actingaccording to justice. It were well if men would sometimes pause, and candidlyconsider this. Some of those who surrounded Saul were rather passive thanactive persecutors; they held their tongues when the object of royal hate wasslandered; in the original, this first sentence appears to be addressed to them,and they are asked to justify their silence. Silence gives consent. He whorefrains from defending the right is himself an accomplice in the wrong. Do yejudge uprightly, O ye sons of men? Ye too are only men though dressed in alittle brief authority. Your office for men, and your relation to men both bindyou to rectitude; but have ye remembered this? Have ye not put aside all truthwhen ye have condemned the godly, and united in seeking the overthrow of theinnocent? Yet in doing this be not too sure of success, or ye are only the "sonsof men, "and there is a God who can and will reverse your verdicts.

Psalm 58 356Verse 2. Yea, in heart ye work wickedness. Down deep in your very souls yehold a rehearsal of the injustice ye intend to practise, and when youropportunity arrives, ye wreak vengeance with a gusto; your hearts are in yourwicked work, and your hands are therefore ready enough. Those very men whosat as judges, and pretended to so much indignation at the faults imputed totheir victim, were in their hearts perpetrating all manner of evil. Ye weigh theviolence of your hands in the earth. They were deliberate sinners, cold,calculating villains. As righteous judges ponder the law, balance the evidence,and weigh the case, so the malicious dispense injustice with maliceaforethought in cold blood. Note in this verse that the men described sinnedwith heart and hand; privately in their heart, publicly in the earth; they workedand they weighed—they were active, and yet deliberate. See what a generationsaints have to deal with! Such were the foes of our Lord, a generation of vipers,an evil and adulterous generation; they sought to kill him because he wasrighteousness itself, yet they masked their hatred to his goodness by charginghim with sin.Verse 3. The wicked are estranged from the womb. It is small wonder thatsome men persecute the righteous seed of the woman, since all of them are ofthe serpent's brood, and enmity is set between them. No sooner born thanalienated from God—what a condition to be found in! Do we so early leave theright track? Do we at the same moment begin to be men and commence to besinners? They go astray as soon as they be born, speaking lies. Every observermay see how very soon infants act lies. Before they can speak they practiselittle deceptive arts. This is especially the case in those who grow up to beadept in slander, they begin their evil trade early, and there is no marvel thatthey become adept in it. He who starts early in the morning will go far beforenight. To be untruthful is one of the surest proofs of a fallen state, and sincefalsehood is universal, so also is human depravity.Verse 4. Their poison is like the poison of a serpent. Is man also a poisonousreptile? Yes, and his venom is even as that of a serpent. The viper has but deathfor the body in his fangs; but unregenerate man carries poison under his tongue,destructive to the nobler nature. They are like the deaf adder that stoppeth herear. While speaking of serpents the psalmist remembers that many of themhave been conquered by the charmer's art, but men such as he had to deal withno art could tame or restrain; therefore, he likens them to a serpent lesssusceptible than others to the charmer's music, and says that they refused tohear reason, even as the adder shuts her ear to those incantations whichfascinate other reptiles. Man, in his natural corruption, appears to have all theill points of a serpent without its excellences. O sin, what hast thou done!

Psalm 58 357Verse 5. Which will not hearken to the voice of charmers, charming never sowisely. Ungodly men are not to be won to right by arguments the most logical,or appeals the most pathetic. Try all your arts, ye preachers of the word! Layyourselves out to meet the prejudices and tastes of sinners, and ye shall yethave to cry, "Who hath believed our report?" It is not in your music, but in thesinner's ear that the cause of failure lies, and it is only the power of God thatcan remove it."You can call spirits from the vast deep,But will they come when you do call for them?"No, we call and call, and call in vain, till the arm of the Lord is revealed. This isat once the sinner's guilt and danger. He ought to hear but will not, and becausehe will not hear, he cannot escape the damnation of hell.Verse 6. Break their teeth, O God, in their mouth. If they have no capacity forgood, at least deprive them of their ability for evil. Treat them as the snakecharmers do their serpents, extract their fangs, break their teeth. The Lord cando this, and he will. He will not suffer the malice of the wicked to triumph, hewill deal them such a blow as shall disable them from mischief. Break out thegreat teeth of the young lions, O Lord. As if one brute creature had not enoughof evil in it to complete the emblem of ungodly nature, another specimen offerae naturae is fetched in. For fierce cruelty the wicked are likened to younglions, monsters in the prime of their vigour, and the fury of their lustiness; andit is asked that their grinders may be smashed in, broken off, or dashed out, thatthe creatures may henceforth be harmless. One can well understand how thebanished son of Jesse, while poisoned by the venomous slander of his foes, andworried by their cruel power, should appeal to heaven for a speedy andcomplete riddance from his enemies.Verse 7. Let them melt away as waters which run continually. Like mountaintorrents dried up by the summer heats let them disappear; or like runningstreams whose waters are swiftly gone, so let them pass away; or like waterspilt which none can find again, so let them vanish out of existence. Begone, yefoul streams, the sooner ye are forgotten the better for the universe. When hebendeth his bow to shoot his arrows, let them be as cut in pieces. When theLord goes forth to war, let his judgments so tell upon these persecutors thatthey may be utterly cut in pieces as a mark shattered by many shafts. Orperhaps the meaning is, when the ungodly man marches to the conflict, let hisarrows and his bow drop into fragments, the string cut, the bow snapped, thearrows headless, the points blunted; so that the boastful warrior may not have

Psalm 58 358wherewithal to hurt the object of his enmity. In either sense the prayer of thePsalm has often become fact, and will be again fulfilled as often as need arises.Verse 8. As a snail which melteth, let every one of them pass away. As the snailmakes its own way by its slime, and so dissolves as it goes, or as its shell isoften found empty, as though the inhabitant had melted away, so shall themalicious eat out their own strength while they proceed upon their malevolentdesigns, and shall themselves disappear. To destroy himself by envy andchagrin is the portion of the ill disposed. Like the untimely birth of a woman,that they may not see the sun. Solemn is this curse, but how surely does it fallon many graceless wretches! They are as if they had never been. Theircharacter is shapeless, hideous, revolting. They are fitter to be hidden away inan unknown grave than to be reckoned among men. Their life comes never toripeness, their aims are abortive, their only achievement is to have broughtmisery to others, and horror to themselves. Such men as Herod, Judas, Alva,Bonner, had it not been better for them if they had never been born? Better forthe mothers who bore them? Better for the lands they cursed? Better for theearth in which their putrid carcasses are hidden from the sun? Everyunregenerate man is an abortion. He misses the true form of God mademanhood; he corrupts in the darkness of sin; he never sees or shall see the lightof God in purity, in heaven.Verse 9. Before your pots can feel the thorns. So sudden is the overthrow of thewicked, so great a failure is their life, that they never see joy. Their pot is putupon the hook to prepare a feast of joy, and the fuel is placed beneath, butbefore the thorns are lit, before any heat can be brought to bear upon the pot,yea, even as soon as the fuel has touched the cooking vessel, a storm comes andsweeps all away; the pot is overturned, the fuel is scattered far and wide.Perhaps the figure may suppose the thorns, which are the fuel, to be kindled,and then the flame is so rapid that before any heat can be produced the fire isout, the meat remains raw, the man is disappointed, his work is altogether afailure. He shall take them away as with a whirlwind. Cook, fire, pot, meat andall, disappear at once, whirled away to destruction. Both living, and in hiswrath. In the very midst of the man's life, and in the fury of his rage against therighteous, the persecutor is overwhelmed with a tornado, his designs arebaffled, his contrivances defeated, and himself destroyed. The passage isdifficult, but this is probably its meaning, and a very terrible one it is. Themalicious wretch puts on his great seething pot, he gathers his fuel, he means toplay the cannibal with the godly; but he reckons without his host, or ratherwithout the Lord of hosts, and the unexpected tempest removes all trace of him,and his fire, and his feast, and that in a moment.

Psalm 58 359Verse 10. The righteous shall rejoice when he seeth the vengeance. He willhave no hand in meting out, neither will he rejoice in the spirit of revenge, buthis righteous soul shall acquiesce in the judgments of God, and he shall rejoiceto see justice triumphant. There is nothing in Scripture of that sympathy withGod's enemies which modern traitors are so fond of parading as the finestspecies of benevolence. We shall at the last say, "Amen, "to the condemnationof the wicked, and feel no disposition to question the ways of God with theimpenitent. Remember how John, the loving disciple, puts it. "And after thesethings I heard a great voice of much people in heaven, saying, Alleluia;Salvation and glory, and honour, and power, unto the Lord our God: for trueand righteous are his judgments: for he hath judged the great whore, which didcorrupt the earth with her fornication, and hath avenged the blood of hisservants at her hand. And again they said, Alleluia. And her smoke rose up forever and ever." He shall wash his feet in the blood of the wicked. He shalltriumph over them, they shall be so utterly vanquished that their overthrowshall be final and fatal, and his deliverance complete and crowning. Thedamnation of sinners shall not mar the happiness of saints.Verse 11. So that a man shall say. Every man however ignorant shall becompelled to say, Verily, in very deed, assuredly, there is a reward for therighteous. If nothing else be true this is. The godly are not after all forsaken andgiven over to their enemies; the wicked are not to have the best of it, truth andgoodness are recompensed in the long run. Verily he is a God that judgeth inthe earth. All men shall be forced by the sight of the final judgment to see thatthere is a God, and that he is the righteous ruler of the universe. Two things willcome out clearly after all—there is a God and there is a reward for therighteous. Time will remove doubts, solve difficulties, and reveal secrets;meanwhile faith's foreseeing eye discerns the truth even now, and is gladthereat.EXPLANATORY NOTES AND QUAINT SAYINGSTITLE. The proper meaning of the root of Michtam is to engrave, or to stampa metal. It therefore, in strictness, means, an engraving or sculpture. Hence inthe Septuagint, it is translated sthlografia, an inscription on a column. I wouldventure to offer a conjecture in perfect harmony with this view. It appears bythe titles of four out of these six Psalms, that they were composed by Davidwhile flying and hiding from the persecutions of Saul. What, then, shouldhinder us from imagining that they were inscribed on the rocks and on the sidesof the caves which so often formed his place of refuge? This view wouldaccord with the strict etymological meaning of the word, and explain the

Psalm 58 360rendering of the Septuagint. John Jebb, in "A Literal Translation of the Book ofPsalms," 1846. (See also Explanatory Notes on Psalms 6 and 56. "Treasury ofDavid", Vol. 1., pp. 222-23; Vol. 3, p. 40.)Whole Psalm. Kimchi says this Psalm was written on account of Abner, andthe rest of Saul's princes, who judged David as a rebel against the government,and said it was for Saul to pursue after him to slay him; for if they hadrestrained him, Saul would not have pursued after him; and indeed they seem tobe wicked judges who are addressed in this Psalm; do not destroy. Arama says,it declares the wickedness of Saul's judges. John Gill.Verse 1. Are ye dumb (when) ye (should) speak righteousness (and) judgeequitably, sons of men? The first words are exceedingly obscure. One of themmla, not expressed in the English, and the ancient versions, means dumbness, asin Ps 61:1, and seems to be here used as a strong expression for entirelyspeechless. In what respect they were thus dumb, is indicated by the verb whichfollows, but the connection can be made clear in English only by acircumlocution. The interrogation, are ye indeed, expresses wonder, as atsomething scarcely credible. Can it be so? Is it possible? are you really silent,you, whose very office is to speak for God, and against the sins of men? JosephAddison Alexander.Verse 1. O congregation, O band, or company. The Hebrew alem, which haththe signification of binding as a sheaf or bundle, seemeth here to be a companythat are combined or confederate. Henry Ainsworth.Verse 2. In heart ye work wickedness, etc. The psalmist doth not say, they hadwickedness in their heart, but that they did work it there: the heart is a shopwithin, an underground shop; there they did closely contrive, forge, andhammer out their wicked purposes, and fit them into actions; yea, they weighedthe violence of their hands in the earth. That's an allusion to merchants, whobuy and sell by weight; they weigh their commodity to an ounce; they do notgive it out in gross, but by exact weight. This saith the psalmist, they weigh theviolence of their hands; they do not oppress grossly, but with a kind ofexactness and skill, they sit down and consider what and how much violencethey may use in such a case, or how much such a person may endure, or such aseason may bear. They are wiser than to do all at once, or all to one, lest theyspoil all. They weigh what they do, though what they do be so bad that it willhold no weight when God comes to weigh it. Nor do they arrive at this skillpresently, but after they have, as it were, served an apprenticeship at it; andthey bind themselves to the trade very early; for as it follows at the third verseof the Psalm, The wicked are estranged from the womb: they go astray as soon

Psalm 58 361as they be born, speaking lies, that is, they are estranged both by nature and byearly practice; they lose no time, they go to it young, even "as soon as they areborn, "as soon as they are fit for any use, or to do any thing, they are using andsetting themselves to do wickedly. Joseph Caryl.Verse 2. The word twlwe wickedness properly signifies the inclinations ofscales, when the scale weighs down to one side; then it is transferred to respectof persons, to injustice and iniquity, especially in public tribunals anddecisions, as in Ps 82:2, How long will ye judge lwe by an unjust inclination ofthe scales? Hermann Venema.Verse 2. The principles of the wicked are even worse than their practices:premeditated violence is doubly guilty. George Rogers.Verse 3. The wicked are estranged from the womb, etc. How early men do sin!How late they do repent! As soon as they are born "they go astray, "but if leftto themselves they will not return till they die; they will never return. Childrencan neither go nor speak as soon as born, but as soon as born they can "goastray" and "speak lies; "that is, their first speaking is lying, and their firstgoing is straying; yea, when they cannot go naturally, they can go astraymorally or metaphorically: the first step they are able to take is a step out of theway. Joseph Caryl.Verse 3. They go astray as soon as they be born, speaking lies. Of all sins, nosin can call Satan father like to lying. All the corruption that is in us came fromSatan, but yet this sin of forging and lying is from the devil more than any;tastes of the devil more than any. Hence every man is a liar (Ro 3:4), and soevery man is every sinner else; but in a special manner every man is a liar; forthat the very first depravation of our nature came in by lying, and our naturedoth taste much still of this old block to be given to lying, the devil alsobreathing into us a strong breath to stir us up to lying. Hence no sooner do wespeak but we lie. As we are in body, subject to all diseases, but yet, some to onesickness rather than to another: so in the soul, all are apt enough to all sin, andsome rather to one vice than to another; but all are much inclined to lying. Aliar then is as like the devil as ever he can look: as unlike to God as ever he canbe. Richard Capel, 1586-1656, in "Tentations, their Nature, Danger, Cure."Verse 3. The figure of the wicked going astray as soon as they are born, seemsto be taken from the disposition and power of a young serpent soon after itsbirth. The youngest serpent can convey poison to anything which it bites; andthe suffering in all cases is great, though the bite is seldom fatal. Place a sticknear the reptile whose age does not amount to many days, and he will

Psalm 58 362immediately snap at it. The offspring of the tiger and of the alligator are equallyfierce in their earliest habits. Joseph Roberts, in "Oriental Illustrations of theSacred Scriptures," 1844.Verse 4. Poison. There is such a thing as poison; but where to be found?Ubicunque fuerit, in homine quis quaereret? Wheresoever it is, in man whowould look for it? God made man's body of the dust; he mingled no poisonwith it. He inspires his soul from heaven; he breathes no poison with it. Hefeeds him with bread; he conveys no poison with it. Unde venenum? Whence isthe poison? Mt 13:27—"Didst not thou, O Lord, sow good seed in thy field?"Unde zizaniae—"From whence then hath it tares?" Whence? Hoc fecitinimicus—"The enemy hath done this." We may perceive the devil in it. Thatgreat serpent, the red dragon, hath poured into wicked hearts this poison. Hisown poison, malitiam, wickedness. Cum infundit peccatum, infunditvenenum—"When he pours in sin he pours in poison." Sin is poison. Originaldepravity is called corruption; actual poison. The violence and virulence of thisvenomous quality comes not at first. Nemo fit repente pessimus—No manbecomes worst at the first dash. We are born corrupt, we have made ourselvespoisonous. There be three degrees, as it were so may ages, in sin. First—secretsin; an ulcer lying in the bones, but skinned over with hypocrisy. Secondly—open sin, bursting forth into manifest villany. The former is corruption, thesecond is eruption. Thirdly—frequented and confirmed sin, and that is rankpoison, envenoming soul and body. Thomas Adams, 1614.Verse 4. Adder. Hebrew ntb pethen, the Egyptian cobra (Naja hage), one of thevenomous Colubrine Snakes (Colubri). This is one of the so called hoodedsnakes, with which serpent charmers chiefly deal. The Spectacled Snake proper(Naja tripudians) is a closely related species. The well known Cobra di Capellois another. They are all noted for their deadly bite. The hollow fangscommunicate with a poison gland, which being pressed in the act of biting,sends a few drops into the puncture. The venom quickly acts on the wholesystem, and death soon ensues. John Duns, D.D., in "Biblical Natural Science,"1868.Verse 4. The deaf adder. Certain it is, says a modern writer upon the Psalms,that the common adder or viper here in England, the bite of which too, by theway, is very venomous, if it is not wholly deaf, has the sense of hearing veryimperfectly. This is evident from the danger there is of treading upon theseanimals, unless you happen to see them; for if they do not see you, and you donot disturb them, they never endeavour to avoid you, which when they aredisturbed and do see you, they are very solicitous of doing. Allowing, then, thatthere is a species of these noxious animals, which either not having the sense of

Psalm 58 363hearing at all, or having it only in a low degree, may very well be said to bedeaf; this may help to explain the present poetical passage of the psalmist. Hevery elegantly compares the pernicious and destructive practices of wicked mento the venom of a serpent; and his mentioning this species of animals, seems tohave brought to his mind another property of at least one sort of them, in whichthey likewise resembled perverse and obstinate sinners, who are deaf to alladvice, utterly irreclaimable, and not to be persuaded. This the adderresembled, which is a very venomous animal, and moreover is deaf, or verynear it. And perhaps his saying that she stoppeth her ear, may be no more thana poetical expression for deafness; just as the mole, which in common speech issaid to be blind, might in a poetical phrase, be said to shut her eyes; as in factshe does when you expose her to the light. The next clause, Which refuseth tohear, etc., is another poetical expression for the same thing. Samuel Burder, in"The Scripture Expositor," 1810.Verse 4. The deaf adder. Several of the serpent tribe are believed to be eitherquite deaf, or very dull of hearing. Perhaps that which is called the puddeyan,the "beaver serpent, "is more so than any other. I have frequently come close upto these reptiles; but they did not make any effort to move out of the way. Theylurk in the path, and the victim on whom they pounce will expire within a fewminutes after he is bitten. Joseph Roberts.Verse 4. The deaf adder. The adder, or asp, is the haje naja, or cobra of Egypt,according to Cuvier. The hearing of all the serpent tribes is imperfect, as all aredestitute of a tympanic cavity, and of external openings to the ear. The deafadder is not a particular species. The point of the rebuke is, the pathen, or"adder, "here in question, could hear in some degree but would not; just as theunrighteous judges, or persecutors, of David could hear with their outward earssuch appeals as he makes in Ps 58:1-2, but would not. The charmer usuallycould charm the serpent by shrill sounds, either of his voice or of the flute, theserpent's comparative deafness rendering it the more amenable to those soundswhich it could hear. But exceptional cases occurred of a deaf adder which wasdeaf only in the sense that it refused to hear, or to be acted on. Also Jer 8:17;compare Ec 10:11. A. R. Fausset.Verse 4. The deaf adder that stoppeth her ear. With respect to what is said ofthe animal's stopping its ears, it is not necessary to have recourse to thesupposition of its actually doing so, which by some persons has been stated, butit is sufficient to know, that whilst some serpents are operated upon in themanner above described, others are partly or altogether insensible to theincantation. Richard Mant.

Psalm 58 364Verse 4. (second clause). This clause admits of a different construction, like thedeaf adder he stops his ear, which some interpreters prefer, because an addercannot stop its ears, and need not stop them if naturally deaf, whereas it is bystopping his, the wicked man becomes like a deaf adder. J. A. Alexander.Verses 4-5. Experienced and skilful as the serpent charmers are, however, theydo not invariably escape with impunity. Fatal terminations to these exhibitionsof the psyllid art now and then occur; for there are still to be found "deafadders, which will not hearken to the voice of charmers, charming never sowisely."... Roberts mentions the instance of a man who came to a gentleman'shouse to exhibit tame snakes, and on being told that a cobra, or hooded snake,was in a cage in the house, was asked if he could charm it; on his replying inthe affirmative, the serpent was released from the cage, and no doubt, in a stateof high irritation. The man began his incantation, and repeated his charms; butthe snake darted at him, fastened upon his arm, and before night he was acorpse. Philip Henry Gosse, in "The Romance of Natural History, "1861.Verses 4-5. One day a rattlesnake entered our encampment. Among us was aCanadian who could play the flute, and who, to divert us, marched against theserpent with his new species of weapon. On the approach of his enemy, thehaughty reptile curls himself into a spiral line, flattens his head, inflates hischeeks, contracts his lips, displays his envenomed fangs and his bold throat; histongue flows like two flames of fire; his eyes are burning coals; his bodyswollen with rage, rises and falls like the bellows of a forge; his dilated skinassumes a dull and scaly appearance; and his tail, whence proceeds the deathannouncing sound, vibrates with such rapidity as to resemble a light vapour.The Canadian begins to play upon his flute—the serpent starts with surprise,and draws back his head. In proportion as he is struck with the magic notes, hiseyes lose their fierceness; the oscillations of his tail become slower and thesounds which it makes become weaker, and gradually die away. Lessperpendicular upon their spiral line, the rings of the charmed serpent are bydegrees expanded, and sink one after another on the ground in concentriccircles. The shades of azure, green, white, and gold recover their brightness onhis quivering skin, and slightly turning his head, he remains motionless, in theattitude of attention and pleasure. At this moment the Canadian advances a fewsteps, producing from his flute sweet and simple notes. The serpent, inclininghis variegated neck, opens a passage with the head through the high grass, andbegins to creep after the musician; stopping when he stops, and beginning tofollow him again as soon as he advances forward. In this manner he was led outof the camp, attended by a great number of spectators, both savages and

Psalm 58 365Europeans, who could scarcely believe their eyes, which had witnessed thiseffect of harmony. Francois Aguste, Viscount de Chateaubriand, 1768-1848.Verses 4-5. The serpent, when she begins to feel the charmer, clappeth one earpresently to the ground, and stoppeth the other ear with her tail, although byhearkening to the charmer, as some observe, she would be provoked to spit outher poison, and renew her age. (This is a specimen of the old fashioned unnaturalhistory. No one will be misled by it. C. H. S.) So hot is man upon hisharlot sin, that he is deaf to all that would counsel him to the contrary; he stopshis ear, hardens his heart, stiffens his neck against the thunders of the law, thestill voice of the gospel, the motions of the Spirit, and the convictions of hisown conscience. When sin calls, they run through thick and thin for haste;when the world commands, how readily do they hearken, how quickly do theyhear, how faithfully do they obey! but when the blessed God cries to them,charges them by his unquestionable authority, beseeches them for their ownunchangeable felicity, they, like statues of men, rather than living creatures,stand still and stir not at all. Other things move swiftly to their centres; stonesfall tumbling downward, sparks fly apace upward, coneys run with speed totheir burrows, rivers with violence to the ocean, and yet silly man hangs offfrom his Maker, that neither entreaties nor threatenings, nor the word, nor theworks of God, nor the hope of heaven, nor fear of hell, can quicken or hastenhim to his happiness. Who would imagine that a reasonable soul should act somuch against sense and reason? George Swinnock, 1627-1673.Verse 5. Will not hearken. The Lord hath some of his elect ones whom he seethwalking in bypaths and crooked ways: the Lord giveth a commission to hisservants, the ministers, and saith, Go invite and call yon soul to come to me,and say, Return, O Shulamite; but the soul stirs not: the Lord sends and callsagain: yet with the deaf adder, he hearkeneth not to the voice of the enchanter:well, saith the Lord, "If you will not come; I will fetch you"; if fair means willnot do, foul means must; then he hisses for the fly and the bee of affliction, andcalls forth armies of trouble, and gives them commission to seize upon, and tolay siege to such a man or woman, and saith, Ply them with your cannon shot,till you make them yield, give up the keys and strike the sail; he sends sicknessto their bodies, a consumption to their estate, death to their friends, shame totheir reputation, a fire to their house, and the like, and bids them prey and spoil,till they see and acknowledge the hand of the Lord lifted up. J. Votier's "Surveyof Effectual Calling," 1652.Verse 6. Break their teeth, destroy the fangs of these serpents, in which theirpoison is contained. This will amount to the same meaning as above. Save me

Psalm 58 366from the adders, the sly and poisonous slanderers: save me also from thelions—the tyrannical and bloodthirsty men. Adam Clarke.Verse 6. Great teeth. mwetlm, according to Michaelis and Gesenius, are theeye teeth, which in lions are sharp and terrible. George Phillips, B.D., in "ThePsalms in Hebrew: With a Commentary," 1846.Verses 6-9. David's enemies were strong and fierce as young lions: he thereforeprayed that their teeth might be broken, even their strongest teeth, theirgrinders, with which they were ready to devour him; that so they might bedisabled from doing mischief. They overwhelmed him like an inundation: buthe desired it might prove a land flood, which is soon wasted. They were aboutto shoot at him: but he would have their bows, or their arrows, to be shivered topieces, and become like straw, and do no execution, and he prayed that theymight waste insensibly as the snail, which leaves its substance all along itstrack; and that they might come to nothing, like an abortion. He also predicted,that their prosperous rage (which resembled the crackling of thorns under apot), would soon be extinct, and produce no effect; while the Lord in his wrathwould hurry them into speedy destruction; as a furious whirlwind drives aliving man down a precipice, or into a dreadful pit. Thomas Scott, 1747-1821.Verse 8. As a snail which melteth away as it goeth, literally, which goeth inmelting (or slime), the noun being in the accusative as describing the nature ofthe action, and the allusion being to the slimy trail which the snail leavesbehind it, so that it seems to waste away. Evidently this is nothing more than apoetical hyperbole, and need not be explained, therefore, as a popular error or amistake in natural history.—J. J. Stewart Perowne, B.D., in "The Book ofPsalms; a New Translation, with Introduction and Notes," 1864.Verse 8. As a snail which melteth, etc. This is a very remarkable and not veryintelligible passage. The Jewish Bible renders the passage in a way whichexplains the idea which evidently prevailed at the time the Psalms werecomposed: "As a snail let him melt as he passeth on." The ancients had an ideathat the slimy track made by a snail as it crawled along was subtracted from thesubstance of its body, and that in consequence the farther it crept the smaller itbecame until at last it wasted entirely away. The commentators on the Talmudtook this view of the case. The Hebrew word, lwlbv shablul, whichundoubtedly does signify a snail of some kind, is thus explained:—"TheShablul is a creeping thing; when it comes out of its shell, saliva pours fromitself until it becomes liquid, and so dies." Other explanations of this passagehave been offered, but there is no doubt that the view taken by thesecommentators is the correct one, and that the psalmist, when he wrote the

Psalm 58 367terrible series of denunciations in which the passage occurs, had in his mind thepopular belief regarding the gradual wasting away of the snail as it "passethon." It is needless to say that no particular species of snail is mentioned, andalmost as needless to state that in Palestine there are many species of snails, toany or all of which these words are equally applicable. J. G. Wood, in "BibleAnimals." 1869.Verse 8. The untimely birth of a woman. The wicked are all, so speak, humanabortions; they are and for ever remain defective beings, who have notaccomplished the great purpose of their existence. Heaven is the one end forwhich man is created, and he who falls short of it does not attain the purpose ofhis being; he is an eternal abortion. O. Prescott Hiller.Verse 8. (second clause). David when he curseth the plots of wicked men, thatthough they have conceived mischief, and though they have gone with it a longtime, and are ready to bring it forth, yet saith he, Let them be (that is, let theircounsels and designs be) like the untimely birth of a woman, that they may notsee the sun: that is, let them be dashed and blasted, let them never bring forththeir poisonous brood to the hurt and trouble of the world. Joseph Caryl.Verse 9. (first clause). Before your cooking vessels, etc. It would puzzleOedipus himself to make any tolerable sense of the English translation of thisverse. It refers to the usage of travellers in the East, who when journeyingthrough the deserts, make a hasty blaze with the thorns which they collect,some green and full of sap, others dry and withered, for the purpose of dressingtheir food; in which circumstances, violent storms of wind not infrequentlyarise, which sweep away their fuel and entire apparatus, before the vesselswhich they use become warm by the heat. An expressive and graphical imageof the overwhelming ruin of wicked men. William Walford, 1837.Verse 9. Before your pots feel the bramble. By this proverbial expression thepsalmist describes the sudden eruption of the divine wrath; sudden and violentas the ascension of the dry bramble underneath the housewife's pot. Thebrightness of the flame which this material furnishes, the height to which itmounts in an instant, the fury with which it seems to rage on all sides of thevessel, give force, and even sublimity to the image, though taken from one ofthe commonest occurrences of the lower life—a cottager's wife boiling her pot!The sense, then, will be: "Before your pots feel the bramble, he shall sweepthem away in whirlwind and hurricane." Samuel Horsley, 1733-1806.Verse 9. In all the book of God I do not remember any sentence so variouslyand differently translated as this verse... This variety of translations ariseth

Psalm 58 368chiefly from the original Hebrew word twrym siroth, which in the Hebrewtongue signifies, first, pots or cauldrons, wherein flesh is sod, as Ex 16:3 38:3Eze 11:11. Secondly, thorns, and pricks of thorns and briers, as Isa 34:13 Ho2:8. Thirdly, because the pricks of the great bramble are very sharp and hooked,this word is used to signify fishhooks. Am 4:2. In all our English Bibles of theold, new, and Geneva translation, and some Latin Bibles, this word is taken tosignify pots or cauldrons; but the Septuagint, Hierome, vulgar Latin, Austine,Pagnine, Tremellius, and all others that I have seen, take this word in thesecond sense, for the sharp pricks of thorns and brambles. Here, certainly, thisword signifies the sharp pricks of the great dog bramble, which here in theHebrew text is dj atad, and is used (Jud 9:14-15) in Jotham's parable to signifythe bramble, which being made king of the trees, kindled a fire, whichdevoured the cedars of Lebanon. Now this bramble in the body, and everybranch of it, is beset with sharp hooked pricks, some of which are green andhave life and moisture in them, and though they be sharp, yet they are not sostiff and strong as to make any deep wound in a man's flesh. Others are greater,more hooked, and hardened by drying and parching with the vehement heat ofthe sun; and they strike to the quick, and hold fast, or tear where they catchhold of man's skin or flesh. The first are here called dja, living or green; theother are called, nwrx, dried, or parched and hardened; and the propheticalpsalmist affirms that "God who judgeth in the earth, will take away and destroyas with a tempestuous whirlwind, every one of them, as well the green as thedry, "as Tremellius out of the original doth most truly translate the word... Thewhole text runs thus: "Before they feel your thorns or pricks, O ye bramble, hewill take away every one as with a whirlwind, as well the green as the dry."Before they, that is, the righteous whom ye hate and persecute; do feel. that is,have a full sense and understanding of your thorns or pricks, that is, of thesharpness, fury, and mischief which is in the heart and hand of all and everyone among you; for every one in your band and congregation is a grievousthorn and sharp prick of the cursed bramble, sharply set and bent to do mischiefin malice and fury to the people and church of God. "He that is God whojudgeth in the earth" (as it is expressed in the eleventh verse, in the last words)"will take away as with a whirlwind" (that is, scatter and destroytempestuously), "every one, as well the living and green as the dry andhardened." That is, of every sort banded together, as well the green headed andyoung persecutors, sharp set, but not so strong to hurt, as the old and dry whoare hardened in malice by long custom, and in power and policy are strong todo mischief. George Walker, in a Fast Sermon before the House of Commons,1644.

Psalm 58 369Verse 10. The righteous shall rejoice when he seeth the vengeance. When thejust man seeth the vengeance and rejoiceth, it is not of malice, but ofbenevolence, either hoping that the wicked may by punishment be amended, orloving God's justice above men's persons, not being displeased with thepunishment of the wicked, because it proceedeth from the Lord, nor desiringthat the wicked may be acquitted from penalty because the deserve in justice tobe punished. Nicholas Gibbens.Verse 10. The righteous shall rejoice when he seeth the vengeance. Not that heshall be glad of the vengeance purely as it is a hurt, or a suffering to thecreature, but the righteous shall be glad when he seeth the vengeance of God, asit is a fulfilling of the threatening of God against the sin of man, and soevidence of his own holiness. Ps 59:9-10. Joseph Caryl.Verse 10. He shall; wash his feet, etc. That is, he gets comfort andencouragement by seeing the Lord avenge his cause against his adversaries.Joseph Caryl.Verse 10. He shall wash his feet in the blood, etc. As the victorious survivor ofa conflict, walking over the battle field, might be said to do. R. T. Society'sNotes.Verse 10.. When angels execute God's judgments upon sinners, the saints seemuch in it; they see matter of fear and praise; of fear, in that God's power,wrath, and hatred are manifested in them against sin and sinners; of praise, inthat themselves are delivered and justice performed. When the wicked are takenaway by a divine stroke, by the hand of justice, and God hath the glory of hisjustice, the righteous rejoice at it: but is that all? No, he washes his feet in theblood of the wicked; that is, by this judgment he fears and reforms. It is ametaphor taken from the practice of those parts where they went barefoot, orwith sandals, and so contracted much filth, and used to wash and cleanse theirfeet when they came in; so here, the godly seeing the hand of God upon thewicked, fears, and judges himself for his sins, purges his conscience andaffections, and stands now in awe of that God who hath stricken the wicked forthose sins which he himself in part is guilty of. Waldus, a man of note inLyons, seeing one struck dead in his presence, he washed his hands in hisblood; for presently he gave alms to the poor, instructed his family in the trueknowledge of God, and exhorted all that came unto him to repentance andholiness of life. William Greenhill, 1691-1777.Verse 10.. No doubt, at the sight of Sodom, Gomorrah, Admah, and Zeboimdestroyed, angels saw cause to rejoice and sing, "Hallelujah." Wickedness was

Psalm 58 370swept away; earth was lightened of a burden; justice, the justice of God, washighly exalted; love to his other creatures was displayed in freeing them fromthe neighbourhood of hellish contaminations. On the same principles (entering,however, yet deeper into the mind of the Father, and sympathising to the full inhis justice), the Lord Jesus himself, and each one of his members shall cry,"Hallelujah, "over Antichrist's ruined hosts. Re 19:3. The righteous shallrejoice when he seeth the vengeance: he shall wash his feet in the blood of thewicked. He shall be refreshed at the end of his journey (Joh 13:5 Lu 7:44 Ge18:4), he shall wipe off all the dust of the way, and end its weariness byentering into that strange, that divine joy over sin destroyed, justice honoured,the law magnified, vengeance taken for the insult done to Godhead, the triumphof the Holy One over the unholy. It is not merely the time when the joybegins—it is also the occasion and cause of that day's rapturous delight.Andrew A. Bonar.Verse 10. A broad and vital distinction is to be made between desire for thegratification of personal vengeance, and zeal for the vindication of the glory ofGod. "The glory of God" includes necessarily the real good of the offender andthe well being of society. Desire for retaliation is alway wrong; desire forretribution may be in the highest degree praiseworthy. For personal motivesonly can I desire retaliation upon the wrong doer; but for motives mostdisinterested and noble I may desire retribution. R. A. Bertram, in "TheImprecatory Psalms, "1867.Verse 11. So that a man shall say, Verily, etc. This shall be said not by a man,nor by any particular man, but by men in general, by man as opposed to God.The particle translated, verily really means only, and denotes that this andnothing else is true. J. A. Alexander.Verse 11. So that, etc. There is something worth noting from the connexion ofthis verse with the context, and is implied in the first word, so that, which joinsthis verse with the former parts of this Psalm, and shows this to be an illationfrom them. What? did God so suddenly, "as with a whirlwind, "overthrowthose wicked judges who lorded it over his people? did he make those "lions"melt like snails? did he confirm the joints of his people, which were littlebefore, trembling and smiting on against another, as if they had been so manyforlorn wretches exposed and cast forth, and no eye to pity them; as if they hadbeen floating with Moses upon the sea in a basket of bulrushes, without anypilot to guide them, and even ready to cry out with the disciple, "Master, carestnot that we perish?" Did he then command a calm, and bring them to the havenwhere they would be? did he turn their howling like dragons and chattering likecranes, under the whips and saws of tyrannical taskmasters, into a song of joy

Psalm 58 371and triumph? did he dismantle himself of that cloud wherein for a time he hadso enveloped himself, that he seemed not to behold the pressures of his people?did he, I say, then step in to his people's rescue, by breaking their yokes as inthe day of Midian, and kissing them with kisses of his mouth? So that a manshall say, Verily there is a reward for the righteous: verily he is a God thatjudgeth in the earth. Observe: Though the passages of God's providence mayseem so rugged and uncouth, as if they were destructive to his church, andlikely to put out the eye of his own glory; yet our God will so dispose of themin the close, that they shall have an advantageous tendency, to the setting forthof his honour and our good. John Hinckley, 1657.Verse 11. Some of the judgments of God are a shallow, or a ford, over which alamb may wade; every child may read the meaning of them; and a man—anyordinary man—may say, Verily there is a reward for the righteous: verily he isa God that judgeth in the earth. Joseph Caryl.Verse 11. This judging here does not refer to the judgment to come, at the lastday, when there shall be a general convention of quick and dead before theLord's dreadful tribunal; though so, it is most true affore tempus, that there willbe a time when God will ride his circuit here in a solemn manner, so that a manshall say, Verily there is a reward for the righteous: verily he is a God thatjudgeth in the earth; but that is not the scope of this place. It is in the presenttense, o krinwn, that now judgeth, or is now judging the earth and theinhabitants thereof; and therefore it must be understood of a judgment on thisside, the judgment of the great day; and so God judges the earth, or in the earth,three manner of ways. First, by a providential ordering and wise disposal of allthe affairs of all creatures. Secondly, in relieving the oppressed, and pleadingthe cause of the innocent. Thirdly, in overthrowing and plaguing the wickeddoers. John Hinckley.HINTS TO THE VILLAGE PREACHERVerse 3.1. The natural effects of original sin are seen in early suffering and death.2. Its moral effects are seen in the early commission of actual sin.3. Early depravity is evinced in the conscious guilt of telling lies. G. R.

Psalm 58 372Verse 3. (first clause). The inner pandemonium, or the calendar of the heart'scrime.Verse 4. (first clause). A generation of serpents. T. Adams's Sermon.Verse 4. Sin as a poison. Poisons may be attractive in colour and taste, slow orrapid in action, painful in effect, withering, soporific or maddening. In all casesdeadly.Verse 5. The serpent charmer.1. He charms with moral persuasion, promise, threatening, etc.2. He charms wisely, earnestly, affectionately, argumentively.3. He charms in vain; the will is averse. Hence the need of divine grace and ofthe gospel.Verse 8. The snail like course of ungodly men. Their sin destroys theirproperty, health, time, influence, life.Verse 11. Remarkable cases of divine judgments and their results.

Psalm 59 373Psalm 59ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherOther WorksTo the Chief Musician. Strange that the painful events in David's life should end in enriching the repertoireof the national minstrelsy. Out of a sour, ungenerous soil spring up the honey bearing flowers of psalmody.Had he never been cruelly hunted by Saul, Israel and the church of God in after ages would have missedthis song. The music of the sanctuary is in no small degree indebted to the trials of the saints. Affliction isthe tuner of the harps of sanctified songsters. Altaschith. Another "destroy not" Psalm. Whom Godpreserves Satan cannot destroy. The Lord can even preserve the lives of his prophets by the very ravens thatwould naturally pick out their eyes. David always found a friend to help him when his case was peculiarlydangerous, and that friend was in his enemy's household; in this instance it was Michal, Saul's daughter, ason former occasions it had been Jonathan, Saul's son. Michtam of David. This is the Fifth of the GoldenSecrets of David: God's chosen people have many such. When Saul sent, and they watched the house to killhim. Great efforts were made to carry the Psalms away to other authors and seasons than those assigned inthe headings, it being the fashion just now to prove one's learning by disagreeing with all who have gonebefore. Perhaps in a few years the old titles will be as much reverenced as they are now rejected. There arespasms in these matters, and in many other things among the would be "intellectuals" of the schools. Weare not anxious to show our readiness at conjecture, and therefore are content with reading this Psalm in thelight of the circumstances here mentioned; it does not seem unsuitable to any verse, and in some the wordsare very appropriate to the specified occasion.DIVISION. In Ps 59:1-2 he prays, in Ps 59:3-4 he complains of his woes, and again in Ps 59:5 he prays.Here he inserts a Selah, and ends one portion of his song. In Ps 59:6-7 he renews his complaint, in Ps 59:8-10 declares his confidence in God, and in Ps 59:11-13 lifts up his heart in prayer; closing another part of hisPsalm with Selah. Then he prays again in Ps 59:14-15, and afterwards betakes himself to singing.EXPOSITIONVerse 1. Deliver me from mine enemies, O my God. They were all round thehouse with the warrant of authority, and a force equal to the carrying of it out.He was to be taken dead or alive, well or ill, and carried to the slaughter. Noprowess could avail him to break the cordon of armed men, neither could anyeloquence stay the hand of his bloody persecutor. He was taken like a bird in anet, and no friend was near to set him free. Unlike the famous starling, he didnot cry, "I cannot get out, "but his faith uttered quite another note. Unbeliefwould have suggested that prayer was a waste of breath, but not so thought thegood man, for he makes it his sole resort. He cries for deliverance and leavesways and means with his God. Defend me from them that rise up against me.Saul was a king, and therefore sat in high places, and used all his authority tocrush David; the persecuted one therefore beseeches the Lord to set him onhigh also, only in another sense. He asks to be lifted up, as into a lofty tower,

Psalm 59 374beyond the reach of his adversary. Note how he sets the title, My God, overagainst the word, mine enemies. This is the right method of effectually catchingand quenching the fiery darts of the enemy upon the shield of faith. God is ourGod, and therefore deliverance and defence are ours.Verse 2. Deliver me from the workers of iniquity. Saul was treating him veryunjustly, and besides that was pursuing a tyrannical and unrighteous coursetowards others, therefore David the more vehemently appeals against him. Evilmen were in the ascendant at court, and were the ready tools of the tyrant,against these also he prays. Bad men in a bad cause may be pleaded againstwithout question. When a habitation is beset by thieves, the good man of thehouse rings the alarm bell; and in these verses we may hear it ring out loudly,"deliver me, ""defend me, ""deliver me, ""save me." Saul had more cause tofear than David had, for the invincible weapon of prayer was being used againsthim, and heaven was being aroused to give him battle. And save me frombloody men. As David remembers how often Saul had sought to assassinatehim, he knows what he has to expect from that quarter and from the king'screatures and minions who were watching for him. David represents his enemyin his true colours before God; the bloodthirstiness of the foe is a fit reason forthe interposition of the righteous God, for the Lord abhors all those who delightin blood.Verse 3. For, lo, they lie in wait for my soul. They were in ambuscade for thegood man's life. He knew their design and cried to God to be rescued from it.Like wild beasts they crouched, and waited to make the fatal spring; but theirvictim used effectual means to baffle them, for he laid the matter before theLord. While the enemy lies waiting in the posture of a beast, we wait beforeGod in the posture of prayer, for God waits to be gracious to us and terribletowards our foes. The mighty are gathered against me. None of them wereabsent from the muster when a saint was to be murdered. They were too fond ofsuch sport to be away. The men at arms who ought to have been fighting theircountry's battles, are instead thereof hunting a quiet citizen; the giganticmonarch is spending all his strength to slay a faithful follower. Not for mytransgression, not for my sin, O Lord. He appeals to Jehovah that he had doneno ill. His only fault was, that he was too valiant and too gracious, and was,besides, the chosen of the Lord, therefore the envious king could not rest till hehad washed his hands in the blood of his too popular rival. We shall alwaysfind it to be a great thing to be innocent; if it does not carry our cause before anearthly tribunal, it will ever prove the best of arguments in the court ofconscience, and a standing consolation when we are under persecution. Note

Psalm 59 375the repetition of his declaration of integrity. David is sure of his innocence. Hedares repeat the plea.Verse 4. They run and prepare themselves without my fault. They are all aliveand active, they are swift to shed blood. They prepare and use their best tactics;they besiege me in my house, and lay their ambuscades as for some notableenemy. They come up fully armed to the attack, and assail me with all thevigour and skill of a host about to storm a castle; and all for no cause, but out ofgratuitous malice. So quick are they to obey their cruel master, that they neverstay to consider whether their errand is a good one or not; they run at once, andbuckle on their harness as they run. To be thus gratuitously attacked is a greatgrief. To a brave man the danger causes little distress of mind compared withthe injustice to which he is subjected. It was a cruel and crying shame that sucha hero as David should be hounded down as if he were a monster, and beset inhis house like a wild beast in its den. Awake to help me, and behold. Whenothers go to sleep, keep thou watch, O God. Put forth thy might. Arouse theefrom thy inaction. Only look at thy servant's sad condition and thy hand will besure to deliver me. We see how thorough was the psalmist's faith in the mercyof his Lord, for he is satisfied that if the Lord do but look on his case it willmove his active compassion.Verse 5. Thou, thyself, work for me personally, for the case needs thineinterposition. Therefore, because I am unjustly assailed, and cannot helpmyself. O Lord, ever living, God of Hosts, able to rescue me; the God of Israel,pledged by covenant to redeem thine oppressed servant; awake to visit all theheathen, arouse thy holy mind, bestow thy sacred energies, punish the heathenamong thine Israel, the false hearted who say they are Jews and are not, but dolie. And when thou art about the business, let all the nations of thine enemies,and all the heathenish people at home and abroad know that thou art uponcircuit, judging and punishing. It is the mark of a thoughtful prayer that thetitles which are in it applied to God are appropriate, and are, as it were,congruous to the matter, and fitted to add force to the argument. Shall Jehovahendure to see his people oppressed? Shall the God of hosts permit his enemiesto exult over his servant? Shall the faithful God of a chosen people leave hischosen to perish? The name of God is, even in a literal sense, a fortress andhigh tower for all his people. What a forceful petition is contained in the words,"awake to visit"! Actively punish, in wisdom judge, with force chastise. Be notmerciful to any wicked transgressors. Be merciful to them as men, but not astransgressors; if they continue hardened in their sin, do not wink at theiroppression. To wink at sin in transgressors will be to leave the righteous undertheir power, therefore do not pass by their offences but deal out the due reward.

Psalm 59 376The psalmist feels that the overthrow of oppression which was so needful forhimself must be equally desirable for multitudes of the godly placed in likepositions, and therefore he prays for the whole company of the faithful, andagainst the entire confraternity of traitors. Selah. With such a subject before uswe may well pause. Who would not sit still and consider, when vengeance isbeing meted out to all the enemies of God? How wrong is that state of mindwhich hates to hear of the punishment of the wicked!Verse 6. They return at evening. Like wild beasts that roam at night, they comeforth to do mischief. If foiled in the light, they seek the more congenialdarkness in which to accomplish their designs. They mean to break into thehouse in the dead of might. They make a noise like a dog, and go round aboutthe city. Howling with hunger for their prey, they sneak round and round thewalls, prowling with stealthy footstep, and barking in unamiable concert. Davidcompares his foes to Eastern dogs, unowned, loathsome, degraded, lean, andhungry, and he represents them as howling with disappointment, because theycannot find the food they seek. Saul's watchmen and the cruel king himselfmust have raved and raged fiercely when they found the image and the pillowof goat's hair in the bed instead of David. Vain were their watchings, the victimhad been delivered, and that by the daughter of the man who desired his blood.Go, ye dogs, to your kennels and gnaw your bones, for this good man is notmeat for your jaws.Verse 7. Behold they belch out with their mouth. The noisy creatures are soremarkable in their way, that attention is called to them with a behold. Eccehomines, might we not say, Ecce canes! Their malicious speech gushes fromthem as from a bubbling fountain. The wicked are voluble in slander; theirvocabulary of abuse is copious, and as detestable as it is abundant. Whattorrents of wrathful imprecation will they pour on the godly! They need noprompters, their feelings force for themselves their own vent, and fashion theirown expressions. Swords are in their lips. They speak daggers. Their wordspierce like rapiers, and cleave like cutlasses. As the cushion of a lions's pawconceals his claw, so their soft ruby lips contain bloody words. For who, saythey, doth hear? They are free from all restraint, they fear no God in heaven,and the government on earth is with them. When men have none to call them toaccount, there is no accounting for what they will do. He who neither fears Godnor regards man sets out on errands of oppression with gusto, and useslanguage concerning it of the most atrociously cruel sort. David must have beenin a singular plight when he could hear the foul talk and hideous braggings ofSaul's black guards around the house. After the style in which a Cavalier wouldhave cursed a Puritan, or Claverhouse a Coventanter, the Saulites swore at the

Psalm 59 377upstarts whom the king's majesty had sent them to arrest. David called themdogs, and no doubt a pretty pack they were, a cursed cursing company of curs.When they said, "Who doth hear?" God was listening, and this David knew,and therefore took courage.Verse 8. But thou, O Lord, shalt laugh at them. He speaks to God, as to onewho is close at hand. He points to the liers in wait and speaks to God aboutthem. They are laughing at me, and longing for my destruction, but thou hastthe laugh of them seeing thou hast determined to send them away without theirvictim, and made fools of by Michal. The greatest, cleverest, and mostmalicious of the enemies of the church are only objects of ridicule to the Lord;their attempts are utterly futile, they need give no concern to our faith. Thoushalt have all the heathen in derision. As if David had said—What are thesefellows who lie in ambush! And what is the king their master, if God be on myside? If not only these but all the heathen nations were besetting the house, yetJehovah would readily enough disappoint them and deliver them. In the end ofall things it will be seen how utterly contemptible and despicable are all theenemies of the cause and kingdom of God. He is a brave man who sees thistoday when the enemy is in great power, and while the church is often as oneshut up and besieged in his house.Verse 9. Because of his strength will I wait upon thee. Is my persecutor strong?Then, my God, for this very reason I will turn myself to thee, and leave mymatters in thy hand. It is a wise thing to find in the greatness of our difficultiesa reason for casting ourselves on the Lord."And when it seems no chance nor changeFrom grief can set me free,Hope finds its strength in helplessness,And, patient, waits on thee."For God is my defence, my high place, my fortress, the place of my resort inthe time of my danger. If the foe be too strong for me to cope with him, I willretreat into my castle, where he cannot reach me.Verse 10. The God of my mercy shall prevent me. God who is the giver andfountain of all the undeserved goodness I have received, will go before me andlead my way as I march onward. He will meet me in my time of need. Notalone shall I have to confront my foes, but he whose goodness I have long triedand proved will gently clear my way, and be my faithful protector. Howfrequently have we met with preventing mercy—the supply prepared before theneed occurred, the refuge built before the danger arose. Far ahead into the

Psalm 59 378future the foreseeing grace of heaven has projected itself, and forestalled everydifficulty. God shall let me see my desire upon mine enemies. Observe that thewords, my desire, are not in the original. From the Hebrew we are taught thatDavid expected to see his enemies without fear. God will enable his servant togaze steadily upon the foe without trepidation; he shall be calm, and selfpossessed, in the hour of peril; and ere long he shall look down on the samefoes discomfited, overthrown, destroyed. When Jehovah leads the way victoryfollows at his heels. See God, and you need not fear to see your enemies. Thusthe hunted David, besieged in his own house by traitors, looks only to God, andexults over his enemies.Verse 11. Slay them not, lest my people forget. It argues great faith on David'spart, that even while his house was surrounded by his enemies he is yet so fullysure of their overthrow, and so completely realises it in his own mind, that heputs in a detailed petition that they may not be too soon or too fullyexterminated. God's victory over the craft and cruelty of the wicked is so easyand so glorious that it seems a pity to end the conflict too soon. To sweep awaythe plotters all at once were to end the great drama of retribution too abruptly.Nay, let the righteous be buffeted a little longer, and let the boasting oppressorpuff and brag through his little hour, it will help to keep Israel in mind of theLord's justice, and make the brave party who side with God's championaccustomed to divine interpositions. It were a pity for good men to be withoutdetractors, seeing that virtue shines the brighter for the foil of slander. Enemieshelp to keep the Lord's servants awake. A lively, vexatious devil is less to bedreaded than a sleepy, forgetful spirit which is given to slumber. Scatter themby thy power. Blow them to and fro, like chaff in the wind. Let the enemy liveas a vagabond race. Make Cains of them. Let them be living monuments ofdivine power, advertisements of heaven's truth. To the fullest extent let divinejustice be illustrated in them. And bring them down. Like rotten fruit from atree. From the seats of power which they disgrace, and the positions ofinfluence which they pollute, let them be hurled into humiliation. This was arighteous wish, and if it be untempered by the gentleness of Jesus, we mustremember that it is a soldier's prayer, and the wish of one who was smartingunder injustice and malice of no ordinary kind. O Lord, our shield. David felthimself to be the representative of the religious party in Israel, and therefore hesays, our shield, speaking in the name of all those who make Jehovah theirdefence. We are in good company when we hide beneath the buckler of theEternal; meanwhile he who is the shield of his people is the scatterer of theirenemies.

Psalm 59 379Verse 12. For the sin of their mouth and the words of their lips let them even betaken in their pride. Such dreadful language of atheism and insolence deservesa fit return. As they hope to take their victims, so let them be taken themselves,entangled in their own net, arrested in the midst of their boastful security. Sinsof the lips are real sins, and punishable sins. Men must not think because theirhatred gets no further than railing and blasphemy that therefore they shall beexcused. He who takes the will for the deed, will take the word for the deed anddeal with men accordingly. Wretches who are persecutors in talk, burners andstabbers with the tongue, shall have a reckoning for their would betransgressions. Pride though it show not itself in clothes, but only in speech, isa sin; and persecuting pride, though it pile no faggots at Smithfield, but onlyrevile with its lips, shall have to answer for it among the unholy crew ofinquisitors. And for cursing and lying which they speak. Sins, like hounds,often hunt in couples. He who is not ashamed to curse before God, will be sureto lie unto men. Every swearer is a liar. Persecution leads on to perjury. Theylie and swear to it. They curse and give a lying reason for their hate. This shallnot go unnoticed of the Lord, but shall bring down its recompense. How oftenhas it happened that while haughty speeches have been fresh in the mouths ofthe wicked they have been overtaken by avenging providence, and made to seetheir mischief recoil upon themselves!Verse 13. Consume them in wrath. As if he had changed his mind and wouldhave them brought to a speedy end, or if spared would have them exist as ruins,he cries, consume them, and he redoubles his cry, consume them; nay, he givesa triple note, that they may not be. Revilers of God whose mouths pour forthsuch filth as David was on this occasion obliged to hear, are not to be toleratedby a holy soul; indignation must flame forth, and cry to God against them.When men curse the age and the place in which they live, common humanityleads the righteous to desire that they may be removed. If they could bereformed it would be infinitely better; but if they cannot, if they must and willcontinue to be like mad dogs in a city, then let them cease to be. Who candesire to see such a generation perpetuated? And let them know; i.e., let all thenations know, that God ruleth in Jacob unto the ends of the earth. He whosegovernment is universal fixes his headquarters among his chosen people, andthere in special he punishes sin. So David would have all men see. Let even themost remote nations know that the great moral Governor has power to destroyungodliness, and does not wink at iniquity in any, at any time, or in any place.When sin is manifestly punished it is a valuable lesson to all mankind. Theoverthrow of a Napoleon is a homily for all monarchs, the death of a TomPaine a warning to all infidels, the siege of Paris a sermon to all cities. Selah.Good cause there is for this rest, when a theme so wide and important is

Psalm 59 380introduced. Solemn subjects ought not to be hurried over; nor should thecondition of the heart while contemplating themes so high be a matter ofindifference. Reader, bethink thee. Sit thou awhile and consider the ways ofGod with men.Verse 14. Here verse six is repeated, as if the songster defied his foes andrevelled in the thought of their futile search, their malice, their disappointment,their rage, their defeated vigilance, their wasted energy. He laughs to think thatall the city would know how they were deceived, and all Israel would ring withthe story of the image and the goats' hair in the bed. Nothing was more asubject of Oriental merriment than a case in which the crafty are deceived, andnothing more makes a man the object of derision than to be outwitted by awoman, as in this instance Saul and his base minions were by Michal. Thewarrior poet hears in fancy the howl of rage in the council of his foes whenthey found their victim clean escaped from their hands.Verse 16. Let them wander up and down for meat. Like dogs that have missedthe expected carcass, let them go up and down dissatisfied, snapping at oneanother, and too disappointed to be quiet and take the matter easily. Andgrudge if they be not satisfied. Let them act like those who cannot believe thatthey have lost their prey: like a herd of Oriental dogs, unhoused, unkennelled,let them prowl about seeking a prey which they shall never find. Thus themenial followers of Saul paraded the city in vain hope of satisfying their maliceand their master. "Surely, "say they, "we shall have him yet. We cannot endureto miss him. Perhaps he is in yonder corner, or concealed is such a hiding place.We must have him. We grudge him his life. Our lust for his blood is hot, norcan we be persuaded but that we shall light upon him." See the restlessness ofwicked men; this will increase as their enmity to God increases, and in hell itwill be their infinite torment. What is the state of the lost, but the condition ofan ambitious camp of rebels, who have espoused a hopeless cause, and will notgive it up, but are impelled by their raging passions to rave on against the causeof God, of truth, and of his people.Verse 16. But I will sing of thy power. The wicked howl, but I sing and willsing. Their power is weakness, but thine is omnipotence; I see them vanquishedand thy power victorious, and for ever and ever will I sing of thee. Yea, I willsing aloud of thy mercy in the morning. When those lovers of darkness findtheir game is up, and their midnight howlings die away, then will I lift up myvoice on high and praise the lovingkindness of God without fear of beingdisturbed. What a blessed morning will soon break for the righteous, and whata song will be theirs! Sons of the morning, ye may sigh tonight, but joy willcome on the wings of the rising sun. Tune your harps even now, for the signal

Psalm 59 381to commence the eternal music will soon be given; the morning cometh andyour sun shall go no more down for ever. For thou hast been my defence. Thesong is for God alone, and it is one which none can sing but those who haveexperienced the lovingkindness of their God. Looking back upon a past all fullof mercy, the saints will bless the Lord with their whole hearts, and triumph inhim as the high place of their security. And refuge in the day of my trouble.The greater our present trials the louder will our future songs be, and the moreintense our joyful gratitude. Had we no day of trouble, where were our seasonof retrospective thanksgiving? David's besetment by Saul's bloodhounds createsan opportunity for divine interposition and so for triumphant praise.Verse 17. Unto thee, O my strength, will I sing. What transport is here! What amonopolising of all his emotions for the one object of praising God! Strengthhas been overcome by strength; not by the hero's own prowess, but by themight of God alone. See how the singer girds himself with the almightiness ofGod, and calls it all his own by faith. Sweet is the music of experience, but it isall for God; there is not even a stray note for man, for self, or for humanhelpers. For God is my defence, and the God of my mercy. With full assurancehe claims possession of the Infinite as his protection and security. He sees Godin all, and all his own. Mercy rises before him, undisturbed and manifold, forhe feels he is undeserving, and security is with him, undisturbed andimpregnable, for he knows that he is safe in divine keeping. Oh, choice song!My soul would sing it now in defiance of all the dogs of hell. Away, away, yeadversaries of my soul, the God of my mercy will keep ye all at bay—"Nor shall the infernal lion rendWhom he designs to keep."EXPLANATORY NOTES AND QUAINT SAYINGSThis Psalm has in its stern contents something no doubt strange to our ears. Butnever let us omit to distinguish from each other the times and diverseeconomies, and to place ourselves as far as possible, in sympathy with theexperience of a heart which burned for nothing more than for the glorifying ofGod in this world. Everything that tended to obscure the theocratic relation ofGod to his people, called up in the soul of David the most vehement passion.The scornful oppression with which Saul and his venal satellites visited him,the man of God, could not but have, upon the eyes of all, the appearance as ifJehovah were no longer Lord in his own land, who inexorably adhered to hislaws and rights. Treason, falsehood, and every kind of evil then prevailedunchecked. What wonder, that as formerly Moses in the wilderness was

Psalm 59 382provoked against the stiff necked people, so also David, whom the awfulholiness of God had already made to tremble, should feel his spirit stirredagainst the ungodly who surrounded him, and should say, with Job, "Mybowels boiled within me." Frederick William Krummacher, D.D., in "David,the King of Israel, "1867.Verse 1. O my God. There are two pleas which the psalmist makes use of; onewas, that God was his God, Ps 59:1; the other was the power and strength of hisenemies. It is a blessed thing to have the covenant to fly to in all times of straitsand troubles; there is always an anchor hold of hope there. My God, is such aplea as infinitely over balances all other things. He has engaged himself to dohis people good; and it is time for him to work when the enemy exalts himself.The church's enemies are never so near destruction as when they think theyhave nothing to do, but take and divide the spoil. We may plead God's promiseand the enemies' power too; both are a ground of hope to a believer in Jesus.John Hill (1711-1746), in "Sermons on Several Occasions."Verse 1. That rise up against me. He insists upon the strength and violence ofhis enemies, with the view of exciting his mind to greater fervour in the duty ofprayer. These he describes as rising up against him, in which expression healludes, not simple to the audacity or fierceness of their assaults, but to theeminent superiority of power which they possessed; and yet he asks that hemay be lifted up on high, as it were, above the reach of this over swellinginundation. John Calvin.Verse 3. (first clause). On the expression, they lie in wait for my soul, compare1Sa 19:11, "And Michal, David's wife, told him, saying, If thou save not thylife soul tonight, tomorrow thou shalt be slain; "and Ps 7:2,5. E. W.Hengstenberg.Verse 3. The mighty are gathered against me, is rendered by Chandler, Themighty are turned aside to lay snares against me.Verse 3. The mighty are gathered against me. As if he would say, "But I amweak, be thou, however, my strength, and vindicate my innocence." Arnd.Verses 3-4. He pleads his own innocency, not as to God, but as to hispersecutors. Note,1. The innocency of the godly will not secure them from the malignity of thewicked. Those that are harmless like doves, yet for Christ's sake are hated of allmen, as if they were noxious like serpents, and obnoxious accordingly.

Psalm 59 3832. Though our innocency will not secure us from troubles, yet it will greatlysupport and comfort us under our troubles. The testimony of our conscience forus, that we have behaved ourselves well toward those that have behavedthemselves ill towards us, will be very much our rejoicing in the day of evil. Ifwe are conscious to ourselves of our innocency, we may with humbleconfidence appeal to God, and beg of him to plead our injured cause which hewill do in due time. Matthew Henry.Verse 4. They run, as armed warriors rushing to the assault (Ps 18:29). TheHebrew for "prepare themselves, "(Heb.) means also "they establishthemselves; "they make firm their footing, like forces assaulting a city. Job30:14. A. R. Fausset.Verse 4. They run and prepare. The zeal and diligence of the wicked in thecause of unrighteousness might well reprove the languor and tardiness of saintsin the work of faith and labour of love. In the church of God nothing is thesource of more mischief than the want of true zeal and liveliness. It is onlywhen "many run to and fro" that "knowledge shall be increased." William S.Plumer.Verse 4. Without fault. As it respected Saul, he was a faithful subject and anobedient son-in-law. Benjamin Boothroyd.Verse 4. Awake to help me, literally, Awake to meet me. In time of temptationthe Lord seems to be absent from us, and not to observe our distress—to be, asit were, as Jesus, in the storm, is described as having been "asleep in the hinderpart of the ship." Mr 4:38. But it is only an appearance; the Lord neitherslumbers nor sleeps (Ps 121:4); he is always ready to come to our help whenwe call upon him. O. Prescott Hiller.Verse 4. And behold. The expression is one which savours at once of faith andof the infirmity of the flesh. In speaking of God, as if his eyes had been hithertoshut to the wrongs which he had suffered, and needed now for the first time tobe opened for the discovery of them, he expresses himself according to theweakness of our human apprehension. On the other hand, in calling upon Godto behold his cause, he shows his faith by virtually acknowledging that nothingwas hid from his providential cognisance. John Calvin.Verse 5. O Lord God of hosts, the God of Israel. In time of straits we should setour eyes most upon those styles of God which most serve to strengthen ourfaith, especially such as hold forth his power and goodwill to employ his powerfor us. David Dickson.

Psalm 59 384Verse 5. Lord God of hosts. YAHVEH, Elohim, Tsebaoth; as in Ps 80:4,1984:8. Compare 2Sa 5:10 1Ki 19:10,14 Ps 89:8. From "The Psalms translatedfrom the Hebrew, with Notes chiefly exegetical." By William Kay, D.D., 1871.Verse 5. Lord God of hosts. Some have thought this equivalent to God ofbattles; the true force of the epithet, however, is, "Sovereign of the stars,material hosts of heaven, and of the angels their inhabitants." A. A. Hodge, in"Outlines of Theology, "1866.Verse 5.1. God of hosts, and therefore able;2. God of Israel, and therefore willing. Andrew A. Bonar.Verse 6. At evening. The evening expresses the time of calamity and want, andalludes to the wild beasts which are wont in the evening to go forth in quest ofprey. Hermann Venema.Verse 6. They make a noise like a dog. The noise I heard then I shall neverforget. To say that if all the sheep dogs in going to Smithfield on a market day,had been kept on the constant bark and pitted against the yelping curs upon allthe carts in London, they could have given any idea of the canine uproar thatnow first astonished me, would be to make the feeblest of images. The wholecity rang with one vast riot. Down below me, at Tophane; over about Stamboul;far away at Scutari; the whole sixty thousand dogs that are said to overrunConstantinople, appeared engaged in the most active extermination of eachother, without a moment's cessation. The yelping, howling, barking, growling,and snarling, were all merged into one uniform and continuous even sound, asthe noise of frogs becomes, when heard at a distance. For hours there was nolull. I went to sleep and woke again, and still, with my windows open, I heardthe same tumult going on; nor was it until daybreak that anything liketranquillity was restored. Albert Smith, in "A Month at Constantinople," 1850.Verse 6. In bringing their secret plans to bear, they are represented as hungrydogs, prowling about the city in the darkness for prey; ranging, each one withhis own object, but in one common cause. To take in the full force of thismetaphor it must be remembered that in Eastern cities formerly, as at thepresent day, it was the custom to cast out all the refuse of food—bones, offal,etc.—into the streets, which was consumed chiefly by dogs, great numbers ofwhich were kept, as it would seem, for that particular purpose. With this idea inmind, the metaphor has great propriety in its application to Christ's enemies.

Psalm 59 385"Every evening they returnThey howl like dogs,And surround the city."—William Hill Tucker.Verses 6-7. This is a continued metaphor, which must be well observed, of afamished and rabid dog, unable to satisfy either its hunger or thirst; anddescribes men, howling formerly like dogs, pursuing, seizing all good thingsfor themselves, and devouring; but now destitute of all things, unable to quenchtheir cupidity, despised, miserable, and desperate wanderers. Such did Saul andhis messengers sent against David in Najoth Rama show themselves to be, andgive the prelude to their coming misery. Hermann Venema.Verses 6-7.1. They are diligent about it, They return at evening.2. Mad, and set to do it, They make a noise like a dog, and threaten boldly.3. Unwearied and obdurate in their purpose: They go round about the city.4. Impudent, and brag what they will do to me: Behold, they belch out withtheir mouth.5. And their words are bloody: Swords are in their lips. Adam Clarke.Verse 7. Behold, they belch out with their mouth, etc. Bark like dogs, so AbenEzra; or, bubble out, as a fountain bubbles out with water; so they cast out theirwickedness in great abundance (see Jer 6:7); the phrase denotes the abundanceof evil things and wicked speeches that come out of their mouths, whichshowed the naughtiness of their hearts; so David's enemies blustered andthreatened what they would do to him could they find him; and Christ'senemies poured out their wicked charges of blasphemy and sedition againsthim in great plenty, and without proof. John Gill.Verse 8. God sees and smiles, he looks and laughs at these giants; he sits inheaven far above their reach; neither doth he much trouble himself about thematter; no more should we, but trust in him, and know that there is a counsel inheaven, that will dash the mould of all contrary counsels upon the earth, as thestone cut out of the mountain did the four great monarchies. Da 2:34. Andtherefore though the wicked, in the pride of his heart, doth persecute the poor;though they belch out with their mouth, and seek to double murder the

Psalm 59 386innocent, by detraction and by deadly practice, yet God both hears and jeers attheir madness, and will bring all their purposes to nought with little ado; nay,the very cruelty of his enemies will move God to make haste. The saints farethe better for the insolence and outrages of their enemies, whose ruin is therebyaccelerated; and somewhat God will do the sooner for his people, lest theenemy exalt himself. Ps 140:8. Abraham Wright.Verse 8. (last clause). In the close of the verse, mention is made of all nations,to intimate, that though they might equal the whole world in numbers, theywould prove a mere mockery with all their influence and resources. Or thewords may be read—EVEN AS thou hast all the nations in derision. One thingis obvious, that David ridicules the vain boasting of his enemies, who thoughtno undertaking too great to be accomplished by their numbers. John Calvin.Verses 8-9.But thou, Lord, laugh at them;You deride all the heathen.His strength! Toward thee will I keep watch,For God is my high fort. William Kay.Verse 9. Because of his strength will I wait upon thee. Those seem to comenearest the meaning of the psalmist, who construe the words as one continuoussentence, I will put in trust his strength with thee, meaning that howeverintemperately Saul might boast of his strength, he would rest satisfied in theassurance that there was a secret divine providence restraining his actions. Wemust learn to view all men as subordinated in this manner, and to conceive oftheir strength and their enterprises as depending upon the sovereign will ofGod. In my opinion, the following version is the best—His strength is withthee, I will wait. The words are parallel with those in the end of the Psalm,where there can be no doubt that the nominative case is employed, My strengthis with thee, I will sing. John Calvin.Verse 9. (first clause). His strength is great, humanly viewed; but to the eye offaith what is it! LXX, to kratoz moi (—uzzi); and so most ancient versions.(The contrast is given in Ps 59:16-17.) William Kay.Verse 9. Will I wait upon thee, literally, I will keep watch to thee, alluding tothe title, "When Saul sent, and they watched the house to kill him." David setswatching before God, against their watching to kill him. A. R. Fausset.

Psalm 59 387Verse 9. How weak soever the believer finds himself, and how powerful soeverhe perceives his enemy to be, it is all one to him, he hath no more to do but toput faith on work, and to wait till God works. Because of his (that is, theenemy's) strength, I will wait upon thee, saith he to the Lord, for God is mydefence. David Dickson.Verse 10. The God of my mercy shall prevent me. Oh, how the saints sing ofthe love of Christ! Oh, how they sing that this love was not moved byworthiness, and it disdains all hire and price, but loves us because he loves us!De 7:8. O sing of his wonderful love, and of the prevention of this love ofChrist: The God of my mercy shall prevent me. How,1. It prevents thy love to him. 1Jo 4:19. We love God, because he first loved us.2. It prevents our sins, as in Paul's case. Ac 4:3: And as he journeyed, he camenear Damascus: and suddenly there shined round about him a light fromheaven.3. It prevents our calamities. Ps 79:8; Let thy tender mercies speedily preventus. And,4. It prevents our endeavours. The God of my mercy shall prevent me. JohnSpalding, in "Synaxis Sacra," 1703.Verse 10. (first clause). The psalmist was sure of mercy upon these grounds, heknew he was safe, because God was his God, and the God of his mercy: TheGod of my mercy shall prevent me. Some read it, hath prevented me; others,doth prevent me; and others, as in my text, shall prevent me. Each of thesesenses is exceedingly sweet and full. Take it in the first sense, hath preventedme; and it implies thus much, that the psalmist never was in any difficulty,temptation, or fear, but God was beforehand with him; having always themercy ready which he stood in need of; and had given it in due season, and thatwhen he least expected it, and it may be was least prepared for it. Take it in thesecond sense, doth prevent, it argues the psalmist's ground of confidence whenall present appearances were gone; as if he had said, "God is of one mind, histhoughts are thoughts of peace, and not of evil; he may vary his providence, buthis heart is the same as ever; why should I fear, why should I not hope andrejoice? for my God is a tried God, he is working for me even now. He preventsmy fears, and he will prevent my falling." Take the words as they lie in my text,and it comes to the same thing. "God sees all my enemies' designs, and he isready for them; my prayer is heard, and sure I am deliverance will come,though I know not the time of it." My design, under the Spirit's influence, is to

Psalm 59 388look into my own heart and yours, and show you what wonders of providenceand grace God, as the God of our mercy, has caused to pass before us. Indiscoursing on these words, I shall enquire,1. In what sense, or in what respects, God is the God of our mercy.2. How, as the God of our mercy, he doth prevent us.3. Apply.I am to enquire in what respects God is said to be the God of his people'smercy, and it seems to include in it these three things.1. That all the mercy which is in God's nature, is for his saints. It is a greatword that (1Pe 5:10), the God of all grace. God has in him all sorts of grace forhis saints. He hath pardoning, quickening, strengthening, comforting, andpreserving grace. His mercy is rich mercy, abundant mercy, inexhaustiblemercy, sure mercy. A man's riches are his glory; God glories in his mercy; it ishis delight, he rests in it; and so may we, because there is an infiniteinconceivable fulness of it in him. "With thee is the fountain of life." Goddistributes and parcels out this mercy, that we may conceive of it the better;hence he is called by the apostle, The Father of mercies, and the God of allcomfort. 2Co 1:3. God is not called the author of our mercies, but the Father ofthem; to show how freely they come from him; they are his bowels; he ispleased with them, as the father is with his own child; dwell on the name, it is asweet one, the Father of mercies. In my text, David grasps all this mercy, layshold of it as his own mercy: The God of my mercy shall prevent me. That is onesense.2. It supposes, farther, that there is a portion of mercy laid by, in the purpose ofGod, for every saint; a portion of mercy which he may call his own. This someunderstand to be Christ's meaning to Paul (2Co 12:9): My grace is sufficient forthee; i.e., that grace which I have allotted for thee thou wilt find sufficient. Iknew what thou wouldst need in my eternal counsels; I have made provisionbeforehand; I have taken care thou shouldest have enough.3. The words suppose, farther, that God has taken it upon him as his charge, tokeep this portion of his mercy for his people. Whatever it be, soul, it is in trustfor thee with him. Every saint may apply to God, as the God of every mercywhich he needs. Condensed from John Hill's Sermon.

Psalm 59 389Verse 10. God shall let me see my desire upon mine enemies. The words, mydesire, are not in the original, and would be better omitted. The sense is—Godwill enable me to look down calmly upon my enemies. So Christ looked uponhis murderers. So Stephen was enabled to do when they "gnashed upon himwith their teeth." "All that sat in the council looking steadfastly upon him sawhis face as it had been the face of an angel." Ac 6:15. Christopher Wordsworth.Verse 11. Slay them not, that they may be a whetstone to others' faith—as theSpartans (mentioned in Plutarch's Apothegms) refused to allow the destructionof a neighbouring city which had often called forth their armies, saying,"Destroy not the whetstone of our young men." Andrew A. Bonar.Verse 11. Slay them not:"Live loathed and longYou smiling, smooth, detested parasites."—W. Shakespeare.Verse 11. The enemies must serve for monuments of the divine righteousness,not less in the abiding wretchedness of their race than by their own suddendestruction. Parallel to this verse, and to Ps 59:6,14, is the curse which Davidutters upon Joab, in 2Sa 3:29: "Let there not fail from the house of Joab onethat hath an issue, or that is a leper, or that leaneth on a staff, or that falleth onthe sword, or that lacketh bread; "then the threatening of a man of God to Eli,in 1Sa 3:36, where, after announcing the violent death of the evildoersthemselves, corresponding to 1Sa 3:13 here, it is said: "And it shall come topass, that every one that is left in thine house shall come and crouch to him (thenew high priest) for a piece of silver and a morsel of bread, and shall say, Putme, I pray thee, into one of the priests offices, that I may eat a piece of bread."Christian expositors have all along drawn attention to the fact, that thesubstance of our verse, as that also of verses, 6, 14, has gone into fulfilment onthe Jews. "They have been scattered into all lands, and must go and standbefore the eyes of all Christians, as a living witness that they have crucified thetrue Messiah and Saviour of the world. So that if you see a Jew, think on thisword." (Arndt.) E. W. Hengstenberg.Verse 11. Slay them not; namely, suddenly. Scatter them. It should seem thathe hath a relation to Cain's punishment, whom God would not have killed, butwould have him to be a wanderer all the days of his life for a spectacle, and anexample of his judgments. Ge 4:12. Others translate it, shake them namely,their degree of honour and glory. John Diodati, 1576-1649.

Psalm 59 390Verse 12. For the sin of their mouth and the words of their lips, etc. Albeit thepersecutors do not accomplish their purpose against the righteous; yet theirpride, their brags, their lies, their slanders, their curses against the godly, are asufficient ditty for damnation and wrath to come upon them. David Dickson.Verse 12. The words of their lips. The phrase, word of the lips, is often used forempty loquacity and boasting; the opposite of a word that is solid and foundedon fact, as in 2Ki 18:20. "Thou speakest, but it is only a word of the lips." Pr14:23. "In all labour there is profit: but the word of the lips tendeth only topenury." Hermann Venema.Verse 13. Consume them, emphatically, consume them in wrath, that they maynot be; which at first sight seems contrary to his first desire, Slay them not; butit is not so, for he speaks not of their life, as if he would have them soconsumed, that they should not remain alive; but he desires only a consumptionof their power, royalty, command, etc. And so these words are a fartherexplication of his second desire, Bring them down. He would have them sobrought down and consumed in their strength, dignity, command, wealth,riches, that made them proud, that they never be able any more to oppose God,hurt his people, trample upon religion and his church; he would have them live.William Nicholson.Verse 13. Consume them. I hear of sad doings in Poland, of villages burntdown, of peaceable men deported to Siberia by hundreds, of woman flogged;and when I look away to that Warsaw market place where a woman, nearlynaked, is being publicly beaten, and when I see cruel Mouravieff smile as theblood jets forth from the scourged shoulders, I will not deny that I feel verymuch tempted to say, "Happy man, whose bullet in fair flight should empty thatsaddle!" Am I bloodthirsty in this? Am I vindictive? Do you condemn me forthis feeling? R. A. Bertram.Verse 13. That they may not be. By the word wmgyaw, that they may not be,may be understood either a vile and wretched state in general, or even totaldestruction. The former must indeed here be admitted, as is plain from thecontext, yet not to the exclusion of the latter sense; since a miserable condition,such as in a disease, issues in destruction at length. Not to be is evidently by nomeans rarely taken for to be nobody, to be wretched, afflicted, despised.Compare Jer 31:15. Hermann Venema.Verse 13. Selah. Though God be in all his words Yea and Amen, yet in settingthis seal of Selah to this doctrine, he hath testified his will that he would haveall these things the better understood and the deeper imprinted; that if the

Psalm 59 391wicked go on to persecute the godly, Selah, assuredly God will have them inderision; Selah, assuredly God shall shiver their bones, shake their best actions,and discover their impurity; Selah, assuredly God's hand shall be heavy uponthem, and they shall not discern it to be his hand till they are consumed. Selah,assuredly, verily, amen, this is a faithful, an infallible truth; as the Lord liveth itshall be so. Abraham Wright.Verse 14. Dog. Is it the influence of Christianity extending its law of kindnessto the lower animals, or something in the nature of northern dogs and northernmen which makes dogs among us Anglo Saxons, and all the associationsconnected with them, so entirely different from what they are in the East?Imagine the effigy of an Oriental saint reposing with its feet on a dog, like thatof William the Silent, the heroic Prince of Orange, on the faithful spaniel whichrescued his life in the night attack of the Spanish troops, and like so many asculptured knight of medieval times! The very presence of such an imagewould, in Oriental eyes, be the greatest desecration an enemy could inflict on asacred edifice. And in the Bible how exceedingly contemptuous, and howinapplicable to English dogs, are the terms employed in describing caninehabits. "They grin like a dog, and go about the city, and grudge if they be notsatisfied; " "Without are dogs." What possible resemblance is there betweensuch a description and the grave dignity of a Newfoundland; the sagacious,acute expression of a terrier; the wistful, almost human eyes of our housespaniels? But here at Tyre, as in most Eastern towns, the familiar words cameto us with all their true and forcible meaning. The wolfish, hungry, masterlessdogs which "go about the cities (of Alexandria, for instance), gathering inpacks like jackals, prowling about for offal, and grudging if they be notsatisfied; "or the famished outcasts, like our dogs at Tyre, prowling "outside"the city. To these we may apply the highly unfavourable definitions ofScripture, which every Englishman and Englishwoman must indignantlydisclaim on behalf of the loyal, faithful, patient creatures who watch beside ourhomes like sentinels, and guard our flocks like shepherds, and welcome us withecstatic joy when we come home again, and sometimes will even die ratherthan desert a master's grave. From "Wanderings over Bible Lands and Seas,"1862.Verse 14. Those that repent of their sins when they are in trouble, mourn likedoves; those whose hearts are hardened when they are in trouble, make a noiselike dogs. Matthew Henry.Verse 16. Let them wander up and down, etc. A beggarly and indigent, and soan unsatisfied and wearisome condition, shall be their lot; the greatest worldly

Psalm 59 392plague that can fall on any—large appetites and no possessions or acquires tosatisfy them. Henry Hammond.Verse 16. And grudge if they be not satisfied. A contented man, if he has notwhat he would have, yet doth not grudge, doth not quarrel with providence, norfret within himself; but those whose God is their belly, if that be not filled andits appetites gratified, fall out both with God and themselves. It is not poverty,but discontent that makes a man unhappy. Matthew Henry.Verse 16. The hunger of a dog is deservedly their plague, of whom aresemblance of that unclean animal's disposition hath been the sin. Reader, be itthy care to avoid such sins, and cultivate a spirit of lively devotion; that, insteadof receiving thy portion where there is weeping, wailing, and gnashing of teeth,thou mayest sing to the God of thy mercy for ever. Benjamin Boothroyd.Verse 16. We must not pass by the contrast with the wretched condition of thewicked, which is indicated by the pronoun hmh, they, in Ps 59:15, an ygaw, butI, which are in exact antithesis; also the "evening, "mentioned above, and the"morning, "now occurring for the times of trouble and happiness, and the doglike noise of the wicked, and the singing with joyful sound of David, to pass byother particulars, likewise give to the diverse states additional difference.Hermann Venema.Verse 16. Cantabo and exaltabo, I will sing, and I will sing aloud. Here issinging only of God's power; but there is singing aloud of his mercy; as if hismercy were more exaltable than his power, and that reached the very heavens;this unto the clouds. Ps 26:5. From Humphrey Sydenham's Sermon, entitled,"The Well toned Cymball," 1637.Verse 17. Unto thee, O my strength, will I sing. Formerly he had said that thestrength of his enemy was with God, and now he asserts the same thing of hisown. The expression, however, which admits of two meanings, he elegantlyapplies to himself in a different sense. God has the strength of the wicked in hishands, to curb and to restrain it, and to show that any power of which theyboast is vain and fallacious. His own people, on the other hand, he supports andsecures against the possibility of falling, by supplies of strength from himself.John Calvin.Verse 17. Unto thee, O my strength. In opposition to the enemy's strength, Ps59:9. Thy power, or strength—the Hebrew word is the same (Ps 59:16)—is mystrength. There is an elegant play on similar sounds in the Hebrew for I willwait upon thee, hrmva (Ps 59:9), and "I will sing, "hrmza A. R. Faussett.

Psalm 59 393Verse 17. (first clause). As on account of Saul's strength my watching wasdirected to thee; so now, no account of thy strength vouchsafed to me, mysinging of praises also shall be directed to thee alone. Martin Geier.Verse 17. Strength—Mercy. He joins these two attributes, "strength" and"mercy", very well; for take away strength from him, and he cannot; removemercy, and he will not, protect; both must go together in any one that willdefend; power, that he can, mercy, that he will; otherwise it is but in vain tohope for help from him David found God to be both, and for both he extolshim. William Nicholson.HINTS TO THE VILLAGE PREACHERVerse 1. (first clause). Deliver me from temptation, uphold me in temptation,cleanse me from the result of temptation. The world, the flesh, the devil, andchiefly sin, these are our enemies. We cannot escape them of ourselves, but theLord by providence and grace can rescue us.Verse 2. (first clause). From being tempted by their promises, cowed by theirthreats, corrupted by their teaching, influenced by their example, injured bytheir slander, hindered in usefulness by their opposition.Verse 3. (first clause). The subtleties of Satan. Watches for places, times,states, and ways in which to assail us. Errors in doctrine, practice, spirit, setforth to entrap us. "Ye are not ignorant of his devices." Or, the diabolicalambush, discovered by watchfulness, and defeated by faith.Verse 4. The activity of the evil a rebuke for the good.1. Their activity, run.2. Unanimity—they run.3. Their care—prepare themselves.4. Their readiness—without my fault.Verse 5. O Lord God of hosts, the God of Israel. This title furnishes anadmirable topic.Verse 9. The greatness of difficulty a reason for prayer and faith.Verse 10. (first clause). The divine forwardness to bless.

Psalm 59 394Verse 11. The continuance of our enemies a salutary ordinance of God for theprevention of an evil to which we are very liable.Verse 13 (last clause). God as the God of the church, his government as such,known in all human history.Verse 16. The heavenly chorister.1. His song is sweet in contrast with the revilings of others—but I.2. It treats of subjects which terrify others—thy power.3. It grows louder on tender themes—thy mercy.4. It has its choice seasons—in the morning.5. It is tuned by experience—for thou hast.6. It is all to God's glory—thy power, thy mercy, thou hast.Verse 17.1. A doctrine—God is his people's strength.2. An appropriation—"my strength."3. A resolution. The song of gratitude for the past, faith for the present, hope forthe future, of bliss for eternity.WORKS UPON THE FIFTY-NINTH PSALMIn CHANDLER'S "Life of David," Vol. 1., pp. 85-89, there is an Exposition of this Psalm.

Psalm 60 395Psalm 60ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherHere is a lengthy title, but it helps us much to expound the Psalm. To the Chief Musician uponShushaneduth, or the Lily of Testimony. The forty-fifth was on the lilies, and represented the kinglywarrior in his beauty going forth to war; here we see him dividing the spoil and bearing testimony to theglory of God. Tunes have strange names apparently, but this results from the fact that we do not know whatwas in the composer's mind, else they might seem to be touchingly appropriate; perhaps the music or themusical instruments have more to do with this title than the Psalm itself. Yet in war songs, roses and liliesare often mentioned, and one remembers Macaulay's Song of the Hugenots, though perhaps we err inmentioning so carnal a verse—"Now by the lips of those ye love, fair gentlemen of France,Charge for the golden lilies now, upon them with the lance."Michtam of David, to teach. David obeyed the precept to teach the children of Israel; he recorded the Lord'smighty acts that they might be rehearsed in the ears of generations to come. Golden secrets are to be told onthe house tops; these things were not done in a corner and ought not to be buried in silence. We oughtgladly to learn what inspiration so beautifully teaches. When he strove with Aramnaharaim and withAramzobah. The combined Aramean tribes sought to overcome Israel, but were signally defeated. WhenJoab returned. He had been engaged in another region, and the enemies of Israel took advantage of hisabsence, but on his return with Abishai the fortunes of war were changed. And smote of Edom in the valleyof salt twelve thousand. More than this appear to have fallen according to 1Ch 18:12, but thiscommemorates one memorable part of the conflict. Terrible must have been the battle, but decisive indeedwere the results, and the power of the enemy was utterly broken. Well did the Lord deserve a song from hisservant.DIVISION. Properly the song may be said to consist of three parts: the complaining verses, Ps 60:1-3; thehappy, Ps 60:4-8; the prayerful, Ps 60:9-12. We have divided it as the sense appeared to change.EXPOSITIONVerse 1. Before the days of Saul, Israel had been brought very low; during hisgovernment it had suffered from internal strife, and his reign was closed by anoverwhelming disaster at Gibeon. David found himself the possessor of atottering throne, troubled with the double evil of factions at home, and invasionfrom abroad. He traced at once the evil to its true source, and began at thefountainhead. His were the politics of piety, which after all are the wisest andmost profound. He knew that the displeasure of the Lord had brought calamityupon the nation, and to the removal of that displeasure he set himself by earnestprayer. O God, thou hast cast us off. Thou hast treated us as foul and offensivethings, to be put away; as mean and beggarly persons, to be shunned withcontempt; as useless dead boughs, to be torn away from the tree, which theydisfigure. To be cast off by God is the worst calamity that can befall a man or a

Psalm 60 396people; but the worst form of it is when the person is not aware of it and isindifferent to it. When the divine desertion causes mourning and repentance, itwill be but partial and temporary. When a cast off soul sighs for its God it isindeed not cast off at all. Thou has scattered us. David clearly sees the fruits ofthe divine anger, he traces the flight of Israel's warriors, the breaking of herpower, the division in her body politic, to the hand of God. Whoever might bethe secondary agent of these disasters, he beholds the Lord's hand as the primemoving cause, and pleads with the Lord concerning the matter. Israel was like acity with a breach made in its wall, because her God was wroth with her. Thesefirst two verses, with their depressing confession, must be regarded as greatlyenhancing the power of the faith which in the after verses rejoices in betterdays, through the Lord's gracious return unto his people.Thou hast been displeased. This is the secret of our miseries. Had we pleasedthee, thou wouldst have pleased us; but as we have walked contrary to thee,thou hast walked contrary to us. O turn thyself to us again. Forgive the sin andsmile once more. Turn us to thee, turn thou to us. Aforetime thy face wastowards thy people, be pleased to look on us again with thy favour and grace.Some read it, "Thou wilt turn to us again, "and it makes but slight differencewhich way we take it, for a true hearted prayer brings a blessing so soon that itis no presumption to consider it already obtained. There was more need for Godto turn to his people than for Judah's troops to be brave, or Joab and thecommanders wise. God with us is better than strong battalions; God displeasedis more terrible than all the Edomites that ever marched into the valley of salt,or all the devils that ever opposed the church. If the Lord turn to us, what carewe for Aramnaharaim or Aramzobah, or death, or hell? but if he withdraw hispresence we tremble at the fall of a leaf.Verse 2. Thou hast made the earth to tremble. Things were as unsettled asthough the solid earth had been made to quake; nothing was stable; the priestshad been murdered by Saul, the worst men had been put in office, the militarypower had been broken by the Philistines, and the civil authority had growndespicable through insurrections and intestine contests. Thou hast broken it. Asthe earth cracks, and opens itself in rifts during violent earthquakes, so was thekingdom rent with strife and calamity. Heal the breaches thereof. As a house intime of earthquake is shaken, and the walls begin to crack, and gape withthreatening fissures, so was it with the kingdom. For it shaketh. It tottered to afall; if not soon propped up and repaired it would come down in complete ruin.So far gone was Israel, that only God's interposition could preserve it from utterdestruction. How often have we seen churches in this condition, and howsuitable is the prayer before us, in which the extremity of the need is used as an

Psalm 60 397argument for help. The like may be said of our personal religion, it issometimes so tried, that like a house shaken by earthquake it is ready to comedown with a crash, and none but the Lord himself can repair its breaches, andsave us from utter destruction.Verse 3. Thou hast showed thy people hard things. Hardships had been heapedupon them, and the psalmist traces these rigorous providences to theirfountainhead. Nothing had happened by chance, but all had come by divinedesign and with a purpose, yet for all that things had gone hard with Israel. Thepsalmist claims that they were still the Lord's own people, though in the firstverse he had said, "thou hast cast us off." The language of complaint is usuallyconfused, and faith in time of trouble ere long contradicts the despondingstatements of the flesh. Thou hast made us to drink the wine of astonishment.Our afflictions have made us like men drunken with some potent and bitterwine; we are in amazement, confusion, delirium; our steps reel, and we staggeras those about to fall. The great physician gives his patients potent potions topurge out their abounding and deep seated diseases. Astonishing evils bringwith them astonishing results. The grapes of the vineyard of sin produce a winewhich fills the most hardened with anguish when justice compels them to quaffthe cup. There is a fire water of anguish of soul which even to the righteousmakes a cup of trembling, which causes them to be exceeding sorrowful almostunto death. When grief becomes so habitual as to be our drink, and to take theplace of our joys, becoming our only wine, then are we in an evil case indeed.Verse 4. Here the strain takes a turn. The Lord has called back to himself hisservants, and commissioned them for his service, presenting them with astandard to be used in his wars. Thou hast given a banner to them that fear thee.Their afflictions had led them to exhibit holy fear, and then being fitted for theLord's favour, he gave them an ensign, which would be both a rallying point fortheir hosts, a proof that he had sent them to fight, and a guarantee of victory.The bravest men are usually intrusted with the banner, and it is certain thatthose who fear God must have less fear of man than any others. The Lord hasgiven us the standard of the gospel, let us live to uphold it, and if needful die todefend it. Our right to contend for God, and our reason for expecting success,are found in the fact that the faith has been once committed to the saints, andthat by the Lord himself. That it may be displayed because of the truth. Bannersare for the breeze, the sun, the battle. Israel might well come forth boldly, for asacred standard was borne aloft before them. To publish the gospel is a sacredduty, to be ashamed of it a deadly sin. The truth of God was involved in thetriumph of David's armies, he had promised them victory; and so in theproclamation of the gospel we need feel no hesitancy, for as surely as God is

Psalm 60 398true he will give success to his own word. For the truth's sake, and because thetrue God is on our side, let us in these modern days of warfare emulate thewarriors of Israel, and unfurl our banners to the breeze with confident joy. Darksigns of present or coming ill must not dishearten us; if the Lord had meant todestroy us he would not have given us the gospel; the very fact that he hasrevealed himself in Christ Jesus involves the certainty of victory. Magna estveritas et praevalebit.Hard things thou hast upon us laid,And made us drink most bitter wine;But still thy banner we have displayed,And borne aloft thy truth divine.Our courage fails not, though the nightNo earthly lamp avails to break,For thou wilt soon arise in might,And of our captors captives make.Selah. There is so much in the fact of a banner being given to the hosts ofIsrael, so much of hope, of duty, of comfort, that a pause is fitly introduced.The sense justifies it, and the more joyful strain of the music necessitates it.Verse 5. That thy beloved may be delivered. David was the Lord's beloved, hisname signifies "dear, or beloved, "and there was in Israel a remnant accordingto the election of grace, who were the beloved of the Lord; for their sakes theLord wrought great marvels, and he had an eye to them in all his mighty acts.God's beloved are the inner seed, for whose sake he preserves the entire nation,which acts as a husk to the vital part. This is the main design of providence,That thy beloved may be delivered; if it were not for their sakes he wouldneither give a banner nor send victory to it. Save with thy right hand, and hearme. Save at once, before the prayer is over; the case is desperate unless there beimmediate salvation. Tarry not, O Lord, till I have done pleading: save first andhear afterwards. The salvation must be a right royal and eminent one, such asonly the omnipotent hand of God linked with his dexterous wisdom canachieve. Urgent distress puts men upon pressing and bold petitions such as this.We may by faith ask for and expect that our extremity will be God'sopportunity; special and memorable deliverances will be wrought out when direcalamities appear to be imminent. Here is one suppliant for many, even as inthe case of our Lord's intercession for his saints. He, the Lord's David, pleadsfor the rest of the beloved, beloved and accepted in him the Chief Beloved; heseeks salvation as though it were for himself, but his eye is ever upon all thosewho are one with him in the Father's love. When divine interposition isnecessary for the rescue of the elect it must occur, for the first and greatest

Psalm 60 399necessity of providence is the honour of God, and the salvation of his chosen.This is fixed fate, the centre of the immutable decree, the inmost thought of theunchangeable Jehovah.Verse 6. God hath spoken in his holiness. Faith is never happier than when itcan fall back upon the promise of God. She sets this over against alldiscouraging circumstances; let outward providences say what they will, thevoice of a faithful God drowns every sound of tear. God had promised Israelvictory, and David the kingdom; the holiness of God secured the fulfilment ofhis own covenant, and therefore the king spake confidently. The goodly landhad been secured to the tribes by the promise made to Abraham, and that divinegrant was an abundantly sufficient warrant for the belief that Israel's armswould be successful in battle. Believer make good use of this, and banishdoubts while promises remain. I will rejoice, or "I will triumph." Faith regardsthe promise not as fiction but fact, and therefore drinks in joy from it, andgrasps victory by it. "God hath spoken; I will rejoice:" here is a fit motto forevery soldier of the cross.I will divide Shechem. As a victor David would allot the conquered territory tothose to whom God had given it by lot. Shechem was an important portion ofthe country, which as yet had not yielded to his government; but he saw that byJehovah's help it would be, and indeed was all his own. Faith divides the spoil,she is sure of what God has promised, and enters at once into possession. Andmete out the valley of Succoth. As the east so the west of Jordan should beallotted to the proper persons. Enemies should be expelled, and the landmarksof peaceful ownership set up. Where Jacob had pitched his tent, there hisrightful heirs should till the soil. When God has spoken, his divine shall, our Iwill, becomes no idle boast, but the fit echo of the Lord's decree. Believer, upand take possession of covenant mercies. Divide Shechem, and mete out thevalley of Succoth. Let not Canaanitish doubts and legalisms keep thee out of theinheritance of grace. Live up to thy privileges, take the good which Godprovides thee.Verse 7. Gilead is mine, and Manasseh is mine. He claims the whole land onaccount of the promise. Two other great divisions of the country he mentions,evidently delighting to survey the goodly land which the Lord had given him.All things are ours, whether things present or things to come; no mean portionbelongs to the believer, and let him not think meanly of it. No enemy shallwithhold from true faith what God has given her, for grace makes her mighty towrest it from the foe. Life is mine, death is mine, for Christ is mine. Ephraimalso is the strength of mine head. All the military power of the valiant tribe wasat the command of David, and he praises God for it. God will bow to the

Psalm 60 400accomplishment of his purposes all the valour of men; the church may cry, "theprowess of armies is mine, " God will overrule all their achievements for theprogress of his cause. Judah is my lawgiver. There the civil power wasconcentrated: the king being of that tribe sent forth his laws out of her midst.We know no lawgiver, but the King who came out of Judah. To all the claimsof Rome, Or Oxford, or the councils of men, we pay no attention; we are freefrom all other ecclesiastical rule, but that of Christ: but we yield joyfulobedience to him: Judah is my lawgiver. Amid distractions it is a great thing tohave good and sound legislation, it was a balm for Israel's wounds, it is our joyin the Church of Christ.Verse 8. Having looked at home with satisfaction, the hero king now looksabroad with exultation. Moab, so injurious to me in former years, is mywashpot. The basin into which the water falls when it is poured from an ewerupon my feet. A mere pot to hold the dirty water after my feet have beenwashed in it. Once she defiled Israel, according to the counsel of Balaam, theson of Beor; but she shall no longer be able to perpetrate such baseness; sheshall be a washpot for those whom she sought to pollute. The wicked as we seein them the evil, the fruit, and the punishment of sin, shall help on thepurification of the saints. This is contrary to their will, and to the nature ofthings, but faith finds honey in the lion, and a washpot in filthy Moab. Davidtreats his foes as but insignificant and inconsiderable; a whole nation he countsbut as a footbath for his kingdom. Over Edom will I cast out my shoe. As aman when bathing throws his shoes on one side, so would he obtain hisdominion over haughty Esau's descendants as easily as a man casts a shoe.Perhaps he would throw his shoe as nowadays men throw their glove, as achallenge to them to dare dispute his sway. He did not need draw a sword tosmite his now crippled and utterly despondent adversary, for if he dared revolthe would only need to throw his slipper at him, and he would tremble. Easilyare we victors when Omnipotence leads the way. The day shall come when thechurch shall with equal ease subdue China and Ethiopia to the sceptre of theSon of David. Every believer also may by faith triumph over all difficulties,and reign with him who hath made us kings and priests. "They overcamethrough the blood of the Lamb, "shall yet be said of all who rest in the power ofJesus.Philistia, triumph thou because of me. Be so subdued as to rejoice in myvictories over my other foes. Or does he mean, I who smote thy champion haveat length so subdued thee that thou shalt never be able to rejoice over Israelagain; but if thou must needs triumph it must be with me, and not against me;or rather is it a taunting defiance, a piece of irony? O proud Philistia, where are

Psalm 60 401thy vaunts? Where now thy haughty looks, and promised conquests? Thus darewe defy the last enemy, "O death, where is thy sting? O grave, where is thyvictory?" So utterly hopeless is the cause of hell when the Lord comes forth tothe battle, that even the weakest daughter of Zion may shake her head at theenemy, and laugh him to scorn. O the glorifying of faith! There is not a grain ofvain glory in it, but yet her holy boastings none can hinder. When the Lordspeaks the promise, we will not be slow to rejoice and glory in it.Verse 9. As yet the interior fortresses of Edom had not been subdued. Theirinvading bands had been slain in the valley of salt, and David intended to pushhis conquests even to Petra the city of the rock, deemed to be impregnable.Who will bring me into the strong city? It was all but inaccessible, and hencethe question of David. When we have achieved great success it must be astimulus to greater efforts, but it must not become a reason for self confidence.We must look to the strong for strength as much at the close of a campaign asat its beginning. Who will lead me into Edom? High up among the stars stoodthe city of stone, but God could lead his servant up to it. No heights of graceare too elevated for us, the Lord being our leader, but we must beware of highthings attempted in self reliance. EXCELSIOR is well enough as a cry, but wemust look to the highest of all for guidance. Joab could not bring David intoEdom. The veterans of the valley of salt could not force the passage, yet was itto be attempted, and David looked to the Lord for help. Heathen nations are yetto be subdued. The city of the seven hills must yet hear the gospel. Who willgive the church the power to accomplish this? The answer is not far to seek.Verse 10. Wilt not thou, O God, which hadst cast us off? Yes, the chastisingGod is our only hope. He loves us still. For a small moment doth he forsake,but with great mercy does he gather his people. Strong to smite, he is alsostrong to save. He who proved to us our need of him by showing us what poorcreatures we are without him, will now reveal the glory of his help byconducting great enterprises to a noble issue. And thou, O God, which didst notgo out with our armies? The self same God art thou, and to thee faith cleaves.Though thou slay us, we will trust in thee, and look for thy merciful help.Verse 11. Give us help from trouble. Help us to overcome the disasters of civilstrife and foreign invasion; save us from further incursions from without anddivision within. Do thou, O Lord, work this deliverance, for vain is the help ofman. We have painfully learned the utter impotence of armies, kings, andnations without thine help. Our banners trailed in the mire have proven ourweakness without thee, but yonder standard borne aloft before us shall witnessto our valour now that thou hast come to our rescue. How sweetly will this

Psalm 60 402verse suit the tried people of God as a frequent ejaculation. We know how trueit is.Verse 12. Through God we shall do valiantly. From God all power proceeds,and all we do well is done by divine operation; but still we, as soldiers of thegreat king, are to fight, and to fight valiantly too. Divine working is not anargument for human inaction, but rather is it the best excitement for courageouseffort. Helped in the past, we shall also be helped in the future, and beingassured of this we resolve to play the man. For he it is that shall tread down ourenemies. From him shall the might proceed, to him shall the honour be given.Like straw on the threshing floor beneath the feet of the oxen shall we treadupon our abject foes, but it shall rather be his foot which presses them downthan ours; his hand shall go out against them so as to put them down and keepthem in subjection. In the case of Christians there is much encouragement for aresolve similar to that of the first clause. We shall do valiantly, we will not beashamed of our colours, afraid of our foes, or fearful of our cause. The Lord iswith us, omnipotence sustains us, and we will not hesitate, we dare not becowards. O that our King, the true David, were come to claim the earth, for thekingdom is the Lord's, and he is the governor among the nations.EXPLANATORY NOTES AND QUAINT SAYINGSTITLE. There are some difficulties attendant upon the title of this Psalm, whenit is compared with the contents. We naturally expect after such as inscription,joy, congratulation, and praise for victory; but the psalmist breaks out intolamentations and bitter complaints: his strains are, however, changed, when hehas proceeded as far as verse three, where he begins to feel confidence, and toemploy the language of exultation and triumph. The best means of removingthis discrepancy seems to be by remarking, that this Psalm was written aftersome of the battles of which mention is made in the title, but that the authordoes not restrict himself to those events without taking a wider range, so as toembrace the afflictive conditions both of Israel and Judah during the latter partof Saul's life, and the former years of David's reign. In the concluding years ofSaul, the Philistines obtained a superiority over him, and finally destroyed himwith his army. Subsequently to these events the whole land was in a verydisturbed and agitated condition, arising out of the contentions between thepartisans of Saul's family, and those who were attached to David. The nationswhich inhabited the regions adjacent to the land of Canaan were at all timesinimical to the Jews, and seized every opportunity of attacking and injuringthem. But when David had succeeded in uniting the whole nation under hisauthority, he proceeded to avenge the injuries and insults that had been inflicted

Psalm 60 403upon his countrymen by the Philistines, Edomites, Moabites, and Syrians; andGod was pleased to give him signal success in his undertakings. He appears,therefore, to have combined all these transactions, and made them the subjectof this Psalm. William Walford.Title. Shushaneduth. The lilies of the testimony—means, that this Psalm has forits chief subject something very lovely and cheering in the law; namely, thewords of promise quoted in the beginning of verse six, according to which theland of Canaan belonged to the Israelites, upon which is thus established theconfidence expressed in Ps 60:6-8, with respect to their right of property overthe land, and their possession of it. This promise, not to cite many otherpassages, which occur in the Five Books of Moses, and even so early as thepatriarchs, is contained in Genesis 49, and Deuteronomy 33. It is evident ofwhat value and importance this promise was, and particularly the remembranceof it at this time. T. C. Barth's "Bible Manual, "1865.Title. The only other eduth or "testimony" in the Psalter, Psalm 80, makesmention by name of the tribes of Ephraim, Benjamin, and Manasseh, and is awitness against those tribes for forsaking the Shepherd of Israel who hadbrought them up out of the land of Egypt. Joseph Francis Thrupp, M.A., in "AnIntroduction to the Study and Use of the Psalms, "1860.Title. Aramnaharaim. The name Aram corresponds to Syria in its widest andvaguest sense, and is joined with other names to designate particular parts ofthat large country. It even includes Mesopotamia, which is a term of physicalrather than political geography, and denotes the space between the Tigris andEuphrates, corresponding to Aram Naharaim, or Syria of the Two Rivers, in theverse before us. The king of this country was tributary to the king of AramZobah, as appears from the account of David's second Aramean war (2Sa10:16,19). Joseph Addison Alexander.Title. When he strove with Aramnaharaim and with Aramzobah. An insultoffered to David's ambassadors by Hanun, king of the Ammonites, led to aserious war. Hanun obtained mercenaries from Syria to reinforce his army,Joab and Abishai his brother, David's generals, gave them battle. Joab, opposedto the Syrians, gained the first success, and the Ammonites, seeing their alliesrouted, took to flight into their town. But this defeat provoked a great coalition,embracing all the people between the Jordan and the Euphrates. David,however, fearlessly marched against them at the head of his army; hevanquished all his enemies, and made himself master of the small Aramaeankingdoms of Damascus, Zobah, and Hamath, and subjugated the EasternIdumaeans, who met their final defeat in the Valley of Salt. Francois

Psalm 60 404Lenormant and E. Chevallier, in "A Manual of the Ancient History of the East,"1869.Title. Joab returned and smote of Edom in the valley of salt twelve thousand,compared with 2Sa 8:13, "David gat him a name when he returned fromsmiting of the Syrians in the valley of salt, being eighteen thousand men, "and1Ch 18:12, where this very service was performed by Abishai. Answer. It isone thing to attribute the victory for the honour of the king that was the cause.But the mentioning of these chief generals, by whom the service wasperformed, is another. David, under God, must have the honour of the work, forthe increase of his name, being set for the typing out of Christ, who must haveall the glory of the day, whatever conquest he gets by instruments of thatservice here, who likewise are typed out in David's worthies, of whom Joab andAbishai were chief. By these he obtained that great victory over Hadadezer. Inreturning from which service Joab found his brother Abishai engaged in thevalley of salt against eighteen thousand Edomites or Syrians (all one), whosevalour the Almighty looked on, as he attributes the whole slaughter to him,because first attempting it. Joab, it seems, took this in his return from theformer slaughter, and fell in for the assistance of his brother Abishai (for thatwas their usual course: though they divided their armies, they did not dividetheir hearts). But if the enemies were too strong, one would help the other. 1Ch19:12. And of this eighteen thousand attributed to David and Abishai before,Joab slew twelve thousand of them; the memory of which service is hereembalmed with a Psalm; first showing the extremes they were in, doubtful atfirst they should not get the victory. Secondly, applying it to the kingdom ofChrist. Lastly, ascribing all the honour of the conquest to God; saying, throughGod this valiant service was done; it was he that trod down our enemies; andwill do (last verse). William Streat, in "The Dividing of the Hoof, "1654.Title. The Valley of Salt. The ridge of Usdum exhibits more distinctly itspeculiar formation; the main body of the mountain being a solid mass of rocksalt... We could at first hardly believe our eyes, until we had several timesapproached the precipices, and broken off pieces to satisfy ourselves, both bythe touch and taste. The salt, where thus exposed, is everywhere more or lessfurrowed by the rains. As we advanced, large lumps and masses broken offfrom above, lay like rocks along the shore, or were fallen down as debris. Thevery stones beneath our feet were wholly salt... The position of this mountain atthe south end of the sea, enables us also to ascertain the place of The Valley ofSalt mentioned in Scripture, where the Hebrews under David, and again underAmaziah, gained decisive victories over Edom. This valley could have been noother than the Ghor south of the Dead Sea, adjacent to the mountain of salt; it

Psalm 60 405separates indeed the ancient territories of Judah and Edom. Edward Robinson's"Biblical Researches in Palestine, "1867.Title. The historic record mentions eighteen thousand slain, and here but twelvethousand. The greater of course includes the less. The discrepancy may beexplained by supposing that the title contains the numbers slain by one divisionof the army, or that the twelve thousand were slain in the battle, and the residuein the flight. Or an error may have crept into the text. Every scholar admits thatthere is sometimes serious difficulty in settling the numbers of the OldTestament. In this place Calvin has two and twenty thousand, the commonversion twelve thousand, while the original is two ten thousand, which taken inone way would mean twenty thousand, i.e., two tens of thousands. Hammondrefers the number slain to different battles, and so avoids the difficulty. WilliamS. Plumer.Verse 1. O God, thou hast cast us off. The word here used means properly to befoul, rancid, offensive; and then, to treat anything as if it were foul or rancid; torepel, to spurn, to cast away. It is strong language, meaning that God hadseemed to treat them as if they were loathsome of offensive to him. AlbertBarnes.Verse 2. Heal the breaches thereof; for it shaketh. They pray that this may bedone with the utmost speed, because there was a danger in delay, for thekingdom was already pressed down with a heavy calamity, and on the brink ofruin, which is signified by the word hjm whose origin is in a very strong andtremulous inclination to one side, properly from the application of a lever, andis applied to those who are leaning so far to one side that they are just on thepoint of falling; figuratively, therefore, it expresses a most perilous condition,in which one is on the edge of destruction. Hermann Venema.Verse 2. Heal the breaches thereof. Even Israel is subject to breaches. So itwas with the literal typical Israel, David's kingdom; so it may be with spiritualmystical Israel, the kingdom of Christ, the church of God upon earth. There arebreaches from without, and breaches from within. I will invert the order. Fromwithout, by open persecution; from within, by intestine and homebreddivisions. Of both these the church of God in all ages hath had sufficientexperience. Look we upon the primitive times, during the infancy of the church,however the soundest and most entire church that ever was, yet how was itbroken! Broken, as by foreign persecutions, so by homebred divisions. Boththese ways was the church during the apostles' time broken, distressed byenemies from without who persecuted it. John Brinsley (1600-1665), in "TheHealing of Israel's Breaches."

Psalm 60 406Verse 2. It shaketh. That is, presaging nothing but ruin and downfall, unless itbe speedily underpropped, and the breaches thereof made up and healed. Thusdid David look upon Israel's disease, and hereupon it was that he was so deeplyaffected with it, so earnestly desiring the cure of it. The reference, asinterpreters conceive, is to those homebred divisions, those civil wars betwixtthe two houses of Saul and David, after the death of Saul: then did the "earth,"the land, that land of Israel (as the Chaldee explains it), quake and tremble,being broken, riven (as the word in the original signifieth): even as the earthsometimes by earthquakes is riven, and torn asunder with prodigious chasms,openings, or gapings: so was that kingdom divided in those civil commotions,the nobles and commons taking parts and siding, some with David, some withIshbosheth. John Brinsley.Verse 3. Thou hast showed thy people hard things. God will be sure to ploughhis own ground, whatsoever becometh of the waste; and to weed his owngarden, though the rest of the world should be let alone to grow wild. JohnTrapp.Verse 3. Thou hast given us to drink infatuation, or bewilderment, as men drinkwine. So Hupfeld explains the constructions, referring to Ps 80:5, "Thou hastmade them feed upon weeping like bread; "1Ki 22:27, "Feed him withaffliction as bread, and with affliction as water" uxl mymw; Isa 30:20. But theapposition is capable of being explained in another way, for the second nounmay in fact be a predicate further defining the first: "Thou hast given us wine todrink which is (not wine, but) bewilderment." J. J. Stewart Perowne.Verse 3. The wine of astonishment. "Intoxicating wine." Hebrew, "Wine ofstaggering, "that is, which causeth staggering, or, in other words, intoxicating.Some render, "wine of stupor, "or stupefying. Symmachus, "wine of agitation,"and this sense I have adopted which is also that of the Syriac. BenjaminBoothroyd.Verse 4. Thou hast given a banner to them that fear thee. Perhaps the deliveryof a banner was anciently esteemed an obligation to protect, and that thepsalmist might consider it in this light, when, upon a victory over the Syriansand Edomites, after the public affairs of Israel had been in a bad state, he says,Thou hast shewed thy people hard things, etc. Thou hast given a banner to themthat fear thee. Though thou didst for a time give up thine Israel into the handsof their enemies, thou hast now given them an assurance of thy having receivedthem under thy protection. Thomas Harmer (1715-1788), in "Observations onDivers Passages of Scripture."

Psalm 60 407Verse 4. Thou hast given a banner, etc. Thou hast given us by the recentvictory, after our prostrate condition, a banner of triumph to lift up (so theHebrew), because of thy faithfulness to thy promise. Truth here answers toGod's holiness (Ps 60:6). So long as soldiers see their banner uplifted, theyflock round it with confidence. But when it is prostrate their spirits and hopesfall. The banner is a pledge of safety, and a rallying point to those who fightunder it. A. R. Faussett.Verse 4. Thou hast given a banner, etc. The psalmist compares the salvationwhich the Lord bestows upon his people to a highly excellent banner, whichserves as a signal, to one lying prostrate in his misery, to rise up, with anallusion perhaps to Nu 21:8. "And the Lord said to Moses, Make thee a serpent,and set it upon a standard pole; and it happened that every one who was bitten,and looked at it, lived." At any rate, that passage in which the serpent is asymbol of the healing power of God, may serve to illustrate the passage beforeus. Compare heal its breaches. E. W. Hengstenberg.Verse 4. A banner, which is a sign or instrument:1. Of union. This people, who were lately divided and under several banners,thou hast now gathered together and united under one banner; to wit, under mygovernment.2. Of battle. Thou hast given us an army and power to oppose our enemies. Wehad our banner to set against theirs.3. Of triumph. We have not lost our banner but gained theirs, and brought itaway in triumph. Compare Ps 20:5. Matthew Poole.Verse 6. God hath spoken in his holiness. That is, by Samuel he hath promised,as he is an holy God, and true of his word, that I should be king of all Israel,and now he hath performed it. (2 Samuel 5.) Yet Calvin speaks of it as not yetperformed; but the course of the history makes it plain that David was now kingover the parts of which he here speaketh. I will divide Shechem, as subjects tome as Joshua having the land under him, divided it amongst his people: soDavid being king over all the parts of the land, divides to his followers suchportions as belonged unto them by inheritance, from which happily some ofthem had been expelled by the time of Ishbosheth his reign; or some families inthe time of those wars might be utterly wasted away, and so the king havingfree power to dispose of their lands, might give them amongst his men, andtake part to himself. John Mayer.

Psalm 60 408Verse 6. God hath spoken in his holiness. That is, he hath given out his wordfrom heaven, the habitation of his holiness and of his glory; or, he hath spokenit certainly, there is nothing but holiness in his word (and that is the strength ofwords). David having received this word stands assured, that as Shechem andSuccoth, Gilead and Manasseh, Ephraim and Judah would willingly submit tohim and yield obedience; so, also, that Moab, Edom, and Philistia, who werehis professed enemies, should be subdued to him. He expected to conquer andtriumph over them, to put them to the basest offices, as his vassals, becauseGod had decreed and spoken it in his holiness. God hath spoken the word, saithhe, therefore is shall be done, yea, it is done; and therefore David cried, All'smine, Gilead in mine, Manasseh is mine, Moab and Edom are mine, as soon asGod had spoken the word. Joseph Caryl.Verse 6. I will divide Shechem. It is as much as if he should say, I will not lookto have my share measured out by others, but I will divide it, and measuremyself, and will be the right owner and possessor thereof. Thomas Wilcocks.Verse 6. I will divide Shechem, etc. Of Shechem and the Valley of Succoth, orbooths, so called from Jacob's making booths, and feeding his cattle there. (SeeGe 33:17-18.) By these are meant Samaria; and David's dividing or metingthem out, is a phrase to express his dominion over them, in being part of theregal power to distribute his province into cities and regions, and place judgesand magistrates over them. To these the addition of Gilead (which containedthe whole region of Bashan, etc., on the other side of Jordan), and then themention of Manasseh and Ephraim, are designed, as by so many parts, todenote the kingdom of Israel, or the ten tribes; and their being his, and thestrength of his head, notes him to be the Lord over them, and to make use oftheir strength in his wars, for the defending or enlarging his dominions. Andthen Judah yqqwxm is my lawgiver; as it refers to Jacob's prophecy of thesceptre and lawgiver not departing from Judah, denoting that to be the royaltribe; so by it is signified the kingdom of Judah (under which Benjamin iscomprehended), that David is possessed of that also. Henry Hammond.Verse 6. Succoth. If the preceding views are correct, we may rest in the result,that the present Sâkût represents the name and site of the ancient Succoth...Wepassed obliquely along the northern slope of the same broad swell, where theground was covered only by a thick crop of thistles. On our right was a regionof lower ground to which we gradually descended; full of grass, wild oats, andthistles, with an occasional thornbush. The soil was like that of an Ohio bottom.The grass, intermingled with tall daisies, and the wild oats reached to the horsesbacks; while the thistles sometimes overtopped the rider's heads. All was nowdry; and in some places it was difficult to make our way through the exuberant

Psalm 60 409growth. At last we came to the cause of this fertility, a fine brook windingalong the bottom. We crossed it, and passed up again obliquely over anotherlike swell, covered as before only with thistles. Here was an ancient oil vat,very large and of a single stone; it was evidently brought hither, and indicatesthe former growth of the olive in these parts. We struck the same stream againat its source, called Ain el Beida, a large and fine fountain, surrounded withgardens of cucumbers, and watering an extensive tract. We were here on theedge of the higher portion of the Ghôr, where low ridges and swells project outfrom the foot of the western mountains, and form a rolling plain or plateau,which is well watered, arable and very extensively cultivated for wheat. Thetract further east, which we had now crossed, may be said to extend to the highbank of the lower Jordan valley. It is less elevated, is more generally level,though crossed by low swells between the water courses, and has little tillage.The inhabitants of Tûbâs are divided into three hostile parties; and they carrytheir divisions into their agriculture in the Ghôr. One party sows at Ain elBeida, where we now were; another around Ain Makhûz, more in the north;and the third at Ridghah, Sâkût, and further south. The people of Teyâsîr alsosow on the south of Mâlih; the water of which is used for irrigation. The wholetract north of Wady Mâlih was said to be farmed from the government by oneof the Sheiks of the Jenâr family, who live at Jeba and in its neighbourhood. Byhim it is again let to the different villages. Robinson's "Biblical Researches inPalestine."Verses 6-7. The chief and principal places where the seditious party had theirresidence and abode, were those which the psalmist mentions in the sixth andseventh verses, namely, Shechem, a city in the tribe of Ephraim; Succoth, a cityin the tribe of Gad; Gilead and Manasseh, the utmost borders of the land ofCanaan beyond Jordan. These were some of the chief places, which sided withIshbosheth whilst he lived, as you may see, 2 Samuel 2; and, as it seemeth, theystill cleaved to the house of Saul after he was dead, not acknowledging Davidfor their king. John Brinsley.Verse 7. Gilead is mine and Manasseh is mine. That is to say, I will possessmyself of them and rule over them; not as a conqueror over slaves, but as a lordover subjects, as a father over children, owning and acknowledging them asmine. They are my inheritance, and shall be my people, my subjects. JohnBrinsley.Verse 7. Ephraim also is the strength of mine head. The strong and warliketribe of Ephraim being to the state what the helmet is to the warriors in battle;or, perhaps the allusion is to De 33:17: "His glory is like the firstling of his

Psalm 60 410bullock, and his horns are like the horns of unicorns: with them he shall pushthe nations." J. J. Stewart Perowne.Verse 7. Judah is (or shall be) my lawgiver, i.e., all his subjects should bebrought under one Head, one governor, who should give them laws, accordingto which they should be ordered or governed, which power and authoritybelonged to the tribe of Judah, according to that prophecy of Jacob (Ge 49:10),to which the psalmist here alludes. No way, no means to bring the people untounity, to bring them into one body, but by bringing them under on head, onelaw giver, by whose laws they may be regulated and governed. Now in thechurch, and in matters of religion, this one Head is Christ, even that Lion of thetribe of Judah, as he is called (Re 5:5). He is the Law giver of his church, andlet him so be. This will be found one, aye, and the only means to breed an holyand religious unity, and bring home straying, wandering sheep. John Brinsley.Verse 7. No government could stand which was not resident in Judah. JohnCalvin.Verse 8. Moab is my washpot. Implying that Moab should be reduced toslavery, it being the business of a slave to present the hand washing basin to hismaster. With the Greeks, plunein tina, to wash down any one, was a slang term,signifying to ridicule, abuse, or beat; hence we have the word washpot appliedto the subject of such treatment. "You do not appear to be in your right senses,who make a washpot of me in the presence of many men." Aristophanes.Thomas S. Millington, in "The Testimony of the Heathen to the Truths of HolyWrit," 1863.Verse 8. (second clause). When, keeping in view the idea of washing the feet, aperson throws his shoes, which he has taken off, to any one to be taken away orto be cleaned—kylvh with le and also with la, 1Ki 19:19, is "to throw to anyone"—the individual to whom it belongs to perform such an office must be aslave of the lowest kind. E. W. Hengstenberg.Verse 8. Over Edom will I cast out my shoe, which notes either contempt ofthem, as if he had said, O look upon them as worthy only to scrape and makeclean my shoes. Or secondly, conquest over them—I will walk through Edomand subdue it. Joseph Caryl.Verse 8. Over Edom will I cast out my shoe. By extension, immission, orprojection of the shoe, either upon the necks of people, or over their countries,is meant nothing else but to overcome, subdue, bring under power, possess, andsubject to vileness such men and such countries. The very vulgar acceptation of

Psalm 60 411the word possession, in the grammatical sense, imports as much; for theetymology of possessio is no more but pedum positio. This manner of speakinghath also allusion to the positive law recorded in De 25:6-10; for the letter ofthe law is, that is the kinsman would not marry the brother's widow and raiseup seed unto his brother; the widow loosing his shoe, and spitting in his face,he lost the claim and interest of such possessions as belonged to the woman inright of her husband. And the house of such a man was called domusdiscalceati, that is to say, "The house of him that hath his shoe loosed." Thepractice also of this law we find recorded in the book of Ruth, in the case ofElimelech's land, between Boaz and the kinsman, about the widow Ruth, whohad her interest by right of her husband in the said land. Moreover, the frequentuse of this phrase meeting us very often in the book of God, makes this to bethe meaning of the words, as clear as the day. This king elsewhere singing histrophies, saith, "They are fallen under my feet." "Caleb the son of Jephunneh;he shall see it, and to him will I give the land that he hath trodden upon." Butthe people must "not meddle with Mount Seir; for God would not give themthereof so much as a foot's breadth; "yet ever the place whereon the soles oftheir feet should tread, from the wilderness of Lebanon and from the riverEuphrates unto the utmost sea, should be theirs. Ps 18:38 De 1:36 2:5. WilliamLoe, in "A Sermon before the King at Theobalds, "entitled, "The King's Shoe,made and ordained to trample on, and to tread down enemies," 1623.Verse 8. Over Edom will I cast out my shoe. Turnus, having slain Palias,—"Bestrode the corpse, and pressed it with his foot." Virgil.Verse 8. Of the Philistines he says, Over Philistia it is mine to boast; for so Iwould translate, and not, as is usual, Philistia, triumph thou over me, whichdoes not yield a consistent meaning. Hermann Venema.Verse 8. (last clause). Let not our adversaries triumph over our breaches."Rejoice not against me, O mine enemy." Or, if they will, let them triumph:Triumph thou, O Philistia, because of me, or over me. John Brinsley.Verses 8-10. Moab in the East, Edom in the South, and Philistia in the West(the North is not mentioned, because the banner of David had already beenvictorious there.) Augustus F. Tholuck.Verse 11. For vain is the help of man. As they had lately experimented in Saul,a king of their own choosing, but not able to save them from those proudPhilistines. John Trapp.

Psalm 60 412Verse 11. So long as sight and reason find footing in matters, there is no placefor faith and hope; the abundance of human helps puts not grace to proof, butthe strength of faith is in the absence of them all. A man is stronger when hegoeth on his feet alone, than when he standeth by a grip in his infancy, orleaneth on a staff in his old age: the two feet of faith and hope serve us bestwhen we are fixed on the Rock of Sion alone. William Struther.Verse 12. Through God we shall do, etc. In war these two must be joined, andindeed in all actions: HE, we; God and man.1. "We shall do valiantly, "for God helps not remiss, or cowardly, or negligentmen.2. And yet, that being done, the work is his: "He shall tread down; "the blowand the overthrow are not to be attributed to us, but to him. Adam Clarke.HINTS TO THE VILLAGE PREACHERVerse 1. Prayer of a church in low condition.1. Complaint.(a) Left of God's Spirit.(b) Scattered.2. Cause. Something displeasing to God. Neglect or actual sin; a subject for selfexamination.3. Cure. The Lord's return to us and ours to him. In our version it is a prayer; inthe Septuagint an expression of faith—"Thou wilt return."Verse 2. The perturbation, the prayer, the plea. G. R.Verse 3. That God does afflict his people severely, and that he has good reasonfor the same.Verse 3. The wine of astonishment. A purgative, a tonic. Astonishing sinfollowed by astonishing chastisements, discoveries of corruption, of thespirituality of the law, of the terrors of divine wrath, and by astonishingdepressions, temptations, and conflicts.Verse 4. The banner of the gospel.

Psalm 60 4131. Why a banner? A rallying point, meant to fight under, etc.2. By whom given. Thou.3. To whom. To them that fear thee.4. What is to be done with it. To be displayed.5. For what cause. Because of the truth. Truth promotes truth.Verse 5. The deliverance of the elect needs a saving God, a mighty God (righthand), and a prayer hearing God.Verse 5. (last clause). Save... and hear. The remarkable order of these wordssuggests that—1. In the purpose of God.2. In the first works of grace.3. Often under trial.4. And specially in fierce temptations, Gods saving precedes man's praying.Verse 6. God's holy promise, ground for present joy, and for boldly takingpossession of the promised good.Verse 7. Gilead is mine, and Manasseh is mine. How, and in what respect thisworld is the Christian's.Verse 7. Judah is my lawgiver. The believer owning no law but that whichcomes from Christ.Verse 8. Moab is my washpot. How we may make sinners subservient to oursanctification. We are warned by their sin, and punishment, etc. See"Spurgeon's Sermons, "No. 983, "Moab is my washpot."Verse 9. The soul winner's question.1. The object of attack; the strong city of man's heart, barricaded by depravity,ignorance, prejudice, custom, etc.2. Our main design. To penetrate, to reach the citadel for Jesus.

Psalm 60 4143. Our great enquiry. Eloquence, learning, wit, none of these can force the gate,but there is One who can.Verse 12. Divine operation a reason for human activity.

Psalm 61 415Psalm 61ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherTITLE. To the Chief Musician upon Neginah, a Psalm of David. The original indicates that both the hymnand the musical instrument were David's. He wrote the verses and himself sang them to the stringedinstrument whose sound he loved so well. We have left the Psalms entitled Michtam, but we shall still findmuch precious meaning though the golden name be wanting. We have met with the title of this Psalmbefore, in Psalms 4, 6, 54, and 55, but with this difference, that in the present case the word is in thesingular number: the Psalm itself is very personal, and well adapted for the private devotion of a singleindividual.SUBJECT AND DIVISION. This Psalm is a pearl. It is little, but precious. To many a mourner it hasfurnished utterance when the mind could not have devised a speech for itself. It was evidently composed byDavid after he had come to the throne,—see Ps 61:6. The second verse leads us to believe that it waswritten during the psalmist's enforced exile from the tabernacle, which was the visible abode of God: if so,the period of Absalom's rebellion has been most suitably suggested as the date of its authorship, andDelitzsch is correct in entitling it, "Prayer and thanksgiving of an expelled King on his way back to histhrone." We might divide the verses according to the sense, but it is preferable to follow the author's ownarrangement, and make a break at each SELAH.EXPOSITIONVerse 1. Hear my cry, O God. He was in terrible earnest; he shouted, he liftedup his voice on high. He is not however content with the expression of hisneed: to give his sorrows vent is not enough for him, he wants actual audienceof heaven, and manifold succour as the result. Pharisees may rest in theirprayers; true believers are eager for an answer to them: ritualists may besatisfied when they have, "said or sung" their litanies and collects, but livingchildren of God will never rest till their supplications have entered the ears ofthe Lord God of Sabaoth. Attend unto my prayer. Give it thy consideration, andsuch an answer as thy wisdom sees fit. When it comes to crying with us, weneed not doubt but that it will come to attending with God. Our heavenly Fatheris not hardened against the cries of his own children. What a consoling thoughtit is that the Lord at all times hears his people's cries, and is never forgetful oftheir prayers; whatever else fails to move him, praying breath is never spent invain!Verse 2. From the end of the earth will I cry unto thee. He was banished fromthe spot which was the centre of his delight, and at the same time his mind wasin a depressed and melancholy condition; both actually and figuratively he wasan outcast, yet he does not therefore restrain prayer, but rather finds therein a

Psalm 61 416reason for the louder and more importunate cries. To be absent from the placeof divine worship was a sore sorrow to saints in the olden times; they lookedupon the tabernacle as the centre of the world, and they counted themselves tobe at the fag end of the universe when they could no longer resort to the sacredshrine; their heart was heavy as in a strange land when they were banished fromits solemnities. Yet even they knew right well that no place is unsuitable forprayer. There may be an end of the earth, but there must not be an end todevotion. On creation's verge we may call upon God, for even there he iswithin call. No spot is too dreary, no condition too deplorable; whether it be theworld's end or life's end, prayer is equally available. To pray in somecircumstances needs resolve, and the psalmist here expresses it,I will cry. It was a wise resolution, for had he ceased to pray he would havebecome the victim of despair; there is an end to a man when he makes an end toprayer. Observe that David never dreamed of seeking any other God; he did notimagine the dominion of Jehovah to be local: he was at the end of the promisedland, but he knew himself to be still in the territory of the Great King; to himonly does he address his petitions. When my heart is overwhelmed:—when thehuge waves of trouble wash over me, and I am completely submerged, not onlyas to my head, but also my heart. It is hard to pray when the very heart isdrowning, yet gracious men plead best at such times. Tribulation brings us toGod, and brings God to us. Faith's greatest triumphs are achieved in herheaviest trials. It is all over with me, affliction is all over me; it encompassesme as a cloud, it swallows me up like a sea, it shuts me in with thick darkness,yet God is near, near enough to hear my voice, and I will call him. Is not thisbrave talk? Mark how our psalmist tells the Lord, as if he knew he were hearinghim, that he intended to call upon him: our prayer by reason of our distress maybe like to a call upon a far off friend, but our inmost faith has its quiet heartwhispers to the Lord as to one who is assuredly our very present help. Lead meto the rock that is higher than I. I see thee to be my refuge, sure and strong; butalas! I am confused, and cannot find thee; I am weak, and cannot climb thee.Thou art so steadfast, guide me; thou art so high, uplift me. There is a mint ofmeaning in this brief prayer. Along the iron bound coast of our northern shores,lives are lost because the rocks are inaccessible to the shipwrecked mariner. Aclergyman of one of the coast villages has with immense labour cut steps upfrom the beach to a large chamber, which he has excavated in the chalk cliffs;here many mariners have been saved; they have climbed the rock, which hadelse been too high for them, and they have escaped. We have heard of late,however, that the steps have been worn away by the storms, and that poorsailors have perished miserably within sight of the refuge which they could notreach, for it was too high for them: it is therefore proposed to drive in iron

Psalm 61 417stanchions, and to hang up chain ladders that shipwrecked mariners may reachthe chambers in the rock. The illustration is self interpreting. Our experienceleads us to understand this verse right well, for the time was with us when wewere in such amazement of soul be reason of sin, that although we knew theLord Jesus to be a sure salvation for sinners, yet we could not come at him, byreason of our many doubts and forebodings. A Saviour would have been of nouse to us if the Holy Spirit had not gently led us to him, and enabled us to restupon him. To this day we often feel that we not only want a rock, but to be ledto it. With this in view we treat very leniently the half unbelieving prayers ofawakened souls; for in their bewildered state we cannot expect from them all atonce a fully believing cry. A seeking soul should at once believe in Jesus, but itis legitimate for a man to ask to be led to Jesus; the Holy Spirit is able to effectsuch a leading, and he can do it even though the heart be on the borders ofdespair. How infinitely higher that we are is the salvation of God. We are lowand grovelling, but it towers like some tall cliff far above us. This is its glory,and is our delight when we have once climbed into the rock, and claimed aninterest in it; but while we are as yet trembling seekers, the glory and sublimityof salvation appal us, and we feel that we are too unworthy ever to be partakersof it; hence we are led to cry for grace upon grace, and to see how dependentwe are for everything, not only for the Saviour, but for the power to believe onhim.Verse 3. For thou hast been a shelter for me. Observe how the psalmist ringsthe changes on, Thou hast, and I will, —Ps 61:3-6. Experience is the nurse offaith. From the past we gather arguments for present confidence. Many andmany a time had the persecutions of Saul and the perils of battle imperilledDavid's life, and only by miracle had he escaped, yet was he still alive andunhurt; this he remembers, and he is full of hope. And a strong tower from theenemy. As in a fort impregnable, David had dwelt, because surrounded byomnipotence. Sweet is it beyond expression to remember the lovingkindnessesof the Lord in our former days, for he is unchangeable, and therefore willcontinue to guard us from all evil.Verse 4. I will abide in thy tabernacle for ever. Let me once get back to thycourts, and nothing shall again expel me from them: even now in mybanishment my heart is there; and ever will I continue to worship thee in spiritwherever my lot may be cast. Perhaps by the word tabernacle is here meant thedwelling place of God; and if so, the sense is, I will dwell with the Lord,enjoying his sacred hospitality, and sure protection."There would I find a settled rest,While others go and come;

Psalm 61 418No more a stranger or a guest,But like a child at home."He who communes with God is always at home. The divine omnipresencesurrounds such a one consciously; his faith sees all around him the palace of theKing, in which he walks with exulting security and overflowing delight. Happyare the indoor servants who go not out from his presence. Hewers of wood anddrawers of water in the tents of Jehovah are more to be envied than the princeswho riot in the pavilions of kings. The best of all is that our residence with Godis not for a limited period of time, but for ages; yea, for ages of ages, for timeand for eternity: this is our highest and most heavenly privilege, I will abide inthy tabernacle for ever. I will trust in the covert of thy wings. Often does oursweet singer use this figure; and far better is it to repeat one apt and instructiveimage, than for the sake of novelty to ransack creation for poor, strainedmetaphors. The chicks beneath the hen how safe, how comfortable, how happy!How warm the parent's bosom! How soft the cherishing feathers! Divinecondescension allows us to appropriate the picture to ourselves, and howblessedly instructive and consoling it is! O for more trust; it cannot be tooimplicit: such a covert invites us to the most unbroken repose. SELAH. Rest wewell may when we reach this point. Even the harp may be eloquently silentwhen deep, profound calm completely fills the bosom, and sorrow has sobbeditself into a peaceful slumber.Verse 5. For thou, O God, hast heard my vows. Proofs of divine faithfulnessare to be had in remembrance, and to be mentioned to the Lord's honour. Theprayer of Ps 61:1 is certain of an answer because of the experience of Ps 61:5,since we deal with an immutable God. Vows may rightly be joined with prayerswhen they are lawful, well considered, and truly for God's glory. It is greatmercy on God's part to take any notice of the vows and promises of suchfaithless and deceitful creatures as we are. What we promise him is his duealready, and yet he deigns to accept our vows as if we were not so much hisservants as his free suitors who could give or withhold at pleasure. Thou hastgiven me the heritage of those that fear thy name. We are made heirs, jointheirs with all the saints, partakers of the same portion. With this we ought to bedelighted. If we suffer, it is the heritage of the saints; if we are persecuted, arein poverty, or in temptation, all this is contained in the title deeds of theheritage of the chosen. Those we are to sup with we may well be content todine with. We have the same inheritance as the Firstborn himself; what better isconceivable? Saints are described as fearing the name of God; they are reverentworshippers; they stand in awe of the Lord's authority; they are afraid ofoffending him, they feel their own nothingness in the sight of the Infinite One.

Psalm 61 419To share with such men, to be treated by God with the same favour as he metesout to them, is matter for endless thanksgiving. All the privileges of all thesaints are also the privileges of each one.Verse 6. Thou wilt prolong the king's life; or, better, "days to the days of theKing thou wilt add." Death threatened, but God preserved his beloved. David,considering his many perils, enjoyed a long and prosperous reign. And hisyears as many generations. He lived to see generation after generationpersonally; in his descendants he lived as king through a very long period; hisdynasty continued for many generations; and in Christ Jesus, his seed and son,spiritually David reigns on evermore. Thus he who began at the foot of therock, half drowned, and almost dead, is here led to the summit, and sings as apriest abiding in the tabernacle, a king ruling with God for ever, and a prophetforetelling good things to come. (Ps 61:7.) See the uplifting power of faith andprayer. None so low but they may yet be set on high.Verse 7. He shall abide before God for ever. Though this is true of David in amodified sense, we prefer to view the Lord Jesus as here intended as the linealdescendant of David, and the representative of his royal race. Jesus is enthronedbefore God to eternity; here is our safety, dignity, and delight. We reign in him;in him we are made to sit together in the heavens. David's personal claim to sitenthroned for ever is but a foreshadowing of the revealed privilege of all truebelievers. O prepare mercy and truth, which may preserve him. As men cry,"Long live the king, "so we hail with acclamation our enthroned Immanuel, andcry, "Let mercy and truth preserve him." Eternal love and immutablefaithfulness are the bodyguards of Jesus' throne, and they are both the providersand the preservers of all those who in him are made kings and priests unto God.We cannot keep ourselves, and nothing short of divine mercy and truth can doit; but these both can and will, nor shall the least of the people of God besuffered to perish.Verse 8. So will I sing praise unto thy name for ever. Because my prayer isanswered, my song shall be perpetual; because Jesus for ever sits at thy righthand, it shall be acceptable; because I am preserved in him, it shall be grateful.David had given vocal utterance to his prayer by a cry; he will now giveexpression to his praise by a song: there should be a parallel between oursupplications and our thanksgivings. We ought not to leap in prayer, and limpin praise. The vow to celebrate the divine name for ever is no hyperbolicalpiece of extravagance, but such as grace and glory shall enable us to carry outto the letter. That I may daily perform my vows. To God who adds days to ourdays we will devote all our days. We vowed perpetual praise, and we desire torender it without intermission. We would worship God de die in diem, going

Psalm 61 420right on as the days roll on. We ask no vacation from this heavenly vocation;we would make no pause in this sacred service. God daily performs hispromises, let us daily perform our vows: he keeps his covenant, let us not forgetours. Blessed be the name of the Lord from this time forth, even for evermore.EXPLANATORY NOTES AND QUAINT SAYINGSTITLE. The word Neginah (the singular of Neginoth) may be understood to besynonymous with the kinnor or harp: that is to say, the instrument of eightstrings, probably played with a bow or plectrum. John Jess.Verse 1. Hear my cry, O God; attend unto my prayer. Aquinas saith that someread the words thus, Intende ad cantica mea, attend unto my songs—and so thewords may be safely read, from the Hebrew word hgr ranah, which signifies toshout or shrill out for joy—to note that the prayers of the saints are likepleasant songs and delightful ditties in the ears of God. No mirth, no music, canbe so pleasing to us as the prayers of the saints are pleasing to God. So 2:14 Ps141:2. Thomas Brooks.Verse 1. My cry. There is a text in Job where the "hypocrites in heart" arespoken of condemningly, because "they cry not when he bindeth them." I liketo feel that no hard fortitude is required of the chastened child of God, but thatit ought to feel, and may cry, under the rod, without a single rebellious thought.Mary B. M. Duncan.Verses 1-2. One ejaculation begetteth another. Hear my cry; attend unto myprayer (yet no words thereof mentioned); and Ps 61:2. From the end of theearth will I cry: he had thus cried, and he will therefore cry again and again. Asbillows of temptation ever and anon stop his mouth and interrupt him, so as henow and then doth but peep above water, and get breathing space, he will thuscry, Lead me, or "guide me, "or carry me to yonder rock which is higher than I.Thomas Cobbet (1608-1686), on Prayer.Verse 2. From the end of the earth. This may be taken two ways: eithernaturally, and then it is an allusion to men that are far distant and remote fromhelp, relief and comfort: or, as I may say, ecclesiastically, with reference to thetemple of God, which was "in medio terrae, ""in the midst and heart of theland, "where God manifested and gave tokens of his gracious presence andfavour: as if he had said, "I am at the end of the earth; far from any tokens,pledges, or manifestations of the love and favour of God, as well as fromoutward help and assistance." John Owen.

Psalm 61 421Verse 2. The end of the earth. What place was this, the end of the earth,referring the expression to the writer of the Psalm? We know that the centre ofthe affections and devotions of the pious Israelite was the "holy city, Jerusalem;whither the tribes went up, even the tribes of the Lord, to testify unto Israel, andto give thanks unto the name of the Lord." The country of which this city wasthe capital, was to the Jew the world; it was the world within the world; theearth within the earth; the whole globe besides was to him a waste, a place outof the world; an extraterrestrial territory, beyond the limits set up by the LordAlmighty. Thus in Holy Writ what is called the world, or the earth, frequentlysignifieth only that part thereof which was the heritage of the chosen people...The end of the earth, then, as referred to the psalmist, would signify any placeof bodily absence from the temple where the Deity had taken up his specialabode, or any place whence his spiritual affections were unable to reach thattemple. As referred to us, the expression signifies any sensible distance fromGod: for as God is the centre of life, hope, love, and joy, distance from him, ofwhatsoever degree, is the antipodes of the soul, a region of sterility anddarkness; the Iceland of man's spirit. Alfred Bowen Evans, 1852.Verse 2. I will cry unto thee. There is in this expression an endeavour toapproach unto God; as you do when you cry after one whom you see at adistance, and are afraid he will go farther from you. It is the great work of faithto cry out after God, at a distance, when you are afraid lest at the next turn heshould be quite out of sight. Crying to the Lord supposes him to bewithdrawing or departing. John Owen.Verse 2. Cry. No matter how abrupt the prayer be, so it be the representation ofour hearts. Thus did David. Where doth he pray? In banishment. When? Whenhis spirit is overwhelmed. How does he pray? He cried. Thus Hannah prayedherself into a composed state of mind. Remember, resignation is the work ofthe Spirit of God; and therefore you must plead for it before you have it. JohnSingleton (1706), in "The Morning Exercises."Verse 2. Cry. Crying is a substitute for speech; and also the expression ofearnestness. William Jay.Verse 2. When my heart is overwhelmed. Troubles are of various kinds; someare provoking, some are gnawing, some are perplexing, and some areoverwhelming; but whatever form they assume, they are troubles, and are partof the wear and tear of life. ...Overwhelming troubles are such as sweep over aman, just as the mighty billows of the ocean sweep over and submerge thesands. These are troubles which struggle with us, as it were, for life and death;troubles which would leave us helpless wrecks; troubles which enter into

Psalm 61 422conflict with us in our prime, which grapple with us in our health and strength,and threaten to conquer us by sheer force, no matter how bravely we maycontend. Such trouble the psalmist knew. Philip Bennett Power, in "The I willsof the Psalms, "1861.Verse 2. Heart. The heart is here represented to us as being overwhelmed, or,as it is otherwise translated, "covered over; "it is smothered in, unable toperform its functions with proper action, unable to throw out the blood to theextremities, to give them needed vitality and power for necessary effort. Whenthe action of the heart is paralysed, even temporarily, it will tell upon all themembers, a chill there send its cold vibration through every limb; Satan knowsthis well, and so all his dealings are heart dealings, efforts to paralyse the veryspring of life itself. This is precisely what we ourselves have experienced; wehave partially felt death within us, we have felt a gradual numbing of our heart;a gradual diminution in the quickness of its beat; a gradual closing in, andpressure of a weight upon it, and this was the overwhelming process. PhilipBennett Power.Verse 2. Lead me to the rock that is higher than I. The tower, in Ps 18:2, is "anhigh tower, "and the rock is here an high rock, the rock higher than I; and yetthere is a way to get into the highest towers; by scaling ladders a man may getover the high walls of towers. This tower and rock were too high for Davidhimself to get into, and therefore he sets to the scaling ladder. "Lead me to therock, and into the tower that is higher than I. Hear my cry, attend unto myprayer." So he makes prayer the scaling ladder to get upon that rock and intothat tower that otherwise had been too high for him; he gets that safety anddeliverance which otherwise but by prayer unto God had been impossible tohave been obtained. Jeremiah Dyke.Verse 2. Lead me to the rock that is higher than I. The language is veryremarkable. It gives us the idea of a man suffering shipwreck. The vessel inwhich he has been sailing has sunk. He has been plunged into the mightyocean; and there he is buffeting the waves, struggling for life, panting forbreath, and just about to give up all for lost. Suddenly he discovers a rocktowering above him. If he can but climb up to the top of it, and get sure footingupon it, the billows will not be able to reach him, and he will be safe. Now, theprayer in our text is the cry of that poor wretch for help. He is so spent andexhausted, that he cannot reach the rock himself. He shouts aloud for thefriendly hand of some one stronger than himself, or for a rope that may be flungto him by those who are already safe on the rock, if by these helps he may gainit. Lead me to the rock, cries the poor perishing wretch. "O, lead me, guide me,direct me to it; for I am so worn and spent, that I cannot reach it otherwise. I am

Psalm 61 423at the point to die; and I must sink, and be no more seen for ever, if there isnone to help me." Thus he calls for some one to rescue him from the deep, andto place him on the rock. But what rock? He knows that unless the rock be ahigh one, he will not be in safety, though he should be on it. The rock, he says,"must be higher than I, or the waves will reach me, and wash me off again." Itis not a rock, the top of which just shows itself above the sea, no higher than aman's own body, that will save the life of a shipwrecked mariner. Such a rockmay occasion the wreck, but it will not afford any help to the sufferersafterwards; it is a rock to split upon for destruction, not to stand upon forsafety. Lead me to the rock, or as it is in the Prayer book version, "Set me uponthe rock that is higher than I!" ...The text having shown us the danger of sin,does not leave us comfortless; it shows us the security of the refuge. We havebefore remarked, that the prayer of David, as a shipwrecked man, is, to be "ledto, "and set upon a rock, that is higher than himself. The expression seems toimply much. The rock that is higher than he, must be higher than any man; forDavid was a mighty monarch. He implies, therefore, that the refuge he seeksmust be more than any "arm of flesh" can afford him; it must be thereforedivine. Condensed from a Sermon by Fountain Elwin, 1842.Verse 2. It is more the image of one overtaken by the tide, as he is hasteningonwards to get beyond its reach, and yet with every step he sees it rollingnearer and nearer to him; he hears its angry roar, the loosening sand sinksbeneath his tread—a few minutes more, and the waves will be around him;despair hath "overwhelmed his heart; "when in the very depths of his agony hesees a point of rock high above the waves. "O that I could reach it and be safe!"And then comes the cry, the agonizing cry, to him that is mighty to save, Leadme to the rock that is higher than I. It is the sinner's cry to the sinner's Saviour!Barton Bouchier, A.M., in "Manna in the Heart; or, Daily Comments on theBook of Psalms," 1855.Verse 2. Lead me to the rock. If we would find ourselves upon the rock, andenjoy the realisation of being so, we must be dependent upon another's hand.And that hand can do everything for us, even in our worst of times. When weare so blinded by the salt waves that dash in our eyes, so reeling in brain thatwe perhaps cannot think, much less make continuous efforts, there is a handwhich can lead us, which can draw us out of the waters, which can set our feetupon the rock. Surely we have already experienced the power and tenderness ofthat hand? and it may be that in the reader's case, the waves, as they made sureof their prey, found it supernaturally drawn forth from them, that it might be setupon a rock, immoveable amid all the waters, and sufficient amid all storms!Philip Bennett Power.

Psalm 61 424Verse 2. The rock that is higher than I. The rock of our salvation, then, is"higher than we." Here we have the Deity of Christ, the Rock, set forth; in thishe is "higher than we." And except as he is thus higher, as he is God, he couldnot be a Saviour; for "He is a just God, as well as a Saviour." A being no higherthan we, or but a little higher, as the angels (for we are but "a little lower thanthey"), though he might teach us, or warn us, or console us, could never saveus. The prey is in the hands of the mighty, and the Almighty alone is mightier.But a rock is not only high, but deep; it not only erects its front above thewaves, but its base is fixed in the ocean's bed. "Canst thou by searching find outGod? canst thou find our the Almighty unto perfection? It is as high as heaven;what canst thou do? deeper than hell; what canst thou know? The measurethereof is longer than the earth, and broader than the sea." Job 11:7. Here wehave the humanity of him who is the rock; that humanity by which he was ableto go down to the deeps, as well as ride triumphantly on the bosom of thewaters—those deeps, whereof David speaking experimentally of himself, spakeprophetically of him; the depths of our fall and degradation—that humanity inwhich he went down into the grave, into the recesses of the intermediate state,and "preached to the spirits in prison." This is our rock, both deep and high; therock of our salvation; to which those whose sons have set them at "the end ofthe earth, "desire to be brought, that they may find a place of safe standing. Letnot those fear who feel the bitterness of distance from God, for they shall bebrought nigh; desolate may be the coast to which they are driven, but overagainst it is the Paradise of God; clouds and darkness may gather at the base ofthis rock of safety, but "eternal sunshine settles in its head." Alfred BowenEvans.Verse 2. Higher. A hiding place must be locus exelsissimus. Your low housesare soon scaled. Jesus Christ is a high place; he is as high as heaven. He is theJacob's ladder that reacheth from earth to heaven. Ge 28:12. He is too high formen, too high for devils; no creature can scale these high walls. RalphRobinson (1614-1655), in "Christ All and in All."Verse 4. I will abide in thy tabernacle. Some render it, I shall dwell in thy tentor pavilion royal, making it a metaphor from warfare, where those that are inthe king's own tent must needs be in greatest safety. And this sense suits wellwith the following words: I will trust in the covert of thy wings. John Trapp.Verse 4. Covert of thy wings. To a person who should penetrate the Holy ofHolies in the tabernacle, the most conspicuous object would be the outspreadwings above the mercyseat: under their shelter and upon the mercyseat Davidwould abide in quiet confidence. C. H. S.

Psalm 61 425Verse 5. (first clause). About this time I began to know that there is a God whohears and answers prayer. John Newton, in his Journal.Verse 5. Thou, O God, hast heard my vows: that is, his prayers, which arealways to be put up with vows. Indeed, that prayer is a blank which hath not avow in it. Is it a mercy thou prayest him to give? If sincere, thou wilt vow topraise him for it, and serve him with it. Is it a sin thou prayest against? Exceptyou juggle with God, thou wilt vow as well as pray against it. William Gurnall.Verse 5. The heritage. Eternal life is called an inheritance. Theodoret remarks:"The true inheritance is eternal life, concerning which Christ saith to the sheepon his right hand, Come, ye blessed of my Father, inherit the kingdom preparedfor you before the foundation of the world. This inheritance the Lord giveth tothem that fear him." In Eph 1:14, the Spirit is called "the earnest of ourinheritance." In Col 1:12, the apostle exhorts them "to give thanks unto theFather, who hath made them meet to be partakers of the inheritance of thesaints in light." On this verse we have the golden comment of Chrysostom,reiterated by Theophylact. He calls it an inheritance, to show that no manobtaineth the kingdom by his own good works; for no man hath so lived as torender himself worthy of the kingdom, but all is of the grace of God. Whereforehe saith, "When ye have done all, say that we are unprofitable servants, for wehave only done that which we ought to have done." John Caspar Suicer's"Thesaurus," 1728.Verse 6. Thou wilt prolong the king's life, etc. David cannot be considered asusing these words of gratulation with an exclusive reference to himself. It istrue that he lived to an extreme old age, and died full of days, leaving thekingdom in a settled condition, and in the hands of his son, who succeeded him;but he did not exceed the period of one man's life, and the greater part of it wasspent in continued dangers and anxieties. There can be no doubt, therefore, thatthe series of years, and even ages, of which he speaks, extends prospectively tothe coming of Christ, it being the very condition of the kingdom, as I haveoften remarked, that God maintained them as one people under on head, orwhen scattered, united them again. The same succession still subsists inreference to ourselves. Christ must be viewed as living in his members to theend of the world. To this Isaiah alludes when he says, "Who shall declare hisgeneration or age?"—words in which he predicts that the church would survivethrough all ages, notwithstanding the incessant danger of destruction to which itis exposed through the attacks of its enemies, and the many storms assailing it.So here David foretells the uninterrupted succession of the kingdom down tothe time of Christ. John Calvin.

Psalm 61 426Verse 6. The king's life: and his years. David speaks designedly of the days ofthe king instead of his own days, as might have been expected from what hadbeen said, for the purpose of showing that he considered the promise of eternaldominion as relating not to himself personally, but to his family—the royalfamily of David. E. W. Hengstenberg.Verse 7. O prepare mercy. David having declared in his own behalf thepurpose of God towards him for everlasting salvation, he, speaking of himself,shall abide before God for ever: he withal considering what he was to runthrough in this life, and what it might require to keep him unto the end, and sofor ever, doth presently thereupon, in way of prayer, subjoin prepare mercy andtruth, which may preserve me. As if he had said, I have yet a long journey togo, and through many hazards, and thy promise is, I shall abide before thee forever. Lord, thou hast need lay up and aforehand prepare an abundance of mercyand truth to preserve me for time to come. Thomas Goodwin.Verse 8. They that are godly are oppressed and vexed in the church orcongregation for this purpose: that when they are pressed, they should cry; andwhen they cry, that they should be heard; and when they are heard, that theyshould laud and praise God. Augustine.HINTS TO THE VILLAGE PREACHERWhole Psalm. The progressive I wills.1. I will cry.2. I will abide in thy tabernacle.3. I will trust.4. I will sing praise.Verse 1. Answers to prayer to be earnestly sought.1. What hinders the answer of prayer?2. What is our duty when answers are denied?3. What encouragements we have to believe that the delay is only temporary.Verse 2. Lead me.1. Show me the way: reveal Jesus.

Psalm 61 4272. Enable me to tread it: work faith in me.3. Uplift me when I cannot tread: do for me what is beyond me.Verse 2. Higher than I. Jesus greater than our highest efforts, attainments,desires, expectations, conceptions.Verse 2. God, the saint's rock. John Owen's Two Sermons. Works. Vol. 9, pp.237-256.Verse 2. The heart's cry and desire.1. A recognition of a place of safety; then,2. We have this place brought before us, as abundantly sufficient, whenpersonal weakness has been realised.3. This place cannot be attained without the help of another's hand.4. The character of this refuge, and the position of a believer when availinghimself of it: the place of refuge is "a rock, "and the position of the believer is"upon a rock." P. B. Power.Verses 2-3.1. How would he pray? I will cry unto thee.2. Where would he pray? From the ends of the earth.3. When would he pray? When my heart is overwhelmed.4. For what would he pray? Lead me to the rock that is higher than I.5. Whence does he derive his encouragement to pray? For thou hast been, etc.(Ps 61:3). William Jay.Verse 3. A shelter from the rain of trouble, the storm of persecution, the floodsof Satanic temptation, the heat of divine wrath, the blast of death. The ark, Lot'smountain, the blood stained door in Egypt, the city of refuge, the caveAdullam. A strong tower: lasting in itself, impregnable against foes, secure forthe occupant.

Psalm 61 428Verse 5. (second clause). Enquire whether or no it fares with us as with thesaints.Verses 5, 8.1. Vows heard in heaven.2. Vows to be carefully fulfilled on earth.Verse 5. (second clause).1. They that fear God have a "heritage."2. This heritage is "given."3. We may know that we possess it. William Jay.Verse 6. Our King, his eternal existence, our personal joy in this, and our joyfor our descendants.Verses 4, 7.1. My privilege, I will abide (Ps 61:4).2. The ground of it, He shall abide, etc. (Ps 61:7).Verses 5, 8.1. Vows heard in heaven.2. Vows to be carefully fulfilled on earth.

Psalm 62 429Psalm 62ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherOther WorksTITLE. To the Chief Musician, to Jeduthun. This is the second Psalm which is dedicated to Jeduthun, orEthan, the former one being the thirty-ninth, a Psalm which is almost a twin with this in many respects,containing in the original the word translated only four times as this does six. We shall meet with two otherPsalms similarly appointed for Jeduthun: namely, Psalms 77, and 89. The sons of Jeduthun were porters ordoorkeepers, according to 1Ch 16:42. Those who serve well make the best of singers, and those whooccupy the highest posts in the choir must not be ashamed to wait at the posts of the doors of the Lord'shouse. A PSALM OF DAVID. Even had not the signature of the royal poet been here placed, we shouldhave been sure from internal evidence that he alone penned these stanzas; they are truly Davidic. From thesixfold use of the word ac or only, we have been wont to call it THE ONLY PSALM.DIVISION. The Psalmist has marked his own pauses, by inserting SELAH at the end of Ps 62:4,8. His trueand sole confidence in God laughs to scorn all its enemies. When this Psalm was composed it was notnecessary for us to know, since true faith is always in season, and is usually under trial. Moreover, thesentiments here uttered are suitable to occasions which are very frequent in a believer's life, and thereforeno one historic incident is needful for their explanation.EXPOSITIONVerse 1. Truly, or verily, or only. The last is probably the most prominent sensehere. That faith alone is true which rests on God alone, that confidence whichrelies but partly on the Lord is vain confidence. If we Anglicized the word byour word verily, as some do, we should have here a striking reminder of ourblessed Lord's frequent use of that adverb. My soul waiteth upon God. Myinmost self draws near in reverent obedience to God. I am no hypocrite or mereposture maker. To wait upon God, and for God, is the habitual position of faith;to wait on him truly is sincerity; to wait on him only is spiritual chastity. Theoriginal is, "only to God is my soul silence." The presence of God alone couldawe his heart into quietude, submission, rest, and acquiescence; but when thatwas felt, not a rebellious word or thought broke the peaceful silence. Theproverb that speech is silver but silence is gold, is more than true in this case.No eloquence in the world is half so full of meaning as the patient silence of achild of God. It is an eminent work of grace to bring down the will and subduethe affections to such a degree, that the whole mind lies before the Lord like thesea beneath the wind, ready to be moved by every breath of his mouth, but freefrom all inward and self caused emotion, as also from all power to be moved byanything other than the divine will. We should be wax to the Lord, but adamant

Psalm 62 430to every other force. From him cometh my salvation. The good man will,therefore, in patience possess his soul till deliverance comes: faith can hear thefootsteps of coming salvation, because she has learned to be silent. Oursalvation in no measure or degree comes to us from any inferior source; let us,therefore, look alone to the true fountain, and avoid the detestable crime ofascribing to the creature what belongs alone to the Creator. If to wait on God beworship, to wait on the creature is idolatry; if to wait on God alone be truefaith, to associate an arm of the flesh with him is audacious unbelief.Verse 2. He only is my rock and my salvation. Sometimes a metaphor may bemore full of meaning and more suggestive than literal speech: hence the use ofthe figure of a rock, the very mention of which would awaken gratefulmemories in the psalmists's mind. David had often lain concealed in rockycaverns, and here he compares his God to such a secure refuge; and, indeed,declares him to be his only real protection, all-sufficient in himself and neverfailing. At the same time, as if to show us that what he wrote was not merepoetic sentiment but blessed reality, the literal word salvation follows thefigurative expression: that our God is our refuge is no fiction, nothing in theworld is more a matter of fact. He is my defence, my height, my lofty rampart,my high fort. Here we have another and bolder image; the tried believer notonly abides in God as in a cavernous rock; but dwells in him as a warrior insome bravely defiant tower or lordly castle. I shall not be greatly moved. Hispersonal weakness might cause him to be somewhat moved; but his faith wouldcome in to prevent any very great disturbance; not much would he be tossedabout. Moved, as one says, "but not removed." Moved like a ship at anchorwhich swings with the tide, but is not swept away by the tempest. When a manknows assuredly that the Lord is his salvation, he cannot be very much castdown: it would need more than all the devils in hell greatly to alarm a heartwhich knows God to be its salvation.Verse 3. How long will ye imagine mischief against a man? It is always best tobegin with God, and then we may confront our enemies. Make all sure withheaven, then may you grapple with earth and hell. David expostulates with hisinsensate foes; he marvels at their dogged perseverance in malice, after somany failures and with certain defeat before them. He tells them that theirdesign was an imaginary one, which they never could accomplish howeverdeeply they might plot. It is a marvel that men will readily enough continue invain and sinful courses, and yet to persevere in grace is so great a difficulty asto be an impossibility, were it not for divine assistance. The persistency ofthose who oppose the people of God is so strange that we may well expostulatewith them and say, "How long will ye thus display your malice?" A hint is

Psalm 62 431given in the text as to the cowardliness of so many pressing upon one man; butnone are less likely to act a fair and manly part than those who are opposed toGod's people for righteousness' sake. Satan could not enter into combat withJob in fair duel, but must needs call in the Sabeans and Chaldeans, and eventhen must borrow the lightning and the wind before his first attack wascomplete. If there were any shame in him, or in his children, they would beashamed of the dastardly manner in which they have waged war against theseed of the woman. Ten thousand to one has not seemed to them too mean anadvantage; there is not a drop of chivalrous blood in all their veins. Ye shall beslain all of you. Your edged tools will cut your own fingers. Those who takethe sword shall perish with the sword. However many or fierce the bands of thewicked may be, they shall not escape the just retribution of heaven; rigorouslyshall the great Lawgiver exact blood from men of blood, and award death tothose who seek the death of others.As a bowing wall shall ye be, and as a tottering fence. Boastful persecutorsbulge and swell with pride, but they are only as a bulging wall ready to fall in aheap; they lean forward to seize their prey, but it is only as a tottering fenceinclines to the earth upon which it will soon lie at length. They expect men tobow to them, and quake for fear in their presence; but men made bold by faithsee nothing in them to honour, and very, very much to despise. It is never wellon our part to think highly of ungodly persons; whatever their position, they arenear their destruction, they totter to their fall; it will be our wisdom to keep ourdistance, for no one is advantaged by being near a falling wall; if it does notcrush with its weight, it may stifle with its dust. The passage is thought to bemore correctly rendered as follows:—"How long will ye press on one man, thatye may crush him in a body, like a toppling wall, a sinking fence?" (So Dr.Kay, of Calcutta, translates it.) We have, however, kept to our own version asyielding a good and profitable meaning. Both senses may blend in ourmeditations; for if David's enemies battered him as though they could throwhim down like a bulging wall, he, on the other hand, foresaw that theythemselves would by retributive justice be overthrown like an old crumbling,leaning, yielding fence.Verse 4. They only consult to cast him down from his excellency. Theexcellencies of the righteous are obnoxious to the wicked, and the main objectof their fury. The elevation which God gives to the godly in Providence, or indispute, is also the envy of the baser sort, and they labour to pull them down totheir own level. Observe the concentration of malice upon our point only, ashere set in contrast with the sole reliance of the gracious one upon his Lord. Ifthe wicked could but ruin the work of grace in us, they would be content; to

Psalm 62 432crush our character, to overturn our influence, is the object of theirconsultation. They delight in lies; hence they hate the truth and the truthful, andby falsehood endeavour to compass their overthrow. To lie is base enough, butto delight in it is one of the blackest marks of infamy. They bless with theirmouth, but they curse inwardly. Flattery has ever been a favourite weapon withthe enemies of good men; they can curse bitterly enough when it serves theirturn; meanwhile, since it answers their purpose, they mask their wrath, andwith smooth words pretend to bless those whom they would willingly tear inpieces. It was fortunate for David that he was well practised in silence, for tocozening deceivers there is no other safe reply. Selah. Here pause, and considerwith astonishment the futile rancour of unholy men, and the perfect security ofsuch as rest themselves upon the Lord.Verse 5. My soul, wait thou only upon God. When we have already practised avirtue, it is yet needful that we bind ourselves to a continuance in it. The soul isapt to be dragged away from its anchorage, or is readily tempted to add asecond confidence to the one sole and sure ground of reliance; we must,therefore, stir ourselves up to maintain the holy position which we were at firstable to assume. Be still silent, O my soul! submit thyself completely, trustimmovably, wait patiently. Let none of thy enemies' imaginings, consultings,flatteries, or maledictions cause thee to break the King's peace. Be like thesheep before her shearers, and like thy Lord, conquer by the passive resistanceof victorious patience: thou canst only achieve this as thou shalt be inwardlypersuaded of God's presence, and as you wait solely and alone on him.Unmingled faith is undismayed. Faith with a single eye sees herself secure, butif her eye be darkened by two confidences, she is blind and useless. For myexpectation is from him. We expect from God because we believe in him.Expectation is the child of prayer and faith, and is owned of the Lord as anacceptable grace. We should desire nothing but what would be right for God togive, then our expectation would be all from God; and concerning truly goodthings we should not look to second causes, but to the Lord alone, and so againour expectation would be all from him. The vain expectations of worldly mencome not; they promise but there is no performance; our expectations are on theway, and in due season will arrive to satisfy our hopes. Happy is the man whofeels that all he has, all he wants, and all he expects are to be found in his God.Verse 6. He only is my rock and my salvation. Alone, and without other help,God is the foundation and completion of my safety. We cannot too often hearthe toll of that great bell only; let it ring the death knell of all carnal reliances,and lead us to cast ourselves on the bare arm of God. He is my defence. Not mydefender only, but my actual protection. I am secure, because he is faithful. I

Psalm 62 433shall not be moved—not even in the least degree. See how his confidencegrows. In the second verse an adverb qualified his quiet; here, however, it isabsolute; he altogether defies the rage of his adversaries, he will not stir aninch, nor be made to fear even in the smallest degree. A living faith grows;experience develops the spiritual muscles of the saint, and gives a manly forcewhich our religious childhood has not yet reached.Verse 7. In God is my salvation and my glory. Wherein should we glory but inhim who saves us? Our honour may well be left with him who secures oursouls. To find all in God, and to glory that it is so, is one of the sure marks ofan enlightened soul. The rock of my strength, and my refuge, is in God. Hemultiplies titles, for he would render much honour to the Lord, whom he hadtried, and proved to be a faithful God under so many aspects. Ignorance needsbut few words, but when experience brings a wealth of knowledge, we needvaried expressions to serve as coffers for our treasure. God who is our rockwhen we flee for shelter, is also our strong rock when we stand firm and defythe foe; he is to be praised under both characters. Observe how the psalmistbrands his own initials upon every name which he rejoicingly gives to hisGod—my expectation, my rock, my salvation, my glory, my strength, my refuge;he is not content to know that the Lord is all these things; he acts faith towardshim, and lays claim to him under every character. What are the mines of Peruor Golconda to me if I have no inheritance in them? It is the word my whichputs the honey into the comb. If our experience has not yet enabled us to realisethe Lord under any of these consoling titles, we must seek grace that we mayyet be partakers of their sweetness. The bees in some way or other penetrate theflowers and collect their juices; it must be hard for them to enter the closedcups and mouthless bags of some of the favourites of the garden, yet the honeygatherers find or make a passage; and in this they are our instructors, for intoeach delightful name, character, and office of our covenant God ourpersevering faith must find an entrance, and from each it must draw delight.Verse 8. Trust in him at all times. Faith is an abiding duty, a perpetualprivilege. We should trust when we can see, as well as when we are utterly inthe dark. Adversity is a fit season for faith; but prosperity is not less so. God atall times deserves our confidence. We at all times need to place our confidencein him. A day without trust in God is a day of wrath, even if it be a day ofmirth. Lean ever, ye saints, on him, on whom the world leans. Ye people, pourout your heart before him. Ye to whom his love is revealed, reveal yourselvesto him. His heart is set on you, lay bare your hearts to him. Turn the vessel ofyour soul upside down in his secret presence, and let your inmost thoughts,desires, sorrows, and sins be poured out like water. Hide nothing from him, for

Psalm 62 434you can hide nothing. To the Lord unburden your soul; let him be your onlyfather confessor, for he only can absolve you when he has heard yourconfession. To keep our griefs to ourselves is to hoard up wretchedness. Thestream will swell and rage if you dam it up: give it a clear course, and it leapsalong and creates no alarm. Sympathy we need, and if we unload our hearts atJesus' feet, we shall obtain a sympathy as practical as it is sincere, asconsolatory as it is ennobling. The writer in the Westminster Assembly'sAnnotations well observes that it is the tendency of our wicked nature to bite onthe bridle, and hide our grief in sullenness; but the gracious soul will overcomethis propensity, and utter its sorrow before the Lord. God is a refuge for us.Whatever he may be to others, his own people have a peculiar heritage in him;for us he is undoubtedly a refuge: here then is the best of reasons for resortingto him whenever sorrows weigh upon our bosoms. Prayer is peculiarly the dutyof those to whom the Lord has specially revealed himself as their defence.SELAH. Precious pause! Timely silence! Sheep may well lie down when suchpasture is before them.Verse 9. Surely men of low degree are vanity. Here the word is only again; menof low degree are only vanity, nothing more. They are many and enthusiastic,but they are not to be depended on; they are mobile as the waves of the sea,ready to be driven to and fro by any and every wind; they cry "Hosanna" today,and "Crucify him" tomorrow. The instability of popular applause is a proverb;as well build a house with smoke as find comfort in the adulation of themultitude. As the first son of Adam was called Abel or vanity, so here we aretaught that all the sons of Adam are Abels: it were well if they were all so incharacter as well as in name; but alas! in this respect, too many of them areCains. And men of high degree are a lie. That is worse. We gain little byputting our trust in the aristocracy, they are not one whit better than thedemocracy: nay, they are even worse, for we expect something from them, butget nothing. May we not trust the elite? Surely reliance may be placed in theeducated, the chivalrous, the intelligent? For this reason are they a lie; becausethey promise so much, and in the end, when relied upon, yield nothing butdisappointment. How wretched is that poor man who puts his trust in princes.The more we rely upon God, the more shall we perceive the utter hollowness ofevery other confidence. To be laid in the balance, they are altogether lighterthan vanity. Take a true estimate of them; judge them neither by quantity norby appearance, but by weight, and they will no longer deceive you. Calmlydeliberate, quietly ponder, and your verdict will be that which inspiration hererecords. Vainer than vanity itself are all human confidences: the great and themean, alike, are unworthy of our trust. A feather has some weight in the scale,vanity has none, and creature confidence has less than that: yet such is the

Psalm 62 435universal infatuation, that mankind prefer an arm of flesh to the power of theinvisible but almighty Creator; and even God's own children are too apt to bebitten with this madness.Verse 10. Trust not in oppression, and become not vain in robbery. Wealth illgotten is the trust only of fools, for the deadly pest lies in it; it is full of canker,it reeks with God's curse. To tread down the poor and silence their cries forjustice, is the delight of many a braggart bully, who in his arrogance imaginesthat he may defy both God and man; but he is warned in these words, and itwill be well for him if he takes the warning, for the Judge of all the earth willsurely visit upon men the oppression of the innocent, and the robbery of thepoor: both of these may be effected legally in the courts of man, but notwistings of the law, no tricks and evasions will avail with the Court of Heaven.If riches increase, set not your heart upon them. If they grow in an honest,providential manner, as the result of industry or commercial success, do notmake much account of the circumstance; be not unduly elated, do not fix yourlove upon your money bags. To bow an immortal spirit to the constantcontemplation of fading possessions is extreme folly. Shall those who call theLord their glory, glory in yellow earth? Shall the image and superscription ofCaesar deprive them of communion with him who is the image of the invisibleGod? As we must not rest in men, so neither must we repose in money. Gainand fame are only so much foam of the sea. All the wealth and honour thewhole world can afford would be too slender a thread to bear up the happinessof an immortal soul.Verse 11. God hath spoken once. So immutable is God that he need not speaktwice, as though he had changed; so infallible, that one utterance suffices, forhe cannot err; so omnipotent, that his solitary word achieves all his designs. Wespeak often and say nothing; God speaks once and utters eternal verities. Allour speaking may yet end in sound; but he speaks, and it is done; hecommands, and it stands fast. Twice have I heard this. Our meditative soulshould hear the echo of God's voice again and again. What he speaks once inrevelation, we should be always hearing. Creation and providence are evermoreechoing the voice of God; "He that hath ears to hear, let him hear." We havetwo ears, that we may hear attentively, and the spiritual have inner ears withwhich they hear indeed. He hears twice in the best sense who hears with hisheart as well as his ears. That power belongeth unto God. He is the source of it,and in him it actually abides. This one voice of God we ought always to hear,so as to be preserved from putting our trust in creatures in whom there can beno power, since all power is in God. What reason for faith is here! It can neverbe unwise to rest upon the almighty arm. Out of all troubles he can release us,

Psalm 62 436under all burdens sustain us, while men must fail us at the last, and maydeceive us even now. May our souls hear the thunder of Jehovah's voice as heclaims all power, and henceforth may we wait only upon God!Verse 12. Also unto thee, O Lord, belongeth mercy. This tender attributesweetens the grand thought of his power: the divine strength will not crush us,but will be used for our good. God is so full of mercy that it belongs to him, asif all the mercy in the universe came from God, and still was claimed by him ashis possession. His mercy, like his power, endureth for ever, and is ever presentin him, ready to be revealed, For thou renderest to every man according to hiswork. This looks rather like justice than mercy; but if we understand it to meanthat God graciously rewards the poor, imperfect works of his people, we see init a clear display of mercy. May it not also mean that according to the work heallots us is the strength which he renders to us? he is not a hard master; he doesnot bid us make bricks without straw, but he metes out to us strength equal toour day. In either meaning we have power and mercy blended, and have adouble reason for waiting only upon God. Man neither helps us nor rewards us;God will do both. In him power and grace are eternally resident; our faithshould therefore patiently hope and quietly wait, for we shall surely see thesalvation of God. Deo soli gloria. All glory be to God only.EXPLANATORY NOTES AND QUAINT SAYINGSPsalms 62, and 63 compared. ONLY AND EARLY. There is a sweet andprofitable lesson taught us in Psalms 62 and 63. The heart is ever prone todivide its confidence between God and the creature. This will never do. Wemust "wait only upon God." "He only"must be our "rock, "our "salvation, "andour "defence." Then we are frequently tempted to look to an arm of flesh first,and when that fails us, we look to God. This will never do either. He must beour first as well as our only resource. "O God, thou art my God, early will Iseek thee." This is the way in which the heart should ever treat the blessed God.This is the lesson of Psalm 63. When we have learnt the blessedness of seekingGod "only, "we shall be sure to seek him "early." Charles Mackintosh, in"Things New and Old, "1858.Whole Psalm. There is in it throughout not one single word (and this is a rareoccurrence), in which the prophet expresses fear or dejection; and there is alsono prayer in it, although, on other occasions, when in danger, he never omits topray... The prophet found himself remarkably well furnished in reference tothat part of piety which consists in pleroforia, the full assurance and perfectionof faith; and therefore he designed to rear a monument of this his state of mind,

Psalm 62 437for the purpose of stimulating the reader to the same attainment. MosesAmyraut, 1596-1664.Whole Psalm. Athanasius says of this Psalm: "Against all attempts upon thybody, thy state, thy soul, thy fame, temptations, tribulations, machinations,defamations", say this Psalm. John Donne.Verse 1. Only. The particle may be rendered only, as restrictive; or, surely, asaffirmative. Our translators have rendered it differently in different verses ofthis Psalm; Ps 62:1, truly; in Ps 62:2,4-6, only; in Ps 62:9, surely. If we renderonly, the meaning will be here that God exclusively is the object of trust; ifsurely, that this truth, that God is his salvation, has come home to him with amore lively conviction, with a more blessed certainty than ever. The first line ofthe verse rendered literally is, "Only unto God my soul is silence." J. J. StewartPerowne.Verse 1. Truly my soul waiteth upon God, etc. In the use of means, for answersof prayer, for performance of promises, and for deliverance from enemies, andout of every trouble: or, is silent, as the Targum; not as to prayer, but as tomurmuring; patiently and quietly waiting for salvation until the Lord's timecome to give it; being subject to him, as the Septuagint, Vulgate, Latin, Arabic,and Ethiopic versions; resigned to his will, and patient under his afflictinghand: it denotes a quiet, patient waiting on the Lord, and not merely bodilyexercise in outward ordinances; but an inward frame of spirit, a soul waiting onthe Lord, and that in truth and reality, in opposition to mere form and show.John Gill.Verse 1. Truly my soul waiteth upon God; or, as the Hebrew, My soul is silent.Indeed, waiting on God for deliverance, in an afflicted state, consists much in aholy silence. It is a great mercy, in an affliction, to have our bodily senses, so asnot to lie raving, but still and quiet, much more to have the heart silent andpatient; and we find the heart is as soon heated into a distemper as the head.Now what the sponge is to the cannon, when hot with often shooting, hope is tothe soul in multiplied afflictions; it cools the spirit and makes it meeker it, sothat it doth not break out into distempered thoughts or words against God. (Seealso Ps 62:5.) William Gurnall.Verse 1. Waiteth. Waiting is nothing else but hope and trust lengthened. JohnTrapp.Verse 1. My soul is silent before God. As if he had said: to me as a man Godhas put in subjection all his creatures; to me as a king he has subjected the

Psalm 62 438whole of Judaea, the Philistines, the Moabites, Syrians, Idumeans, Ammonites,and other tribes; having taken me from the sheep cotes he has adorned me witha crown and sceptre now these thirty years, and extended my kingdom to thesea, and to the great river Euphrates; it is not without reason, then, that I subjectmyself to God alone in this affliction, wherein Absalom thirsts to crush me,especially since he reveals the deliverance prepared for me, and from him alonecan I expect it. Thomas Le Blanc—1669, in Psalmorum Davidicorum Analysis.Verse 1. Is silent. The Hebrew word used is hymwd dumijah, that is, silent,resting, expecting, reflecting, solicitous, and observing. For, first, we ought tobe subject to God as silent disciples before a master...Whatever God hasallowed to happen to me, yet I will be silent before him, and from my heartadmire, both enduring his strokes and receiving his teaching... Secondly, weought to be subject to God as creatures keeping quiet before their Creator..."Woe unto him that striveth with his Maker." Isa 45:9. Thirdly, we ought to besubject to God as clay in the hands of the potter, ready for the form into whichhe wishes to fashion us... "As clay is in the potter's hand, so are ye in minehand, O house of Israel." Jer 18:6. Fourthly, we ought to be subject to God, as amaid servant to her master, observing his wish, even in the most menialaffairs... Fifthly, we ought to be subject to God, as a wife to her husband(sponsa sponso), who in her love is solicitous and careful to do whatever maybe pleasing to him. "My beloved is mine, and I am his." Canticles 2:16. And, "Iam my beloved's." Canticles 6:3. Thomas Le Blanc.Verse 1. After almost every quiet prayer and holy meditation in the divinepresence, we have the consciousness that there was an ear which heard us, anda heart that received our sighs. The effect of a silent colloquy with God is sosoothing! There was a time when I used greatly to wonder at these words ofLuther:—"Bear and forbear, and silent be,Tell no man thy misery;Yield not in trouble to dismay,God can deliver any day."I wondered because we feel the outpouring of grief into the heart of a friend tobe so sweet. At the same time, he who talks much of his troubles to men is aptto fall into a way of saying too little of them to God; while, on the other hand,he who has often experienced the blessed alleviation which flows from silentconverse with the Eternal, loses much of his desire for the sympathy of hisfellows. It appears to me now as if spreading out our distress too largely beforemen served only to make it broader, and to take away its zest; and hence the

Psalm 62 439proverb, "Talking of trouble makes it double." On the contrary, if when indistress we can contrive to maintain calm composure of mind, and to bear italways as in the sight of God, submissively waiting for succour from him,according to the words of the psalmist, Truly my soul waiteth upon God: fromhim cometh my salvation; in that case, the distress neither extends in breadthnor sinks in depth. It lies upon the surface of the heart like the morning mist,which the sun as it ascends dissipates into light clouds. Agustus F. Tholuck, in"Hours of Christian Devotion," 1870.Verse 1. The natural mind is ever prone to reason, when we ought to believe;to be at work, when we ought to be quiet; to go our own way, when we oughtsteadily to walk on in God's ways, however trying to nature... And how does itwork, when we thus anticipate God, by going our own way? We bring, in manyinstances, guilt on our conscience; but if not, we certainly weaken faith, insteadof increasing it; and each time we work thus a deliverance of our own, we findit more and more difficult to trust in God, till at last we give way entirely to ournatural fallen reason, and unbelief prevails. How different if one is enabled towait God's own time, and to look alone to him for help and deliverance! Whenat last help comes, after many seasons of prayer it may be, and after muchexercise of faith and patience it may be, how sweet it is, and what a presentrecompense does the soul at once receive for trusting in God, and waitingpatiently for his deliverance! Dear Christian reader, if you have never walkedin this path of obedience before, do so now, and you will then knowexperimentally the sweetness of the joy which results from it. George Müller,in "A Narrative of some of the Lord's Dealings," 1856.Verse 2. I shall not be greatly moved. Grace makes the heart move leisurely toall things except God. A mortified man is as a sea that hath no winds, that ebbsnot and flows not. The mortified man sings and is not light, and weeps and isnot sad, is zealous but he can quit it for God. Ah! few can act but they over act.Alexander Carmichael, in "The Believer's Mortification of Sin," 1677.Verse 3."How long will ye assault a man?How long will ye crush him,As though he were a leaning wall—|A fence nearly thrust down?" French and Skinner.Verse 3. Against a man. That sure is but a poetical expression for against me,i.e., David, the speaker, against whom the neighbouring nations raised war, andhis own subjects rebellions. Thus doth Christ oft speak of himself under the

Psalm 62 440title of the Son of Man, in the third person; and Paul (2Co 12:2), Oisaanyrwpon, "I knew a man, "i.e., undoubtedly himself. Henry Hammond.Verse 3. As a bowing wall shall ye be, and as a tottering fence. Christ gave noblow, but merely asked his murderers whom they sought for; and yet they fellflat and prostrate to the ground (John 18), so that the wicked persecutors of thegodly are aptly and properly likened and compared to a tottering and tremblingwall. For as soon as ever the blasts of God's wrath and judgment are moved andkindled against them, they are so quivering and comfortless, that they wouldtake them to be most their friends who would soonest despatch them out of theworld; as Christ said aptly of them, they would pray the mountains to fall uponthem. Luke 23. John Hooper.Verse 3. As a bowing wall shall ye be. In consequence of heavy rains andfloods, and unsound foundations, it is very common to see walls much out ofperpendicular; and some of them so much so, that it might be thought scarcelypossible for them to stand. "Poor old Raman is very ill, I hear." "Yes, the wallis bowing." "Begone, thou low caste! thou art a kuttle chiover, "that is, "aruined wall." "By the oppression of the head man, the people of that village arelike a ruined wall." J. Robert's "Oriental Illustrations."Verse 3. A bowing wall. A wall, when ill built, bulges out in the centre,presenting the appearance of nearly twice its actual breadth; but, as it is hollowwithin, it soon falls to ruins. The wicked, in like manner, are dilated with pride,and assume, in their consultations, a most formidable appearance; but Davidpredicts that they would be brought to unexpected and utter destruction, like awall badly constructed, and hollow in the interior, which falls with a suddencrash, and is broken by its own weight into a thousand pieces. John Calvin.Verse 4. They only consult, etc. Truly I am he whom if they shall consult tocast down from his excellency, they shall delight in a lie, they shall bless withtheir mouth and curse inwardly. That is: what I have said of worldly men,boasting themselves upon a man, falling into ruin, I desire that you shouldknow that the same fate shall never befall me who trust in God; for otherwisedoes the matter stand. Hermann Venema.Verse 4. Excellency. Rather, elevation; the figure of the preceding verse beingfollowed out. Religious Tract Society's Notes.Verse 5. My soul, wait thou only upon God. They trust not God at all who trusthim not alone. He that stands with one foot on a rock, and another foot upon aquicksand, will sink and perish, as certainly as he that standeth with both feet

Psalm 62 441upon a quicksand. David knew this, and therefore calleth earnestly upon hissoul (for his business lay most within doors) to trust only upon God. See Ps62:1. John Trapp.Verse 5. My expectation is from him. As if he had said, never will he frustratethe patient waiting of his saints; doubtless my silence shall meet with itsreward; I shall restrain myself, and not make that false haste which will onlyretard my deliverance. John Calvin.Verse 5. My expectation is from him. In an account of the voyage of some ofthe early missionaries who left Hermannsburg for South Africa, is thefollowing incident:—After a long calm, a brother prayed thus to the Lord forfavouring wind: "Lord, thou givest them that fear thee the desires of their heart,and dost help them; help us now, that we may no longer be becalmed upon thesea; help us on our journey, you who ride on the wings of the wind." He was sojoyful over this word of the Lord, that he rose up and said in his heart: "Now Ihave already that for which I prayed." After the prayer, one of the crew steppedover to the helmsman, and said, half mocking, half in earnest, "So we shallhave wind: did you hear the prayer? It does not look very like it!" So he said,and half an hour after there came so strong a blast that the waves broke over theship. William Fleming Stevenson, in "Praying and Working," 1862.Verse 5. He shifts much needless labour, and provideth great contentment, whocloses himself with God alone. To deal with man alone, apart from God, is bothan endless and fruitless labour. If we have counsel to ask, help or benefit toobtain, or approbation to seek, there is none end with man: for every man wemust have sundry reasons and motives; and what pleaseth one will offendtwenty: as many heads, as many wits and fancies. No man can givecontentment to all, or change himself into so many fashions, as he shallencounter humours; and yet it is more easy to take sundry fashions than to beacceptable in them. William Struther.Verses 6-7. Twice in this Psalm hath he repeated this, in the second and in thesixth verses, He is my rock and my salvation, and my defence, and (as it isenlarged in the seventh verse) my refuge and my glory. If my defence, whattemptation shall wound me? If my rock, what storm shall shake me? If mysalvation, what melancholy shall defeat me? If my glory, what calumny shalldefame me? John Dunne.Verses 6-7. How quickly the soul of the faithful returns again to the God of itsconfidence. He spared a moment to admonish the ungodly, but like the dove ofNoah he returns to the ark. Observe how the expressions of this holy

Psalm 62 442confidence are repeated, with every pleasing variety of expression, to denotethe comfort of his heart. Reader, ask yourself—are such views of Christ yourviews of him? Do you know him in those covenant characters? Is Jesus yourrock, your salvation, your defence? Robert Hawker, D.D.Verse 7. (first clause). On the shields of the Greeks, Neptune was depicted; onthe shields of the Trojans, Minerva; because in them they put their confidence,and in their protection deemed themselves secure... Now, Christ is the insigniaof our shields. Often does David say, God is his protector. The Hebrew ismagen; that is, shield, buckler, as Ps 18:2,30. Thomas Le Blanc.Verse 7. There are several names of God given in this verse, that so every soulmay take with him that name which may minister most comfort to him. Let himthat is pursued by any particular temptation, invest God, as God is a refuge, asanctuary; let him that is buffeted with Satan, battered with his ownconcupiscence receive God, as God is his defence and target; let him that isshaked with perplexities in his understanding, or scruples in his conscience, layhold on God, as God is his rock and his anchor; let him that hath any diffidentjealousy and suspicion of the free and full mercy of God, apprehend God, asGod is his salvation; and let him that walks in the ingloriousness and contemptof the world, contemplate God, as God is glory. Any of these notions is enoughto any man; but God is all these, and all else, that all souls can think, to everyman. Abraham Wright.Verse 9. Other doctrines, moral or civil instructions, may be delivered to uspossibly, and probably, and likely, and credibly, and under the like terms andmodifications, but this in our text, is assuredly, undoubtedly, undeniably,irrefragably, Surely men of low degree, etc. For howsoever when they two arecompared together with one another, it may admit discourse and disputation,whether men of high degree, or of low degree, do most violate the laws of God;that is, whether prosperity or adversity make men most obnoxious to sin; yet,when they come to be compared, not with one another, but both with God, thisasseveration, this surely reaches to both: "Surely men of low degree are vanity,and, as surely, men of high degree are a lie." And though this may seem toleave room for men of middle ranks, and fortunes, and places, that there is amediocrity that might give an assurance, and an establishment, yet there is nosuch thing in this case; (as surely still) to be laid in the balance, they are all(not of low, and all of high degree, all rich, and all poor), but all, of allconditions, altogether lighter than vanity. Now, all this doth destroy, notextinguish, not annihilate, that affection in man, of hope and trust, andconfidence in anything; but it rectifies that hope, and trust, and confidence, anddirects it upon the right object. Trust not in flesh, but in spiritual things, that we

Psalm 62 443neither bend our hope downward, to infernal spirits, to seek help in witches;nor miscarry it upward, to seek it in saints or angels, but fix it in him who isnearer to us than our own souls—our blessed, and gracious, and powerful God,who in this one Psalm is presented unto us by so many names of assurance andconfidence: "my expectation, my salvation, my rock, my defence, my glory, mystrength, my refuge, "and the rest... Men of high degree are a lie. The HolyGhost hath been pleased to vary the phrase here, and to call men of high degreenot "vanity, " but a lie; because the poor, men of low degree, in their conditionpromise no assistance, feed not men with hope, and therefore cannot be said tolie; but in the condition of men of high degree, who are of power, there is atacit promise, a natural and inherent assurance of protection and assistanceflowing from them. For the magistrate cannot say that he never promised mejustice, never promised me protection; for in his assuming that place, he mademe that promise. I cannot say that I never promised my parish my service; forin my induction I made them that promise, and if I perform it not I am a lie: forso this word chasab (which we translate a lie) is frequently used in theScriptures, for that which is defective in the duty it should perform: "Thou shaltbe a spring of water" (says God in Isaiah), cujus aquae non mentiuntur, "whosewaters never lie; "that is, never dry, never fail. So, then, when men of highdegree do not perform the duties of their places, then they are a lie of their ownmaking; and when I over magnify them in their place, flatter them, humourthem, ascribe more to them, expect more from them, rely more upon them thanI should, then they are a lie of my making... To be laid in the balance, they arealtogether lighter than vanity. Vanity is nothing, but there is a condition worsethan nothing. Confidence in the things or persons of this world, but most of alla confidence in ourselves, will bring us at last to that state wherein we wouldfain be nothing, and cannot. But yet we have a balance in our text; and all theseare but put together in one balance. In the other scale there is something puttoo, in comparison whereof all this world is so light. God does not leave ourgreat and noble faculty and affection of hope, and trust, and confidence withoutsomething to direct itself upon, and rectify itself in. He does not: for, for that heproposes himself. The words immediately before the text are, God is a refuge;and, in comparison of him, To be laid in the balance, they are altogetherlighter than vanity. John Donne.Verse 9. Surely men of low degree are vanity."Who over the herd would wish to reign,Fantastic, fickle, fierce, and vain!Vain as the leaf upon the stream,And fickle as a changeful dream;

Psalm 62 444Fantastic as a woman's mood,And fierce as Frenzy's fevered blood,Thou many headed monster thing,O, who would wish to be thy king!"—Walter Scott (1771-1832).Verse 9. Surely men of low degree are vanity, etc. Or, sons of Adam; of theearthly man; of fallen Adam; one of his immediate sons was called Hebel,vanity; and it is true of all his sons, but here it designs only one sort of them;such as are poor and low in the world; mean men, as the phrase is rendered inIsa 2:9; these are subject to sinful vanity; their thoughts are vain, theiraffections vain, their minds vain, their conversation vain, sinful, foolish,fallacious, and inconstant. John Gill.Verse 9. Men... are a lie. An active lie—they deceive others; and a passivelie—they are deceived by others; and they who are most actively a lie, are mostusually and most deservedly a passive lie, or fed with lies. Joseph Caryl.Verse 9. Lighter than vanity. If there were any one among men immortal, notliable to sin, or change, whom it were impossible for any one to overcome, butwho was strong as an angel, such a one might be something; but inasmuch asevery one is a man, a sinner, mortal, weak, liable to sickness and death,exposed to pain and terror, like Pharaoh, even from the most insignificantanimals, and liable to so many miseries that it is impossible to count them, theconclusion must be a valid one: "Man is nothing." Arndt.Verse 10. Trust not in oppression, and become not vain in robbery. Now thisrobbery and wrong is done two manner of ways—to God and to man. He thatputteth his trust for salvation in any other, save in God, loses not only hissalvation, but also robs God of his glory, and does God manifest wrong, asmuch as lieth in him; as the wicked people amongst the Jews did, who said aslong as they honoured and trusted unto the queen of heaven, all thingsprospered with them; but when they hearkened to the true preachers of God'sword, all things came into a worse state, and they were overwhelmed withscarcity and trouble. Hosea 2; Jeremiah 44. He also that puts his trust andconfidence in any learning or doctrine beside God's word, not only falls intoerror and loses the truth; but also, as much as lies in him, he robs God's book ofhis sufficient truth and verity, and ascribes it to the book of men's decrees;which is as much wrong to God and his book as may be thought or done. Inwhich robbery, or rather sacrilege, no man should put his trust, as the prophetsaith. John Hooper.

Psalm 62 445Verse 10. Become not vain in robbery. What? would he have them serious inrobbery? No; the meaning is this: do not trust in a thing of nought; if you rob,oppress, deceive, or wrong others, you trust in a vain thing—in a thing that isnot—in a thing that will never do you good: there will be no tack, no hold inanything got in such a manner. When you think to get riches by wrong dealing,or closely circumventing others, you become vain in robbery. Joseph Caryl.Verse 10. If riches increase, set not your heart upon them. We naturally loveriches, and therefore as naturally spend many thoughts, both how to get andhow to keep them. If a man have riches, or an increase in riches, it is notunlawful for him to think of them (yet we should be as sparing of our thoughtsthat way as may be, our thoughts and the bent of our souls should always beupon God), but that which the psalmist forbids is the settling of our hearts; as ifhe had said, Let not your thoughts stay or dwell here. Riches are themselvestransient things, therefore they should have but our transient thoughts. Set notyour hearts upon them, for they may quickly be unsettled. Samuel bespoke Saulin the same language about a worldly concernment, when he went out to seekhis father's asses: "Set not thy mind on them." 1Sa 9:20. It is like Saul wasoverburdened with this thought, "What's become of, or what shall I do for, myfather's asses?" "Be not solicitous about them, "saith Samuel, "greater thingsare towards thee." Joseph Caryl.Verse 10. If riches increase, set not your heart upon them. Consider what ishere meant by "riches." Indeed, some may imagine that it is hardly possible tomistake the meaning of this common word. Yet, in truth, there are thousands inthis mistake; and many of them quite innocently. A person of note hearing asermon preached upon this subject several years since, between surprise andindignation, broke out aloud, "Why does he talk about riches here? There is norich man at Whitehaven, but Sir James L——-r." And it is true there was nonebut he that had forty thousand pounds a year, and some millions in readymoney. But a man may be rich that has not a hundred a year—not even onethousand pounds in cash. Whosoever has food to eat, and raiment to put on,with something over, is rich. Whoever has the necessaries and conveniences oflife for himself and his family, and a little to spare for them that have not, isproperly a rich man, unless he is a miser, a lover of money, one that hoards upwhat he can and ought to give to the poor. For if so, he is a poor man still,though he has millions in the bank; yea, he is the poorest of men; for"The beggars but a common lot deplore;The rich poor man's emphatically poor."

Psalm 62 446...O! who can convince a rich man that he sets his heart upon riches? Forconsiderably above half a century I have spoken on this head, with all theplainness that was in my power. But with how little effect! I doubt whether Ihave in all that time convinced fifty misers of covetousness. When the lover ofmoney was described ever so clearly, and painted in the strongest colours, whoapplied it to himself? To whom did God and all that knew him say, "Thou artthe man?" If he speaks to any of you that are present, O do not stop your ears!Rather say, with Zacchaeus, "Behold, Lord, the half of my goods I give to thepoor; and if I have done any wrong to any man, I restore him fourfold." He didnot mean that he had done this in time past; but that he determined to do so forthe time to come. I charge thee before God, thou lover of money, to "go and dolikewise.!" I have a message from God unto thee, O rich man! whether thouwilt hear or whether thou wilt forbear. Riches have increased with thee; at theperil of thy soul, "set not thine heart upon them!" Be thankful to him that gavethee such a talent, so much power of doing good. Yet dare not rejoice overthem but with fear and trembling. Cave ne inhaereas, says pious Kempis, necapiaris et pereas; "Beware thou cleave not unto them, lest thou be entangledand perish." Do not make them thy end, thy chief delight, thy happiness, thygod! See that thou expect not happiness in money, nor anything that ispurchasable thereby; in gratifying either the desire of the flesh, the desire of theeyes, or the pride of life. John Wesley's Sermon "On the Danger of IncreasingRiches."Verse 10. If riches increase, etc. "The lust of riches, "says Valerian, "stirs withits stimulus the hearts of men, as oxen perpetually plough the soil." Hugo, onIsaiah, says: "The more deeply riches are sown in the heart through love, themore deeply will they pierce through grief." Thomas Le Blanc.Verse 10. If riches increase bwg—literally, "sprout up" of their own accord, asdistinguished from riches acquired by "oppression" and "robbery." A. R.Faussett.Verse 10. Riches have in them uncertainty and deceitfulness. Riches havenever been true to those that trusted in them, but have ever proved "a lie in theirright hand." Isa 44:20. Hence they are called "lying vanities, "Jon 2:8; andcompared to a flock of birds sitting upon a man's ground, which upon the leastfright, take wing and fly away. Riches have "wings, "saith Solomon; and ratherthan want they will "Make to themselves wings." Pr 23:5. Yea, though theyhave not the wings so much as of a little sparrow, wherewith to fly to you; yetwill they make to themselves the large wings of a great eagle, wherewith to flyfrom you. Oh, how many have riches served as Absalom's mule served hermaster, whom she lurched, and left, in his greatest need, hanging betwixt

Psalm 62 447heaven and earth, as if rejected of both! A spark of fire may set them on flying,a thief may steal them, a wicked servant may embezzle and purloin them, apirate or shipwreck at sea, a robber or bad debtor at land; yea, an hundred wayssets them packing. They are as the apples of Sodom, that look fair yet crumbleaway with the least touch—golden delusions, a mere mathematical scheme orfancy of man's brain, 1Co 7:31; the semblances and empty show of goodwithout any reality or solid consistency; nec vera, nec vestra: as they areslippery upon the account of verity, so they are no less in respect of prosperityand possession, for they are winged birds, especially in this, that they fly fromman to man (as the birds do from tree to tree), and always from the owner ofthem. This is a sore deceit and cozenage, yet your heart is more deceitful,inasmuch as it will deceive you with these deceitful riches, a quo aliquid taleest, illus est magis tale: they are so, because the heart is so. Christopher Love(1618-1651), in "A Crystal Mirror, or Christian Looking glass," 1679.Verse 10. Set not your heart upon them. The word tyv properly is to place, toarrange in a fixed firm order, is specially used of the foundation stones of abuilding being placed fitly and firmly together... Therefore to set the heart uponriches is, to fix the mind closely and firmly upon them, to give it wholly up tothem with all its powers; at the same time to be puffed up with confidence andarrogance, as Cl. Schultens observes. Hermann Venema.Verses 10-12. Our estimate of man depends upon our estimate of God. Davidknows that men of low and high degree, if separated from the primal fount ofevery good, weigh nothing, and are less than nothing. Riches are nothing,especially ill gotten ones. Man is not to get proud when riches increase. Butsuch is the course of things, that in proportion as the gifts of God are rich, menconfide more in the gifts than in the rich giver. But holy David is betterinstructed. Once and again he has heard the divine voice in his soul, "thatpower belongeth unto God only." Job 33:14. This powerful God is merciful:can then any merit attach to our poor works? and yet the Lord rendereth toevery pious man according to his imperfect pious work. Agustus F. Tholuck.Verse 12. Also unto thee, O Lord, belongeth mercy. Something more isnecessary to invite us to a dependence on God than his bare power and abilityto help us. There must be also a firm persuasion of the promptitude andreadiness of his will to do what he is able; and this we have in the otherattribute of his mercy.... "Unto thee, "unto thee alone, and unto none else. Themost tender mercy amongst the creatures is none at all, being compared withthe divine mercy. It belongeth unto thee, as thy prerogative and peculiarexcellency. Mercy is a peculiar jewel of his crown. Or, thine, O Lord, is mercy.Nothing amongst the creature deserves the name of mercy but his own. Nothing

Psalm 62 448is worthy to be so called, but what is proper and peculiar to God. Or, with theeis mercy, as it is expressed elsewhere. Ps 130:4,7. It is with him; that is, it isinseparable from his nature. He is merciful in a way peculiar to himself, "theFather of mercies." 2Co 1:3. William Wisheart.Verse 12. For thou rend rest to every man according to his work; namely—judgment to the wicked, and mercy to the righteous; where the Syriacinterpreter giveth the good note: Est gratia Dei ut reddat homini secunda operabona, quia merces bonorum operum est ex gratia: It is mercy in God to set hislove on them that keep his commandments. Ex 20:6. John Trapp.Verse 12. Thou renderest to every man according to his work. Learn to admirethe grace of God in rewarding your works. It is much that he accepts them; andwhat is it, then, that he rewards them? It is much that he doth not damn you forthem, seeing they are all defiled, and have something of sin cleaving to them;and what is it, then, that he crowns them? You would admire the bounty andmunificence of a man that should give you a kingdom for taking up a straw athis foot, or give you a hundred thousand pounds for paying him a penny rentyou owed him: how, then, should you adore the rich grace and transcendentbounty of God in so largely recompensing such mean services, in setting acrown of glory upon your heads, as the reward of those works which you canscarcely find in your hearts to call good ones! You will even blush one day tosee yourselves so much honoured for what you are ashamed of, and areconscious to yourselves that you have deserved nothing by. You will wonderthen to see God recompensing you for doing what was your duty to do, andwhat was his work in you; giving you grace, and crowning that grace; enablingyou to do things acceptable to him, and then rewarding you as having donethem. Edward Veal (1708), in "The Morning Exercises."Verse 1.HINTS TO THE VILLAGE PREACHER1. What he did? Waited upon God. Believed, was patient, was silent inresignation, was obedient.2. To whom he did it? To his God, who is true, a sovereign, gracious, etc.3. How he did it? With his soul, truly and only.4. What came of it? Salvation present, personal, eternal, etc.

Psalm 62 449Verse 2. God a rock. David speaks of him as high and strong, and as a rock tostand upon, a rock of defence and refuge, a rock of habitation (Ps 71:3, inHebrew), and a rock to be praised. Ps 95:1. See the Concordance for manyhints. "Christ the Rock:" a Sermon on 1Co 10:4. By RALPH ROBINSON, in"Christ All and in All."Verse 2. (first clause). See "SPURGEON'S Sermons", No. 80, "God alone theSalvation of His People."Verse 2, 6. I shall not be greatly moved. I shall not be moved. Growth in faith.How it is produced, preserved, and evidenced.Verse 4. Wherein lies a believer's excellency? Who would cast him down, andwhy, and how they seek to do it?Verse 4. They delight in lies. Those who invent them, or spread them, or laughat them, or readily believe them. Romanists, self righteous persons, thepresumptuous, persecutors, zealous errorists, etc.Verse 5. (first clause). See "SPURGEON'S Sermons, "No. 144, "Waiting onlyupon God."Verse 5. (second clause). Great expectations from a great God; because ofgreat promises, great provisions, and great foretastes.Verse 5. (last clause). What we expect from God, and why and when?Verse 2, 6. I shall not be greatly moved. I shall not be moved. Growth in faith.How it is produced, preserved, and evidenced.Verse 10. Evils usually connected with the love of riches. Idolatry,covetousness, carking, care, meanness, forgetfulness of God and spiritual truth,neglect of charity, hardness of heart, tendency to injustice, etc. Means forescaping this seductive sin.Verse 11.1. How God speaks. "Once, "plainly, powerfully, immutably, etc.2. How we should hear. Twice, continually, in heart as well as ear, observantlyin practice, in spirit as well as in letter.

Psalm 62 450Verses 11-12. The constant union of power and mercy in the language ofScripture.WORKS UPON THE SIXTY-SECOND PSALMAn Exposition upon some Select Psalmes of David. Containing great store of most excellent andcomfortable doctrine and instruction for all those that (under the burden of sinne), thirst for comfort inChrist Jesus. Written by that faithful servant of God, M. ROBERT ROLLOK, sometime pastor in theChurch of Edinburgh: and translated out of Latin into English, by CHARLES LUMISDEN. Minister of theGospel of Christ at Dudingstoun... 1600. (Contains an Exposition of Psalm 62.)Certain Comfortable Expositions of the constant Martyr of Christ, John Hooper, bishop of Gloucester andWorcester... Written in the time of tribulation and imprisonment, upon the Twenty-third, Sixty-second,Seventy-third, and Seventy-seventh Psalms of the prophet David.

Psalm 63 451Psalm 63ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherOther WorksTITLE. A Psalm of David, when he was in the wilderness of Judah. This was probably written while Davidwas fleeing from Absalom; certainly at the time he wrote it he was king (Ps 63:11), and hard pressed bythose who sought his life. David did not leave off singing because he was in the wilderness, neither did hein slovenly idleness go on repeating Psalms intended for other occasions; but he carefully made his worshipsuitable to his circumstances, and presented to his God a wilderness hymn when he was in the wilderness.There was no desert in his heart, though there was a desert around him. We too may expect to be cast intorough places ere we go hence. In such seasons, may the Eternal Comforter abide with us, and cause us tobless the Lord at all times, making even the solitary place to become a temple for Jehovah. Thedistinguishing word of this Psalm is EARLY. When the bed is the softest we are most tempted to rise at lazyhours; but when comfort is gone, and the couch is hard, if we rise the earlier to seek the Lord, we havemuch for which to thank the wilderness.DIVISION. In Ps 63:1-8 verses the writer expresses his holy desires after God, and his confidence in him,and then in Ps 63:9-11 remaining three verses he prophesies the overthrow of all his enemies. This Psalm ispeculiarly suitable for the bed of sickness, or in any constrained absence from public worship.EXPOSITIONVerse 1. O God, thou art my God; or, O God, thou art my Mighty One. The lastPsalm left the echo of power ringing in the ear, and it is here remembered.Strong affiance bids the fugitive poet confess his allegiance to the only livingGod; and firm faith enables him to claim him as his own. He has no doubtsabout his possession of his God; and why should other believers have any? Thestraightforward, clear language of this opening sentence would be far morebecoming in Christians than the timorous and doubtful expressions so usualamong professors. How sweet is such language! Is there any other wordcomparable to it for delights? Meus Deus. Can angels say more? Early will Iseek thee. Possession breeds desire. Full assurance is no hindrance to diligence,but is the mainspring of it. How can I seek another man's God? but it is withardent desire that I seek after him whom I know to be my own. Observe theeagerness implied in the time mentioned; he will not wait for noon or the cooleventide; he is up at cockcrowing to meet his God. Communion with God is sosweet that the chill of the morning is forgotten, and the luxury of the couch isdespised. The morning is the time for dew and freshness, and the psalmistconsecrates it to prayer and devout fellowship. The best of men have beenbetimes on their knees. The word early has not only the sense of early in the

Psalm 63 452morning, but that of eagerness, immediateness. He who truly longs for Godlongs for him now. Holy desires are among the most powerful influences thatstir our inner nature; hence the next sentence,My soul thirsteth for thee. Thirst is an insatiable longing after that which is oneof the most essential supports of life; there is no reasoning with it, no forgettingit, no despising it, no overcoming it by stoical indifference. Thirst will beheard; the whole man must yield to its power; even thus is it with that divinedesire which the grace of God creates in regenerate men; only God himself cansatisfy the craving of a soul really aroused by the Holy Spirit. My flesh longethfor thee; by the two words soul and flesh, he denotes the whole of his being.The flesh, in the New Testament sense of it, never longs after the Lord, butrather it lusteth against the spirit; David only refers to that sympathy which issometimes created in our bodily frame by vehement emotions of the soul. Ourcorporeal nature usually tugs in the other direction, but the spirit when ardentcan compel it to throw in what power it has upon the other side. When thewilderness caused David weariness, discomfort, and thirst, his flesh cried out inunison with the desire of his soul. In a dry and thirsty land, where no water is.A weary place and a weary heart make the presence of God the more desirable:if there be nothing below and nothing within to cheer, it is a thousand merciesthat we may look up and find all we need. How frequently have believerstraversed in their experience this dry and thirsty land, where spiritual joys arethings forgotten! and how truly can they testify that the only true necessity ofthat country is the near presence of their God! The absence of outwardcomforts can be borne with serenity when we walk with God; and the mostlavish multiplication of them avails not when he withdraws. Only after God,therefore, let us pant. Let all desires be gathered into one. Seeking first thekingdom of God—all else shall be added unto us.Verse 2. To see thy power and thy glory, so as I have seen thee in thesanctuary. He longed not so much to see the sanctuary as to see his God; helooked through the veil of ceremonies to the invisible One. Often had his heartbeen gladdened by communion with God in the outward ordinances, and forthis great blessing he sighs again; as well he might, for it is the weightiest of allearth's sorrows for a Christian man to lose the conscious presence of hiscovenant God. He remembers and mentions the two attributes which had mostimpressed themselves upon his mind when he had been rapt in adoration in theholy place; upon these his mind had dwelt in the preceding Psalm, and thesavour of that contemplation is evidently upon his heart when in the wilderness:these he desires to behold again in the place of his banishment. It is a preciousthought that the divine power and glory are not confined in their manifestation

Psalm 63 453to any places or localities; they are to be heard above the roaring of the sea,seen amid the glare of the tempest, felt in the forest and the prairie, and enjoyedwherever there is a heart that longs and thirsts to behold them. Our misery isthat we thirst so little for these sublime things, and so much for the mockingtrifles of time and sense. We are in very truth always in a weary land, for this isnot our rest; and it is marvellous that believers do not more continuously thirstafter their portion far beyond the river where they shall hunger no more, neitherthirst any more; but shall see the face of their God, and his name shall be intheir foreheads. David did not thirst for water or any earthly thing, but only forspiritual manifestations. The sight of God was enough for him, but nothingshort of that would content him. How great a friend is he, the very sight ofwhom is consolation. Oh, my soul, imitate the psalmist, and let all thy desiresascend towards the highest good; longing here to see God, and having nohigher joy even for eternity.Verse 3. Because thy lovingkindness is better than life. A reason for that whichwent before, as well as for that which follows. Life is dear, but God's love isdearer. To dwell with God is better than life at its best; life at ease, in a palace,in health, in honour, in wealth, in pleasure; yea, a thousand lives are not equalto the eternal life which abides in Jehovah's smile. In him we truly live, andmove, and have our being; the withdrawal of the light of his countenance is asthe shadow of death to us: hence we cannot but long after the Lord's graciousappearing. Life is to many men a doubtful good: lovingkindness is anunquestioned boon: life is but transient, mercy is everlasting: life is shared inby the lowest animals, but the lovingkindness of the Lord is the peculiar portionof the chosen. My lips shall praise thee. Openly, so that thy glory shall be madeknown, I will tell of thy goodness. Even when our heart is rather desiring thanenjoying we should still continue to magnify the Most High, for his love istruly precious; even if we do not personally, for the time being, happen to berejoicing in it. We ought not to make our praises of God to depend upon ourown personal reception of benefits; this would be mere selfishness; evenpublicans and sinners have a good word for those whose hands are enrichingthem with gifts; it is the true believer only who will bless the Lord when hetakes away his gifts or hides his face.Verse 4. Thus will I bless thee while I live. As I now bless thee so will I everdo; or rather, so as thou shalt reveal thy lovingkindness to me, I will in returncontinue to extol thee. While we live we will love. If we see no cause to rejoicein our estate, we shall always have reason for rejoicing in the Lord. If noneothers bless God, yet his people will; his very nature, as being the infinitelygood God, is a sufficient argument for our praising him as long as we exist. I

Psalm 63 454will lift up my hands in thy name. For worship the hands were uplifted, as alsoin joy, in thanksgiving, in labour, in confidence; in all these senses we wouldlift up our hands in Jehovah's name alone. No hands need hang down whenGod draws near in love. The name of Jesus has often made lame men leap as ahart, and it has made sad men clap their hands for joy.Verse 5. My soul shall be satisfied as with marrow and fatness. Though unableto feast on the sacrifice at thine altar, my soul shall even here be filled withspiritual joys, and shall possess a complete, a double contentment. There is inthe love of God a richness, a sumptuousness, a fulness of soul filling joy,comparable to the richest food with which the body can be nourished. TheHebrews were more fond of fat than we are, and their highest idea of festiveprovision is embodied in the two words, marrow and fatness: a soul hopeful inGod and full of his favour is thus represented as feeding upon the best of thebest, the dainties of a royal banquet. And my mouth shall praise thee withjoyful lips. More joy, more praise. When the mouth is full of mercy, is shouldalso be full of thanksgiving. When God gives us the marrow of his love, wemust present to him the marrow of our hearts. Vocal praise should be renderedto God as well as mental adoration; others see our mercies, let them also hearour thanks.Verse 6. When I remember thee upon my bed. Lying awake, the good manbetook himself to meditation, and then began to sing. He had a feast in thenight, and a song in the night. He turned his bedchamber into an oratory, heconsecrated his pillow, his praise anticipated the place of which it is written,"There is no night there." Perhaps the wilderness helped to keep him awake,and if so, all the ages are debtors to it for this delightful hymn. If day's carestempt us to forget God, it is well that night's quiet should lead us to rememberhim. We see best in the dark if we there see God best. And meditate on thee inthe night watches. Keeping up sacred worship in my heart as the priests andLevites celebrated it in the sanctuary. Perhaps David had formerly united withthose "who by night stand in the house of the Lord, "and now as he could notbe with them in person, he remembers the hours as they pass, and unites withthe choristers in spirit, blessing Jehovah as they did. It may be, moreover, thatthe king heard the voices of the sentries as they relieved guard, and each timehe returned with renewed solemnity to his meditations upon his God. Night iscongenial, in its silence and darkness, to a soul which would forget the world,and rise into a higher sphere. Absorption in the most hallowed of all themesmakes watches, which else would be weary, glide away all too rapidly; itcauses the lonely and hard couch to yield the most delightful repose—reposemore restful than even sleep itself. We read of beds of ivory, but beds of piety

Psalm 63 455are better far. Some revel in the night, but they are not a tithe so happy as thosewho meditate in God.Verse 7. Because thou hast been my help. Meditation had refreshed hismemory and recalled to him his past deliverances. It were well if we oftenerread our own diaries, especially noting the hand of the Lord in helping us insuffering, want, labour, or dilemma. This is the grand use of memory, to furnishus with proofs of the Lord's faithfulness, and lead us onward to a growingconfidence in him. Therefore in the shadow of thy wings will I rejoice. Thevery shade of God is sweet to a believer. Under the eagle wings of Jehovah wehide from all fear, and we do this naturally and at once, because we haveaforetime tried and proved both his love and his power. We are not only safe,but happy in God: we rejoice as well as repose.Verse 8. My soul followeth hard after thee, or is glued to thee. We follow closeat the Lord's heels, because we are one with him. Who shall divide us from hislove? If we cannot walk with him with equal footsteps, we will at least followafter with all the strength he lends us, earnestly panting to reach him and abidein his fellowship. When professors follow hard after the world, they will fallinto the ditch; but none are ever too eager after communion with the Lord. Thyright hand upholdeth me. Else he would not have followed the Lord withconstancy, or even have longed after him. The divine power, which has so oftenbeen dwelt upon in this and the preceding Psalms, is here mentioned as thesource of man's attachment to God. How strong are we when the Lord works inus by his own right hand, and how utterly helpless if he withhold his aid!Verse 9. As David earnestly sought for God, so there were men of anotherorder who as eagerly sought after his blood; of these he speaks: But those thatseek my soul, to destroy it. At his life they aimed, at his honour, his bestwelfare; and this they would not merely injure but utterly ruin. The devil is adestroyer, and all his seed are greedy to do the same mischief; and as he hasruined himself by his crafty devices, so also shall they. Destroyers shall bedestroyed. Those who hunt souls shall be themselves the victims. Shall go intothe lower parts of the earth. Into the pits which they digged for others they shallfall themselves. The slayers shall be slain, and the grave shall cover them. Thehell which they in their curse invoked for others shall shut its mouth uponthem. Every blow aimed against the godly will recoil on the persecutor; he whosmites a believer drives a nail in his own coffin.Verse 10. They shall fall by the sword. So David's enemies did. They that takethe sword shall perish with the sword; bloody men shall feel their own lifegushing forth from them, when their evil day shall at last come, and they shall

Psalm 63 456be given up to feel in their own persons the horrors of death. They shall be aportion for foxes. Too mean to be fit food for the lions, the foxes shall sniffaround their corpses, and the jackals shall hold carnival over their carcases.Unburied and unhonoured they shall be meat for the dogs of war. Frequentlyhave malicious men met with a fate so dire as to be evidently the award ofretributive justice. Although the great assize is reserved for another world, yeteven here, at the common sessions of providence, justice often bares heravenging sword in the eyes of all the people.Verse 11. But the king shall rejoice in God. Usurpers shall fade, but he shallflourish; and his prosperity shall be publicly acknowledged as the gift of God.The Lord's anointed shall not fail to offer his joyful thanksgiving: his wellestablished throne shall own the superior lordship of the King of kings; hisrejoicing shall be alone in God. When his subjects sing, "Io triumphe, "he willbid them chant, "Te Deum." Every one that sweareth by him shall glory. Hisfaithful followers shall have occasion for triumph; they shall never need toblush for the oath of their allegiance. Or, "swearing by him, "may signifyadherence to God, and worship paid to him. The heathen swore by their gods,and the Israelite called Jehovah to witness to his asseveration; those, therefore,who owned the Lord as their God should have reason to glory when he provedhimself the defender of the king's righteous cause, and the destroyer of traitors.But the mouth of them that speak lies shall be stopped. And the sooner thebetter. If shame will not do it, nor fear, nor reason, then let them be stoppedwith the sexton's shovelful of earth; for a liar is a human devil, he is the curseof men, and accursed of God, who has comprehensively said, "all liars shallhave their part in the lake which burneth with fire and brimstone." See thedifference between the mouth that praises God, and the mouth that forges lies:the first shall never be stopped, but shall sing on for ever; the second shall bemade speechless at the bar of God. O Lord, we seek thee and thy truth; deliverus from all malice and slander, and reveal to us thine own self, for Jesus' sake.Amen.EXPLANATORY NOTES AND QUAINT SAYINGSTITLE. When he was in the wilderness of Judah. Even in Canaan, though afruitful land, and the people numerous, yet there were wildernesses... It will beso in the world, in the church, but not in heaven... All the straits and difficultiesof a wilderness must not put us out of tune for sacred songs; but even then it isour duty and interest to keep up a cheerful communion with God. There arePsalms proper for a wilderness; and we have reason to thank God it is thewilderness of Judah we are in, not the wilderness of Sin. Matthew Henry.

Psalm 63 457Title. The Wilderness of Judah is the whole wilderness towards the east of thetribe of Judah, bounded on the north by the tribe of Benjamin, stretchingsouthward to the south west end of the Dead Sea; westward, to the Dead Seaand the Jordan; and eastward to the mountains of Judah. E. W. Hengstenberg.Title. The term wilderness rkdm, as distinguished from hdre, (a steppe) wasgiven to a district which was not regularly cultivated and inhabited, but used forpasturage (from rbd, to drive), being generally without wood and defective inwater, but not entirely destitute of vegetation. J. P. Lange.Title. Hagar saw God in the wilderness, and called a well by the name derivedfrom that vision, Beerlahairoi. Ge 16:13-14. Moses saw God in the wilderness.Ex 3:1-4. Elijah saw God in the wilderness. 1Ki 19:4-18. David saw God in thewilderness. The Christian church will see God in the wilderness. Re 12:6-14.Every devout soul which has loved to see God in his house will be refreshed byvisions of God in the wilderness of solitude, sorrow, sickness, and death.Christopher Wordsworth.Whole Psalm. This is unquestionably one of the most beautiful and touchingPsalms in the whole Psalter. Donne says of it: "As the whole Book of Psalms is,oleum offusun (as the spouse speaks of the name of Christ), an ointment pouredout upon all sort of sores, a cerecloth that supplies all bruises, a balm thatsearches all wounds; so are there some certain Psalms that are imperial Psalms,that command over all affections and spread themselves over all occasions—catholic, universal Psalms, that apply themselves to all necessities. This is oneof these; for of those constitutions which are called apostolical, one is that thechurch should meet every day to sing this Psalm. And, accordingly, St.Chrysostom testifies, `That it was decreed and ordained by the primitiveFathers, that no day should pass without the public singing of this Psalm.'" J. J.Stewart Perowne.Whole Psalm. This Psalm is aptly described by Clauss as "A preciousconfession of a soul thirsting after God and his grace, and finding itselfquickened through inward communion with him, and which knows how tocommit its outward lot also into his hand." Its lesson is, that the consciousnessof communion with God in trouble is the sure pledge of deliverance. This is thepeculiar fountain of consolation which is opened up to the sufferer in thePsalm. The Berleb Bible describes it as a Psalm "which proceeds from a spiritreally in earnest. It was the favourite Psalm of M. Schade, the famous preacherin Berlin, which he daily prayed with such earnestness and appropriation tohimself, that it was impossible to hear it without emotion." E. W.Hengstenberg.

Psalm 63 458Verse 1. O God, thou art my God; early will I seek thee (or, I will diligentlyseek thee, as merchants precious stones that are of greatest value): my soulthirsteth for thee. He doth not say my soul thirsteth for water, but my soulthirsteth for thee; nor he doth say my soul thirsteth for the blood of myenemies, but my soul thirsteth for thee; nor he doth not say my soul thirsteth fordeliverance out of this dry and thirsty land, where no water is; nor he doth notsay my soul thirsteth for a crown, a kingdom, but my soul thirsteth for thee, myflesh longeth for thee. These words are a notable metaphor, taken from womenwith child, to note his earnest, ardent, and strong affections towards God.Thomas Brooks.Verse 1. O God. This is a serious word; pity it should ever be used as abyword. Matthew Henry.Verse 1. My God in Hebrew is the same word with which the Lord cried outupon the cross to the Father about the ninth hour: "My God, my God, why hastthou forsaken me?" For in Hebrew, this Psalm begins Elohim, Eli. Now,Elohim is plural, and Eli is singular, to express the mystery of the Trinity, themystery of the Unity, the distinct subsistence of the (three) hypostases, andtheir consubstantiality. Psalterium Quin. Fabri stapulensis, 1513.Verse 1. (first clause). In David we have a notable example of a sensitive,tender, self analysing soul, living in sustained communion with God, whiledeeply sensible of the claims of the civil and religious polity of Israel, and,moreover, while externally devoted to a large round of exacting public duties.And in this Psalm public misfortunes do but force him back upon the centralstrength of the life of his spirit. For the time his crown, his palace, his honours,the hearts of his people, the love of his child, whom he loved, as we know, withsuch passing tenderness, are forfeited. The psalmist is alone with God. In hishour of desolation he looks up from the desert to heaven. O God, he cried, thouart my God. In the original language he does not repeat the word which istranslated God. In Elohim, the true idea of the root is that of awe, while theadjectival form implies permanency. In Eli, the second word employed, theetymological idea is that of might, strength. We might paraphrase, "O thouEver awful One, my Strength, or my Strong God art thou." But the secondword, Eli, is in itself nothing less than a separate revelation of an entire aspectof the Being of God. It is, indeed, used as a proper and distinct name of God.The pronomial suffixes for the second and third persons are, as Gesenius hasremarked, never once found with this name El; whereas Eli, the first person,occurs very frequently in the Psalter alone. We all of us remember it in thewords actually uttered by our Lord upon the cross, and which he took fromtheir Syriacised version of Psalm 22. The word unveils a truth unknown beyond

Psalm 63 459the precincts of revelation. It teaches us that the Almighty and Eternal giveshimself in the fulness of his Being to the soul that seeks him. Heathenism,indeed, in its cultus of domestic and local deities, of its penates, of its Oeoiepicwrioi, bore witness by these superstitions to the deep yearning of thehuman heart for the individualizing love of a higher power. To know the trueGod was to know that such a craving was satisfied. My God. The wordrepresents not a human impression, or desire, or conceit, but an aspect, a truth,a necessity of the divine nature. Man can, indeed, give himself by halves; hecan bestow a little of his thought, of his heart, of his endeavour, upon hisbrother man. In other words, man can be imperfect in his acts as he is imperfectand finite in his nature. But when God, the Perfect Being, loves the creature ofhis hand, he cannot thus divide his love. He must perforce love with the wholedirectness, and strength, and intensity of his Being; for he is God, and thereforeincapable of partial and imperfect action. He must give himself to the singlesoul with as absolute a completeness as if there were no other being besides it,and, on his side, man knows that this gift of himself by God is thus entire; andin no narrow spirit of ambitious egotism, but as grasping and representing theliteral fact, he cries, "My God." Therefore does this word enter so largely intothe composition of Hebrew names. Men loved to dwell upon that wondrousrelation of the Creator to their personal life which is so strikingly manifested.Therefore, when God had "so loved the world, that he gave his only begottenSon, that whosoever believeth in him shall not perish, but have everlasting life,"we find St. Paul writing to the Galatians as if his own single soul had beenredeemed by the sacrifice of Calvary: "He loved me, and gave himself for me."Henry Parry Liddon, in "Some Words for God: being Sermons preached beforethe University of Oxford, 1863-1865."Verse 1. (first clause). There is a great deal more in it than men of the worldare aware of; to say, O God, thou art my God, in this connection andconjunction: there is more in it in regard of excellency, and there is more in itin regard of difficulty likewise. It is not an unfruitful thing to say it, and it is notam easy thing to say it neither. It confers a great deal of benefit, and requires agreat deal of grace, which belongs unto it, in the truth and reality of it. Thebenefit of it, first, is very great; yea, in effect all things else. To say God is ours,is to say the whole world is ours, and a great deal more; it is to give us title toeverything which may be requisite or convenient for us. Whatever we candesire or stand in need of, it is all wrapped up in this, Thou art my God. Butthen, again, it is a matter of difficulty (as those things which are excellent are).It is a thing which is not so easily said as the world imagines it and thinks it tobe. Indeed, it is easy to the mouth, but it is not easy to the heart. It is easy tohave a fancy to say it, but it is not to have a faith to say it: this carries some

Psalm 63 460kind of hardship with it, and is not presently attained unto; but the mind of manwithdraws from it. There are two states and conditions in which it is verydifficult to say, O God, thou art my God: the one is the state of nature andunregeneracy; and the other is the state of desertion, and the hiding of God'sface from the soul. Thomas Horton (1673).Verse 1. (second clause). The relations of God to his people are not bare andempty titles, but they carry some activity with them, both from him towardsthem, and from them also answerably towards him. Those whom God is a Godto, he bestows special favours upon them; and those to whom God is a God,they return special services to him. And so we shall find it to be all along inScripture, as this David in another place: "Thou art my God, and I will praisethee; thou art my Lord, I will exalt thee." Ps 118:28. And so here: Thou art myGod; early will I seek thee. While the servants of God have claimed anyinterest in him, they have also exhibited duty to him. The text is an expressionnot only of faith, but likewise of obedience, and so to be looked upon by us.Thomas Horton.Verse 1. Early; in the morning, before all things, God is to be sought,otherwise he is sought in vain: as the manna, unless collected at early dawn,dissolves. Simon de Muis.Verse 1. My soul thirsteth for thee. Oh that Christ would come near, and standstill, and give me leave to look upon him! for to look seemeth the poor man'sprivilege, since he may, for nothing and without hire, behold the sun. I shouldhave a king's life, if I had no other thing to do than for evermore to behold andeye my fair Lord Jesus: nay, suppose I were holden out at heaven's fair entry, Ishould be happy for evermore, to look through a hole in the door, and see mydearest and fairest Lord's face. O great King! why standest thou aloof? Whyremainest thou beyond the mountains? O Well beloved, why dost thou pain apoor soul with delays? A long time out of thy glorious presence is two deathsand two hells to me. We must meet. I must see him, I dow (Am not able to dowithout him.) not want him. Hunger and longing for Christ hath brought onsuch a necessity of enjoying Christ that I will not, I dow not want him; for Icannot master nor command Christ's love. Samuel Rutherford (1600-1661).Verse 1. My flesh, that is, my bodily sensitive appetite, which thirsts, ardentlylongs for consolation, which it receives from the abounding of spiritualconsolation to the soul. This meaning greatly pleases me. God giveth the upperand the nether springs. Rebekah, after drawing water in her pitcher, for Eliezer,Abraham's servant, added, "I will draw water for thy camels also, until theyhave done drinking, "Ge 24:19. Jacob dug a well near to Sychar, which was

Psalm 63 461afterwards called Samaria, and as the woman of Samaria said, "drank thereofhimself, and his children, and his cattle, " Joh 4:12. When Moses with the rodsmote the rock twice, "the water came out abundantly, and the congregationdrank, and their beasts also, "Nu 20:11. So God satisfies with this consolationboth our higher and lower nature. Thomas Le Blanc.Verse 1. My flesh longeth for thee. The verb hmk is used only in this place, andtherefore signification of it is rather uncertain, but it will receive light from theArabic dialect. In Golius's Lexicon it signifies caligavit oculus, alteratuscolore, et mente debilitatus fuit. His eye grew dim, his colour was changed, andhis mind was weakened; and therefore, as used by the psalmist, implies theutmost intenseness of fervency of desire, as though it almost impaired his sight,altered the very hue of his body, and even injured his understanding; effectssometimes of eager and unsatisfied desires. Samuel Chandler.Verse 1. In a dry. Here we must read uyrak (Keeretz), instead of nyrak(Beeretz), for it is, like this, and not, in this (which has no force), even like thisdry, wearied, and waterless region; so am I for seeing thee in the sanctuary, forbeholding thy power and thy glory. Benjamin Weiss, in a "New Translation ofthe Book of the Psalms, with Critical Notes, "etc. 1858. Weiss appears to havethe authority of several MSS for this, but he seldom errs in the direction of toolittle dogmatism. C. H. S.Verses 1-2. O God, thou art my God. He embraces him at first word, as weused to do friends at first meeting. Early will I seek thee, says he: my soulthirsteth for thee, my flesh (that is, myself) longeth for thee in a dry and thirstyland, where no water is. Surely, David had some extraordinary business nowwith God to be done for himself, as it follows (Ps 63:2): To see thy power andthy glory, so as I have seen thee in the sanctuary; where God had met him, andmanifested himself to him... The very sight of a friend rejoiceth a man (Pr27:17): "As iron sharpeneth iron, so doth a man the face of his friend." It alonewhets up joy by a sympathy of spirits; and in answer hereunto it ischaracteristically to God's people called the seeking of God's face, that is,himself, for so his face is taken: "Thou shalt have no other gods before myface; "that is, thou shalt have myself, or none but myself. Personal communionwith God is the end of our graces; for as reason and the intercourse of it makesmen sociable one with another, so the divine nature makes us sociable withGod himself: and the life we live by is but an engine, a glass to bring God downto us. Thomas Goodwin.Verses 1-2. O God, thou art my God. See Psalms on "Ps 63:1" for furtherinformation.

Psalm 63 462Verse 2. To see thy power, etc.1. It is, or should be, the desire of every Christian to see and enjoy more andmore of the glory of God.2. That the accomplishment of this design is to be sought by a devout anddiligent attendance upon the worship of the sanctuary. How is God's characterin the sanctuary manifested to believers?(a) By the ministry of reconciliation—by the exhibition of gospel truth.(b) Believers grow in their knowledge of the divine character in the sanctuary,by observing and feeling the application of those great doctrines to the souls ofmen, by the power and influence of the Holy Spirit.3. The effects that result to the believer in his history and experience, from anincreasing knowledge of the power and glory of God. The effects of thisknowledge are great and manifold.(a) The believer, by fresh displays of the divine glory, is disenchanted from thefascination of the world.(b) Another effect of an increasing acquaintance with God, and of every viewof the divine glory we obtain, is that the mind is disentangled from theembarrassments into which it is sometimes thrown by the aspect of providence.(c) By seeing the divine power and glory in the sanctuary, we shall have ourstrength renewed to go on our Christian course afresh.4. A view of the divine glory crucifies our lusts, and puts the corruptions of ourheart to death.5. Fresh views of the divine power and glory nourish our humility.6. These views of the divine glory in the sanctuary arm us for our conflict withthe last enemy.Concluding remarks:1. That it is a characteristic of every good man, that he is devoutly attached tothe solemnities of public worship.

Psalm 63 4632. That his object in going to the sanctuary is definite and distinct. John AngellJames.Verse 2. So as I have seen thee in the sanctuary. To converse with ordinances,and not to converse with God; to have to do with ordinances, and not to have todo with God, alas! they are but dry breasts, and a miscarrying womb that willnever bring forth the fruits of holiness. Ordinances without God are but likebones that have no marrow in them; they are but like shells without a kernel.Your hearing will be in vain; and your praying will be in vain; there will be nospirit moving, no voice answering, no heart warnings, no soul refreshing, noGod meetings. William Strong (1654), in the "Saints' Communion."Verse 2. God's glory is in the firmament, in all the creatures, but moreespecially and fully in the church. Ps 29:9, "In his temple doth every one speakof his glory; "there it is most visible, affecting, and provoking of every one tospeak. In the world few take notice of it, but in the temple every one sees it, andspeaks of it. The world is God opened, and so glorious; the church is Christopened, and so very glorious. This made David long to be in the sanctuarywhen he was in the wilderness; and why so? To see thy power and thy glory.Could not David see them in the heavens, in the mountains, in the goodlycedars, and other works of God? Yes, but not as in the sanctuary; and thereforehe saith, To see thy power and thy glory, so as I have seen thee in thesanctuary; there I have seen thee otherwise than ever elsewhere; there he sawthe king upon his throne and in his glory. William Greenhill.Verse 3. Thy lovingkindness is better than life; or, better than lives, as theHebrew hath it (chaiim). Divine favour is better than life; it is better than lifewith all its revenues, with all its appurtenances, as honours, riches, pleasures,applause, etc.; yea, it is better than many lives put together. Now you know atwhat a high rate men value their lives; they will bleed, sweat, vomit, purge, partwith an estate, yea, with a limb, yea, limbs, to preserve their lives. As he criedout, "Give me any deformity, any torment, any misery, so you spare my life."Now, though life be so dear and precious to a man, yet a deserted soul prizesthe returnings of divine favour upon him above life, yea, above many lives.Many men have been weary of their lives, as is evident in Scripture and history;but no man was ever yet found that was weary of the love and favour of God.No man sets so high a price upon the sun as he that hath long lain in a darkdungeon, etc. Thomas Brooks.Verse 3. Thy lovingkindness is better than life. The love of life is a veryfrequent and pernicious snare, which a sense of God's love must deliver usfrom being entangled by. What so desirable as life, if a man have no place in

Psalm 63 464the heart of God? This is the greatest temporal blessing, and nothing can outdoit, but the favour of the God of our life; and this excels indeed. Whatcomparison is there between the breath in our nostrils, and the favour of aneternal God? any more than there is between an everlasting light and a poorvanishing vapour. Compare Isa 60:19, with Jas 4:14. Who would not, therefore,hate his own life, which hangs in doubt continually before him, and of which hecan have no assurance, when he knows that the living God is his certainportion? Who would not freely yield up and part with ten thousand such lives,one after another (if he had so many), rather than the wrath of God should bekindled but a little. Timothy Cruso (1657-1697).Verse 3. (first clause). God's mercy is better than lives. What lives? Thosewhich for themselves men have chosen. One hath chosen for himself a life ofbusiness, another a country life, another a life of usury, another a military life;one this, another that. Divers are the lives, but better is thy life than our lives.Better is that which thou givest to men amended, than that which perverse menchoose? One life thou givest, which should be preferred to all our lives,whatsoever in the world we might have chosen. Augustine.Verse 3. Life is an impure good. It is a good which is implicated and involvedwith abundance of evils. There are many crosses, and troubles, and calamities,which the life of man is subject unto; which, though it have some comfort in it,yet that comfort is much troubled and mixed yea, but now the favour of God itis good, and nothing but good. As it is said of his blessing, it adds no sorrowwith it, nor has it any inconvenience in it, nor has it any evil attendant upon it.Thomas Horton.Verse 3. My lips shall praise thee. Is it possible that any man should loveanother and not commend him, nor speak of him? If thou hast but a hawk or ahound that thou lovest, thou wilt commend it; and can it stand with love toChrist, yet seldom or never to speak of him nor of his love, never to commendhim unto others, that they may fall in love with him also? You shall see theSpouse (Canticles 5:9, 16) when she was asked, what her beloved was aboveothers? she sets him out in every part of him, and concludes with this: "he isaltogether lovely:" because thy lovingkindness (saith David) is better than life,my lips shall praise thee, and I will bless thee while I live. Can it stand with thislife of love, to be always speaking about worldly affairs, or news at the best;both weekday and Sabbath day, in bed and at board, in good company and inbad, at home and abroad? I tell you, it will be one main reason why you desireto live, that you may make the Lord Jesus known to your children, friends,acquittance, that so in the ages to come his name might ring, and his memorialmight be of sweet odour, from generation to generation. Ps 71:18. If before thy

Psalm 63 465conversion, especially, thou hast poisoned others by thy vain and corruptspeeches, after thy conversion thou wilt seek to season the hearts of others by agracious, sweet, and wise communication of savoury and blessed speeches;what the Lord hath taught thee thou wilt talk of it unto others, for the sake ofhim whom thou lovest. Thomas Sheppard (1605-1649), in "The SoundBeliever."Verses 3-6. David exalts lovingkindness as a queen above all other, even themost precious, blessings bestowed upon him, because thy lovingkindness isbetter than (above) life. Around her throne he places seven members of hisbody and faculties of his mind, as the seven chief angels... who stand before theLord, that they may praise and admire her; these are his lips, his tongue, hishands, his will, his mouth, his memory, and his intellect. For first, he extols thelovingkindness of God with his lips (Ps 63:3): My lips shall praise thee.Secondly, with his tongue (Ps 63:4): Thus will I bless thee while I live. Thirdly,with his hands: I will lift up my hands in thy name. Fourthly, with his will (Ps63:5): MY soul shall be satisfied as with marrow and fatness. Fifthly, with hismouth: And my mouth shall praise thee with joyful lips. Sixthly, with hismemory (Ps 63:6): When I remember thee upon my bed. Seventhly, and lastly,with his intellect: And meditate on thee in the night watches. Thomas Le Blanc.Verse 6. When I remember thee upon my bed, (and) meditate on thee in thenight watches. Thus the English version connects this verse with Ps 63:5. Butthe division of the strophes renders the following translation preferable, which,moreover, obviates the need of supplying "and:" Whenever I remember theeupon my bed, I meditate on thee in the night watches. The remembrance of theeon my bed so engrosses me, that I cannot draw my mind off the thought, so asto fall into the obliviousness of sleep; I often meditate on thee through thewhole night watches. So Ps 119:55,148 1:2. The Hebrew is beds; probablyalluding to the fact that in his unsettled life in exile, he seldom slept for manynights in the same bed, but through fear of adversaries slept in different places.There were three night watches: the first (La 2:19); the middle (Jud 7:19); thethird, or morning watch (Ex 19:24 1Sa 2:11). In the New Testament, theRoman usage of four prevails. A. R. Faussett.Verse 6. Remember—and meditate. The meditation of anything hath moresweetness in it than bare remembrance. The memory is the chest to lay up atruth, but meditation is the palate to feed upon it. The memory is like the ark inwhich the manna was laid up; meditation is like Israel's eating of the manna.When David began to meditate upon God, it was sweet to him as marrow.There is as much difference between a truth remembered and a truth meditated,

Psalm 63 466as between a cordial in the glass and a cordial drunk down. John Wells (1668),in "Sabbath Holiness."Verse 6. Upon my bed. The bed may be looked upon as a place for theremembrance of God in it, according to a threefold notion.1. As a place of choice. In the bed, of choice, rather than anywhere else, whereI am left to my liberty. David when he had a mind to remember God, he wouldmake choice of his bed for it, as most suitable and agreeable to it. In case ofexcessive weariness contracted to the body from some occasion (this is oftenput accidentally in Scripture), "To commune with our hearts upon our bed,"etc., the occasion of it here; it may fall out that the bed may be the fittest placefor such a duty as this. Ps 4:4.2. As it is a place of necessity. In my bed at least, when I cannot anywhere else,as having restraints upon me. David, when (as now it was with him) he wasdetained from the public ordinances, whether by sickness, or any otherimpediment which he could not withstand, yet he would not now wholly forgetGod; he would remember him even in his bed. This is another notion in whichwe may take it.3. As a place of indifference; that is, there as well as anywhere besides. I willnot only remember thee when I am up, when I shall make it my business toremember thee, but even in my bed too. I will take an occasion and opportunityto remember thee there. By commending myself to thee, when I lie down torest, and acknowledging and owning of thee when I first awake. ThomasHorton.Verse 6. There were night watches kept in the tabernacle, for praising God (Ps134:1), which it is probable David, when he had liberty, joined with the Levitesin: but now he could not keep place with them, he kept time with them, andwished himself among them. Matthew Henry.Verse 8. My soul followeth hard after thee. This is the language of a good manin his worst frames; for when he has lost his nearness to God, he will be uneasytill he has again obtained it, and will follow after it with all his might. It is alsohis language in his best frames; for when he knows and enjoys most of God, hewants to know and enjoy more. But it may especially be considered as thelanguage of an afflicted and seeking soul, not sinking under its burden, butearnestly breathing after deliverance, and supported by the prospect ofobtaining it. Hence it follows, Thy right hand upholdeth me...

Psalm 63 467I shall consider what is implied in the soul's following hard after God, and thenenquire the reason of it.1. Following hard after God supposes,(a) A previous acquaintance with him. An unknown good, be it ever sodesirable in itself, cannot be the object of desire. Hence, when God shines intothe heart, it is to give the light of the knowledge of the glory of God in the faceof Jesus Christ, as the foundation of all gracious exercises, and especially as thesource of all fervent desires after him.(b) Following hard after God is expressive of ardent and intense desires. It doesnot consist in cold and languid wishes, but insatiable longings after communionwith God and conformity to his will.(c) It implies laborious exertion. My soul followeth, it followeth hard afterthee. Not earth nor heaven merely is the object of pursuit, but God himself.And the desires of a truly renewed soul are not sluggish and ineffectual; theylead him to the use of all appointed means, and to the exertion of his utmostendeavours till the object be attained.(d) Perseverance in seeking. To follow implies this, and to follow hard impliesit more strongly. It is as if the psalmist had said, "Does God retire? I willpursue. Does he withhold the blessing? I will wrestle with him till I obtain it.He long waited to be gracious, and I will now wait till he is so."2. We are to enquire the reason why David thus followed hard after God.(a) Guilt and distress followed hard after him.(b) His enemies also followed hard after him. Satan did so, and once and againcaused him to stumble and fall.(c) He had followed hard after other things to no purpose.(d) We may add the powerful attractions of divine grace. Condensed fromBenjamin Beddome's Sermon, "The Christian's Pursuit, " in "ShortDiscourses," 1809.Verse 8. My soul followeth hard after thee. kyrha hqbd The primary sense ofqbd is agglutinavit, to glue together; from thence it signifies figuratively toassociate, to adhere to, to be united with; and particularly to be firmly united

Psalm 63 468with strong affection. "Therefore shall a man leave his father and mother,wyvak qbdw, and cleave to his wife; "properly, be closely united andcompacted with his wife, with the most permanent affection. Ge 2:24. Thepsalmist, therefore, means that his soul adhered to God with the warmestaffection, and longed to offer up his sacrifice of praise in his sanctuary. SamuelChandler.Verse 8. My soul followeth hard after thee. tqkd, adhaesit, adherescit animamea post te: My soul cleaves after thee, as do things which hang by another;the root is of so great frequency in Scripture, as of enquiry amongst critics; itimports here the posture of David's spirit, and speaketh it close to God; and sodepending upon him, as nothing could loosen it from him: Satan's subtlety,Saul's cruelty, his own personal loss and indemnity, are not all of them of anyforce or dexterity, to cut asunder or untie the Gordian knot of this unity. Thecleaving of David's spirit was a gluing of the Lord's spirit: a marriage of theLord's making is altogether incapable of the devil's breaking. It is no wonderDavid's words report him so much devoted to God, seeing with the same breaththey speak him supported by God; Thy right hand upholdeth me, saith he.Alexander Pringle, in "A Stay in Trouble; or the Saint's Rest in the Evil Day,"1657.Verse 8. My soul followeth hard after thee. The original is kyrxa yvkg My soulcleaves after thee. As if he had said, Go, lead on, my God! Behold, I follow asnear, as close, as I can; e vestigio; I would not leave any distance, but pursuethy footsteps, step by step, leaning upon thine everlasting arms, that areunderneath me, and following thy manuduction. John Gibbon, in "The MorningExercises," 1661.Verse 8. The soul's following, and following hard after God—what meansthis? Surely it intends much more than a languid, inert inclination; or "thedesire of the slothful which killeth him, because his hands refuse to labour." Itevinces an intenseness of concern that quickens and rouses the man into lifeand earnestness; that draws his very soul along with it; that reconciles him toevery needful exertion and sacrifice, however trying; and urges him topersevere, whatever difficulties or discouragements he meets with in his course.And sometimes the distance is long, and the progress up hill, and the roadrough, and the weather unfriendly, and enemies would thrust us back; andsometimes we lose sight of him, and ask those we meet: "Saw ye him whommy soul loveth?" and when we spy him again, he seems to advance as weadvance, and when we gain upon him and get nearer, he seems to look backand frown, and tell us to retire. The exercises and feelings of Christians in thedivine life will enable them to explain these allusions. Who among them all has

Psalm 63 469not, like the Jews, been sometimes "discouraged because of the way?" Who hasnot resembled Barak's adherents—"Faith, yet pursuing?" Who has notfrequently said, My soul followeth hard after thee? William Jay.Verses 9-10. If the psalmist's divine longing was unquenched, so also was hisfaith; and in the latter part of the psalm he foretells with full assurance the finaloverthrow of his enemies. Nor did his denunciations fail to meet with a certainaccuracy of fulfilment even in the battle by which his own deliverance waseffected. The armies encountered in the wood of Ephraim, across the Jordan;there was "a greater slaughter that day of twenty thousand men; ""and the wooddevoured more people that day than the sword devoured." That David's wordsconcerning the lower parts of the earth, and the sword, and the foxes, had notbeen idly spoken: the pitfalls of the forest, and the swords of the royal pursuers,and the wild beasts that had there made their lairs, all effectually did theirwork; and the fate of the rebel army was shared by their leader, who, caught inthe thick boughs of the oak, pierced through the heart by Joab, and cut down byhis attendants, received no further funeral honours than to be cast "into a greatpit in the wood, "and have "a very great heap of stones" laid upon him to coverhim. Joseph Francis Thrupp, in "An Introduction to the Study and Use of thePsalms," 1860.Verse 10. They shall fall. The word is ordinarily applied to water. 2Sa 14:14 La3:49. But here, by the immediate mention of the sword, it is restrained to theeffusion of blood, and being in the third person plural, in the active sense, it isafter the Hebrew idiom to be interpreted in the passive sense, they shall pourout by the hand of the sword, i.e., they shall be poured out by the sword, thehand of the sword being no more than the edge of the sword. Henry Hammond.Verse 10. They shall be a portion for foxes. Beasts were given to men for theirfood, but here men are given to beasts for a prey. A lamentable spectacle to seethe vilest of all creatures ravenously feast themselves with the flesh of thenoblest, and irrespectively hale and tear in pieces the caskets which whilomeenclosed the richest jewel in the world. Is it not against the law of nature thatmen should become beasts' meat; yea, the meat of such beasts as are carrion,and not man's meat? Questionless it is, yet nature giveth her consent to thiskind of punishment of unnatural crimes. For it is consonant to reason, that thelaw of nature should be broken in their punishment who brake it in their sin;that they who devoured men like beasts should be devoured of beasts like men,that they who with their hands offered unnatural violence to their sovereignshould suffer the like by the claws and teeth of wild beasts, their slaves; thatthey who bear a fox in their breast in their life, should be entombed in the bellyof a fox at their death. St. Austin, expounding this whole prophecy of Christ,

Psalm 63 470yieldeth a special reason of this judgment of God by which the Jews werecondemned to foxes. The Jews, saith he, therefore killed Christ that they mightnot lose their country; but, indeed, they therefore lost their country becausethey killed Christ; because they refused the Lamb, and chose Herod the foxbefore him, therefore by the just retribution of the Almighty, they were allottedto the foxes for their portion. Notwithstanding this allusion of St. Austin tofoxes in special, Jansenius and other expositors extend this grant in my text toall wild beasts and fowls, which are, as it were, impatient with the fox, andhave full power and liberty given them to seize upon the corpses of traitors toGod and their country; but foxes bear the name because they abound in thoseparts where was such store of them, that Samson in a short time, with a wetfinger, caught three hundred. Daniel Featley, D.D., in "Clavis Mystica," 1636.Verse 10. They shall be a portion for foxes. If the body of a human being wereto be left on the ground, the jackals would certainly leave but little traces of it;and in the olden times of warfare, they must have held high revelry in the battlefields after the armies had retired. It is to this propensity of the jackal thatDavid refers—himself a man of war, who had fought on many a battle field,and must have seen the carcases of the slain mangled by those nocturnalprowlers. J. G. Wood.Verse 10. What a doom is that which David pronounces upon those who seekthe soul of the righteous to destroy it: They shall be a portion for foxes; bywhich jackals are meant, as I suppose. These sinister, guilty, woebegone brutes,when pressed with hunger, gather in gangs among the graves, and yell in rage,and fight like fiends over their midnight orgies; but on the battle field is theirgreat carnival. Oh! let me never even dream that any one dear to me has fallenby the sword, and lies there to be torn, and gnawed at, and dragged about bythese hideous howlers. W. M. Thomson, D.D., in "The Land and the Book,"1861.Verse 11. Every one that sweareth by him, i.e., to David, that comes into hisinterest, and takes an oath of allegiance to him, shall glory in his success. Or,that swears by him, i.e., by the blessed name of God, and not by any idol. De6:15. And then it means all good people that make a sincere and openprofession of God's name: they shall glory in God; they shall glory in David'sadvancement: "They that fear thee will be glad when they see me." They thatheartily espouse the cause of Christ, shall glory in its victory at last. "If wesuffer with him, we shall reign with him." Matthew Henry.HINTS TO THE VILLAGE PREACHER

Psalm 63 471Verse 1. (first clause). While the Atheist says, "No God, "and the heathenworship "gods many, "the true believer says, "O God, thou art my God." He isso,1. By choice.2. By covenant.3. By confession.Verse 1. (second clause). Seeking God early.1. Early in respect of life.2. Early in respect of diligence.3. Early in respect of (fervour.)4. Early in respect of times or continuance. Alexander Shanks.Verse 1. (second clause). Earnest seeking. That which is longed for will beeagerly sought.1. The soul is resolute. I will seek.2. The soul is reasonable. I will seek.3. The soul is ready. Early will I.4. The soul is persevering.Let this be the resolution of both saved and unsaved. G. J. K.Verse 3.1. Love's resolution. My lips shall praise thee.(a) To praise. This is congenial to the renewed nature. It delights not ingrumbling, reproaching, or scolding. Praise expresses appreciation, gratitude,happiness, affection.(b) To praise God.(c) To praise God practically. My lips. By speaking well to him; by speakingwell of him; of his wisdom, justice, love, grace, etc.(d) To praise God continually. As long as I live, etc.2. Love's reason. Because thy lovingkindness. Love must praise God because—(a) It owes its existence to him. "We love him because he first loved us."

Psalm 63 472(b) Because it is fostered by him. "The love of God is shed abroad, "etc.(c) Because the expressions of his love demand praise. "Kindness" to needy,helpless, lost. Lovingkindness, not wounding our natures. Better than life; eitherthe principle, pleasures, or pursuits of life. G. J. K.Verse 3. Thy lovingkindness is better than life.1. Love enjoyed with life.2. Love compared with life.3. Love preferred to life. G. J. K.Verses 5-6.1. The empty vessel filled. How? By meditation. With what? God's goodness asmarrow and fatness. To what extent? Satisfaction.2. The full vessel running over. My mouth shall praise thee with joyful lips. Thesoul overflows with praise—joyful praise. G. J. K.Verses 5-6. Describe the nature of, and show the intimate connection between1. the believer's employments and 2. his enjoyments. J. S. Bruce.Verse 7. A well founded resolve.1. Upon what based.2. How expressed. J. S. B.Verse 8.1. The soul's pursuit after God. It follows, (a) In desire. (b) In action. (c)Earnestly. (d) Quickly. (e) Closely.2. The soul's support. Thy right hand upholdeth me, the arm of strength. Indoing and bearing. G. J. K.Verse 8. "A mighty hunter before the Lord."1. The object of pursuit: Thee.2. The manner of pursuit: Hard after.3. The dangers encountered. J. S. B.Verse 8. (second clause). God's right hand upholds his people three ways.

Psalm 63 4731. As to sin; lest they should fall by it.2. As to suffering; lest they should sink under it.3. As to duty; lest they should decline from it. W. Jay.Verses 9-10.1. The enemies of the Christian. Evil spirits, evil men, evil habits, etc., etc.2. Their intent. To destroy the soul.3. Their fall. Certain, shameful, destructive.4. Their future. Hell is reserved for them G. J. K.Verse 11. Three topics.1. Royal rejoicing.2. Lawful swearing.3. Evil speaking.WORKS UPON THE SIXTY-THIRD PSALMCHANDLER'S "Life of David" contains an Exposition of this Psalm. Vol. 1, pp. 130-4."An Exposition of the 63 Psalm, "in eight Sermons, in "Choice and Practical Expositions on four SelectPsalms... By THOMAS HORTON, D.D., 1675." (Folio.)Twelve Sermons (on Ps 63:1-8) in "Sermons on various Practical Subjects. By ALEXANDER SHANKS(1731-1799), late Minister of the Associate Congregation of Jedburgh, Edinburgh, 1081."

Psalm 64 474Psalm 64ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherTITLE. To the Chief Musician. The leader of the choir, for the time being, is charged with this song. Itwere well if the chief musicians of all our congregations estimated their duty at its due solemnity, for it isno mean thing to be called to lead the sacred song of God's people, and the responsibility is by no meanslight. A Psalm of David. His life was one of conflict, and very seldom does he finish a Psalm withoutmentioning his enemies; in this instance his thoughts are wholly occupied with prayer against them.DIVISION. From Ps 64:1-6 he describes the cruelty and craftiness of his foes, and from Ps 64:7-10 heprophesies their overthrow.EXPOSITIONVerse 1. Hear my voice, O God, in my prayer. It often helps devotion if we areable to use the voice and speak audibly; but even mental prayer has a voicewith God which he will hear. We do not read that Moses had spoken with hislips at the Red Sea, and yet the Lord said to him, "Why criest thou unto me?"Prayers which are unheard on earth may be among the best heard in heaven. Itis our duty to note how constantly David turns to prayer; it is his battle axe andweapon of war; he uses it under every pressure, whether of inward sin oroutward wrath, foreign invasion or domestic rebellion. We shall act wisely ifwe make prayer to God our first and best trusted resource in every hour ofneed. Preserve my life from fear of the enemy. From harm and dread of harmprotect me; or it may be read as an expression of his assurance that it would beso; "from fear of the foe thou wilt preserve me." With all our sacrifices ofprayer we should offer the salt of faith.Verse 2. Hide me from the secret counsel of the wicked. From their hiddensnares hide me. Circumvent their counsel; let their secrets be met by thy secretprovidence, their counsels of malice by thy counsels of love. From theinsurrection of the workers of iniquity. When their secret counsels break forthinto clamorous tumults, be thou still my preserver. When they think evil, let thydivine thoughts defeat them; and when they do evil, let thy powerful justiceoverthrow them: in both cases, let me be out of reach of their cruel hand, andeven out of sight of their evil eye. It is a good thing to conquer malicious foes,but a better thing still to be screened from all conflict with them, by beinghidden from the strife. The Lord knows how to give his people peace, and when

Psalm 64 475he wills to make quiet, he is more than a match for all disturbers, and can defeatalike their deep laid plots and their overt hostilities.Verse 3. Who whet their tongue like a sword. Slander has ever been the masterweapon of the good man's enemies, and great is the care of the malicious to useit effectively. As warriors grind their swords, to give them an edge which willcut deep and wound desperately, so do the unscrupulous invent falsehoodswhich shall be calculated to inflict pain, to stab the reputation, to kill thehonour of the righteous. What is there which an evil tongue will not say? Whatmisery will it not labour to inflict? And bend their bows to shoot their arrows,even bitter words. Far off they dart their calumnies, as archers shoot theirpoisoned arrows. They studiously and with force prepare their speech as bentbows, and then with cool, deliberate aim, they let fly the shaft which they havedipped in bitterness. To sting, to inflict anguish, to destroy, is their one design.Insult, sarcasm, taunting defiance, nicknaming, all these were practised amongOrientals as a kind of art; and if in these Western regions, with more refinedmanners, we are less addicted to the use of rough abuse, it is yet to be fearedthat the less apparent venom of the tongue inflicts none the less poignant pain.However, in all cases, let us fly to the Lord for help. David had but the oneresource of prayer against the twofold weapons of the wicked, for defenceagainst sword or arrow he used the one defence of faith in God.Verse 4. That they may shoot in secret at the perfect. They lie in ambush, withbows ready bent to aim a coward's shaft at the upright man. Sincere and uprightconduct will not secure us from the assaults of slander. The devil shot at ourLord himself, and we may rest assured he has a fiery dart in reserve for us; Hewas absolutely perfect, we are only so in a relative sense, hence in us there isfuel for fiery darts to kindle on. Observe the meanness of malicious men; theywill not accept fair combat, they shun the open field, and skulk in the bushes,lying in ambush against those who are not so acquainted with deceit as tosuspect their treachery, and are to manly to imitate their despicable modes ofwarfare. Suddenly do they shoot at him, and fear not. To secrecy they addsuddenness. They give their unsuspecting victim no chance of defendinghimself; they pounce on him like a wild beast leaping on its prey. They lay theirplans so warily that they fear no detection. We have seen in daily life the arrowof calumny wounding its victim sorely; and yet we have not been able todiscover the quarter from which the weapon was shot, nor to detect the handwhich forged the arrowhead, or tinged it with the poison. Is it possible forjustice to invent a punishment sufficiently severe to meet the case of the dastardwho defiles my good name, and remains himself in concealment? An open liaris an angel compared with this demon. Vipers and cobras are harmless and

Psalm 64 476amiable creatures compared with such a reptile. The devil himself might blushat being the father of so base an offspring.Verse 5. They encourage themselves in an evil matter. Good men arefrequently discouraged, and not infrequently discourage one another, but thechildren of darkness are wise in their generation and keep their spirits up, andeach one has a cheering word to say to his fellow villain. Anything by whichthey can strengthen each other's hands in their one common design they resortto; their hearts are thoroughly in their black work. They commune of layingsnares privily. Laying their heads together they count and recount their variousdevices, so as to come at some new and masterly device. They know the benefitof cooperation, and are not sparing in it; they pour their experience into onecommon fund, they teach each other fresh methods. They say, Who shall seethem? So sedulously do they mask their attacks, that they defy discovery; theirpitfalls are too well hidden, and themselves too carefully concealed to be foundout. So they think, but they forget the all seeing eye, and the all discoveringhand, which are ever hard by them. Great plots are usually laid bare. As in theGunpowder Plot, there is usually a breakdown somewhere or other; among theconspirators themselves truth finds an ally, or the stones of the field cry outagainst them. Let no Christian be in bondage through fear of deep laidJesuitical schemes, for surely there is no enchantment against Jacob, nordivination against Israel; the toils of the net are broken, the arrows of the boware snapped, the devices of the wicked are foiled. Therefore, fear not, yetremblers; for the Lord is at your right hand, and ye shall not be hurt of theenemy.Verse 6. They search out iniquities. Diligently they consider, invent, devise,and seek for wicked plans to wreak their malice. These are no common villains,but explorers in iniquity, inventors and concoctors of evil. Sad indeed it is thatto ruin a good man the evil disposed will often show as much avidity as if theywere searching after treasure. The Inquisition could display instruments oftorture, revealing as much skill as the machinery of our modern exhibitions.The deep places of history, manifesting most the skill of the human mind, arethose in which revenge has arranged diplomacy, and used intrigue to compassits diabolical purposes. They accomplish a diligent search. Their design isperfected, consummated, and brought into working order. They cry "Eureka;"they have sought and found the sure method of vengeance. Exquisite are therefinements of malice! hell's craft furnishes inspiration to the artistes whofashion deceit. Earth and the places under it are ransacked for the material ofwar, and profound skill turns all to account. Both the inward thought of everyone of them, and the heart, is deep. No superficial wit is theirs; but sagacity,

Psalm 64 477sharpened by practice and keen hatred. Wicked men have frequently the craft tohasten slowly, to please in order to ruin, to flatter that ere long they maydevour, to bow the knee that they may ultimately crush beneath their foot. Hewho deals with the serpent's seed has good need of the wisdom which is fromabove: the generation of vipers twist and turn, wind and wiggle, yet evermorethey are set upon their purpose, and go the nearest way to it when they wanderround about. Alas! how dangerous is the believer's condition, and how readilymay he be overcome if left to himself. This is the complaint of reason and themoan of unbelief. When faith comes in, we see that even in all this the saintsare still secure, for they are all in the hands of God.Verse 7. But God shall shoot at them with an arrow. They shot, and shall beshot. A greater archer than they are shall take sure aim at their hearts. One ofhis arrows shall be enough, for he never misses his aim. The Lord turns thetables on his adversaries, and defeats them at their own weapons. Suddenlyshall they be wounded. They were looking to surprise the saint, but, lo! they aretaken at unawares themselves; they desired to inflict deadly wounds, and aresmitten themselves with wounds which none can heal. While they werebending their bows, the great Lord had prepared his bow already, and he let slipthe shaft when least they looked for such an unsparing messenger of justice."Vengeance is mine; I will repay, saith the Lord." The righteous need not learnthe arts of self defence or of attack, their avenging is in better hands than theirown.Verse 9. And all men shall fear. They shall be filled with awe by the justjudgments of God, as the Canaanites were by the overthrow of Pharaoh at theRed Sea. Those who might have been bold in sin shall be made to tremble andto stand in awe of the righteous Judge. And shall declare the work of God. Itshall become the subject of general conversation. So strange, so pointed, soterrible shall be the Lord's overthrow of the malicious, that it shall be spoken ofin all companies. They sinned secretly, but their punishment shall be wroughtbefore the face of the sun. For they shall wisely consider of his doing. Thejudgments of God are frequently so clear and manifest that men cannot misreadthem, and if they have any thought at all, they must extract the true teachingfrom them. Some of the divine judgments are a great deep, but in the case ofmalicious persecutors the matter is plain enough, and the most illiterate canunderstand.Verse 10. The righteous shall be glad in the Lord. Admiring his justice andfully acquiescing in its displays, they shall also rejoice at the rescue of injuredinnocence yet, their joy shall not be selfish or sensual, but altogether inreference to the Lord. And shall trust in him. Their observation of providence

Psalm 64 478shall increase their faith; since he who fulfils his threatenings will not forget hispromises. And all the upright in heart shall glory. The victory of the oppressedshall be the victory of all upright men; the whole host of the elect shall rejoicein the triumph of virtue. While strangers fear, the children are glad in view oftheir Father's power and justice. That which alarms the evil, cheers the good.Lord God of mercy, grant to us to be preserved from all our enemies, and savedin thy Son with an everlasting salvation.EXPLANATORY NOTES AND QUAINT SAYINGSWhole Psalm. This Psalm is applied by R. Obadiah to Haman and Mordecai.The enemy is Haman, the perfect man shot at is Mordecai; about whom Hamancommuned with his friends to lay snares for him, and search diligently foroccasions against him and his people, which issued in his own destruction. Theancient Midrash of the Jews applies it to Daniel, when cast into the den oflions; and Jarchi supposes that David, by a spirit of prophecy, foresaw it, andprayed for him who was of his seed; and that everything in the Psalmbeautifully falls in with that account. Daniel is the perfect man aimed at; theenemy are the princes of Darius's court, who consulted against him, communedof laying snares for him, and gained their point, which proved their own ruin.But the Psalm literally belongs to David, by whom it was composed. John Gill.Whole Psalm. A cry of God's elect, when persecuted for righteousness' sake, totheir Deliverer and sure Avenger. The general principle stated is very clear. ThePsalm will adjust itself, as an experimental utterance, to the lips of Christianfaith wherever brought into contact with the evil forces of the prince of thisworld, so as to suffer affliction for the gospel's sake; for it expresses thecondition and the hope of one actually imperilled for the truth. How aptly aportion of this Psalm applies to the suffering Truth Himself in the days of hisaffliction, when, pierced in his spirit by lying words, he endured thecontradiction of sinners against himself, needs not be pointed out. ArthurPridham, in "Notes and Reflections on the Psalms," 1869.Verse 1. Preserve my life. Hebrew, lives; so called for the many faculties,operations, revolutions, and commodities of life. John Trapp.Verse 3. Who whet their tongue, etc. The verb means, says Parkhurst, "to whet,sharpen, "which is performed by reiterated motion of friction; and by abeautiful metaphor it is applied to a wicked tongue. It has, however, beenrendered, vibrate, as it is certain a serpent does his tongue. Richard Mant.

Psalm 64 479Verse 3. The ingenuity of man has been wonderfully tasked and exercised intwo things, inventing destructive weapons of war, and devising variousmethods of ruining men by wicked words. The list of the former is found inmilitary writings. But the various forms of evil speaking can hardly becatalogued. Evil speakers have arrows, sharp, barbed, dipped in poison. Theyhave "swords, flaming swords, two edged swords, drawn swords, drawn inanger, with which they cut, and wound, and kill the good name of theirneighbour." Sins of the tongue are commonly very cruel. When slander issecret, as it commonly is, you cannot defend yourself from its assaults. Itscanons are infernal. One of them is, "If a lie will do better than the truth, tell alie." Another is, "Heap on reproach; some of it will stick." William S. Plumer.Verses 3-4. We saw in the Museum at Venice an instrument with which one ofthe old Italian tyrants was accustomed to shoot poisoned needles at the objectsof his wanton malignity. We thought of gossips, backbiters, and secretslanderers, and wished that their mischievous devices might come to a speedyend. Their weapons of innuendo, shrug, and whisper, appear to be asinsignificant as needles: but the venom which they instil is deadly to many areputation. C. H. Spurgeon, in "Feathers for Arrows; or, Illustrations forPreachers and Teachers," 1870.Verses 3-4. David, upon sad experience, compares a wicked, reviling tongue tothree fatal weapons—a razor, a sword, and an arrow. To a razor, such a one aswill take off every little hair: so a reviling tongue will not only take advantageof every gross sin committed by others, but those peccadilloes, the leastinfirmities which others better qualified cannot so much as discern; secondly, toa sword that wounds: so the tongues of reproaching men cut deeply into thecredits and reputations of their brethren, but a sword doth mischief only nearhand, not afar off; and, therefore, it is in the third place compared to an arrow,that can hit at a distance: and so revilers do not ill offices to those only in theparish or town where they live, but to others far remote. How much, then, dothit concern every man to walk circumspectly; to give no just cause of reproach,not to make himself a scorn to the fools of the world; but, if they will reproach(as certainly they will), let it be for forwardness in God's ways, and not for sin,that so the reproach may fall upon their own heads, and their scandalouslanguage into their own throats. Jeremiah Burroughs.Verses 3, 7-8. The most mischievous weapons of the wicked are words, evenbitter words; but the Word is the chief weapon of the Holy Spirit: and as withthis sword the great Captain foiled the tempter in the wilderness, so may wevanquish "the workers of iniquity" with the true Jerusalem blade. J. L. K.

Psalm 64 480Verse 4. That they may shoot in secret. The wicked are said to shoot theirarrows in secret at the perfect; and then "they say, Who shall see them?" Ps64:5. Thus Satan lets fly a temptation so secretly, that he is hardly suspected inthe thing. Sometimes he useth a wife's tongue to do his errand; another while hegets behind the back of a husband, friend, servant, etc., and is not seen all thewhile he is doing his work. Who would have thought to have found a devil inPeter, tempting his Master, or suspected that Abraham should be the instrumentto betray his beloved wife into the hands of a sin? yet it was so. Nay,sometimes he is so secret, that he borrows God's bow to shoot his arrows from,and the poor Christian is abused, thinking it is God chides and is angry, when itis the devil tempts him to think so, and only counterfeits God's voice. WilliamGurnall.Verse 8. (first clause).In these cases,We still have judgment here, that we but teachBloody instructions, which, being taught, returnTo plague the inventor: This even handed justiceCommends the ingredients of our poisoned chaliceTo our own lips. William Shakespeare.Verse 8. Their own tongue to fall upon themselves. That is, their own wordsshall be brought as a testimony against them, and condemn them. "The tongueis a little member" (Jas 3:5), and therefore a light member; yet it falls heavy, asheavy as lead. A man were better have his house fall upon him, than that, inthis sense, his tongue should fall upon him. Some have been pressed to deathbecause they would not speak, but stood mute before the judge; but more havebeen pressed to death by their sinful freedom, or rather licentiousness inspeaking; this hath brought them to judgment, and cast them in judgment... Astrange thing, that the fall of a man's tongue should oppress his body and wholeestate; yet so it is, the weight of a man's tongue falling upon him crushes him topowder. Joseph Caryl.Verse 8. Their own tongue to fall upon themselves. The arrows of idle words,though shot out of sight, and possibly quite forgotten, will hereafter drop downupon the heads of such as drew the bow. Words are but wind, is the commonsaying, but they are such wind as will either blow the soul to its haven of rest, ifholy, wholesome, savoury, spiritual, and tending to edification, or else sink itinto the Dead Sea and bottomless gulf of eternal misery, if idle, profane, frothy,and unprofitable. Edward Reyner (1600-1670) in "Rules for the Government ofthe Tongue."

Psalm 64 481Verse 10. The righteous shall be glad in the Lord, and shall trust in him. Thatis, if they have failed in their trust heretofore, and not given God honour byconfiding in him, yet these wonderful works of God (of which he speaks in thePsalm) work this hope. Joseph Caryl.Verse 10. All the upright in heart. The word of this text, jashar, signifiesrectitudinem, and planitiem, it signifies a direct way; for the devil's way wascircular, compassing the earth; but the angel's way to heaven upon Jacob'sladder was a straight, a direct way. And then it signifies, as a direct andstraight, so a plain, a smooth, an even way, a way that hath been beaten into apath before, a way that the fathers and the church have walked in before, andnot a discovery made by our curiosity, or our confidence, in venturing fromourselves, or embracing from others, new doctrines and opinions. The persons,then, whom God proposes to be partakers of his retributions, are first, recti (thatis, both direct men, and plain men), and then recti corde, this qualification, thisstraightness and smoothness must be in the heart; all the upright in heart shallhave it. Upon this earth, a man cannot possibly make one step in a straight anda direct line. The earth itself being round, every step we make upon it mustnecessarily be a segment, an arc of a circle. But yet, though no piece of a circlebe a straight line, yet if we take any piece, nay, if we take the whole circle,there is no corner, no angle in any place, in any entire circle. A perfect rectitudewe cannot have in any way in this world; in every calling there are someinevitable temptations. But, though we cannot make up one circle of a straightline (that is impossible to human frailty), yet we may pass on without anglesand corners, that is, without disguises in our religion, and without the love ofcraft, and falsehood, and circumvention, in our civil actions. A compass is anecessary thing in a ship, and the help of that compass brings the ship homesafe, and yet that compass hath some variations, it doth not look directly north;neither is that star which we call the north pole, or by which we know the northpole, the very pole itself; but we call it so, and we make our uses of it, and ourconclusions by it, as if it were so, because it is the nearest star to that pole. Hethat comes as near uprightness as infirmities admit, is an upright man, thoughhe love some obliquities. John Donne.Verse 10. All the upright in heart shall glory. The Psalm began in the firstperson singular, Hear my voice, O God, but it ends by comprehending all therighteous. He who is most anxious about his own salvation will be found to bethe man of the truest and widest love to others; while he who talks most ofunselfishness in religion is generally the most selfish. We cannot take a moreefficient method for benefiting others than by being earnestly prayerful forourselves that we may be preserved from sin. Our example will in itself be

Psalm 64 482useful, and our godliness, by putting power into our testimony, will increase thevalue of every rebuke, exhortation, or encouragement we may utter. Our sin isor will be the church's sorrow, and the way to make all the upright rejoice is tobe upright ourselves. C. H. S.Verse 10. Shall glory. This retribution is expressed in the original in the wordhalal; and halal, to those translators that made our Book of Common Prayer,presented the signification of gladness, for so it is there: They shall be glad. Soit did to the translators that came after, for there it is, They shall rejoice; and toour last translators it seemed to signify glory, They shall glory, say they. Butthe first translation of all into our language (which was long before any of thesethree), calls it praise, and puts it into the passive: All men of rightful heart shallbe praised. And so truly jithhalelu, in the original, bears it, nay, requires it;which is not of praise which they shall give to God, but of a praise that theyshall receive for having served God with an upright heart; not that they shallpraise God in doing so, but that godly men shall praise them for having doneso. All this shall grow naturally out of the root; for the root of this word islucere, splendere, to shine out in the eyes of men, and to create in them a holyand a reverential admiration; as it was John Baptist's praise, that he was "Aburning and a shining lamp." Properly it is, by a good and a holy exemplarylife, to occasion others to set a right value upon holiness, and to give a duerespect for holy men... Shall glory. It is so far from diminishing this glory, asthat it exalts our consolation that God places this retribution in the future; ifthey do not yet, certainly they shall glory, and if they do now, that glory shallnot go out, still they shall, they shall for ever glory. John Donne.Verse 1.1. The preservation of life desired.HINTS TO THE VILLAGE PREACHER(a) The desire expressed.(b) Qualified—from violent death, from fear of, etc.2. The preservation of life prayed for.(a) For self improvement.(b) For usefulness.(c) For the divine glory. G. R.

Psalm 64 483Verse 2. (first clause). Applied to Satan.1. The danger considered.(a) The enemy, wicked, mighty, malicious, experienced.(b) His counsel. He tempts cunningly, and with deliberation.(c) The secrecy of it. He may be exciting others against me, or sowing evil inmyself.2. The deliverance implored. Hide me.(a) Keep me from being tempted.(b) Keep me from evil when tempted.(c) Bring me out of it all unharmed.(d) Meanwhile, let me be in thy secret place.3. The consolation of faith.(a) God does preserve praying ones.(b) Our enemy is his enemy.(c) He has preserved us.(d) We are his own.(e) His honour is involved.Verse 3. Bitter words. An excellent topic in reference both to the sinner and toprofessed saints.Verse 3. The whetting of the tongue. Fresh faults discovered, evil motivesimputed, exaggerations invented, lies forged, innuendoes suggested, oldslanders furnished, and ancient hatreds rekindled.Verse 6. (two first clauses). The fault hunter; his motive, his character, hispretences, and his punishment.Verse 9.1. The subject for consideration—Judgments upon the wicked.(a) As Judgments.(b) As judgments from God—that work of God—his doing.2. The consideration of the subject.

Psalm 64 484(a) They are intended to be considered by others.(b) They are to be considered wisely.3. The effect of this consideration.(a) Fear of God.(b) Praise to God; shall declare, etc. G. R.Verses 9-10.1. An act of God; something of his doing.2. Its effect upon men in general: All men shall fear, and shall declare, etc.3. A special duty resulting from it, incumbent on good men: The righteous, etc.H. Dove.Verse 10.1. The persons.(a) What they are, in distinction from others; the righteous; the justified.(b) What they are in themselves; upright in heart; not perfect, but sincere.2. Their privilege.(a) Amidst all their persecutions to joy in God.(b) Amidst all their dangers to trust in God. G. R.

Psalm 65 485Psalm 65ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherTITLE. This title is very similar to many we have before studied. To the Chief Musician. It is consigned tothe care of the usual overseer of song. When a man does his work well, there is no use in calling in othersfor novelty's sake. A Psalm and song of David. The Hebrew calls it a Shur and Mizmor, a combination ofpsalm and song, which may be best described by the term, "A Lyrical Poem." In this case the Psalm may besaid or sung, and be equally suitable. We have had two such Psalms before, Psalms 30 and 48, and we havenow the first of a little series of four following each other. It was meant that Psalms of pleading and longingshould be followed by hymns of praise.SUBJECT AND DIVISION. David sings of the glory of God in his church, and in the fields of nature:here is the song both of grace and providence. It may be that he intended hereby to commemorate aremarkably plentiful harvest, or to compose a harvest hymn for all ages. It appears to have been writtenafter a violent rebellion had been quelled, Ps 65:7, and foreign enemies had been subdued by signal victory,Ps 65:8. It is one of the most delightful hymns in any language. We shall view in Ps 65:1-4 the way ofapproach to God, then from Ps 65:5-8 we shall see the Lord in answer to prayer performing wonders forwhich he is praised, and then from Ps 65:9-13 we shall sing the special harvest song.EXPOSITIONVerse 1. Praise waiteth for thee, O God, in Sion. Though Babylon adoresAntichrist, Zion remains faithful to her King; to him, and to him only, shebrings her perpetual oblation of worship. Those who have seen in Zion theblood of sprinkling, and know themselves to belong to the church of thefirstborn, can never think of her without presenting humble praise to Zion'sGod; his mercies are too numerous and precious to be forgotten. The praises ofthe saints wait for a signal from the divine Lord, and when he shows his facethey burst forth at once. Like a company of musicians gathered to welcome andhonour a prince, who wait till he makes his appearance, so do we reserve ourbest praises till the Lord reveals himself in the assembly of his saints; and,indeed, till he shall descend from heaven in the day of his appearing. Praisealso waits like a servant or courtier in the royal halls—gratitude is humble andobedient. Praise attends the Lord's pleasure, and continues to bless him,whether he shows tokens of present favour or no; she is not soon wearied, butall through the night she sings on in sure hope that the morning cometh. Weshall continue to wait on, tuning our harps, amid the tears of earth; but O whatharmonies will those be which we will pour forth, when the home bringing iscome, and the King shall appear in his glory. The passage may be rendered"praise is silent for thee; "it is calm, peaceful, and ready to adore thee in

Psalm 65 486quietness. Or, it may mean, our praise is but silence compared with thydeservings, O God. Or, in solemn silence we worship thee, because our praisecannot be uttered; accept, therefore, our silence as praise. Or, we are soengrossed in thy praise, that to all other things we are dumb; we have no tonguefor anything but thee. Perhaps the poet best expressed the thought of thepsalmist when he said—"A sacred reverence checks our songs,And praise sits silent on our tongues."Certainly, when the soul is most filled with adoring awe, she is least contentwith her own expressions, and feels most deeply how inadequate are all mortalsongs to proclaim the divine goodness. A church, bowed in silent adoration bya profound sense of divine mercy, would certainly offer more real praise thanthe sweetest voices aided by pipes and strings; yet, vocal music is not to beneglected, for this sacred hymn was meant to be sung. It is well before singingto have the soul placed in a waiting attitude, and to be humbly conscious thatour best praise is but silence compared with Jehovah's glory. And unto theeshall the vow be performed. Perhaps a special vow made during a season ofdrought and political danger. Nations and churches must be honest and promptin redeeming their promises to the Lord, who cannot be mocked with impunity.So, too, must individuals. We are not to forget our vows, or to redeem them tobe seen of men—unto God alone must they be performed, with a single eye tohis acceptance. Believers are all under covenant, which they made atconversion, and have renewed upon being baptised, joining the church, andcoming to the table, and some of them are under special pledges which theyentered into under peculiar circumstances; these are to be piously andpunctually fulfilled. We ought to be very deliberate in promising, and verypunctilious in performing. A vow unkept will burn the conscience like a hotiron. Vows of service, of donation, of praise, or whatever the may be, are notrifles; and in the day of grateful praise they should, without fail, be fulfilled tothe utmost of our power.Verse 2. O thou that hearest prayer. This is thy name, thy nature, thy glory.God not only has heard, but is now hearing prayer, and always must hearprayer, since he is an immutable being and never changes in his attributes.What a delightful title for the God and Father of our Lord Jesus Christ! Everyright and sincere prayer is as surely heard as it is offered. Here the psalmistbrings in the personal pronoun thou, and we beg the reader to notice how often"thou, ""thee, "and "thy, "occur in this hymn; David evidently believed in apersonal God, and did not adore a mere idea or abstraction. Unto thee shall allflesh come. This shall encourage men of all nations to become suppliants to the

Psalm 65 487one and only God, who proves his Deity by answering those who seek his face.Flesh they are, and therefore weak; frail and sinful, they need to pray; and thouart such a God as they need, for thou art touched with compassion, and dostcondescend to hear the cries of poor flesh and blood. Many come to thee nowin humble faith, and are filled with good, but more shall be drawn to thee by theattractiveness of thy love, and at length the whole earth shall bow at thy feet.To come to God is the life of true religion; we come weeping in conversion,hoping in supplication, rejoicing in praise, and delighting in service. False godsmust in due time lose their deluded votaries, for man when enlightened will notbe longer be fooled; but each one who tries the true God is encouraged by hisown success to persuade others also, and so the kingdom of God comes to men,and men come to it.Verse 3. Iniquities prevail against me. Others accuse and slander me, and inaddition to my own sins rise up and would beset me to my confusion, were itnot for the remembrance of the atonement which covers every one of myiniquities. Our sins would, but for grace, prevail against us in the court ofdivine justice, in the court of conscience, and in the battle of life. Unhappy isthe man who despises these enemies, and worse still is he who counts them hisfriends! He is best instructed who knows their deadly power, and flees forrefuge to him who pardons iniquity. As for our transgressions, thou shalt purgethem away. Thou dost cover them all, for thou hast provided a coveringpropitiation, a mercyseat which wholly covers thy law. Note the word our, thefaith of the one penitent who speaks for himself in the first clause, hereembraces all the faithful in Zion; and he is so persuaded of the largeness offorgiving love that he leads all the saints to sing of the blessing. What a comfortthat iniquities that prevail against us, do not prevail against God. They wouldkeep us away from God, but he sweeps them away from before himself and us;they are too strong for us, but not for our Redeemer, who is mighty, yea, andalmighty to save. It is worthy of note that as the priest washed in the laverbefore he sacrificed, so David leads us to obtain purification from sin before weenter upon the service of song. When we have washed our robes and madethem white in his blood, then shall we acceptably sing, "Worthy is the Lambthat was slain."Verse 4. Blessed is the man whom thou choosest, and causest to approach untothee. After cleansing comes benediction, and truly this is a very rich one. Itcomprehends both election, effectual calling, access, acceptance, and sonship.First, we are chosen of God, according to the good pleasure of his will, and thisalone is blessedness. Then, since we cannot and will not come to God ofourselves, he works graciously in us, and attracts us powerfully; he subdues our

Psalm 65 488unwillingness, and removes our inability by the almighty workings of histransforming grace. This also is no slight blessedness. Furthermore, we, by hisdivine drawings, are made nigh by the blood of his Son, and brought near byhis spirit, into intimate fellowship; so that we have access with boldness, andare no longer as those who are afar off by wicked works: here also is unrivalledblessedness. To crown all, we do not come nigh in peril of dire destruction, asNadab and Abihu did, but we approach as chosen and accepted ones, to becomedwellers in the divine household: this is heaped up blessedness, vast beyondconception. But dwelling in the house we are treated as sons, for the servantabideth not in the house for ever, but the son abideth ever. Behold what mannerof love and blessedness the Father has bestowed upon us that we may dwell inhis house, and go no more out for ever. Happy men who dwell at home withGod. May both writer and reader be such men. That he may dwell in thy courts.Acceptance leads to abiding: God does not make a temporary choice, or giveand take; his gifts and calling are without repentance. He who is once admittedto God's courts shall inhabit them for ever; he shall be"No more a stranger or a guest,But like a child at home."Permanence gives preciousness. Terminating blessings are but half blessings.To dwell in the courts of the Great King is to be ennobled; to dwell there forever is to be emparadised: yet such is the portion of every man whom God haschosen and caused to approach unto him, though once his iniquities prevailedagainst him.Verse 5. By terrible things in righteousness wilt thou answer us, O God of oursalvation. God's memorial is that he hears prayer, and his glory is that heanswers it in a manner fitted to inspire awe in the hearts of his people. Thesaints, in the commencement of the Psalm, offered praise in reverential silence;and now, in the like awe stricken spirit, they receive answers to their prayers.The direct allusion here is, no doubt, to the Lord's overthrow of the enemies ofhis people in ways calculated to strike terror into all beholders; his judgmentsin their severe righteousness were calculated to excite fear both among friendsand foes. Who would not fear a God whose blows are so crushing? We do notalways know what we are asking for when we pray; when the answer comes,the veritable answer, it is possible that we may be terrified by it. We seeksanctification, and trial will be the reply: we ask for more faith, and moreaffliction is the result: we pray for the spread of the gospel, and persecutionscatters us. Nevertheless, it is good to ask on, for nothing which the Lord grantsin his love can do us any harm. Terrible things will turn out to be blessed thingsafter all, where they come in answer to prayer. See in this verse how

Psalm 65 489righteousness and salvation are united, the terrible things with the graciousanswers. Where but in Jesus could they be blended? The God who saves mayanswer our prayers in a way which puts unbelief into a flutter; but when faithspies the Saviour, she remembers that "things are not what they seem, "and sheis of good courage. He who is terrible is also our refuge from terror when wesee him in the Well beloved.Who art the confidence of all the ends of the earth. The dwellers in the far offisles trust in God; those most remote from Zion yet confide in the ever livingJehovah. Even those who dwell in countries, frozen or torrid, where nature putson her varied terrors, and those who see dread wonders on the deep, yet flyfrom the terrors of God and place their confidence in the God of terrors. Hisarm is strong to smite, but also strong to save. And of them that are afar offupon the sea. Both elements have their elect band of believers. If the land gaveMoses elders, the sea gave Jesus apostles. Noah, when all was ocean, was ascalm with God as Abraham in his tent. All men are equally dependent uponGod: the seafaring man is usually most conscious of this, but in reality he is notmore so than the husbandman, nor the husbandman than anyone else. There isno room for self confidence on land or sea, since God is the only trueconfidence of men on earth or ocean. Faith is a plant of universal growth, it is atree of life on shore and a plant of renown at sea; and, blessed be God, thosewho exercise faith in him anywhere shall find that he is swift and strong toanswer their prayers. A remembrance of this should quicken our devotionswhen we approach unto the Lord our God.Verse 6. Which by his strength setteth fast the mountains. He, as it were, fixedthem in their sockets, and preserved them from falling by earthquake or storm.The firmest owe their stability to him. Philosophers of the forget God schoolare too much engrossed with their laws of upheaval to think of the Upheaver.Their theories of volcanic action and glacier action, etc., etc., are frequentlyused as bolts and bars to shut the Lord out of his own world. Our poet is ofanother mind, and sees God's hand settling Alps and Andes on their bases, andtherefore he sings in his praise. Let me for ever be just such an unphilosophicalsimpleton as David was, for he was nearer akin to Solomon than any of ourmodern theorists. Being girded with power. The Lord is so himself, and hetherefore casts a girdle of strength around the hills, and there they stand,braced, belted, and bulwarked with his might. The poetry is such as wouldnaturally suggest itself to one familiar with mountain scenery; powereverywhere meets you, sublimity, massive grandeur, and stupendous force areall around you; and God is there, the author and source of all. Let us learn thatwe poor puny ones, if we wish for true establishment, must go to the strong for

Psalm 65 490strength. Without him, the everlasting hills would crumble; how much moreshall all our plans, projects, and labours come to decay. Repose, O believer,where the mountains find their bases—viz., in the undiminished might of theLord God.Verse 7. Which stilleth the noise of the seas. His soft breath smooths the seainto a glass, and the mountainous waves into ripples. God does this. Calms areof the God of peace; it needs not that we look for a hurricane when it is saidthat he cometh. He walked of old in the garden in the cool of the day; he isresting even now, for his great seventh day is not yet over, and he is always"the Lord and giver of peace." Let mariners magnify the God who rules thewaves. The noise of their waves. Each separate brawler amid the riot of thestorm is quieted by the divine voice. And the tumult of the people. Nations areas difficult to rule as the sea itself, they are as fitful, treacherous, restless, andfurious; they will not brook the bridle nor be restrained by laws. Canute had nota more perilous seat by the rising billows than many a king and emperor hashad when the multitude have been set on mischief, and have grown weary oftheir lords. God alone is King of nations. The sea obeys him, and the yet moretumultuous nations are kept in check by him. Human society owes itspreservation to the continued power of God: evil passions would secure itsinstant dissolution; envy, ambition, and cruelty would create anarchy tomorrowif God did not prevent; whereof we have had clear proof in the various Frenchrevolutions. Glory be unto God who maintains the fabric of social order, andchecks the wicked, who would fain overthrow all things. The child of God isseasons of trouble should fly at once to him who stills the seas: nothing is toohard for him.Verse 8. They also that dwell in the uttermost parts are afraid of thy tokens.Signs of God's presence are not few, nor confined to any one region. Zemblasees them as well as Zion, and Terra del Fuego as surely as the Terra Sacra.These tokens are sometimes terrible phenomena in nature—such asearthquakes, pestilence, tornado, or storm; and when these are seen, even themost barbarous people tremble before God. At other times they are dread worksof providence—such as the overthrow of Sodom, and the destruction ofPharaoh. The rumour of these judgments travels to earth's utmost verge, andimpresses all people with a fear and trembling at such a just and holy God. Webless God that we are not afraid but rejoice at his tokens; with solemn awe weare glad when we behold his mighty acts. We fear, but not with slavish fear.Thou makest the outgoings of the morning and evening to rejoice. East andwest are made happy by God's favour to the dwellers therein. Our rising hoursare bright with hope, and our evening moments mellow with thanksgiving.

Psalm 65 491Whether the sun go forth or come in we bless God and rejoice in the gates ofthe day. When the fair morning blushes with the rosy dawn we rejoice; andwhen the calm evening smiles restfully we rejoice still. We do not believe thatthe dew weeps the death of the day; we only see jewels bequeathed by thedeparting day for its successor to gather up from the earth. Faith, when she seesGod, rounds the day with joy. She cannot fast, because the bridegroom is withher. Night and day are alike to her, for the same God made them and blessedthem. She would have no rejoicing if God did not make her glad; but, blessedbe his name, he never ceases to make joy for those who find their joy in him.Verse 9. Thou visitest the earth, and waterest it. God's visits leave a blessingbehind; this is more than can be said of every visitor. When the Lord goes onvisitations of mercy, he has abundance of necessary things for all his needycreatures. He is represented here as going round the earth, as a gardenersurveys his garden, and as giving water to every plant that requires it, and thatnot in small quantities, but until the earth is drenched and soaked with a richsupply of refreshment. O Lord, in this manner visit thy church, and my poor,parched, and withering piety. Make thy grace to overflow towards my graces;water me, for no plant of thy garden needs it more."My stock lies dead and no increaseDoth my dull husbandry improve;O let thy graces without ceaseDrop from above."Thou greatly enrichest it. Millions of money could not so much enrich mankindas the showers do. The soil is made rich by the rain, and then yields its riches toman; but God is the first giver of all. How truly rich are those who are enrichedwith grace; this is great riches. With the river of God, which is full of water.The brooks of earth are soon dried up, and all human resources, being finite,are liable to failure; but God's provision for the supply of rain is inexhaustible;there is no bottom or shore to his river. The deluge poured from the clouds ofyesterday may be succeeded by another tomorrow, and yet the waters above thefirmament shall not fail. How true this is in the realm of grace; there the riverof God is full of water, and "of his fulness have we all received, and grace forgrace." The ancients in their fables spake of Pactolus, which flowed over sandsof gold; but this river of God, which flows above and from which the rain ispoured, is far more enriching; for, after all, the wealth of men lies mainly in theharvest of their fields, without which even gold would be of no value whatever.Thou preparest them corn. Corn is specially set apart to be the food of man. Inits various species it is a divine provision for the nutriment of our race, and is

Psalm 65 492truly called the staff of life. We hear in commerce of "prepared corn flour, "butGod prepared it long before man touched it. As surely as the manna wasprepared of God for the tribes, so certainly is corn made and sent by God forour daily use. What is the difference whether we gather wheat ears or manna,and what matters it if the first come upward to us, and the second downward?God is as much present beneath as above; it is as great a marvel that foodshould rise out of the dust, as that it should fall from the skies. When thou hastso provided for it. When all is prepared to produce corn, the Lord puts thefinishing stroke, and the grain is forthcoming; not even, when all the material isprepared, will the wheat be perfected without the continuous and perfectingoperation of the Most High. Blessed be the Great Householder; he does notsuffer the harvest to fail, he supplies the teeming myriads of earth with breadenough from year to year. Even thus does he vouchsafe heavenly food to hisredeemed ones: "He hath given meat unto them that fear him; he is evermindful of his covenant."Verse 10. Thou waterest the ridges thereof abundantly: thou settlest thefurrows thereof. Ridge and furrow are drenched. The ridges beaten down andsettled, and the furrows made to stand like gutters flooded to the full. Thoumakest it soft with showers. The drought turned the clods into iron, but theplenteous showers dissolve and loosen the soil. Thou blessest the springingthereof. Vegetation enlivened by the moisture leaps into vigour, the seedgerminates and sends forth its green shoot, and the smell is that as of a fieldwhich the Lord has blessed. All this may furnish us with a figure of theoperations of the Holy Spirit in beating down high thoughts, filling our lowlydesires, softening the soul, and causing every holy thing to increase and spread.Verse 11. Thou crownest the year with thy goodness. The harvest is the plainestdisplay of the divine bounty, and the crown of the year. The Lord himselfconducts the coronation, and sets the golden coronal upon the brow of the year.Or we may understand the expression to mean that God's love encircles theyear as with a crown; each month has its gems, each day its pearl. Unceasingkindness girdles all time with a belt of love. The providence of God in itsvisitations makes a complete circuit, and surrounds the year. And thy pathsdrop fatness. The footsteps of God, when he visits the land with rain, createfertility. It was said of the Tartar hordes, that grass grew no more where theirhorses' feet had trodden; so, on the contrary, it may be said that the march ofJehovah, the Fertiliser, may be traced by the abundance which he creates. Forspiritual harvests we must look to him, for he alone can give "times ofrefreshing" and feasts of Pentecost.

Psalm 65 493Verse 12. They drop upon the pastures of the wilderness. Not alone where manis found do the showers descend, but away in the lone places, where only wildanimals have their haunt, there the bountiful Lord makes the refreshing rain todrop. Ten thousand oases smile while the Lord of mercy passes by. The birds ofthe air, the wild goats, and the fleet stags rejoice as they drink from the pools,new filled from heaven. The most lonely and solitary souls God will visit inlove. And the little hills rejoice on every side. On all hands the eminences aregirt with gladness. Soon they languish under the effects of drought, but after aseason of rain they laugh again with verdure.Verse 13. The pastures are clothed with flocks. The clothing of man firstclothes the fields. Pastures appear to be quite covered with numerous flockswhen the grass is abundant. The valleys also are covered over with corn. Thearable as well as the pasture land is rendered fruitful. God's clouds, like ravens,bring us both bread and flesh. Grazing flocks and waving crops are equally thegifts of the Preserver of men, and for both praise should be rendered. Sheepshearing and harvest should both be holiness unto the Lord. They shout for joy.The bounty of God makes the earth vocal with his praise, and in opened ears itlifts up a joyous shout. The cattle low out the divine praises, and the rustlingears of grain sing a soft sweet melody unto the Lord."Ye forests bend, ye harvests wave to him;Breathe your still song into the reaper's heart,As home he goes beneath the joyous moon.Bleat out afresh, ye hills; ye mossy rocksRetain the sound; the broad responsive lowYe valleys raise; for the GREAT SHEPHERD reigns,And his unsuffering kingdom yet will come."They also sing. The voice of nature is articulate to God; it is not only a shout,but a song. Well ordered are the sounds of animate creation as they combinewith the equally well tuned ripple of the waters, and sighings of the wind.Nature has no discords. Her airs are melodious, her chorus is full of harmony.All, all is for the Lord; the world is a hymn to the Eternal, blessed is he who,hearing, joins in it, and makes one singer in the mighty chorus.EXPLANATORY NOTES AND QUAINT SAYINGSFrom Psalm 65 onwards we find ourselves in the midst of a series of Psalmswhich, with a varying arrangement of the words, are inscribed both kwmzmand wyv (65-68.) The two words signify a Psalm song. This series, as is

Psalm 65 494universally the case, is arranged according to the community of prominentwatch words. In Ps 65:2 we read: To thee is the vow paid; and in Ps 66:13: Iwill pay thee my vows; in Ps 66:20: Blessed be Elohim; and in Ps 67:8: Elohimshall bless us. Besides Psalm 66 and 67 have this feature in common, thattugml, which occurs fifty-five times in the Psalter, is accompanied by the nameof the poet in every instance, with the exception of these two anonymousPsalms. The frequently occurring Sela of both Psalms also indicates that theywere intended to have a musical accompaniment. Franz Delitzsch.Title. A Psalm of Jeremiah and Ezekiel. The Psalm is assigned to them, not asbeing its authors, but because it is supposed that it was often rehearsed by themat the beginning of the return from captivity, to teach us that those things oughtespecially to be sung concerning that happy restoration which these prophetswere wont to sing about. But this inscription is not in the Hebrew text, nor insome translations, but only in certain versions. Jeremiah was not carried awayto Babylon; see Jer 39:11, etc. Moreover, both he and Ezekiel died before thereturn. Poole's Synopsis.Whole Psalm. The author of the Psalm is mentioned, but not the date of itscomposition; but from an examination of its contents, it would seem to havebeen intended as a song for the "day of atonement, " and for the "feast oftabernacles, "which followed immediately after. Nu 29:7,12. The sins of theyear were then "covered over, "and a thorough purification of the sanctuary wasmade by a special service of expiation. The labours of the year were all by thattime concluded, and its fruits secured; and Israel could look on the goodness ofGod towards them, through its entire extent; and this Psalm was penned toserve as a fitting expression of their feelings. It opens with a reference to the"silence" that reigned in the sanctuary; to the profound, unbroken, solemnstillness that reigned within it; while, in deep abasement, the people withoutwaited in hushed expectation the return of their high priest from the immediatepresence of God, Le 16:17. It goes on to a statement of the blessedness of thosewho are accepted of God, and admitted to fellowship with One so unspeakablygreat; and concludes with a description of the various processes by which theAlmighty had fitted the earth to yield a year's supplies for his people. DalmanHapstone, in "The Ancient Psalms in appropriate Meters... with Notes." 1867.Whole Psalm. We have here a psalm of thanksgiving to be sung in the Templeduring a public festivity, at which the sacrifices were to be offered which hadbeen vowed during a long and protracted drought (Ps 65:1-2). To thethanksgiving, however, for a gracious rain, and the hope of an abundant harvest(Ps 65:9-14), is added gratitude for a signal deliverance during a time ofdistress and commotion affecting all the nations around (Ps 65:7-8). Thus the

Psalm 65 495Psalm becomes a song of praise to Jehovah as the God of history and the Godof nature, alike. From the "Psalms Chronologically Arranged. By FourFriends." 1867.Whole Psalm. This is a charming psalm. Coming after the previous sad ones, itseems like the morning after the darkness of night. There is a dewy freshnessabout it, and from the ninth verse to the end there is a sweet succession oflandscape pictures that remind one of the loveliness of spring; and truly it is adescription, in natural figures, of that happy state of men's minds which will bethe result of the "Day spring's visiting us from on high." Lu 1:7-8. O. PrescottHiller.Verse 1. Praise waiteth for thee, O God, in Sion. The believer sometimesseems to want words to exalt God, and stops, as it were, in the middle; histhoughts want words. Thus praise waits, or is silent for God; it is silent to otherthings, and it waits to be employed about him. The soul is often put to anonplus in crying up the grace of God, and wants words to express itsgreatness; yea, to answer the elevation of the thoughts; the heart indites a songof praise, but it cannot tune it. The psalmist is stopped, as it were, throughadmiration (which is silentium intellectus), for when the mind can rise nohigher, it falls admiringly; hence some say, God is most exalted with fewestwords. Alexander Carmichael.Verse 1. Praise waiteth for thee, O God. Mercy is not yet come, we expect it;whilst thou art preparing the mercy, we are preparing the praise. Edward Leighin "Annotations on the Five Poetical Books of the Old Testament, "1657.Verse 1. Praise waiteth on thee. As a servant, whose duty it is to do what thoucommandest; or, for thee; is ready to be offered in thy courts for specialfavours. I think there is an allusion to the daily service in which God waspraised. Benjamin Boothroyd.Verse 1. Praise waiteth for thee, O God. Te decet hymnus, so the vulgar editionreads this place. To thee, O Lord, belong our hymns, our psalms, our praises,our cheerful acclamations, and conformable to that, we translate it, Praisewaiteth for thee, O God. But if we take it according to the original, it must betibi, silentium laus est, Thy praise, O Lord, consists in silence. That man praisesGod best that says least of him; of his mysterious essence, of his unrevealedwill and secret purposes. Abraham Wright.Verse 1. "To thee is silence and praise." Piscator.

Psalm 65 496Verse 1. The Hebrew may be rendered, Praise is silent for thee. As if the holyman had said, "Lord, I quietly wait for a time to praise thee; my soul is not inan uproar because you stay. I am not murmuring, but rather stringing my harpand tuning my instrument with much patience and confidence, that I may beready to strike up when the joyful news of my deliverance come." WilliamGurnall.Verse 1. To thee belongeth silence praise. Praise without any tumult.(Alexander.) It has been said, "The most intense feeling is the most calm, beingcondensed by repression." And Hooker says of prayer, "The very silence whichour unworthiness putteth us unto doth itself make request for us, and that in theconfidence of his grace. Looking inward, we are stricken dumb; lookingupward, we speak and prevail." Horsley renders it, "Upon thee is the repose ofprayer." Andrew A. Bonar.Verse 1. Praise is silent for thee. The Chaldee interpretation is, that our praiseis not sufficiently worthy that we should praise God. The very praises of angelsare esteemed as nothing before him. For so its rendering is: "Before thee, OGod, whose Majesty dwells in Zion, the praise of angels is regarded assilence."... Jerome's version here is, "To thee silence is praise, O God, in Zion."Atheneus says, silence is a divine thing; and Thomas a Kempis calls silence thenutriment of devotion. Thomas Le Blanc.Verse 1. To thee belong submission, praise, O God, in Sion. (Version of theAmerican Bible Union.) Thou hast a claim for submission in times of sorrow,for praise in seasons of joy. Thomas J. Conant, in "The Psalms... withoccasional notes." 1871.Verse 1. Vow. A vow is a voluntary and deliberate promise made unto God inan extraordinary case. "It is a religious promise made unto God in a holymanner:" so a modern writer defines it. (Szegedinus.) It is a "holy and religiouspromise, advisedly and freely made unto God, concerning something which todo or to omit appeareth to be grateful and well pleasing unto him:" so Bucanus.I forbear Aquinas's definition of a vow. If these which I have given satisfy not,then view it in the words of Peter Martyr, a man of repute, and well known toour own nation in the days of Edward VI., of ever blessed memory: "It is a holypromise, whereby we bind ourselves to offer somewhat unto God." There isone more who defines it, and he is a man whose judgment, learning, andholiness hath perfumed his name; it is learned Perkins, in his "Cases ofConscience." "A vow, " saith he, "is a promise made unto God of things lawfuland possible." Henry Hurst(—1690), in "The Morning Exercises."

Psalm 65 497Verse 1. (last clause). The reference here is to the vows or promises which thepeople had made in view of the manifested judgments of God, and the proofs ofhis goodness. Those vows they were now ready to carry out in expressions ofpraise. Albert Barnes.Verse 2. O thou that hearest prayer, etc. This is one of his titles of honour, heis a God that hears prayer; and it is as truly ascribed to him as mercy or justice.He hears all prayer, therefore, unto thee shall all flesh come. He never rejectsany that deserves the name of prayer, how weak, how unworthy soever thepetitioner be. All flesh! And will he (may faith say) reject mine only? Ro 10:12,"He is rich unto all that call upon him; " Ps 86:5, "Thou art plenteous in mercyto all that call upon thee; "Heb 11:6, "A rewarder of them that diligently seekhim." This must be believed as certainly as we believe that God is. As sure asGod is the true God, so sure is it that none who sought him diligently departedfrom him without a reward. He rewards all seekers, for indefinita in materianecessaria aequipollet universali. And if all, why not me? You may as welldoubt that he is God, as doubt that he will not reward, not hear prayer; so Jas1:5, "If any of you lack wisdom, let him ask of God, that giveth to all menliberally, and upbraideth not; and it shall be given him." David Clarkson.Verse 2. O thou that hearest prayer, unto thee shall all flesh come. What availsprayer, if it be not heard? But God's people need not lay it aside on that score.Our text bears two things with respect to that matter.1. A comfortable title ascribed to God, with the unanimous consent of all thesons of Zion, who are all praying persons: O thou that hearest prayer. Hespeaks to God in Zion, or Zion's God, that is in New Testament language, toGod in Christ. An absolute God thundereth on sinners from Sinai, there can beno comfortable intercourse betwixt God and them, by the law: but in Zion,from the mercyseat, in Christ, he is the hearer of prayer; they give in theirsupplications, and he graciously hears them. Such faith of it they have, thatpraise waits there for the prayer hearing God.2. The effect of the savour of this title of God, spread abroad in the world: Untothee shall all flesh come: not only Jews, but Gentiles. The poor Gentiles whohave long in vain implored the aid of their idols, hearing and believing that Godis the hearer of prayer, will flock to him, and present their petitions. They willthrong in about his door, where by the gospel they understand beggars are sowell served. They will come in even unto thee, Hebrew. They will come in evento thy seat, thy throne of grace, even unto thyself through the Mediator... ThatGod is the hearer of prayer, and will hear the prayers of his people, is evidentfrom these considerations:

Psalm 65 498First. The supernatural instinct of praying that is found in all that are born ofGod, Ga 4:6. It is as natural for them to fall a praying when the grace of Godhas touched their hearts, as for children when they are born into the world tocry, or to desire the breasts. Zec 12:10, compared with Ac 9:11, where in theaccount that is given of Paul, at his conversion, it is particularly noticed,"Behold, he prayeth." Hence the whole saving change on a soul comes underthe character of this instinct. Jer 3:4,19.Secondly. The intercession of Christ, Ro 8:34. It is a great part of the work ofChrist's intercession to present the prayers of his people before his Father, Re8:4, to take their causes in hand, contained in their supplications. 1Jo 2:1.Thirdly. The promises of the covenant, whereby God's faithfulness isimpawned for the hearing of prayer, as Mt 7:7: see also Isa 65:24.Fourthly. The many encouragements given in the Word to the people of God, tocome with their cases unto the Lord by prayer. He invites them to his throne ofgrace with their petitions for supply of their needs. So 2:14. He sendsafflictions to press them to come. Ho 5:15. He gives them ground of hope ofsuccess, Ps 50:15, whatever extremity their case is brought to. Isa 41:17. Heshows them that however long he may delay their trial, yet praying and notfainting shall be successful at length. Lu 18:8.Fifthly. The gracious nature of God, with the endearing relations he stands in tohis people. Ex 22:27. He wants not power and ability to fulfil the holy desiresof his people; he is gracious, and will withhold no good from them that theyreally need. He has the bowels of a father to pity them, the bowels of a motherto her sucking child. He has a most tender sympathy with them in all theirafflictions, the touches on them are as on the apple of his eye; and he neverrefuses them a request, but for their good. Ro 8:28.Sixthly. The experiences which the saints of all ages have had of the answer ofprayer. The faith of it brings them to God at conversion, as the text intimates:and they that believe cannot be disappointed. Lastly. The present ease and reliefthat prayer sometimes gives to the saints, while yet the full answer of prayer isnot come. Ps 138:3. Thomas Boston (1676-1732).Verse 2. O thou that hearest prayer. Observe1. That God is called the hearer of prayers, since he hears, without distinctionof persons, the prayers of every one poured forth with piety, not only of the

Psalm 65 499Jews, but also of the Gentiles; as in Ac 10:34-35... It follows, therefore, as anecessary consequence, that all flesh should come to him.2. To come to God, is not indeed simply tantamount to saying, to draw near toGod, to adore, call upon, and worship him, but to come to Zion for the purposeof adoring God; for it was just now said, that God must be praised in Zion, andto this the phrase, to come to God, must be referred. On this account also la isnot used, but de, whose proper force is right up to God, or to the place of thehabitation of God to render adoration to God. Hermann Venema.Verse 2. To thee shall all flesh come. To Christ "all flesh comes, "that is (1.)every sinner and carnal man. He himself says, Mt 9:13 "I came not to call therighteous, but sinners." The Grecian priest in olden times, when approaching toreceive the sacrifice, used to exclaim, Who comes there? and the reply was,Many and good. But God received publicans and sinners, and invites them tohis banquet, and eateth with them; but for the purpose of delivering them fromsin. "All flesh shall see the salvation of God." (2.) All flesh may be taken for thewhole flesh, the whole body; all the senses and members of the body shallcome to God that they may pay him tribute as their King. Thomas Le Blanc.Verse 2. All flesh. By flesh is meant man in his weakness and need. J. J.Stewart Perowne.Verse 3. Iniquities prevail against me. There are two ways in which iniquitiesmay prevail against the Christian—the first is in the growing sense of his guilt,the second is in the power of their acting. This prevalence cannot be entire, forsin shall not have dominion over them; but it may be occasional and partial.There are two ways, according to Scripture, in which God purges ourtransgressions; and they always go together. The one is by pardoning mercy.Thus David prays: "Purge me with hyssop, and I shall be clean." Thus theblood of Jesus Christ cleanseth us from all sin. The other is by sanctifyinggrace: "I will sprinkle clean water upon you, and ye shall be clean." And this isas much the work of God as the former. He subdues our iniquities as well asforgives them. William Jay.Verse 3. Iniquities. Literally, Words of iniquities, by some regarded as apleonastic phrase for iniquities themselves. More probably, however, the phrasemeans the charge or accusation of iniquity. Joseph Addison Alexander.Verse 3. The deeds of iniquity are said To prevail against us, in so far as theyare too strong and powerful for us to deny or refute, and to subject us to ademand of those penalties which the sin merits; hence there remains no other

Psalm 65 500refuge than the clemency and grace of God, the Judge. See Ps 143:2 130:3-4.Hermann Venema.Verse 3. As for our transgressions, thou shalt purge them away. In the Hebrewit is, Thou shalt hide them. It alludes to the mercy seat which was covered withthe wings of the Cherubim; so are the sins of the godly, when repented of,covered with the wings of mercy and favour. Thomas Watson.Verse 3. Thou shalt purge them away; or, Thou coverest them. The pronoun isemphatic, as though to express the conviction that God and God alone could dothis. J. J. Stewart Perowne.Verse 3. The holy prophets, and penmen of Scripture, have no grounds of hopefor pardon of sin, save those which are common to the meanest of God'speople; for David, in his confession, cometh in by himself alone, aggravatinghis own sins most: Iniquities prevail against me, saith he. But in hope ofpardon, he joins with the rest of God's people, saying, As for ourtransgressions, thou shalt purge them away. David Dickson.Verses 3-4. Now, soul, thou art molested with many lusts that infect thee, andobstruct thy commerce with heaven; yea, thou hast complained to thy God,what loss thou hast suffered by them; is it now presumption to expect relieffrom him, that he will rescue thee from them, that thou mayest serve himwithout fear, who is thy liege Lord? You have the saints for your precedents;who, when they have been in combat with their corruptions, yea, been foiled bythem, have even then exercised their faith on God, and expected the ruin ofthose enemies, which, for the present, have overrun them. Iniquities prevailagainst me; he means his own sins; but see his faith; at the same time that theyprevailed over him, he beholds God destroying them, as appears in the verynext words, As for our transgressions, thou shalt purge them away. See here,poor Christian, who thinkest that thou shalt never get above deck, holy Davidhas a faith, not only for himself, but also for all believers, of whose number Isuppose thee one. And mark the ground he hath for this his confidence, takenfrom God's choosing act: Blessed is the man whom thou choosest, and causestto approach unto thee, that he may dwell in thy courts. As if he had said, Surelyhe will not let them be under the power of sin, or in want of his gracioussuccour, whom he sets so near himself. This is Christ's own argument againstSatan, in the behalf of his people. "The Lord said unto Satan, the Lord rebukethee." Zec 3:2. William Gurnall.Verse 4. Blessed is the man whom thou choosest. The benedictions of thePsalter advance in spirituality and indicate a growth. The first blessed the godly

Psalm 65 501reader of the word. Ps 1:1. The second described the pardoned child. Ps 32:1.The third pronounced a blessing upon faith. Ps 34:8 40:4. The fourthcommended the active and generous believer, abundant in deeds of charity (Ps41:1); and this last mounting to the fountain head of all benediction, blesses theelect of God. C. H. S.Verse 4. The man whom thou choosest. Christ, whom God chose, and of whomhe said, "This is my beloved Son in whom I am well pleased, " is, indeed, "overall, God blessed for ever; "but in him his elect are blessed too. For his sake, notfor our own, are we chosen; in him, not in ourselves, are we received by God,being accepted in the Beloved; and, therefore, in him are we blessed: he is ourblessing. With that High Priest who has ascended into the holy place andentered within the vail, we enter into the house of God; we learn to dwelltherein; we are filled with its spiritual joys; we partake of its holy mysteries andsacraments of grace and love. From "A Plain Commentary on the Book ofPsalms." 1859.Verse 4. We shall be satisfied with the goodness of thy house, even of thy holytemple. We shall be so filled, that nothing can be said to be wanting, we shallhave nothing to look for outside. What can be wanting in the house of him whomade everything, who is the master of everything, who will be all unto all, inwhom is an inexhaustible treasure of good. Of him is said in Psalm 103, "Whosatisfieth thy mouth with thy likeness." Robert Bellarmine (1542-1621).Verse 4. Satisfied with the goodness of thy house. There is an allusion here tothe oblations which were devoted to God, of which, also, sacred personspartook. Hermann Venema.Verse 5. By terrible things in righteousness wilt thou answer us. The reasonwhy he answers thus is, because what God doth for his people, take one thingwith another, is still in order to the crucifying of the flesh; and what moreterrible than such a death? We pray for pleasing things, as we imagine, but aswe are flesh as well as spirit; so the flesh hath still a part in every prayer, andwhat we beg is partly carnal, and upon the matter, in part, we beg we know notwhat. Now, the answer as it comes from God, take all together, is spiritual,which is a crucifying thing to sinful flesh; hence comes all the terror... Youpray for pardon; that is a pleasing thing, yet rightly understand not pleasing tothe flesh; it mortifies corruption, breaks the heart, engages to a holy life: everyanswer from our God to us, one way or the other, first or last, shall tend thatway. God useth so to give good things unto his children, as withal to givehimself, and show to them his heavenly glory in what is done... Now God isterrible to sinful flesh: so far as he appears, it dies. Jacob, therefore, whilst he

Psalm 65 502conquered God in prayer, himself was overcome, signified by that touch uponhis thigh put out of joint, where the chiefest stress in wrestling lies. When weare weak, then are we strong; because, as God appears, we die unto ourselvesand live in him. William Carter, in a Fast Sermon entitled, "Light in Darkness."1648.Verse 5. God's judgments are these terribilia, terrible, fearful things; and he isfaithful in his covenant; and by terrible judgments he will answer, that is,satisfy our expectation: and that is a convenient sense of these words. But theword which we translate righteousness here, is tzadok, and tzadok is notfaithfulness, but holiness; and these terrible things are reverend things; and soTremellius translates it, and well. Per res reverendas, by reverend things,things to which there belongs a reverence—thou shalt answer us. And thus, thesense of this place will be, that the God of our salvation (that is, God workingin the Christian church) calls us to holiness, to righteousness, by terrible things;not terrible in the way and nature of revenge, but terrible, that is, stupendous,reverend, mysterious; so that we should not make religion too homely a thing,but come always to all acts and exercises of religion with reverence, with fear,and trembling, and make a difference between religious and civil actions. JohnDonne.Verse 5. God's deliverance of his church and people by terrible things is inrighteousness. The meaning of the point is this: God in all the deliverances ofhis people by terrible things, doth therein manifest his righteousness. He doththerein nothing but what is according to righteousness and justice. To clear this,consider that there is a double righteousness, the righteousness of his word,which is the righteousness of his faithfulness, and the righteousness of hisworks, or his just acts of righteousness. And God doth manifest both these inhis deliverance of his people by terrible things. John Bewick. 1644.Verse 5. But what is the meaning when they say, wilt thou answer us? Us, whoare inhabitants of Zion, who are constituted thy people, and truly worship Thee;us, moreover, in contact with enemies, who stirred up strife against us, andwished us ill; us, lastly, who aim at and seek the stability of the Kingdom andChurch, and every kind of felicity and safety; with such things wilt thou answerus, it says, that is, for our advantage and benefit, and according to our vows,and therefore by pleading our cause, and deciding in our favour, and satisfyingour desires; and in this way rendering us happy and establishing us, andsubduing and confounding our foes. Hermann Venema.Verse 5. Who art the confidence of all the ends of the earth. How could God bethe confidence of all the ends of the earth, if he does not reign and constantly

Psalm 65 503work? The stability of the mountains is ascribed not to certain physical laws,but to the power of God. The noise of the seas is stilled not by laws without apowerful agent, but by the immediate influence of the Almighty Ruler. Humanlaws also may be the means of restraining persecution, but they are only means;and it is God who stilleth the tumult of the people. It is God who maketh theoutgoings of the morning and evening to sing. The Scriptures, in viewing theworks which God does through means, never lose sight of God himself. Godvisits and waters the earth: God prepares the corn. Without his own immediatepower, the laws of nature could not produce their effect. How consoling andsatisfactory is this view of Divine Providence, compared with that of an infidelphilosophy, that forbids us to go further back than to the power of certainphysical laws, which it grants, indeed, were at first established by God, butwhich can now perform their office without him. Alexander Carson. (1776-1844.)Verse 5. All the ends of the earth. God is in himself potentially, The confidenceof all the ends of the earth. Hereafter he will be recognised by all to be so (Ps23:27-28), of which the Queen of Sheba's coming to Solomon "from theuttermost parts of the earth" is a type. Mt 12:42. A. R. Faussett.Verse 5. And of them that are afar off upon the sea. We must beseech God inthe words of this Psalm, that since He stands upon the shore, and beholds ourperils, he would make us, who are tossed on the turbulent sea, secure for hisname's sake, and enable us to hold between Scylla and Charybdis, the middlecourse, and escaping the danger on either hand, with a sound vessel and safemerchandise, reach the port. Lorinus (from Augustine).Verses 5-8. The divine watering of the earth is obviously symbolical of thedescent of the Holy Spirit after Christ's ascension; and when on the great day ofPentecost the devout Jews, "out of every nation under heaven, "heard theapostle speaking in their several tongues the wonderful works of God, it was atestimony that God was beginning spiritually to make the outgoings of themorning and evening to rejoice. To God, which stilleth the noise of the wavesand the tumult of the people, the apostles betook themselves in prayer aftertheir first conflict with Jewish authorities, the first conflict of the infantChristian community with the powers of this world: the language of the Psalm(Ps 65:5), O God of our salvation; who art the confidence of all the ends of theearth, and of them that are afar off upon the sea, is reflected in the openingwords of their prayer on that occasion (Ac 4:24), "Lord, thou art God, whichhast made heaven, and earth, and the sea, and all that in them is; "and if, whenthey prayed, "the place was shaken where they were assembled together, andthey were all filled with the Holy Ghost, "it was no idle sign that by terrible

Psalm 65 504things in righteousness were they being answered by the God of their salvation.These are, of course, mere illustrations of the inner harmony of Scripture; but,as such, they may not be without their value. Joseph Francis Thrupp.Verse 6. Setteth fast the mountains. It is by thy strength they have been raised,and by thy power they are girded about and preserved. He represents themountains as being formed and pitched into their proper places by the mightyhand of God; and shows that they are preserved from splitting, falling down, ormoulding away, as it were, by a girdle by which they are surrounded. Theimage is very fine. They were hooped about by the divine power. Adam Clarke.Verse 8. Thou makest the outgoings of the morning and evening to rejoice.That is, thou makest men to rejoice, they are glad, they rejoice in, or at, theoutgoings in the morning. And at the evening men rejoice too, for then they goto their rest, being wearied with the labour of the day. Or, we may thusexpound it: Thou makest men who live at the outgoings of the morning, and atthe outgoings of the evening, to rejoice. As if it had been said, Thou makest theeastern people and the western people, all people from east to west, rejoice.And that which makes all people to rejoice, naturally, is the rising of light withthem in the east, and the coming of light towards them in the west. JosephCaryl.Verse 8. Thou makest the outgoings of the morning and evening to rejoice.How contrary soever light and darkness are to each other, and how inviolablesoever the partition between them (Ge 1:4), both are equally welcome to theworld in their season; it is hard to say which is more welcome to us, the light ofthe morning which befriends the business of the day, or the shadows of theevening which befriend the repose of the night. Doth the watchman wait for themorning? so doth the hireling earnestly desire the shadow. Some understand itof the morning and evening sacrifice, which good people greatly rejoiced in,and in which God was constantly honoured. Thou makest them to sing, so theword is; for every morning and every evening songs of praise were sung by theLevites; it was that which the duty of every day required. And we are to lookupon our daily worship alone, and with our families, to be both the mostneedful of our daily business, and the most delightful of our daily comforts; andif therein we keep up our communion with God, the outgoings both of themorning and of the evening are thereby made truly to rejoice. Matthew Henry.Verse 8. Lyranus, Dionysius Carthusianus, Cajetanus, Placidus Parmensis,(who treads in the footsteps of Cajetanus though he does not mention him) takethe first clause to refer to the wonder of all mankind at the wonderful works ofGod on the land and the sea; and explain the second respecting the sacrifices

Psalm 65 505which were wont to be offered in the morning and evening; that God madethese acceptable to himself and delightful to those who offered them, especiallyafter the return from captivity. In the beginning of the Psalm sacrifices arehinted at by praise and vows, as we have seen, and in the history of Esdra it isrecorded, that the morning and evening sacrifice were offered unto the Lord bythose who had returned; and that those who approached, when they entered,and others who had made their offerings, when they departed, gave praises toGod. Hence it is here said, that the outgoings of the morning and of theevening, that is to say, when they who praise God go forth from either sacrifice,God will be well pleased, he will receive delight from that praise, and it will begrateful to him. Lorinus.Verse 8. Figuratively, the outgoings of the morning, or dawn, is the light ofgrace in the beginning of conversion; "the outgoing of the evening" is the finallight of grace in the hour of death. Thomas Le Blanc.Verse 9. Thou visitest the earth, and waterest it, etc. How beautiful are thewords of the inspired poet, read in this month of harvest, nearly three thousandyears after they were written! For nearly three thousand years since the royalpoet looked over the plains of Judea covered with the bounty of God, and brokeforth into his magnificent hymn of praise, has the earth rolled on in her course,and the hand of God has blessed her, and all her children, with seed time andharvest, with joy and abundance. The very steadfastness of the Almighty'sliberality, flowing like a mighty ocean through the infinite vast of the universe,makes his creatures forget to wonder at its wonderfulness, to feel truethankfulness at its immeasurable goodness. The sun rises and sets so surely; theseasons run on amid all their changes with such inimitable truth, that we take asa matter of course that which is amazing beyond all stretch of imagination, andgood beyond the wildest expansion of the noblest human heart. The poor man,with his half a dozen children, toils, and often dies, under the vain labour ofwinning bread for them. God feeds his family of countless myriads swarmingover the surface of all countless worlds, and none know need but through thefollies of themselves, or the cruelty of their fellows. God pours his light frominnumerable suns on innumerable rejoicing planets; he waters them everywherein the fittest moment; he ripens the food of globes and of nations, and givesthem fair weather to garner it. And from age to age, amid his endless creaturesof endless forms and powers, in the beauty and the sunshine, and themagnificence of nature, he seems to sing throughout creation the glorious songof his own divine joy, in the immortality of his youth, in the omnipotence of hisnature, in the eternity of his patience, and the abounding boundlessness of hislove. What a family hangs on his sustaining arm! The life and soul of infinite

Psalm 65 506ages, and of uncounted worlds! Let a moment's failure of his power, of hiswatchfulness, or of his will to do good, occur, and what a sweep of death andannihilation through the universe! How stars would reel, planets expire, andnations perish! But from age to age, no such catastrophe occurs, even in themidst of national crimes, and of atheism that denies the hand that made andfeeds it. Life springs with a power ever new; food springs up as plentiful tosustain it, and sunshine and joy are poured over all from the invisible throne ofGod, as the poetry of the existence which he has given. If there come seasonsof dearth, or of failure, they come but as warnings to proud and tyrannic man.The potato is smitten that a nation may not be oppressed for ever; and theharvest is diminished that the laws of man's unnatural avarice may be rentasunder. And then, again, the sun shines, the rain falls, and the earth rejoices ina renewed beauty, and in a redoubled plenty. William Howitt, in "The YearBook of the Country." 1850.Verse 9. Thou visitest the earth. God seems to come with the coming in of eachof the seasons. In some respects, during winter, God seems like a mantravelling into a far country. Darkness, and barrenness, and coldness, suggestabsence on the part of God. The spring looks like his return. The great change itinvolves cheerily whispers, "He is not far from any one of us." In longer days,and a warmer atmosphere, and a revived earth, God comes to us. These thingsare not of necessity, but of providence. There are second causes, but above allthese is the First Cause, intelligent, loving, and free, God rules in all, over all,and above all. He is not displaced or supplanted by the forces and agencieswhich he employs, he is not absorbed by care of other worlds, he is notindifferent toward the earth. A personal superintendence and providence are notbeneath his dignity, or in anywise distasteful to him. As Maker, and Life giver,and Father, Thou visitest the earth, and waterest it. Samuel Martin, in "Rainupon the Mown Grass, and other Sermons." 1871.Verse 9. The psalmist is here foretelling the gracious outpouring of the HolySpirit, and the conversion of the nations of the earth to Christ. Origen.Verse 9. The chiefs of Hebrew theology attribute four keys to God, which henever entrusted to any angel or seraph, and as the first of these they place thekey of rain. He himself is said, in Job 28:26, to give a law to the rain, and inchapter Job 26:8, to bind up the waters in the clouds. Thomas Le Blanc.Verse 9. With the river of God, which is full of water. That is, the cloudsfiguratively described. Edward Leigh (1602-3-1671).

Psalm 65 507Verse 9. The river of God, as opposed to earthly streams. However these mayfail, the divine resources are exhaustless. Joseph Addison Alexander.Verse 9. The river of God. The Chaldee paraphrase is, From the fountain ofGod which is in the heavens, which is full of the rainstorms of blessing, thouwilt prepare their cornfields. Lorinus.Verse 9. Thou preparest their grain; for so dost thou prepare the earth.(Version of American Bible Union.) So, namely, with this design, and for thisend. In the Hebrew, "for so dost thou prepare her; "referring to "the earth,"which in Hebrew is fem., while grain is masc. The meaning can be expressedin English only by using the word (earth) which the Hebrew pronounrepresents. The English pronoun (it) would necessarily refer to "grain, "andwould represent neither the meaning of the Hebrew nor its form. Thomas J.Conant.Verse 9. Thou preparest them corn, etc. Corn is the special gift of God to man.There are several interesting and instructive ideas connected with this view ofit. All the other plants we use as food are unfit for his purpose in their naturalcondition, and require to have their nutritious qualities developed, and theirnatures and forms to a certain extent changed by a gradual process ofcultivation. There is not a single useful plant grown in our gardens and fields,but is utterly worthless for food in its normal or wild state; and man has beenleft to himself to find out, slowly and painfully, how to convert these cruditiesof nature into nutritious vegetables. But it is not so with corn. It has from thevery beginning been an abnormal production. God gave it to Adam, we haveevery reason to believe, in the same perfect state of preparation for food inwhich we find it at the present day, It was made expressly for man, and givendirectly into his hands. "Behold, "says the Creator, "I have given you everyherb bearing seed which is upon the face of all the earth; "that is, all the cerealplants—such as corn, wheat, barley, rice, maize, etc., whose peculiarcharacteristic it is to produce seed... There is another proof that corn wascreated expressly for man's use, in the fact that it has never been found in awild state. The primitive types from which all our other esculent plants werederived are still to be found in a state of nature in this or other countries. Thewild beet and cabbage still grow on our seashores; the crab apple and the sloe,the savage parents of our luscious pippins and plums, are still found among thetrees of the wood; but where are the original types of our corn plants? Whereare the wild grasses, which, according to some authors, the cumulative processof agriculture carried on through successive ages, have developed into corn,wheat, and barley? Much has been written, and many experiments have beentried, to determine the natural origin of these cereals, but every effort has

Psalm 65 508hitherto proved in vain. Reports have again and again been circulated that cornand wheat have been found growing wild in some parts of Persia and thesteppes of Tartary, apparently far from the influence of cultivation; but whentested by botanical data, these reports have turned out, in every instance, to beunfounded. Corn has never been known as anything else than a cultivated plant.History and observation prove that it cannot grow spontaneously. It is never,like other plants, self sown and self diffused. Neglected of men, it speedilydisappears and becomes extinct. It does not return, as do all other cultivatedvarieties of plants, to a natural condition, and so become worthless as food, bututterly perishes, being constitutionally unfitted to maintain the struggle forexistence with the aboriginal vegetation of the soil. All this proves that it musthave been produced miraculously; or, in other words, given by God to mandirectly, in the same abnormal condition in which it now appears; for naturenever could have developed or preserved it. In the mythologies of all theancient nations it was confidently affirmed to have had a supernatural origin.The Greeks and Romans believed it to be the gift of the goddess Ceres, whotaught her son, Triptolemus, to cultivate and distribute it over the earth; andfrom her, the whole class of plants received the name of cereals, which theynow bear. And we only express the same truth when we say to him, whomthese pagans ignorantly worshipped, Thou preparest them corn, when thou hastprovided for it. Let me bring forth one more proof of special design, enablingus to recognise the hand of God in this mercy. Corn is universally diffused. It isalmost the only species of plant which is capable of growing everywhere, inalmost every soil, in almost any situation. In some form or other, adapted to thevarious modifications of climate and physical conditions, which occur indifferent countries, it is spread over an area of the earth's surface as extensiveas the occupancy of the human race... Rice is grown in tropical countries whereperiodical rains and inundations, followed by excessive heat, occur, andfurnishes the chief article of diet for the largest proportion of the human race.Wheat will not thrive in hot climates, but flourishes all over the temperate zone,at various ranges of elevation, and is admirably adapted to the wants of highlycivilized communities. Maize spreads over an immense geographical area inthe new world, where it has been known from time immemorial, and formed aprincipal element of that Indian civilisation which surprised the Spaniards inMexico and Peru. Barley is cultivated in those parts of Europe and Asia wherethe soil and climate are not adapted for wheat; while oats and rye extend farinto the bleak north, and disappear only from those desolate Arctic regionswhere man cannot exist in his social capacity. By these striking adaptations ofdifferent varieties of grain, containing the same essential ingredients, todifferent soils and climates, Providence has furnished the indispensable foodfor the sustenance of the human race throughout the whole habitable globe; and

Psalm 65 509all nations, and tribes, and tongues can rejoice together, as one great family,with the joy of harvest. Hugh Macmillan, in "Bible Teachings in Nature." 1868.Verses 9-13. I do not know any picture of rural life that in any measure comesup to the exquisite description here brought before us, and which every one'sheart at once recognises as so true to nature in all its branches. In the briefcompass of five verses we have the whole scene vividly sketched, from the firstpreparation of the earth or soil; the provision of the corn seed for the sower; therain in its season, the former and the latter rain, watering the ridges, settling thefurrows, and causing the seed to swell and to spring forth, and bud andblossom; then the crowning of the whole year in the appointed weeks ofharvest, and men's hearts rejoicing before God according to the joy in harvest,the very foot paths dropping with fatness, and the valleys shouting and singingfor joy. Our harvest homes are times of rejoicing too, but I would that ourtillers and reapers of the soil would as piously refer all to God as the psalmistdid. Thou waterest the earth, Thou greatly enrichest it, Thou preparest thecorn, Thou waterest the ridges, Thou settlest the furrows, Thou makest it softwith showers, Thou blessest the springing thereof, Thou crownest the year withthy goodness. Not one word of man, of man's skill, or of man's labour, not onethought of self. How different from him whose grounds brought forthabundantly, and whose only thought was, "I will say to my soul, Soul, thou hastmuch goods laid up for many years; take thine ease, drink, and be merry."Barton Bouchier.Verse 13. The phrase, the pastures are clothed with flocks, cannot be regardedas the vulgar language of poetry. It appears peculiarly beautiful andappropriate, when we consider the numerous flocks which whitened the plainsof Syria and Canaan. In the eastern countries, sheep are much more prolificthan with us, and they derive their name from their great fruitfulness; bringingforth, as they are said to do, "thousands and ten thousands in their streets, " Ps144:13. They, therefore, formed no mean part of the wealth of the East. JamesAnderson, in editorial Note to Calvin in loc.Verse 13. The hills, where not tilled, were bushy and green, and sprinkled withnumerous flocks; the valleys broad and covered with a rich crop of wheat; thefields full of reapers and gleaners in the midst of the harvest, with asses andcamels receiving their loads of sheaves, and feeding unmuzzled andundisturbed upon the ripe grain. Edward Robinson.Verse 13. It may seem strange, that he should first tell us, that they shout forjoy, and then add the feebler expression, that they sing; interposing, too, theinsensitive particle, pa, aph, they shout for joy, YEA, they also sing. The verb,

Psalm 65 510however, admits of being taken in the future tense, they shall sing; and thisdenotes a continuation of joy, that they would rejoice, not only one year, butthrough the endless succession of the seasons. I may add, what is well known,that in Hebrew the order of expression is frequently inverted in this way. JohnCalvin.Verse 13. They also sing. They ardently sing: such is the real meaning of pa;primarily "heat" or "warmth, "thence "ardour, passion, anger, "and thence again"the nostrils, "as the supposed seat of this feeling. John Mason Good.HINTS TO THE VILLAGE PREACHERVerse 1. The fitness, place, use, and power of silence in worship.Verse 1. The limitations, advantages, and obligations of vows.Verse 2. (first clause). The hearing and granting of prayer is the Lord'sproperty, his usual practice, his pleasure, his nature, and his glory. DavidDickson.Verse 3.1. The humble confession. Sins prevail against us.(a) When we are not alert, or go into temptation, and even after most sacredengagements.(b) How. Through our inbred corruption, natural constitution, suddenness oftemptation, neglect of means of grace, and want of fellowship.(c) In whom. In the best of men: David says, against me. Let us take home thecaution.2. The reassuring confidence. Sin is forgiven.(a) By God: Thou.(b) By atonement: covering all.(c) Effectually: purge away.(d) Comprehensively: our transgressions.Verse 3.

Psalm 65 5111. A cry of distress. Man soul besieged: Iniquities prevail against me.2. A shout of delight. Man soul relieved: Thou shalt purge them away. E. G.Gange.Verse 4. Nearness to God is the foundation of a creature's happiness. Thisdoctrine appears in full evidence, while we consider the three chief ingredientsof true felicity, viz., the contemplation of the noblest object, to satisfy all thepowers of the understanding; the love of the supreme good, to answer theutmost propensities of the will, and the sweet and everlasting sensation andassurance of the love of an Almighty Friend, who will free us from all the evilswhich our nature can fear, and confer upon us all the good which a wise andinnocent creature can desire. Thus all the capacities of man are employed intheir highest and sweetest exercises and enjoyments. Isaac Watts.Verse 4. Election, effectual calling, access, adoption, final perseverance,satisfaction. This verse is a body of divinity in miniature.Verse 5. Treat the first clause experimentally, and show how prayers for ourown sanctification are answered by trial; for God's glory, by our persecution;for our babes' salvation, by their death; for the good of others, by their sickness,etc.Verse 7. The Lord, the giver, creator, and preserver of peace.Verse 8. Tokens of God's presence; those causing terror, and those inspiringjoy.Verse 8. (last clause). The peculiar joys of morning and evening.Verse 9. The river of God. John Bunyan's treatise on "The Water of Life"would be suggestive on this topic.Verse 9. Divine visits and their consequences.Verses 9-13. A Harvest Sermon.1. The general goodness of God, Visiting the earth in rotation of seasons: "Seedtime and harvest, "etc.2. The greatness of his resources: The river of God, which is full of water; notlike Elijah's brook, which dried up.

Psalm 65 5123. The variety of his benefactions: Corn; Water; Blessest the springing thereof,etc.4. The perpetuity of his blessings; Crownest the year. E. G. G.Verse 13. The song of nature and the ear which hears it.

Psalm 66 513Psalm 66ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherOther WorksTITLE. To the Chief Musician. He had need be a man of great skill, worthily to sing such a Psalm as this:the best music in the world would be honoured by marriage with such expressions. A Song or Psalm, or aSong and Psalm. It may be either said or sung; it is a marvellous poem if it be but read; but set to suitablemusic, it must have been one of the noblest strains ever heard by the Jewish people. We do not know whois its author, but we see no reason to doubt that David wrote it. It is in the Davidic style, and has nothing init unsuited to his times. It is true the "house" of God is mentioned, but the tabernacle was entitled to thatdesignation as well as the temple.SUBJECT AND DIVISION. Praise is the topic, and the subjects for song are the Lord's great works, hisgracious benefits, his faithful deliverances, and all his dealings with his people, brought to a close by apersonal testimony to special kindness received by the prophet bard himself. Ps 66:1-4 are a kind ofintroductory hymn, calling upon all nations to praise God, and dictating to them the words of a suitablesong. Ps 66:5-7 invite the beholder to "Come and see" the works of the Lord, pointing attention to the RedSea, and perhaps the passage of Jordan. This suggests the similar position of the afflicted people which isdescribed, and its joyful issue predicted, Ps 66:8-12. The singer then becomes personal, and confesses hisown obligations to the Lord (Ps 66:13-15); and, bursting forth with a vehement "Come and hear, "declareswith thanksgiving the special favour of the Lord to himself, Ps 66:16-20.EXPOSITIONVerse 1. Make a joyful noise unto God. "In Zion, "where the more instructedsaints were accustomed to profound meditation, the song was silent unto God,and was accepted of him; but in the great popular assemblies a joyful noise wasmore appropriate and natural, and it would be equally acceptable. If praise is tobe wide spread, it must be vocal; exulting sounds stir the soul and cause asacred contagion of thanksgiving. Composers of tunes for the congregationshould see to it that their airs are cheerful; we need not so much noise, as joyfulnoise. God is to be praised with the voice, and the heart should go therewith inholy exultation. All praise from all nations should be rendered unto the Lord.Happy the day when no shouts shall be presented to Juggernaut or Boodh, butall the earth shall adore the Creator thereof. All ye lands. Ye heathen nations,ye who have not known Jehovah hitherto, with one consent let the whole earthrejoice before God. The languages of the lands are many, but their praisesshould be one, addressed to one only God.Verse 2. Sing forth the honour of his name. The noise is to be modulated withtune and time, and fashioned into singing, for we adore the God of order and

Psalm 66 514harmony. The honour of God should be our subject, and to honour him ourobject when we sing. To give glory to God is but to restore to him his own. It isour glory to be able to give God glory; and all our true glory should be ascribedunto God, for it is his glory. "All worship be to God only, "should be the mottoof all true believers. The name, nature, and person of God are worthy of thehighest honour. Make his praise glorious. Let not his praise be mean andgrovelling: let it arise with grandeur and solemnity before him. The pomp ofthe ancient festivals is not to be imitated by us, under this dispensation of theSpirit, but we are to throw so much of heart and holy reverence into all ourworship that it shall be the best we can render. Heart worship and spiritual joyrender praise more glorious than vestments, incense, and music could do.Verse 3. Say unto God. Turn all your praises to him. Devotion, unless it beresolutely directed to the Lord, is no better than whistling to the wind. Howterrible art thou in thy works. The mind is usually first arrested by thoseattributes which cause fear and trembling; and, even when the heart has cometo love God, and rest in him, there is an increase of worship when the soul isawed by an extraordinary display of the more dreadful of the divinecharacteristics. Looking upon the convulsions which have shaken continents,the hurricanes which have devastated nations, the plagues which have desolatedcities, and other great and amazing displays of divine working, men may wellsay: How terrible art thou in thy works. Till we see God in Christ, the terriblepredominates in all our apprehensions of him. Through the greatness of thypower shall thine enemies submit themselves unto thee; but, as the Hebrewclearly intimates, it will be a forced and false submission. Power brings a manto his knee, but love alone wins his heart. Pharaoh said he would let Israel go,but he lied unto God; he submitted in word but not in deed. Tens of thousands,both in earth and hell, are rendering this constrained homage to the Almighty;they only submit because they cannot do otherwise; it is not their loyalty, buthis power, which keeps them subjects of his boundless dominion.Verse 4. All the earth shall worship thee, and shall sing unto thee. All menmust even now prostrate themselves before thee, but a time will come whenthey shall do this cheerfully; to the worship of fear shall be added the singing oflove. What a change shall have taken place when singing shall displace sighing,and music shall thrust out misery! They shall sing to thy name. The nature andworks of God will be the theme of earth's universal song, and he himself shallbe the object of the joyful adoration of our emancipated race. Acceptableworship not only praises God as the mysterious Lord, but it is rendered fragrantby some measure of knowledge of his name or character. God would not beworshipped as an unknown God, nor have it said of his people, "Ye worship ye

Psalm 66 515know not what." May the knowledge of the Lord soon cover the earth, that sothe universality of intelligent worship may be possible: such a consummationwas evidently expected by the writer of this Psalm; and, indeed, throughout allOld Testament writings, there are intimations of the future general spread of theworship of God. It was an instance of wilful ignorance and bigotry when theJews raged against the preaching of the gospel to the Gentiles. PervertedJudaism may be exclusive, but the religion of Moses, and David, and Isaiahwas not so. Selah. A little pause for holy expectation is well inserted after sogreat a prophecy, and the uplifting of the heart is also a seasonable direction.No meditation can be more joyous that excited by the prospect of a worldreconciled to its Creator.Verse 5. Come and see the works of God. Such glorious events, as the cleavingof the Red Sea and the overthrow of Pharaoh, are standing wonders, andthroughout all time a voice sounds forth concerning them—"Come and see."Even till the close of all things, the marvellous works of God at the Red Seawill be the subject of meditation and praise; for, standing on the sea of glassmingled with fire, the triumphal armies of heaven sing the song of Moses, theservant of God, and the song of the Lamb. It has always been the favouritesubject of the inspired bards, and their choice was most natural. He is terrible inhis doing toward the children of men. For the defence of his church and theoverthrow of her foes he deals terrific blows, and strikes the mighty with fear.O thou enemy, wherefore dost thou vaunt thyself? Speak no more so exceedingproudly, but remember the plagues which bowed the will of Pharaoh, thedrowning of Egypt's chariots in the Red Sea, the overthrow of Og and Sihon,the scattering of the Canaanites before the tribes. This same God still liveth,and is to be worshipped with trembling reverence.Verse 6. He turned the sea into dry land. It was no slight miracle to divide apathway through such a sea, and to make it fit for the traffic of a whole nation.He who did this can do anything, and must be God, the worthy object ofadoration. The Christian's inference is that no obstacle in his journeyheavenward need hinder him, for the sea could not hinder Israel, and evendeath itself shall be as life; the sea shall be dry land when God's presence isfelt. They went through the flood on foot. Through the river the tribes passeddry shod, Jordan was afraid because of them."What ailed thee, O thou mighty sea?Why rolled thy waves in dread?What bade thy tide, O Jordan, fleeAnd bare its deepest bed?"

Psalm 66 516"O earth, before the Lord, the GodOf Jacob, tremble still;Who makes the waste a watered sod,The flint a gushing rill."There did we rejoice in him. We participate this day in that ancient joy. Thescene is so vividly before us that it seems as if we were there personally,singing unto the Lord because he hath triumphed gloriously. Faith casts herselfbodily into the past joys of the saints, and realises them for herself in much thesame fashion in which she projects herself into the bliss of the future, andbecomes the substance of things hoped for. It is to be remarked that Israel's joywas in her God, and there let ours be. It is not so much what he has done, aswhat he is, that should excite in us a sacred rejoicing. "He is my God, and I willprepare him an habitation; my father's God, and I will exalt him."Verse 7. He ruleth by his power for ever. He has not deceased, nor abdicated,nor suffered defeat. The prowess displayed at the Red Sea is undiminished: thedivine dominion endures throughout eternity. His eyes behold the nations. Evenas he looked out of the cloud upon the Egyptians and discomfited them, so doeshe spy out his enemies, and mark their conspiracies. His hand rules and his eyeobserves, his hand has not waxed weak, nor his eye dim. As so manygrasshoppers he sees the people and tribes, at one glance he takes in all theirways. He oversees all and overlooks none. Let not the rebellious exaltthemselves. The proudest have no cause to be proud. Could they see themselvesas God sees them they would shrivel into nothing. Where rebellion reaches to agreat head, and hopes most confidently for success, it is a sufficient reason forabating our fears, that the Omnipotent ruler is also an Omniscient observer. Oproud rebels, remember that the Lord aims his arrows at the high soaring eaglesand brings them down from their nest among the stars. "He hath put down themighty from their seats, and exalted them of low degree." After a survey of theRed Sea and Jordan, rebels, if they were in their senses, would have no morestomach for the fight, but would humble themselves at the Conqueror's feet.Selah. Pause again, and take time to bow low before the throne of the Eternal.Verse 8. O bless our God, ye people. Ye chosen seed, peculiarly beloved, it isyours to bless your covenant God as other nations cannot. Ye should lead thestrain, for he is peculiarly your God. First visited by his love, ye should beforemost in his praise. And make the voice of his praise to be heard. Whoeverelse may sing with bated breath, do you be sure to give full tongue and volumeto the song. Compel unwilling ears to hear the praises of your covenant God.Make rocks, and hills, and earth, and sea, and heaven itself to echo with yourjoyful shouts.

Psalm 66 517Verse 9. Which holdeth our soul in life. At any time the preservation of life,and especially the soul's life, is a great reason for gratitude but much morewhen we are called to undergo extreme trials, which of themselves would crushour being. Blessed be God, who, having put our souls into possession of life,has been pleased to preserve that heaven given life from the destroying powerof the enemy. And suffereth not our feet to be moved. This is another andprecious boon. If God has enabled us not only to keep our life, but our position,we are bound to give him double praise. Living and standing is the saint'scondition through divine grace. Immortal and immoveable are those whom Godpreserves. Satan is put to shame, for instead of being able to slay the saints, ashe hoped, he is not even able to trip them up. God is able to make the weakestto stand fast, and he will do so.Verse 10. For thou, O God, hast proved us. He proved his Israel with soretrials. David had his temptations. All the saints must go to the proving house;God had one Son without sin, but he never had a son without trial. Why oughtwe to complain if we are subjected to the rule which is common to all thefamily, and from which so much benefit has flowed to them? The Lord himselfproves us, who then shall raise a question as to the wisdom and the love whichare displayed in the operation? The day may come when, as in this case, weshall make hymns out of our griefs, and sing all the more sweetly because ourmouths have been purified with bitter draughts. Thou hast tried us, as silver istried. Searching and repeated, severe and thorough, has been the test; the sameresult has followed us as in the case of precious metal, for the dross and tinhave been consumed, and the pure ore has been discovered. Since trial issanctified to so desirable an end, ought we not to submit to it with aboundingresignation.Verse 11. Thou broughtest us into the net. The people of God in the olden timewere often enclosed by the power of their enemies, like fishes or birdsentangled in a net; there seemed no way of escape for them. The only comfortwas that God himself had brought them there, but even this was not readilyavailable, since they knew that he had led them there in anger as a punishmentfor their transgressions; Israel in Egypt was much like a bird in the fowler's net.Thou laidest affliction upon our loins. They were pressed even to anguish bytheir burdens and pains. Not on their backs alone was the load, but their loinswere pressed and squeezed with the straits and weights of adversity. God'speople and affliction are intimate companions. As in Egypt every Israelite wasa burden bearer, so is every believer while he is in this foreign land. As Israelcried to God by reason of their sore bondage, so also do the saints. We toooften forget that God lays our afflictions upon us; if we remembered this fact,

Psalm 66 518we should more patiently submit to the pressure which now pains us. The timewill come when, for every ounce of present burden, we shall receive a far moreexceeding and eternal weight of glory.Verse 12. Thou hast caused men to ride over our heads. They stormed, andhectored, and treated us like the mire of the street. Riding the high horse, intheir arrogance, they, who were in themselves mean men, treated the Lord'speople as if they were the meanest of mankind. They even turned their captivesinto beasts of burden, and rode upon their heads, as some read the Hebrew.Nothing is too bad for the servants of God when they fall into the hands ofproud persecutors. We went through fire and through water. Trials many andvaried were endured by Israel in Egypt, and are still the portion of the saints.The fires of the brick kiln and the waters of the Nile did their worst to destroythe chosen race; hard labour and child murder were both tried by the tyrant, butIsrael went through both ordeals unharmed, and even thus the church of Godhas outlived, and will outlive, all the artifices and cruelties of man. Fire andwater are pitiless and devouring, but a divine fiat stays their fury, and forbidsthese or any other agents from utterly destroying the chosen seed. Many an heirof heaven has had a dire experience of tribulation; the fire through which he haspassed has been more terrible than that which chars the bones, for it has fedupon the marrow of his spirit, and burned into the core of his heart; while thewaterfloods of affliction have been even more to be feared than the remorselesssea, for they have gone in even unto the soul, and carried the inner nature downinto deeps horrible, and not to be imagined without trembling. Yet each sainthas been more than conqueror hitherto, and, as it has been, so it shall be. Thefire is not kindled which can burn the woman's seed, neither does the dragonknow how to vomit a flood which shall suffice to drown it. But thou broughtestus out into a wealthy place. A blessed issue to a mournful story. Canaan wasindeed a broad and royal domain for the once enslaved tribes: God, who tookthem into Egypt, also brought them into the land which flowed with milk andhoney, and Egypt was in his purposes en route to Canaan. The way to heaven isvia tribulation."The path of sorrow and that path alone,Leads to the land where sorrow is unknown."How wealthy is the place of every believer, and how doubly does he feel it tobe so in contrast with his former slavery: what songs shall suffice to set forthour joy and gratitude for such a glorious deliverance and such a bountifulheritage. More awaits us. The depth of our griefs bears no proportion to theheight of our bliss. For our shame we have double, and more than double. LikeJoseph we shall rise from the prison to the palace, like Mordecai we shall

Psalm 66 519escape the gallows prepared by malignity, and ride the white horse and wearthe royal robe appointed by benignity. Instead of the net, liberty; instead of aburden on the loins, a crown on our heads; instead of men riding over us, weshall rule over the nations: fire shall no more try us, for we shall stand in gloryon the sea of glass mingled with fire; and water shall not harm us, for thereshall be no more sea. O the splendour of this brilliant conclusion to a gloomyhistory. Glory be unto him who saw in the apparent evil the true way to the realgood. With patience we will endure the present gloom, for the morning cometh.Over the hills faith sees the daybreak, in whose light we shall enter into thewealthy place.Verse 13. I will. The child of God is so sensible of his own personalindebtedness to grace, that he feels that he must utter a song of his own. Hejoins in the common thanksgiving, but since the best public form must fail tomeet each individual case, he makes sure that the special mercies received byhim shall not be forgotten, for he records them with his own pen, and sings oftheme with his own lips. I will go into thy house with burnt offerings; the usualsacrifices of godly men. Even the thankful heart dares not come to God withouta victim of grateful praise; of this as well as of every other form of worship, wemay say, "the blood is the life thereof." Reader, never attempt to come beforeGod without Jesus, the divinely promised, given, and accepted burnt offering. Iwill pay thee my vows. He would not appear before the Lord empty, but at thesame time he would not boast of what he offered, seeing it was all due onaccount of former vows. After all, our largest gifts are but payments; when wehave given all, we must confess, "O Lord, of thine own have we given untothee." We should be slow in making vows, but prompt in discharging them.When we are released from trouble, and can once more go up to the house ofthe Lord, we should take immediate occasion to fulfil our promises. How canwe hope for help another time, if we prove faithless to covenants voluntarilyentered upon in hours of need.Verse 15. I will offer unto thee burnt sacrifices of fatlings. The good man willgive his best things to God. No starveling goat upon the hills will he present atthe altar, but the well fed bullocks of the luxuriant pastures shall ascend insmoke from the sacred fire. He who is miserly with God is a wretch indeed.Few devise liberal things, but those few find a rich reward in so doing. With theincense of rams. The smoke of burning rams should also rise from the altar; hewould offer the strength and prime of his flocks as well as his herds. Of all wehave we should give the Lord his portion, and that should be the choicest wecan select. It was no waste to burn the fat upon Jehovah's altar, nor to pour theprecious ointment upon Jesus' head; neither are large gifts and bountiful

Psalm 66 520offerings to the church of God any diminution to a man's estate: such money isput to good interest and placed where it cannot be stolen by thieves norcorroded by rust. I will offer bullocks with goats. A perfect sacrifice,completing the circle of offerings, should show forth the intense love of hisheart. We should magnify the Lord with the great and the little. None of hisordinances should be disregarded; we must not omit either the bullocks or thegoats. In these three verses we have gratitude in action, not content with words,but proving its own sincerity by deeds of obedient sacrifice. Selah. It is most fitthat we should suspend the song while the smoke of the victims ascends theheavens; let the burnt offerings stand for praises while we meditate upon theinfinitely greater sacrifice of Calvary.Verse 16. Come and hear. Before, they were bidden to come and see. Hearingis faith's seeing. Mercy comes to us by way of ear gate. "Hear, and your soulshall live." They saw how terrible God was, but they heard how gracious hewas. All ye that fear God. These are a fit audience when a good man is about torelate his experience; and it is well to select our hearers when inward soulmatters are our theme. It is forbidden us to throw pearls before swine. We donot want to furnish wanton minds with subjects for their comedies, andtherefore it is wise to speak of personal spiritual matters where they can beunderstood, and not where they will be burlesqued. All God fearing men mayhear us, but far hence ye profane. And I will declare what he hath done for mysoul. I will count and recount the mercies of God to me, to my soul, my bestpart, my most real self. Testimonies ought to be borne by all experiencedChristians, in order that the younger and feebler sort may be encouraged by therecital to put their trust in the Lord. To declare man's doings is needless; theyare too trivial, and, besides, there are trumpeters enough of man's trumperydeeds; but to declare the gracious acts of God is instructive, consoling,inspiriting, and beneficial in many respects. Let each man speak for himself, fora personal witness is the surest and most forcible; second hand experience islike "cauld kale het again; "it lacks the flavour of first hand interest. Let nomock modesty restrain the grateful believer from speaking of himself, or ratherof God's dealings to himself, for it is justly due to God; neither let him shun theindividual use of the first person, which is most correct in detailing the Lord'sways of love. We must not be egotists, but we must be egotists when we bearwitness for the Lord.Verse 17. I cried unto him with my mouth, and he was extolled with my tongue.It is well when prayer and praise go together, like the horses in Pharaoh'schariot. Some cry who do not sing, and some sing who do not cry: bothtogether are best. Since the Lord's answers so frequently follow close at the

Psalm 66 521heels of our petitions, and even overtake them, it becomes us to let our gratefulpraises keep pace with our humble prayers. Observe that the psalmist did bothcry and speak; the Lord has cast the dumb devil out of his children, and thoseof them who are least fluent with their tongues are often the most eloquent withtheir hearts.Verse 18. If I regard iniquity in my heart. If, having seen it to be there, Icontinue to gaze upon it without aversion; if I cherish it, have a side glance oflove toward it, excuse it, and palliate it; The Lord will not hear me. How canhe? Can I desire him to connive at my sin, and accept me while I wilfully clingto any evil way? Nothing hinders prayer like iniquity harboured in the breast;as with Cain, so with us, sin lieth at the door, and blocks the passage. If thoulisten to the devil, God will not listen to thee. If you refuse to hear God'scommands, he will surely refuse to hear thy prayers. An imperfect petition Godwill hear for Christ's sake, but not one which is wilfully miswritten by a traitor'shand. For God to accept our devotions, while we are delighting in sin, would beto make himself the God of hypocrites, which is a fitter name for Satan than forthe Holy One of Israel.Verse 19. But verily God hath heard me. Sure sign this that the petitioner wasno secret lover of sin. The answer to his prayer was a fresh assurance that hisheart was sincere before the Lord. See how sure the psalmist is that he has beenheard; it is with him no hope, surmise, or fancy, but he seals it with a verily.Facts are blessed things when they reveal both God's heart as loving, and ourown heart as sincere. He hath attended to the voice of my prayer. He gave hismind to consider my cries, interpreted them, accepted them, and replied tothem; and therein proved his grace and also my uprightness of heart. Love ofsin is a plague spot, a condemning mark, a killing sign, but those prayers,which evidently live and prevail with God, most clearly arise from a heartwhich is free from dalliance with evil. Let the reader see to it, that his inmostsoul be rid of all alliance with iniquity, all toleration of secret lust, or hiddenwrong.Verse 20. Blessed be God. Be his name honoured and loved. Which hath notturned away my prayer, nor his mercy from me. He has neither withdrawn hislove nor my liberty to pray. He has neither cast out my prayer nor me. Hismercy and my cries still meet each other. The psalm ends on its key note.Praise all through is its spirit and design. Lord enable us to enter into it. Amen.

Psalm 66 522EXPLANATORY NOTES AND QUAINT SAYINGSWhole Psalm. This Psalm is said to be recited on Easter day, by the Greekchurch: it is described in the Greek Bible as A Psalm of the Resurrection, andmay be understood to refer, in a prophetic sense, to the regeneration of theworld, through the conversion of the Gentiles. Daniel Cresswell.Verse 1. Make a joyful noise unto God, all ye lands: Hebrew, all the earth;shout aloud for joy, as the people did at the return of the ark, so that the earthrang again. God shall show himself to be the God not of Jews only, but ofGentiles also; these shall as well cry Christ, as those Jesus; these say, Father,as those Abba. And, as there was great joy in Samaria when the gospel wasthere received (Ac 8:8), so shall there be the like in all other parts of the earth.John Trapp.Verse 1. All ye lands. Where, consider, that he does not sing praises well, whodesires to sing alone. Thomas Le Blanc.Verse 2. Make his praise glorious. Another meaning is, give or place glory,that is, your glory to his praise, be fully persuaded when you praise him that itwill redound to your own glory, regard this as your own glory; praise him insuch a way that all your praises may be given to glorify God; or, let your glorytend in this direction that he may be praised. Desire not the glory of eternalblessedness, unless for the praise of God, as the blessed spirits in that temple donothing but say glory to God, and sing the hymn of his glory without end,"Holy, holy, holy." Lorinus.Verse 3. Say. Dicite, say, says David, delight to speak of God; Dicite, saysomething. There was more required than to think of God. Consideration,meditation, contemplation upon God and divine objects, have their place andtheir season; but this is more than that, and more than admiration too; for allthese may come to an end in ecstasies, and in stupidities, and in useless andfrivolous imaginations. John Donne.Verse 3. Unto God. To God, not concerning God, as some interpret, but to Godhimself; to his praises, and with minds raised to God, as it is in Ps 66:4, sing tohimself; Gejerus also correctly remarks, that the following discourse isaddressed to God. Besides, it is to our God, as in Ps 66:8, O bless our God, yepeople: he is called God absolutely, because he alone is the true God. HermannVenema.

Psalm 66 523Verse 3. How terrible. Take from the Bible its awful doctrines, and fromprovidence its terrible acts, and the whole system, under which God has placedus, would be emasculated. William S. Plumer.Verse 3. Thine enemies shall submit themselves unto thee. In this, our firstconsideration is, that God himself hath enemies; and then, how should we hopeto be, nay, why should we wish to be, without them. God had good, that is,glory from his enemies; and we may have good, that is, advantage in the way toglory, by the exercise of our patience, from enemies too. Those for whom Godhad done most, the angels, turned enemies first; vex not thou thyself, if thosewhom thou hast loved best hate thee deadliest... God himself hath enemies.Thine enemies shall submit, says the text, to God; there thou hast one comfort,though thou have enemies too; but the greater comfort is, that God calls thineenemies his. Nolite tangere Christus meos (Ps 105:15), says God of all holypeople; you were as good touch me, as touch any of them, for, "they are theapple of mine eye" (Ps 17:8). Our Saviour Christ never expostulated forhimself; never said, Why scourge you me? why spit you upon me? why crucifyyou me? As long as their rage determined in his person, he opened not hismouth; when Saul extended the violence to the church, to his servants, thenChrist came to that, "Saul, Saul, why persecutest thou me?" ...Here is a holyleague, defensive and offensive; God shall not only protect us from others, buthe shall fight for us against them; our enemies are his enemies. Condensed fromJohn Donne.Verse 3. Thine enemies submit themselves. Literally, lie unto thee. This wasremarkably the case with Pharaoh and the Egyptians. They promised again andagain to let the people go, when the hand of the Lord was upon them; and theyas frequently falsified their word. Adam Clarke.Verse 3. (second clause). In times of affliction every hypocrite—all tag andrag—will be ready to come in to God in an outward profession; but usually thissubmission to God at this time is not out of truth. Hence it is said, Through thegreatness of thy power shall thine enemies submit themselves unto thee: in theoriginal it is, they shall lie unto thee, and so it is translated by Arias Montanus,and some others, noting hereby that a forced submission to God is seldom intruth. Jeremiah Burroughs.Verse 3. The earthquakes in New England occasioned a kind of religious panic.A writer, who was then one of the ministers of Boston, informs us, thatimmediately after the great earthquake, as it was called, a great number of hisflock came and expressed a wish to unite themselves with the church. But, onconversing with them, he could find no evidence of improvement in their

Psalm 66 524religious views or feelings, no convictions of their own sinfulness; nothing, inshort, but a kind of superstitious fear, occasioned by a belief that the end of theworld was at hand. All their replies proved that they had not found God, thoughthey had seen the greatness of his power in the earthquake. Edward Payson,D.D.Verse 5. Come and see the works of God. An indirect censure is here passedupon that almost universal thoughtlessness which leads men to neglect thepraises of God. John Calvin.Verse 5. Come and see. The church at all times appeals to the world, Come andsee, as Jesus said to the two disciples of John the Baptist, and Philip toNathanael. Joh 1:39,46. God's marvels are to be seen by all, and seeing them isthe first step towards believing in their divine author. A. R. Faussett.Verse 6. He turned the sea into dry land. The psalmist refers to the passagethrough the Red Sea and the Jordan, not as to transactions which took place andwere concluded at a given period of time, but as happening really in every age.God's guidance of his people is a constant drying up of the sea and of theJordan, and the joy over his mighty deeds is always receiving new materials. E.W. Hengstenberg.Verse 6. There did we rejoice in him; where those things have been done, therehave we rejoiced in him, not taking any credit to ourselves as if they were ouracts, but rejoicing and glorying in God, and have praised him, as may be seenin Exodus 15 and Joshua 3. The prophet uses the future for the past, unless,perhaps, he meant to insinuate that these miracles would be succeeded by muchgreater ones, of which they were only the types and figures. A much greatermiracle is that men should pass over the bitter sea of this life, and cross theriver of mortality, that never ceases to run, and which swallows up and drownsso many, and still come safe and alive to the land of eternal promise, and thererejoice in God himself, beholding him face to face; and yet this greater miracleis so accomplished by God, that many pass through this sea as if it were dryland, and cross this river with dry feet; that is to say, having no difficulty indespising all things temporal, be they good or be they bad; that is to say, beingneither attached to the good things, nor fearing the evil things, of this world,that they may arrive in security at the heavenly Jerusalem, where we willrejoice in him, not in hope, but in complete possession for eternity. RobertBellarmine.Verse 7. His eyes behold the nations. The radical meaning of the word hku isaugazein, to shine, and metonymically to examine with a bright eye; to inspect

Psalm 66 525with a piercing glance, and thence to behold, for either good or evil, as Pr 15:3:"The eyes of the Lord are in every place, beholding the evil and the good."Here it is taken in an adverse sense, and means, to watch from a watch tower,to threaten from a lofty place. Ps 37:32: "The wicked watcheth the righteous;"and Job 15:22: He is waited for "from the watch tower for the sword; "that isto say, the sword is drawn above the head of the wicked, as if it threatened himfrom the watch tower of God. But, at the same time, there is also a reference toGod's looking from the pillar of fire, and of cloud, upon the host of Pharaoh inthe Red Sea. Ex 14:24. Hermann Venema.Verse 7. His eyes behold the nations. This should give check to much iniquity.Can a man's conscience easily and delightedly swallow that which he issensible falls under the cognizance of God, when it is hateful to the eye of hisholiness, and renders the action odious to him? "Doth not he see my ways, andcount all my steps?" saith Job, (Job 31:4)... The consideration of this attributeshould make us humble. How dejected would a person be if he were sure all theangels in heaven, and men upon earth, did perfectly know his crimes, with alltheir aggravations! But what is created knowledge to an infinite and justcensuring understanding? When we consider that he knows our actions,whereof there are multitudes, and our thoughts, whereof there are millions; thathe views all the blessings bestowed upon us; all the injuries we have returned tohim; that he exactly knows his own bounty, and our ingratitude; all the idolatry,blasphemy, and secret enmity in every man's heart against him; all tyrannicaloppressions, hidden lusts, omissions of necessary duties, violations of plainprecepts, every foolish imagination, with all the circumstances of them, andthat perfectly in all their full anatomy, every mite of unworthiness andwickedness in every circumstance... should not the consideration of this meltour hearts into humiliation before him, and make us earnest in begging pardonand forgiveness of him. Stephen Charnock.Verse 9. Which holdeth our soul in life. As the works of creation at first, andupholding all by his power and providence, are yoked together as works of alike wonder, vouchsafed the creation in common, Heb 1:2-3; so just in the likemanner we find regeneration and perseverance joined, as the sum of all otherworks in this life. Thus "begotten again, "and "kept by the power of God tosalvation, "are joined by the Apostle, 1Pe 1:3,5, "Called and preserved in ChristJesus; "so in Jude 1:1... "Blessed be God, "says Peter, "who, according to hisabundant mercy, hath begotten us again." And, O bless our God, ye people,which holdeth our souls in life, says the psalmist. Yea, if we do narrowly eyethe words in either, both Peter and the psalmist do bless God for both at once.

Psalm 66 526Blessed be God for "begetting us," who are also "kept by the power of God;" soit follows in Peter. In the psalmist both are comprehended in this one word:1. Which putteth our souls in life (so the margin, out of the Hebrew), that is,who puts life into your soul at the first, as he did into Adam when he made hima living soul;2. And then which holdeth, that is, continueth our souls in that life. So thetranslators render it also, according to the psalmist's scope, and O bless theLord, saith the psalmist, for these and both these. Thomas Goodwin.Verse 9. Which holdest our soul in life. It is truth, that all we have is in thehand of God; but God keeps our life in his hand last of all, and he hath that inhis hand in a special manner. Though the soul continue, life may not continue;there is the soul when there is not life: life is that which is the union of soul andbody. Thou holdest our soul in life; that is, thou holdest soul and body together.So Daniel describes God to Belshazzar, Da 5:23, "The God in whose hand thybreath is, and whose are all thy ways, hast thou not glorified." The breath ofprinces is in the hand of God, and the same hand holds the breath of themeanest subject. This may be matter of comfort to us in times of danger, andtimes of death: when the hand of man is lifted up to take thy life, remember thylife is held in the hand of God; and as God said to Satan (Job 2:6): Afflict thebody of Job, but save his life; so God saith still to bloody wretches, who are asthe limbs of Satan: The bodies of such and such are in your hands, the estatesof such and such are in your hands, but save their lives. Joseph Caryl.Verse 9. Putteth our soul in life. An elegant and emphatic expression, only tobe understood by observing the exact force of the words. The soul is the life, asis well known, the word Myv is to place, to place upon, to press in, the wordMyyx signifies properly joinings, fastenings together, and hence those facultiesand powers by which nature is held together and made firm. Hermann Venema.Verse 9. Which holdeth our soul in life. He holdeth our soul in life, that it maynot drop away of itself; for being continually in our hands, it is apt to slipthrough our fingers. Matthew Henry.Verse 9. And suffereth not our feet to be moved. It is a great mercy to be keptfrom desperate courses in the time of sad calamities, to be supported underburdens, that we sink not; and to be prevented from denying God, or his truth,in time of persecution. David Dickson.

Psalm 66 527Verse 10. Thou, O God, hast proved us. It is not known what corn will yield,till it come to the flail; nor what grapes, till they come to the press. Grace is hidin nature, as sweet water in rose leaves; the fire of affliction fetcheth it out.—Thou hast tried us as silver. The wicked also are tried (Re 3:10), but they provereprobate silver (Jer 6:28), or at best, as alchemy gold, that will not bear theseventh fire, as Job did (Job 23:10). John Trapp.Verse 10. As silver is tried. Convinced from the frequent use of this illustration,that there was something more than usually instructive in the process ofassaying and purifying silver, I have collected some few facts upon the subject.The hackneyed story of the refiner seeing his image in the molten silver whilein the fire, has so charmed most of us, that we have not looked further; yet,with more careful study, much could be brought out. To assay silver requiresgreat personal care in the operator. "The principle of assaying gold and silveris very simple theoretically, but in practice great experience is necessary toinsure accuracy; and there is no branch of business which demands morepersonal and undivided attention. The result is liable to the influence of somany contingencies, that no assayer who regards his reputation will delegatethe principal process to one not equally skilled with himself. Besides the resultascertainable by weight, there are allowances and compensations to be made,which are known only to an experienced assayer, and if these were disregarded,as might be the case with the mere novice, the report would be wide from thetruth." (Encyclopaedia Britannica.) Pagnini's version reads: "Thou hast meltedus by blowing upon us, "and in the monuments of Egypt, artificers are seenwith the blowpipe operating with small fire places, with cheeks to confine andreflect the heat; the worker evidently paying personal attention, which isevident also in Mal 3:3, "He shall sit as a refiner and purifier of silver." Toassay silver requires a skilfully constructed furnace. The description of thisfurnace would only weary the reader, but it is evidently a work of art in itself.Even the trial of our faith is much more precious than that of gold whichperisheth. He has refined us, but not with silver, he would not trust us there, thefurnace of affliction is far more skilfully arranged than that. To assay silver theheat must be nicely regulated. "During the operation, the assayer's attentionshould be directed to the heat of the furnace, which must be neither too hot nortoo cold: if too hot, minute portions of silver will be carried off with the lead,and so vitiate the assay; moreover, the pores of the cupel being more open,greater absorption will ensue, and there is liability to loss from that cause. Oneindication of an excess of heat in the furnace, is the rapid and perpendicularrising of the fumes to the ceiling of the muffle, the mode of checking andcontrolling which has been pointed out in the description of the improvedfurnace. When the fumes are observed to fall to the bottom of the muffle, the

Psalm 66 528furnace is then too cold; and if left unaltered, it will be found that thecupellation has been imperfectly performed, and the silver will not haveentirely freed itself from the base metals. (Encyclopaedia Britannica.) Theassayer repeats his trying process. Usually two or more trials of the same pieceare made, so that great accuracy may be secured. Seven times silver is said tobe purified, and the saints through varied trials reach the promised rest." C. H.S.Verse 11. Thou broughtest us into the net, etc. Our enemies have pursued us(like to wild beasts taken by the hunter) into most grievous straits (1Sa 13:6).They have used us like beasts of burden, and laid sore loads upon us, whichthey have fast bound upon our backs. Thou laidest affliction upon our loins.Coarctationenem in lumbis; we are not only hampered, as in a net, but fettered,as with chains; as if we had been in the jailor's or hangman's hands. JohnTrapp.Verse 12. Thou hast caused men to ride over our heads. The agents are men.Man is a sociable living creature, and should converse with man in love andtranquillity. Man should be a supporter of man; is he become an overthrower?He should help and keep him up; doth he ride over him and tread him underfoot? O apostasy, not only from religion, but even from humanity! Quid hominiinimicissimum? Homo. (Seneca.) The greatest danger that befalls man comeswhence it should least come, from man himself. Caetera animantia, says Pliny,in suo genere, probe degunt, &c. Lions fight not with lions; serpents spend nottheir venom on serpents; but man is the main suborner of mischief to his ownkind...1. They ride. What need they mount themselves upon beasts, that have feetmalicious enough to trample on us? They have a "foot of pride, "Ps 36:11, fromwhich David prayed to be delivered; a presumptuous heel, which they dare liftup against God; and, therefore, a tyrannous toe, to spurn dejected men. Theyneed not horses and mules, that can kick with the foot of a revengeful malice,Ps 32:9.2. Over us. The way is broad enough wherein they travel, for it is the devil'sroad. They might well miss the poor, there is room enough besides; they neednot ride over us. It were more brave for them to justle with champions that willnot give them the way. We never contend for their path; they have it withoutour envy, not without our pity. Why should they ride over us?3. Over our heads. Is it not contentment enough to their pride to ride, to theirmalice to ride over us, but must they delight in bloodiness to ride over our

Psalm 66 529heads? Will not the breaking of our arms and legs, and such inferior limbs,satisfy their indignation? Is it not enough to rack our strength, to mock ourinnocence, to prey on our estates, but must they thirst after our bloods andlives? Quo tendit saeva libido? Whither will their madness run? But we mustnot tie ourselves to the letter. Here is a mystical or metamorphical gradation oftheir cruelty. Their riding is proud; their riding over us is malicious; and theirriding over our heads is bloody oppression. Thomas Adams.Verse 12. (first clause). The time was when the Bonners and butchers rodeover the faces of God's saints, and madefied (Madefy, to moisten, to make wet)the earth with their bloods, every drop whereof begot a new believer. ThomasAdams.Verse 12. Thou hast caused men to ride over our heads. This verse is like thatsea (Mt 8:24) so tempestuous at first, that the vessel was covered with waves;but Christ's rebuke quieted all, and there followed a great calm. Here are cruelNimrods riding over innocent heads, as they would over fallow lands; anddangerous passages through fire and water; but the storm is soon ended, orrather the passengers are landed. Thou broughtest us out into a wealthy place.So that this strain of David's music, or psalmody, consists of two notes—onemournful, the other mirthful; the one a touch of distress, the other of redress:which directs our course to an observation of misery and of mercy; of grievousmisery, of gracious mercy. There is desolation and consolation in one verse: adeep dejection, as laid under the feet of beasts; a happy deliverance, broughtestus out into a wealthy place. In both these strains God hath his stroke; he is aprincipal in this concert. He is brought in for an actor, and for an author; andactor in the persecution, and author in the deliverance. Thou causest, etc; Thoubroughtest, etc. In the one he is a causing worker; in the other a sole workingcause. In the one he is joined with company: in the other he works alone. Hehath a finger in the former; his whole hand is in the latter. We must begin withmisery before we come to mercy. If there were no trouble, we should not knowthe worth of a deliverance. The passion of the saints is given, by the hearty andponderous description, for very grievous; yet it is written in the forehead of thetext, "The Lord caused it." Thou causest men to ride, etc. Hereupon, somewicked libertine may offer to rub his filthiness upon God's purity, and to pleadan authentic derivation of all his villainy against the saints from the Lord'swarrant: He caused it. We answer, to the justification of truth itself, that Goddoth ordain and order every persecution that striketh his children, without anyallowance to the instrument that gives the blow. God works in the same actionwith others, not after the same manner. In the affliction of Job were threeagents—God, Satan, and the Sabeans. The devil works on his body, the

Psalm 66 530Sabeans on his goods; yet Job confessed a third party: "The Lord gives, and theLord takes away." Here oppressors trample on the godly, and God is said tocause it. He causeth affliction for trial (so Ps 66:10-11: Thou hast tried us, etc.);they work it for malice; neither can God be accused nor they excused. ThomasAdams.Verse 12. Thou hast placed men over our heads. Thus Jerome renders,although the Hebrew noun vwga, is in the singular, the word itself denotes anobscure, mean man, who is mentioned with indignity, but ought to be buried inoblivion. The singular noun is taken collectively, and so also is wgvar, with theaffix. Such were the Egyptian and Babylonish idolaters, whom the Hebrewserved. To place any one over the head of another, or, as the Hebrew wordtbkrh means, to ride, to be superior to, to subdue to oneself and subject, and tosit upon and insult, just as the horseman rules with the rein, and spur, and whipthe beast which he rides. Lorinus.Verse 12. To ride over our heads. This is an allusion to beasts of burden, andparticularly to camels, whose heads the rider almost sits over, and so domineersover them as he pleases. Thomas Fenton, in "Annotations on the Book of Job,and the Psalms." 1732.Verse 12. We went through fire and through water. The children of Israel whenthey had escaped the Red Sea, and seen their enemies the Egyptians dead, theythought all was cocksure, and therefore sang Epicinia, songs of rejoicing for thevictory. But what followed within a while? The Lord stirred up another enemyagainst them from out their bowels, as it were, which was hunger, and thispinched them sorer, they thought, than the Egyptian. But was this the last? No;after the hunger came thirst, and this made them to murmur as much as theformer; and after the thirst came fiery serpents, and fire and pestilence, andAmalekites, and Midianites, and what not? Thus hath it been with the churchnot only under the law, but also under Christ, as it might be easily declaredunto you. Neither hath it been better with the several members thereof; theylikewise have been made conformable to the body and to the Head. What asight of temptations did Abraham endure? So Jacob, so Joseph, so thepatriarchs, so the prophets? Yea, and all they that would live godly in ChristJesus, though their sorrow in the end were turned to joy, yet they wept andlamented first. Though they were brought at the length to a wealthy place, yetthey passed through fire and water first. Miles Smith, 1624.Verse 12. We went through fire and through water. There was a great varietyof such perils; and not only of several, but of contrary sorts: We went throughfire and through water, either of which singly and alone denotes an extremity

Psalm 66 531of evils. Thus, through water (Ps 69:1-2): "Save me, O God; for the waters arecome in unto my soul. I sink in deep mire, where there is no standing: I amcome into deep waters, where the floods overflow me." Or, through fire (Eze15:7): "And I will set my face against them; they shall go out from one fire, andanother fire shall devour them; and ye shall know that I am the Lord, when I setmy face against them." But when through both successively, one after the other,this denotes an accumulation of miseries, or trials, indeed: as we read Isa 43:2,with God's promise to his people in such conditions: "When thou passestthrough the waters I will be with thee; and through the rivers, they shall notoverflow thee: when thou walkest through the fire, thou shalt not be burned;neither shall the flame kindle upon thee." Which promise is here, you see,acknowledged by the psalmist to have been performed: God was with the threechildren when they walked through the fire, in the very letter of Isaiah's speech;and with the children of Israel when they went through the water of the RedSea. Thomas Goodwin.Verse 12. We went through fire and through water. In allusion, probably, to theordeal by fire and water, which is of great antiquity. On the question who hadinterred the body of Polynices:"All denied:Offering, in proof of innocence, to graspThe burning steel, to walk through fire, and takeTheir solemn oath they knew not of the deed."Sophocles. From T. S. Millington's "Testimony of the Heathen to the Truths ofHoly Writ." 1863.Verse 12. Fire and water. The Jewish law required both these for purificationof spoil in war, where they could be borne. Nu 31:23: "Everything that mayabide the fire, ye shall make it go through the fire, and it shall be clean:nevertheless it shall be purified through the water of separation." God's saintsare, therefore, subject to both ordeals. C. H. S.Verse 12. But thou broughtest us out into a wealthy place. Every word issweetly significant, and amplifies God's mercy to us. Four especially areremarkable:—1. The deliverer;2. The deliverance;3. The delivered; and,4. Their felicity or blessed advancement.

Psalm 66 532So there is the deliverer, aliquid celsitudinis, Thou; in the delivery, certitudinis,broughtest out, in the delivered, solitudinis, us; in the happiness, plenitudinis,into a wealthy place. There is highness and lowness, sureness and fulness. Thedeliverer is great, the deliverance is certain, the distress grievous, the exaltationglorious. There is yet a first word, that like a key unlocks this golden gate ofmercy, a veruntamen:—BUT. This is vox respirationis, a gasp that fetchethback again the very life of comfort. But thou broughtest, etc. We were fearfullyendangered into the hands of our enemies; they rode and trod upon us, anddrove us through hard perplexities. But thou, etc. If there had been a full pointor period at our misery, if those gulfs of persecution had quite swallowed us,and all our light of comfort had been thus smothered and extinguished wemight have cried, Periit spes nostra, yea, periit salus nostra.—Our hope, ourhelp is quite gone. He had mocked us that would have spoken, Be of goodcheer. This same but is like a happy oar, that turns our vessel from the rocks ofdespair, and lands it at the haven of comfort. Thomas Adams.Verse 12. (second and third clause).1. The outlet of the trouble is happy. They are in fire and water, yet they getthrough them; we went through fire and water, and did not perish in the flamesor floods. Whatever the troubles of the saints are, blessed be God there is a waythrough them.2. The inlet to a better state is much more happy. Thou broughtest us out into awealthy place, into a well watered place; for the word is, like the gardens of theLord, and therefore fruitful. Matthew Henry.Verse 12. (last clause). Thou, O God, with the temptation hast given the issue.Thou broughtest us out into a wealthy place.1. Thou hast proved, and thou hast brought.2. Thou laidest the trouble, and thou tookest it off; yea, and hast made us anample recompense, for thou hast brought us to a moist, pleasant, lovely, fertile,rich place, a happy condition, a flourishing condition of things, so that thou hastmade us to forget all our trouble. William Nicholson, in "David's Harp strungand tuned." 1662.Verse 12. A wealthy place. The hand of God led them in that fire and water ofaffliction through which they went; but who led them out? The psalmist tells usin the next words: Thou broughtest us out into a wealthy place; the marginsaith, into a moist place. They were in fire and water before. Fire is the

Psalm 66 533extremity of heat and dryness; water is the extremity of moistness andcoldness. A moist place notes a due temperament of heat and cold, of drynessand moistness, and therefore elegantly shadows that comfortable and contentedcondition into which the good hand of God had brought them, which issignificantly expressed in our translation by a wealthy place; those placesflourishing most in fruitfulness, and so in wealth, which are neither over hotnor over cold, neither over dry not over moist. Joseph Caryl.Verse 13. You see all the parts of this song; the whole concert or harmony ofall is praising God. You see quo loco, in his house; quo modo, with burntoffering; quo animo, paying our vows. Thomas Adams.Verse 13. Burnt offerings. For ourselves, be we sure that the best sacrifice wecan give to God is obedience; not a dead beast, but a living soul. The Lordtakes not delight in the blood of brutish creatures. It is the mind, the life, thesoul, the obedience, that he requires: 1Sa 15:22, "To obey is better thansacrifice." Let this be our burnt offering, our holocaust, a sanctified body andmind given up to the Lord, Ro 12:1-2. First, the heart: "My son, give me thyheart." Is not the heart enough? No, the hand also: Isa 1:16, Wash the handsfrom blood and pollution. Is not the hand enough? No, the foot also: "Removethy foot from evil." Is not the foot enough? No, the lips also: "Guard the doorsof thy mouth; " Ps 34:13, "Refrain thy tongue from evil." Is not thy tongueenough? No, the ear also: "Let him that hath ears to hear, hear." Is not the earenough? No, the eye also: "Let thine eyes be towards the Lord." Is not all thissufficient? No, give body and spirit: 1Co 6:20, "Ye are bought with a price:therefore glorify God in your body, and in your spirit, which are God's." Whenthe eyes abhor lustful objects, the ear slanders, the foot erring paths, the handswrong and violence, the tongue flattery and blasphemy, the heart pride andhypocrisy; this is thy holocaust, thy whole burnt offering. Thomas Adams.Verses 13, 15. In the burnt offerings, we see his approach to the altar with thecommon and general sacrifice; and next, in his paying vows, we see he hasbrought his peace offerings with him. Again, therefore, he says at the altar: Iwill offer unto thee burnt sacrifices of fatlings (Ps 66:15). This is the generaloffering, brought from the best of his flock and herd. Then follow the peaceofferings: With the incense (trjq, fuming smoke) of rams; I will offer bullockswith goats. Selah. Having brought his offerings, he is in no haste to depart,notwithstanding; for his heart is full. Ere, therefore, he leaves the sanctuary, heutters the language of a soul at peace with God: Ps 66:16-20. This, truly, is onewhom the very God of peace has sanctified, and whose whole spirit, and body,and soul he will preserve blameless unto the coming of the Lord Jesus Christ.1Th 5:23. Andrew A. Bonar.

Psalm 66 534Verses 13-15. He tells what were the vows he promised in his troubles, andsays he promised the richest sacrifice of cattle that could be made according tothe law. These were three—rams, cows, and goats. Rams included lambs; cowsincluded heifers; and goats, kids. Robert Bellarmine.Verse 14. Which my lips have uttered. Hebrew, have opened; that is which Ihave uttered, diductis labiis, with lips wide open. Videmus qualiter votanuncupari soleant, saith Vatablus. Here we see after what sort vows used to bemade, when we are under any pressing affliction; but when once delivered, howheavily many come off in point of payment. John Trapp.Verse 14. Express mention is made of opened lips to indicate that the vowswere made with great vehemence of mind, and in a state of need and pressure;so that his lips were broken through and widely opened. For the root, hukcontains the idea of opening anything with violence; to break open, as the Latinexpression is, rumpere labia. Hermann Venema.Verse 15. I will offer, etc. Thou shalt have the best of the herd and of the fold.Adam Clarke.Verse 15. Fatlings. For as I will not come empty into thy house, so I will notbring thee a niggardly present; but offer sacrifices of all sorts, and the best andchoicest in every kind. Symon Patrick.Verse 15. Bullocks with goats. That is, I will liberally provide for every part ofthe service at the tabernacle. Thomas Scott.Verse 16. Come and hear, all ye that fear God. One reason why the saints areso often inviting all that fear God to come unto them is, because the saints seeand know the great good that they shall get by those that fear God. The childrenof darkness are so wise in their generation as to desire most familiarity andacquaintance with those persons whom they conceive may prove mostprofitable and advantageous to them, and to pretend much friendship therewhere is hope of most benefit. And shall not the saints, the children of light,upon the same account wish and long for the society of those that fear God,because they see what great good they shall gain by them? It is no wonder thatthe company of those that fear God is so much in request, since it is altogethergainful and commodious; it's no wonder they have many invitations, since theyare guests by which something is still gotten; and, indeed, among all personsliving, those that fear God are the most useful and enriching. Samuel Heskins,in "Soul Mercies Precious in the Eyes of Saints... set forth in a little Treatise onPs 66:16." 1654.

Psalm 66 535Verse 16. All ye that fear God. For such only will hear to good purpose; otherseither cannot, or care not. And I will declare, etc. Communicate unto you mysoul secrets and experiments. There is no small good to be gotten by suchdeclarations. Bilney, perceiving Latimer to be zealous without knowledge,came to him in his study and desired him for God's sake to hear his confession."I did so, "saith Latimer, "and, to say the truth, by this confession I learnedmore than afore in many years. So from that time forward I began to smell theword of God, and forsake the school doctors, and such fooleries." John Trapp.Verse 16. Ye that fear God. Observe the invitation given to those only who fearGod, because "the fear of the Lord is the beginning of wisdom; "he loosens thefeet to come, opens the ears to hear; and therefore, he who has no fear of Godwill be called to no purpose, either to come or to hear. Robert Bellarmine.Verse 16. I will declare. Consider the ends which a believer should purpose inthe discharge of this duty ("of communicating Christian experience"). Theprincipal end he should have in view when he declares his experience is theglory of that God, who hath dealt so bountifully with him. He would surelyhave the Lord exalted for his faithfulness and goodness to him; he would haveit published that the name of the Lord might be great; that sinners might knowthat his God is faithful to his word; that he hath not only engaged to be "apresent help in time of need, "but that he hath found him in reality to be so. Ashe knows the enemies of God are ready enough to charge him with neglect ofhis people, because of the trials and afflictions they are exercised with; so hewould, in contradiction to them, declare what he hath found in his ownexperience, that in very faithfulness he afflicts those that are dearest to him.And with what lustre doth the glory of God shine, when his children are readyto acknowledge that he never called them out to any duty but his grace wassufficient for them; that he never laid his hand upon them in any afflictiveexercise, but he, at the same time, supplied them with all those supports whichthey stood in need of? I say, for Christians thus to stand up, on properoccasions, and bear their experimental testimony to the faithfulness andgoodness of God, what a tendency hath it to make the name of the Lord, whohath been their strong tower, glorious in the midst of the earth... How may weblush and be ashamed, that we have so much conversation in the world and solittle about what God hath done for our souls? It is a very bad sign upon us, inour day, that the things of God are generally postponed; while either the affairsof state, or the circumstances of outward life, or other things, perhaps, of amore trifling nature, are the general subjects of our conversation. What! are weashamed of the noblest, the most interesting subject? It is but a poor sign thatwe have felt anything of it, if we think it unnecessary to declare it to our fellow

Psalm 66 536Christians. What think you? Suppose any two of us were cast upon a barbarousshore, where we neither understood the language, nor the customs of theinhabitants, and were treated by them with reproach and cruelty; do you thinkwe should not esteem it a happiness that we could unburden ourselves to eachother, and communicate our griefs and troubles? And shall we think it less so,while we are in such a world as this, in a strange land, and at a distance fromour Father's house? Shall we neglect conversing with each other? No; let ourconversation not only be in heaven, but about spiritual and heavenly things.Samuel Wilson (1703-1750), in "Sermons on Various Subjects."Verse 16. I will declare. After we are delivered from the dreadfulapprehensions of the wrath of God, it is our duty to be publicly thankful. It isfor the glory of our Healer to speak of the miserable wounds that once painedus; and of that kind hand that saved us when we were brought very low. It is forthe glory of our Pilot to tell of the rocks and of the sands; the many dangers andthreatening calamities that he, by his wise conduct, made us to escape: and tosee us safe on the shore, may cause others that are yet afflicted, and tossed withtempests, to look to him for help; for he is able and ready to save them as wellas us. We must, like soldiers, when a tedious war is over, relate our combats,our fears, our dangers, with delight; and make known our experiences todoubting, troubled Christians, and to those that have not yet been under suchlong and severe trials as we have been. Timothy Rogers (1660-1729), in "ADiscourse on Trouble of Mind."Verse 17. This verse may be rendered thus:—I cried unto him with my mouth,and his exaltation was under my tongue; that is, I was considering andmeditating how I might lift up and exalt the name of God, and make his praiseglorious. Holy thoughts are said to be under the tongue when we are in apreparation to bring them forth. Joseph Caryl.Verse 17. He was extolled with my tongue. It is a proof that prayer hasproceeded from unworthy motives, when the blessings which succeed it are notacknowledged with as much fervency as when they were originally implored.The ten lepers all cried for mercy, and all obtained it, but only one returned torender thanks. John Morison.Verse 17. He was extolled with my tongue: literally an extolling (of Him was)under my tongue, implying fulness of praise (Ps 10:7). A store of praise beingconceived as under the tongue, whence a portion might be taken on alloccasions. The sense is, scarcely had I cried unto him when, by delivering me,he gave me abundant reason to extol him. (Ps 34:6.) A. R. Faussett.

Psalm 66 537Verse 17. With my tongue. Let the praise of God be in thy tongue, under thytongue, and upon thy tongue, that it may shine before all men, and that theymay see that thy heart is good. The fish lucerna has a shining tongue, (Areviewer condemns us for quoting false natural history, but no intelligent readerwill be misled thereby.—Editor.) from which it takes its name; and in thedepths of the sea the light of its tongue reveals it: if thy heart has a tongue,shining with the praises of God, it will sufficiently show itself of what sort it is.Hence the old saying, "Speak, that I may see thee." Thomas Le Blanc.Verse 18. If I regard iniquity in my heart, the Lord will not hear me. The verysupposition that "if he regarded iniquity in his heart, the Lord would not hearhim, "implies the possibility that such may be the state even of believers; andthere is abundant reason to fear that it is in this way their prayers are so oftenhindered, and their supplications so frequently remain unanswered. Nor is itdifficult to conceive how believers may be chargeable with regarding iniquityin their heart, even amidst all the solemnity of coming into the immediatepresence of God, and directly addressing him in the language of prayer andsupplication. It is possible that they may put themselves into such a situation, ina state of mind but little fitted for engaging in that holy exercise; the world, inone form or another, may for the time have the ascendancy in their hearts; andthere may have been so much formality in their confessions, and so muchindifference in their supplications, that when the exercise is over, they couldnot honestly declare that they really meant what they acknowledged, orseriously desired what they prayed for. A Christian, it is true, could not becontented to remain in a state like this; and, when he is awakened from it, as hesooner or later will be, he cannot fail to look back upon it with humiliation andshame. But we fear there are seasons in which believers themselves may makea very near approach to such a state; and what then is the true interpretation ofprayers offered up at such a moment? It is in fact saying, that there issomething which, for the time, they prefer to what they are formally asking ofGod; that, though the blessing which they do ask may be for a time withheld,yet they would find a compensation in the enjoyment of the worldly thingswhich do at the moment engross their affections; and that, in reality, theywould not choose to have at that instant such an abundant communication ofspiritual influence imparted to them, as would render these worldly objects lessvaluable in their estimation, and would turn the whole tide of their affectionstowards spiritual things... The Christian may sometimes betake himself toprayer, to ask counsel of God in some perplexity regarding divine truth, or toseek direction in some doubtful point of duty; but, instead of being preparedfairly to exercise his judgment in the hope that, while doing so, theconsiderations that lie of the side of truth will be made to his mind clear and

Psalm 66 538convincing; he may have allowed his inclinations so to influence and bias hisjudgment towards the side of error, or in favour of the line of conduct which hewishes to pursue, that when he asks counsel it may only be in the hope that hisprevious opinion will be confirmed, and when he seeks direction it is in realityon a point about which he was previously determined... Another case is, I fear,but too common, and in which the believer may be still more directlychargeable with regarding iniquity in his heart. It is possible that there may bein his heart or life something which he is conscious is not altogether as itshould be—some earthly attachment which he cannot easily justify—or somepoint of conformity to the maxims and practices of the world, which he finds itdifficult to reconcile with christian principle; and yet all the struggle whichthese have from time to time cost him, may only have been an effort ofingenuity on his part to retain them without doing direct violence toconscience—a laborious getting up of arguments whereby to show how theymay be defended, or in what way they may lawfully be gone into; while thetrue and simple reason of his going into them, namely, the love of the world, isall the while kept out of view. And, as an experimental proof of how weak andinconclusive all these arguments are, and at the same time how unwilling hestill is to relinquish his favourite objects, he may be conscious that inconfessing his sins he leaves them out of the enumeration, rather because hewould willingly pass them over, than because he is convinced that they neednot be there; he may feel that he cannot and dare not make them the immediatesubject of solemn and deliberate communing with God; and, after all hismultiplied and ingenuous defences, he may be reconciled to them at last, onlyby ceasing to agitate the question whether they are lawful or not. RobertGordon, D.D., 1825.Verse 18. Whence is it that a man's regarding or loving sin in his heart hindershis prayers from acceptance with God?1. The first reason is, because in this case he cannot pray by the Spirit. Allprayers that are acceptable with God are the breathings of his own Spirit withus. Ro 8:26. As without the intercession of Christ we cannot have our prayersaccepted, so without the intercession of the Spirit we cannot pray...2. The second reason is, because as long as a man regards iniquity in his hearthe cannot pray in faith; that is, he cannot build a rational confidence upon anypromise that God will accept him. Now, faith always respects the promise, andpromise of acceptance is made only to the upright: so long, therefore, as mencherish a love of sin in their heart, they either understand not the promises, andso they pray without understanding, or they understand them, and yet misapply

Psalm 66 539them to themselves, and so they pray in presumption: in neither case, they havelittle cause to hope for acceptance...3. The third reason is, because while we regard iniquity in our hearts we cannotpray with fervency; which, next to sincerity, is the great qualification of prayer,to which God has annexed a promise of acceptance (Mt 11:12): "The kingdomof heaven suffereth violence, and the violent take it by force." Mt 7:7: thoseonly that seek are like to find, and those that knock to have admittance; allwhich expressions denote vehemence and importunity. Now, the cause ofvehemence, in our prosecution of any good, is our love of it; for proportionableto the affection we bear to anything is the earnestness of our desires and thediligence of our pursuit after it. So long, therefore, as the love of sin possessesour hearts, our love to spiritual things is dull, heavy, inactive, and our prayersfor them must needs be answerable. O the wretched fallacy that the soul willhere put upon itself! At the same time it will love its sin and pray against it; atthe same time it will entreat for grace, with a desire not to prevail: as a fatherconfesses of himself, that before his conversion he would pray for chastity,with a secret reserve in his wishes that God would not grant his prayer. Suchare the mysterious, intricate treacheries by which the love of sin will make asoul deceive and circumvent itself. How languidly and faintly will it pray forspiritual mercies; conscience, in the meanwhile, giving the lie to every suchpetition! The soul, in this case, cannot pray against sin in earnest; it fightsagainst it, but neither with hope nor intent to conquer; as lovers, usually, in agame one against another, with a desire to lose. So, then, while we regardiniquity, how is it possible for us to regard spiritual things, the only lawfulobject of our prayers? and, if we regard them not, how can we be urgent withGod for the giving of them? And where there is no fervency on our part, nowonder if there is no answer on God's. Robert South, 1633-1716.Verse 18. If I regard iniquity in my heart, the Lord will not hear me. Thoughthe subject matter of a saint's prayer be founded on the word, yet if the end heaims at be not levelled right, this is a door at which his prayer will be stopped:"Ye ask, and receive not, because ye ask amiss, that ye may consume it uponyour lusts." Jas 4:3. Take, I confess, a Christian in his right temper, and he aimsat the glory of God; yet, as a needle that is touched with a loadstone may beremoved from its point to which nature hath espoused it, though trembling till itagain recovers it; so a gracious soul may in a particular act and request varyfrom this end, being jogged by Satan, yea, disturbed by an enemy nearerhome—his own unmortified corruption. Do you not think it possible for a saint,in distress of body and spirit, to pray for health in the one, and comfort in theother, with too selfish a respect to his own ease and quiet? Yes, surely; and to

Psalm 66 540pray for gifts and assistance in some eminent service, with an eye to his owncredit and applause; to pray for a child with too inordinate a desire that thehonour of his house may be built up in him. And this may be understood as thesense, in part, of that expression, If I regard iniquity in my heart, the Lord willnot hear me. For though to desire our own health, peace, and reputation, be notan iniquity, when contained within the limits that God hath set; yet, when theyoverflow at such a height, as to overtop the glory of God, yea, to stand but in alevel with it, they are a great abomination. That which in the first or seconddegree is wholesome food, would be rank poison in the fourth or fifth:therefore, Christian, catechize thyself, before thou prayest: O, my soul, whatsends thee on this errand? Know but thy own mind what thou prayest for, andthou mayest soon know God's mind how thou shalt speed. Secure God hisglory, and thou mayest soon know God's mind how thou shalt speed. WilliamGurnall.Verse 18. If I regard iniquity in my heart, the Lord will not hear me.1. They regard iniquity in their heart, who practise it secretly, who are underrestraint from the world, but are not possessed of an habitual fear of theomniscient God, the searcher of all hearts, and from whose eyes there is nocovering of thick darkness where the workers of iniquity may hide themselves.Jer 23:24.2. They regard iniquity in the heart, who entertain and indulge the desire of sin,although in the course of providence they may be restrained from the actualcommission of it. I am persuaded the instances are not rare, of men feedingupon sinful desires, even when through want of opportunity, through the fear ofman, or through some partial restraint of conscience, they dare not carry theminto execution.3. They regard iniquity in their heart, who reflect upon past sins with delight, orwithout sincere humiliation of mind. Perhaps our real disposition, both towardssin and duty, may be as certainly discovered by the state of our minds after, asin the time of action. The strength and suddenness of temptation may betrayeven a good man into the commission of sin; the backwardness of heart andpower of inward corruption may make duty burdensome and occasion manydefects in the performance; but every real Christian remembers his past sinswith unfeigned contrition of spirit, and a deep sense of unworthiness beforeGod; and the discharge of his duty, however difficult it may have been at thetime, affords him the utmost pleasure on reflection. It is otherwise with many;they can remember their sins without sorrow, they can speak of them withoutshame, and sometimes even with a mixture of boasting and vain glory. Did you

Psalm 66 541never hear them recall their past follies, and speak of them with such relish, thatit seems to be more to renew the pleasure than to regret the sin? Evensupposing such persons to have forsaken the practice of some sin, if they canthus look upon them with inward complacency, their seeming reformation mustbe owing to a very different cause from renovation of heart.4. They regard iniquity in their heart, who look upon the sins of others withapprobation; or, indeed, who can behold them without grief. Sin is soabominable a thing, so dishonouring to God, and so destructive to the souls ofmen, that no real Christian can witness it without concern. Hence it is sofrequently taken notice of in Scripture, as the character of a servant of God, thathe mourns for the sins of others. Ps 119:136,158.5. In the last place, I suspect that they regard sin in the heart, who are backwardto bring themselves to the trial, and who are not truly willing that God himselfwould search and try them. If any, therefore, are unwilling to be tried, if theyare backward to self examination, it is an evidence of a strong and powerfulattachment to sin. It can proceed from nothing but from a secret dread of somedisagreeable discovery, or the detection of some lust which they cannot consentto forsake... There are but too many who though they live in the practice of sin,and regard iniquity in their hearts, do yet continue their outward attendance onthe ordinances of divine institution, and at stated times lay hold of the seals ofGod's covenant. Shall they find any acceptance with him? No. He counts it aprofane mockery; he counts it a sacrilegious usurpation. Ps 50:16-17. Shall theyhave any comfort in it? No: unless in so far as in righteous judgment he suffersthem to be deceived; and they are deceived, and they are most unhappy, who lielongest under the delusion. Ps 50:21. Shall they have any benefit by it? No:instead of appeasing his wrath, it provokes his vengeance; instead ofenlightening their minds, it blinds their eyes; instead of sanctifying their nature,it hardens their hearts. See a description of those who had been long favouredwith outward privileges and gloried in them. Joh 12:39-40. So that nothing ismore essential to an acceptable approach to God in the duties of his worship ingeneral, and particularly to receiving the seals of his covenant, than a thoroughand universal separation from all known sin. Job 11:13-14. John Witherspoon(1722-1749), in a Sermon entitled "The Petitions of the Insincere Unavailing."Verses 18-20. Lord, I find David making a syllogism, in mood and figure, twopropositions he perfected. If I regard iniquity in my heart, the Lord will nothear me; but verily God hath heard me; he hath attended to the voice of myprayer. Now I expected that David should have concluded thus: "Therefore Iregard not wickedness in my heart; but far otherwise he concludes": Blessed beGod, which hath not turned away my prayer, nor his mercy from me. Thus

Psalm 66 542David had deceived, but not wronged me. I looked that he should have clappedthe crown on his own, and he puts it on God's head. I will learn this excellentlogic; for I like David's better than Aristotle's syllogisms, that whatsoever thepremise be, I make God's glory the conclusion. Thomas Fuller.HINTS TO THE VILLAGE PREACHERVerse 3. The terrible in God's works of nature and providence.Verse 4.1. Who? All the earth.(a) All, collectively, all classes and tribes.(b) All numerically.(c) All harmoniously.2. What? Shall worship and sing.(a) Humiliation; then,(b) Exultation.3. When? Shall, &c. Denotes(a) Futurity.(b) Certainty. God has spoken it. All things are tending towards it. G. R.Verse 5. Here is—1. A subject for general study: the Works of God.2. For particular study: his doings towards, etc.(a) These are the most wonderful.(b) In these we are most concerned.Verse 7. Sovereignty, immutability ("for ever"), and omniscience,—theenemies of proud rebels.Verse 8. (last clause). To get a hearing for the gospel—difficult, necessary, andpossible. Ways and means for so doing.

Psalm 66 543Verses 8-9.1. Praise to.(a) As God.(b) As our God.2. Praise for. Preservation.(a) Of natural life.(b) Of spiritual life.3. Praise by, ye people.(a) On your own account.(b) On account of others.Or(a) Individually.(b) Unitedly. G. R.Verse 9. Perseverance the subject of gratitude.1. The maintenance of the inner life.2. The integrity of the outward character.Verse 10. The assaying of the saints.Verse 10.1. The design of the afflictions.(a) To prove them.(b) To reprove them.2. The illustration of that design. As silver, etc.3. The issue of the trial.Verses 11-12. The hand of God should be acknowledged.1. In our temptations: Thou broughtest us.2. In our bodily afflictions: Thou laidest, etc.

Psalm 66 5443. In our persecutions: Thou hast caused, etc.4. In our deliverances: Thou broughtest us out, etc. G. R.Verse 12. Fire and water. Varied trials.1. Discover different evils.2. Test all parts of manhood.3. Educate varied graces.4. Endear many promises.5. Illustrate divine attributes.6. Afford extensive knowledge.7. Create capacity for the varied joys of heaven.Verse 12. (first clause). The rage of oppression. Thomas Adam's Sermon.Verse 12. (last clause). A plentiful place, free from penury; a pleasant place,void of sorrow; a safe place, free from dangers and distresses. Daniel Wilcocks.Verse 12. (last clause). The victory of patience, with the expiration of malice.Thomas Adams' Sermon.Verse 12. (last clause). The wealth of a soul whom God has tried anddelivered. Among other riches he has the wealth of experience, of strengthenedgraces, of confirmed faith, and of sympathy for others.Verse 13. God's house; or, the place of praises. Thomas Adams' Sermon.Verses 13-15.1. Resolutions made (Ps 66:13).(a) What? To offer praise.(b) Why? For deliverance.(c) Where? In thy house.2. Resolutions uttered (Ps 66:14).(a) To God.(b) Before men.3. Resolutions fulfilled.

Psalm 66 545(a) In public acknowledgment.(b) In heartfelt gratitude.(c) In more frequent attendance at the house of God.(d) The renewed self dedication.(e) In increased liberality. G. R.Verse 16.1. What has God done for the soul of every Christian?2. Why does the Christian wish to declare what God has done for his soul?3. Why does he wish to make this declaration to those who only fear God?(a) Because they alone can understand such a declaration.(b) They alone will really believe him.(c) They only will listen with interest, or join with him in praising hisBenefactor. E. Payson.Verse 16.1. Religious teaching should be simple: I will declare.2. Earnest: Come and hear.3. Seasonable: All ye that.4. Discriminating: Fear God.5. Experimental: What he hath, etc.Verse 17.1. The two principal parts of devotion. Prayer and praise.2. Their degree. In prayer, crying. In praise, extolling.3. Their order.(a) Prayer.(b) Then praise. What is won by prayer is worn in praise.Verses 18-19.

Psalm 66 5461. The test admitted.2. The test applied.3. The test approved.Verse 19. The fact that God has heard prayer.Verse 20. The mercy of God.1. In permitting prayer.2. In inclining to prayer.3. In hearing prayer.WORK UPON THE SIXTY-SIXTH PSALM"A fourth Proceeding in the Harmony of King David's Harp. That is to say; A Godly and learnedExposition of six Psalms more of the princely Prophet David, beginning with the 62, and ending with the67, Psalm." Done in Latin by the reverend Doctor VICTORINUS STRIGELIUS, Professor of Diunitie inthe university of Lypsia in Germany, Anno 1562. Translated into English by Richard Robinson, Citizen ofLondon. 1596... London... 1596.(The above is the "fourth, "and, as far as we have been able to discover, the last part of R. Robinson'sTranslation of Strigelius. The four parts, separately titled and paged, contain Expositions of Psalms 1-67.Dates: 1591-3-5-6.)

Psalm 67 547Psalm 67ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherOther WorksTITLE. To the Chief Musician. Who he was matters not, and who we may be is also of small consequence,so long as the Lord is glorified. On Neginoth, or upon stringed instruments. This is the fifth Psalm soentitled, and no doubt like the others was meant to be sung with the accompaniment of "harpers harpingwith their harps." No author's name is given, but he would be a bold man who should attempt to prove thatDavid did not write it. We will be hard pushed before we will look for any other author upon whom tofather these anonymous odes which lie side by side with those ascribed to David, and wear a familylikeness to them. A Psalm or Song. Solemnity and vivacity are here united. A Psalm is a song, but all songsare not Psalms: this is both one and the other.EXPOSITIONVerse 1. God be merciful unto us, and bless us; and cause his face to shineupon us. This is a fit refrain to the benediction of the High Priest in the name ofthe Lord, as recorded in Nu 6:24-25. "The Lord bless thee, and keep thee: theLord make his face shine upon thee, and be gracious unto thee." It begins at thebeginning with a cry for mercy. Forgiveness of sin is always the first link in thechain of mercies experienced by us. Mercy is a foundation attribute in oursalvation. The best saints and the worst sinners may unite in this petition. It isaddressed to the God of mercy, by those who feel their need of mercy, and itimplies the death of all legal hopes or claims of merit. Next, the church begs fora blessing; bless us—a very comprehensive and far reaching prayer. When webless God we do but little, for our blessings are but words, but when Godblesses he enriches us indeed, for his blessings are gifts and deeds. But hisblessing alone is not all his people crave, they desire a personal consciousnessof his favour, and pray for a smile from his face. These three petitions includeall that we need here or hereafter. This verse may be regarded as the prayer ofIsrael, and spiritually of the Christian church. The largest charity is shown inthis Psalm, but it begins at home. The whole church, each church, and eachlittle company, may rightly pray, bless us. It would, however, be very wrong tolet our charity end where it begins, as some do; our love must make longmarches, and our prayers must have a wide sweep, we must embrace the wholeworld in our intercessions. Selah. Lift up the heart, lift up the voice. A higherkey, a sweeter note is called for.Verse 2. That thy way may be known upon earth. As showers which first fallupon the hills afterwards run down in streams into the valleys, so the blessing

Psalm 67 548of the Most High comes upon the world through the church. We are blessed forthe sake of others as well as ourselves. God deals in a way of mercy with hissaints, and then they make that way known far and wide, and the Lord's name ismade famous in the earth. Ignorance of God is the great enemy of mankind, andthe testimonies of the saints, experimental and grateful, overcome this deadlyfoe. God has set a way and method of dealing out mercy to men, and it is theduty and privilege of a revived church to make that way to be everywhereknown. Thy saving health among all nations, or, thy salvation. One likes theold words, "saving health, "yet as they are not the words of the Spirit but onlyof our translators, they must be given up: the word is salvation, and nothingelse. This all nations need, but many of them do not know it, desire it, or seekit; our prayer and labour should be, that the knowledge of salvation maybecome as universal as the light of the sun. Despite the gloomy notions ofsome, we cling to the belief that the kingdom of Christ will embrace the wholehabitable globe, and that all flesh shall see the salvation of God: for thisglorious consummation we agonize in prayer.Verse 3. Let the people praise thee, O God. Cause them to own thy goodnessand thank thee with all their hearts; let nations do this, and do it continually,being instructed in thy gracious way. Let all the people praise thee. May everyman bring his music, every citizen his canticle, every peasant his praise, everyprince his psalm. All are under obligations to thee, to thank thee will benefit all,and praise from all will greatly glorify thee; therefore, O Lord, give all men thegrace to adore thy grace, the goodness to see thy goodness. What is hereexpressed as a prayer in our translation, may be read as a prophecy, if wefollow the original Hebrew.Verse 4. O let the nations be glad and sing for joy, or, they shall joy andtriumph. When men know God's way and see his salvation, it brings to theirhearts much happiness. Nothing creates gladness so speedily, surely, andabidingly as the salvation of God. Nations never will be glad till they follow theleadership of the great Shepherd; they may shift their modes of governmentfrom monarchies to republics, and from republics to communes, but they willretain their wretchedness till they bow before the Lord of all. What a sweetword is that to sing for joy! Some sing for form, others for show, some as aduty, others as an amusement, but to sing from the heart, because overflowingjoy must find a vent, this is to sing indeed. Whole nations will do this whenJesus reigns over them in the power of his grace. We have heard hundreds andeven thousands sing in chorus, but what will it be to hear whole nations liftingup their voices, as the noise of many waters and like great thunders. When shall

Psalm 67 549the age of song begin? When shall groans and murmurs be exchanged for holyhymns and joyful melodies?For thou shalt judge the people righteously. Wrong on the part of governors is afruitful source of national woe, but where the Lord rules, rectitude is supreme.He doeth ill to none. His laws are righteousness itself. He rights all wrongs andreleases all who are oppressed. Justice on the throne is a fit cause for nationalexultation. And govern the nations upon earth. He will lead them as a shepherdhis flock, and through his grace they shall willingly follow, then will there bepeace, plenty, and prosperity. It is a great condescension on God's part tobecome the Shepherd of nations, and to govern them for their good: it is afearful crime when a people, who know the salvation of God, apostatize andsay to the Lord, "Depart from us." There is some cause for trembling lest ournation should fall into this condemnation; may God forbid. Selah. Beforerepeating the chorus, the note is again elevated, that full force may be given tothe burst of song and the accompaniment of harps."Strings and voices, hands and hearts,In the concert bear your parts;All that breathe, your Lord adore,Praise him, Praise him, evermore!"Verse 5. These words are no vain repetition, but are a chorus worthy to be sungagain and again. The great theme of the psalm is the participation of theGentiles in the worship of Jehovah; the psalmist is full of it, he hardly knowshow to contain or express his joy.Verse 6. Then shall the earth yield her increase. Sin first laid a curse on thesoil, and grace alone can remove it. Under tyrannical governments landsbecome unproductive; even the land which flowed with milk and honey isalmost a wilderness under Turkish rule; but, when the principles of true religionshall have elevated mankind, and the dominion of Jesus shall be universallyacknowledged, the science of tillage shall be perfected, men shall beencouraged to labour, industry shall banish penury, and the soil shall berestored to more than its highest condition of fertility. We read that the Lordturneth "a fruitful land into barrenness, "for the wickedness of them that dwelltherein, and observation confirms the truth of the divine threatening; but evenunder the law it was promised, "The Lord shall make thee plenteous in everywork of thine hand, in the fruit of thy cattle, and in the fruit of thy land forgood." There is certainly an intimate relation between moral and physical evil,and between spiritual and physical good. Alexander notes that the Hebrew is inthe past tense, and he concludes that it is ungrammatical to render it in the

Psalm 67 550future; but to us it seems that the prophet bard, hearing the nations praise theLord, speaks of the bounteous harvest as already given in consequence. On thesupposition that all the people praise Jehovah, the earth has yielded herincrease. The future in the English appears to be the clearest rendering of theHebrew. And God, even our own God, shall bless us. He will make earth'sincrease to be a real blessing. Men shall see in his gifts the hand of that sameGod whom Israel of old adored, and Israel, especially, shall rejoice in theblessing, and exult in her own God. We never love God aright till we know himto be ours, and the more we love him the more we long to be fully assured thathe is ours. What dearer name can we give to him than "mine own God." Thespouse in the song has no sweeter canticle than "my beloved is mine and I amhis." Every believing Jew must feel a holy joy at the thought that the nationsshall be blessed by Abraham's God; but every Gentile believer also rejoices thatthe whole world shall yet worship the God and Father of our Lord and SaviourJesus Christ, who is our Father and our God.Verse 7. God shall bless us. The prayer of the first verse is the song of the last.We have the same phrase twice, and truly the Lord's blessing is manifold; heblesses and blesses and blesses again. How many are his beatitudes! Howchoice his benedictions! They are the peculiar heritage of his chosen. He is theSaviour of all men, but specially of them that believe. In this verse we find asong for all future time. God shall bless us is our assured confidence; he maysmite us, or strip us, or even slay us, but he must bless us. He cannot turn awayfrom doing good to his elect. And all the ends of the earth shall fear him. Thefar off shall fear. The ends of the earth shall end their idolatry, and adore theirGod. All tribes, without exception, shall feel a sacred awe of the God of Israel.Ignorance shall be removed, insolence subdued, injustice banished, idolatryabhorred, and the Lord's love, light, life, and liberty, shall be over all, the Lordhimself being King of kings and Lord of lords. Amen, and Amen.EXPLANATORY NOTES AND QUAINT SAYINGSWhole Psalm. How admirably balanced are the parts of this missionary song!The people of God long to see all the nations participating in their privileges,"visited with God's salvation, and gladdened with the gladness of his nation"(Ps 106:5). They long to hear all the nationalities giving thanks to the Lord, andhallowing his name; to see the face of the whole earth, which sin has darkenedso long, smiling with the brightness of a second Eden. This is not a vapidsentiment. The desire is so expressed as to connect with it the thought of dutyand responsibility. For how do they expect that the happy times are to bereached? They trust, in the first instance, to the general diffusion of the

Psalm 67 551knowledge of God's way, the spreading abroad of the truth regarding the wayof salvation. With a view to that, they cry for a time of quickening from thepresence of the Lord, and take encouragement in this prayer from the terms ofthe divinely appointed benediction. As if they had said, "Hast thou notcommanded the sons of Aaron to put thy name upon us, and to say: The Lordbless thee and keep thee; the Lord cause his face to shine on thee and begracious to thee? Remember that sure word of thine. God be gracious unto usand bless us, and cause his face to shine upon us. Let us be thus blessed, and weshall in our turn become a blessing. All the families of the earth shall, throughus, become acquainted with thy salvation." Such is the church's expectation.And who shall say it is unreasonable? If the little company of a hundred andtwenty disciples who met in the upper chamber at Jerusalem, all of thempersons of humble station, and inconspicuous talents, were endued with suchpower by the baptism of the Holy Ghost, that within three hundred years thepaganism of the empire was overthrown, one need not fear to affirm that, inorder to the evangelisation of the world, nothing more is required than that thechurches of Christendom be baptised with a fresh effusion of the same Spirit ofpower. William Binnie.Whole Psalm. There are seven stanzas; twice three two line stanzas, havingone of three lines in the middle, which forms the clasp or spangle of theseptiad, a circumstance which is strikingly appropriate to the fact that the psalmis called "the Old Testament Paternoster" in some of the old expositors. FranzDelitzsch.Verse 1. God be merciful unto us, and bless us, etc. God forgives, then hegives; till he be merciful to pardon our sins through Christ, he cannot bless orlook kindly on us sinners. All our enjoyments are but blessings in bullion, tillgospel grace and pardoning mercy stamp and make them current. God cannotso much as bear any good will to us, till Christ makes peace for us; "On earthpeace, good will toward men." Lu 2:14. And what joy can a sinner take, thoughit were to hear of a kingdom fallen to him, if he may not have it with God'sgood will. William Gurnall.Verse 1. God be merciful unto us. Hugo attributes these words to penitents;Bless us, to those setting out in the Christian life; Cause his face to shine uponus, to those who have attained, or the sanctified. The first seek for pardon, thesecond for justifying peace, the third for edification and the grace ofcontemplation. Lorinus.Verses 1-2. Connect the last clause of Ps 67:1 with the first of Ps 67:2, andobserve that God made his face to shine upon Moses, and made known to him

Psalm 67 552his way. "He made known his ways unto Moses, his acts unto the children ofIsrael, "as if the common people could only see the deeds of the Lord, but hisway, his plans, his secrets were revealed only to him upon whom the light ofGod's face had shone. C. H. S.Verse 2. That thy way may be known, etc. The psalmist here supposes that thereare certain rules or principles, in accordance with which God bestows blessingson mankind; and he prays that those rules and principles may be everywheremade known upon the earth. Albert Barnes.Verse 2. That thy way may be known, etc. By nature we know little of God, andnothing of Christ, or the way of salvation by him. The eye of the creature,therefore, must be opened to see the way of life before he can by faith get intoit. God doth not use to waft souls to heaven like passengers in a ship, who areshut under the hatches, and see nothing all the way they are sailing to their port;if so, that prayer might have been spared which the psalmist, inspired of God,breathes forth in the behalf of the blind Gentiles: That thy way may be knownupon earth, thy saving health among all nations. As faith is not a naked assent,with affiance and innitency (Act of leaning on) on Christ; so neither is it a blindassent, without some knowledge. If, therefore, you continue still in thy brutishignorance, and knowest not so much as who Christ is, and what he hath donefor the salvation of poor sinners, and what thou must do to get interest in him,thou art far enough from believing. If the day be not broke in thy soul, muchless is the Sun of Righteousness arisen by faith in thy soul. William Gurnall.Verse 2. That thy way may be known. The sinful Jew, obstinate in his unbelief,shall see and hate. He shall see, and be enraged at the salvation of the Gentiles;but let us see and know, that is, love. For to know is often put for to love, as inthe passages—"My sheep hear my voice, and I know them: I know mine, andam known of mine; "that is, I love my own sheep, and they love me... There ishere a sudden transition from the third person to the second, that in speaking ofGod he might not say, "His way, "or "his salvation, "but Thy way, and Thysalvation setting forth the vehemence of an ardent suppliant, and the grace ofGod as he reveals himself to that suppliant while still pouring forth his prayers.Gerhohus (1093-1169).Verse 2. That thy way may be known, etc. As light, so the participation of God'slight is communicative: we must not pray for ourselves alone, but for all others,that God's way may be known upon earth, and his saving health among allnations. Thy way; that is, thy will, thy word, thy works. God's will must beknown on earth, that it may be done on earth, as it is in heaven. Except weknow our Master's will, how shall we do it? Ergo, first pray with David here:

Psalm 67 553Let the nations be glad and sing for joy: for thou shalt judge the peoplerighteously, and govern the nations upon earth; and then, Let all the peoplepraise thee. God's will is revealed in his word, and his word is his way whereinwe must walk, turning neither to the right hand nor to the left. Or, Thy way; thatis, thy works, as David elsewhere (Ps 25:10): "All thy ways of the Lord aremercy and truth." Or, as others (Augustine; Jerome; Hilary) most fitly: Thyway, that is, thy Christ; "Thy saving health, "that is, thy Jesus: for "I am theway, "saith our Saviour (Joh 14:6): "No man cometh unto the Father, but byme; " wherefore, "Let thy Son be known upon earth; thy Jesus among allnations." John Boys.Verse 3. Let the people praise thee. Mark the sweet order of the blessed Spirit:first, mercy; than, knowledge; last of all, praising of God. We cannot see hiscountenance except he be merciful to us; and we cannot praise him except hisway be known upon earth. His mercy breeds knowledge; his knowledge, praise.John Boys.Verse 3. Let the people praise thee, O God; let all the people praise thee. Whatthen? "Then shall the earth yield her increase; and God, even our own God,shall bless us." We have comforts increased, the more we praise God for whatwe have already received. The more vapours go up, the more showers comedown; as the rivers receive, so they pour out, and all run into the sea again.There is a constant circular course and recourse from the sea, unto the sea; sothere is between God and us; the more we praise him, the more our blessingscome down; and the more his blessings come down, the more we praise himagain; so that we do not so much bless God as bless ourselves. When thesprings lie low, we pour a little water into the pump, not to enrich the fountain,but to bring up more for ourselves. Thomas Manton.Verse 3. This verse is exceedingly emphatic.1. First, by an apostrophe to God, in the pronoun, Thee. As if he said: Let thepeople praise thee, not strange gods; for thou art the only true God.2. Secondly, inasmuch as it is not said, Let us praise thee, O God; but let thepeople praise thee, and let all the people. For here is expressed the longing ofthe pious heart, and its fond desire that God should be praised and magnifiedthroughout all lands and by all people of the round earth.3. Thirdly, by the iteration, in which the same particle is repeated in this and thefifth verse no less than four times, as if the duty could not be sufficiently

Psalm 67 554inculcated. It is not enough to have said it once; it is delightful to repeat itagain. Wolfgang Musculus (1497-1563).Verse 4. For thou shalt judge the people righteously, etc. The Psalmist mayhere seem to contradict himself; for if mercy make men rejoice, then judgmentoccasions men to tremble. Answer is made, that all such as have known theways of the Lord, and rejoice in the strength of his salvation, all such as havethe pardon of their sins assured and sealed, fear not that dreadful assize,because they know the judge is their advocate. Or, (as Jerome,)let all nationsrejoice, because God doth judge righteously, being the God of the Gentiles aswell as of the Jews. Ac 10:34. Or, let all nations rejoice, because God dothgovern all nations; that whereas theretofore they wandered in the fondimaginations of their own hearts, in wry ways, in byways; now they aredirected by the Spirit of truth to walk in God's highway, which leads unto thecelestial Jerusalem; now they shall know Christ, the way, the truth, and the life.For judging is often used for ruling. 1Sa 7:15 2Co 1:10. So David doth hereexpound himself: thou shalt judge. that is, thou shalt govern the nations. JohnBoys.Verse 4. Govern. Lead and guide them as the shepherd his flock. BenjaminBoothroyd.Verse 4. And lead(margin) the nations. God now overrules the nations in theirways, but surely they are led by another guide. There is a bridle in their jawscausing them to err. They are held and shaken in the sieve of vanity, until hecome to whom the government pertains. Arthur Pridham.Verses 5-6. Let the people praise thee, O God; let all the people praise thee!What then? Then shall the earth yield her increase; and God, even our ownGod, shall bless us. Our unthankfulness is the cause of the earth'sunfruitfulness. While man is blessing God for his mercies, He is blessing manwith his mercies. William Secker, in "The Nonsuch Professor," 1660.Verse 6. Then shall the earth yield her increase. An increase of wealth is butthe natural result of increased piety and intelligence. There are certain qualitiesessential to temporal prosperity. These are industry, economy, moderation; andsuch are the qualities begotten of godliness. . . . Nor is it an unreasonableexpectation that our globe should, under the reign of righteousness, yield allthose temporal advantages of which it is capable. Science, favoured by piety,may greatly add to the earth's fruitfulness; and mechanical genius may stillfarther abbreviate human toil, and increase human comforts. The greatinventions and discoveries of science, by which toil is lessened and comfort

Psalm 67 555enhanced, are all the product of Christian minds... Can we, then, doubt that inthe era to which we look forward, labour shall cease to be a burden? Can webelieve that the life of the labouring classes is to continue to be all but aceaseless round of toil and vexation—every hand stretched out to procuresomething that is needed, or to ward off something that is feared? Scripturepredicts the mitigation of the curse; and, in the discoveries of science, and theinventions of mechanics, we see the means by which the prediction is to beaccomplished. This consummation may still be in the distant future; but if wedo not grudge the oak years for its growth, the glory to be revealed is surelyworthy of a process as gradual. William Reid, in "Things to Come PracticallyConsidered," 1871.Verse 6. God, even our own God, shall bless us. What a rapturous expression isthat: God, even our own God, shall bless us! and that, "Thy God, thy glory!"Upon interest in God follows their interest in his glory and blessedness; whichis so much the dearer and more valuable, as it is theirs; their glory from theirGod. They shall be blessed by God, their own God; "drink waters out of theirown well." How endearing a thing is propriety! Another man's son isingenuous, comely, personable; this may be a matter of envy; but mine own isso, this is a joy. I read in the life of a devout nobleman of France, (Monsieur deRenti) that receiving a letter from a friend in which were inserted these words:"Deus meus et omnia, "my God and my all, he thus returns back to him: "Iknow not what your intent was to put into your letter these words, `Dues meuset omnia, My God and my all:' only you invite me thereby to return the same toyou, and to all creatures. `My God and my all: my God and my all; my God andmy all.' If, perhaps, you take this for your motto, and use it to express how fullyour heart is of it, think you it possible I should be silent upon such aninvitation, and not express my sense thereof? Likewise be it known unto you,therefore, that he is `my God and my all; 'and, if you doubt of it, I shall speakof it a hundred times over. I shall add no more, for anything else is superfluousto him that is truly penetrated with `my God and my all; 'I leave you, therefore,in this happy state of jubilation, and conjure you to beg for me, of God, thesolid sense of these words." And do we think, "my God and my all." or, "myGod and my glory, "will have lost its emphasis in heaven? or that it will be lesssignificant among awakened souls? These things concur, then, concerning theobject; it is more excellent, even divine, entire, permanent, and theirs: how canit but satisfy? John Howe, in "The Blessedness of the Righteous."Verse 6. Our own God. How inexpressible was the inward pleasure wherewithwe may suppose those words to have been uttered. How delightful anappropriation! as if it were intended to be said, the blessing itself were less

Psalm 67 556significant, it could not have that savour with it, if it were not from our ownGod. Not only, therefore, allow but urge your spirits thus to look towards God,that you may both delight in him as being in himself the most excellent one,and also as being yours; for know, you are not permitted only, but obliged toeye, accept, and rejoice in him as such. John Howe.Verses 6-7. The promise refers directly to the visible fertility of the renewedearth at the time of Israel's recovery, but it includes a fuller reference to higherthings; for the true increase yielded by any of God's works is the revenue ofpraise which redounds to his holy name. Such, then, is the promise I have tobring before you. In its widest sense, the lower creation is now made subject tovanity, because of man's sin; but in the kingdom of Christ this curse will beremoved, and all God's works will yield their full increase—a tribute ofunmingled honour and praise to his name. Let us consider (1.) The preparationfor this increase. (2.) The increase itself. (3.) The blessing of God, which willcrown it.I. THE PREPARATIONS FOR THIS INCREASE. What are the means? Whatis the way of its accomplishment? Whence does it proceed? Our Psalm is full ofinstruction. Consider—1. Its fountain: the free mercy of God. The Psalm begins, God be merciful untous, and bless us; and cause his face to shine upon us. Whatever the details andsteps of the work of redemption, all must be traced up to this original fountain,the sovereign grace and mercy of our God... The eternal, free, unchangeable,inexhaustible mercy of our God revealed through his dear Son Jesus Christ; thisis the fountain head of the blessed increase here foretold...2. The order in which this increase is granted may next be considered.Salvation is given to the Jew first, and then also to the Greek. The prayer of thisPsalm is, Cause his face to shine upon us; that thy way may be known uponearth, thy saving health among all nations. It is the divine plan first to choosehis people and bless them, and then to make them a blessing, as we see inAbraham, the father of the faithful. It is through his church that God blesses theworld... The same principle is true in every revival of pure religion... But allthis order of divine mercy has yet to be more fully seen in what is before us; inthe restoration of Israel, and in its effect upon the world at large...3. The immediate precursor of this increase is the return of our Lord fromheaven, the coming of Christ to judge the earth and reign over all nations. ThePsalm calls all nations to rejoice in this: O let the nations be glad and sing forjoy: for thou shalt judge the people righteously, and govern the nations upon

Psalm 67 557earth. ... The world craves, and will crave more and more for righteousgovernment. The Lord has promised to supply this natural want of the humanheart, though he take vengeance on his hardened enemies. Even in the comingof the Lord to judgment, goodness will so finally triumph that the nations are tobe glad and sing for joy... It is the Lord judging the people and governing thenations, and all the people praising him, that prepares directly and immediatelyfor the promised blessedness. Then shall the earth yield her increase.II. THE INCREASE ITSELF. This increase has many aspects. Let us viewthem in a climax of benefits.1. Natural fertility. The first sentence of curse and barrenness, of thorns andthistles, was pronounced on Adam's fall, and renewed on Cain's murder. Itseems to have been specially removed after the deluge... Even now, two thirdsof our world are ocean, incapable of increase; half of the rest, and perhapsmore, is almost desert, and of the remainder the largest part is very imperfectlytilled. There is room, even in the latter, for a vast increase, when the wholeearth might become like the garden of the Lord.2. The redemption of art. Its activity, its talent, and discoveries are now greatand wonderful; but it is mainly turned to human self sufficiency and vanity, andbears little fruit to God's glory and the highest benefit of man. But in the periodpredicted in this Psalm, every creature, when redeemed to man's use, shall bealso reclaimed to God's glory...3. The redemption of science....4. Society will yield its increase to God.... Men now live as without God in theworld, full though it be of proofs of his wisdom and love... What a changewhen every social circle shall be a fellowship of saints, and all bent to one greatpurpose, the divine glory and the blessedness of each other.5. The soul shall yield its increase. The earth is only the figure of the humanheart, a soil ever fertile for good or evil. Thus the apostle, in his Epistle to theHebrews, regards it: "For the earth which drinketh in the rain that cometh oftupon it, and bringeth forth herbs meet for them by whom it is dressed, receivethblessing from God; but that which beareth thorns and briers is rejected, and isnigh unto cursing; whose end is to be burned. But, beloved, we are persuadedbetter things of you, and things that accompany salvation, though we thusspeak." Then the thorns and briers of a crooked and perverse generation willcease... The fruits of righteousness will abound from the human race to theglory of God. Much praise, much zeal, much reverence, much humility, will

Psalm 67 558distinguish his servants. Faith, hope, and love will all be in the fullest exercise.Christ will be all and in all, and every power will be consecrated to him. This isthe best increase the earth yields to God.6. The large number of God's true servants, thus yielding themselves to him, isanother part of this blessedness...7. The perpetuity of this increase has to be added to this glory. This isaccording to the promise made to the Wonderful, Counsellor, the Mighty God,the Everlasting Father, the Prince of Peace. Condensed from EdwardBickersteth's Sermon in the "Bloomsbury Lent Lectures," 1848.Verses 6-7. Double blessings from God—temporal and spiritual, blessingspeculiar to the Jews, and blessings suited to Christians. O Lord, I refuse not thetemporal blessings it pleases thee to send me; I will receive them with humblegratitude as the gift of thy goodness: but I entreat from thee especially forspiritual blessings; and that thou wouldest treat me rather as a Christian than asa Jew. Pasquier Quesnel (1634-1719), in "Les Psaumes de David avec desReflexions Morales."Verse 7. Note, how joy in God, and fear of God, are combined. By joy thesadness and anxiety of diffidence are excluded, but by fear contempt and falsesecurity are banished. So Psalm 2, "Serve the Lord with fear, and rejoice withtrembling." Wolfgang Musculus.Verse 1.1. Here is mercy in God the Father.HINTS TO THE VILLAGE PREACHER2. Here is blessing as the fruit of that mercy in God the Son.3. Here is the experience of that blessing in the comfort of the Holy Ghost.Verse 1. The need of seeking a blessing for ourselves.Verses 1-2. The prosperity of the church at home, the hope for missionsabroad.Verse 2.

Psalm 67 5591. The way of God towards the earth.(a) A way of mercy.(b) Of blessing.(c) Of comfort.2. The knowledge of that way.(a) By outward means.(b) By inward teaching.3. The effect of that knowledge. Salvation among all nations.Verse 2. What is the true health of men?Verse 3. Viewed,1. As the desire of every renewed heart.2. As a prayer.3. As a prophecy.Verse 4.1. The reign of God in the world: it is not left to itself.2. The joy of the world on that account: Let the nations, etc.3. The reason of that joy: He will judge righteously.(a) As faithful to his law.(b) Faithful to his promises of mercy.Verses 5-7.1. The prayer (Ps 67:5).2. The promise (Ps 67:6).(a) Of temporal good.(b) Of spiritual good.3. The prediction (Ps 67:7).Verses 6-7. See "Spurgeon's Sermons, "No. 819: "The Minstrelsy of Hope."

Psalm 67 560Verse 7.1. God to man: shall bless us.2. Man to God: shall fear him.WORK UPON THE SIXTY-SEVENTH PSALMIn "The Works of JOHN BOYS, "1626, folio, pp. 42-45, there is an Exposition of this Psalm.

Psalm 68 561Psalm 68ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherTITLE. To the Chief Musician, a Psalm or Song of David. We have already said enough upon this titlewhen dealing with Psalms 65 and 66. The present is obviously a song to be sung at the removal of the ark;and in all probability was rehearsed when David conducted it with holy joy from the house of Obededom tothe prepared place on Mount Zion. It is a most soul stirring hymn. The first verses were often the battlesong of the Covenanters and Ironsides; and the whole Psalm fitly pictures the way of the Lord Jesus amonghis saints, and his ascent to glory. The Psalm is at once surpassingly excellent and difficult. Its darkness insome stanzas is utterly impenetrable. Well does a German critic speak of it as a Titan very hard to master.Our slender scholarship has utterly failed us and we have had to follow a surer Guide. We trust ourthoughts may not however prove unprofitable.DIVISION. With the words of the first two verses the ark is uplifted, and the procession begins to move. InPs 68:3-6, the godly in the assembly are exhorted to commence their joyous songs, and arguments areadduced to help their joy. Then the glorious march of Jehovah in the wilderness is sung: Ps 68:7-10, and hisvictories in war are celebrated in verses Ps 68:11-14. The joyous shouts are louder as Zion comes in sight,and the ark is borne up the hill: Ps 68:15-19. On the summit of the mount the priests sing a hymnconcerning the Lord's goodness and justice; the safety of his friends, and ruin of his foes: Ps 68:20-23.Meanwhile the procession is described as it winds up the hill: Ps 68:24-27. The poet anticipates a time ofwider conquest, Ps 68:28-31: and concludes with a noble burst of song unto Jehovah.EXPOSITIONVerse 1. Let God arise. In some such words Moses spake when the cloudmoved onward, and the ark was carried forward. The ark would have been apoor leader if the Lord had not been present with the symbol. Before we move,we should always desire to see the Lord lead the way. The words suppose theLord to have been passive for awhile, suffering his enemies to rage, butrestraining his power. Israel beseeches him to "arise, "as elsewhere to "awake,""gird on his sword, "and other similar expressions. We, also, may thusimportunately cry unto the Lord, that he would be pleased to make bare hisarm, and plead his own cause. Let his enemies be scattered. Our gloriousCaptain of the vanguard clears the way readily, however many may seek toobstruct it; he has but to arise, and they flee, he has easily over thrown his foesin days of yore, and will do so all through the ages to come. Sin, death, and hellknow the terror of his arm; their ranks are broken at his approach. Our enemiesare his enemies, and in this is our confidence of victory. Let them also that hatehim flee before him. To hate the infinitely good God is infamous, and the worstpunishment is not too severe. Hatred of God is impotent. His proudest foes cando him no injury. Alarmed beyond measure, they shall flee before it comes to

Psalm 68 562blows. Long before the army of Israel can come into the fray, the haters of Godshall flee before HIM who is the champion of his chosen. He comes, he sees, heconquers. How fitting a prayer is this for the commencement of a revival! Howit suggests the true mode of conducting one:—the Lord leads the way, hispeople follow, the enemies flee.NEW TRANSLATIONIn order that our readers may see the Psalm at a glance in a good translation, wesubjoin the version of FRANZ DELITZSCH; recommending our ministerialbrethren to procure the volumes of his valuable Commentary on the Psalms,issued by the Messrs. CLARK, of Edinburgh.HYMN OF WAR AND VICTORY IN THE STYLE OF DEBORAH2 LET Elohim arise, let His enemies be scattered,And let those who hate Him flee before His face.3 As smoke is driven away, do Thou drive them away;As wax melteth before the fire,Let the wicked perish before Elohim.4 And let the righteous rejoice, let them exult before Elohim,And let them be glad with joy.5 Sing unto Elohim, harp His name,Pave a highway for Him who rideth along through the steppes;Jah is his name, and exult ye before Him.6 A Father of the fatherless and an Advocate of the widowsIs Elohim in His holy habitation.7 Elohim maketh a household for the solitary,He leadeth forth prisoners into prosperity;Yet the rebellious abide in a land of drought.8 Elohim, when Thou wentest forth before Thy people,When thou didst march along in the wilderness—Sela.9 The earth shook,The heavens also dropped before Elohim,Yon Sinai before Elohim, the God of Israel.

Psalm 68 56310 With plentiful rain didst Thou, Elohim, water Thine inheritance,And when it was parched, THOU hast confirmed it.11 Thy creatures have settled down therein,Thou didst provide with Thy goodness for the poor, Elohim.12 The Lord will sound forth the mandate;Of the women who herald victory there is a great army.13 The kings of hosts shall flee, shall flee,And she that tarrieth at home, shall divide the spoil.14 If ye encamp among the sheep folds,The dove's wings are covered with silverAnd her feathers with glistening gold.15 When the Almighty scattereth kings therein,It becometh snow white upon Zalmon.16 A mountain of Elohim is the mountain of Bashan,A mountain full of peaks is the mountain of Bashan.17 Why look ye enviously, ye many peaked mountains,Upon the mountain which Elohim hath chosen, to dwell thereon?Yea, Jahve will dwell (there) for ever.18 The war chariots of Elohim are myriads, a thousand thousands,The Lord is among them, it is a Sinai in holiness.19 Thou hast ascended up to the height, Thou hast led captives captive,Thou hast received gifts among men,Even from the rebellious, that Jah Elohim might dwell (there).20 Blessed be the Lord:Day by day doth He bear our burden,He, God, is our salvation. (Sela.)21 He, God, is to us a God for deeds of deliverance,And Jahve the Lord hath ways of escape for death.22 Yea, Elohim will smite the head of His enemie,The hairy scalp of him who stalks along in his trespasses.

Psalm 68 56423 The Lord hath said: Out of Bashan will I bring back,I will bring back out of the depths of the sea,24 That thou mayest bathe thy foot in blood,That the tongue of thy dogs may have its share of the enemy.25 They behold Thy splendid procession, Elohim,The splendid procession of my God, my King in holiness.26 Before went the singers, behind the players on stringed instruments,In the midst of damsels striking timbrels.27 In the choirs of the congregation bless ye Elohim,The Lord, ye who are out of the fountain of Israel.28 There is Benjamin the youngest, their ruler;The princes of Judah—their motley band,The princes of Zebulun, the princes of Naphtali,29 Thy God hath commanded thy supreme power—Uphold in power, Elohim, what Thou hast wrought for us!—30 From Thy temple above JerusalemLet kings present offerings unto Thee.31 Threaten the wild beast of the reed, the troops of bulls with the calves of thepeople,That they may prostrate themselves with ingots of silver!—He hath scattered the peoples that delight in wars.32 Magnates come out of Egypt,Cush—quickly do his hands stretch out unto Elohim.33 Ye kingdoms of the earth, sing unto Elohim,Praising the Lord with stringed instruments—(Sela.)34 To Him who rideth in the heaven of heavens of the primeval time—Lo, He made Himself heard with His voice, a mighty voice.35 Ascribe ye might unto Elohim!Over Israel is His majesty.And His omnipotence in the heights of the heavens.

Psalm 68 56536 Terrible is Elohim out of thy sanctuaries;"The God of Israel giveth might and abundant strength to the people!"Blessed be Elohim!Verse 2. As smoke is driven away. Easily the wind chases the smoke,completely it removes it, no trace is left; so, Lord, do thou to the foes of thypeople. They fume in pride, they darken the sky with their malice, they mounthigher and higher in arrogance, they defile wherever they prevail. Lord, let theybreath, thy Spirit, thy Providence, make them to vanish for ever from the marchof thy people. Philosophic scepticism is as flimsy and as foul as smoke; maythe Lord deliver his Church from the reek of it. As wax melteth before the fire,so let the wicked perish at the presence of God. Wax is hard when by itself, butput it to the fire, how soft it is. Wicked men are haughty till they come intocontact with the Lord, and then they faint for fear; their hearts melt like waxwhen they feel the power of his anger. Wax, also, burns and passes away; thetaper is utterly consumed by the flame: so shall all the boastful power of theopposers of the gospel be as a thing of nought. Rome, like the candles on heraltars, shall dissolve, and with equal certainty shall infidelity disappear. Israelsaw, in the ark, God on the mercyseat—power in connection withpropitiation—and they rejoiced in the omnipotence of such a manifestation; thisis even more clearly the confidence of the New Testament church, for we seeJesus, the appointed atonement, clothed with glory and majesty, and before hisadvance all opposition melts like snow in the sun; the pleasure of the Lord shallprosper in his hands. When he comes by his Holy Spirit, conquest is the result;but when he arises in person, his foes shall utterly perish.Verse 3. But let the righteous be glad. The presence of God on the throne ofgrace is an overflowing source of delight to the godly; and let them not fail todrink of the streams which are meant to make them glad. Let them rejoicebefore God. The courtiers of the happy God should wear the garments ofgladness, for in his presence is fulness of joy. That presence, which is the dreadand death of the wicked, is the desire and delight of the saints. Yea, let themexceedingly rejoice. Let them dance with all their might, as David did, for veryjoy. No bounds should be set to joy in the Lord. "Again, I say, rejoice, "says theapostle, as if he would have us add joy to joy without measure or pause. WhenGod is seen to shine propitious from above the mercyseat in the person of ourImmanuel, our hearts must needs leap within us with exultation, if we areindeed among those made righteous in his righteousness, and sanctified by hisSpirit. Move on, O army of the living God, with shouts of abounding triumph,for Jesus leads the van.

Psalm 68 566Verse 4. Sing unto God, sing praises to his name. To time and tune, with orderand care, celebrate the character and deeds of God, the God of his people. Do itagain and again; and let the praise, with resolution of heart, be all directed tohim. Sing not for ostentation, but devotion; not to be heard of men, but of theLord himself. Sing not to the congregation, but "unto God," Extol him thatrideth upon the heavens by his name JAH. Remember his most great,incomprehensible, and awful name; reflect upon his self existence and absolutedominion, rise to the highest pitch of joyful reverence in adoring him. Heavenbeholds him riding on the clouds in storm, and earth has seen him marchingover its plains with majesty. The Hebrew seems to be: "Cast up a highway forhim who marches through the wilderness, "in allusion to the wanderings of thetribes in the desert. The marches of God were in the waste howling wilderness.His eternal power and Godhead were there displayed in his feeding, ruling, andprotecting the vast hosts which he had brought out of Egypt. The ark broughtall this to remembrance, and suggested it as a theme for song. The name JAH isan abbreviation of the name Jehovah; it is not a diminution of that name, but anintensified word, containing in it the essence of the longer, august title. It onlyoccurs here in our version of Scripture, except in connection with other wordssuch as Hallelujah. And rejoice before him. In the presence of him whomarched so gloriously at the head of the elect nation, it is most fitting that allhis people should display a holy delight. We ought to avoid dulness in ourworship. Our songs should be weighty with solemnity, but not heavy withsadness. Angels are nearer the throne than we, but their deepest awe isconsonant with the purest bliss; our sense of divine greatness must not ministerterror but gladness to our souls; we should rejoice before him. It should be ourwish and prayer, that in this wilderness world, a highway may be prepared forthe God of grace. "Prepare ye the way of the Lord, make straight in the desert ahighway for our God, "is the cry of gospel heralds, and we must all zealouslyaim at obedience thereto; for where the God of the mercyseat comes, blessingsinnumerable are given to the sons of men.Verse 5. A father of the fatherless, and a judge of the widows, is God in hisholy habitation. In the wilderness the people were like an orphan nation, butGod was more than a father to them. As the generation which came out ofEgypt gradually died away, there were many widows and fatherless ones in thecamp, but they suffered no want or wrong, for the righteous laws and the justadministrators whom God had appointed, looked well to the interests of theneedy. The tabernacle was the Palace of Justice; the ark was the seat of thegreat King. This was a great cause for joy to Israel, that they were ruled by theONE who would not suffer the poor and needy to be oppressed. To this day andfor ever, God is, and will be, the peculiar guardian of the defenceless. He is the

Psalm 68 567President of Orphanages, the Protector of Widows. He is so glorious that herides on the heavens, but so compassionate that he remembers the poor of theearth. How zealously ought his church to cherish those who are here markedout as Jehovah's especial charge. Does he not here in effect say, "Feed mylambs"? Blessed duty, it shall be our privilege to make this one of our life'sdearest objects. The reader is warned against misquoting this verse; it isgenerally altered into "the husband of the widow, "but Scripture had better beleft as God gave it.Verse 6. God setteth the solitary in families. The people had been sundered andscattered over Egypt; family ties had been disregarded, and affections crushed;but when the people escaped from Pharaoh they came together again, and allthe fond associations of household life were restored. This was a great joy. Hebringeth out those which are bound with chains. The most oppressed in Egyptwere chained and imprisoned, but the divine Emancipator brought them allforth into perfect liberty. He who did this of old continues his gracious work.The solitary heart, convinced of sin and made to pine alone, is admitted into thefamily of the Firstborn; the fettered spirit is set free, and its prison brokendown, when sin is forgiven; and for all this, God is to be greatly extolled, for hehath done it, and magnified the glory of his grace. But the rebellious dwell in adry land. If any find the rule of Jehovah to be irksome, it is because theirrebellious spirits kick against his power. Israel did not find the desert dry, forthe smitten rock gave forth its streams; but even in Canaan itself men wereconsumed with famine, because they cast off their allegiance to their covenantGod. Even where God is revealed on the mercyseat, some men persist inrebellion, and such need not wonder if they find no peace, no comfort, no joy,even where all these abound. Justice is the rule of the Lord's kingdom, andhence there is no provision for the unjust to indulge their evil lustings: a perfectearth, and even heaven itself, would be a dry land to those who can only drinkof the waters of sin. Of the most soul satisfying of sacred ordinances thesewitless rebels cry, "what a weariness it is!" and, under the most soul sustainingministry, they complain of "the foolishness of preaching." When a man has arebellious heart, he must of necessity find all around him a dry land.Verse 7. O God, when thou wentest forth before thy people. What a sweetlysuitable association, "thou" and "thy people; "—thou before, and thy peoplefollowing! The Lord went before, and, therefore, whether the Red Sea orburning sand lay in the way, it mattered not; the pillar of cloud and fire alwaysled them by a right way. When thou didst march through the wilderness. Hewas the Commander in chief of Israel, from whom they received all orders, andthe march was therefore his march. "His stately step the region drear beheld."

Psalm 68 568We may speak, if we will, of the "wanderings of the children of Israel, "but wemust not think them purposeless strayings, they were in reality a well arrangedand well considered march. SELAH. This seems an odd place for a musicalpause or direction, but it is better to break a sentence than spoil praise. Thesense is about to be superlatively grand, and, therefore, the selah intimates thefact to the players and singers, that they may with suitable solemnity performtheir parts. It is never untimely to remind a congregation that the worship ofGod should be thoughtfully and heartily presented.Verse 8. The earth shook. Beneath the sublime tread the solid ground trembled.The heavens also dropped at the presence of God, as if they bowed before theirGod, the clouds descended, and "a few dark shower drops stole abroad." EvenSinai itself was moved at the presence of God. Moses tell us, in Exodus 19, that"the whole mountain quaked greatly." That hill, so lone and high, bowed beforethe manifested God. The God of Israel. The one only living and true God,whom Israel worshipped, and who had chosen that nation to be his own aboveall the nations of the earth. The passage is so sublime, that it would be difficultto find its equal. May the reader's heart adore the God before whom theunconscious earth and sky act as if they recognised their Maker and weremoved with a tremor of reverence.Verse 9. Thou, O God, didst send a plentiful rain. The march of God was notsignalized solely by displays of terror, for goodness and bounty were also madeconspicuous. Such rain as never fell before dropped on the desert sand, breadfrom heaven and winged fowl fell all around the host; good gifts were pouredupon them, rivers leaped forth from rocks. The earth shook with fear, and inreply, the Lord, as from a cornucopia, shook out blessings upon it; so theoriginal may be rendered. Whereby thou didst confirm thine inheritance, whenit was weary. As at the end of each stage, when they halted, weary with themarch, they found such showers of good things awaiting them that they werespeedily refreshed. Their foot did not swell all those forty years. When theywere exhausted, God was not. When they were weary, He was not. They werehis chosen heritage, and, therefore, although for their good he allowed them tobe weary, yet he watchfully tended them and tenderly considered theirdistresses. In like manner, to this day, the elect of God in this wilderness stateare apt to become tired and faint, but their ever loving Jehovah comes in withtimely succours, cheers the faint, strengthens the weak, and refreshes thehungry; so that once again, when the silver trumpets sound, the church militantadvances with bold and firm step towards "the rest which remaineth." By thisfaithfulness, the faith of God's people is confirmed, and their hearts established;

Psalm 68 569if fatigue and want made them waver, the timely supply of grace stays themagain upon the eternal foundations.Verse 10. Thy congregation hath dwelt therein. In the wilderness itself,enclosed as in a wall of fire, thy chosen church has found a home; or, rather,girdled by the shower of free grace which fell all around the camp, thy flockhas rested. The congregation of the faithful find the Lord to be their "dwellingplace in all generations." Where there were no dwellings of men, God was thedwelling of his people. Thou, O God, hast prepared of thy goodness for thepoor. Within the guarded circle there was plenty for all; all were poor inthemselves, yet there were no beggars in all the camp, for celestial fare was tobe had for the gathering. We, too, still dwell within the circling protection ofthe Most High, and find goodness made ready for us: although poor and needyby nature, we are enriched by grace; divine preparations in the decree, thecovenant, the atonement, providence, and the Spirit's work, have made readyfor us a fulness of the blessing of the Lord. Happy people, though in thewilderness, for all things are ours, in possessing the favour and presence of ourGod.Verse 11. In the next verse we do not sing of marching, but of battle andvictory. The Lord gave the word. The enemy was near, and the silver trumpetfrom the tabernacle door was God's mouth to warn the camp: then was therehurrying to and fro, and a general telling of the news; great was the company ofthose that published it. The women ran from tent to tent and roused their lordsto battle. Ready as they always were to chant the victory, they were equallyswift to publish the fact that the battle note had been sounded. The ten thousandmaids of Israel, like good handmaids of the Lord, aroused the sleepers, called inthe wanderers, and bade the valiant men to hasten to the fray. O for the like zealin the church of today, that, when the gospel is published, both men and womenmay eagerly spread the glad tidings of great joy.Verse 12. Kings of armies did flee apace. The lords of hosts fled before theLord of Hosts. No sooner did the ark advance than the enemy turned his back:even the princely leaders stayed not, but took to flight. The rout was complete,the retreat hurried and disorderly;—they "did flee, did flee; "helter skelter, pellmell, as we say."Where are the kings of mighty hosts?Fled far away, fled far and wide.Their triumph and their trophied boastsThe damsels in their bowers divide."

Psalm 68 570And she that tarried at home divided the spoil. The women who had publishedthe war cry shared the booty. The feeblest in Israel had a portion of the prey.Gallant warriors cast their spoils at the feet of the women and bade them arraythemselves in splendour, taking each one "a prey of divers colours, of diverscolours of needlework on both sides." When the Lord gives success to hisgospel, the very best of his saints are made glad and feel themselves partakersin the blessing.Verse 13. Though ye have lien among the pots. Does he mean that the womenat home, who had been meanly clad as they performed their household work,would be so gorgeously arrayed in the spoil, that they would be like doves ofsilver wing and golden plumage? Or, would he say that Israel, which had beenbegrimed in the brick kilns of Egypt, should come forth lustrous and happy intriumph and liberty? Or, did the song signify that the ark should be broughtfrom its poor abode with Obededom into a fairer dwelling place? It is a hardpassage, a nut for the learned to crack. If we knew all that was known when thisancient hymn was composed, the allusion would no doubt strike us as beingbeautifully appropriate, but as we do not, we will let it rest among the unriddledthings. Alexander reads it, "When ye shall lie down between the borders, yeshall be like the wings, "etc., which he considers to mean, "when settled inpeace, the land shall enjoy prosperity; "but this version does not seem to us anymore clear than our authorized one. Of making many conjectures there is noend; but the sense seems to be, that from the lowest condition the Lord wouldlift up his people into joy, liberty, wealth, and beauty. Their enemies may havecalled them squatters among the pots—in allusion to their Egyptian slavery;they may have jested at them as scullions of Pharaoh's kitchen; but the Lordwould avenge them and give them beauty for blackness, glory for grime. Yetshall ye be as the wings of a dove covered with silver, and her feathers withyellow gold. The dove's wing flashed light like silver, and anon gleams with theradiance of "the pale, pure gold." The lovely, changeable colours of the dovemight well image the mild, lustrous beauty of the nation, when arrayed in whiteholiday attire, bedecked with their gems, jewels, and ornaments of gold. God'ssaints have been in worse places than among the pots, but now they soar aloftinto the heavenly places in Christ Jesus.Verse 14. When the almighty scattered kings in it, it was white as snow inSalmon. The victory was due to the Almighty arm alone; he scattered thehaughty ones who came against his people, and he did it as easily as snow isdriven from the bleak sides of Salmon. The word white appears to be importedinto the text, and by leaving it out the sense is easy. A traveller informed thewriter that on a raw and gusty day, he saw the side of what he supposed to be

Psalm 68 571Mount Salmon suddenly swept bare by a gust of wind, so that the snow wasdriven hither and thither into the air like the down of thistles, or the spray of thesea: thus did the Omnipotent one scatter all the potentates that defied Israel. Ifour authorized version must stand, the conjectures that the bleached bones ofthe enemy, or the royal mantles cast away in flight, whitened the battle field,appear to be rather too far fetched for sacred poetry. Another opinion is, thatSalmon was covered with dark forests, and appeared black, but presented quiteanother aspect when the snow covered it, and that by this noteworthy changefrom sombre shade to gleaming whiteness, the poet sets forth the change fromwar to peace. Whatever may be the precise meaning, it was intended topourtray the glory and completeness of the divine triumph over the greatestfoes. In this let all believers rejoice.Verse 15. Here the priests on the summit of the chosen hill begin to extol theLord for his choice of Zion as his dwelling place. The hill of God is as the hillof Bashan, or more accurately, "a hill of God is Bashan, "that is to say, Bashanis an eminent mountain, far exceeding Zion in height. According to the Hebrewcustom, every great or remarkable thing is thus designated. Where we talk ofthe Devil's Dyke, the Devil's Ditch, the Devil's Punch Bowl, etc., the morecommendable idiom of the Hebrews speaks of the hill of God, the trees of theLord, the river of God, etc. An high hill as the hill of Bashan, or rather, "amount of peaks is Bashan." It does not appear that Zion is compared withBashan, but contrasted with it. Zion certainly was not a high hill comparatively;and it is here conceded that Bashan is a greater mount, but not so glorious, forthe Lord in choosing Zion had exalted it above the loftier hills. The loftiness ofnature is made as nothing before the Lord. He chooses as pleases him, and,according to the counsel of his own will, he selects Zion, and passes by theproud, uplifted peaks of Bashan; thus doth he make the base things of thisworld, and things that are despised, to become monuments of his grace andsovereignty.Verse 16. Why leap ye, ye high hills? Why are ye moved to envy? Envy as yemay, the Lord's choice is fixed. Lift up yourselves, and even leap from yourseats, ye cannot reach the sublimity which Jehovah's presence has bestowed onthe little hill of Moriah. This is the hill which God desireth to dwell in. Elohimmakes Zion his abode, yea, Jehovah resides there. Yea, the Lord will dwell in itfor ever. Spiritually the Lord abides eternally in Zion, his chosen church, and itwas Zion's glory to be typical thereof. What were Carmel and Sirion, with alltheir height, compared to Zion, the joy of the whole earth! God's election is apatent of nobility. They are choice men whom God has chosen, and that placeis superlatively honoured which he honours with his presence.

Psalm 68 572Verse 17. The chariots of God are twenty thousand. Other countries, which inthe former verse were symbolically referred to as "high hills, "gloried in theirchariots of war; but Zion, though far more lowly, was stronger than they, forthe omnipotence of God was to her as two myriads of chariots. The Lord ofHosts could summon more forces into the field than all the petty lords whoboasted in their armies; his horses of fire and chariots of fire would be morethan a match for their fiery steeds and flashing cars. The original is grandlyexpressive: "the war chariots of Elohim are myriads, a thousand thousands."The marginal reading of our Bibles, even many thousands, is far more correctthan the rendering, even thousands of angels. It is not easy to see where ourvenerable translators found these "angels, "for they are not in the text; however,as it is a blessing to entertain them unawares, we are glad to meet with them inEnglish, even though the Hebrew knows them not; and the more so because itcannot be doubted that they constitute a right noble squadron of the myriadhosts of God. We read in De 33:2, of the Lord's coming "with ten thousands ofsaints, "or holy ones, and in Heb 12:22, we find upon mount Zion "aninnumerable company of angels, "so that our worthy translators putting thetexts together, inferred the angels, and the clause is so truthfully explanatory,that we have no fault to find with it. The Lord is among them, as in Sinai, in theholy place, or, "it is a Sinai in holiness." God is in Zion as the Commander inchief of his countless hosts, and where he is, there is holiness. The throne ofgrace on Zion is as holy as the throne of justice on Sinai. The displays of hisglory may not be so terrible under the new covenant as under the old; but theyare even more marvellous if seen by the spiritual eye. Sinai has no excellencyof glory beyond Zion; but the rather it pales its light of law before the noontidesplendours of Zion's grace and truth. How joyful was it to a pious Hebrew toknow that God was as truly with his people in the tabernacle and temple asamid the terrors of the Mount of Horeb; but it is even more heart cheering to usto be assured that the Lord abides in his church, and has chosen it to be his restfor ever. May we be zealous for the maintenance of holiness in the spiritualhouse which God condescends to occupy; let a sense of his presence consume,as with flames of fire, every false way. The presence of God is the strength ofthe church; all power is ours when God is ours. Twenty thousand chariots shallbear the gospel to the ends of the earth; and myriads of agencies shall work forits success. Providence is on our side, and it "has servants everywhere." Thereis no room for a shade of doubt or discouragement, but every reason forexultation and confidence.Verse 18. Thou hast ascended on high. The ark was conducted to the summit ofZion; God himself took possession of the high places of the earth, beingextolled and very high. The antitype of the ark, the Lord Jesus, has ascended

Psalm 68 573into the heavens with signal marks of triumph. To do battle with our enemies,the Lord descended and left his throne; but now the fight is finished, he returnsto his glory; high above all things is he now exalted. Thou hast led captivitycaptive. A multitude of the sons of men are the willing captives of Messiah'spower. As great conquerors of old led whole nations into captivity, so Jesusleads forth from the territory of his foe a vast company as the trophies of hismighty grace. From the gracious character of his reign it comes to pass that tobe led into captivity by him is for our captivity to cease, or to be itself ledcaptive; a glorious result indeed. The Lord Jesus destroys his foes with theirown weapons: he puts death to death, entombs the grave, and leads captivitycaptive. Thou hast received gifts for men, or, received gifts among men: theyhave paid thee tribute, O mighty Conqueror, and shall in every age continue todo so willingly, delighting in thy reign. Paul's rendering is the gospel one: Jesushas "received gifts for men, "of which he makes plentiful distribution,enriching his church with the priceless fruits of his ascension, such as apostles,evangelists, pastors, and teachers, and all their varied endowments. In him, theman who received gifts for man, we are endowed with priceless treasures, andmoved with gratitude, we return gifts to him, yea, we give him ourselves, ourall. Yea, for the rebellious also: these gifts the rebels are permitted to share in;subdued by love, they are indulged with the benefits peculiar to the chosen. Theoriginal runs, "even the rebellious, "or, "even from the rebellious, "of which thesense is that rebels become captives to the Lord's power, and tributaries to histhrone."Great King of grace my heart subdue,I would be led in triumph too;As willing captive to my Lord,To own the conquests of his word."That the Lord God might dwell among them. In the conquered territory, JahElohim would dwell as Lord of all, blessing with his condescending nearnessthose who were once his foes. When Canaan was conquered, and the fort ofZion carried by storm, then was there found a resting place for the ark of God;and so when the weapons of victorious grace have overcome the hearts of men,the Lord God, in all the glory of his name, makes them to be his living temples.Moreover, the ascension of Jesus is the reason for the descent of the Lord God,the Holy Spirit. Because Jesus dwells with God, God dwells with men. Christon high is the reason for the Spirit below. It was expedient that the Redeemershould rise, that the Comforter should come down.Verse 19. Blessed be the Lord. At the mention of the presence of God amongmen the singers utter an earnest acclamation suggested by reverential love, and

Psalm 68 574return blessings to him who so plentifully blesses his people. Who daily loadethus with benefits. Our version contains a great and precious truth, thoughprobably not the doctrine intended here. God's benefits are not few nor light,they are loads; neither are they intermittent, but they come "daily; "nor are theyconfined to one or two favourites, for all Israel can say, he loadeth us withbenefits. Delitzsch reads it, "He daily bears our burden; "and Alexander,"Whoever lays a load upon us, the Mighty God is our salvation." If he himselfburdens us with sorrow, he gives strength sufficient to sustain it; and if othersendeavour to oppress us, there is no cause for fear, for the Lord will come tothe rescue of his people. Happy nation, to be subdued by a King whose yoke iseasy, and who secures his people from all fear of foreign burdens which theirfoes might try to force upon them.Even the God of our salvation. A name most full of glory to him, andconsolation to us. No matter how strong the enemy, we shall be delivered out ofhis hands; for God himself, as King, undertakes to save his people from allharm. What a glorious stanza this is! It is dark only because of its excessivelight. A world of meaning is condensed into a few words. His yoke is easy, andhis burden is light, therefore blessed be the Saviour's name for evermore. Allhail! thou thrice blessed Prince of Peace! All thy saved ones adore thee, andcall thee blessed. Selah. Well may the strings need tuning, they have borne anunparalleled strain in this mighty song. Higher and yet higher, ye men of music,lift up the strain. Dance before the ark, ye maidens of Israel; bring forth thetimbrel, and sing unto the Lord who hath triumphed gloriously.Verse 20. He that is our God is the God of salvation. The Almighty who hasentered into covenant with us is the source of our safety, and the author of ourdeliverances. As surely as he is our God he will save us. To be his is to be safe.And unto God the Lord belong the issues from death. He has ways and meansof rescuing his children from death: when they are at their wit's end, and see noway of escape, he can find a door of deliverance for them. The gates of thegrave none can open but himself, we shall only pass into them at his bidding;while on the heavenward side he has set open the doors for all his people, andthey shall enjoy triumphant issues from death. Jesus, our God, will save hispeople from their sins, and from all else besides, whether in life or death.Verse 21. But God shall wound the head of his enemies. The Preserver is alsothe Destroyer. He smites his foes on the crown of their pride. The seed of thewoman crushes the serpent's head. There is no defence against the Lord, he canin a moment smite with utter destruction the lofty crests of his haughty foes.And the hairy scalp of such an one as goeth on still in his trespasses. He mayglory in his outward appearance, and make his hair his pride, as Absalom did;

Psalm 68 575but the Lord's sword shall find him out, and pour out his soul. Headstrongsinners will find that providence overcomes them despite their strong heads.They who go on in sin will find judgments come on them; and the adornmentof their pride may be made the instrument of their doom. He covers the head ofhis servants, but he crushes the head of his foes. At the second coming of theLord Jesus, his enemies will find his judgments to be beyond conceptionterrible.Verse 22. This verse, by the insertion of the words, my people, is made to bearthe meaning which the translators thought best; but, if their interpolated word isomitted, we probably get nearer to the sense. The Lord said, I will bring againfrom Bashan, I will bring again from the depths of the sea. Though his foesshould endeavour to escape, they should not be able. Amos describes the Lordas saying, "Though they dig into hell, thence shall mine hand take them; thoughthey climb up to heaven, thence will I bring them down: and though they hidethemselves in the top of Carmel, I will search and take them out thence; andthough they be hid from my sight in the bottom of the sea, thence will Icommand the serpent, and he shall bite them." As there is no resisting Israel'sGod, so is there no escape from him, neither the heights of Bashan nor thedepths of the great sea can shelter from his eye of detection, and his hand ofjustice. The powers of evil may flee to the utmost ends of the earth, but theLord will arrest them, and lead them back in chains to adorn his triumph.Verse 23. That thy foot may be dipped in the blood of thine enemies.Vengeance shall be awarded to the oppressed people, and that most completeand terrible. And the tongue of thy dogs in the same. So overwhelming shouldbe the defeat of the foe that dogs should lick their blood. Here "the stern joywhich warriors feel" expresses itself in language most natural to the orientalear. To us, except in a spiritual sense, the verse sounds harshly; but read it withan inner sense, and we also desire the utter and crushing defeat of all evil, andthat wrong and sin may be the objects of profound contempt. Terrible is theGod of Israel when he cometh forth as a man of war, and dreadful is even theChrist of God when he bares his arm to smite his enemies. ContemplateRevelation 19 and note the following:—"And I saw heaven opened, and beholda white horse; and he that sat upon him was called Faithful and True, and inrighteousness he doth judge and make war. His eyes were as a flame of fire,and on his head were many crowns; and he had a name written, that no manknew, but he himself. And he was clothed with a vesture dipped in blood; andhis name is called The Word of God... And I saw an angel standing in the sun;and he cried with a loud voice, saying to all the fowls that fly in the midst ofheaven, come and gather yourselves together unto the supper of the great God;

Psalm 68 576that ye may eat the flesh of kings, and the flesh of captains, and the flesh ofmighty men, and the flesh of horses, and of them that sit upon them, and theflesh of all men, both free and bond, both small and great. And I saw the beast,and the kings of the earth, and their armies, gathered together to make waragainst him that sat on the horse, and against his army. And the beast wastaken, and with him the false prophet that wrought miracles before him, withwhich he deceived them that had the mark of the beast, and them thatworshipped his image. These both were cast alive into a lake of fire burningwith brimstone. And the remnant were slain with the sword of him that satupon the horse, which sword proceeded out of his mouth: and all the fowlswere filled with their flesh."Verse 24. They have seen thy goings, O God. In the song the marchings of theLord had been described; friends and foes had seen his goings forth with theark and his people. We suppose that the procession was now climbing the hill,and entering the enclosure where the tabernacle of the ark was pitched; it wassuitable at this moment to declare with song that the tribes had seen theglorious progress of the Lord as he led forth his people. Even the goings of myGod, my King, in the sanctuary. The splendid procession of the ark, whichsymbolised the throne of the great King, was before the eyes of men and angelsas it ascended to the holy place; and the psalmist points to it with exultationbefore he proceeds to describe it. All nature and providence are, as it were, aprocession attending the great Lord, in his visitations of this lower globe.Winter and summer, sun and moon, storm and calm, and all the varied gloriesof nature swell the pomp of the King of kings, of whose dominion there is noend.Verse 25. The singers went before, the players on instruments followed after.This was the order of the march, and God is to be worshipped evermore withdue decorum. First the singers, and lastly the musicians, for the song must leadthe music, and not the music drown the singing. In the midst of the vocal andinstrumental band, or all around them, were the maidens: among them were thedamsels playing with timbrels. Some have imagined that this order indicates thesuperiority of vocal to instrumental music: but we need not go so far forarguments, when the simplicity and spirituality of the gospel already teach usthat truth. The procession depicted in this sublime song was one of joy, andevery means was taken to express the delight of the nation in the Lord theirGod.Verse 26. Bless ye God in the congregations. Let the assembled companymagnify the God whose ark they followed. United praise is like the mingledperfume which Aaron made, it should all be presented unto God. He blesses us;

Psalm 68 577let him be blessed. Even the Lord, from the fountain of Israel. A parallelpassage to that in Deborah's song: "They that are delivered from the noise ofarchers in the places of drawing water, there shall they rehearse the righteousacts of the Lord." The seat of the ark would be the fountain of refreshing for allthe tribes, and there they were to celebrate his praises. "Drink, "says the oldinscription, "drink, weary traveller; drink and pray." We may alter one word,and read it, drink and praise. If the Lord overflows with grace, we shouldoverflow with gratitude. Ezekiel saw an ever growing stream flow from underthe altar, and issue out from under the threshold of the sanctuary, and whereverit flowed it gave life: let as many as have quaffed this life giving stream glorify"the fountain of Israel."Verse 27. There is little Benjamin with their ruler. The tribe was small, havingbeen greatly reduced in numbers, but it had the honour of including Zion withinits territory. "And of Benjamin he said, The beloved of the Lord shall dwell insafety by him; and the Lord shall cover him all the day long, and he shall dwellbetween his shoulders." Little Benjamin had been Jacob's darling, and now thetribe is made to march first in the procession, and to dwell nearest to the holyplace. The princes of Judah and their council. Judah was a large and powerfultribe, not with one governor, like Benjamin, but with many princes "and theircompany, "for so the margin has it. "From thence is the shepherd, the stone ofIsrael, "and the tribe was a quarry of stones wherewith to build up the nations:some such truth is hinted at in the Hebrew. The princes of Zebulun, and theprinces of Naphtali. Israel was there, as well as Judah; there was no schismamong the people. The north sent a representative contingent as well as thesouth, and so the long procession set forth the hearty loyalty of all the tribes totheir Lord and King. O happy day, when all believers shall be one around theark of the Lord; striving for nothing but the glory of the God of grace. Theprophet now puts into the mouth of the assembly a song, foretelling the futureconquests of Jehovah.Verse 28. Thy God hath commanded thy strength. His decree had ordained thenation strong, and his arm had made them so. As a commander in chief, theLord made the valiant men pass in battle array, and bade them be strong in theday of conflict. This is a very rich though brief sentence, and, whether appliedto an individual believer, or to the whole church, it is full of consolation.Strengthen, O God, that which thou hast wrought for us. As all power comesfrom God at first, so its continual maintenance is also of him. We who have lifeshould pray to have it more "abundantly; "if we have strength we should seekto be still more established. We expect God to bless his own work. He hasnever left any work unfinished yet, and he never will. "When we were without

Psalm 68 578strength, in due time Christ died for the ungodly; "and now, being reconciled toGod, we may look to him to perfect that which concerneth us, since he neverforsakes the work of his own hands.Verse 29. Because of thy temple at Jerusalem shall kings bring presents untothee. The palace of God, which towered above Jerusalem, is prophesied asbecoming a wonder to all lands, and when it grew from the tabernacle of Davidto the temple of Solomon, it was so. So splendid was that edifice that the queenof far off Sheba came with her gifts; and many neighbouring princes, overawedby the wealth and power therein displayed, came with tribute to Israel's God.The church of God, when truly spiritual, wins for her God the homage of thenations. In the latter day glory this truth shall be far more literally and largelyverified.Verse 30. Rebuke the company of spearmen; or, the beasts of the reeds, as themargin more correctly renders it. Speak to Egypt, let its growing power andjealousy be kept in order, by a word from thee. Israel remembers her oldenemy, already plotting the mischief, which would break out under Jeroboam,and begs for a rebuking word from her Omnipotent Friend. Antichrist also, thatgreat red dragon, needs the effectual word of the Lord to rebuke its insolence.The multitude of the bulls, the stronger foes; the proud, headstrong, rampant,fat, and roaring bulls, which sought to gore the chosen nation,—these also needthe Lord's rebuke, and they shall have it too. All Egypt's sacred bulls could notavail against a "thus saith Jehovah." Popish bulls, and imperial edicts havedashed against the Lord's church, but they have not prevailed against her, andthey never shall. With the calves of the people. The poorer and baser sort areequally set on mischief, but the divine voice can control them; multitudes are asnothing to the Lord when he goes forth in power; whether bulls or calves, theyare but cattle for the shambles when Omnipotence displays itself. The gospel,like the ark, has nothing to fear from great or small; it is a stone upon whichevery one that stumbleth shall be broken.Till every one submit himself with pieces of silver. The Lord is asked to subduethe enemies of Israel, till they rendered tribute in silver ingots. Blessed is thatrebuke, which does not break but bend; for subjection to the Lord of hosts isliberty, and tribute to him enriches him that pays it. The taxation of sin isinfinitely more exacting than the tribute of religion. The little finger of lust isheavier than the loins of the law. Pieces of silver given to God are replacedwith pieces of gold. Scatter thou the people that delight in war. So that,notwithstanding the strong expression of Ps 68:23, God's people were peacemen, and only desired the crushing of oppressive nations, that war might notoccur again. Let the battles of peace be as fierce as they will; heap coals of fire

Psalm 68 579on the heads of enemies, and slay their enmity thereby. That "they who take thesword should perish by the sword, "is a just regulation for the establishment ofquiet in the earth. What peace can there be, while blood thirsty tyrants and theirmyrmidons are so many? Devoutly may we offer this prayer, and with equaldevotion, we may bless God that it is sure to be answered, for "he breaketh thebow and cutteth the spear in sunder, he burneth the chariot in the fire."Verse 31. Princes shall come out of Egypt. Old foes shall be new friends.Solomon shall find a spouse in Pharaoh's house. Christ shall gather a peoplefrom the realm of sin. Great sinners shall yield themselves to the sceptre ofgrace, and great men shall become good men, by coming to God. Ethiopia shallsoon stretch out her hands unto God. Cush shall hasten to present peaceofferings. Sheba's queen shall come from the far south. Candace's chamberlainshall ask of Him who was led as a lamb to the slaughter. Abyssinia shall yet beconverted, and Africa become the willing seeker after grace, eagerly desiringand embracing the Christ of God. Poor Ethiopia, thy hands have been longmanacled and hardened by cruel toil, but millions of thy sons have in theirbondage found the liberty with which Christ made men free; and so thy cross,like the cross of Simon of Cyrene, has been Christ's cross, and God has beenthy salvation. Hasten, O Lord, this day, when both the civilization and thebarbarism of the earth shall adore thee, Egypt and Ethiopia blending with gladaccord in thy worship! Here is the confidence of thy saints, even thy promise;hasten it in thine own time, good Lord.Verse 32. Sing unto God, ye kingdoms of the earth. Glorious shall that song bein which whole empires join. Happy are men that God is one who isconsistently the object of joyous worship, for not such are the demons of theheathen. So sweet a thing is song that it ought to be all the Lord's; a secularconcert seems almost a sacrilege, a licentious song is treason. O sing praisesunto the Lord. Again and again is God to be magnified; we have too muchsinning against God, but cannot have too much singing to God. Selah. Wellmay we rest now that our contemplations have reached the millennial glory.What heart will refuse to be lifted up by such a prospect!Verse 33. To him that rideth upon the heavens of heavens, which were of old.Before, he was described in his earthly manifestations, as marching through thedesert; now, in his celestial glory, as riding in the heavens of the primeval ages.Long ere this heaven and earth were made, the loftier abodes of the Deity stoodfast; before men or angels were created, the splendours of the Great King wereas great as now, and his triumphs as glorious. Our knowledge reaches but to asmall fragment of the life of God, whose "goings forth were of old, even from

Psalm 68 580everlasting." Well might the Jewish church hymn the eternal God, and wellmay we join therewith the adoration of the Great Firstborn:"Ere sin was born, or Satan fell,He led the host of morning stars.Thy generation who can tell?Or count the number of thy years?"Lo, he doth send out his voice, and that a mighty voice. Was there athunderclap just then heard in heaven? Or, did the poet's mind flash backwardto the time when from the heaven of heavens the voice of Jehovah broke thelong silence and said, "Light be, "and light was. To this hour, the voice of Godis power. This gospel, which utters and reveals his word, is the power of Godunto salvation to every one that believeth. Our voices are fitly called to praisehim whose voice spoke us into being, and gives us the effectual grace whichsecures our well being.Verse 34. Ascribe ye strength unto God. When even his voice rends the rocksand uproots the cedars, what cannot his hand do? His finger shakes the earth;who can conceive the power of his arm? Let us never by our doubts or ourdaring defiances appear to deny power unto God; on the contrary, by yieldingto him and trusting in him, let our hearts acknowledge his might. When we arereconciled to God, his omnipotence is an attribute of which we sing withdelight. His excellency is over Israel. The favoured nation is protracted by hismajesty; his greatness is to them goodness, his glory is their defence. And hisstrength is in the clouds. He does not confine his power to the sons of men, butmakes it like a canopy to cover the skies. Rain, snow, hail, and tempest are hisartillery; he rules all nature with awe inspiring majesty. Nothing is so high as tobe above him, or too low to be beneath him; praise him, then, in the highest.Verse 35. O God, thou art terrible out of thy holy places. You inspire awe andfear. Thy saints obey with fear and trembling, and thine enemies flee in dismay.From thy threefold courts, and especially from the holy of holies, thy majestyflashes forth and makes the sons of men prostrate themselves in awe. The Godof Israel is he that giveth strength and power unto his people. In this thou, whoart Israel's God by covenant, art terrible to thy foes by making thy peoplestrong, so that one shall chase a thousand, and two put ten thousand to flight.All the power of Israel's warriors is derived from the Lord, the fountain of allmight. He is strong, and makes strong: blessed are they who draw from hisresources, they shall renew their strength. While the self sufficient faint, the Allsufficient shall sustain the feeblest believer, Blessed be God. A short but sweetconclusion. Let our souls say Amen to it, and yet again, Amen.

Psalm 68 581EXPLANATORY NOTES AND QUAINT SAYINGSWhole Psalm. In this Psalm we have especial reason to condemn or to admirethe timidity, or the caution and delicacy, of our translators, whichever it may beconsidered, for the manner in which they have rendered the names of theAlmighty. They almost universally translate them "God" or "Lord; "whereas, ithas been observed that, almost all the remarkable titles of the Deity areemployed in describing and praising the person addressed here. He is called"Elohim" in Ps 68:2; "Adonai, "Ps 68:12; "Shaddai, "Ps 68:15; "Jehovah, "Ps68:17; "Jah, "Ps 68:19; and "Al, "Ps 68:20. The Hebrew names of God have,each of them, a distinct and peculiar meaning. No one word will suffice forthem all. The vague use of the terms "God" and "Lord" in our translation cannever convey to the reader's mind the important ideas which the originalexpression, if properly translated, would bear, and we have lost a strongadditional confirmation of the deity of Messiah, by abandoning the testimonywhich the ascription to him of God's peculiar titles would give to this greattruth. R. H. Ryland.Whole Psalm. As 65 opened with a reference to the form of blessing (Nu 6:24-26), so this with a reference to the prayer used when the cloud pillar summonedthe camp to commence a march. There the presence (panim) of God shedsaving light on his people; here his enemies flee from it (mippanayv), Ps 68:1...In the Jewish ritual the Psalm is used at Pentecost, the Anniversary of theGiving of the Law, and the Feast of Finished Harvest... The remarkablecharacter of the Psalm is indicated by the fact that there are no fewer thanthirteen words in it which are not found elsewhere. The Pentecostal Gift ofTongues seems needed for its full exposition. William Kay.Whole Psalm. By many critics esteemed the loftiest effusion of David's lyricalmuse. William Binnie.Whole Psalm. To judge from the antiquity of its language, the concisedescription, the thoroughly fresh, forcible, and occasional artlessly ironicalexpression of its poetry, we consider this poem as one of the most ancientmonuments of Hebrew poetry. Boettcher.Whole Psalm. It must be confessed that in this Psalm there are as manyprecipices, and as many labyrinths, as there are verses, or even words. It has notinappropriately been designated the cross of critics, the reproach of interpreters.Simon de Muis.

Psalm 68 582Whole Psalm. The beginning of this Psalm clearly intimates that the inspiredpsalmist had light given him to see the march of Israel through the wilderness,the ark of the covenant moving before the people to find a resting place. Thepsalmist is filled with praise, when he is enabled to see that God revealed hisFatherly love in the whole of that movement—that his eye was upon thefatherless, the widow, the solitary, and afflicted; but David is also carried bythe Spirit to the Mount of Olives, where he sees the ascending Lord; he sees thetriumphal chariots, with an innumerable company of angels, and then beholdsthe Lord welcomed in glory as the mighty Conqueror; and not only so, but ashaving received or purchased gifts for men, even the rebellious (Ps 68:18),"that the Lord God might dwell among them, "or within them. "Wherefore, "thecommand of our Father is, "come out from among them, and be ye separate,"etc. (2Co 6:17-18). The doxology of God's people is, "Blessed be the Lord,who daily loadeth us with his benefits." Our blessed Master attends day by dayto all our wants, and causes his love to flow to us, because he is God ourSalvation—Selah. What comfort ought this to afford under every condition! forthe Lord Jesus goes before us through the desert. He is touched with the feelingof our infirmities. The widow, the fatherless, the desolate, are all the objects ofhis care and love. He has gone before us to prepare our heavenly rest; the workis finished. He now comes, day by day, to load us with blessings, and at the lastwill carry us safely through death into life and glory. To the Lord our Saviourbelong the issues from death; then, "Death, where is thy sting?" etc. Ridley H.Herschell, in "Strength in Weakness. Meditations on some of the Psalms in timeof Trial, "1860.Verse 1. Let God arise, etc. The moving ark (See Nu 10:35-36) is a type ofJesus going forth to cast down rebel foes. It is high joy to trace the Antitype'svictorious march. How mightily the Lord advanced! The strength of God wasin his arm. His sword was Deity. His darts were barbed with all Jehovah'smight. "He had on his vesture and on his thigh a name written, King of kings,and Lord of lords." Re 19:16. His foes, indeed, strove mightily. It was no easywork to rescue souls from Satan's grasp, or to lay low the prison house ofdarkness. The enemy rushed on, clad in his fiercest armour, wild in his keenestrage, wily in his deadliest crafts. He plied his every temptation, as a terrificbattery. But the true Ark never quailed. The adversary licked the dust.Malignant passions maddened in opposing breasts. The kings stood up; rulerstook counsel; all plots were laid; the ignominious death was planned andexecuted. But still the Ark moved on. The cross gave aid, not injury. The gravecould not detain. Death could not vanquish. The gates of hell fly open. Themighty conqueror appears. And, as in Canaan, the ark ascended Zion's hill amidtriumphant shouts, so Jesus mounts on high. The heaven of heavens receives

Psalm 68 583him. The Father welcomes the all conquering Saviour. Angelic hosts adore theglorious God man. The Rising Prayer has full accomplishments, "Rise up,Lord, and let thine enemies be scattered, and let them that hate thee flee beforethee." And now, from glory's throne, he cheers his humble followers in theirdesert march. Their toils, their conflicts, and their fears are many. Theyofttimes seem as a poor worm beneath the crushing feet. But they survive, theyprosper, they lift up their head. As of old the ark was victory, so Jesus is victorynow. Yes, every child of faith shall surely set a conquering foot upon the hostof foes. Hear this, ye mad opposers, and desist. Where are the nations whoresisted Israel? Where are the Pharaohs, the beleaguered kings, the Herods, thechief priests, the Pilates? Share not their malice, lest you share their end. Readin this word your near destruction, "Rise up, Lord, and let thine enemies bescattered, and let them that hate thee flee before thee." And, as the RisingPrayer has never failed, so, too, the Resting Prayer now teems with life."Return, O Lord." Jesus is ready to fly back. Israel's many thousands wait, butwait not in vain. "Yet a little while, and he that shall come will come, and willnot tarry, "Heb 10:37. O joyful day, triumphant sight! What ecstasy, whatshouts, what glory! Salvation's Lord returns. Welcome, welcome to him! HenryLaw, in "`Christ is All.' The Gospel of the Old Testament," 1858.Verse 1. Arise. The mercifulness of God is seen in his patience toward thewicked, implied in the word arise, for he seemeth, as it were, to sleep (Ps44:23), and not to mark what is done amiss. The Lord is patient, and wouldhave none to perish, but would have all men to come to repentance. He waslonger in destroying one city (Jericho, Jos 6:4), than in building the wholeworld; slow to wrath, and ready to forgive, desiring not the death of a sinner,but rather he should amend. He doth not arise to particular punishments, muchless to the general judgement, but after long suffering and great goodness. "OJerusalem, Jerusalem, how often would I, "said our Lord, "have gathered thychildren together, even as a hen gathereth her chickens under her wings, and yewould not." Mt 23:37. John Boys.Verse 1. Let his enemies be scattered. You may, if you please, take the wordseither as a prayer, or as a prophecy: as a prayer that they may; or as aprophecy, that they shall be scattered. Or, you may read it, Surgente Domino,As soon as the Lord shall arise, his enemies shall be scattered, and so make it atheological axiom: and so it is a proposition aeternae veritatis, everlastinglytrue, true in the first age of the world, and true in the last age of the world, andwill be true to the world's end. We may make it our prayer, that they may bedestroyed; and we may prophesy, that they shall be destroyed. Summa votorumest, non ex incerto poscentis, sed ex cognitione scientiaque sperantis, saith

Psalm 68 584Hilary. It is a prayer not proceeding from a doubting and wavering heart, as ifGod did at sometimes deliver his church, and at others fail and leave her to thewill of her enemies; but grounded upon certain knowledge and infallibleassurance that he will "arise, and not keep silence, " and avenge himself of hisenemy. For there is a kind of presage and prophecy in prayer: if we pray as weshould, he hath promised to grant our request; which is a fairer assurance thanany prophet can give us. Let God arise, and God will arise, is but the differenceof a tense, and the Hebrews commonly use the one for the other...In this prayer or prophecy, or conclusion, you may, as in a glass, behold theprovidence of God over his people, and the destiny and fatal destruction ofwicked men. Or, you may conceive God sitting in heaven, and looking downupon the children of men, and laughing to scorn all the designs of his enemies;his exsurgat, his rising, as a tempest to scatter them, and as a fire to melt them.And these two, exsurgat and dissipabuntur, the rising of God and thedestruction of his enemies, divide the text, and present before our eyes twoparties or sides, as it were, in main opposition. Now, though the exsurgat bebefore the dissipabuntur, God's rising before the scattering, yet there must besome persons to rouse God up and awake him before he will arise to destroy.We will, therefore, as the very order of nature required, consider first thepersons which are noted out unto us by three several appellations, as by somany marks and brands in their forehead. They are,1. Enemies;2. Haters of God;3. Wicked men.But God, rising in this manner, is more especially against the fact than theperson, and against the person only for the fact. We must, therefore, search andinquire after that; and we find it wrapped up and secretly lurking in thedissipabuntur, in their punishment; for scattering supposes a gathering together,as corruption doth generation. That, then, which moved God to rise is this: hisenemies, they that hated him, the wicked, were gathered together, and consultedagainst God and his church, as we see it this day; and, seeing it, are here mettogether to fall down before God in all humility, that he may arise and scatterthem. This is nunc opportunitatis, the very time and appointed time for God toarise. In which phrase is implied a kind of pause and deliberation, as if Godwere not always up, and ready to execute judgment. And, hereby, hemanifests—

Psalm 68 5851. His patience to the wicked: he is not always up, as it were, to destroy hisenemies;2. His justice, which cometh at length, though it come not so soon as men inmisery expect;3. His mercy to his children: though for a while he seem to sleep, and not tohearken to the voice of their complaints, yet, at last, he rises up and helps them.Lastly, we shall take notice of the effects, or end, of this rising; and that is thedestruction of his enemies, here drawn out to our view, in four severalexpressions, as in so many colours:—1. Dissipabuntur, they shall be scattered;2. Fugient, they shall fly;3. Deficient, they shall vanish like smoke;4. Liquefient, they shall be melted as wax; which all meet and are concentratedin peribunt, they shall perish at the presence of God. Anthony Farindon.Note continued on See Psalms on "Job 42:10."Verses 1-3. See Psalms on "Ps 68:1" for further information.Verse 3. But let the righteous be glad. The wicked flee from the presence ofGod, since it inspires them with terror; the righteous on the other hand rejoicein it, because nothing delights them more than to think that God is near them.John Calvin.Verse 4. Extol him that rideth upon the heavens. Or, as Symmachus, Jerome,Bishop Lowth, Merrick, and others render, "Prepare the way for him who rideththrough the deserts": twbre aravoth; i.e., who rode through the wilderness onthe cherubim; alluding to the passage of the ark. "Comprehensive Bible."Verse 4. Rideth. Said, perhaps, with allusion to the cherubim on which Jehovahwas borne (Ps 18:10), God himself being the Leader and Captain of his people,riding as it were at their head as an earthly captain might lead his army, ridingon a war horse. J. J. Stewart Perowne.Verse 4. Upon the heavens. The ancient versions in general render the wordtwkrek super occasus, or occasum. The desert or solitude is the proper and

Psalm 68 586general meaning of it, and there is no authority to render it by the heavens, butthat of the Rabbins, which, indeed, is little or none; and of the Chaldeeparaphrase which gives it twbrek hyrqy hyorwk super thronam gloriae ejus innono caelo who sits upon the throne of his glory in the ninth heaven. Thepsalmist here alludes, as I apprehend, to the passage of the Israelites throughthe deserts in their way to the promised land, and describes it in many of theprincipal circumstances of it in the following verses; and God is said to ride, orbe carried through the deserts, as the ark of his presence was carried throughthem, and accompanied the Israelites in all their various stages during theircontinuance and pilgrimage in them. Samuel Chandler.Verse 4. God always goes at the head of his people through the deserts ofsuffering and need; in the deserts of trouble they find in him a true leader. E. W.Hengstenberg.Verse 4. His name JAH. JAH, as the concentration of Jehovah, is the moreemphatic term (Stier). It occurs for the first time in Ex 15:2. Frederic Fysh, in"A Lyrical Literary Version of the Psalms," 1850.Verse 5. A father of the fatherless. In a spiritual sense, the orphans, whosefather God is, says Hilary, are those who have renounced their father the Devil,and those to whom Christ, at his departure, sent another Comforter, accordingto his promise—"I will not leave you orphans." Lorinus.Verse 5. Does not Jas 1:27 refer to this verse, for we have the fatherless, thewidow, and then the holiness, of the God we serve? Andrew A. Bonar.Verse 5. God in his holy habitation. Albeit the Lord be infinite anduncomprehended by any place, yet hath he appointed a trysting place where hispeople shall find him by his own ordinance, to wit, the assembly of his saints,his holy temple shadowing forth Christ to be incarnate, who now is in heaven,now is incarnate, and sitting at the right hand of God, in whom dwells theGodhead; here, here is God to be found. David Dickson.Verse 6. God setteth the solitary in families. It may be interpreted of thefruitfulness and increase of the church with converts, under the gospeldispensation, even from among the Gentiles, who were before solitary, or werealone, without God and Christ, and aliens from the commonwealth of Israel;but, being called and converted by the ministry of the word, were brought intoand placed in gospel churches, or families... Gospel churches, like families,have a master over them, who is Christ the Son and firstborn, of whom they arenamed; where are saints of various ages, sizes, and standing; some fathers,

Psalm 68 587some young men, and some children; where are provisions suitable for them,and stewards to give them their portion of meat in due season, who are theministers of the word; and laws and rules, by which they are directed andregulated, and everything is kept in good decorum. John Gill.Verse 8. The God of Israel. Sinai was the seat not only of God, but of thecovenant God of the people of Israel; from which the law was proclaimed, andthe covenant struck between God and his people. Hermann Venema.Verse 9. The Thou in the Hebrew is emphatic: Thine inheritance, even when itwas wearied (i.e., worn out) thou didst confirm; or, "fortify it." Thou who alonecouldest strengthen one worn out, didst so for thy people. A. R. Fausset.Verse 9. A liberal rain. The words translated a liberal rain, read literally in theHebrew a rain of freenesses; and I agree with interpreters in thinking that healludes to the blessing as having come in the exercise of free favour, and toGod, as having of his own unprompted goodness provided for all the wants ofhis people. Some read, a desirable rain; others a rain flowing without violence,or gentle; but neither of these renderings seems eligible. Others read, a copiousor plentiful rain; but I have already stated what appears to me to be thepreferable sense. John Calvin.Verse 9. A gracious rain; that is, of manna. Edmund Law (1703-1787), quotedby Richard Warner in loc., 1828.Verse 9. Rain. One fountain, says Cyril, waters thy paradise, and the rain thatfalls upon all the world is the same; it is white in the bloom of the hawthorn,red in the rose, purple in the hyacinth, and diverse kinds, and all in all; yet ititself is the same and of the same kind. . . . So also the Holy Spirit, though he isone and the same and not divisible, yet to every one he divideth graceaccording as he wills. Thomas Le Blanc.Verse 9. A plentiful rain. Thy love has been as a shower! The returns, but adew drop, and that dew drop stained with sin. James Harrington Evans, 1785-1849.Verse 10. Thy congregation. The words are choice and expressive. AddressingGod, (the poet) intentionally and emphatically calls the people of Israel Ktyxthy combined congregation, in contrast to former divisions and variousdissensions, to signify, that the people was now welded together, formed intoone society, and united at the same time, that it was well ordered, and

Psalm 68 588constituted as the society of God, wherein his laws flourished and were wont tobe observed. Hermann Venema.Verse 10. Thy congregation. Or, Thy living creatures, Ktyh, ta zwa, LXXanimalia, Vulgate; probably a reference to the immense number of quailswhich were miraculously brought to the camp of the Israelites, and, in amanner, dwelt around it. Note in the "Congregational Bible."Verse 10. Thy congregation. Or, Thy living creatures. That desolate place,where only wild beasts before could live, was now by those showers of manna(Ps 68:9) enabled to sustain a multitude of other tamer living creatures, even ofmen and all their flocks and herds. Henry Hammond.Verse 10. (first clause). Rather:—"As for thy food (manna and quails), theydwelt in the midst of it." Edmund Law.Verse 10. (first clause). As to thy food, they dwelt amidst it. The ambiguity ofthe word hyx has occasioned various renderings of this line. Parkhurstconsiders the radical sense of hyx is "to be vigorous, strong; "hence the noundenotes force, a body of men (2Sa 23:13); and also that which gives strength,the means of support, or food (Jud 6:4 17:10); and compare Ne 9:6. Ourtranslators took the term in the first sense; I take it in the second, because theconnection seems to require it, and because (tyx) refers always to a body ofmen, as soldiers, as actually engaged in some kind of warfare. Hence what iscalled the troop of Philistines (2Sa 23:13) is called the camp of the Philistines.1Ch 11:15. And, lastly, because the common version has no antecedent towhich hk, in it, or amidst it, can refer; but this version has one in the noun food.I think there is then a reference not only to the manna, but to the quails, whichGod brought in abundance around the camp. Ex 16:13 Nu 11:31. Thus heprepared in his goodness for the poor. Benjamin Boothroyd.Verse 10. Thou hast prepared in thine own sweetness for the poor, O God. Inthine own sweetness, not in his sweetness. For the needy he is, for he hath beenmade weak, in order that he may be made perfect: he hath acknowledgedhimself indigent, that he may be replenished. Augustine.Verse 11. The Lord gave the word: great was the company of those thatpublished it. You shall find, when the enemies of the church are destroyed, thatGod hath many preachers made that do teach his praises... The words in theoriginal are very significant, and do note two things. First, the word which youread company, in the Hebrew it is "army, "great was the army of preachers. Anarmy of preachers is a great matter; nay, it is a great matter to have seven or

Psalm 68 589eight good preachers in a great army; but to have a whole army of preachersthat it glorious. Secondly, it doth note out the heartiness of this preaching army,for the word vpg, soul, is to be understood as in that place of Ecclesiastes; it issaid there, "The words or book of the preacher, "which, being in the femininegender, doth suppose nephesh, and as if he should say, as Vatablus hath it; thewords or book of him that hath a preaching soul or heart, or the words of apreaching soul or heart. So here where it is said, great is the army of preachers,the word being in the feminine gender, it is as if he should say, great is thearmy of preaching souls, whose very hearts within them shall preach of theLord's works. Now, my brethren, it is much to have a preaching army; but ifthis army shall with heart and soul preach of God's praise, O that is a blessedthing. Yet thus shall it be when the enemies of God shall be destroyed. And,therefore, seeing God will not lose all those sermons of his own praises, in duetime the enemies of the church shall be scattered. William Bridge, in "The TrueSoldier's Conroy." 1640.Verse 11. It is owing to the word, the appointment, and power of God, that anypersons are induced or enabled to preach the gospel. John Newton (1725-1807),in "Messiah."Verses 11-12. This account of Israel's victories is applicable to victoriesobtained by the exalted Redeemer, when the enemies of man's salvation werevanquished by the resurrection of Christ, and the heathen nations werecompelled to own his power; and this great victory was first notified by womento the disciples. From "A Practical Illustration of the Book of Psalms; by theAuthor of the Family Commentary on the New Testament." (Mrs. Thompson.)1826.Verses 11-12. The Lord did give his word at his ascension, and there were amultitude of them that published it, and by this means kings of armies were putto flight: they conquered by the word: there is not such another way to routkings and their armies. William Strong. 1654.Verses 11-14.The Lord giveth the word!A great company of women announce the glad tidings!Kings with their armies flee—they flee!And those, who dwell within the house, divide the spoil!Although they lie among the hearth stones,They are become like a dove's wings overlaid with silver,And like her pinions overlaid with yellow gold.

Psalm 68 590When the Almighty scattereth kings,They glisten therein, as snow upon Salmon.Those who dwell within the house—i.e., the women. They are thus described inallusion to their retired habits of life, in eastern countries. Lie among the hearthstones—i.e., are habitually employed in the lowest domestic offices and whoseordinary dress, therefore, is mean and soiled. The hearth stones—Hebrew rests(for boilers). They are become—by being decked in the spoils of the enemy.—Glisten as snow—Hebrew (each woman) is snowy: therein—i.e., in the spoilsdistributed amongst them. French and Skinner's Translation and Notes.Verse 12. Kings of armies did flee apace. In the Hebrew it is, they fled, theyfled; fled is twice. Why so? That is, they did flee very hastily, and they fledmost confusedly, they fled all ways; they fled, they fled, noting the greatness ofthe flight. William Bridge.Verse 12. The kings of hosts shall flee. The "hosts" are the numerous wellequipped armies which the kings of the heathens lead forth to the battle againstthe people of God. The unusual expression, "kings of hosts, "sounds very muchlike an ironically disparaging antithesis to the customary "Jahve of Hosts."Bottcher, quoted by Delitzsch.Verse 12. She that tarried at home. That is, all the noncombatants, saithKimchi. Or, the women also (those domi portae) came forth to pillage. Thesedays of the gospel do abound with many godly matrons and holy virgins. And itis easy to observe that the New Testament affords more store of good womenthan the old. John Trapp.Verse 12. Divided the spoil, not merely (as Hupfeld) "receives her portion ofthe spoil, "but rather, "distributes among her daughters and handmaidens, etc.,the share of the spoil" which her husband has brought home. J. J. StewartPerowne.Verse 14. Salmon or Zalmon, properly Tsalmon, Nwmlu a woody hill nearShechem (Jud 9:48). Whether it is this that's referred to in Ps 69:14, is disputed.Some interpreters take Nwmlu here in its etymological meaning of darkness,Mlu; thus Luther renders the clause "so wird es helle wo es dunkel ist, "thus itbe bright where it is dark, and understands it with a Messianic reference. Ewaldadopts much the same rendering. The majority, however, retain the name as aproper name, but exhibit great variety in their explanation of the passage.Hengstenberg thinks that the phrase, "it snows on Tsalmon, "is equivalent to"there is brightness where there was darkness, "the hill, originally dark with

Psalm 68 591wood, is now white with snow. De Dieu supposes a comparison: Tsalmon iswhite with the bones of the slaughtered kings, as if with snow. Some supposethat there is here a mere note of time: it was winter, the snow was on Tsalmon(Herder); and this Hupfeld adopts, with the explanation that the statement ismade derisively, with reference to those who tarried at home, deterred by thewinter's snow. He considers the passage (Ps 68:12-14) as a fragment of anancient song, celebrating some of the early conquests of Israel in Canaan, andderiding those, who, from indolence or fear, shrank from the enterprise. Hetranslates thus:"The kings of the armies, flee, flee,And the housewife shares the spoil!Will ye lie among the shippens?Pigeons feathers decked with silver,And their wings with yellow gold!As the Almighty scattered kings therein,It was snowing on Tsalmon."—William Lindsay Alexander, in "A Cyclopaedia of Biblical Literature." 1866.Verse 14. The verb may be viewed as in the second person—Thou, O God!didst make it fair and white as Mount Salmon with snow. The reader may adopteither construction, for the meaning is the same. It is evident that David insistsstill upon the figure of the whiteness of silver, which he had previouslyintroduced. The country had, as it were, been blackened or sullied by the hostileconfusion into which it was thrown, and he says that it had now recovered itsfair appearance, and resembled Salmon, which is well known to have beenordinarily covered with snows. Others think that Salmon is not the name of aplace, but an appellative, meaning a dark shade. I would retain the commonlyreceived reading. At the same time, I think that there may have been an allusionto the etymology. It comes from the word Mlu, tselem, signifying a shade, andMount Salmon had been so called on account of its blackness. This makes thecomparison more striking; for it intimates that as the snows whitened this blackmountain, so the country had resumed its former beauty, and put on an aspectof joy, when God dispelled the darkness which had lain upon it during theoppression of enemies. John Calvin.Verse 14. It was as white as snow in Salmon. That is, this thine inheritance, thypeculiar people, appeared as bright and glorious in the sight of their neighbours,as the snowy head of Salmon glistens by the reflection of the sunbeams.Thomas Fenton.

Psalm 68 592Verse 14. White as snow in Salmon. The expression here used seems to denote,that everything seemed as bright and cheerful to the mind of God's people, asSalmon does to their eyes, when glistening with snow. As snow is much lesscommon, and lies a much shorter time in Judaea than in England, no wonderthat it is much more admired; accordingly, the son of Sirach speaks of it with akind of rapture. "The eye will be astonished at the beauty of its whiteness, andthe heart transported at the raining of it." Ecclus. 43:18 or 20. Samuel Burder.Verse 14. Salmon. Dean Stanley conjectures that Salmon in another name forMount Ebal; it was certainly near Shechem (see Jud 9:48), but it is almosthopeless to expect to identify it, for Mr. Mills, the industrious author of"Nablus and the modern Samaritans, "could not find any one who knew thename of Salmon, neither could he discover any traditions in reference to it, orindeed any allusion to it in Samaritan literature. The word signifies a shade, andmay, perhaps, popularly be accepted as identical with the name the "BlackForest." C. H. S.Verse 15. Hill of Bashan. The world's physical greatness must yield to thechurch's spiritual grandeur. The "hill of God" is here an emblem of the worldkingdoms, which (Ps 65:6) are great only by the grace of God. A great hillreminds us of the creative power of God. Hence, "the hill of Elohim" (thegeneral name of God as the Creator) stands in contrast to the hill which (Ps68:16) "the Lord" (Jehovah) will dwell in for ever. It lay in the north, in theregion east of Jordan, or the land of Hermon, the kingdom of Og, the mostformidable enemy whom Israel encountered on their march to Canaan. "Thehill of Bashan is the high snow summit of Anti Lebanon, or Hermon, theextreme limit of Bashan. There was a peculiar propriety, from its position onthe boundary between Judaea and the heathen world, in employing it as asymbol of the world's might (Ps 68:22 42:6 89:12)" (Hengstenberg). Theoriginal name of Hermon as Sion; i.e., lofty (De 4:48); allied in sound to Zion,which suggested the contrast here between the world hills and the Lord's hill.A. R. Fausset.Verse 15-16."A mountain of God Mount Bashan is.A mountain of peaks Mount Bashan is,Why are ye piqued, ye peaked mountains?At the mountain which God desires to dwell in?Yea, Jehovah will dwell therein forever."—Frederic Fysh's Version.

Psalm 68 593Verse 16. Why leap ye? As triumphing, and making a show of your naturaladvantages over Sion. Or, to insult over it, and compare and equaliseyourselves in honour with it; poetical kind of speeches. Others translate it, Whygaze you, as though you were ravished with admiration? John Diodati.Verse 16. This is the hill which God desireth to dwell in. This low, little, barrenhill of Zion; and God's election maketh the difference, as it did of Aaron's rodfrom the rest, and doth still of the church from the rest of the world. The LambChrist is on Mount Zion. Re 14:1. John Trapp.Verse 17. The chariots of God. What are these "chariots of God?" Come, wewill not stand to mince the matter, look but round about thee, and thou shalt seethose innumerable chariots and angels here spoken of; for so many creatures asthou seest, so many angels and chariots of God thou seest; they are all his host,they are all his chariots wherein he rides; and, whether you see it or no, TheLord is among them, as in Sinai, in the holy place. The glory of the Lord fillsthem all (had we but our eyes open to see it so), and they are all at hiscommand, and there is not one creature but doth his pleasure. Oh, brethren!how glorious and blessed a thing it is, that looking round about us to beholdand see, that look how many creatures visible and invisible you see or conceivein thy mind to be, for thy soul now to look on them as so many fiery chariotsand horsemen for its defence, protection, and preservation! And, on the otherhand, "How fearful a thing it is to fall into the hands of the living God, "whohath all these chariots and horsemen at his command to execute his will andvengeance on those that neglect, hate, and oppose him. John Everard, in"Militia Caelestis, or the Heavenly Host." 1653.Verse 17."About his chariot numberless were pouredCherubs, and seraph, potentates, and thrones,And Virtues, winged Spirits, and chariots winFrom the armoury of God, where stand of old Myriads."—John Milton, in "Paradise Lost."Verse 17. Twenty-thousand; rather, two myriads, Mytbr singular wkr; for twbronly here in the dual, the infinite number doubled. "Thousands of angels,"literally, thousands of iteration; i.e., with margin, many thousands (Bythner,Gesenius, &c.). Nagv only here, from hgv, to repeat. The rendering of angelswas probably suggested by the reference to Sinai, next clause (see De 33:2,where for saints read holy ones; ) chariots bkr being used collectively for thosewho rode in them, as often elsewhere. William de Burgh.

Psalm 68 594Verse 18. Thou hast ascended on high, etc. Some think it refers to God's goingsforth on behalf of his people Israel, leading them forth to victory, taking theirenemies captive, and enriching them with the spoils. Suppose it be so, we arewarranted to consider it as mainly referring to Christ, for so the apostle hasapplied it. Eph 4:8. The apostle not only applies it to Christ, but proves itapplicable. Thus he reasons (Ps 68:9-10), "Now that he ascended, what is it butthat he also descended," etc. The captivity which he led captive was ourspiritual enemies who had led us captive—Satan, death; and, having obtainedthe victory, he proceeds to divide the spoils. Gifts to men—as David madepresents. And hence comes our ordinances, ministers, etc. There was a gloriousfulfilment immediately after his ascension, in a rich profusion of gifts andgraces to his church, like David's presents. Here it is received; in Ephesians,gave. He received that he might give; received the spoil that he might distributeit. But, as I wish to appropriate the passage to the work allotted me, the wholeof that to which I would at this time call your attention will be contained in twothings:1. The great blessings of the Christian ministry.(a) Ministers are received for, and are given to, you by Christ. As men, and assinful men, ministers are as nothing, and wish not to make anything ofthemselves; but, as the gifts of Christ, it becomes you to make much of them.(1.) If you love Christ, you will make much of your minister, on account of hisbeing his gift—a gift designed to supply Christ's absence in a sort. He is gone("ascended"), but he gives you his servants. By and by you hope to be withhim, but as yet you are as sheep in the wilderness. He gives you a shepherd. (2.)If you fear God, you will be afraid of treating your pastor amiss, seeing he isthe gift of Christ. God took it ill of Israel for despising Moses. Nu 12:8. He is"my servant."(b) Ministers are not only given to, but received for you, of God the Father, as acovenant blessing, among the spiritual blessings in heavenly places in Christ. Inthis view, consider that Christ received nothing at his Father's hand but whatcost him dear—cost him his life. Or, if the allusion be to the dividing of thespoils, suppose we say, he received them as a conqueror receives the spoils atthe hand of the foe. Your minister was one of those who, like yourselves, werebrands consuming in the fire. Christ took him from your enemies and gives himto you. Make much of the gift on this account. "This I received of the Amorite."(c) Consider your unworthiness of such a blessing. You are men, mere men,and what is more, rebellious men, who had joined with Satan. And must youshare the spoils? It is not usual to divide the spoils amongst rebels... Men that

Psalm 68 595put him to death had these gifts given to them; and we should all have done thesame. Some of you, it is likely, have been vile and abandoned characters andyet, etc...(d) The end of it: That the Lord God might dwell among them. "But will God,indeed, dwell with men?" God had not dwelt with the world, nor in it, while sinbore the rule; but Christ's mediation was for the bringing it about. "Will God,indeed, dwell with men?" He will, and how? It is by the means of ordinancesand ministers. A church of Christ is God's house; and where any one builds ahouse, it is a token that he means to dwell there. What a blessing to a village, acountry, for God to build a house in it. It is by this that we may hope for ablessing upon the means to the conversion of our children and friends, and forthe edification of believers.2. Point out some corresponding duties as answering to these your privileges.(a) Constant and diligent attendance at the house of God. If the house of God beGod's dwelling, let it be yours, your home. If God gives you a pastor, do youthankfully receive and prize him. He hath not dealt so with every village.(b) Cheerfully contribute to his support. Christ has given you freely, and youought to give him freely. Consider it is not as a gift, but as a debt, and not asdone to him, but to Christ.(c) Follow those things which make for peace, with which the presence andblessing of God are connected.(d) Shun those things that tend to provoke the Lord to withdraw his gifts, and tocease to dwell among you. Andrew Fuller's Sketch of a Sermon, addressed tothe Church at Moulton, on the Ordination of Mr. (since Doctor) Carey, August1st, 1787.Verse 18. But who is he of whom it is written, that he ascended up on high? Iconfess that the sixty-eighth Psalm, wherein these words are first written, isliterally to be understood, not of any triumph, for the slaughter of the host ofSennacherib, which was done in the time of king Hezekiah (as the Jews domost fabulously dream), when the very title of this Psalm, that ascribes it untoDavid, doth sufficiently confute this vanity; nor yet for any of the victories ofDavid which he obtained against his bordering enemies, the Ammonites, theMoabites, the Idumaeans, and the Philistines (as some would have it); but ofthat great and glorious pomp which was then done and showed, when kingDavid with great joy and triumph did bring the ark of the covenant into the hill

Psalm 68 596of Sion; and, therefore, these words, Thou art gone up on high, so dignify thatthe ark, which formerly had lain in an obscure place, and was transported fromone place to another, was now ascended and seated in a most illustrious andconspicuous place, even in the kingly palace; and these words. Thou hast ledcaptivity captive, do signify those enemies which formerly had spoiled andwasted divers countries; but now, being vanquished by king David, were ledcaptive in this triumph (for so it was the manner of those times, as Plutarchdoth excellently declare in the life of Paulus Amilius); and the other words,thou hast received gifts for men, do signify those spoils that were freely offeredfor conditions of peace, and were triumphantly carried about in this pompousshow, for the greater solemnity of the same; and then (as the manner wasamong the chieftains when they triumphed, Bellica laudatis dona dedisse viris,to bestow warlike gifts upon worthy men), gifts were bestowed on several men,in several manner, as Sigonius sheweth. Yet I say that, mystically, this Psalm isan epinikion, or a triumphal song, penned by king David upon the foresight ofJesus Christ arising from the dead, and with great joy and triumph ascending upinto heaven, and thence sending his Holy Spirit unto his apostles and disciples;and having overcome all his enemies, collecting by the ministry of hispreachers, his churches and chosen people together, and so guiding anddefending them here in this life, until he doth receive them into eternal glory.Griffith Williams. 1636.Verse 18. Thou hast led captivity captive. The expression is emphatic. He hasconquered and triumphed over all the powers which held us in captivity, so thatcaptivity itself is taken captive. The spirit and force of it is destroyed; and hispeople, when released by him, and walking in his ways, have no more toapprehend from those whose captives they were, than a conqueror has to fearfrom a prisoner in chains. The energy of the phrase is not unlike that of theapostle: "Death is swallowed up in victory." John Newton.Verse 18. Thou hast led captivity captive, etc. The ancient prophecy of David isfulfilled here on the foot of mount Olivet. To take "captivity captive, "signifiesthat Christ conquered the allied principalities and powers, the devil, sin, death,and hell; and that he deprived them of the instruments wherewith they enslavedmen. He not only silenced the cannon on the spiritual Gibraltar, but he tookrock, fortifications, and all. He not only silenced the horrible and destructivebattlements of the powerful and compactly united ghostly enemies, but hethrew down the towers, razed the castles, and took away the keys of thedungeons. He is the Master henceforth, and for ever. He did, also, at the sametime, save his people. Where, O Jesus, is the army of which thou art theCaptain? "Here! all the names are written in pearls on the breastplate which I

Psalm 68 597wear as a high priest." He had no sooner left the grave than he began todistribute his gifts, and did so all along the road on his way to his Father'shouse; and, especially after he entered the heaven of heavens, did he showerdown gifts unto men, as a mighty conqueror loaded with treasures with whichto enrich and adorn his followers and people. They were gifts of mercy: gifts tothe rebellious; to those who threw down their arms at his feet in penitentsubmission, that the Lord God may dwell among them. The apostle shows thata portion of these gifts are gifts of ministry. Accordingly, whenever Godcondescends to dwell among a people and in a country, he gives that peopleand country this ministry. He sends them his gospel in the mouths of faithfulservants. He establishes there his house; the board and the candlestick; andthen, in his Spirit, he dwells there and blesses his heritage. Christmas Evans.1766-1838.Verse 18. The apostle (Eph 4:8) does not quote the words of the Psalm literally,but according to the sense. The phrase, Thou hast received gifts, as applied toChrist as his glorification, could only be for the purpose of distribution, andhence the apostle quotes them in this sense, He gave gifts to men. This Hebrewphrase may be rendered either, "Thou hast received gifts in the human nature,"or, "Thou hast received gifts for the sake of man" (see Ge 18:28 2Ki 14:6).The apostle uses the words in the sense of the purpose for which the gifts werereceived, and there is no contradiction between the psalmist and the apostle.Thus, the difficulties of this quotation vanish when we examine them closely,and the Old and New Testaments are in complete harmony. Rosenmuellerexpounds Psalm 18, and never mentions the name of Christ; and the neologistsin general see no Messiah in the Old Testament. To these, indeed, Eph 4:8, ifthey had any modesty, would present a formidable obstacle. Paul asserts thePsalm belongs to Christ, and they assert he is mistaken, and that he hasperverted (De Wette) and destroyed its meaning. They assert that Lamarom,"on high, "means the heights of Mount Zion, and Paul says it means heaven.Which is right? (see the scriptural usage of the word, Ps 7:7 18:16 93:4 102:19Jer 25:30 Isa 37:23). These passages connect the word with the heavenlymansions, and justify the application of the apostle. William Graham, in"Lectures on St. Paul's Epistle to the Ephesians."Verse 18. No sooner is Christ inaugurated in his throne, but he scatters hiscoin, and gives gifts. He gives gifts, or the gift of gifts, the gift of the HolyGhost. "If thou knewest the gift of God, " said Christ to the Samaritan woman(Joh 4:10): that gift was the water of life, and that water of life was the Spirit,as John, who knew best his mind, gave the interpretation, "This spake he of theSpirit." Joh 7:39. O my soul, consider of this princely gift of Christ! Such a gift

Psalm 68 598was never before, but when God gave his Son. "God so loved the world, that hegave his Son; "and Christ so loved the world, that he gave his Spirit. But, O mysoul, consider especially to whom this Spirit was given; the application of thegift is the very soul of thy meditation: "unto us a Son is given, "saith theprophet (Isa 9:6); and "unto us the Holy Ghost is given, " saith the apostle (Ro5:5); and yet above all consider the reasons of this gift in reference to thyself.Was it not to make thee a temple and receptacle of the Holy Ghost? Stand awhile on this! Admire, O my soul, at the condescending, glorious, andunspeakable love of Christ in this! It was infinite love to come down into ournature when he was incarnate; but this is more, to come down into thy heart byhis Holy Spirit: he came near to us then, but as if that were not near enough, hecomes nearer now, for now he unites himself unto thy person, now he comesand dwells in thy soul by his Holy Spirit. Isaac Ambrose. 1592-1674.Verse 18. Thou hast received gifts for men. The glorious ascending of Godfrom Mount Sinai, after the giving of the law, was a representation of his"ascending up far above all heavens, that he might fill all things, "as Eph 4:10.And, as God then "led captivity captive" in the destruction of Pharaoh and theEgyptians, who had long held his people in captivity and under cruel bondage;so dealt the Lord Christ now in the destruction and captivity of Satan and all hispowers (Col 2:15); only, whereas it is said in the Psalm that he "received giftsfor men, "here (Eph 4:8) it is said that "he gave gifts to men, "wherein no smallmystery is couched; for, although Christ is God, and is so gloriouslyrepresented in the Psalm, yet an intimation is given that he should act what ishere mentioned in a condition wherein he was capable to receive from another,as he did in this matter. Ac 2:33. And so the phrase in the original doth morethan insinuate: Mdab twgtm txql "Thou hast received gifts in Adam, "—in theman, of human nature. And signifies as well to give as to receive, especiallywhen anything is received to be given. Christ received this gift in the humannature to give it unto others. Now, to what end is this glorious theatre, as itwere, prepared, and all this preparation made, all men being called to thepreparation of it? It was to set out the greatness of the gift he would bestow,and the glory of the work which he would effect; and this was to furnish thechurch with ministers, and ministers with gifts for the discharge of their officeand duty. And it will one day appear that there is more glory, more excellency,in giving one poor minister unto a congregation, by furnishing him withspiritual gifts for the discharge of his duty, than in the pompous instalment of athousand popes, cardinals, or metropolitans. The worst of men, in theobservance of a few outward rites and ceremonies, can do the latter; Christ onlycan do the former, and that as he is ascended up on high to that purpose. JohnOwen.

Psalm 68 599Verse 18. As the passage which we have now been considering is applied byPaul in a more spiritual sense to Christ (Eph 4:8), it may be necessary to showhow this agrees with the meaning and scope of the psalmist. It may be laiddown as an incontrovertible truth, that David, in reigning over God's ancientpeople, shadowed forth the beginning of Christ's eternal kingdom. This mustappear evident to every one who remembers the promise made to him of anever failing succession, and which received its verification in the person ofChrist. As God illustrated his power in David, by exalting him with the view ofdelivering his people, so has he magnified his name in his only begotten Son.But let us consider more particularly how the parallel holds. Christ, before hewas exalted, emptied himself of his glory, having not merely assumed the formof a servant, but humbled himself to the death of the cross. To show howexactly the figure was fulfilled, Paul notices, that what David had foretold wasaccomplished in the person of Christ, by his being cast down to the lowest partsof the earth in the reproach and ignominy to which he was subjected, before heascended to the right hand of his Father. Ps 22:7. That in thinking upon theascension, we might not confine our views to the body of Christ, our attentionis called to the result and fruit of it, in his subjecting heaven and earth to hisgovernment. Those who were formerly his inveterate enemies he compelled tosubmission and made tributary; this being the effect of the word of the Gospel,to lead men to renounce their pride and their obstinacy, to bring down everyhigh thought which exalteth itself, and reduce the senses and the affections ofmen to obedience unto Christ. As to the devils and reprobate men who areinstigated to rebellion and revolt by obstinate malice, he holds them bound bysecret control, and prevents them from executing intended destruction. So farthe parallel is complete. Nor, when Paul speaks of Christ having given gifts tomen, is there any real inconsistency with what is here stated, although he hasaltered the words, having followed the Greek version in accommodation to theunlearned reader. It was not himself that God enriched with the spoils of theenemy, but his people; and neither did Christ seek, or need to seek, hisadvancement, but made his enemies tributary, that he might adorn his Churchwith the spoil. From the close union subsisting between the head and themembers, to say that God manifest in the flesh received gifts from the captives,is one and the same thing with saying that he distributed them to his Church.What is said in the close of the verse is no less applicable to Christ; that heobtained his victories that as God he might dwell among us. Although hedeparted, it was not that he might remove to a distance from us, but, as Paulsays, "that he might fill all things." Eph 4:10. By his ascension to heaven, theglory of his divinity has been only more illustriously displayed; and, though nolonger present with us in the flesh, our souls receive spiritual nourishment from

Psalm 68 600his body and blood, and we find, notwithstanding distance of place, that hisflesh is meat indeed, and his blood drink indeed. John Calvin.Verse 18. Thou hast received gifts for men. Hebrew Mdak, in man; "in humannature", says Dr. Adam Clarke, "and God, manifest in human flesh, dwellsamong mortals." "The gifts which Jesus Christ distributes to man he hasreceived in man, in and by virtue of his incarnation, and it is in consequence ofhis being made man that it may be said, `the Lord God dwells among them; 'forJesus was called Immanuel, `God with us, 'in consequence of his incarnation."Editors note to Calvin in loc.Verse 18. Yea, for the rebellious also. I feared, also, that this was the mark thatthe Lord did set on Cain, even continual fear and trembling under the heavyload of guilt that he had charged upon him for the blood of his brother Abel.Thus did I wind and twine and shrink under the burden that was upon me,which burden also did so oppress me, that I could neither stand, nor go, nor lie,either at rest or quiet. Yet that saying would sometimes come to my mind, Hehath received gifts for the rebellious. Ps 68:18. "The rebellious, "thought I;why, surely, they are such as once were under subjection to their prince, eventhose who, after they have sworn subjection to his government, have taken uparms against him; and this, thought I, is my very condition; once I loved him,feared him, served him; but now I am a rebel; I have sold him. I have said, lethim go if he will; but yet he has gifts for rebels, and then why not for me? JohnBunyan, in "Grace Abounding."Verse 18. (last clause). Thou didst not regard their former disobedience, but,even although seeing them contradicting, thou didst continue to do them good,until thou madest them thine own abode oikhthrion. Theodoret.Verse 18. (last clause). The Chaldee has, "Upon the rebellious, who becomeproselytes and return by repentance, the shechinah of the glory of the Lord Goddwelleth."Verse 19. Blessed be the Lord, etc. I think the sweet singer of Israel seems toraise his note to the emulation of the choir of heaven in the melody of theirAllelujahs; yea, let me say, now that he sings above in that blessed consort ofglorious spirits, his ditty cannot be better than this that he sang here upon earth,and wherein we are about to bear our parts at this time. Prepare, I beseech you,both your ears for David's song, and your hearts and tongues for your own. Andfirst, in this angelic strain your thoughts cannot but observe the descant and theground. The descant of gratulation, Blessed be the Lord, wherein is bothapplause and excitation; an applause given to God's goodness, and an excitation

Psalm 68 601of others to give that applause. The ground is a threefold respect. Of what Godis in himself, God and Lord; of what God is and doth to us, which loadeth usdaily with benefits; of what he is both in himself and to us, the God of oursalvation; which last (like to some rich stone) is set off with a dark foil: To Godthe Lord belong the issues from death. So, in the first for his own sake, in thesecond for our sakes, in the third for his own and ours; as God, as Lord, as abenefactor; as a Saviour and deliverer. Blessed be the Lord. It is not hard toobserve that David's Allelujahs are more that his Hosannas, his thanks morethan his suits. Ofttimes doth he praise God when he begs nothing; seldom everdoth he beg that favour, for which he doth not raise up his soul to ananticipation of thanks; neither is this any other than the universal under song ofall his heavenly ditties, Blessed be the Lord. Praises (as our former translationhath it) is too low; honour is more than praise; blessing is more than honour.Neither is it for nothing that from this word Krb, to bless, is derived Krb, theknee, which is bowed in blessing; and the crier before Joseph proclaimedAbrech, calling for the honour of the knee from all beholders. Ge 41:43. Everyslight, trivial acknowledgment of worth is a praise; blessing is in a higher strainof gratitude, that carries the whole sway of the heart with it in a kind of divinerapture. Praise is a matter of compliment; blessing of devotion. The apostle'srule is, that the less is blessed of the greater, Abraham of the King of Salem,the prophet's charge is, that the greater should be blessed of the less, yea, thegreatest of the least, God of man. This agrees well; blessing is an act that willbear reciprocation; God blesseth man imperatively; man blesseth Godoptatively. God blesseth man in the acts of mercy; man blesseth God in thenotions, in the expressions of thanks. God blesses man when he makes himgood and happy; man blesseth God when he confesseth how good, howgracious, how glorious he is; so as the blessing is wholly taken up in agnation,(acknowledgment), in celebration: in the one we acknowledge the bounty ofGod to us; in the other we magnify him vocally, really, for that bounty. O see,then, what high account God makes of the affections and actions that his poor,silly, earth creeping creatures; that he gives us in them power to bless himself,and takes it as an honour to be blessed of us. David wonders that God should sovouchsafe to bless man; how much more must we needs wonder at the mercy ofGod, that will vouchsafe to be blessed by man, a worm, an atom, a nothing?Yet both, James tells us, that with the tongue we bless God; and the psalmistcalls for it here as a service of dear acceptation, Blessed be the Lord. Even wemen live not (chameleon like) upon the air of thanks, nor grow the fatter forpraises; how much less our Maker? O God, we know well that whatsoever menor angels do, or do not, thou canst not but be infinitely blessed in thyself;before ever any creature was, thou didst equally enjoy thy blessed self from alleternity: what can this worthless, loose film of flesh either add to or detract

Psalm 68 602from thine infiniteness? Yet thou, that humbleth thyself to behold the thingsthat are done in heaven and earth, humblest thyself also to accept the weakbreath of our praises, that are sent up to thee from earth to heaven. How shouldthis encourage the vows, the endeavours of our hearty thankfulness, to see themgraciously taken? If men would take up with good words, with good desires,and quit our bonds for thanks, who would be a debtor? With the God of Mercythis cheap payment is current. If he, then, will honour us so far as to be blessedof us, Oh let us honour him so far as to bless him. Joseph Hall, in "A Sermon ofPublic Thanksgiving for the Wonderful Mitigation of the late Mortality." 1625.Verse 19. Blessed be the Lord. It is not a little remarkable to see the saints soburdened and overcharged with the duty of singing his praise, that,1. They are forced to come off with an excess of praise, and offer to praise himand even leave it, as it were, as they found it, and say no more, lest they shouldspill his praises; but, as Re 5:12, "Worthy is the Lamb to receive glory andhonour, "though I be not worthy or able to give it to him.2. That they speak broken language and half sentences in their songs, whenthey are deeply loaden with the deep sense of his love, as Blessed be the Lord,who daily loadeth us with benefits; there is no more in the original but Blessedbe the Lord, that loadeth us. John Spalding, in "Synaxis Sacra." 1703.Verse 19. Who daily loadeth us with benefits. Though some may have morethan others, yet every one hath his load, as much as he can carry. Every vesselcannot bear up with the like sail, and therefore God, to keep us fromoversetting, puts on so much as will safest bring us to heaven, our desired port.Ezekiel Hopkins.Verse 19. Who daily loadeth us with benefits. Such is man's self love that noinward worth can so attract his praises as outward beneficence. While thoumakest much of thyself, every one shall speak well of thee; how much morewhile thou makest much of them! Here God hath met with us also. Not toperplex you with scanning the variety of senses wherewith I have observed thisPsalm, above all other of David's, to abound; see here, I beseech you, a fourfoldgradation of divine bounty. First, here are benefits. The word is not expressedin the original, but necessarily implied in the sense: for there are but three loadswhereof man is capable from God, favours, precepts, punishments, the othertwo are out of the road of gratulation. When we might therefore have expectedjudgments, behold benefits. And those, secondly, not sparingly hand fulled outto us, but dealt to us by the whole load: loaded with benefits. Whom, thirdly,doth he load but us? Not worthy and well deserving subjects, but us, Myrrwm,

Psalm 68 603rebels. And, lastly, this he doth, not at one dole and no more (as even churls'rare feasts use to be plentiful), but Mwy Mwy successively, unweariedly,perpetually. One favour were too much, here are benefits; a sprinkling were toomuch, here is a load; once were too oft, here is daily enlarging, (largeness,bounty). Cast your eyes, therefore, a little upon this threefold exaggeration ofbeneficence; the measure, a load of benefits; the subject, unworthy us; the time,daily. Who daily loadeth us with benefits. Where shall we begin to survey thisvast load of mercies? Were it no more, but that he hath given us a world to livein, a life to enjoy, air to breathe in, earth to tread on, fire to warm us, water tocool and cleanse us, clothes to cover us, food to nourish us, sleep to refresh us,houses to shelter us, variety of creatures to serve and delight us; here were ajust load. But now, if we yet add to these, civility of breeding, dearness offriends, competency of estate, degrees of honour, honesty or dignity ofvocation, favour of princes, success in employments, domestic comforts,outward peace, good reputation, preservation from dangers, rescue from evils;the load is well mended. If yet, ye shall come closer, and add due proportion ofbody, integrity of parts, perfection of senses, strength of nature, mediocrity ofhealth, sufficiency of appetite, vigour of digestion, wholesome temper ofseasons, freedom from cares; this course must needs heighten it yet more. Ifstill ye shall add to these, the order, and power, and exercise of our inwardfaculties, enriched with wisdom, art, learning, experience, expressed by ahandsome elocution, and shall now lay all these together that concern estate,body, mind; how can the axle tree of the soul but crack under the load of thesefavours? But, if from what God hath done for us as men, we look to what hehath done for us as Christians; that he enlivened us by his Spirit, fed us by hisword and sacraments, clothed us with his merits, bought us with his blood,becoming vile to make us glorious, a curse, to invest us with blessedness; in aword, that he hath given himself to us, his Son for us; Oh the height, and depth,and breadth of the rich mercies of our God! Oh the boundless, topless,bottomless, load of divine benefits, whose immensity reaches from the centreof this earth, to the unlimited extent of the very imperial heavens! "Oh that menwould praise the Lord for his goodness, and declare the wonders that he hathdone for the children of men." Joseph Hall.Verse 20. Our God is the God of salvation (that is of deliverance, of outwarddeliverance); and unto God the Lord belong the issues from death, or thegoings out from death; that is, God hath all ways that lead out from death in hisown keeping, he keepeth the key of the door that lets us out from death. When aman is in the valley of the shadow of death, where shall he issue out? Whereshall he have a passage? Nowhere, saith man, he shall not escape. But Godkeepeth all the passages; when men think they have shut us up in the jaws of

Psalm 68 604death, he can open them, and deliver us. To him belong the issues from death; itis an allusion to one that keepeth a passage or a door: and God is a faithfulkeeper, and a friendly keeper, who will open the door for the escape of hispeople, when they cry unto him. Joseph Caryl.Verse 20. And unto God the Lord belong the issues from death. Buildings standby the benefit of their foundations that sustain them, support them; and of theirbuttresses that comprehend them, embrace them; and of their contignations (aframing together; from contigno, to join together, or lay with beams andrafters), that knit and unite them. The foundation suffers them not to sink; thebuttresses suffer them not to swerve; the contignation and knitting suffer themnot to cleave. The body of our building is in the former part of this verse; it isthis; He that is our God is the God of salvation; ad salutes, of salvations, in theplural, so it is in the original; the God that gives us spiritual and temporalsalvation too. But of this building, the foundation, the buttresses, thecontignation, are in this part of the verse, which constitutes our text, and in thethree diverse acceptations of the words amongst our expositors, Unto God theLord belong the issues of death. For, first, the foundation of this building (thatour God is the God of all salvation) is laid in this, That unto this God the Lordbelong the issues of death; that is, it is in his power to give us an issue anddeliverance, even then, when we are brought to the jaws and teeth of death, andto the lips of that whirlpool, the grave; and so, in this acceptation, this exitusmortis, the issue of death, is liberatio a morte, a deliverance from death; andthis is the most obvious and most ordinary acceptation of these words, and thatupon which our translation lays hold: the issues from death. And then,secondly, the buttresses that comprehend and settle this building: that, He thatis our God is the God of salvation, are thus raised; Unto God the Lord belongthe issues of death, that is, the disposition and manner of our death, what kindof issue and transmigration we shall have out of this world, whether prepared orsudden, whether violent or natural, whether in our perfect senses or shaked ordisordered by sickness; there is (no) condemnation to be argued out of that, nojudgment to be made upon that; for howsoever they die, precious in his sight isthe death of his saints, and with him are the issues of death, the ways of ourdeparting out of this life are in his hands; and so in this sense of the words, thisexitus mortis, the issue of death, is liberatio in morte, a deliverance in death;not that God will deliver us from dying, but that he will have a care of us in thehour of death, of what kind soever our passage be; and this sense andacceptation of the words, the natural frame and contexture doth well andpregnantly administer unto us. And then, lastly, the contignation and knitting ofthis building, that He that is our God, is the God of all salvation, consists inthis, Unto this God the Lord belong the issues of death, that is, that this God the

Psalm 68 605Lord, having united and knit both natures in one, and being God, having alsocome into this world, in our flesh, he could have no other means to save us, hecould have no other issue out of this world, no return to his former glory, but bydeath. And so in this sense, this exitus mortis, the issue of death, is liberatio permortem, a deliverance by death, by the death of this God our Lord, ChristJesus; and this, St. Augustine's acceptation of the words, and those many andgreat persons that have adhered to him. In all these three lines then, we shalllook upon these words, first as the God of power, the Almighty Father, rescueshis servants from the jaws of death; and then, as the God of mercy, the gloriousSon rescues us by taking upon himself the issue of death; and then (betweenthese two), as the God of comfort, the Holy Ghost rescues us from alldiscomfort, by his blessed impressions before; that what manner of deathsoever be ordained for us, yet this exitus mortis shall be introitus in vitam, ourissue in death shall be an entrance into everlasting life. And these threeconsiderations, our deliverance a morte, in morte, per mortem, from death, indeath, and by death, will abundantly do all the offices of the foundation, of thebuttresses, of the contignation of this our building, that He that is our God isthe God of salvation, because Unto this God the Lord belong the issues ofdeath. John Donne.Verse 20. The issues from death. That is, the issue, or escape, from death, bothin the resurrection and in the various perils of our present life. Thomas LeBlanc.Verse 20. Issue from death. The English version cannot be sustained by theHebrew; for l has never the force of from, and, therefore, the expression, as Dr.Hammond observes, must signify the several plagues and judgments inflictedby God on impenitent enemies—such as drowning in the sea, killing by thesword, etc.; which were the ways of punishing and destroying the Egyptiansand Canaanites. Thus the two members of the verse are "antithetical" the firstspeaks of God as a deliverer, and the second as a punisher; and in this respectthe verse corresponds with the preceding. George Phillips, in "The Psalms...with a Critical, Exegetical, and Philological Commentary." 1846.Verse 21. The hairy scalp. That is, even the most fearful enemies, that withtheir ghastly visage, deformed with long hair, would strike a terror into thehearts of beholders. Edward Leigh.Verse 21. Hairy scalp. It was a practice among some of the ancient inhabitantsof Arabia to allow their hair to grow luxuriantly on the top of the head, and toshave the head in other parts. Francis Hare. 1740.

Psalm 68 606Verse 22. I will bring the enemy. Both the preceding and following verse provethat this is the sense, and not as many interpreters supply, my people. Bashanwas east of Judaea, and the sea on the west; so that the meaning is, that Godwould bring his enemies from every quarter to be slain by his people. BenjaminBoothroyd.Verse 23. That thy foot may be dipped, etc. The blood of thy enemies, shed insuch abundance that thy dogs shall lap and drink it, shall be the sea in whichthou shalt pass, and that red without a figure. And, proportionably shall be thedestruction on the enemies of Christ and Christians in the age of the Messiah.Henry Hammond.Verse 26-28. This Psalm was sung, it is probable, on the removal of the arkinto the City of David. Numbers 10. It was now that the ark had rest, and thetribes assembled three times a year at Jerusalem, the place that God had chosen.The text is a lively description of their worship.1. Offer a few remarks by way of expounding the passage.(a) Israel had their lesser congregations in ordinary every Sabbath day, andtheir national ones three times a year. Their business in all was to bless God.(b) This business was to be carried on by all Israel, beginning at the fountainhead, and proceeding through all its streams. God had blessed Israel; let Israelbless God.(c) All the tribes are supposed to be present; four are mentioned in the name ofthe whole, as inhabiting the confines of the land. Their union was a source ofjoy; they had been divided by civil wars, but now they are met together.(d) Those tribes which are named had each something particular attending it.Little Benjamin (see Judges 21) had nearly been a tribe lacking in Israel, butnow appears with its ruler. Judah had been at war with Benjamin: Saul was aBenjamite; David was of Judah: yet they happily lost their antipathy in theworship of God. Zebulun and Naphtali were distant tribes; yet they were there!dark, too, yet there.(e) The princes and the people were all together.(f) They were supposed to be strong, but were reminded that what they had ofstrength was of God's commanding. Their union and success, as well as thatdegree of righteousness among them which exalted the nation, was of God

Psalm 68 607They are not so strong, but that they need strengthening, and are directed topray as well as praise: Strengthen, O God, that which thou hast wrought for us.2. Apply the subject. Two things are here exemplified, namely—diligence andbrotherly union; and three things recommended, namely—united praise; unitedacknowledgment that, for what they are, they are indebted to God; and unitedprayer for future mercies. Each of these affords a rule for us.(a) The worship of God must be attended with diligence. There are the princesof Zebulun and Naphtali. They had to travel about two hundred miles threetimes a year, thither and back again; that is, twelve hundred in a year, twentyfourmiles a week. Those who neglect the worship of God for little difficultiesshow that their heart is not in it, and when they do attend cannot expect toprofit: "they have snuffed at it." Those whose hearts are in it often reap greatadvantage. God blessed the Israelites in their journeys, as well as when there(Ps 84:6): "The rain filleth the pools; "and so the Christians. There is a peculiarpromise to those that seek him early.(b) The worship of God must be attended to with brotherly love. All the tribesmust go up together. It is a kind law that enjoins social worship; we need eachother to stimulate. "O magnify the Lord with me, and let us exalt his nametogether." God has made us so that we shall be greatly influenced by eachother, both to good and evil. It greatly concerns us to cultivate such a spirit. Tothis end we must cherish an affectionate behaviour in our commonintercourse—bear, forbear, and forgive; and, whatever differences we mayhave, not suffer them to hinder our worship. The tribes, as we have seen, hadtheir differences; yet they were there. When all Israel met at Hebron to anointDavid king, what should we have said if some had kept away because otherswent?(c) Our business, when assembled, must be to bless God in our congregations;and a pleasant work this is. Israel had reasons, and good reasons, and Christiansmore. Thank him for his unspeakable gift; bless him for the means of grace,and the hopes of glory. Bless him; he "healeth all thy diseases, "etc. Psalm 103.This is an employment that fits for heaven. The tears of a mourner in God'shouse were supposed to defile his altar. We may mourn for sin; but a fretfulspirit, discontented and unthankful, defiles God's altar still.(d) Another part of our business is to unite in acknowledging that whatever weare, we owe it to God alone; "Thy God hath commanded thy strength." Wepossess a degree of strength both individually and socially. Art thou strong infaith, in hope, in zeal? It is in him thou art strong. Are we strong as a society? It

Psalm 68 608is God that increaseth us with men like a flock; it is he that keeps us in union,gives us success, etc.(e) Another part of our business must be to unite in prayer for future mercies.We are not so strong, either as individuals or societies, but that there is roomfor increase; and this is the proper object of prayer. God has wrought a greatwork for us in regeneration. God has wrought much for us as a church in givingus increase, respect, and room in the earth. Pray that each may be increased; or,in the words of the text: Strengthen, O God, that which thou hast wrought forus. Are there none who are strangers to all this? Andrew Fuller.Verse 27. Benjamin, Judah, Zebulun, Naphtali. The two royal tribes,1. That of Benjamin, from which the first king sprang;2. That of Judah, from which the second; and the two learned tribes, Zebulunand Naphtali. And we may note, that the kingdom of the Messiah should atlength be submitted to by all the potentates and learned men in the world.Henry Hammond.Verse 27. Benjamin, Judah, Zebulun, Naphtali. The same tribes are prominentin the New Testament, as foremost in the battle of the church against the world.Paul, the "least" of the apostles (1Co 15:8-10), was by origin Saul of Benjamin(Php 3:5). Christ, "the Lion of the tribe of Judah, "James and John, the brothers,the other James, Thaddaeus, and Simon, were from Judah, and the otherapostles were from Nephthalim and Zabulon, or Galilee (Mt 4:13). A. R.Fausset.Verse 27. Their ruler. The prince of that tribe. The Greek version saith, in atrance; taking the Hebrew Mdr to be of Mdr, though it be not found elsewherein this form; yet rare words but once used are sundry times found in this andother Psalms. These things applied to Christ's times and after are very mystical.Benjamin, the least, is put here first; so in the heavenly Jerusalem, the firstfoundation is a jasper (Re 21:19), which was the last precious stone in Aaron'sbreastplate, on which Benjamin's name was graven (Ex 28:10,20-21). In thistribe Paul excelled as a prince of God, though one of the least of the apostles(1Co 15:8-10), who was converted in a trance or ecstasy (Ac 9:3-4, etc.); andin ecstasies he and other apostles saw the mysteries of Christ's kingdom. HenryAinsworth.Verse 27. Their council; or, their stone, the Messiah, that sprang from Judah,Ge 49:24 Ps 118:22. John Gill.

Psalm 68 609Verse 27-28. There are all the twelve tribes of Israel with their rulers present,to conduct the ark of God to the hill, in which it pleaseth him to dwell; for,though all the tribes are not mentioned, these which are named, include thewhole, since Zebulun and Naphtali are the most remote, and Judah andBenjamin the nearest tribes to Zion. Benjamin was a dwindled family throughthe signal depopulation of that tribe, from which it never entirely recovered.Jud 20:43-48 1Ch 12:29. Edward Garrard Marsh, in "The Book of Psalmstranslated into English Verse... with Practical and Explanatory Notes." 1832.Verse 28. Thy God hath commanded thy strength. Singularly appropriate to theoccasion for which they were composed are these stimulating words. The ark ofGod had during several years been kept in private houses. David had pitched atent for its reception, and intended providing a better shrine; he would depositthe ark in the temporary sanctuary, and he gathers thirty thousand chosen menof Israel, and with these and with a multitude of the people he proceeds to thehouse in which the ark had been kept. The people can render the service ofsong, so "David and all the house of Israel played before the Lord on allmanner of instruments made of fir wood, even on harps, and on psalteries, andon timbrels, and on cornets, and on cymbals" (2Sa 6:5). The breach of Uzzahdelayed the restoration of the ark three months; but David returned to the work,and with gladness, with burnt offerings and peace offerings, with feasting,dancing, and the sound of a trumpet, he brought in the ark of the Lord, and setit in its place in the tabernacle he had pitched for it. David can provide a sacredplace for the ark of his God, and his "God has commanded his strength." Thirtythousand chosen men can attend on this occasion, and a multitude besides.Then, why should they tarry at home? The occasion is worthy of their presence,and their "God has commanded their strength." There are sweet singers andskilful players in Israel, and why should they be silent. The occasion calls forpraise, and their "God has commanded their strength." There are cattle upon thethousand hills of Canaan, and shall no sacrifice be brought? The occasiondemands oblations, and Israel's "God has commanded their strength." There is amountain in Canaan, beautiful for situation, and rich in historic association.God's ark can be brought to this mountain, and if it can be, it ought to be, forIsrael's God has commanded Israel's strength. There are twelve tribes in Israelwhich may unite in bringing up God's ark, then let none hold back, for their"God has commanded their strength." Thy strength is thy best—all that iswithin thee; all that thou canst do, and be, and become; and all that thou hast—the two mites, if these be all, and the alabaster box of spikenard, very costly, ifthis be thy possession... By that which God is in himself, by that which God isto us, by law on the heart, and by law oral and written, by the new kingdom ofhis love, and by all his benefits, Thy God commands thy strength. He speaks

Psalm 68 610from the beginning, and from the end of time, from the midst of chaos, andfrom the new heavens and new earth, from Bethel and from Gethsemane, fromSinai and from Calvary, and he saith to us all, "My son, give me thine heart, "consecrate to me thy best, and devote to me thy strength. Samuel Martin.Verse 30. Rebuke the wild beasts of the reeds. This is our marginal version,which is the proper one. Most modern critics consider that the lion is hereintended, which frequently makes its den among reeds or brush wood.Innumerable lions wander about among the reeds and copses, on the borders ofthe rivers of Mesopotamia. The river Jordan was infested with them (Jer 4:749:19). Hence, the wild beasts of the reed may signify the Syrian kings, whooften contended with David. Benjamin Boothroyd.Verse 30. The idolatrous king of Egypt is here enigmatically represented asdwelling, like the crocodile, among the reeds of the Nile; and with him areintroduced the bulls and calves, who were the gods of the people of Egypt,before whom they were ever dancing in their superstitious revels. "Quell theseinsults upon thy majesty, nor put down only the superstition of Egypt, but alltheir pomp of war also, that the Gentiles may be converted unto thee, and theidols be utterly abolished." Edward Garrard Marsh.Verse 30. When the enemies of God rise up against his church, it is time for thechurch to fall down to God, to implore his aid against those enemies. Holyprayers are more powerful than profane swords. Thomas Wall, in "A Commenton the Times." 1657.Verse 30. These words contain, first, a declaration of God's enemies; secondly,an imprecation against those enemies. The enemies are marshalled into fourranks.1. A company of spearmen, or (as some translations read it) the beast of thereeds.2. The multitude of the bulls.3. The calves of the people.4. The men that delight in war.The imprecation is also twofold; the first more gentle; it is but rebuke thespearmen; and that with limitation too—till they submit themselves with piecesof silver. For they that will not, but delight in war, more severely deal with

Psalm 68 611such: Scatter them; Scatter the men that delight in war.... The church of Godnever wanted enemies, never will. "There is no peace to the wicked, "saithGod: there shall be no peace to the godly, say the wicked. The wicked shallhave no peace which God can give; the godly shall have no peace which thewicked can take away. Thomas Wall.Verse 30.1. Scrupulosity.2. Envy.3. Ignorance.4. Ambition or pride.Upon which these four beasts in the text do act their enmity against the church;scrupulosity sets forth unto us the beast of the reeds; envy, the bulls; ignorance,the calves; and pride, the men that delight in war. Thomas Wall.This instance of spiritualising may act rather as a beacon than as an example.The author was an able divine, but in this sermon gives more play to hisimagination than his common sense.Verse 31. Ethiopia. It is a matter of fact, familiar to the learned reader, that thenames Ethiopia, and "Ethiopians, " are frequently substituted in our Englishversion of the Old Testament, where the Hebrew preserves the proper name,"Cush." And the name, "Cush, "when so applied in Scripture, belongsuniformly not to the African, but to the Asiatic, Ethiopia, or Arabia. CharlesForster, in "The Historical Geography of Arabia."Verse 33. And that a mighty voice; or a voice of strength; a strong andpowerful voice, such as the gospel is, when accompanied with the power andSpirit of God. It is a soul shaking and awakening voice; it is a heart melting anda heart breaking one; it is a quickening and an enlightening voice; it quickensdead sinners, gives life unto them, and the entrance of it gives light to darkminds; it is a soul charming and alluring one; it draws to Christ, engages theaffections to him, and fills with unspeakable delight and pleasure. John Gill.Verse 33. To him that rideth upon the heavens of heavens. He who manages theheavens, directing their course and influence. He formed every orb, ascertainedits motion, proportioned its solid contents to the orbit in which it was torevolve, and to the other bodies of the same system; and as an able ridermanages his horse, so does God the sun, moon, planets, and all the host ofheaven. W. Greenfield, in Comprehensive Bible.

Psalm 68 612Verse 33. The praises of the church are sung to him, who, after his sufferingshere below, reascended to take possession of his ancient throne, high above allheavens; who, from thence, speaketh to the world by his glorious gospel,mighty and powerful, as thunder, in its effects upon the hearts of men (seePsalm 29 throughout). The power of Christ's voice, when he was on earth,appeared by the effects which followed, when he said, "Young man, arise:""Lazarus, come forth:" "Peace, be still; "and it will yet further appear, when "allthat are in the graves shall hear the voice of the Son of man, and come forth."George Horne.Verse 34. His strength is in the clouds. This refers to the phenomena of thunderand lightning; for all nations have observed that the electric fluid is anirresistible agent—destroying life, tearing towers and castles to pieces, rendingthe strongest oaks, and cleaving the most solid rocks; and the most enlightenednations have justly considered it as an especial manifestation of the power andsovereignty of God. W. Greenfield, in Comprehensive Bible.Verses 1-2.HINTS TO THE VILLAGE PREACHERFirst. The church of God ever had, and will have, enemies and haters; foragainst these doth the psalmist arm himself and the church with this prayer.Secondly. The church's enemies are God's enemies; they that hate the church,hate God. Thine enemies, them that hate thee.Thirdly. God sometimes seems to sleep or lie still, and let these enemies andhaters do what they will for a season, This, also, is implied: he to whom we say,Arise is either asleep or lies still.Fourthly. There is a time when God will arise.Fifthly. God's rising time is the enemies' scattering time, his hater's flying time.Sixthly. It is the duty of God's people to pray him up when he seems to bedown, and to exalt him in their praises when he doth arise to their rescue andredemption; for these words are both a prayer and a triumph as they are usedboth by Moses and David. Thomas Case, in a Fast Sermon, preached before theHouse of Commons, entitled, "God's Rising, his Enemies' Scattering." 1644.

Psalm 68 613Verses 1-3. Prayer for the Second Advent. A. Macaul.Verse 4.1. The name that inspires the song: Jah.(a) Self existent.(b) Immutable.(c) Eternal.2. The song inspired by that name.(a) Of exultation.(b) Of confidence.(c) Of joy. G. R.Verse 5. The claims of widows and orphans upon the church of God, fromGod's relation to them and his indwelling in the church.Verse 6. Comparison of churches to families. See extract from Dr. Gill.Verse 6.1. Two curable evils: "solitary", "bound with chains."2. Two rich blessings: "set in families, ""bringeth out."3. One monster evil, and its miserable consequences.Verses 7-8.1. God has his seasons for delivering his people from their troubles: When thou,etc.2. His deliverance is complete: The earth shook, etc.; all things gave waybefore him.3. The deliverance is greater for the delay.(a) It is so in itself.(b) It is more prized: as in the case of Job, Abraham, Israel at the Red Sea,Daniel, his three companions, etc. G. R.

Psalm 68 614Verses 7-9.1. The presence of God in his church.(a) His preeminence: "before."(b) As covenant God of Israel.(c) As active and making active.(d) His rule within: they follow.(e) His design without: marching for war.2. The blessed consequences.(a) The most stolid shake.(b) The lofty bow.(c) Difficulties removed: "Sinai."(d) Blessings plenteous.(e) Church revived.Verse 9.1. God's mercy compared to a shower.(a) It is direct from heaven; not through priests.(b) It is pure and unmixed.(c) No one has a monopoly of it.(d) There is no substitute for it.(e) It is sovereignly dispensed, as to (1) time; (2) place; (3) manner; and (4)measure.(f) It works efficiently. Isa 55:10.(g) Prayer can get it.2. There are seasons when these showers fall.(a) In the house of God.(b) In the means of grace.

Psalm 68 615(c) In prayer.(d) In affliction.(e) When saints are weary (1) through working; (2) through sickness; (3)through non success.(f) By the Holy Spirit refreshing the heart.3. These showers are meant to "confirm God's people."4. They are wanted now.Verse 9.1. The church is God's inheritance.(a) Chosen.(b) Purchased.(c) Acquired.2. Though his inheritance, at times it may be weary.3. When weary, it will be refreshed by him. G. R.Verse 10. (second clause). Special goodness, for a special people, speciallyprepared.Verse 10. (second clause). It is spoken in reference to the poor, because,1. They are the larger mass of mankind; and, whatever pride may think, in theeye of reason, policy, and revelation, by far the most important, useful, andnecessary part.2. They would be more peculiarly affected by deficiency.3. To encourage those in humble and trying life to depend upon him.4. To enforce our attention to them from the divine example. W. Jay.Verse 11. The divinity of the gospel; the divers ways and agents for itspublication.

Psalm 68 616Verses 11-12.1. The word given: "The Lord." etc.2. The word proclaimed: "Great, "etc.3. The word obeyed: "Kings, "etc. Thus it was in Old Testament times, when toJoshua, to Gideon, to David, etc., the Lord gave the word, and it ran throughthe hosts, and "kings of armies, "etc. Thus it was in apostolic times, when theword of reconciliation was given. Thus it is still, and will be more signally thanever hereafter. G. R.Verse 12. (last clause). The church in redemption as a spouse tarrying at home;her home duties; the spoil of her Lord's glorious and finished work, and herdividing it.Verse 13.1. The contrast.(a) Instead of humiliation, exaltation.(b) Instead of pollution, purity.(c) Instead of inertness, activity.(d) Instead of deformity, beauty.2. Its application.(a) To penitence and pardon.(b) To depravity and regeneration.(c) To affliction and recovery.(d) To desertion and consolation.(e) To death and glory. G. R.Verse 14.1. Where earth's greatest battles are fought. "Scattered, ""in it, "i.e., in Zion."There brake he, "etc.2. By whom? The Almighty.3. When? In answer to his people's faith and prayer.4. How?

Psalm 68 617(a) Without noise, gently: as the fall of snow.(b) Without human aid: as untrodden snow.(c) Without violence: "All bloodless lay the untrodden snow." G. R.Verse 15-16.1. The superiority of the hill of Zion.(a) In fertility, to the hill of Bashan; to earthly pleasures.(b) In glory, to other hills; to human heights of learning and power.2. The reason of that superiority.(a) The place of God's choice.(b) Of his delight(c) Of his abode.(d) Of his continuance for ever. G. R.Verse 16.1. The church the dwelling place of God.(a) Elected of old.(b) Favoured for ever.(c) Affording rest, etc., as a home for God.(d) Receiving honour, etc., for herself.2. The church, therefore, envied by others.(a) They feel their own greatness outdone.(b) They leap with rage.(c) They are unreasonable in so doing.Verses 17-18.1. The comparison between Zion and Sinai.(a) The same Lord is there: "The Lord is among, "etc.(b) The same attendants: "The chariots," etc.

Psalm 68 6182. The contrast.(a) God descended at Sinai, ascended from near Zion.(b) Put a yoke upon them at Sinai, leads captivity captive at Zion.(c) At Sinai demanded obedience, in Zion bestows gifts.(d) In Sinai spoke terror, in Zion receives gifts for the rebellious.(e) In Sinai appeared for a short season, in Zion dwells for ever. G. R.Verse 18.1. Christ's ascension.2. His victories.3. The gifts he received for men; and4. The great end for which he bestows them. John Newton.Verse 18. That the Lord God might dwell among them. It is ground for devoutwonder that God should dwell among men, when we contemplate hisimmensity, loftiness, independence, holiness, and sovereignty; yet he does so—1. In the coming of Christ into the world.2. In the residence of his Spirit in the heart.3. In the presence of God in his churches.—William Staughton, D.D. 1770-1829.Verse 19.1. The load of benefits.2. The load of obligation.3. The load of praise due in return.Verse 19.1. Salvation is not to be forgotten in the midst of daily mercies.2. Daily mercies are not to be forgotten in the enjoyment of salvation. G. R.Verse 20. Death in God's hand.

Psalm 68 6191. Escapes from it.2. Entrances to it.3. The exit out of it beyond.4. The gate which, when closed, shuts us in it for ever.Verse 20.1. What God has been to his people.(a) Their salvation.(b) Their portion: "Our God."2. What he will be: With them.(a) Until death.(b) In death.(c) After death. G. R.Verse 21. The power, pride, wisdom, and very life of evil, to be conquered byGod.Verse 22.1. Where his people may be driven.2. The certainty of their return.3. The reasons for being assured of this.Verse 24. The allowable procession in the sanctuary. The marshalled order ofdoctrine, the holy walk of believers, the banners of joy, the music of devotions,the shouts to the King.Verse 25. (last clause). Work for holy women in the church.Verse 27.1. The variety of song.(a) The royal tribe of Benjamin in the time of Saul.(b) The princely tribe of Judah, as David was prince regent in the time of Saul.

Psalm 68 620(c) The literary tribe of Zebulun: "Out of Zebulun" they that handle the pen ofthe writer.(d) The eloquent tribe: "Naphtali giveth goodly words."2. The harmony of song. Let all unite in praising the Lord, the fountain ofIsrael. "Ten thousand thousand are their tongues, "etc. G. R.Verse 30-31.1. Hindrances to the progress of divine truth.(a) Idolatry. Worship of the crocodile—beasts of the reeds, (LXX)—of bullsand calves, as in Egypt.(b) Covetousness.(c) War.2. The means for their removal. Prayer and the divine rebuke. Scatter thou, etc.3. The consequences of this removal; Ps 68:31.Verse 35.1. Consider God's jealousy towards his people for his holiness in the three"holy places."(a) In the outer court of profession.(b) In the holy place of our priesthood.(c) In the holy of holies with his Son.2. Consider his terribleness to his foes, as inferred from those "holy places."Verse 35. Blessed be God. A brief, but very suggestive text.

Psalm 69 621Psalm 69ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherTITLE. To the Chief Musician upon Shoshannim. Thus for the second time we have a Psalm entitled "uponthe lilies." In the forty-first they were golden lilies, dropping sweet smelling myrrh, and blooming in thefair gardens which skirt the ivory palaces: in this we have the lily among thorns, the lily of the valley, fairand beautiful, blooming in the garden of Gethsemane. A Psalm of David. If any enquire, "of whomspeaketh the psalmist this? of himself, or of some other man?" we would reply, "of himself, and of someother man." Who that other is, we need not be long in discovering; it is the Crucified alone who can say, "inmy thirst they gave me vinegar to drink." His footprints all through this sorrowful song have been pointedout by the Holy Spirit in the New Testament, and therefore we believe, and are sure, that the Son of Man ishere. Yet is seems to be the intention of the Spirit, while he gives us personal types, and so shows thelikeness to the firstborn which exists in the heirs of salvation, to set forth the disparities between the best ofthe sons of men, and the Son of God, for there are verses here which we dare not apply to our Lord; wealmost shudder when we see our brethren attempting to do so, as for instance Ps 69:5. Especially do wenote the difference between David and the Son of David in the imprecations of the one against his enemies,and the prayers of the other for them. We commence our exposition of this Psalm with much trembling, forwe feel that we are entering with our Great High Priest into the most holy place.DIVISION. This Psalm consists of two portions of 18 verses each. These again may each be sub dividedinto three parts. Under the first head, from Ps 69:1-4, the sufferer spreads his complaint before God; then hepleads that his zeal for God is the cause of his sufferings, in Ps 69:5-12: and this encourages him to pleadfor help and deliverance, from Ps 69:13-18. In the second half of the Psalm he details the injurious conductof his adversaries, from Ps 69:19-21; calls for their punishment, Ps 69:22-28, and then returns to prayer,and to a joyful anticipation of divine interposition and its results, Ps 69:29-36.EXPOSITIONVerse 1. Save me, O God. "He saved others, himself he cannot save." Withstrong cries and tears he offered up prayers and supplications unto him that wasable to save him from death, and was heard in that he feared (Heb 5:7). ThusDavid had prayed, and here his Son and Lord utters the same cry. This is thesecond Psalm which begins with a "Save me, O God, "and the former (Psalm54) is but a short summary of this more lengthened complaint. It is remarkablethat such a scene of woe should be presented to us immediately after thejubilant ascension hymn of the last Psalm, but this only shows how interwovenare the glories and the sorrows of our ever blessed Redeemer. The head whichnow is crowned with glory is the same which wore the thorns; he to whom wepray, "Save us, O God, "is the selfsame person who cried, "Save me, O God."For the waters are come in unto my soul. Sorrows, deep, abounding, deadly,had penetrated his inner nature. Bodily anguish is not his first complaint; hebegins not with the gall which embittered his lips, but with the mighty griefs

Psalm 69 622which broke into his heart. All the sea outside a vessel is less to be feared thanthat which finds its way into the hold. A wounded spirit who can bear. OurLord in this verse is seen before us as a Jonah, crying, "The waters compassedme about, even to the soul." He was doing business for us on the great waters,at his Father's command; the stormy wind was lifting up the waves thereof, andhe went down to the depths till his soul was melted because of trouble. In allthis he has sympathy with us, and is able to succour us when we, like Peter,beginning to sink, cry to him, "Lord, save, or we perish."Verse 2. I sink in deep mire. In water one might swim, but in mud and mire allstruggling is hopeless; the mire sucks down its victim. Where there is nostanding. Everything gave way under the Sufferer; he could not get foothold forsupport—this is a worse fate than drowning. Here our Lord pictures the close,clinging nature of his heart's woes. "He began to be sorrowful, and very heavy."Sin is as mire for its filthiness, and the holy soul of the Saviour must haveloathed even that connection with it which was necessary for its expiation. Hispure and sensitive nature seemed to sink in it, for it was not his element, he wasnot like us born and acclimatised to this great dismal swamp. Here ourRedeemer became another Jeremiah, of whom it is recorded (Jer 38:6) that hisenemies cast him into a dungeon wherein "was no water, but mire: so Jeremiahsunk in the mire." Let our hearts feel the emotions, both of contrition andgratitude, as we see in this simile the deep humiliation of our Lord. I am comeinto deep waters, where the floods overflow me. The sorrow gathers evengreater force; he is as one cast into the sea, the waters go over his head. Hissorrows were first within, then around, and now above him. Our Lord was nofainthearted sentimentalist; his were real woes, and though he bore themheroically, yet were they terrible even to him. His sufferings were unlike allothers in degree, the waters were such as soaked into the soul; the mire was themire of the abyss itself, and the floods were deep and overflowing. To us thepromise is, "the rivers shall not overflow thee, "but no such word ofconsolation was vouchsafed to him. My soul, thy Well beloved endured all thisfor thee. Many waters could not quench his love, neither could the floodsdrown it; and, because of this, thou hast the rich benefit of that covenantassurance, "as I have sworn that the waters of Noah should no more go over theearth; so have I sworn that I would not be wroth with thee, nor rebuke thee." Hestemmed the torrent of almighty wrath, that we might for ever rest in Jehovah'slove.Verse 3. I am weary of my crying. Not of it, but by it, with it. He had prayed tillhe sweat great drops of blood, and well might physical weariness intervene. Mythroat is dried, parched, and inflamed. Long pleading with awful fervour had

Psalm 69 623scorched his throat as with flames of fire. Few, very few, of his saints followtheir Lord in prayer so far as this. We are, it is to be feared, more likely to behoarse with talking frivolities to men than by pleading with God; yet our sinfulnature demands more prayer than his perfect humanity might seem to need. Hisprayers should shame us into fervour. Our Lord's supplications were salted withfire, they were hot with agony; and hence they weakened his system, and madehim "a weary man and full of woes." Mine eyes fail while I wait for my God.He wanted in his direst distress nothing more than his God; that would be all inall to him. Many of us know what watching and waiting mean; and we knowsomething of the failing eye when hope is long deferred: but in all this Jesusbears the palm; no eyes ever failed as his did or for so deep a cause. No paintercan ever depict those eyes; their pencils fail in every feature of his all but fairbut all marred countenance, but most of all do they come short when theyventure to pourtray those eyes which were fountains of tears. He knew bothhow to pray and to watch, and he would have us learn the like. There are timeswhen we should pray till the throat is dry, and watch till the eyes grow dim.Only thus can we have fellowship with him in his sufferings. What! can we notwatch with him one hour? Does the flesh shrink back? O cruel flesh to be sotender of thyself, and so ungenerous to thy Lord!Verse 4. They that hate me. Surprising sin that men should hate the altogetherlovely one, truly is it added, without a cause, for reason there was none for thissenseless enmity. He neither blasphemed God, nor injured man. As Samuelsaid: "Whose ox have I taken? or whose ass have I taken? or whom have Idefrauded? Whom have I oppressed?" Even so might Jesus enquire. Besides, hehad not only done us no evil, but he had bestowed countless and pricelessbenefits. Well might he demand, "For which of these works do ye stone me?"Yet from his cradle to his cross, beginning with Herod and not ending withJudas, he had foes without number; and he justly said, they are more than thehairs of mine head. Both the civilians and the military, laics and clerics, doctorsand drunkards, princes and people, set themselves against the Lord's anointed."This is the heir, let us kill him that the inheritance may be ours, "was theunanimous resolve of all the keepers of the Jewish vineyard; while the Gentilesoutside the walls of the garden furnished the instruments for his murder, andactually did the deed. The hosts of earth and hell, banded together, made upvast legions of antagonists, none of whom had any just ground for hating him.They that would destroy me, being mine enemies wrongfully, are mighty. Itwas bad that they were many, but worse that they were mighty. All theecclesiastical and military powers of his country were arrayed against him. Themight of the Sanhedrin, the mob, and the Roman legions were combined in one

Psalm 69 624for his utter destruction: "Away with such a fellow from this earth; it is not fitthat he should live, "was the shout of his ferocious foes. David's adversarieswere on the throne when he was hiding in caverns, and our Lord's enemieswere the great ones of the earth; while he, of whom the world was not worthy,was reproached of men and despised of the people. Then I restored that which Itook not away. Though innocent, he was treated as guilty. Though David hadno share in plots against Saul, yet he was held accountable for them. Inreference to our Lord, it may be truly said that he restores what he took notaway; for he gives back to the injured honour of God a recompense, and to manhis lost happiness, though the insult of the one and the fall of the other wereneither of them, in any sense, his doings. Usually, when the ruler sins thepeople suffer, but here the proverb is reversed—the sheep go astray, and theirwanderings are laid at the Shepherd's door.Verse 5. O God, thou knowest my foolishness. David might well say this, butnot David's Lord; unless it be understood as an appeal to God as to his freedomfrom the folly which men imputed to him when they said he was mad. Thatwhich was foolishness to men was superlative wisdom before God. How oftenmight we use these words in their natural sense, and if we were not such foolsas to be blind to our own folly, this confession would be frequently on our lips.When we feel that we have been foolish we are not, therefore, to cease fromprayer, but rather to be more eager and fervent in it. Fools had good needconsult with the infinitely wise. And my sins are not hid from thee. Theycannot be hid with any fig leaves of mine; only the covering which thou wiltbring me can conceal their nakedness and mine. It ought to render confessioneasy, when we are assured that all is known already. That prayer which has noconfession in it may please a Pharisee's pride, but will never bring downjustification. They who have never seen their sins in the light of God'somniscience are quite unable to appeal to that omniscience in proof of theirpiety. He who can say, Thou knowest my foolishness, is the only man who canadd, "But thou knowest that I love thee."Verse 6. Let not them that wait on thee, O Lord God of hosts, be ashamed formy sake. If he were deserted, others who were walking in the same path of faithwould be discouraged and disappointed. Unbelievers are ready enough to catchat anything which may turn humble faith into ridicule, therefore, O God of allthe armies of Israel, let not my case cause the enemy to blaspheme—such is thespirit of this verse. Our blessed Lord ever had a tender concern for his people,and would not have his own oppression of spirit become a source ofdiscouragement to them. Let not those that seek thee be confounded for mysake, O God of Israel. He appealed to the Lord of hosts by his power to help

Psalm 69 625him, and now to the God of Israel by his covenant faithfulness to come to therescue. If the captain of the host fail, how will it fare with the rank and file? IfDavid flee, what will his followers do? If the king of believers shall find hisfaith unrewarded, how will the feeble ones hold on their way? Our Lord'sbehaviour during his sharpest agonies is no cause of shame to us; he wept, forhe was man, but he murmured not, for he was sinless man; he cried, "MyFather, if it be possible, let this cup pass from me; "for he was human, but headded, "Nevertheless, not as I will, but as thou wilt, "for his humanity waswithout taint of rebellion. In the depths of tribulation no repining word escapedhim, for there was no repining in his heart. The Lord of martyrs witnessed agood confession. He was strengthened in the hour of peril, and came off morethan a conqueror, as we also shall do, if we hold fast our confidence even to theend.Verse 7. Because for thy sake I have borne reproach. Because he undertook todo the Father's will, and teach his truth, the people were angry; because hedeclared himself to be the Son of God, the priesthood raved. They could find noreal fault in him, but were forced to hatch up a lying accusation before theycould commence their sham trial of him. The bottom of the quarrel was, thatGod was with him, and he with God, while the Scribes and Pharisees soughtonly their own honour. Reproach is at all times very cutting to a man ofintegrity, and it must have come with acute force upon one of so unsullied acharacter as our Lord; yet see, how he turns to his God, and finds hisconsolation in the fact that he is enduring all for his Father's sake. The likecomfort belongs to all misrepresented and persecuted saints. Shame hathcovered my face. Men condemned to die frequently had their faces covered asthey were dragged away from the judge's seat, as was the case with the wickedHaman in Es 7:8: after this fashion they first covered our Lord with a veil ofopprobrious accusation, and then hurried him away to be crucified. Moreover,they passed him through the trial of cruel mockings, besmeared his face withspittle, and covered it with bruises, so that Pilate's "Ecce Homo" called theworld's attention to an unexampled spectacle of woe and shame. The strippingon the cross must also have suffused the Redeemer's face with a modest blush,as he hung there exposed to the cruel gaze of a ribald multitude. Ah, blessedLord, it was our shame which thou wast made to bear! Nothing more deservesto be reproached and despised than sin, and lo, when thou wast made sin for usthou wast called to endure abuse and scorn. Blessed be thy name it is over now,but we owe thee more than heart can conceive for thine amazing stoop of love.Verse 8. I am become a stranger unto my brethren. The Jews his brethren inrace rejected him, his family his brethren by blood were offended at him, his

Psalm 69 626disciples his brethren in spirit forsook him and fled; one of them sold him, andanother denied him with oaths and cursings. Alas, my Lord, what pangs musthave smitten thy loving heart to be thus forsaken by those who should haveloved thee, defended thee, and, if need be, died for thee. And an alien unto mymother's children. These were the nearest of relatives, the children of a fatherwith many wives felt the tie of consanguinity but loosely, but children of thesame mother owned the band of love; yet our Lord found his nearest anddearest ones ashamed to own him. As David's brethren envied him, and spakeevil of him, so our Lord's relatives by birth were jealous of him, and his bestbeloved followers in the hour of his agony were afraid to be known as havingany connection with him. These were sharp arrows of the mighty in the soul ofJesus, the most tender of friends. May none of us ever act as if we werestrangers to him; never may we treat him as if he were an alien to us: rather letus resolve to be crucified with him, and may grace turn the resolve into fact.Verse 9. For the zeal of thine house hath eaten me up. His burning ardour, likethe flame of a candle, fed on his strength and consumed it. His heart, like asharp sword, cut through the scabbard. Some men are eaten up with lechery,others with covetousness, and a third class with pride, but the master passionwith our great leader was the glory of God, jealousy for his name, and love tothe divine family. Zeal for God is so little understood by men of the world, thatit always draws down opposition upon those who are inspired with it; they aresure to be accused of sinister motives, or of hypocrisy, or of being out of theirsenses. When zeal eats us up, ungodly men seek to eat us up too, and this waspreeminently the case with our Lord, because his holy jealousy waspreeminent. With more than a seraph's fire he glowed, and consumed himselfwith his fervour. And the reproaches of them that reproached thee have fallenupon me. Those who habitually blaspheme God now curse me instead. I havebecome the butt for arrows intended for the Lord himself. Thus the GreatMediator was, in this respect, a substitute for God as well as for man, he borethe reproaches aimed at the one, as well as the sins committed by the other.Verse 10. When I wept, and chastened my soul with fasting, that was to myreproach. Having resolved to hate him, everything he did was made a freshreason for reviling. If he ate and drank as others, he was a man gluttonous and awinebibber; if he wept himself away and wore himself out with fasting, then hehad a devil and was mad. Nothing is more cruel than prejudice, its eye coloursall with the medium through which it looks, and its tongue rails at allindiscriminately. Our Saviour wept much in secret for our sins, and no doubthis private soul chastening on our behalf were very frequent. Lone mountainsand desert places saw repeated agonies, which, if they could disclose them,

Psalm 69 627would astonish us indeed. The emaciation which these exercises wrought in ourLord made him appear nearly fifty years old when he was but little over thirty;this which was to his honour was used as a matter of reproach against him.Verse 11. I made sackcloth also my garment. This David did literally, but wehave no reason to believe that Jesus did. In a spiritual sense he, as one filledwith grief, was always a sackcloth wearer. And I became a proverb to them. Hewas ridiculed as "the man of sorrows, "quoted as "the acquaintance of grief."He might have said, "here I and sorrow sit." This which should have won himpity only earned him new and more general scorn. To interweave one's nameinto a mocking proverb is the highest stretch of malice, and to insult one's actsof devotion is to add profanity to cruelty.Verse 12. They that sit in the gate speak against me. The ordinary gossips whomeet at the city gates for idle talk make me their theme, the business men whothere resort for trade forget their merchandise to slander me, and even thebeggars who wait at men's doors for alms contribute their share of insult to theheap of infamy. And I was the song of the drunkard. The ungodly know nomerrier jest than that in which the name of the holy is traduced. The flavour ofslander is piquant, and gives a relish to the revellers' wine. The character of theman of Nazareth was so far above the appreciation of the men of strength tomingle strong drink, it was so much out of their way and above their thoughts,that it is no wonder it seemed to them ridiculous, and therefore well adapted tocreate laughter over their cups. The saints are ever choice subjects for satire.Butler's Hudibras owed more of its popularity to its irreligious banter than toany intrinsic cleverness. To this day the tavern makes rare fun of the tabernacle,and the ale bench is the seat of the scorner. What a wonder of condescension ishere that he who is the adoration of angels should stoop to be the song ofdrunkards! What amazing sin that he whom seraphs worship with veiled facesshould be a scornful proverb among the most abandoned of men."The byword of the passing throng,The ruler's scoff, the drunkard's song."Verse 13. But as for me, my prayer is unto thee, O Lord. He turned to Jehovahin prayer as being the most natural thing for the godly to do in their distress. Towhom should a child turn but to his father. He did not answer them; like asheep before her shearers he was dumb to them, but he opened his mouth untothe Lord his God, for he would hear and deliver. In an acceptable time. It was atime of rejection with man, but of acceptance with God. Sin ruled on earth, butgrace reigned in heaven. There is to each of us an accepted time, and woe to usif we suffer it to glide away unimproved. God's time must be our time, or it will

Psalm 69 628come to pass that, when time closes, we shall look in vain for space forrepentance. Our Lord's prayers were well timed, and always met withacceptance.O God, in the multitude of thy mercy hear me. Even the perfect one makes hisappeal to the rich mercy of God, much more should we. To misery no attributeis more sweet than mercy, and when sorrows multiply, the multitude of mercyis much prized. When enemies are more than the hairs of our head, they are yetto be numbered, but God's mercies are altogether innumerable, and let it neverbe forgotten that every one of them is an available and powerful argument inthe hand of faith. In the truth of thy salvation. "Jehovah's faithfulness is afurther mighty plea." His salvation is no fiction, no mockery, no changeablething, therefore he is asked to manifest it, and make all men see his fidelity tohis promise. Our Lord teaches us here the sacred art of wrestling in prayer, andordering our cause with arguments; and he also indicates to us that the nature ofGod is the great treasury of strong reasons, which shall be to us most prevalentin supplication.Verse 14. Deliver me out of the mire and let me not sink. He turns into prayerthe very words of his complaint; and it is well, if, when we complain, weneither feel nor say anything which we should fear to utter before the Lord as aprayer. We are allowed to ask for deliverance from trouble as well as forsupport under it; both petitions are here combined. How strange it seems tohear such language from the Lord of glory. Let me be delivered from them thathate, me, and out of the deep waters. Both from his foes, and the griefs whichthey caused him, he seeks a rescue. God can help us in all ways, and we may,therefore, put up a variety of requests without fear of exceeding our liberty toask, or his ability to answer.Verse 15. Let not the waterflood overflow me. He continues to recapitulate theterms of his lament. He is willing to bear suffering, but entreats grace that itmay not get the victory over him. He was heard in that he feared. Neither let thedeep swallow me up. As Jonah came forth again, so let me also arise from theabyss of woe; here also our Lord was heard, and so shall we be. Death itselfmust disgorge us. Let not the pit shut her mouth upon me. When a great stonewas rolled over the well, or pit, used as a dungeon, the prisoner was altogetherenclosed, and forgotten like one on the oubliettes of the Bastille; this is an aptpicture of the state of a man buried alive in grief and left without remedy;against this the great sufferer pleaded and was heard. He was baptised in agonybut not drowned in it; the grave enclosed him, but before she could close hermouth he had burst his prison. It is said that truth lies in a well, but it isassuredly an open well, for it walks abroad in power; and so our great

Psalm 69 629Substitute in the pit of woe and death was yet the Conqueror of death and hell.How appropriately may many of us use this prayer. We deserve to be sweptaway as with a flood, to be drowned in our sins, to be shut up in hell; let us,then, plead the merits of our Saviour, lest these things happen unto us.Verse 16. Hear me, O Lord. Do not refuse thy suppliant Son. It is to thecovenant God, the ever living Jehovah, that he appeals with strong crying. Forthy lovingkindness is good. By the greatness of thy love have pity upon thineafflicted. It is always a stay to the soul to dwell upon the preeminence andexcellence of the Lord's mercy. It has furnished sad souls much good cheer totake to pieces that grand old Saxon word, which is here used in our version,lovingkindness. Its composition is of two most sweet and fragrant things, fittedto inspire strength into the fainting, and make desolate hearts sing for joy. Turnunto me according to the multitude of thy tender mercies. If the Lord do butturn the eye of pity, and the hand of power, the mourner's spirit revives. It is thegall of bitterness to be without the comfortable smile of God; in our Lord's casehis grief culminated in "Lama Sabachthani, "and his bitterest cry was that inwhich he mourned an absent God. Observe how he dwells anew upon divinetenderness, and touches again that note of abundance, "The multitude of thycompassions."Verse 17. And hide not thy face from thy servant. A good servant desires thelight of his master's countenance; that servus servorum, who was also rexregium, could not bear to lose the presence of his God. The more he loved hisFather, the more severely he felt the hiding of his face. For I am in trouble. Staythy rough wind in the day of thine east wind; do not add sorrow upon sorrow. Ifever a man needs the comforting presence of God it is when he is in distress;and, being in distress, it is a reason to be pleaded with a merciful God why heshould not desert us. We may pray that our flight be not in the winter, and thatGod will not add spiritual desertion to all our other tribulations. Hear mespeedily. The case was urgent, delay was dangerous, nay deadly. Our Lord wasthe perfection of patience, yet he cried urgently for speedy mercy; and thereinhe gives us liberty to do the same, so long as we add, "nevertheless, not as Iwill, but as thou wilt."Verse 18. Draw nigh unto my soul. The near approach of God is all the suffererneeds; one smile of heaven will still the rage of hell. And redeem it. It shall beredemption to me if thou wilt appear to comfort me. This is a deeply spiritualprayer, and one very suitable for a deserted soul. It is in renewed communionthat we shall find redemption realized. Deliver me because of mine enemies,lest they should, in their vaunting, blaspheme thy name, and boast that thou artnot able to rescue those who put their trust in thee. Jesus, in condescending to

Psalm 69 630use such supplications, fulfils the request of his disciples: "Lord, teach us topray." Here we have a sad recapitulation of sorrows, with more especialreference to the persons concerned in their infliction.Verse 19. Thou hast known my reproach, and my shame, and my dishonour. Itis no novelty or secret, it has been long continued; thou, O God, hast seen it;and for thee to see the innocent suffer is an assurance of help. Here are threewords piled up to express the Redeemer's keen sense of the contempt pouredupon him; and his assurance that every form of malicious despite was observedof the Lord. Mine adversaries are all before thee. The whole lewd and loudcompany is now present to thine eye: Judas and his treachery; Herod and hiscunning; Caiaphas and his counsel; Pilate and his vacillation; Jews, priests,people, rulers, all, thou seest and wilt judge.Verse 20. Reproach hath broken my heart. There is no hammer like it. OurLord died of a broken heart, and reproach had done the deed. Intense mentalsuffering arises from slander; and in the case of the sensitive nature of theimmaculate Son of Man, it sufficed to lacerate the heart till it broke. "Thenburst his mighty heart." And I am full of heaviness. Calumny and insult bowedhim to the dust; he was sick at heart. The heaviness of our Lord in the garden isexpressed by many and forcible words in the four gospels, and each term goesto show that the agony was beyond measure great; he was filled with misery,like a vessel which is full to the brim. And I looked for some to take pity, butthere was none. "Deserted in his utmost need by those his former bounty fed."Not one to say him a kindly word, or drop a sympathetic tear. Amongst tenthousand foes there was not one who was touched by the spectacle of hismisery; not one with a heart capable of humane feeling towards him. And forcomforters, but I found none. His dearest ones had sought their own safety, andleft their Lord alone. A sick man needs comforters, and a persecuted man needssympathy; but our blessed Surety found neither on that dark and doleful nightwhen the powers of darkness had their hour. A spirit like that of our Lord feelsacutely desertion by beloved and trusted friends, and yearns for real sympathy.This may be seen in the story of Gethsemane:—"Backwards and forwards thrice he ran.As if he sought some help from man;Or wished, at least, they would condole—It was all they could—his tortured soul.""What ever he sought for, there was none;Our Captain fought the field alone.

Psalm 69 631Soon as the chief to battle led,That moment every soldier fled."Verse 21. They gave me also gall for my meat. This was the sole refreshmentcruelty had prepared for him. Others find pleasure in their food, but his tastewas made to be an additional path of pain to him. And in my thirst they gaveme vinegar to drink. A criminal's draught was offered to our innocent Lord, abitter portion to our dying Master. Sorry entertainment had earth for her Kingand Saviour. How often have our sins filled the gall cup for our Redeemer?While we blame the Jews, let us not excuse ourselves. From this point Davidand our Lord for awhile part company, if we accept the rendering of ourversion. The severe spirit of the law breathes out imprecations, while the tenderheart of Jesus offers prayers for his murderers. The whole of these verses,however, may be viewed as predictions, and then they certainly refer to ourLord, for we find portions of them quoted in that manner by the apostle in Ro11:9-10, and by Christ himself in Mt 23:38.Verse 22. Let their table become a snare before them. There they laid snares,and there they shall find them. From their feasts they would afford nothing butwormwood for their innocent victim, and now their banquets shall be their ruin.It is very easy for the daily provisions of mercy to become temptations to sin.As birds and beasts are taken in a trap by means of baits for the appetite, so aremen snared full often by their meats and drinks. Those who despise the uppersprings of grace, shall find the nether springs of worldly comfort prove theirpoison. The table is used, however, not alone for feeding, but for conversations,transacting business, counsel, amusement, and religious observance: to thosewho are the enemies of the Lord Jesus that table may, in all these respects,become a snare. This first plague is terrible, and the second is like unto it. Andthat which should have been for their welfare, let it become a trap. This, if wefollow the original closely, and the version of Paul in the Romans, is arepetition of the former phrase; but we shall not err if we say that, to therejecters of Christ, even those things which are calculated to work theirspiritual and eternal good, become occasions for yet greater sin. They rejectChrist, and are condemned for not believing on him; they stumble on this stone,and are broken by it. Wretched are those men, who not only have a curse upontheir common blessings, but also on the spiritual opportunities of salvation."Whom oils and balsams kill, what salve can cure?"This second plague even exceeds the first.Verse 23. Let their eyes be darkened, that they see not. They shall wander in adarkness that may be felt. They have loved darkness rather than light, and in

Psalm 69 632darkness they shall abide. Judicial blindness fell upon Israel after our Lord'sdeath and their persecution of his apostles; they were blinded by the light whichthey would not accept. Eyes which see no beauty in the Lord Jesus, but flashwrath upon him, may well grow yet more dim, till death spiritual leads to deatheternal. And make their loins continually to shake. Their conscience shall be soill at ease that they shall continually quiver with fear; their backs shall bend tothe earth (so some read it) with grovelling avarice, and their strength shall beutterly paralysed, so that they cannot walk firmly, but shall totter at every step.See the terrifying, degrading, and enfeebling influence of unbelief. See also theretaliation of justice: those who will not see shall not see; those who would notwalk in uprightness shall be unable to do so.Verse 24. Pour out thine indignation upon them. What can be too severe apenalty for those who reject the incarnate God, and refuse to obey thecommands of his mercy? They deserve to be flooded with wrath, and they shallbe; for upon all who rebel against the Saviour, Christ the Lord, "the wrath iscome to the uttermost." 1Th 2:16. God's indignation is no trifle; the anger of aholy, just, omnipotent, and infinite Being, is above all things to be dreaded;even a drop of it consumes, but to have it poured upon us is inconceivablydreadful. O God, who knoweth the power of thine anger? And let thy wrathfulanger take hold of them. Grasping them, arresting them, abiding on them. Ifthey flee, let it overtake and seize them; let it lay them by the heels in thecondemned cell, so that they cannot escape from execution. It shall indeed beso with all the finally impenitent, and it ought to be so. God is not to be insultedwith impunity, and his Son, our ever gracious Saviour, the best gift of infinitelove, is not to be scorned and scoffed at for nothing. He that despised Moses'law died without mercy, but what shall be the "sorer punishment" reserved forthose who have trodden under foot the Son of God?Verse 25. Let their habitation be desolate; and let none dwell in their tents.This may signify that their posterity shall be cut off, and the abode which theyoccupy shall be left a ruin; or, as our Lord quoted it, it refers to the temple,which was left by its divine occupant and became a desolation. What occurs ona large scale to families and nations is often fulfilled in individuals, as wasconspicuously the case with Judas, to whom Peter referred this prophecy, Ac1:20, "For it is written in the book of Psalms, let this habitation be desolate, andlet no man dwell therein." The fierce proclamation of Nebuchadnezzar, "thatevery people, nation, and language, that speak anything amiss against the Godof Shadrach, Meshach, and Abednego, shall be cut in pieces, and their housesshall be made a dunghill, "is but an anticipation of that dread hour when theenemies of the Lord shall be broken in pieces, and perish out of the land.

Psalm 69 633Verse 26. For they persecute him whom thou hast smitten. They are cruelwhere they should be pitiful. When a stroke comes to any in the providence ofGod, their friends gather around them and condole, but these wretches hunt thewounded and vex the sick. Their merciless hearts invent fresh blows for himwho is "smitten of God and afflicted." And they talk to the grief of those whomthou hast wounded. They lay bare his wounds with their rough tongues. Theylampoon the mourner, satirise his sorrows, and deride his woes. They pointedto the Saviour's wounds, they looked and stared upon him, and then theyuttered shameful accusations against him. After this fashion the world stilltreats the members of Christ. "Report, "say they, "and we will report it." If agodly man be a little down in estate, how glad they are to push him overaltogether, and, meanwhile, to talk everywhere against him. God takes note ofthis, and will visit it upon the enemies of his children; he may allow them to actas a rod to his saints, but he will yet avenge his own elect. "Thus saith the Lordof hosts; I am jealous for Jerusalem, and for Zion, with a great jealousy; and Iam very sore displeased with the heathen that are at ease: for I was but a littledispleased, and they helped forward the affliction."Verse 27. Add iniquity unto their iniquity. Unbelievers will add sin to sin, andso, punishment to punishment. This is the severest imprecation, or prophecy, ofall. For men to be let alone to fill up the measure of their iniquity, is mostequitable, but yet most awful. And let them not come into thy righteousness. Ifthey refuse it, and resist thy gospel, let them shut themselves out of it."He that will not when he may,When he would he shall have nay."Those who choose evil shall have their choice. Men who hate divine mercyshall not have it forced upon them, but (unless sovereign grace interpose) shallbe left to themselves to aggravate their guilt, and ensure their doom.Verse 28. Let them be blotted out of the book of the living. Though in theirconceit they wrote themselves among the people of God, and induced others toregard them under that character, they shall be unmasked and their namesremoved from the register. Enrolled with honour, they shall be erased withshame. Death shall obliterate all recollection of them; they shall be held nolonger in esteem, even by those who paid them homage. Judas first, and Pilate,and Herod, and Caiaphas, all in due time, were speedily wiped out of existence;their names only remain as bywords, but among the honoured men who liveafter their departure they are not recorded. And not be written with therighteous. This clause is parallel with the former, and shows that the innermeaning of being blotted out from the book of life is to have it made evident

Psalm 69 634that the name was never written there at all. Man in his imperfect copy of God'sbook of life will have to make many emendations, both of insertion anderasure; but, as before the Lord, the record is for ever fixed and unalterable.Beware, O man, of despising Christ and his people, lest thy soul should neverpartake in the righteousness of God, without which men are condemnedalready. Imprecations, prophecies, and complaints are ended, and prayer of amilder sort begins, intermingled with bursts of thankful song, and encouragingforesight of coming good.Verse 29. But I am poor and sorrowful. The psalmist was afflicted very much,but his faith was in God. The poor in spirit and mourners are both blessed underthe gospel, so that here is a double reason for the Lord to smile on his suppliant.No man was ever poorer or more sorrowful than Jesus of Nazareth, yet his cryout of the depths was heard, and he was uplifted to the highest glory. Let thysalvation, O God, set me up on high. How fully has this been answered in ourgreat Master's case, for he not only escaped his foes personally, but he hasbecome the author of eternal salvation to all who obey him, and this continuesto glorify him more and more. O ye poor and sorrowful ones, lift up yourheads, for as with your Lord so shall it be with you. You are trodden downtoday as the mire of the streets, but you shall ride upon the high places of theearth ere long; and even now ye are raised up together, and made to sit togetherin the heavenlies in Christ Jesus.Verse 30. I will praise the name of God with a song. He who sang after thepassover, sings yet more joyously after the resurrection and ascension. He is, invery truth, "the sweet singer of Israel." He leads the eternal melodies, and allhis saints join in chorus. And will magnify him with thanksgiving. How surewas our Redeemer of ultimate victory, since he vows a song even while yet inthe furnace. In us, also, faith foresees the happy issue of all affliction, andmakes us even now begin the music of gratitude which shall go on for everincreasing in volume, world without end. What clear shining after the rain wehave in this and succeeding verses. The darkness is past, and the glory lightshines forth as the sun. All the honour is rendered unto him to whom all theprayer was presented; he alone could deliver and did deliver, and, therefore, tohim only be the praise.Verse 31. This also shall please the Lord better than an ox or bullock that hathhorns and hoofs. No sacrifice is so acceptable to God, who is a Spirit, as thatwhich is spiritual. He accepted bullocks under a dim and symbolicaldispensation; but in such offerings, in themselves considered, he had nopleasure. "Will I eat the flesh of bulls, or drink the blood of goats?" Here heputs dishonour upon mere outward offerings by speaking of the horns and

Psalm 69 635hoofs, the offal of the victim. The opus operatum, which our ritualists think somuch of, the Lord puffs at. The horning and hoofing are nothing to him, thoughto Jewish ritualists these were great points, and matters for critical examination;our modern rabbis are just as precise as to the mingling of water with theirwine, the baking of their wafers, the cut of their vestments, and theperformance of genuflections towards the right quarter of the compass. O fools,and slow of heart to perceive all that the Lord has declared. "Offer unto Godthanksgiving" is the everlasting rubric of the true directory of worship. Thedepths of grief into which the suppliant had been plunged gave him all thericher an experience of divine power and grace in his salvation, and so qualifiedhim to sing more sweetly "the song of loves." Such music is ever mostacceptable to the infinite Jehovah.Verse 32. The humble shall see this and be glad. Grateful hearts are ever on thelook out for recruits, and the rejoicing psalmist discerns with joy the fact, thatother oppressed and lowly men observing the Lord's dealings with his servantsare encouraged to look for a like issue to their own tribulations. The standingconsolation of the godly is the experience of their Lord, for as he is so are wealso in this world; yea, moreover, his triumph has secured ours, and therefore,we may on the most solid grounds rejoice in him. This gave our great leadersatisfaction as he foresaw the comforts which would flow to us from hisconflict and conquest. And your heart shall live that seek God. A similarassurance is given in Psalm 22, which is near akin to this. It would have beenuseless to seek if Jesus' victories had not cleared the way, and opened a door ofhope; but, since the Breaker has gone up before us, and the King at the head ofus, our hope is a living one, our faith is living, our love is living, and ourrenewed nature is full of a vitality which challenges the cold hand of death todamp it.Verse 33. For the Lord heareth the poor. The examples of David and David'sLord, and tens of thousands of the saints, all go to prove this. Monarchs of thenations are deaf to the poor, but the Sovereign of the Universe has a quick earfor the needy. None can be brought lower than was the Nazarene, but see howhighly he is exalted: descend into what depths we may, the prayer hearing Godcan bring us up again. And despiseth not his prisoners. Poor men have theirliberty, but these are bound; however, they are God's prisoners, and, therefore,prisoners of hope. The captive in the dungeon is the lowest and least esteemedof men, but the Lord seeth not as man seeth; he visited those who are boundwith chains, and proclaims a jail delivery for his afflicted. God despises noman, and no prayer that is honest and sincere. Distinctions of rank are nothingwith him; the poor have the gospel preached to them, and the prisoners are

Psalm 69 636loosed by his grace. Let all poor and needy ones hasten to seek his face, and toyield him their love.Verse 34. Let the heaven and earth praise him, the seas, and every thing thatmoveth therein. The doxology of a glowing heart. The writer had fathomed thedeeps, and had ascended to the heights; and, therefore, calls on the whole rangeof creation to bless the Lord. Our Well Beloved here excites us all to gratefuladoration: who among us will hold back? God's love to Christ argues good toall forms of life; the exaltation of the Head brings good to the members, and toall in the least connected with him. Inasmuch as the creation itself also is byChrist's work to be delivered from bondage, let all that have life and motionmagnify the Lord. Glory be unto thee, O Lord, for the sure and all includingpledge of our Surety's triumph; we see in this the exaltation of all thy poor andsorrowful ones, and our heart is glad.Verse 35. For God will save Zion, and will build the cities of Judah. Poor,fallen Israel shall have a portion in the mercy of the Lord; but, above all, thechurch, so dear to the heart of her glorious bridegroom, shall be revived andstrengthened. Ancient saints so dearly loved Zion, that even in their distressesthey did not forget her; with the first gleam of light which visited them, theyfell to pleading for the faithful: see notable instances of this which have passedunder our eye already. Ps 5:11 14:7 22:23 51:18. To us, in these modern times,it is the subject of cheering hope that better days are coming for the chosenpeople of God, and for this we would ever pray. O Zion, whatever othermemories fade away, we cannot forget thee. That they may dwell there, andhave it in possession. Whatever captivities may occur, or desolations be caused,the land of Canaan belongs to Israel by a covenant of salt, and they will surelyrepossess it; and this shall be a sign unto us, that through the atonement of theChrist of God, all the poor in spirit shall enjoy the mercies promised in thecovenant of grace. The sure mercies of David shall be the heritage of all theseed.Verse 36. The seed also of his servants shall inherit it. Under this image,which, however, we dare not regard as a mere simile, but as having in itself aliteral significance, we have set forth to us the enrichment of the saints,consequent upon the sorrow of their Lord. The termination of this Psalmstrongly recalls in us that of the twenty-second. The seed lie near the Saviour'sheart, and their enjoyment of all promised good is the great concern of hisdisinterested soul. Because they are his Father's servants, therefore he rejoicesin their welfare. And they that love his name shall dwell therein. He has an eyeto the Father's glory, for it is to his praise that those who love him should attain,and for ever enjoy, the utmost happiness. Thus a Psalm, which began in the

Psalm 69 637deep waters, ends in the city which hath foundations. How gracious is thechange. Hallelujah.EXPLANATORY NOTES AND QUAINT SAYINGSTITLE. To the Chief Musician, on the lilies, of David. On the lilies, points tothe beauty of the subject treated of. D. W. Hengstenberg.Whole Psalm. The subject of the Psalm is an ideal person, representing thewhole class of religious sufferers. The only individual in whom the varioustraits meet is Christ. That he is not, however, the exclusive, or even theimmediate subject, is clear from the confession in Ps 69:5. There is no Psalm,except for the twenty-second, more distinctly applied to him in the NewTestament. Joseph Addison Alexander.Whole Psalm. This has usually been regarded as a Messianic Psalm. Noportion of the Old Testament Scriptures is more frequently quoted in the New,with the exception of Psalm 22. When Jesus drives the buyers and sellers fromthe temple (Joh 2:17), his disciples are reminded of the words of Ps 69:9 (firstclause). When it is said (Joh 15:25) that the enemies of Jesus hated him withouta cause, and this is looked upon as the fulfilment of Scripture, the reference isprobably to verse 4, though it may be also to Ps 35:18. To him, and thereproach which he endured for the sake of God, St. Paul refers the words of thisPsalm, Ps 69:9 (second clause): The reproaches of them that reproached theeare fallen upon me. In Ps 69:12 we have a foreshadowing of the mockery of ourLord by the soldiers in the praetorium (Mt 27:27-30); in Ps 69:21, the giving ofthe vinegar and the gall found their counterpart in the scenes of the crucifixion,Mt 27:34. In Joh 19:28, there is an allusion, probably to verse 21 of this Psalm,and to Ps 32:15. The imprecation in Ps 69:25 is said, in Ac 1:20, to have beenfulfilled in the case of Judas Iscariot, though, as the words of the Psalm areplural, the citation is evidently made with some freedom. According to Ro11:9-10, the rejection of Israel may best be described in the words of Ps 69:22-23. J. J. Stewart Perowne.Whole Psalm. This Psalm follows in striking connection with the preceding,and in contrast with the glory of his kingdom. The two have been compared tothe transfiguration on the mount, where, after the manifestation of Christ inglory, there appeared, also, Moses and Elias, and spake of his decease which heshould accomplish at Jerusalem. The clearest anticipation of future glory mustnot shut out the conviction, that it is through much tribulation we must enter thekingdom. W. Wilson.

Psalm 69 638Whole Psalm. Remember this is the fourth Psalm which declares at length thepassion and resurrection of our Lord. Through the whole Psalm Christ speaksin person. He prays for deliverance by the Father, because he has suffered bythe Jews, without cause, many afflictions and persecutions. He supplicates onbehalf of his members, that the hope of the faithful, resting on his resurrection,may not be disappointed. By the power of his prescience he declares the futureevents which should occur to his enemies. Magnus Aurelius Cassiodorus, circa468-560.Whole Psalm. In this Psalm the whole Christ speaks; now in his own person,now crying with the voice of his members to God his Father. Gerhohus.Verse 1. Save me, O God. Let his distances be never so great, he is resolved tocry after the Lord; and if he get but his head never so little above water, theLord shall hear of him. One would think his discouragements such as he werepast crying any more; the waters entered into his soul, in deep waters, thestreams running over him: he sticketh fast in the mire where is no standing (heis at the very bottom, and there fast in the mire), he is weary of crying; yet, Ps69:6,13: But, Lord, I make my prayers to thee: and as he recovers breath, sobreathes out fresh supplications to the Lord. If men or devils would beforbidding to pray, as the multitude sometimes did the poor blind man to cryafter Jesus; yet, as he, so an importunate suppliant "will cry so much the more,Jesus thou Son of David, have mercy on me." Mr 10:47-48. Thomas Cobbet.Verse 1. The waters are come in unto my soul. What means he by coming inunto his soul? Surely no other than this:—that they oppressed his spirit, and, asit were, penetrated into his conscience, raising fears and perplexities there, byreason of his sins, which at present put his faith and hope to some disorder; sothat he could not for a while see to the comfortable end of his affliction, butwas as one under water, covered with his fears, as appears by what follows (Ps69:2): I sink in deep mire, where there is no standing. He compares himself toone in a quagmire that can feel no ground to bear him up; and, observe whencehis trouble rose, and where the waters made their entrance (Ps 69:5): O God,thou knowest my foolishness; and my sins are not hid from thee. This holy manlay under some fresh guilt, and this made him so uncomfortable under hisaffliction, because he saw his sin in the face of that, and tasted somedispleasure from God for it in his outward trouble, which made it so bitter inthe going down; and, therefore, when once he had humbled himself byconfessing his sin, and was able to see the coast clear between heaven and him,so as to believe the pardon of his sin, and hope for good news from God again,he then returns to his sweet temper, and sings in the same affliction, wherebefore he sunk. William Gurnall.

Psalm 69 639Verse 3. I am weary of my crying. The word egy means properly, to gape, togasp, then, to become weary.... but to gasp in his crying, is not so much to growweary because of the great vehemence thereof, but while the crying lasts, andwhile he is in the act, to succumb under the burden of his dangerous andshameful calamity. Hermann Venema.Verse 3. I am weary of my crying. He had cried to God for the ways of man; hehad cried to man of the ways of God; he had not ceased, from his firstbeginning to teach, till he said upon the cross, "I thirst." His eyes had growndim, and his flesh was faint and weary with his sufferings, through the longpassion of his life on earth. He had been waiting in poverty, and insult, andtreachery, and scourging, and pain, until he cried, "My God, my God, why hastthou forsaken me?" From "A Plain Commentary."Verse 3. I am weary of my crying, etc. David is like the post, who layeth bythree horses as breathless; his heart, his throat, his eyes... Objection. But I haveneither weeping one way or other, ordinary nor marred. Answer. Looking up toheaven, lifting up of the eyes, goeth for prayer also in God's books. "My prayerunto thee, and will look up, "(Ps 5:3). Mine eyes fail with looking upward (Ps69:3). Because, first, prayer is a pouring out of the soul to God, and faith willcome out at the eye, in lieu of another door: often affections break out at thewindow, when the door is closed; as smoke vents at the window, when thechimney refuses passage. Stephen looked up to heaven (Ac 7:55.). He sent apost; a greedy, pitiful, and hungry look up to Christ, out at the window, at thenearest passage, to tell that a poor friend was coming up to him. Second, Iwould wish no more, if I were in hell, but to send up a look to heaven. There bemany love looks of the saints, lying up before the throne, in the bosom ofChrist. The twinkling of thy eyes in prayer are not lost to Christ; else Stephen'slook, David's look, should not be registered so many hundred years in Christ'swritten Testament. Samuel Rutherford, in "The Trial and Triumph of Faith."Verse 3. Crying. Meanwhile, we see how the saints, in the vicissitudes ofaffairs, even when they are innocent, are not insensible and stony; they do notdespise the threatening perils; they become anxious, they cry and sigh duringtheir temptations. Musculus.Verse 3. Mine eyes fail. O pitiable sight! that sight should fail, by which Jesussaw the multitudes and, therefore, ascended the mount to give the precepts ofthe New Testament; by which, beholding Peter and Andrew, he called them; bywhich, looking upon the man sitting at the receipt of custom, he called andmade him an evangelist; by which, gazing upon the city, he wept over it... Withthese eyes thou didst look upon Simon, when thou didst say, "Thou art the son

Psalm 69 640of Jonas; thou shalt be called Cephas." With these eyes thou didst gaze uponthe woman who was a sinner, to whom thou didst say, "Thy faith hath savedthee; go in peace." Turn these eyes upon us, and never turn them away fromour continual prayers. Gerhohus.Verse 3. I wait for my God. The hour is coming when our eyes must fail, andbe closed; but, even then, "Let us wait for our God; "in this respect, let us diethe death of the righteous person, who died for us; "and let our last end be likethis." George Horne.Verse 4. Without a cause. In suffering, let not the mind be disturbed; for theinjustice which is done to the innocent in his sufferings, is not laid to the chargeof the sufferer, but to his who inflicts suffering... It is well known whatTertullian relates of Socrates, when his wife met him after his condemnation,and addresses him with a woman's tears: "Thou art unjustly condemned,Socrates." His reply was, "Wouldst thou have me justly?" Lorinus.Verse 4. Then I restored that which I took not away. It was the great andblessed work of our Lord Jesus here upon the earth, to restore what he took notaway. In handling this: (1) Show what it is which was taken away, and fromwhom? (2) Wherein it appears that Christ took it not away. (3) How he restoredit? (4) Why he did so? (5) Use.1. What it was which was taken away, and from whom?(a) There was glory taken from God. Not his essential glory, nor any perfectionof his being, for that cannot be taken away; but that glory which shines forth inthe moral government of his creatures, and that glory which we are bound togive him.(b) There was righteousness, holiness, and happiness taken from man also. (1.)There was a loss of righteousness to the guilty sinner; (2.) of holiness to thepolluted sinner: (3.) of happiness to the miserable sinner.2. Wherein it appears that Christ did not take away those things from either.(a) It is plain, as to God, he never took away any glory from him; for he neverdid anything dishonourable, or offensive to God. Joh 8:29; Isa 50:5 Lu 1:35.(b) It is also clear, as to man, that he took not away any righteousness, holiness,or happiness from him. He was not such a fountain of guilt, pollution, andmisery, as the first Adam had been, but the contrary.

Psalm 69 641(c) The Scripture, therefore, speaks of Christ's being cut off, but not forhimself, Da 9:26; 1Pe 3:18 Isa 53:4-5.(d) The innocency of Christ was conspicuous in his very sufferings. Thoughthey found no cause of death in him, yet desired they Pilate that he should beslain. Ac 13:28.3. How did Christ restore those things which he took not away? In general, byhis active and passive obedience.(a) Christ's doing the will of God in such a manner as he did it, was a greaterhonour to God than ever had been, or could be done before.(b) Christ's suffering of the will of God, made a considerable addition to theglory of God, which had been impaired by the sin of man, Heb 5:8; Joh 17:413:31.(c) Christ hath provided for the justification of the sinner by the obediencewhich he fulfilled, Ro 5:8.(d) Christ communicates that grace which is necessary for our sanctificationalso.(e) Christ hath merited for us a present blessedness in this world.(f) Jesus Christ hath procured for us a more full and absolute blessedness in theworld to come.4. Why did Jesus Christ make it his work to restore what he took not away?(a) It was a necessary work, a work which must be done, in order to his being aSaviour.(b) It was a work impossible for any mere creature to do; so that if Christ didnot, it could not be done by any person besides him. Timothy Cruso's Sermon.Verse 4. Then I restored that which I took not away. Rosenmueller observes,that this seems to be a proverbial sentence, to denote an innocent man unjustlytreated. According to the law, if a man stole and killed, or sold an ox, he was torestore five oxen; or a sheep, he was to restore four; and if the ox or sheep wasfound alive, he was to restore two. Hence, to oblige a man to restore when hehad taken nothing, was the greatest injustice. Ex 22:1-5. Ainsworth observes,

Psalm 69 642that though it may be taken for all unjust criminations, whereof David andChrist were innocent, yet in special, it was verified in Christ, who, "being in theform of God, thought it not robbery to be equal with God, "Php 2:6;notwithstanding, for witnessing himself to be the Son of God, he was put todeath by the Jews. Joh 19:7. Benjamin Boothroyd.Verse 4. I restored that which I took not away. The devil took away byarrogating in heaven what was not his, when he boasted that he was like theMost High, and for this he pays a righteous penalty... Adam also took awaywhat was not his own, when, by the enticement of the devil, "You will be asgods, "he sought after a likeness to God, by yielding to the deception of thewoman. But the Lord Jesus thought it not robbery to be equal with God... Andyet his enemies said, "Let him be crucified, for he hath made himself the Son ofGod." Gerhohus.Verse 4. I restored that which I took not away. What a blessed verse is here!Amidst all the opposition and contradiction of sinners against himself, Jesusmanifested that character, by which Jehovah had pointed him out to the churchby the prophet; "Thou shalt raise up the foundations of many generations; andthou shalt be called, the repairer of the breach, the restorer of paths to dwell in."Isa 58:12. But what was it Christ restored? Nay, all that was lost. Adam by sinhad done all that he could to take away God's glory, and with it his own gloryand happiness. He had robbed God of his glory, God's law of its due, himself ofGod's image, and of God's favour. Sin had brought in death, spiritual andeternal; and he and all his descendants stood tremblingly exposed to everlastingmisery. All these and more Jesus restored. As man's Surety and man'sRepresentative, and called to it by the authority of Jehovah, the Lord Christrestored to God his glory, and to man God's image of favour; and havingdestroyed sin, death, hell, and the grave, he restored to his redeemed a betterparadise than our nature had lost! Hail, oh, thou blessed Restorer of all our longlost privileges. Robert Hawker.Verse 5. Thou knowest. The knowledge of God is of a double use to pious men.The first is, as we observe in this place, to console the innocent: the second is,to make them circumspect, since all their thoughts, and words, and deeds areunder the very eye of God. Musculus.Verse 5. Thou knowest my offences, etc., that is to say, that I am not anoffender. This verse is not a confession of sin, but a protestation of innocence,The writer maintains that he is a sufferer, not for his sins, but for his piety. SeePs 69:7, etc. George R. Noyes, in "A New Translation of the Book of Psalms,with Notes," etc. 1846.

Psalm 69 643Verse 5. My sins are not hid from thee. The sins of those for whom Christ died,by being imputed to him, no doubt became his in the eyes of the law, in such asense as to make him answerable for them. But the Scriptures, be it observed,while they speak of him as "wounded for our transgressions, and bruised forour iniquities, "and as "bearing our sins in his own body on the tree, "as ifafraid to use any forms of expression which would even seem to derogate fromhis immaculate purity, never speak of the sins of those for whom he died as hisown sins. James Anderson's Note to Calvin in loc.Verse 5. My sins are not hid. Not as the first Adam, do I, the second Adam,hide myself or my sins, especially in thy sight, O God; but lifted up upon thecross I suffered without the gate for sins in such a way, that I desire that my sinsshould be conspicuous to every creature in heaven, earth, and hell—my sinswhich, as they refer to my person, are marked with no taint, and, as they pertainto my people believing in me, are blotted out by my blood. Gerhohus.Verse 6. Let not them that wait on thee, O Lord God of hosts, be ashamed formy sake, etc. This says, that unless the carriage and deportment of the godlyman redounds to the comfort of all the rest of the godly, it in some way tends tothe discredit of the godly. Since this is the case, when they slip aside, or carrynot aright; since they are all in hazard of doing so, it should be matter ofaffecting and afflicting exercise, lest they do so. Fellow professors are ashamedof the person that walketh not aright; they are ashamed that ever they shouldhave been in company or fellowship with him; they are ashamed that ever sucha person should have owned such a cause, and that ever such a thing shouldhave befallen a professor of such a cause; and, besides, they are weakened byhim in their hopes of persevering for themselves. Again, they are in hazard ofbeing a discredit to all the godly, because, say they, it seems the Lord hasgranted no peremptory promise, as to the manner of their final perseverance;and corruption enough remains in them still, to overturn all their stock of grace,if they get not present renewed influences. William Guthrie. 1620-1655.Verse 6. Ashamed for my sake. I pray that they may not be confounded byexternal enemies with their boundless insults and reproaches, because theyseem to be the worshippers of a God crucified and dead, and are themselveslike dead men, and lie rotting before his sepulchre, as if their good name weregone. Rather let my enemies who do not wish me to live be terror stricken atmy angelic countenance, and fall like the dead. Gerhohus.Verse 6. For my sake. yb: more exactly, in me. In these words the voice of theSponsor of his people's peace is clearly audible. The prayer of the Sufferer hasits answer in the declarative testimony which now forms the basis of the

Psalm 69 644gospel: "He that believeth on him shall not be confounded." 1Pe 2:6. ArthurPridham.Verse 6. Because I, for their sakes, do at thy command bear that shame whichthey should else have done, Lord, take it off from them, because thou hast laidit upon me; so it expressly follows, Ps 69:7: Because for thy sake I have bornereproach; shame hath covered my face. Thomas Goodwin.Verse 7. Shame hath covered my face. It is a great question whether shame ordeath be the greater evil. There have been those who have rather chosen death,and have wiped off a dishonour with their blood. So Saul slew himself ratherthan he would fall into the hands of the Philistines, who would have insultedover him, and mocked him as they did Samson. So that king (Jer 38:19) ratherchose to lose his country, life and all, than to be given to the Jews, his subjects,to be mocked of them... Confusion of face is one of the greatest miseries thathell itself is set forth unto us by. There is nothing that a noble nature moreabhors than shame, for honour is a spark of God's image; and the more of God'simage there is in any one, the more is shame abhorred by him, which is thedebasing of it, and so the greater and more noble any one's spirit, the more heavoids it. To a base, low spirit, indeed, shame is nothing; but to a great spirit (asto David), than to have his "glory turned into shame, "as Ps 4:2, is nothingmore grievous. And the greater glory any loseth, the greater is his shame. Whatmust it be then to Christ, who because he was to satisfy God in point of honourdebased by man's sin, therefore of all punishments besides, he suffered most ofshame; it being also (as was said) one of the greatest punishments in hell. AndChrist, as he assumed other infirmities of our nature, that made him passible inother things—as to be sensible of hunger, want of sleep, bodily torments, ofunkindness, contempt, so likewise of disgrace and shame. He took thatinfirmity as well as fear; and though he had a strength to bear and despise it (asthe author of the Hebrews speaks), yet none was ever more sensible of it. Asthe delicacy of the temper of his body made him more sensible of pains thanever any man was, so the greatness of his spirit made him more apprehensive ofthe evil of shame than ever any was. So likewise the infinite love and candourof his spirit towards mankind made him take in with answerable grief theunkindness and injuries which they heaped upon him. Thomas Goodwin.Verse 8. A stranger unto my brethren. Unless this aversion of his brethren hadpained him, he would not have complained of it. It would not have pained himunless he had felt a special affection for them. Musculus.Verse 8. In the east where polygamy prevails, the husband is a stern andunfeeling despot; his harem a group of trembling slaves; and the children, while

Psalm 69 645they regard their common father with indifference or terror, cling to their ownmother with the fondest affection, as the only part, as the only parent, in whomthey feel an interest. Hence it greatly aggravated the affliction of David that hehad become an alien unto his mother's children: the enmity of the otherchildren of his father, the children of his father's other wives, gave him lessconcern. W. Greenfield, in Comprehensive Bible.Verse 9. For the zeal of thine house hath eaten me up. He who recollects thatthe Scriptures speak of a "peace which passeth understanding, "and a "joyunspeakable and full of glory, "will be more disposed to lament the low state ofhis own feeling, than to suspect the propriety of sentiments the most rationaland scriptural, merely because they rise to a pitch that he has never reached.The Sacred Oracles afford no countenance to the supposition that devotionalfeelings are to the condemned as visionary and enthusiastic merely on accountof their intenseness and elevation; provided they be of the right kind, and springfrom legitimate sources, they never teach us to suspect they can be carried toofar. David danced before the Lord with all his might, and when he wasreproached for degrading himself in the eyes of his people by indulging in suchtransports, he replied, "If this be vile, I will yet make myself more vile." Thatthe objects which interest the heart in religion are infinitely more durable andimportant than all others will not be disputed; and why should it be deemedirrational to be affected by them in a degree somewhat suitable to their value?Robert Hall. 1764-1831.Verse 9. The zeal of thine house hath eaten me up. Consider the examples ofthe saints of old, who have taken heaven by force. David broke his sleep formeditation. Ps 119:148. His violence for heaven was boiled up to zeal, Ps119:139: "My zeal hath consumed me." And Paul did "reach forth(epekteinomenoz) unto those things which were before." The Greek wordsignifies to stretch out the neck, a metaphor taken from racers that strain everylimb, and reach forward to lay hold upon the prize. We read of Anna, aprophetess (Lu 2:37); "she departed not from the temple, but served God withfastings and prayers night and day." How industrious was Calvin in the Lord'svineyard. When his friends persuaded him for his health's sake to remit a littleof his labour, saith he, "Would you have the Lord find me idle when hecomes?" Luther spent three hours a day in prayer. It is said of holy Bradford,preaching, reading, and prayer, was his whole life. I rejoice, said bishop Jewel,that my body is exhausted in the labours of my holy calling. How violent werethe blessed martyrs! They wore their fetters as ornaments, they snatched uptorments as crowns, and embraced the flames as cheerfully as Elijah did thefiery chariot that came to fetch him to heaven. Let racks, fires, pullies, and all

Psalm 69 646manner of torments come, so I may win Christ, said Ignatius. These pious souls"resisted unto blood." How should this provoke our zeal! Write after these faircopies. Thomas Watson.Verse 9. The zeal of thine house hath eaten me up. Zeal in and for true religionis a praise worthy thing. Was David zealous? it may then become a royal spirit.Was Christ our Saviour zealous? it may become an heroical spirit. Albeit, zealis out of grace with most men who sit still, and love to be at quiet rest; yet it isno disgrace to any generous spirit that is regenerate, to have the zeal of God'shouse to eat him up. It is a slander to call it folly. Was not zealous David wiserthan his teachers, than his enemies, than the aged? Lukewarm men call it fury;God's Spirit names it a "live coal, " that hath a most vehement flame. Whybears zeal the imputation of indiscretion, rashness, puritanism, or headiness?Was it David's rashness? It was fervency in religion. Was Christ indiscreet?The wisdom of his Father. Festus called Paul mad, with a loud voice (Ac26:24), when he spake but words of truth and soberness (Ac 26:25). Christ'skinsmen thought that he was beside himself. Mr 3:21. Was the judgment ofsuch stolid men any disparagement to our Saviour's zeal? Nay, it is acommendation. To root out evil from, and to establish good in, the house ofGod is a good thing. Ga 4:18. Thomas Wilson, in "A Sermon preached beforesundry of the Honourable House of Commons, "entitled, "David's Zeal forZion." 1641.Verse 9. Zeal, reproaches. Grace never rises to so great a height as it does intimes of persecution. Suffering times are a Christian's harvest times. Let meinstance in that grace of zeal: I remember Moulin speaking of the FrenchProtestants, saith, "When Papists hurt us for reading the Scriptures, we burnwith zeal to be reading of them; but now persecution is over, our Bibles are likeold almanacs, " etc. All the reproaches, frowns, threatenings, oppositions, andpersecutions that a Christian meets with in a way of holiness, do but raise hiszeal and courage to a greater height. Michal's scoffing at David did but inflameand raise his zeal: "If this be to be vile, I will be more vile, "2Sa 6:20-22. Look,as fire in the winter burns the hotter, by an antiperistasiv because of thecoldness of the air; so in the winter of affliction and persecution, that divinefire, the zeal of a Christian, burns so much the hotter, and flames forth so muchthe more vehemently and strongly. In times of greatest affliction andpersecution for holiness' sake, a Christian hath, first, a good captain to lead andencourage him; secondly, a righteous cause to prompt and embolden him;thirdly, a gracious God to relieve and succour him; fourthly, a glorious heavento receive and reward him; and, certainly, these things cannot but mightily raisehim and inflame him under the greatest opposition and persecution. These

Psalm 69 647things will keep him from fearing, fawning, fainting, sinking, or flying in astormy day; yea, these things will make his face like the face of an adamant, asGod's promised to make Ezekiel's. Eze 3:7-9, and Job 41:24. Now an adamantis the hardest of stones, it is harder than a flint, yea, it is harder than the nethermillstone. The naturalists (Pliny) observe, that the hardness of this stone isunspeakable: the fire cannot burn it, nor so much as heat it through, nor thehammer cannot break it, nor the water cannot dissolve it, and, therefore, theGreeks call it an adamant from its untameableness; and in all storms theadamant shrinks not, it shrinks not, it fears not, it changeth not its hue; let thetimes be what they will, the adamant is still the same. In times of persecution, agood cause, a good God, and a good conscience will make a Christian like anadamant, it will make him invincible and unchangeable. When one desired toknow what kind of man Basil was, there was presented to him in a dream, saiththe history, a pillar of fire with this motto, Talis est Basilius, Basil is such aone, he is all on a light fire for God. Persecutions will but set a Christian all ona light fire for God. Thomas Brooks.Verse 9. Eaten me up. The verb means, not only "to eat up, to devour, "but "tocorrode, or consume, "by separating the parts from each another, as fire. Andthe radical import of the Hebrew word for zeal seems to be "to eat into,corrode, as fire." The word, says Parkhurst, is in the Hebrew Bible generallyapplied to the fervent or ardent affections of the human frame; the effects ofwhich are well known to be ever like those of fire, corroding and consuming.And, accordingly, the poets, both ancient and modern, abound with descriptionsof these ardent and consuming affections, taken from fire and its effects.Richard Mant.Verse 9. Eaten me up. He who is zealous in his religion, or ardent in hisattachments, is said to be eaten up. "Old Muttoo has determined to leave hishome for ever; he is to walk barefoot to the Ganges for the salvation of his soul:his zeal has eaten him up." J. Roberts' Oriental Illustrations.Verse 9. The reproaches of them that reproached thee are fallen upon me. Weshould, if it were possible, labour to wipe off all the reproach of Christ, andtake it upon ourselves that we might rather be spit upon and contemned thanChrist. It was a brave speech of Ambrose, "he wished it would please God toturn all the adversaries from the church upon himself, and let them satisfy theirthirst with his blood:" this is a true Christian heart. And, therefore, if it be forour sakes, and we have anything in the business by which Christ is reproached,we should be willing rather to sacrifice ourselves, than that Christ should bereproached; and as Jonah, when he knew that the tempest rose for his sake, sayshe, "Cast me into the sea; "and so Nazianzen, when contention rose about him,

Psalm 69 648says he, "Cast me into the sea, let me lose my place, rather than the name ofChrist should suffer for me." Jeremiah Burroughs.Verse 10. When I wept, and chastened my soul with fasting, that was to myreproach. Behold here, virtue is accounted vice; truth, blasphemy; wisdom,folly. Behold, the peace maker of the world is judged a seditious person; thefulfiller of the law, a breaker of the law; our Saviour, a sinner; our God, a devil.O poor troubled heart! wherefore dost thou weakly wail for any injury or abusethat is offered to thee? God handleth thee no otherwise in this world than hehandled his only Son, who hath pledged thee in this bitter potion; not onlytaking essay thereof, but drinking to thee a full draught. It is not only a comfort,but a glory, to be a partner and fellow sufferer with Christ, who delighteth alsoto see in us some representation of himself. Dogs bark not at those whom theyknow, and with whom they are familiar; but against strangers they usually bark;not always for any hurt which they feel or fear, but commonly by nature ordepraved custom. How then canst thou be a stranger to the world, if it dost notmolest thee; if it detracts not from thee? Sir John Hayward (1560-1627), in"The Sanctuary of a Troubled Soul."Verse 10. There is nothing so well meant, but it may be ill interpreted. SimonPatrick.Verses 10-11. That Christ was derided and scoffed at is plain, from Mark 5;for, when he said, "The girl is not dead, but sleepeth, they laughed him toscorn; "and when he spoke of the necessity of giving alms, "Now, thePharisees, who were covetous heard all these things, and they derided him."And, in his passion, he was derided by the soldiers, by Herod, by the highpriests, and many others. Robert Bellarmine.Verse 11. I made sackcloth also my garment, etc. Though we nowhere read thatJesus put on sackcloth on any occasion, yet it is not improbable that he did;besides, the phrase may only intend that he mourned and sorrowed at certaintimes, as persons do when they put on sackcloth; moreover, as the commongarb of his forerunner was raiment of camel's hair, with a leathern girdle; it isvery likely his own was very mean, suitable to his condition, who, though hewas rich, for our sakes became poor. And I became a proverb to them; abyword; so that, when they saw any person in sackcloth or in vile raiment,behold, such an one looks like Jesus of Nazareth. John Gill.Verse 11. I became a proverb. Two things are usually implied when a man issaid to be a byword. First, that he is in a very low condition: some men are sohigh that the tongues of the common people dare not climb over them, but

Psalm 69 649where the hedge is low every man goes over. Secondly, that he is in a despisedcondition; to be a byword, carries a reflection of disgrace. He that is muchspoken of, in this sense, is ill spoken of; and he is quite lost in the opinion ofmen, who is thus found in their discourse... Hence, observe, great sufferers inmany things of this world, are the common subject of discourses, and often thesubject of disgrace. Such evils as few men have felt or seen, all men will bespeaking of. Great sorrows, especially if they be the sorrows of great men, areturned into songs, and poetry plays its part with the saddest disasters... HolyDavid met with this measure from men in the day of his sorrows: When I wept,and chastened my soul with fasting, that was to my reproach. I made sackclothalso my garment; and I became a proverb (or a byword) to them. In the nextverse he tells us in detail who did this: They that sit in the gate (that is, greatones) speak against me, and I was the song of the drunkard, that is, of thecommon sort. Joseph Caryl.Verse 12. They that sit in the gate: i.e., as it is generally interpreted, the judgesor chief persons of the state; for the gates of cities were the places of judicature.But Hillary interprets this of those who sat to beg at the gates of the city; whichseems a more probable interpretation, better to agree with the design of thepsalmist, and to suit with the drunkards, mentioned in the next clause. SamuelBurder.Verse 12. They that sit in the gate. The magistrates at the gate. Literally,"assessors at the gate; ""judges sitting to determine causes." John Mason Good.Verse 12. I was the song of the drunkards. Holy walking is the drunkard'ssong, as David was; and so preciseness and strictness of walking is ordinarily:the world cannot bear the burning and shining conversations of some of thesaints; they are so cuttingly reproved by them, that with those heathens, theycurse the sun, that by its shining doth scorch them. It is no new thing; the seedof the serpent did always persecute the seed of the woman; and he that wasborn after the flesh, persecutes him that was born after the spirit; even so it isnow, saith the apostle; and so it is now, may we say. Ishmael mocked Isaac,and is it not so still? Or, if it be not so bold a sin as formerly, it is because thetimes, not sinner's hearts, are changed; they malign them still, watch for theirhalting: "report, say they, and we will report it." John Murcot.Verse 12. I was the song of the drunkards. When magistrates discountenancetrue religion, then it becometh a matter of derision to rascals, and to every basevillain without control, and a table talk to every tippler. The shame of the crossis more grievous than the rest of the trouble of it: this is the fourth time that theshame of the cross is presented unto God, in these last four verses: I was the

Psalm 69 650song of the drunkards; after complaining of his being reproached and beingmade a proverb. David Dickson.Verse 12. There is a tavern, or profane mirth, in drinking, and roaring, andrevelling, and instead of another minstrel, David must be the song of thedrunkards; nor can the Philistines be merry unless Samson be made the fool inthe play (Jud 16:25): "Unless they scoff and jeer the ways and servants of God"(as Mr. Greenham saith), "the fools cannot tell how to be merry; "and then theDevil is merry with them for company. But what? Not merry without abusingtheir host? This some must dearly pay for, when a reckoning is called for; or,they rather called to make it. Then they will be off from their merry pins, andwill find that this was very far from being the "Comfort of the Holy Ghost,"wherein and whereby that good Spirit and our Comforter was grieved, andholiness scoffed and laughed at. Anthony Tuckney (1599-1670), in "A GoodDay Well Improved."Verse 13. But as for me, my prayer, etc. The phrase is full of emphasis; And I,my prayer to thee: that is, such am I altogether, this is my main occupation; asit is in Ps 109:4: And I, a prayer; this was my employment, this ever my onlyrefuge, this my present help and remedy. Venema.Verse 13. An acceptable time. All times are not alike. We will not always findadmittance at the same rate, with the same ease. As we will not always bechiding, so he will not always be so pleasing neither. We may knock, andknock again, and yet stand without a while; sometimes, so long, till our kneesare ready to sink under us, our eyes ready to drop out, as well as drop withexpectation, and our hearts ready to break in pieces, while none heareth, ornone regardeth. We should have come before, or pitched our coming at a bettertime... The prophet David expressly speaks of an acceptable time to make ourprayers in. And, "Today if you will hear his voice, "in the psalmist, paraphrasedby the apostle, "Today, while it is called today, "shows there is a set day, ordays, of audience with God, wherein he sets himself, as it were, with allreadiness to hear and help us—an accepted time. And will ye, next, know whatit is that makes it so? There are but two things that do. Either God's being in agood or pleasing disposition towards us, or our being in a good and pleasingdisposition towards him. Come we but to him in either of these, and we havenicked the time; we are sure to be accepted. Mark Frank. 1613-1664.Verse 13.Heavier the cross, the heartier prayer;The bruised herbs most fragrant are.

Psalm 69 651If sky and wind were always fair,The sailor would not watch the star;And David's Psalms had never been sungIf grief his heart had never wrung.—From the German.Verse 15. Faith in God giveth hope to be helped, and is half a deliverancebefore the full deliverance come; for the psalmist is now with his head abovewater, and not so afraid as when he began the Psalm. David Dickson.Verse 15. The pit. According to Dean Stanley, the word Beer here used isalways rendered "well, "except in this and three other cases. When such wellsno longer yielded a full supply of water they were used as prisons, no carebeing taken to cleanse out the mire remaining at the bottom. The Dean also tellsus in the Appendix to his "Sinai and Palestine, "that "they have a broad marginof masonry round this mouth, and often a stone filling up the orifice." Therolling of this stone over the mouth of the well was the well's "shutting hermouth; "and the poor prisoner was, to all intents and purposes, buried alive. C.H. S.Verse 17. Hide not thy face from thy servant; for I am in trouble. An uprightservant, albeit he be troubled for God's cause, and do miss comfort from God;yet will he not change his Master, nor despair of his favour. David Dickson.Verse 17. Hide not thy face. The proper sense of the word rtm, gives themeaning to the phrase, veil not thy face from thy servant. In this there is areference to a king, who, to prevent promiscuous approach to his chamber,spreads a veil before it, and admits to his presence only his minister of highconfidence. So in Ps 31:21. The face of God is his majesty, and his graciousand favourable presence; the servant of God is his minister enjoying intimateaccess, and to veil the face from him is to prevent him coming into the presenceof God; and, therefore, it belongs to the servant of God to be treated in a widelydifferent manner. Hermann Venema.Verse 17. Thy servant. Hide not, he says, from thy servant; as if he should say,such as I am, I am thy servant. It belongs to the Master to take care of hisservant, if in peril for his sake. In this same verse he says he is in a strait. In Ps69:18 he declares that he is in jeopardy of his life. Musculus.Verse 19. Thou hast known my reproach, etc. It is a great deal of comfort thatGod does take notice of our reproaches; this was the comfort of the psalmist. Ifa man suffer reproach, and disgrace, and trouble for his friends, while he is

Psalm 69 652abroad from them; O, says he, did my friends know what I suffer, and suffer forthem, it would comfort me: if it be comfort to be known, much more when theyshall be accounted their own. Christ is acquainted with all the sufferings ofevery member; and, therefore, do not say, I am a poor creature; who takesnotice of my sufferings? Heaven takes notice of your sufferings; Christ takesnotice of them better than yourselves. Jeremiah Burroughs.Verse 20. Reproach hath broken my heart. Mental emotions and passions arewell known by all to affect the actions of the heart, in the way of palpitation,fainting, etc. That these emotions and passions, when in overwhelming excess,occasionally, though rarely, produce laceration or rupture of the walls of theheart, is stated by most medical authorities who have written on the affectionsof this organ; and our poets even allude to this effect as an established fact."The grief that does not speak,Whispers the over fraught heart, and bids it break."But, if ever human heart was riven and ruptured by the mere amount of mentalagony that was endured, it would surely, we might even argue, a priori, be thatof our Redeemer, when, during those dark and dreadful hours on the cross, he,"being made a curse for us, ""bore our griefs, and carried our sorrows, "andsuffered for sin the malediction of God and man, "full of anguish, "and now"exceeding sorrowful even unto death." There are theological as well asmedical arguments in favour of the opinion that Christ, in reality, died from aruptured or broken heart. If the various wondrous prophecies and minutepredictions in Psalms 22 and 69, regarding the circumstances connected withChrist's death, be justly held as literally true, such as, "They pierced my handsand my feet, ""They part my garments among them, and cast lots upon myvesture, "etc., why should we regard as merely metaphorical, and not asliterally true, also, the declarations in the same Psalms, Reproach hath brokenmy heart, "My heart is like wax, it is melted in the midst of my bowels, " SirJames Young Simpson (1811-1870), in W. Stroud's "Treatise on the PhysicalCause of the Death of Christ."Verse 20. I looked for some to take pity, but there was none. Even underordinary circumstances we yearn for sympathy. Without it, the heart willcontract and droop, and shut like a flower in an unkindly atmosphere, but it willopen again amidst the sounds of frankness and the scenes of love. When we arein trouble, this want is in proportion still more pressing; and, for the sorrowfulheart to feel alone, is a grief greater than nature can sustain. A glance ofsympathy seems to help it more than the gift of untold riches; and a lovinglook, even from a little child who is sorry for us, or a simple word from some

Psalm 69 653homely friend, will sometimes brace the spirit to new exertions, and seemalmost to waken life within the grasp of death. Charles Stanford, in "CentralTruths." 1859.Verse 21. They gave me also gall, etc. Such are the comforts oftenadministered by the world, to an afflicted and deserted soul. George Horne.Verse 21. Gall and vinegar are here put together to denote the most unpalatableforms of food and drink. The passion of our Lord was providentially so orderedas to furnish a remarkable coincidence with this verse. The Romans wereaccustomed to give sour wine, with an infusion of myrrh, to convicts on thecross, for the purpose of deadening the pain. This practice was adhered to inour Saviour's case (Mr 15:23). Though in itself not cruel, but the contrary, itformed part of the great process of murderous persecution. On the part of theRoman soldiery it may have been an act of kindness; but, considered as an actof the unbelieving Jews, it was giving gall and vinegar to one alreadyoverwhelmed with anguish. And so Matthew, in accordance with his generalmethod, represents it as a verification of this passage (Mt 27:34). He does notcontradict Mark's account, before referred to, but merely intimates that the wineand myrrh thus offered were to be regarded as identical with the gall andvinegar of this prediction. And, in order to prevent the coincidence from beingoverlooked, our Lord, before he died, complained of thirst, and vinegar wasadministered. Joseph Addison Alexander.Verse 21. Gall for my meat. Since the life of sin first began in tasting, contraryto the obedience due to God, the Redeemer of sinners willed to be obedienteven unto death, upon the cross, and to end his life, in fulfilment of theprophecy with the bitter taste of gall and vinegar, that, in this manner, we,seeing the beginning of our perdition and the end of our redemption, might feelourselves to be most sufficiently redeemed and most perfectly cured. Thome deJesu (1582), in "The Sufferings of Jesus."Verse 21. Vinegar. Commentators have frequently remarked the refreshingquality of the Eastern vinegar. I shall not repeat their observations, but ratherwould ask, why the psalmist prophetically complains of the giving him vinegarto drink, in that deadly thirst, which, in another Psalm, he describes by thetongue's cleaving to the jaws, if it be so refreshing? Its refreshing qualitycannot be doubted; but may it not be replied, that, besides the gall which hementions, and which ought not to be forgotten, vinegar itself, refreshing as it is,was only made use of by the meanest people? When a royal personage hasvinegar given him in his thirst, the refreshment of a slave, of a wretchedprisoner, instead of that of a prince, he is greatly dishonoured, and may well

Psalm 69 654complain of it as a bitter insult, or represent such insults by this image. Sweetwines, as appears from the ancient Eastern translators of the Septuagint, werechiefly esteemed formerly, for that which our version renders "royal wine inabundance, according to the state of the King, "(Es 1:7.) they translate, "muchand sweet wine, such as the King himself drank." Perhaps, it was with a view tothis, that the soldiers offered our Lord vinegar (wine that was become verysour), in opposition to that sweet wine princes were wont to drink: for Luketells us that they did this in mockery (Lu 23:36.) "And the soldiers also mockedhim, coming to him and offering him vinegar." Medicated wine, to deaden theirsense of pain, was wont, we are told, to be given to Jewish criminals, whenabout to be put to death; but, they gave our Lord vinegar, and that inmockery—in mockery (as they did other things) of his claim to royalty. But theforce of this does not appear, if we do not recollect the quality of the winesdrank anciently by princes, which, it seems, were of the sweet kind. ThomasHarmer.Verse 22. The imprecations in this verse and those following it are revoltingonly when considered as the expression of malignant selfishness. If uttered byGod, they shock no reader's sensibilities, nor should they, when considered asthe language of an ideal person, representing the whole class of righteoussufferers, and particularly him, who though he prayed for his murderers whiledying (Lu 23:34), had before applied the words of this very passage to theunbelieving Jews (Mt 23:38), as Paul did afterwards (Ro 11:9-10). The generaldoctrine of providential retribution, far from being confined to the OldTestament, is distinctly taught in many of our Saviour's parables. See Mt 21:4122:7 24:51. Joseph Addison Alexander.Verse 22. Let their table become a snare. Their table figuratively sets forththeir prosperity, the abundance of all things. It represents peace and security, asin Ps 33:5 Job 26:16. It likewise describes mutual friendship, a blending ofminds and plans; the emblem and sign whereof convivia are accustomed to be.Ps 41:10 Da 11:27. Hermann Venema.Verse 22. Let their table, etc. One said well, Licitis perimus omnes, etc., "Ruinusually ariseth from the use of lawful things; " there being most danger where itis least suspected. In all our comforts, there is a forbidden fruit, which seemethfair and tasteth sweet, but which must not be touched. Henry Wilkinson (1675),in "Morning Exercises."Verse 22. Let their table become a snare. Many would have excusedthemselves from following Christ, in the parable of the feast: some had boughtland, some had married wives, and others had bought yokes of oxen, and could

Psalm 69 655not come (Lu 14:18-20), that is, an immoderate love of the world hinderedthem: their lawful enjoyments, from servants, became their idols; theyworshipped them more than God, and would not quit them to come to God. Butthis is recorded to their reproach; and we may herein see the power of self uponthe worldly man, and the danger that comes to him by the abuse of lawfulthings. What, thy wife dearer to thee than thy Saviour! and thy land and oxenpreferred to thy soul's salvation. O beware, that thy comforts prove not snaresfirst, and then curses: to overrate them, is to provoke him that gave them to takethem away again. Come, and follow him that giveth life eternal to the soul.William Penn (1644-1718), in "No Cross, No Crown."Verse 22. Let their table become a snare. That is, for a recompense for theirinhumanity and cruelty towards me. Michaelis shows how exactly thesecomminations were fulfilled in the history of the final siege of Jerusalem by theRomans. Many thousands of the Jews had assembled in the city to eat thepaschal lamb, when Titus unexpectedly made an assault upon them. In thissiege, the greater part of the inhabitants of Jerusalem miserably perished.William Walford.Verse 22-23. Observe the Divine retribution of the Jews. They gave gall andvinegar as food and drink to Christ; and their own spiritual food and drink hasbecome a snare to them. His eyes were blindfolded; their eyes were darkened.His loins were scourged; their loins were made to shake. ChristopherWordsworth.Verse 23-28. He denounces ten plagues, or effects of God's wrath, to comeupon them for their wickedness. David Dickson.Verse 24. Pour out. Observe what is denoted by pouring out. First, the facilitywith which God is able, without any labour, to destroy his enemies, as easy is itas to incline a vial full of liquid and pour it out. Secondly, the pouring outdenotes the abundance of his anger. Thirdly, that his wrath is sudden,overwhelming, and inevitable. When it drops, one must take care; when it ispoured forth, it crushes the thoughtless. Thomas Le Blanc.Verse 28. Let them be blotted out of the book of the living. All the Israeliteswho came up out of Egypt were put down in a muster roll of the living, called"the writing of the house of Israel" (Eze 13:9), and "the book of life." Thosewho had died were excluded when the names were written out afresh each year.They were, thereby, consigned to oblivion (Pr 10:7). Hence, the book of lifewas used as an image for God's book of predestination to eternal life (Ps139:16 Ex 32:32 Ps 87:6 Da 12:1 Php 4:3 Re 17:8 13:8 Re 21:27; Lu 10:20).

Psalm 69 656The book of life, in the human point of view, has names written in it who have aname to live, but are dead, being in it only by external call, or in their ownestimation, and in that of others. But, in the divine point of view, it containsonly those who are elected finally to life. The former may be blotted out, aswas Judas (Re 3:5 Mt 13:12 25:29 7:23 Ex 32:33); but the latter never (Re20:12,15 Joh 10:28-29 Ac 13:48). A. R. Fausset.Verse 28. Let them be wiped out, etc. This verse alludes to the ancient Jewishpractice of recording the names of the inhabitants of every division, or tribe, ofthe people, in a volume somewhat similar to the Dom-boc of the Saxons. SeeLu 2:1. The names of those who died were blotted out or wiped out, andappeared no longer on the list of the living. Such a book is attributed to God inPs 139:16: and the blotting out of Moses from God's book, in Ex 32:32, is afigurative expression, for depriving him of life. Richard Warner.Verse 28. Let them be blotted out of the book of the living, etc. We come to thequestion, Whether to be written in heaven be an infallible assurance ofsalvation; or, whether any there registered may come to be blotted out? Thetruth is, that none written in heaven can ever be lost; yet they object against itthis verse. Hence, they infer, that some names once there recorded areafterwards put out; but this opinion casteth a double aspersion on God himself.Either it makes him ignorant of future things, as if he foresaw not the end ofelect and reprobate, and so were deceived in decreeing some to be saved thatshall not be saved; or, that his decree is mutable, in excluding those upon theirsins whom he hath formerly chosen. From both these weaknesses St. Paulvindicates him (2Ti 2:19): "The foundation of God standeth sure, having thisseal, the Lord knoweth them that are his." First, "The Lord knows them that arehis; "this were not true if God's prescience could be deluded. Then, his"foundation stands sure; "but that were no sure foundation, if those he hathdecreed to be his should afterwards fall out not to be his. The very conclusionof truth is this impossibilis est deletio; they which are "written in heaven" cannever come into hell. To clear this from the opposed doubt, among many, I willcull out three proper distinctions:1. One may be said to be written in heaven simpliciter, and secundum quid. Hethat is simply written there, in quantum praedestinatus ad vitam, becauseelected to life, can never be blotted out. He that is written after a sort may, forhe is written non secundum Dei praescientiam, sed secundum praesentemjustitiam—not according to God's former decree, but according to his presentrighteousness. So they are said to be blotted out, not in respect of God'sknowledge, for he knows they never were written there; but according to theirpresent condition, apostatising from grace to sin. (Lyra.)

Psalm 69 6572. Some are blotted out non secundum rei veritatem, sed hominum opinionem—not according to the truth of the thing but according to men's opinion. It is usualin the Scriptures to say a thing is done quando innotescat fieri, when it isdeclared to be done. Hypocrites have a simulation of outward sanctity, so thatmen in charity judge them to be written in heaven. But when those glisteningstars appear to be only ignes fatui, foolish meteors, and fall from the firmamentof the church, then we say they are blotted out. The written ex existentia, by aperfect being, are never lost; but ex apparentia, by a dissembled appearance,may. Some God so writes, in se ut simpliciter habituri vitam—that they havelife simply in themselves, though not of themselves. Others he so writes, uthabeant non in se, sed in sua causa; from which falling they are said to beobliterated. (Aquinas.)3. Augustine says, we must not so take it, that God first writes and then dashethout. For if a Pilate could say, Quod scripsi, scripsi—"What I have written, Ihave written, "and it shall stand; shall God say, Quod scripsi expungam—WhatI have written, I will wipe out, and it shall not stand? They are written, then,secundum spem ipsorum, qui ibi se scriptos putabant—according to their ownhope that presumed their names there; and are blotted out quando ipsis constetillos non ibi fuisse—when it is manifest to themselves that their names neverhad any such honour of inscription. This even that Psalm strengthens whencethey fetch their opposition: Let them be blotted out of the book of the living, andnot be written with the righteous. So that to be blotted out of that book, it is,indeed, never to be written there. To be wiped out in the end, is but adeclaration that such were not written in the beginning. Thomas Adams.Verse 32. Your heart shall live that seek God. As such who are poor in spirit,and truly humbled, do live upon God's alms, and are daily at his doors for reliefof their necessities, and for communion with his gracious goodness; so shallthey thrive well in this trade. David Dickson.Verse 32. Your heart shall live. The heart, or the soul, is said to live, to beconverted, or to return, when it is refreshed and cured of its pains and griefs. Inthis way it could be said of Jacob, when the good tidings were brought, that hisspirit revived... On the contrary, when Nabal heard the bad news, it is recordedthat his heart died within him, and he became as a stone. Lorinus.Verse 33. The Lord heareth the poor. The consolation is much greater when itis said, "The Lord heareth the poor, "than if it were written, He hath heard poorDavid. Musculus.

Psalm 69 658Verse 1. Our trials like waters.HINTS TO THE VILLAGE PREACHER1. They should be kept out of the heart.2. There are, however, leaks which admit them.3. Take note when the hold is filling.4. Use the pumps, and cry for help.Verses 2-3. The sinner aware of his position, unable to hope, overwhelmedwith fear, finding no comfort in prayer, unvisited with divine consolation.Direct and console him.Verse 3.1. Here is faith in the midst of trouble: My God.2. Hope in the midst of disappointment: Mine eyes fail, etc.3. Prayer in the midst of discouragement: I am weary, etc.; My throat, etc. Or,(a) There is praying beyond prayer: I am weary, etc.; (b) Hoping beyond hope:Mine eyes, etc. G. R.Verse 4. Jesus as the Restorer, the Christian imitating him in the same office;Christianity a power which will do this for the whole race in due season.Verse 5. Our foolishness. Wherein it appears generally, how it may displayitself in individuals, what it occasions, and what are the divine provisions tomeet it.Verse 5.1. God's knowledge of sin is an inducement to repent.(a) Because it is foolish to endeavour to hide any sin from him.(b) Because it is impossible to confess all our sin to him.2. It is an encouragement to hope for pardon.(a) Because, in the full knowledge of sin, he has declared himself to be mercifuland ready to forgive.

Psalm 69 659(b) Because he has made provision for pardon, not according to our knowledgeof sin, but his own.Verses 8-9.1. A grievous trial.2. An honourable reason for it: for Christ's sake.3. Consoling supports under it.Verse 9.1. The object of zeal: thy house; thy Zion; thy Church.2. The degree of zeal: hath eaten me up. Our Lord was consumed by his ownzeal. So Paul: And I if I be offered up, etc.3. The manifestation of zeal: The reproaches, etc.; of thy justice; of thy law; ofthy moral government; of thy lovingkindness. "Who himself bare our sins," etc.G. R.Verses 10-12. A prophecy.1. Of the Saviour's tears: When I wept.2. Of his fasting.3. Of reproach.4. Of his humiliation: I made sackcloth, etc.5. Of the perversion of his words: as, "I will destroy this temple, "etc.6. Of the opposition of the Pharisees, and rulers: They that sit in the gate, etc.7. Of the contempt of the lowest of the people: I was the song, etc. G. R.Verse 11. Proverbial sayings of a scoffing character.Verse 13. An acceptable time. While life lasts usually, and especially when weare repentant, feel our need, are importunate, give all glory to God, have faithin his promise, and expect a gracious reply.

Psalm 69 660Verse 13. Multitude of thy mercy. Seen in many forbearances beforeconversion, countless pardons, innumerable gifts, many promises, frequentvisits, and abundant deliverances. Of all these who can count the thousandthpart?Verse 13. The truth of thy salvation. An instructive topic. Its reality, certainty,completeness, eternity, etc., all illustrate its truth under various aspects.Verses 14-16.1. The depth from which prayer may rise.2. The height to which it may ascend. Thus Jonah, when at the bottom of thesea, says, "My prayer came up," etc. G. R.Verse 17.1. Prayer: Hide not thy face.2. Person: Thy servant.3. Plea: For I am in trouble.4. Pressure: Hear me speedily.Verse 19.1. God knows what his people suffer; how much, how long, from whom, forwhat.2. His people should find consolation in this knowledge.(a) That trial is permitted by him.(b) That it is apportioned by him.(c) That it has its design from him.(d) That when the design is accomplished, it will be removed by him. G. R.Verse 20. The Saviour's broken heart. Broken hearts, such as are sentimental,caused by disappointed pride, penitence, persecution, sympathy, etc.Verse 21. The conduct of men to Jesus throughout his entire life, rendering tohim evil for all his good, and where good would have seemed to be theinevitable return.

Psalm 69 661Verse 22. The table a snare. Excess in feasting; looseness in conversation;want of principal in confederate councils; superstition in religion.Verse 23. The judicial curse which falls on some despisers of Christ; theirunderstandings fail to perceive the truth; and they tremble because they areunable to receive strengthening comforts.Verse 29.1. The humiliation that precedes exaltation.(a) Deep: I am poor and sorrowful.(b) Confessed: I am poor, etc.2. The exaltation that follows humiliation.(a) Divine: Thy salvation, O Lord. Though the Lord be high, etc.(b) Complete: God does nothing by halves.(c) Preeminent: Set me up on high. G. R.Verse 30-31.1. The effect of deliverance upon the people of God. It fills them with praiseand thanksgiving.2. The effect in relation to God. He is more pleased with it than with any otherofferings: "Whoso offereth praise, "etc. G. R.Verse 32.1. The joy of a good man's heart is in the experience of others.2. The life of his heart is in God.Verse 33.1. What the people of God are in their own esteem: "poor" and "prisoners."2. What they are in the divine esteem: not unnoticed; not unheard; not despised.

Psalm 69 662Verse 34. The sea, etc. How God is, should be, and shall be praised by the sea.Verse 35. Salvation, edification, preservation, peace, full assurance.Verses 35-36. Observe the sequence:—"Save, ""build, ""dwell and have,""inherit, ""love and dwell."Verse 36.1. The sure evidence of grace: "love his name."2. The blessing given.3. The enduring character of it: "shall dwell."Verse 36.1. The inheritance: "Inherit it; "we reign with Christ on earth, then in heaven.2. The title.(a) Legal: "Seed of his servants"—Abraham, Jacob, David—David's Lord andSon.(b) Moral: "They that love his name." G. R.

Psalm 70 663Psalm 70ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherTITLE. To the Chief Musician, A Psalm of David. So far the title corresponds with Psalm 40, of which thisis a copy with variations. David appears to have written the full length Psalm, and also to have made thisexcerpt from it, and altered it to suit the occasion. It is a fit pendant to Psalm 69, and a suitable preface toPsalm 71. To bring to remembrance. This is the poor man's memorial. David personally pleads with Godthat he may not be forgotten, but David's Lord may be heard here also. Even if the Lord seems to forget us,we must not forget him. This memorial Psalm acts as a connecting link between the two Psalms ofsupplicatory expostulation, and makes up with them a precious triad of song.EXPOSITION(The Reader is referred for full Exposition and Notes to Ps 40:13-17, in"Treasury of David, "Vol. 2, pp 267-268.)Verse 1. This is the second Psalm which is a repetition of another, the formerbeing Psalm 53, which was a rehearsal of Psalm 14. The present differs fromthe Fortieth Psalm at the outset, for that begins with, "Be pleased, "and this, inour version, more urgently with, Make haste; or, as in the Hebrew, with anabrupt and broken cry, O God, to deliver me; O Lord, to help me hasten. It isnot forbidden us, in hours of dire distress, to ask for speed on God's part in hiscoming to rescue us. The only other difference between this and verse 13 ofPsalm 40, is the putting of Elohim in the beginning of the verse for Jehovah,but why this is done we know not; perhaps, the guesses of the critics arecorrect, but perhaps they are not. As we have the words of this Psalm twice inthe letter, let them be doubly with us in spirit. It is most meet that we shouldday by day cry to God for deliverance and help; our frailty and our manydangers render this a perpetual necessity.Verse 2. Here the words, "together, "and, "to destroy it, "which occur in Psalm40, are omitted: a man in haste uses no more words than are actually necessary.His enemies desired to put his faith to shame, and he eagerly entreats that theymay be disappointed, and themselves covered with confusion. It shall certainlybe so; if not sooner, yet at that dread day when the wicked shall awake toshame and everlasting contempt. Let them be ashamed and confounded thatseek after my soul: let them be turned backward, and put to confusion, thatdesire my hurt: turned back and driven back are merely the variations of the

Psalm 70 664translators. When men labour to turn others back from the right road, it is God'sretaliation to drive them back from the point they are aiming at.Verse 3. Let them be turned back. This is a milder term than that used in Psalm40, where he cries, "let them be desolate." Had growing years matured andmellowed the psalmist's spirit? To be "turned back, "however, may come to thesame thing as to be "desolate; " disappointed malice is the nearest akin todesolation that can well be conceived. For a reward of their shame that say,Aha, aha. They thought to shame the godly, but it was their shame, and shall betheir shame for ever. How fond men are of taunts, and if they are meaninglessahas, more like animal cries than human words, it matters nothing, so long asthey are a vent for scorn and sting the victim. Rest assured, the enemies ofChrist and his people shall have wages for their work; they shall be paid in theirown coin; they loved scoffing, and they shall be filled with it—yea, they shallbecome a proverb and a byword for ever.Verse 4. Anger against enemies must not make us forget our friends, for it isbetter to preserve a single citizen of Zion, than to kill a thousand enemies. Letall those that seek thee rejoice and be glad in thee. All true worshippers, thoughas yet in the humble ranks of seekers, shall have cause for joy. Even though theseeking commence in darkness, it shall bring light with it. And let such as lovethy salvation say continually, Let God be magnified. Those who have tasteddivine grace, and are, therefore, wedded to it, are a somewhat more advancedrace, and these shall not only feel joy, but shall with holy constancy andperseverance tell abroad their joy, and call upon men to glorify God. Thedoxology, "Let the Lord's name be magnified, "is infinitely more manly andennobling than the dog's bark of "Aha, aha."Verse 5. But I am poor and needy. Just the same plea as in the precedingPsalm, Ps 69:29: it seems to be a favourite argument with tried saints; evidentlyour poverty is our wealth, even as our weakness is our strength. May we learnwell this riddle. Make haste unto me, O God. This is written instead of "yet theLord thinketh upon me, "in Psalm 40: and there is a reason for the change,since the key note of the Psalm frequently dictates its close. Psalm 40 sings ofGod's thoughts, and, therefore, ends therewith; but the peculiar note of Psalm70 is "Make haste, "and, therefore, so it concludes. Thou art my help and mydeliverer. My help in trouble, my deliverer out of it. O Lord, make no tarrying.Here is the name of "Jehovah" instead of "my God." We are warranted in usingall the various names of God, for each has its own beauty and majesty, and wemust reverence each by its holy use as well as by abstaining from taking it invain. I have presumed to close this recapitulatory exposition with an originalhymn, suggested by the watchword of this Psalm, "MAKE HASTE."

Psalm 70 665Make haste, O God, my soul to bless!My help and my deliverer thou;Make haste, for I am in deep distress,My case is urgent; help me now.Make haste, O God! make haste to save!For time is short, and death is nigh;Make haste ere yet I am in my grave,And with the lost forever lie.Make haste, for I am poor and low;And Satan mocks my prayers and tears;O God, in mercy be not slow,But snatch me from my horrid fears.Make haste, O God, and hear my cries;Then with the souls who seek thy face,And those who thy salvation prize,I will magnify thy matchless grace.EXPLANATORY NOTES AND QUAINT SAYINGSVerse 2. Let them be confounded; viz., among themselves, and in their ownunderstandings: and put to shame; viz., in the sight and presence of men beforewhom they think to attain great glory, in banding themselves against me.Thomas Wilcocks.Verse 3. Aha, aha. In describing his human foes, our Saviour represents themas saying to him, Aha, aha. These exclamations are ebullitions of exultinginsolence. They can escape from the lips of those only who are at once haughtyand cruel, and insensible to the delicacies and decorum of demeanour.Doubtless, they would be the favourite expressions of the rude rabble thataccompanied the traitor in his ignoble campaign against Incarnate Love, and ofthe rude aristocratic mob that held over the Apostle of Heaven the mockery ofan ecclesiastical trial, and of the larger, more excited, and more rancorousmultitude that insultingly accompanied him to the cross, and mocked him, andwagged their heads at him, and railed upon him as he meekly, but majestically,hung on the accursed tree. The prescient Saviour would, no doubt, catch in hisears the distant mutter of all the violent and ruthless exclamations with whichhis foes were about to rend the air; and, amid these heartless and sneeringejaculations, he could not but feel the keen and poisoning edge of themalevolent and hilarious cry, Aha, aha. O miracle of mercy! He who deservedthe hallelujahs of an intelligent universe, and the special hosannas of all the

Psalm 70 666children of men, had first to anticipate, and then to endure from the mouths ofthe very rebels whom he came to bless and to save, the malicious taunting ofAha, aha. James Frame.Verse 4. Such as love thy salvation. They love it for its own sake; they love itfor the sake of him who procured it by his obedience until death; they love itfor the sake of that Holy Spirit who moved them to seek it and accept it; andthey love it for the sake of their own souls, which they cannot but love, andwhich, without it, would be the most miserable outcasts in the universe. Nowonder that in the light of its intrinsic importance, and of its intrinsic relations,they should be "such as love God's salvation." All men are lovers as well asseekers; for all men love. Some love money more than God's salvation; otherslove pleasure, even the pleasures of sin, more than God's salvation; and otherslove bustle and business more than God's salvation. But, as the stamp of thematerial, the temporal and the evanescent, is on all these earthly objects ofmen's love, the friends of Jesus elevate above them all, as the worthier object oftheir regard and embrace, the salvation of God. James Frame.Verse 4. Let God be magnified. Not only The Lord be magnified, but alsoalway. Behold, when thou wast straying, and wast turned away from him; herecalled thee: Be the Lord magnified. Behold, he hath inspired thee withconfession of sins; thou hast confessed, he hath given pardon: Be the Lordmagnified.... Now, thou hast begun to advance, thou hast been justified, thouhast arrived at a sort of excellence of virtue; is it not a seemly thing that thoualso sometime be magnified? No! Let them say, Be the Lord alway magnified.A sinner thou art, to be magnified in order that he may call; you confess, be hemagnified in order that he may forgive: now thou livest justly, be he magnifiedin order that he may direct; you persevere even unto the end, be he magnified inorder that he may glorify. Be the Lord, then, alway magnified. Let just men saythis, let them say this that seek him. Whosoever doth not say this, doth not seekhim... Be the Lord magnified. But, wilt thou thyself never be great? wilt thou benowhere? In him was something, in me nothing; but if in him is whatsoever Iam, be he magnified, not I. But, what of thee? But I am poor and needy: he isrich, he abounding, he needing nothing. Behold my light, behold whence I amillumined, for I cry, "Thou shalt illumine my candle, O Lord; my God, thoushalt illumine my darkness. The Lord doth loose men fettered, the Lord raisethup men crushed, the Lord maketh wise the blind men, the Lord keepeth theproselytes." Ps 18:28 146:7. What, then, of thee? But I am needy and poor. Iam like an orphan, my soul is like a widow destitute and desolate; help I seek,alway mine infirmity I confess. But I am poor and needy. There have beenforgiven me my sins, now I have begun to follow the commandments of God;

Psalm 70 667still, however, I am needy and poor. Why still needy and poor? Because I seeanother law in my members fighting against the law of my mind. Ro 7:23. Whyneedy and poor? Because, "Blessed are they that hunger and thirst afterrighteousness." Mt 5:6. Still I hunger, still I thirst. Augustine.Verse 5. But I am poor and needy. He had been rich, but for our sake he hadbecome poor, that we, through his poverty, might be rich. Out of the fulness ofhis grace he had voluntarily entered, for our sakes, into a state in which he hadexperience, and most bitter experience, of the want of the means ofenjoyment... But the word here rendered poor is often elsewhere, translatedafflicted; in various ways he was afflicted. He was despised and rejected ofmen, a man of sorrows, and the acquaintance of grief. He was reproached, and"reproach broke his heart." James Frame.Verse 5. I am poor and needy. By this I hold to be meant the chastisements,and fiery trials that come from God the Father; the temptations and bitterassaults of that foul and fell fiend, Satan; the persecutions and vexationsinflicted by the hands of unreasonable and wicked men; and (but in thisfollowing Christ must be exempted) the inward corruptions, disorderedmotions, unsettled affections, and the original pollutions brought from themother's womb; with the soul and body's inaptness and unableness withcheerfulness and constancy to run the direct and just paths of God'scommandments. Many of these made the Head, all of these (and more, too) themembers, poor and needy. John Barlow. 1618.Verse 5. O Lord, make no tarrying. His prayer for himself, like his prayer forhis foes and for his friends, was answered. The Lord made no tarrying. Ere fourand twenty hours had rolled past, his rescued spirit was in Paradise, and thecrucified thief was with him. O, what a change! The morning saw himcondemned at the bar of an earthly tribunal, sentenced to death, and nailed tothe bitter tree; before the evening shadowed the hill of Calvary, he was nestlingin the bosom of God, and had become the great centre of attraction and ofadmiration to all the holy intelligences of the universe. The morning saw himled out through the gate of the Jerusalem below, surrounded by a ribald crowd,whose hootings rung in his ear; but ere the night fell, he had passed through thegate of the Jerusalem above, and his tread was upon the streets of gold, andangel anthems rose high through the dome of heaven, and joy filled the heart ofGod. James Frame.Verse 5. (third clause). Helper, in all good works; Deliverer, from all evil ones.Make no long tarrying: it is the cry of the individual sinner. Dionysius theCarthusian (1471) quoted in Neale and Littledale's Commentary.

Psalm 70 668HINTS TO THE VILLAGE PREACHERVerse 1.1. Occasion of his prayer.(a) Affliction.(b) Helplessness.2. Subject of his prayer. Deliverance, help.3. Importunity of his prayer. The time of deliverance may be an answer toprayer, as well as deliverance itself.Verse 1.1. Times when such urgent prayer is allowable, praiseworthy, or faulty.2. Reasons for expecting a speedy reply.3. Consolations if delay should occur.Verse 2.1. There are those who seek our soul's hurt.2. We must oppose them, not dally or yield.3. Our best weapon is prayer to God.4. Their defeat is here described.Verse 3.1. Who are these who cry "shame"?2. What master do they serve?3. What shall their wages be?Verse 4. Joy for seekers, and employment for finders.Verse 4. (last clause).1. The character.2. The saying.3. The wish.

Psalm 70 669Verse 5.1. Who needs help?2. Who renders help?3. What it comes to: "deliver."4. What prayer it suggests.Verse 5.1. Confession! I am poor and needy.2. Profession: Thou art my help, etc.3. Supplication: Make haste; Make no tarrying.

Psalm 71 670Psalm 71ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherOther WorksTITLE. There is no title to this Psalm, and hence some conjecture that Psalm 70 is intended to be a preludeto it, and has been broken off from it. Such imaginings have no value with us. We have already met withfive Psalms without title, which are, nevertheless, as complete as those which bear them. We have hereTHE PRAYER OF THE AGED BELIEVER, who, in holy confidence of faith, strengthened by a long andremarkable experience, pleads against his enemies, and asks further blessings for himself. Anticipating agracious reply, he promises to magnify the Lord exceedingly.DIVISION. The first four verses are faith's cry for help; the next four are a testimony of experience. FromPs 71:9-13, the aged saint pleads against his foes, and then rejoices in hope, Ps 71:14-16. He returns toprayer again in Ps 71:17-18, repeats the confident hopes which cheered his soul, Ps 71:19-21; and then hecloses with the promise of abounding in thanksgiving. Throughout, this Psalm may be regarded as theutterance of struggling, but unstaggering, faith.EXPOSITIONVerse 2. Deliver me in thy righteousness, and cause me to escape. Be true, OGod, to thy word. It is a righteous thing in thee to keep the promises which thouhast made unto thy servants. I have trusted thee, and thou wilt not beunrighteous to forget my faith. I am taken as in a net, but do thou liberate mefrom the malice of my persecutors. Incline thine ear unto me, and save me.Stoop to my feebleness, and hear my faint whispers; be gracious to myinfirmities, and smile upon me: I ask salvation; listen thou to my petitions, andsave me. Like one wounded and left for dead by mine enemies, I need that thoubend over me and bind up my wounds. These mercies are asked on the plea offaith, and they cannot, therefore, be denied.Verse 3. Be thou my strong habitation. Permit me to enter into thee, and be asmuch at home as a man in his own house, and then suffer me to remain in theeas my settled abode. Whereas foes molest me, I need a dwelling framed andbulwarked, to sustain a siege and resist the attacks of armies; let, then, thineomnipotence secure me, and be as a fortress unto me. Here we see a weak man,but he is in a strong habitation; his security rests upon the tower in which hehides, and is not placed in jeopardy through his personal feebleness. WhereuntoI may continually resort. Fast shut is this castle against all adversaries, its gatesthey cannot burst open; the drawbridge is up, the portcullis is down, the barsare fast in their places; but, there is a secret door, by which friends of the great

Psalm 71 671Lord can enter at all hours of the day or night, as often as ever they please.There is never an hour when it is unlawful to pray. Mercy's gates stand wideopen, and shall do so, till, at the last, the Master of the house has risen up andshut to the door. Believers find their God to be their habitation, strong andaccessible, and this is for them a sufficient remedy for all the ills of their mortallife.Thou hast given commandment to save me. Nature is charged to be tender withGod's servants; Providence is ordered to work their good, and the forces of theinvisible world are ordained as their guardians. David charged all his troops tospare the young man Absalom, but yet he fell. God's commandment is of farhigher virtue, for it compels obedience, and secures its end. Destruction cannotdestroy us, famine cannot starve us; but we laugh at both, while God's mandateshields us. No stones of the field can throw us down, while angels bear us up intheir hands; neither can the beasts of the field devour us, while David's Goddelivers us from their ferocity, or Daniel's God puts them in awe of us. Forthou art my rock and my fortress. In God we have all the security which naturewhich furnishes the rock, and art which builds the fortress, could supply; he isthe complete preserver of his people. Immutability may be set forth by the rock,and omnipotence by the fortress. Happy is he who can use the personal pronoun"my"—not only once, but as many times as the many aspects of the Lord mayrender desirable. Is he a strong habitation? I will call him "my strong habitation,"and he shall be my rock, my fortress, my God (Ps 71:4), my hope, my trust (Ps71:5), my praise (Ps 71:6). All mine shall be his, all his shall be mine. This wasthe reason why the psalmist was persuaded that God had commanded hissalvation, namely, because he had enabled his to exercise a calm andappropriating faith.Verse 4. Deliver me, O my God, out of the hand of the wicked. God is on thesame side with us, and those who are our enemies are also his, for they arewicked; therefore will the Lord surely rescue his own confederates, and he willnot suffer the evil to triumph over the just. He who addresses such a prayer asthis to heaven, does more injury to his enemies than if he had turned a batteryof Armstrongs upon them. Out of the hand of the unrighteous and cruel man.Being wicked to God, they become unrighteous towards men, and cruel in theirpersecutions of the godly. Two hands are here mentioned: they grasp and theycrush; they strike and they would slay if God did not prevent; had they as manyhands as Briarcus, the finger of God would more than match them.Verse 5. For thou art my hope, O Lord God. God who gives us grace to hope inhim, will assuredly fulfil our hope, and, therefore, we may plead it in prayer.His name is "Jehovah, the hope of Israel" (Jer 17:13); and, as he cannot be a

Psalm 71 672false or failing hope, we may expect to see our confidence justified. Thou artmy trust from my youth. David had proved his faith by notable exploits whenhe was a youth and ruddy; it was to him a cheering recollection, and he feltpersuaded that the God of his youth would not forsake him in his age. They arehighly favoured who can like David, Samuel, Josiah, Timothy, and others say,"Thou art my trust from my youth."Verse 6. By thee have I been holden up from the womb. Before he was able tounderstand the power which preserved him, he was sustained by it. God knowsus before we know anything. The elect of old lay in the bosom of God beforethey were laid on their mothers' bosoms; and when their infantile weakness hadno feet strong enough to carry it, the Lord upheld it. We do well to reflect upondivine goodness to us in childhood, for it is full of food for gratitude. Thou arthe that took me out of my mother's bowels. Even before conscious life, the careof God is over his chosen. Birth is a mystery of mercy, and God is with bothmother and babe. If marriages are registered in heaven, we may be sure thatbirths are also. Holy women do well to bless God for his mercy to them innature's perilous hour; but every one who is born of woman has equal cause forthankfulness. She, whose life is preserved, should render thanks, and so shouldhe whose life is given. My praise shall be continually of thee. Where goodnesshas been unceasingly received, praise should unceasingly be offered. God is thecircle where praise should begin, continue, and endlessly revolve, since in himwe live, and move, and have our being.Verse 7. I am as a wonder unto many. "To thousand eyes a mark and gaze amI." The saints are men wondered at; often their dark side is gloomy even toamazement, while their bright side is glorious even to astonishment. Thebeliever is a riddle, an enigma puzzling the unspiritual; he is a monster warringwith those delights of the flesh, which are the all in all of other men; he is aprodigy, unaccountable to the judgments of ungodly men; a wonder gazed at,feared, and, by and by, contemptuously derided. Few understand us, many aresurprised at us. But thou art my strong refuge. Here is the answer to our riddle.If we are strong, it is in God; if we are safe, our refuge shelters us; if we arecalm, our soul hath found her stay in God. When faith is understood, and thegrounds of her confidence seen, the believer is no longer a wonder; but themarvel is that so much unbelief remains among the sons of men.Verse 8. Let my mouth be filled with thy praise and with thy honour all the day.What a blessed mouthful! A man never grows nauseated though the flavour ofit be all day in his mouth. God's bread is always in our mouths, so should hispraise be. He fills us with good; let us be also filled with gratitude. This would

Psalm 71 673leave no room for murmuring or backbiting; therefore, may we well join withholy David in this sacred wish.Verse 9. Cast me not off in the time of old age. David was not tired of hisMaster, and his only fear was lest his Master should be tired of him. TheAmalekite in the Bible history left his Egyptian servant to famish when he grewold and sick, but not so the Lord of saints; even to hoar hairs he bears andcarries us. Alas for us, if we were abandoned by our God, as many a courtierhas been by his prince! Old age robs us of personal beauty, and deprives us ofstrength for active service; but it does not lower us in the love and favour ofGod. An ungrateful country leaves its worn out defenders to starve upon ascanty pittance, but the pensioners of heaven are satisfied with good things.Forsake me not when my strength faileth. Bear with me, and endure myinfirmities. To be forsaken of God is the worst of all conceivable ills, and if thebeliever can be but clear of that grievous fear, he is happy: no saintly heart needbe under any apprehension upon this point.Verse 10. For mine enemies speak against me. Dogs howl over a dying lion.When David's arm was able to chastise his foes, they were yet impudentenough to slander him, and he fears that now they will take fresh license in thehour of his weakness. The text most properly means that his enemies had saidthat God would forsake him; and, therefore, he is the more earnest that theLord's faithful dealings may give them the lie. And they that lay wait for mysoul take counsel together. The psalmist had enemies, and these were mostmalicious; seeking his utter destruction, they were very persevering, and staidlong upon the watch; to this they added cunning, for they lay in ambush tosurprise him, and take him at a disadvantage; and all this they did with theutmost unanimity and deliberation, neither spoiling their design by want ofprudence, nor marring its accomplishment by a lack of unity. The Lord our Godis our only and all sufficient resort from every form of persecution.Verse 11. Saying, God hath forsaken him. O bitter taunt! There is no worsearrow in all the quivers of hell. Our Lord felt this barbed shaft, and it is nomarvel if his disciples feel the same. Were this exclamation the truth, it wereindeed an ill day for us; but, glory be to God, it is a barefaced lie. Persecute andtake him. Let loose the dogs of persecution upon him, seize him, worry him, forthere is none to deliver him. Down with him, for he has no friends. It is safe toinsult him, for none will come to his rescue. O cowardly boasts of a braggartfoe, how do ye wound the soul of the believer: and only when his faith cries tohis Lord is he able to endure your cruelty.

Psalm 71 674Verse 12. O God, be not far from me. Nearness to God is our conscioussecurity. A child in the dark is comforted by grasping its father's hand. O myGod, make haste for my help. To call God ours, as having entered intocovenant with us, is a mighty plea in prayer, and a great stay to our faith. Thecry of "make haste" has occurred many times in this portion of the Psalms, andit was evoked by the sore pressure of affliction. Sharp sorrows soon put an endto procrastinating prayers.Verse 13. Let them be confounded and consumed that are adversaries to mysoul. It will be all this to them to see thy servant preserved; their envy andmalice, when disappointed, will fill them with life consuming bitterness. Thedefeat of their plans shall nonplus them, they shall be confounded as theyenquire the reason for their overthrow; the men they seek to destroy seem soweak, and their cause so contemptible, that they will be filled with amazementas they see them not only survive all opposition, but even surmount it. Howconfounded must Pharaoh have been when Israel multiplied, despite hisendeavours to exterminate the race; and how consumed with rage must theScribes and Pharisees have become when they saw the gospel spreading fromland to land by the very means which they used for its destruction. Let them becovered with reproach and dishonour that seek my hurt. He would have theirshame made visible to all eyes, by their wearing it in their blushes as a mantle.They would have made a laughing stock of the believer, if his God hadforsaken him; therefore, let unbelief and atheism be made a public scoffing intheir persons.Verse 14. The holy faith of the persecuted saint comes to the front in thesethree verses. But I will hope continually. When I cannot rejoice in what I have,I will look forward to what shall be mine, and will still rejoice. Hope will liveon a bare common, and sing on a branch laden down with snow. No date andno place are unsuitable for hope. Hell alone excepted, hope is a dweller in allregions. We may always hope, for we always have grounds for it: we willalways hope, for it is a never failing consolation. And will yet praise thee moreand more. He was not slack in thanksgiving; in fact, no man was ever morediligent in it; yet he was not content with all his former praises, but vowed tobecome more and more a grateful worshipper. When good things are bothcontinual and progressive with us, we are on the right tack. We ought to bemisers in going good, and our motto should be "more and more." While we donot disdain to "rest and be thankful, "we cannot settle down into resting in ourthankfulness. "Superior" cries the eagle, as he mounts towards the sun: higherand yet higher is also our aim, as we soar aloft in duty and devotion. It is ourcontinual hope that we shall be able more and more to magnify the Lord.

Psalm 71 675Verse 15. My mouth shall shew forth thy righteousness and thy salvation all theday. We are to bear testimony as experience enables us, and not withhold fromothers that which we have tasted and handled. The faithfulness of God insaving us, in delivering us out of the hand of our enemies, and in fulfilling hispromises, is to be everywhere proclaimed by those who have proved it in theirown history. How gloriously conspicuous is righteousness in the divine plan ofredemption! It should be the theme of constant discourse. The devil ragesagainst the substitutionary sacrifice, and errorists of every form make this themain point of their attack; be it ours, therefore, to love the doctrine, and tospread its glad tidings on every side, and at all times. Mouths are never sousefully employed as in recounting the righteousness of God revealed in thesalvation of believers in Jesus. The preacher who should be confined to this onetheme would never need seek another: it is the medulla theologae, the very pithand marrow of revealed truth. Has our reader been silent upon this choicesubject? Let us, then, press him to tell abroad what he enjoys within: he doesnot well who keeps such glad tidings to himself. For I know not the numbersthereof. He knew the sweetness of it, the sureness, the glory, and the truth of it;but as to the full reckoning of its plenitude, variety, and sufficiency, he felt hecould not reach to the height of the great argument. Lord, where I cannot countI will believe, and when a truth surpasses numeration I will take to admiration.When David spoke of his enemies, he said they were more in number than thehairs of his head; he had, therefore, some idea of their number, and found afigure suitable to set it out; but, in the case of the Lord's covenant mercies, hedeclares, "I know not the number, "and does not venture upon any sort ofcomparison. To creatures belong number and limit, to God and his grace thereis neither. We may, therefore, continue to tell out his great salvation all daylong, for the theme is utterly inexhaustible.Verse 16. I will go in the strength of the Lord God. Our translators give us agood sense, but not the sense in this place, which is on this wise, "I will comewith the mighty deeds of the Lord Jehovah." He would enter into those deedsby admiring study, and then, wherever he went, he would continue to rehearsethem. He should ever be a welcome guest who can tell us of the mighty acts ofthe Lord, and help us to put our trust in him. The authorised version may beused by us as a resolve in all our exertions and endeavours. In our own strengthwe must fail; but, when we hear the voice which saith, "Go in this thy might,"we may advance without fear. Though hell itself were in the way, the believerwould pursue the path of duty, crying: I will go in the strength of the Lord God:I will make mention of thy righteousness, even of thine only. Man'srighteousness is not fit to be mentioned—filthy rags are best hidden; neither isthere any righteousness under heaven, or in heaven, comparable to the divine.

Psalm 71 676As God himself fills all space, and is, therefore, the only God, leaving no roomfor another, so God's righteousness, in Christ Jesus, fills the believer's soul, andhe counts all other things but dross and dung "that he may win Christ, and befound in him, not having his own righteousness which is of the law, but therighteousness which is of God by faith." What would be the use of speakingupon any other righteousness to a dying man? and all are dying men. Let thosewho will cry up man's natural innocence, the dignity of the race, the purity ofphilosophers, the loveliness of untutored savages, the power of sacraments, andthe infallibility of pontiffs; this is the true believer's immovable resolve: "I willmake mention of thy righteousness, even of thine only." For ever dedicated tothee, my Lord, be this poor, unworthy tongue, whose glory it shall be to glorifythee.Verse 17. O God, thou hast taught me from my youth. It was comfortable to thepsalmist to remember that from his earliest days he had been the Lord'sdisciple. None are too young to be taught of God, and they make the mostproficient scholars who begin betimes. And hitherto have I declared thywondrous works. He had learned to tell what he knew, he was a pupil teacher;he continued still learning and declaring, and did not renounce his first master;this, also, was his comfort, but it is one which those who have been seducedfrom the school of the gospel, into the various colleges of philosophy andscepticism, will not be able to enjoy. A sacred conservatism is much needed inthese days, when men are giving up old lights for new. We mean both to learnand to teach the wonders of redeeming love, till we can discover somethingnobler or more soul satisfying; for this reason we hope that our gray heads willbe found in the same road as we have trodden, even from our beardless youth.Verse 18. Now also when I am old and grey headed, O God, forsake me not.There is something touching in the sight of hair whitened with the snows ofmany a winter: the old and faithful soldier receives consideration from his king,the venerable servant is beloved by his master. When our infirmities multiply,we may, with confidence, expect enlarged privileges in the world of grace, tomake up for our narrowing range in the field of nature. Nothing shall make Godforsake those who have not forsaken him. Our fear is lest he should do so; buthis promise kisses that fear into silence. Until I have shewed thy strength untothis generation. He desired to continue his testimony and complete it; he hadrespect to the young men and little children about him, and knowing the vastimportance of training them in the fear of God, he longed to make them allacquainted with the power of God to support his people, that they also might beled to walk by faith. He had leaned on the almighty arm, and could speakexperimentally of its all sufficiency, and longed to do so ere life came to a

Psalm 71 677close. And thy power to every one that is to come. He would leave a record forunborn ages to read. He thought the Lord's power to be so worthy of praise, thathe would make the ages ring with it till time should be no more. For this causebelievers live, and they should take care to labour zealously for theaccomplishment of this their most proper and necessary work. Blessed are theywho begin in youth to proclaim the name of the Lord, and cease not until theirlast hour brings their last word for their divine Master.Verse 19. Thy righteousness also, O God, is very high. Very sublime,unsearchable, exalted, and glorious is the holy character of God, and his way ofmaking men righteous. His plan of righteousness uplifts men from the gates ofhell to the mansions of heaven. It is a high doctrine gospel, gives a highexperience, leads to high practice, and ends in high felicity. Who hast donegreat things. The exploits of others are mere child's play compared with thine,and are not worthy to be mentioned in the same age. Creation, providence,redemption, are all unique, and nothing can compare with them. O God, who islike unto thee. As thy works are so transcendent, so art thou. Thou art withoutcompeer, or even second, and such are thy works, and such, especially, thy planof justifying sinners by the righteousness which thou hast provided. Adorationis a fit frame of mind for the believer. When he draws near to God, he entersinto a region where everything is surpassingly sublime; miracles of loveabound on every hand, and marvels of mingled justice and grace. A travelleramong the high Alps often feels overwhelmed with awe, amid their amazingsublimities; much more is this the case when we survey the heights and depthsof the mercy and holiness of the Lord. O God, who is like unto thee.Verse 20. Thou, which hast shewed me great and sore troubles, shalt quickenme again. Here is faith's inference from the infinite greatness of the Lord. Hehas been strong to smite; he will be also strong to save. He has shown me manyheavy and severe trials, and he will also show me many and precious mercies.He has almost killed me, he will speedily revive me; and though I have beenalmost dead and buried, he will give me a resurrection, and bring me up againfrom the depths of the earth. However low the Lord may permit us to sink, hewill fix a limit to the descent, and in due time will bring us up again. Evenwhen we are laid low in the tomb, the mercy is that we can go no lower, butshall retrace our steps and mount to better lands; and all this, because the Lordis ever mighty to save. A little God would fail us, but not Jehovah theOmnipotent. It is safe to lean on him, since he bears up the pillars both ofheaven and earth.Verse 21. Thou shalt increase my greatness. As a king, David grew ininfluence and power. God did great things for him, and by him, and this is all

Psalm 71 678the greatness believers want. May we have faith in God, such as these wordsevince. And comfort me on every side. As we were surrounded with afflictions,so shall we be environed with consolations. From above, and from all around,light shall come to dispel our former gloom; the change shall be great, indeed,when the Lord returns to comfort us. Here is the final vow of praise.Verse 22. I will also praise thee with the psaltery. Love so amazing calls forsweetest praise. David would give his best music, both vocal and instrumental,to the Best of Masters. His harp should not be silent, nor his voice. Even thytruth, O my God. This is ever a most enchanting attribute—viz., the truth orfaithfulness of our covenant God. On this we rest, and from it we draw streamsof richest consolation. His promises are sure, his love unalterable, his veracityindisputable. What saint will not praise him as he remembers this? Unto theewill I sing with the harp, O thou Holy One of Israel. Here is a new name, and,as it were, a new song. The Holy One of Israel is at once a lofty and anendearing name, full of teaching. Let us resolve, by all means within ourpower, to honour him. Here is the final vow of praise.Verse 23. My lips shall greatly rejoice when I sing unto thee. It shall be noweariness to me to praise thee. It shall be a delightful recreation, a solace, a joy.The essence of song lies in the holy joy of the singer. And my soul, which thouhast redeemed. Soul singing is the soul of singing. Till men are redeemed, theyare like instruments out of tune; but when once the precious blood has set themat liberty, then are they fitted to magnify the Lord who bought them. Our beingbought with a price is a more than sufficient reason for our dedicating ourselvesto the earnest worship of God our Saviour. Here is the final vow of praise.Verse 24. My tongue also shall talk of thy righteousness all the day long. I willtalk to myself, and to thee, my God, and to my fellow men: my theme shall bethy way of justifying sinners, the glorious display of thy righteousness andgrace in thy dear Son; and this most fresh and never to be exhausted subjectshall be ever with me, from the rising of the sun to the going down of the same.Others talk of their beloveds, and they shall be made to hear of mine. I willbecome an incessant talker, while this matter lies on my heart, for in allcompany this subject will be in season. For they are confounded, for they arebrought unto shame, that seek my hurt. As in many other Psalms, theconcluding stanzas speak of that as an accomplished fact, which was onlyrequested in former verses. Faith believes that she has her request, and she hasit. She is the substance of things hoped for—a substance so real and tangible,that it sets the glad soul singing. Already sin, Satan, and the world arevanquished, and the victory is ours.

Psalm 71 679"Sin, Satan, Death appearTo harass and appal:Yet since the gracious Lord is near,Backward they go, and fall.""We meet them face to face,Through Jesus' conquest blest;March in the triumph of his grace,Right onward to our rest."EXPLANATORY NOTES AND QUAINT SAYINGSWhole Psalm. This Psalm, which has no title in the Hebrew, in the LXX hasthe title, By David, of the sons of Jonadab, and of those who were first madeprisoners. If any authority be allowed to this title, we must suppose that thiswas a Psalm written by David, which was used, as particularly adapted to thecircumstances of their condition, by the Rechabites, who were descended fromJonadab (Jeremiah 35), and the Jews, who were taken by the Chaldeans ascaptives to Babylon. However this may be, it seems probable that David wasthe author of this Psalm, and that he wrote it in his extreme age, and but a littlewhile before he died. The line which follows the next Psalm, and closes thesecond book, perhaps has a reference to this fact. Some of the Fathers interpretthe Psalm mystically of the church in her old age, and her trials at the end of theworld. "Plain Commentary."Whole Psalm. The Psalm, I am aware, is anonymous, and is, therefore, bymany recent critics referred to some later writer; but I am satisfied that Venemaand Hengstenberg have adduced sufficient reasons for retaining the opinion ofCalvin and the older expositors, that it is from David's pen, and is the plaintivesong of his old age. It shows us the soul of the aged saint, darkened by theremembrance of his great transgression, and by the swarms of sorrows withwhich that sin filled all his later years. But he finds comfort in reverting to thehappy days of his childhood, and especially to the irrevocable trust which hewas then enabled to repose in God. The thoughts and feelings expressed remindone of those which invest with such a solemn, tender interest the SecondEpistle to Timothy, which embalms the dying thoughts of the great apostle.Like Paul, David takes a retrospect of the Lord's dealings with him from thebeginning; and, in effect, declares, with the dying apostle: "I am not ashamed:for I know whom I have believed, and am persuaded that he is able to keep thatwhich I have committed unto him against that day." 2Ti 1:12. Only, there is thisnotable difference between the two, that while Paul gathered confirmation ofhis faith from the experience of a thirty years' walk with his Lord, David's

Psalm 71 680experience stretched over more than twice so many years; for it began with hischildhood. William Binnie.Whole Psalm. It will be asked how Christ could use such verses as Ps 71:9,18,since these look forward apparently to the frailty of age. The reply to this feltdifficulty is, these expressions are used by him in sympathy with his members,and in his own case denote the state equivalent to age. His old age was, ere hereached three and thirty years, as Joh 8:57 is supposed to imply: for "Worn outmen live fast." Barclay seems to give the right sense in the following lines:—"Grown old and weak, with pain and grief,Before his years were half complete."Besides, the words signify, "Forsake me not from this time onward, even were Ito live to grey hairs." This is a view that conveys precious consolation to agedones, who might be ready to say that Christ could not altogether enter into theirfeelings, having never experienced the failing weakness of age, the debility, thedecay, the bodily infirmities so trying to the spirit. But this Psalm shows us,that in effect he did pass through that stage of our sojourning, worn out andwasted in bodily frame and feeling, by living so much in so short a time. Theaged members of his church may find his sweet sympathy breathed out in Isa46:3-4; and, here they may almost see him learning the lesson in a human way,as he bends under the weight of our frailties. For this reason, among others, thisPsalm was specially prized by Robert Blair, one of our godly forefathers. Heused to call it "His Psalm." Andrew A. Bonar.Verse 1. In thee, O Lord, do I put my trust. As if he should say: O Lord, permitnot those who put their trust in thee to be confounded, and to be held up as alaughing stock. I have placed all my hope in thee, and thou art that God who,for the sake of thy goodness and truth, hast never deserted those who hope inthee. If thou shalt suffer me to be confounded, the enemies to triumph, and myhope to be placed in thee in vain, certainly this shame shall fall upon thine ownname... Let us, therefore, learn from this place to be more anxious about whatmay happen to the name of God through us, than to our own; whether it bethrough us in doing, or in us in suffering. The prophet is fearful lest he shouldbe confounded on account of his hope placed in God, although it was not in hisown power, nor could he prevent it... It is necessary, first, that we should be ofthose who place their hope in God, then it is necessary that this piety of ourhearts should not be confined to ourselves only, but should be known to allthose who come in contact with us, even our opponents and enemies; else it isnot possible for us to dread this kind of confusion feared by the prophet, whennobody knows that our hope is placed in God. No artist suffers confusion, if he

Psalm 71 681has never shared the good opinion of his fellow men. To no sick man can it besaid, Physician, heal thyself, if his reputation for medical skill has never stoodhigh. So of those, it cannot be said, They hoped in God, let him save them if hewill have them, of whom it was never remarked that they placed any hope inGod. His solicitude, therefore, belongs only to those whose hope is in the Lord;upon others it cannot fall. Musculus.Verse 1. In thee, O Lord, do I put my trust. It is a good beginning, and arecommendation to our prayers, when we can declare our faith and trust to bein God alone. Edward Walter, in "A Help to the profitable reading of thePsalms." 1854.Verse 2. Deliver me in thy righteousness. Incline thine ear. Let my deliverancebe the fruit of thy promise, and of my prayer; and so it will be much thesweeter. John Trapp.Verse 2. In thy righteousness. The righteousness of God is in this place thatvirtue by which he makes good his promises—revenges injuries and rewardspiety—which is elsewhere called his veracity. Upon this perfection David herecalls, not because he was innocent before God, but because God had boundhimself to him by promises, as if he were, in the presence of the men who werepersecuting him, both innocent and righteous; and, therefore, worthy of beingdelivered from this last terrible calamity into which he has fallen throughAbsalom, since God had thus acted towards him. Hermann Venema.Verse 2. Thy righteousness. Not mine. He knew that he was being chastenedfor his sin against Uriah. He pleads no merit of his own. Simon de Muis.Verse 2. Incline thine ear. And since I am so wounded that I am not able tosend up my cry to thee, the Most High, do thou incline thine ear to me as I liehalf dead, left by the robbers who have wounded and spoiled me. Gerhohus.Verse 3. Whereunto I may continually resort. Would he then want to repair tohim always? Our necessities, our work, our danger require it constantly. We arecommanded to pray without ceasing. And if, while we acknowledge and feelthe obligation, we are renewed in the spirit of our mind, we shall not lament it.Loving him, as well as depending upon him, we shall find it good to draw nearto God, and delight ourselves in the Almighty; and we shall never find him,when we want him, inaccessible. There is a way to our strong habitation, andwe know the way. There is a door, and we have the key. No sentinel keeps usback; the dwelling is our own: and who dares to forbid us all itsaccommodations and contents? Kings, however disposed, cannot be always

Psalm 71 682approachable. Owing to the multitude of their claims, and the limitation of theirpowers, and the importance of keeping up a sense of their dignity, they are onlyaccessible at certain times, and with stately formalities. But the King of kingsallows us to come boldly to the throne of grace; and enjoins us in every thing,by prayer and supplication, to make our requests unto him. We cannot be tooimportunate, or by our continual coming weary him. William Jay.Verse 3. Thou hast given commandment to save me. Let us observe his words;he ascribes to the word and command of God a saving virtue, which no poweron earth, none in hell, nor death itself can resist. Only, he says, give thecommand that I may be saved, and, in a moment, I shall be wholly saved.Musculus.Verse 4. The cruel man is literally the leavened man, leavened with hatred oftruth and enmity to God; and, therefore, a violent opposer of his people. So, in1Co 5:8 we are cautioned against the "leaven of malice and wickedness,"which, in accordance with the figure, may pervade the whole natural characterof an ungodly man, his faculties and affections. W. Wilson.Verse 5. Thou art my hope. Not only is our hope in him but he himself is ourhope. "God our Saviour, and Lord Jesus Christ, "saith St. Paul, "our hope." 1Ti1:1. Yea, there is a deeper, nearer depth: "The glory of the mystery of thegospel, "says St. Paul, "is Christ in you, the hope of glory." Christ himself isour hope, as the only Author of it; Christ is our hope, as the End of it; andChrist, who is the Beginning and the End, is our hope also by the way; for hesaith, "Christ in you, the hope of glory." Col 1:27. Each yearning of our hearts,each ray of hope which gleams upon us, each touch which thrills us, each voicewhich whispers in our inmost hearts of the good things laid up in store for us, ifwe will love God, are the light of Christ enlightening us, the touch of Christraising us to new life, the voice of Christ, "Whoso cometh to me, I will in nowise cast out; "it is "Christ in us, the hope of glory, "drawing us up by his spiritwho dwelleth in us, unto himself our hope. For our hope is not the glory ofheaven, not joy, not peace, not rest from labour, not fulness of our wishes, norsweet contentment of the whole soul, nor understanding of all mysteries and allknowledge, not only a torrent of delight; it is "Christ our God, ""the hope ofglory." Nothing which God could create is what we hope for; nothing whichGod could give us out of himself, no created glory, or bliss, or beauty, ormajesty, or riches. What we hope for is our Redeeming God himself, his love,his bliss, the joy of our Lord himself who hath so loved us, to be our joy andour portion for ever. E. B. Pusey.

Psalm 71 683Verse 5. From my youth. The remembering and acknowledging of God inyouth will be great satisfaction in old age. O what joy will reflection uponyouthful piety yield! Even Seneca, a heathen, could say: "Youth well spent isthe greatest comfort of old age." David could confidently plead with God fordeliverance out of the hand of the wicked: For, saith he, thou art my hope, OLord God: thou art my trust from my youth. "Cast me not off in the time of oldage; forsake me not when my strength faileth" (Ps 71:9,17-18). An ingenuousmaster will not turn off a superannuated servant. When the proconsul badePolycarp deny Christ and swear by the emperor, he answered: "I have servedChrist these eighty-six years, and he hath not once injured me, and shall I nowdeny him?" Jacob could say: "God hath fed me all my life long unto this day;he hath been kind to me all my days, and I trust he will look to me even in theend; and shall I now turn my back on him?" Whither can I go to mend myselffor a master? "Thou only hast the words of eternal life." He that hath been thestay of my youth, will be the staff of my age. I dare venture my soul upon hispromise who hath hitherto maintained me by his providence. "In the days of myyouth, the secret of God was upon my tabernacle, his candle did shine upon myhead, and by his light I walked through darkness; "and, though now "the sun,and the light, and moon and stars be darkened, "in this my natural horizon, yet"the Lord is my light and my salvation, whom shall I fear?" "Yea, though Iwalk through the valley of the shadow of death, I will fear no evil: for thou artwith me, thy rod and thy staff they comfort me." I have abundant experience ofhis grace and presence. O the days of mercy I have had many years ago! Agood man said: "I got that in my youth, which I would not for all the worldhave to get now." Oliver Heywood. 1629-1702.Verse 6. He did not, like most men, recognise the hand of God only when, inan extraordinary manner, it became manifest in life; but his eye of faith regardsthe ordinary works of God as miracles. The translation from his mother's wombto the light of day is to him an object of praise. (Ps 22:9-10.) And, really, is notthe preservation of the embryo, in its narrow confines, a miracle? Is it not apledge, simultaneously with man's growing into being, of our after experiencein life, that we have a God "who bringeth us out of death to light?" (Ps 68:20.)Is not the reason of our finding so little of praise, to be sought in our having noeyes for his daily miracles? The psalmist has eyes for the daily miracles of theLord; and, therefore, his mouth is daily full of the praise of the Lord. AugustusF. Tholuck.Verse 6. Blessed be God that ever I was born. Halyburton.Verse 6. This verse corresponds with the preceding, except that David proceedsfarther. He not only celebrates the goodness of God, which he had experienced

Psalm 71 684from his childhood, but, also, those proofs of it which he had received previousto his birth. An almost similar confession is contained in Ps 22:9-10, by whichis magnified the wonderful power and inestimable goodness of God in thegeneration of men, the way and manner of which would be altogetherincredible, were it not a fact with which we are quite familiar. If we areastonished at that part of the history of the flood, in which Moses declares (Ge8:13), that Noah and his household lived ten months amidst the offensivenuisance produced by so many living creatures, when he could not draw thebreath of life, have we not equal reason to marvel that the infant, shut up withinits mother's womb, can live in such a condition as would suffocate the strongestman in half an hour? But we thus see how little account we make of themiracles which God works, in consequence of our familiarity with them. TheSpirit, therefore, justly rebukes this ingratitude, by commending to ourconsideration this memorable instance of the grace of God which is exhibited inour birth and generation. When we are born into the world, although the motherdo her office, and the midwife may be present with her, and many others maylend their help, yet did not God, putting, so to speak, his hand under us, receiveus into his bosom, what would become of us? and what hope would there be inthe continuance of our life? Yea, rather, were it not for this, our very birthwould be an entrance into a thousand deaths. God, therefore, is with the highestpropriety said to take us out of our mother's bowels. To this corresponds theconcluding part of the verse, My praise shall be continually of thee by whichthe psalmist means that he has been furnished with matter for praising Godwithout intermission. John Calvin.Verse 8. Let my mouth be filled with thy praise. Let my mouth, I say, be sofilled with thy praise, that from the bottom of my heart, even to the lips of mymouth, the plenitude of thy grace, O God, infused into my heart, and diffusedover my lips, may loyally magnify thee; so shall I not be found like that people,of whom thou dost say: "This people honour me with their lips, but their heartis far from me." Isa 29:13. Gerhohus.Verse 9. Cast me not off in the time of old age, etc.; for now I have most needof thee. The white rose is soonest cankered; so is the white head soonestcorrupted. Saepe nigrum cor est, caput album. Satan maketh a prey of oldSolomon, Asa, Lot, others; whom when young he could never so deceive. Theheathens, therefore, well warn us to look well to our old age, as that whichcometh not alone, but is infested with many diseases, both of body and mind.This David knew, and, therefore, prayed as here: Cast me not off in the time ofold age; forsake me not when my strength faileth. He is a rare old man that can

Psalm 71 685say with Caleb (Jos 14:10,14), "Behold, the Lord hath kept me alive, "etc. JohnTrapp.Verse 9. Cast me not off in the time of old age, etc. It is not unnatural orimproper for a man who sees old age coming upon him to pray for specialgrace, and special strength, to enable him to meet what he cannot ward off, andwhat he cannot but dread; for who can look upon the infirmities of old age, ascoming upon himself, but with sad and pensive feelings? Who would wish tobe an old man? Who can look upon a man tottering with years, and brokendown with infirmities; a man whose sight and hearing are gone; a man who isalone amidst the graves of all the friends that he had in early life; a man who isa burden to himself, and to the world; a man who has reached the "Last sceneof all that ends the strange, eventful history"—that scene of"Second childishness, and mere oblivion,Sans teeth, sans eyes, sans taste, sans everything; "that scene when one can say—"I have lived long enough; my way of lifeIs fallen into the sear, the yellow leaf;And that which should accompany old age,As honour, love, obedience, troops of friends,I must not look to have; "Who can think of all this and not pray for special grace for himself, should helive to see those days of infirmity and weakness? And who, in view of suchinfirmities, can fail to see the propriety of seeking the favour of God in earlyyears? Albert Barnes.Verse 9. Cast me not off in the time of old age, etc. David, mindful of the nobleactions which, through God's assistance, he had achieved in his youth,beseeches him not to desert his servant, when persecuted by a rebellious son, inhis old age. The weakness and temptations peculiar to that time of life, renderthis a petition necessary for all to make, before we are overtaken by it. Thechurch findeth but too much occasion to make the same, now that she is sunk inyears; when faith languisheth, charity waxeth cold, and the infirmities of aspiritual old age are coming fast upon her. George Horne.Verse 9. Cast me not off. God had cast of his predecessor, Saul, and thingslooked as if he now meant to cast him off. His people also seemed disposed, bytheir joining with Absalom, to cast him off: hence the force of the petition.Andrew Fuller.

Psalm 71 686Verse 9. Forsake me not when my strength faileth. Neither will Christ forsakehis church in the latter days of its age, when the weakness of faith becomesmore prevalent. W. Wilson.Verse 9. Forsake me not when my strength faileth. June 28. This day I enter onmy eighty-sixth year. I now find I grow old:1. My sight is decayed, so that I cannot read a small print, unless in a stronglight.2. My strength is decayed, so that I walk much slower than I did some yearssince.3. My memory of names, whether of persons, or places, is decayed, till I stop alittle to recollect them.What I should be afraid of, is, if I took thought for the morrow, that my bodyshould weigh down my mind, and create either stubbornness, by the decrease ofmy understanding, or peevishness, by the increase of bodily infirmities; Butthou shalt answer for me, O Lord my God. John Wesley.Verse 11. All kinds of distresses are obnoxious to the worst of misjudgingsfrom malevolent minds. The sufferings of Christ produced this censoriousscoff, "Let God deliver him, if he will have him." (Mt 27:43.) David's troubleeasily induced his adversaries to conclude that God had forsaken him, and thatthere was none to deliver him. But in troubles of this nature, where especiallythere are frightful complainings against themselves, men are more easily drawnout to be peremptory in their uncharitable judgments concerning them, becausethe trouble itself is somewhat rare, and apt to beget hideous impressions, and,withal, the vent which the afflicted parties give by their bemoaning of theirestate, in hope to ease themselves thereby, is but taken as a testimony againstthemselves and the undoubted echoes of their real feelings. Richard Gilpin(1625-1700), in "Daemonologia Sacra; or, a Treatise of Satan's Temptations."(In Nichols Series of Puritan Divines.)Verse 13. Let them be confounded, etc. Let them, who were so wicked that theynever hoped anything good of me, be confounded by the evidence of theblessings which manifestly fall upon me; and, let them fail, the grounds of theirabuse being taken away, as a fire fails when the fagots are removed. Gerhohus.Verse 13. Let them be confounded, etc. By the law of retaliation (talio), hemight have said: "Be thou an adversary to their souls, and seek their hurt."

Psalm 71 687Nothing of this is hinted at: his only desire is that they may be confounded andfail, that they may be covered with disgrace and shame. He seeks nothingbeyond the frustration of their attempts, that they may begin to be ashamed, andhave no cause for boasting that they came off victorious. Musculus.Verse 13. Shame ariseth from utter disappointments. If hope deferred causethshame, then much more hope destroyed. When a man sees his hopes quite cutoff, so that he can no way reach the thing he looked for, shame takes hold ofhim strongly. Joseph Caryl.Verse 13. That are adversaries to my soul. That hated him with a diabolicalhatred, as the devil hates the souls of men, and who has his name Satan fromthe word here used. All wicked men are Satans, full of enmity against God andall good men; and such were David's enemies, spiteful and malicious, andnothing would satisfy them but his life. John Gill.Verse 14. But I will hope continually. Behold, O Lord, I have prayed to thee,and I am comforted. Hope has thus taught me. I am glad; because in thee have Itrusted, I shall never be confounded. Sorrow returned, equipped with vast array,fortified at all points with swords and spears, and with great clamourbeleaguered my city. The din of his horsemen terrified me; and, standing at thegates, he commanded silence, and thus loudly spake: "Behold the man whotrusted in God; who said, I shall not be confounded for ever; who took hope fora consoler." And, when he observed me blushing at these words, he drewnearer, and said: "Where are the promises which were thy trust? Where theconsolation? Where the deliverance? What have thy tears availed thee? Whathelp have thy prayers brought thee from heaven? Thou hast cried, and no onehas answered; thou hast wept, and who have been moved with pity for thee?Thou hast called upon thy God, and he has been silent. Thou hast prayed tohim, and he has hidden himself from thee: there has come no voice nor sound...Arise, therefore, and flee for help to man, that he may free thee from thyprison." With these words, there arose such a din of arms in the camp—such aclamour of men and sounding of trumpets—that I could hardly keep up heart;and, unless my beloved Hope had brought me help, Sorrow would have seizedand carried me off in chains to his own place. Comes Hope to me, gleaming indivine brightness, and, smiling, said: "O soldier of Christ, how is thy heart?What is this struggle in thy mind?" At these words, I began to blush. "Fear not,"she said, "Evil shall not capture thee; thou shalt never perish. Behold, I amwith thee, to deliver thee. Dost thou not know what is written (Psalm 12), `Thefool hath said in his heart, there is no God.' As one of the foolish women haththis Sorrow spoken; never shall he be able to persuade thee that there is no

Psalm 71 688God, or that God does not exercise a providence over all." GirolamoSavonarola. 1452-1498.Verse 14. And I will always hope, and add to (literally, add upon, accumulate,increase) all thy praise. To all thy praise which I have uttered hitherto, I willcontinue still to add. Joseph Addison Alexander.Verse 14. I will expect continually. But what did he expect? That for which heprayed in the ninth verse—the preservation of his prosperity, the presence andthe help of God to the very end of life. Wherefore, he adds, continually, inperpetuity, in the time of old age,—usque ad mortem. Hermann Venema.Verse 14. As there is no end to the lovingkindness of Jehovah, there should benone to our gratitude. The hope of a Christian enableth him to be thankful, evenin the dark season of affliction. Mrs. Thomson.Verse 15. The righteousness of God, here mentioned, includes not only therectitude of his nature, and the equity of his proceedings, but likewise thateverlasting righteousness which his Son hath brought in for our justification.God's righteousness and salvation are here joined together; and, therefore, letno man think to put them asunder, or expect salvation without righteousness.Mrs. Thomson.Verse 15. I know not the numbers. David began his arithmetic, in Ps 71:14,with addition: "I will yet praise thee more and more; "but he is fairly beaten inthis first rule of sacred mathematics. His calculation fails him, the mereenumeration of the Lord's mercies overwhelms his mind; he owns hisinadequacy. Reckon either by time, by place, or by value, and the salvation ofGod baffles all powers of estimation. C. H. S.Verse 16. I will go. The word to go must be here taken in the sense of going tobattle against enemies. This, he says, he will do, trusting not to his own, but tothe power of the Lord, his heart fired with the memory of the righteousness ofGod. So is it in another place: "Some trust in chariots, some in horses, but we inthe name of our God." Musculus.Verse 16. I will go in the strength of the Lord. The minister goes thus byrealising this strength and depending on it. In this strength he goes into the pathof communion with God, into the fields of conflict, in the privacy of domesticlife, and in all the walks of active life. His boast is in the righteousness ofChrist; and he mentions this to God as the ground of his confidence, to himselfas the spring of his comforts, to others as the hope of salvation. Substance of

Psalm 71 689Sermon by James Sherman. The first preached by him after his settlement atSurrey Chapel. September 4th, 1836.Verse 16. The strength of the Lord God. The power of God is expressed in theplural number, to show the greatness of it, which is as a garrison to the believer.John Gill.Verse 16. I will go in the strength of the Lord. The phrase, to go in, or, with thestrengths of God, does not teach us that he would go by means of them, by theirhelp and assistance, as many have thought, first, because the word is used tosignify the illustrious and mighty deeds of God; secondly, because it denotesthe subject of praise; but to go with the strength of Jehovah, as the renderingought to be... is to go as if girt with his former deeds of power—girt with themas if with the material of praise. Hermann Venema.Verse 17. O God, thou hast taught me from my youth. Whence was it thatDavid understood "more than the ancients"? (Ps 119:100.) He had a Father toteach him; God was his instructor. Many a child of God complains of ignoranceand dulness; remember this, thy Father will be thy tutor; he hath promised togive "his Spirit to lead thee into all truth" (Joh 6:13); and God doth not onlyinform the understanding, but inclines the will; he doth not only teach us whatwe should do, but enables us to do it. (Eze 36:27); "I will cause you to walk inmy statutes." What a glorious privilege is this, to have the star of the wordpointing us to Christ, and the loadstone of the Spirit drawing! Thomas Watson.Verse 17. Thou hast taught me from my youth. If you ask me what were theways by which David was taught, I might ask you what they were not... Godtaught him by his shepherd's crook; and by the rod and sceptre of a king hetaught him. He taught him by the shouts of the multitude—"Saul hath slain histhousands and David his ten thousands; "and he taught him just as much, if notmore, by the contempt he met in the court of the Philistines. He taught him bythe arrows of Jonathan, levelled in friendship; and he taught him by the javelinof Saul levelled at his life. He taught him by the faithlessness of Abiathar, andthe faithlessness of even his faithful Joab; and he taught him by the faithfulnessof Abishai, and the faithfulness of Mephibosheth; and, let me add too, by therebellion of Absalom, and the selfishness of Adonijah; they were all means, bywhich the Lord taught this his servant. And be assured, you that are under histeaching, there is nothing in your lives, but he can teach you by it: by comfortsand crosses, by your wounds and your healings, by that which he gives and bywhat he takes away. He unteaches his child, that he may teach him; shows himhis folly, that he may make him wise; strips him of his vain confidence, that hemay give him strength; makes him know that he is nothing, that he may show

Psalm 71 690him that he has all in the Lord—in Jesus his Beloved one. James HarringtonEvans.Verse 17. Thou hast taught me from my youth. Youth needs a teacher that itmay embrace virtue. Seneca says, Virtue is a hard thing to youth, it needs aruler and guide; vices are acquired without a master. How prone he was in hisboyhood and youth to vices, we may see in Psalm 25. "Remember not the sinsof my youth, nor my transgressions." Jerome, in his Epistle to Nepotianus,says: "As fire in green wood is stifled, so wisdom in youth, impeded bytemptations and concupiscence, does not unfold its brightness, unless by hardwork, and steady application and prayer, the incentives of youth are inwardlyrepelled." Hence it is that almost all nations have provided good and wiseteachers of the young. Among the Spartans, one was chosen from theMagistrates and Senators to be paidonomos, rector of the boys... At Athensthere were twelve men named Sophronistae, elected by the suffrages of all thetribes, to moderate the manners of youth... God is the teacher of his servants.Plato says, oiden einai yeioteron, that there is nothing more divine than theeducation of children. Of God the Father, or of the whole Trinity, Hannah, themother of Samuel, says, 1Sa 2:3: "The Lord is a God of knowledge;"(Scientiarum, Vulg.) that is, as the Chaldee has it, he knows all things...Socrates says, that he is the mind of the universe. Without him, therefore, all aredemented; but with him, and through him, in a single moment they becomewise. Philo, in his treatise of the sacrifice of Cain and Abel, says, Masterscannot fill the mind of their pupils as if they were pouring water into a vessel;but when God, the fountain of wisdom, communicates knowledge to the humanrace, he does it without delay, in the twinkling of an eye... His anointing shallteach you of all things. 1Jo 2:27. Thomas Le Blanc.Verse 17. From my youth. Is it such "a crown of glory" to be found old in theways of righteousness? Do you then begin to be godly betimes; that, if you livein this world you may have this crown set upon your heads when you areancient; for is it not better for you to be plants of God's house, than weeds uponthe dunghill? Those that are wicked are but as weeds upon a dunghill, but youthat are godly are as plants in God's own orchard. In Ro 16:7, we find thatAndronicus and Junia are commended because they were in Christ before Paul:"They were in Christ before me." It is an honourable thing to be in Christbefore others; this is honourable when you are young; and then going on in theways of godliness all your young time, and so in your middle age, and till youcome to be old. Jeremiah Burroughs.Verse 17. Wondrous works. Observe that he calls the blessing of divine aid sooften received in affliction, wondrous works. By this expression, he shows us,

Psalm 71 691with what grievous perils he was tossed; then how he had been snatched fromthem by the hand of God, contrary to the expectation of all men. Therefore,God is wonderful among his saints. To this end the adversities of the saintstend, that they may show forth in them the wonderful works of God. Musculus.Verses 17-18. The integrity of our hearts and ways, in former walkings afterGod, and service for God, may by faith in Christ, as in all our justification, bepleaded. See also Isa 38:3 and Ps 119:10. The Lord himself maketh it tohimself a motive to show mercy to his people (Isa 63:8 Jer 2:2); only we mustuse this plea more rarely and sparingly, in a self denying way, in faith inChrist's righteousness, as made ours. Thomas Cobbet.Verse 18. Now also when I am old and grayheaded, O God, forsake me not.God exalts pardoning grace to some more, and sanctifying grace to others; he isthe God of grace. Those ships that have been in long voyages at sea, three orfour years out, have gone through hot climates and cold, passed the equinoctialline again and again, and have run through many a difficulty, and great storms,and yet have been kept alive at sea, as they speak, when these shall meet oneanother at sea near the haven, how will they congratulate? And old disciplesshould do so, that God hath kept grace alive in their souls. And I would ask youhow many thousand ships have you seen cast away before your eyes? Howmany that have made "shipwreck of faith and a good conscience, "as theapostle speaks? This and that profession, that has run into this and that errordamnable, or false opinions and teaching, though all of smaller moment; othersthat have struck upon quicksands of worldly preferments, and many split uponrocks, and yet you have been kept. This should move you to bless this yourGod, the God of grace, the more. Come, let me knock at your hearts; are noneof you old professors, like old hollow oaks, who stand in the woods amongprofessors still, and keep their stand of profession still, and go to ordinances,etc.; but the "rain they drink in, "as the apostle's word is, serves to no other endbut to rot them. "These are nigh unto cursing." Or, have you green fruits stillgrowing on you, as quickly and lively affections to God and Christ, and faithand love, as at the first, and more abounding? O bless God you are so near thehaven, and lift up your hearts, your redemption draws near; and, withal, raiseyour confidence, that that God of grace, who hath called you into his eternalglory, will keep you for it, and possess you of it shortly. Thomas Goodwin.Verse 18. Forsake me not; until, etc. Apostasy in old age is fearful. He thatclimbs almost to the top of a tower, then slipping back, hath the greater fall.The patient almost recovered, is more deadly sick by a relapse. There werestars struck from heaven by the dragon's tail (Re 12:4); they had better neverhave perched so high. The place where the Israelites fell into that great folly

Psalm 71 692with the daughters of Moab, was in the plain, within the prospect of the HolyLand; they saw their inheritance, and yet fell short of it. So wretched is it forold men to fall near to their very entry of heaven, as old Eli in his indulgence (1Samuel 2); old Judah in his incest (Genesis 38); old David with Bathsheba; oldAsa trusting in the physicians more than in God (2Ch 16:12); and old Solomonbuilt the high places. Some have walked like cherubs in the midst of the stonesof fire, yet have been cast as profane out of God's mountain. Eze 28:14,16.Thus the seaman passeth all the main, and suffers wreck in the haven. The cornoften promises a plenteous harvest in the blade, and shrinks in the ear. Youhave seen trees loaden with blossoms, yet, in the season of expectation, nofruit. A comedy that holds well many scenes, and goes lamely off in the lastact, finds no applause. Remember Lot's wife (Lu 17:32): think on that pillar ofsalt, that it may season thee. Thomas Adams.Verse 18. Until I have shewed thy strength unto this generation, etc. Are therebetter preachers of the works of God to be found than hoary parents in thecircle of their children; or grandparents in that of their grandchildren? AugustusF. Tholuck.Verse 18.With years oppressed, with sorrows worn,Dejected, harassed, sick, forlorn,To thee, O God, I pray;To thee my withered hands arise,To thee I lift these failing eyes:Oh, cast me not away!Thy mercy heard my infant prayer;Thy love, with all a mother's care,Sustained my childish days:Thy goodness watched my ripening youth,And formed my heart to love thy truth,And filled my lips with praise.O Saviour! has thy grace declined?Can years affect the Eternal Mind,Or time its love destroy?A thousand ages pass thy sight,And all their long and weary flightIs gone like yesterday.

Psalm 71 693Then, even in age and grief, thy nameShall still my languid heart inflame,And bow my faltering knee:Oh, yet this bosom feels the fire,This trembling hand and drooping lyre,Have yet a strain for thee!Yes, broken, tuneless still, O Lord,This voice, transported, shall recordThy goodness tried so long;Till, sinking slow, with calm decay,Its feeble murmurs melt away,Into a seraph's song.—Sir Robert Grant.Verse 19. O God, who is like unto thee? Either for greatness or goodness, forpower or for mercy, for justice, truth, and faithfulness; for the perfections of hisnature, or the works of his hands; and to be praised, reverenced, and adored, ashe is. John Gill.Verse 19. Who is like unto thee! Krmk ym, Mi camocha. God is alone: who canresemble him? He is eternal; he can have none before, and there can be noneafter; for, in the infinite unity of trinity, he is that eternal, unlimited, impartible,incomprehensible, and uncompounded, ineffable Being, whose essence ishidden from all created intelligences, and whose counsels cannot be fathomedby any creature that even his own hand can form. "WHO IS LIKE UNTOTHEE!" will excite the wonder, amazement, praise, and adoration of angels andmen to all eternity. Adam Clarke.Verse 20. Thou shalt quicken me again, etc. Here Jerome triumphs over theJews, challenging them when this was ever verified in David, for he was neverdead and quickened again; and, therefore, this must needs be expounded of himas that in Psalm 16: "Thou wilt not leave my soul in the grave; "and to "thedepths of the earth, "here, answer those words, Eph 4:9, "Now that heascended, what is it but that he also descended first into the lower parts of theearth?" Yet, this may also be applied to David, being figuratively understood,as a like speech of Hannah, 1 Samuel 2. John Mayer.Verse 20. And thou shalt bring me up, etc. This is an allusion to men who areunhappily fallen into a deep pit of water. The meaning is, Thou shalt draw meout of the extreme danger into which I am plunged, and wherein I shall perishwithout thy help. Thomas Fenton.

Psalm 71 694Verse 21. Greatness increasing with comfort, and comfort increasing withgreatness; very rarely united. George Rogers.Verse 22. With the psaltery... with the harp. There was a typical signification inthem; and upon this account they are not only rejected and condemned by thewhole army of Protestant divines, as for instance, by Zuinglius, Calvin, PeterMartyr, Zepperus, Paraeus, Willet, Ainsworth, Ames, Calderwood, and Cotton;who do, with one mouth, testify against them, most of them expressly affirmingthat they are a part of the abrogated legal pedagogy; so that we might as wellrecall the incense, tapers, sacrifices, new moons, circumcision, and all the othershadows of the law into use again. But Aquinas himself also, though a Popishschoolman, pleads against them upon the same account, quia aliquidfigurabant, and saith, the Church in his time did not use them, ne videaturjudaizare, lest they should seem to judaize. Samuel Mather, on The Types.Verse 22. Psaltery... harp. Suppose singing with instruments were not typical,but only an external solemnity of worship, fitted to the solace of the outwardsenses of children under age, such as the Israelites were in the Old Testament(Ga 4:1-3); yet now, in the grown age of the heirs of the New Testament, suchexternal pompous solemnities are ceased, and no external worship reserved, butsuch as holdeth forth simplicity and gravity; nor is any voice now to be heard inthe church of Christ, but such as is significant and edifying by signification(1Co 14:10-11,26), which the voice of instruments is not. John Cotton, 1585-1652.Verse 22. Holy One of Israel. This name of God occurs in the Psalms only intwo other places, Ps 71:78,41 89:18 these last two being, according toDelitzsch, older Psalms than this. In Isaiah, this name of God occurs thirtytimes; in Habakkuk once; in Jeremiah (who may have adopted it from Isaiah)twice (Jer 50:29 51:5). J. J. Stewart Perowne.Verse 23. My lips; my soul. Hypocrites praise God with the lips only; butDavid joins the soul to the lips. William Nicholson.Verse 23. Greatly. See how the word great is repeated. Great things done, Ps71:19; great troubles shown, Ps 71:20; greatness increased, Ps 71:21; and greatrejoicing consequent thereon, in Ps 71:23. In a great God, doing great things, itis meet greatly to rejoice. C. H. S.HINTS TO THE VILLAGE PREACHER

Psalm 71 695Arguments used to induce to Lord to hear, drawn,1. From his justice and equity: Deliver me in thy righteousness.2. From his word and promise: Thou hast given commandment, etc.3. From his power: Thou art my rock. etc.4. From his relation to him: My God, my hope.5. From the qualities of his adversaries: They were wicked, unrighteous, andcruel.6. From his confidence: Thou art my hope.7. From his gracious providence: By thee have I been holden up, etc.8. From his thankful heart: My praise shall be continually, etc.9. He had none to trust to but God: Thou art my refuge. Adam Clarke.Verse 1. Faith is a present act; faith is a personal act, faith deals only with God,faith knows what she is about, faith kills her fears by prayer.Verse 2. An appeal.1. To the power of God: Deliver me.2. To the faithfulness of God: In thy righteousness.3. To the providence of God: Cause me to escape.4. To the condescension of God: Incline thine ear.5. To the mercy of God: Save me.Verse 2. Cause me to escape. From whom? From what? How? By what power?For what end?Verse 3. (first two clauses). The believer abiding in God and continuallyresorting to him.

Psalm 71 696Verse 3. (Third clause). A command based on the divine promise, clothed withdivine power, addressed to all necessary agencies, and embracing allexigencies.Verse 4.1. When God is for us, the wicked are against us.2. When the wicked are against us, God is for us.Verse 5. God the essence of hope and faith.Verse 7. (first clause). may be accommodated to,1. The Saviour.2. The Saint. He is a wonder in reference to(a) What he once was;(b) What he now is;(c) What he will hereafter be.3. The sinner is "a wonder unto many;" a wonder to three worlds: to(a) angels;(b) saints;(c) devils and lost souls.—Warwell Fenn. 1830.Verse 7. Consider the text, with reference to David, to Christ, and to theChristian.1. With reference to David.(a) David was a wonder as a man.(b) As a king.(c) As a servant of God.2. With respect to Christ.(a) Christ was a wonder in his person.(b) In his life.(c) In his miracles.

Psalm 71 697(d) In his teaching.(e) In his sufferings.(f) In his ascension and mediatorial glory.3. With regard to the Christian.(a) The Christian is a wonder to himself.(b) To the world.(c) To wicked spirits.(d) To the angels in heaven.—John Cawood. 1830.Verse 8.1. What? filled with what?—murmurings? doubts? fears? No! Praise. Myown?—of men? No. Thy praise. Thy honour.2. When? All the day.(a) The whole day.(b) Every day; a good preparation for heaven.Verse 9. There are some peculiar circumstances of old age which render thisblessing—the favour and presence of God—necessary.1. Old age is a time of but little natural enjoyment, as Barzillai acknowledged,2Sa 19:35.2. It is a time of life in which the troubles of life are often known to increase.3. Old age is a time in which the troubles of life not only increase, but becomeless tolerable.4. Old age is a time which ought to command respect, and does so amongdutiful children and all serious Christians: but it is often known to be attendedwith neglect. This is the case especially where they are poor and dependent. Ithas been the case where public characters have lost their youthful vivacity, andthe brilliancy of their talents. A. Fuller.Verse 9. There is,1. Fear, mixed with faith.

Psalm 71 698(a) Natural to old age.(b) Suggested by the usage of the world.2. Faith mixed with fear: "Cast me not, "etc.(a) Old age is not a sin.(b) It is a crown of glory if found, etc.Verses 11-12. Two great lies and two sweet prayers.Verses 13-14.1. What the wicked gain by opposing the righteous: Let them, etc. Ps 71:13.2. What the righteous gain from being opposed by them, Ps 71:14: But I, etc.Verse 14. See "Spurgeon's Sermons, "No. 998; "More and More."Verse 15.1. The determination avowed.(a) To recount the instances of the divine faithfulness in his deliverances.(b) To recount them publicly: My mouth, etc.(c) Constantly: All the day.2. The reason assigned: For I know not, etc. "Eternity's too short to utter all thypraise." Therefore I begin it now, and will continue it.Verse 16.1. The resolution: I will go.2. The reservation: Thy strength only—thy righteousness only.Verse 17. O God, thou hast taught me. None but God can teach usexperimentally; and the lessons he teaches are always useful and important. Heteaches all his scholars to know themselves—their depravity, poverty, andslavery. He teaches them his law—its purity, claims, and penalty. He teachesthem his gospel—its fulness, freeness, and sensibility. He teaches them to knowhimself; as a reconciled God, as their Father and faithful friend. His teaching is

Psalm 71 699accompanied with power and authority. We may know divine teaching by itseffects: it always produces humility—they sit as his feet; dependence uponhim; abhorrence of sin; love to God as a teacher; obedience to the lessonstaught; thirst for further attainments; and it brings us daily to Jesus. JamesSmith.Verse 18. The peculiar testimony of pious old age, what it is based upon, towhom it should be directed, and what we may hope from it.Verse 19. A sermon might be instructively worked out upon "the high things ofGod."Verse 20.1. The future benefit of present trials: "Hereafter," said Aneas to hisshipwrecked companions. "It will delight us to think of these things."2. The present benefit of future mercies: "Glory to thee for all the grace wehave not tasted yet."Verse 22. A choice subject for song—"thy truth, "which may mean eitherdoctrinal truth, or the attribute of faithfulness, its manifestation in history, andin our own experience.Verse 22-23.1. The soul of music: Not in the instrument or the voice, but in the soul. "I willsing with the understanding also." "Making melody in the heart, "etc.2. The music of the soul. The soul which thou hast redeemed. Redemption isthe music of souls once lost. Their only song in heaven.Verse 24. How to make familiar talk edifying and useful.WORK UPON THE SEVENTY-FIRST PSALMHieronymi Savonarolae Ferrariensis Meditationes in Psalmos—Miserere—In Te Domine Speravi, et QuiRegis Israel (12mo. Leyden: 1633).

Psalm 72 700Psalm 72ExpositionExplanatory Notes and Quaint SayingsHints to the Village PreacherOther WorksTITLE. A Psalm for Solomon. The best linguists affirm that this should be rendered, of or by Solomon.There is not sufficient ground for the rendering for. It is pretty certain that the title declares Solomon to bethe author of the Psalm, and yet from Ps 72:20 it would seem that David uttered it in prayer before he died.With some diffidence we suggest that the spirit and matter of the Psalm are David's, but that he was toonear his end to pen the words, or cast them into form: Solomon, therefore, caught his dying father's song,fashioned it in goodly verse, and, without robbing his father, made the Psalm his own. It is, we conjecture,the Prayer of David, but the Psalm of Solomon. Jesus is here, beyond all doubt, in the glory of his reign,both as he now is, and as he shall be revealed in the latter day glory.DIVISION. We shall follow the division suggested by Alexander. "A glowing description of the reign ofMessiah as righteous, Ps 72:1-7; universal, Ps 72:8-11; beneficent, Ps 72:12-14; and perpetual, Ps 72:15-17; to which are added a doxology, Ps 72:18-19; and a postscript, Ps 72:20."EXPOSITIONVerse 1. Give the king thy judgments, O God. The right to reign wastransmitted by descent from David to Solomon, but not by that means alone:Israel was a theocracy, and the kings were but the viceroys of the greater King;hence the prayer that the new king might be enthroned by divine right, and thenendowed with divine wisdom. Our glorious King in Zion hath all judgmentcommitted unto him. He rules in the name of God over all lands. He is king"Dei Gratia" as well as by right of inheritance. And thy righteousness unto theking's son. Solomon was both king and king's son; so also is our Lord. He haspower and authority in himself, and also royal dignity given of his Father. He isthe righteous king; in a word, he is "the Lord our righteousness." We arewaiting till he shall be manifested among men as the ever righteous Judge. Maythe Lord hasten on his own time the long looked for day. Now wars andfightings are even in Israel itself, but soon the dispensation will change, andDavid, the type of Jesus warring with our enemies, shall be displaced bySolomon the prince of peace.Verse 2. He shall judge thy people with righteousness. Clothed with divineauthority, he shall use it on the behalf of the favoured nation, for whom he shallshow himself strong, that they be not misjudged, slandered, or in any waytreated maliciously. His sentence shall put their accusers to silence, and awardthe saints their true position as the accepted of the Lord. What a consolation to

Psalm 72 701feel that none can suffer wrong in Christ's kingdom: he sits upon the greatwhite throne, unspotted by a single deed of injustice, or even mistake ofjudgment: reputations are safe enough with him. And thy poor with judgment.True wisdom is manifest in all the decisions of Zion's King. We do not alwaysunderstand his doings, but they are always right. Partiality has been too oftenshown to rich and great men, but the King of the last and best of monarchiesdeals out even handed justice, to the delight of the poor and despised. Here wehave the poor mentioned side by side with the king. The sovereignty of God isa delightful theme to the poor in spirit; they love to see the Lord exalted, andhave no quarrel with him for exercising the prerogatives of his crown. It is thefictitious wealth which labours to conceal real poverty, which makes men cavilat the reigning Lord, but a deep sense of spiritual need prepares the heartloyally to worship the Redeemer King. On the other hand, the King has aspecial delight in the humbled hearts of his contrite ones, and exercises all hispower and wisdom on their behalf, even as Joseph in Egypt ruled for thewelfare of his brethren.Verse 3. The mountains shall bring peace to the people. Thence, aforetime,rushed the robber bands which infested the country; but now the forts thereerected are the guardians of the land, and the watchmen publish far and near thetidings that no foe is to be seen. Where Jesus is there is peace, lasting, deep,eternal. Even those things which were once our dread, lose all terror whenJesus is owned as monarch of the heart: death itself, that dark mountain, losesall its gloom. Trials and afflictions, when the Lord is with us, bring us anincrease rather than a diminution of peace. And the little hills, by righteousness.Seeing that the rule of the monarch was just, every little hill seemed clothedwith peace. Injustice has made Palestine a desert; if the Turk and Bedouin weregone, the land would smile again; for even in the most literal sense, justice isthe fertilizer of lands, and men are diligent to plough and raise harvests whenthey have the prospect of eating the fruit of their labours. In a spiritual sense,peace is given to the heart by the righteousness of Christ; and all the powersand passions of the soul are filled with a holy calm, when the way of salvation,by a divine righteousness, is revealed. Then do we go forth with joy, and areled forth with peace; the mountains and the hills break forth before us intosinging.Verse 4. He shall judge the poor of the people. He will do them justice, yea,and blessed be his name, more than justice, for he will delight to do them good.He shall save the children of the needy. Poor, helpless things, they werepackhorses for others, and paupers themselves, but their King would be theirprotector. Happy are God's poor and needy ones; they are safe under the wing

Psalm 72 702of the Prince of Peace, for he will save them from all their enemies. And shallbreak in pieces the oppressor. He is strong to smite the foes of his people.Oppressors have been great breakers, but their time of retribution shall come,and they shall be broken themselves. Sin, Satan, and all our enemies must becrushed by the iron rod of King Jesus. We have, therefore, no cause to fear; butabundant reason to sing—"All hail the power of Jesus' name!Let angels prostrate fall,Bring forth the royal diadem,And crown him lord of all."It is much better to be poor than to be an oppressor; for both the needy and theirchildren find an advocate in the heavenly Solomon, who aims all his blows athaughty ones, and rests not till they are utterly destroyed.Verse 5. They shall fear thee as long as the sun and moon endure. And wellthey may. Such righteousness wins the cheerful homage of the poor and thegodly, and strikes dismay into the souls of unrighteous oppressors; so that allthrough the lands, both good and bad are filled with awe. Where Jesus reigns inpower men must render obeisance of some sort. His kingdom, moreover, is nohouse of cards, or dynasty of days; it is as lasting as the lights of heaven; daysand nights will cease before he abdicates his throne. Neither sun nor moon asyet manifest any failure in their radiance, nor are there any signs of decrepitudein the kingdom of Jesus; on the contrary, it is but in its youth, and is evidentlythe coming power, the rising sun. Would to God that fresh vigour wereimparted to all its citizens to push at once the conquests of Immanuel to theuttermost ends of the earth. Throughout all generations shall the throne of theRedeemer stand. Humanity shall not wear out the religion of the Incarnate God.No infidelity shall wither it away, nor superstition smother it; it shall riseimmortal from what seemed its grave; as the true phoenix, it shall revive fromits ashes! As long as there are men on earth Christ shall have a throne amongthem. Instead of the fathers shall be the children. Each generation shall have aregeneration in its midst, let Pope and Devil do what they may. Even at thishour we have before us the tokens of his eternal power; since he ascended tohis throne, eighteen hundred years ago, his dominion has not been overturned,though the mightiest of empires have gone like visions of the night. We see onthe shore of time the wrecks of the Caesars, the relics of the Moguls, and thelast remnants of the Ottomans. Charlemagne, Maximilian, Napoleon, how theyflit like shadows before us! They were and are not; but Jesus for ever is. As forthe houses of Hohenzollern, Guelph, or Hapsburg, they have their hour; but theSon of David has all hours and ages as his own.

Psalm 72 703Verse 6. He shall come down like rain upon the mown grass. Blessings uponhis gentle sway! Those great conquerors who have been the scourges ofmankind have fallen like the fiery hail of Sodom, transforming fruitful landsinto deserts; but he with mild, benignant influence softly refreshes the wearyand wounded among men, and makes them spring up into newness of life.Pastures mown with the scythe, or shorn by the teeth of cattle, present, as itwere, so many bleeding stems of grass, but when the rain falls it is balm to allthese wounds, and it renews the verdure and beauty of the field; fit image of thevisits and benedictions of "the consolation of Israel." My soul, how well it isfor thee to be brought low, and to be even as the meadows eaten bare andtrodden down by cattle, for then to thee shall the Lord have respect; he shallremember thy misery, and with his own most precious love restore thee to morethan thy former glory. Welcome Jesus, thou true Bien-aime, the Well beloved,thou art far more than Titus ever was—the Delight of Mankind. As showersthat water the earth. Each crystal drop of rain tells of heavenly mercy, whichforgets not the parched plains: Jesus is all grace, all that he does is love, and hispresence among men is joy. We need to preach him more, for no shower can sorefresh the nations. Philosophic preaching mocks men as with a dust shower,but the gospel meets the case of fallen humanity, and happiness flourishesbeneath its genial power. Come down, O Lord, upon my soul, and my heartshall blossom with thy praise:—"He shall come down as still and lightAs scattered drops on genial field;And in his time who loves the right,Freely shall bloom, sweet peace her harvest yield."Verse 7. In his days shall the righteous flourish. Beneath the deadly Upas ofunrighteous rule no honest principles can be developed, and good men canscarcely live; but where truth and uprightness are on the throne, the best of menprosper most. A righteous king is the patron and producer of righteous subjects.None flourish under Nero but those who are monsters like himself: like will tolike; and under the gentle Jesus the godly find a happy shelter. And abundanceof peace so long as the moon endureth. Where Jesus reigns he is known as thetrue Melchizedek, king both of righteousness and peace. Peace based uponright is sure to be lasting, but no other will be. Many a so called Holy Alliancehas come to the ground ere many moons have filled their horns, because craftformed the league, perjury established it, and oppression was the design of it;but when Jesus shall proclaim the great Truce of God, he will ordain perpetualpeace, and men shall learn war no more. The peace which Jesus brings is notsuperficial or short lived; it is abundant in its depth and duration. Let all hearts

Psalm 72 704and voices welcome the King of nations; Jesus the Good, the Great, the Just,the Ever blessed.Verse 8. He shall have dominion also from sea to sea. Wide spread shall be therule of Messiah; only the Land's End shall end his territory: to the Ultima Thuleshall his sceptre be extended. From Pacific to Atlantic, and from Atlantic toPacific, he shall be Lord, and the oceans which surround each pole shall bebeneath his sway. All other power shall be subordinate to his; no rival norantagonist shall he know. Men speak of the Emperor of all the Russias, butJesus shall be Ruler of all mankind. And from the river unto the ends of theearth. Start where you will, by any river you choose, and Messiah's kingdomshall reach on to the utmost bounds of the round world. As Solomon's realmembraced all the land of promise, and left no unconquered margin; so shall theSon of David rule all lands given him in the better covenant, and leave nonation to pine beneath the tyranny of the prince of darkness. We are encouragedby such a passage as this to look for the Saviour's universal reign; whetherbefore or after his personal advent we leave for the discussion of others. In thisPsalm, at least, we see a personal monarch, and he is the central figure, thefocus of all the glory; not his servant, but himself do we see possessing thedominion and dispensing the government. Personal pronouns referring to ourgreat King are constantly occurring in this Psalm; he has dominion kings falldown before him, and serve him; for he delivers, he spares, he saves, he lives,and daily is he praised.Verse 9. They that dwell in the wilderness shall bow before him. Unconqueredby arms, they shall be subdued by love. Wild and lawless as they have been,they shall gladly wear his easy yoke; then shall their deserts be made glad, yea,they shall rejoice and blossom as the rose. And his enemies shall lick the dust.If they will not be his friends, they shall be utterly broken and humbled. Dustshall be the serpent's meat; the seed of the serpent shall be filled therewith.Homage among Orientals is often rendered in the most abject manner, and trulyno sign is too humiliating to denote the utter discomfiture and subjugation ofMessiah's foes. Tongues which rail at the Redeemer deserve to lick the dust.Those who will not joyfully bow to such a prince richly merit to be hurleddown and laid prostrate; the dust is too good for them, since they trampled onthe blood of Christ.Verse 10. The kings of Tarshish and of the isles shall bring presents. Tradeshall be made subservient to the purposes of mediatorial rule; merchant princes,both far and near, shall joyfully contribute of their wealth to his throne.Seafaring places are good centres from which to spread the gospel; andseafaring men often make earnest heralds of the cross. Tarshish of old was so

Psalm 72 705far away, that to the eastern mind it was lost in its remoteness, and seemed tobe upon the verge of the universe; even so far as imagination itself can travel,shall the Son of David rule; across the blue sea shall his sceptre be stretched;the white cliffs of Britain already own him, the gems of the Southern Sea glitterfor him, even Iceland's heart is warm with his love. Madagascar leaps toreceive him; and if there be isles of the equatorial seas whose spices have as yetnot been presented to him, even there shall he receive a revenue of glory. Hehas made many an islet to become a Holy Isle, and hence, a true Formosa. Thekings of Sheba and Seba shall offer gifts. Agriculture and pasturage shallcontribute their share. Foreign princes from inland regions, as yet unexplored,shall own the all embracing monarchy of the King of kings; they shall beprompt to pay their reverential tribute. Religious offerings shall they bring, fortheir King is their God. Then shall Arabia Felix be happy indeed, and theFortunate Isles be more than fortunate. Observe, that true religion leads togenerous giving; we are not taxed in Christ's dominions, but we are delighted tooffer freely to him. It will be a great day when kings will do this: the poorwidow has long ago been before them, it is time that they followed; theirsubjects would be sure to imitate the royal example. This free will offering isall Christ and his church desire; they want no forced levies and distraints, let allmen give of their own free will, kings as well as commoners; alas! the rule hasbeen for kings to give their subjects' property to the church, and a wretchedchurch has received this robbery for a burnt offering; it shall not be thus whenJesus more openly assumes the throne.Verse 11. Yea, all kings shall fall down before him. Personally shall they paytheir reverence, however mighty they may be. No matter how high their state,how ancient their dynasty, or far off their realms, they shall willingly accepthim as their Imperial Lord. All nations shall serve him. The people shall be asobedient as the governors. The extent of the mediatorial rule is set forth by thetwo far reaching alls, all kings, and all nations: we see not as yet all things putunder him, but since we see Jesus crowned with glory and honour in heaven,we are altogether without doubt as to his universal monarchy on earth. It is notto be imagined that an Alexander or a Caesar shall have wider sway than theSon of God. "Every knee shall bow to him, and every tongue shall confess thatJesus Christ is Lord, to the glory of God the Father." Hasten it, O Lord, in thineown time.Verse 12. For he shall deliver the needy. Here is an excellent reason for man'ssubmission to the Lord Christ; it is not because they dread his overwhelmingpower, but because they are won over by his just and condescending rule. Whowould not fear so good a Prince, who makes the needy his peculiar care, and

Psalm 72 706pledges himself to be their deliverer in times of need? When he crieth. Hepermits them to be so needy as to be driven to cry bitterly for help, but then hehears them, and comes to their aid. A child's cry touches a father's heart, andour King is the Father of his people. If we can do no more than cry it will bringomnipotence to our aid. A cry is the native language of a spiritually needy soul;it has done with fine phrases and long orations, and it takes to sobs and moans;and so, indeed, it grasps the most potent of all weapons, for heaven alwaysyields to such artillery. The poor also, and him that hath no helper. The proverbsays, "God helps those that help themselves; "but it is yet more true that Jesushelps those who cannot help themselves, nor find help in others. All helplessones are under the especial care of Zion's compassionate King; let them hastento put themselves in fellowship with him. Let them look to him, for he islooking for them.Verse 13. He shall spare the poor and needy. His pity shall be manifested tothem; he will not allow their trials to overwhelm them; his rod of correctionshall fall lightly; he will be sparing of his rebukes, and not sparing in hisconsolations. And shall save the souls of the needy. His is the dominion ofsouls, a spiritual and not a worldly empire; and the needy, that is to say, theconsciously unworthy and weak, shall find that he will give them his salvation.Jesus calls not the righteous, but sinners to repentance. He does not attempt thesuperfluous work of aiding proud Pharisees to air their vanity; but he is carefulof poor Publicans whose eyes dare not look up to heaven by reason of theirsense of sin. We ought to be anxious to be among these needy ones whom theGreat King so highly favours.Verse 14. He shall redeem their soul from deceit and violence. These twothings are the weapons with which the poor are assailed: both law and no laware employed to fleece them. The fox and the lion are combined against Christ'slambs, but the Shepherd will defeat them, and rescue the defenceless from theirteeth. A soul hunted by the temptations of Satanic craft, and the insinuations ofdiabolical malice, will do well to fly to the throne of Jesus for shelter. Andprecious shall their blood be in his sight. He will not throw away his subjects inneedless wars as tyrants have done, but will take every means for preservingthe humblest of them. Conquerors have reckoned thousands of lives as smallitems; they have reddened fields with gore, as if blood were water, and fleshbut manure for harvests; but Jesus, though he gave his own blood, is very charyof the blood of his servants, and if they must die for him as martyrs, he lovestheir memory, and counts their lives as his precious things.Verse 15. And he shall live. Vive le Roi! O King! live for ever! He was slain,but is risen and ever liveth. And to him shall be given of the gold of Sheba.

Psalm 72 707These are coronation gifts of the richest kind, cheerfully presented at his throne.How gladly would we give him all that we have and are, and count the tributefar too small. We may rejoice that Christ's cause will not stand still for want offunds; the silver and the gold are his, and if they are not to be found at home,far off lands shall hasten to make up the deficit. Would to God we had morefaith and more generosity. Prayer also shall be made for him continually. Mayall blessings be upon his head; all his people desire that his cause may prosper,therefore do they hourly cry, "Thy kingdom come." Prayer for Jesus is a verysweet idea, and one which should be for evermore lovingly carried out; for thechurch is Christ's body, and the truth is his sceptre; therefore we pray for himwhen we plead for these. The verse may, however, be read as "through him,"for it is by Christ as our Mediator that prayer enters heaven and prevails."Continue in prayer" is the standing precept of Messiah's reign, and it impliesthat the Lord will continue to bless. And daily shall he be praised. As he willperpetually show himself to be worthy of honour, so shall he be incessantlypraised:—"For him shall constant prayer be made,And praises throng to crown his head;His name, like sweet perfume, shall riseWith every morning's sacrifice."Verse 16. There shall be an handful of corn in the earth upon the top of themountains. From small beginnings great results shall spring. A mere handful ina place naturally ungenial shall produce a matchless harvest. What a blessingthat there is a handful; "except the Lord of hosts had left unto us a very smallremnant we should have been as Sodom, and we should have been like untoGomorrah:" but now the faithful are a living seed, and shall multiply in theland. The fruit thereof shall shake like Lebanon. The harvest shall be so greatthat the wind shall rustle through it, and sound like the cedars upon Lebanon:—"Like Lebanon, by soft winds fanned,Rustles the golden harvest far and wide."God's church is no mean thing; its beginnings are small, but its increase is ofthe most astonishing kind. As Lebanon is conspicuous and celebrated, so shallthe church be. And they of the city shall flourish like grass of the earth.Another figure. Christ's subjects shall be as plentiful as blades of grass, andshall as suddenly appear as eastern verdure after a heavy shower. We need notfear for the cause of truth in the land; it is in good hands, where the pleasure ofthe Lord is sure to prosper. "Fear not, little flock, it is your Father's good

Psalm 72 708pleasure to give you the kingdom." When shall these words, which open upsuch a vista of delight, be fulfilled in the midst of the earth?Verse 17. His name shall endure for ever. In its saving power, as the rallyingpoint of believers, and as renowned and glorified, his name shall remain forever the same. His name shall be continued as long as the sun. While time ismeasured out by days, Jesus shall be glorious among men. And men shall beblessed in him. There shall be cause for all this honour, for he shall really andtruly be a benefactor to the race. He himself shall be earth's greatest blessing;when men wish to bless others they shall bless in his name. All nations shallcall him blessed. The grateful nations shall echo his benedictions, and wish himhappy who has made them happy. Not only shall some glorify the Lord, but all;no land shall remain in heathenism; all nations shall delight to do him honour.Verses 18-19. As Quesnel well observes, these verses explain themselves.They call rather for profound gratitude, and emotion of heart, than for anexercise of the understanding; they are rather to be used for adoration than forexposition. It is, and ever will be, the acme of our desires, and the climax of ourprayers, to behold Jesus exalted King of kings and Lord of lords. He has donegreat wonders such as none else can match, leaving all others so far behind, thathe remains the sole and only wonder worker; but equal marvels yet remain, forwhich we look with joyful expectation. He is the Blessed God, and his nameshall be blessed; his name is glorious, and that glory shall fill the whole earth.For so bright a consummation our heart yearns daily, and we cry Amen, andAmen.Verse 20. The prayers of David the son of Jesse are ended. What more couldhe ask? He has climbed the summit of the mount of God; he desires nothingmore. With this upon his lip, he is content to die. He strips himself of his ownroyalty and becomes only the "son of Jesse, "thrice happy to subside intonothing before the crowned Messiah. Before his believing eye the reign ofJesus, like the sun, filled all around with light, and the holy soul of the manafter God's own heart exulted in it, and sung his "Nunc dimittis:" "Lord, nowlettest thou thy servant depart in peace, for mine eyes have seen thy salvation!"We, too, will cease from all petitioning if it be granted to us to see the day ofthe Lord. Our blissful spirits will then have nothing further to do but for ever topraise the Lord our God.EXPLANATORY NOTES AND QUAINT SAYINGS

Psalm 72 709TITLE. For Solomon. I shall but mention a threefold analogy between Christand Solomon.1. In his personal wisdom (1Ki 4:29-30); so Christ (Col 2:3); "In him are hid allthe treasures of wisdom and knowledge."2. In the glorious peace and prosperity of his kingdom: the kingdom waspeaceably settled in his hand. 1Ch 22:9 4:24-25. And so he fell to the work ofbuilding the temple, as Christ doth the church; so Christ (Isa 9:6); he is thePrince of Peace, the great Peacemaker. Eph 2:14.3. In his marriage with Pharaoh's daughter. Some observe that the daughter ofPharaoh never seduced him: neither is there any mention made of the Egyptianidols. 1Ki 11:5,7. In his other outlandish marriages he did sin; but this ismentioned as by way of special exception (1Ki 11:1); for she was a proselyte,and so it was no sin to marry her: and the love between her and Solomon ismade a type of the love between Christ and the church. So Christ hath taken usGentiles to be spouse unto him. Psalm 45. Samuel Mather (1626-1671), in "TheFigures or Types of the Old Testament."Whole Psalm. The Seventy-second Psalm contains a description of an exaltedking, and of the blessings of his reign. These blessings are of such a nature as toprove that the subject of the Psalm must be a divine person.1. His kingdom is to be everlasting.2. Universal.3. It secures perfect peace with God and goodwill among men.4. All men are to be brought to submit to him through love.5. In him all the nations of the earth are to be blessed; i.e., as we are distinctlytaught in Ga 3:16, it is in him that all the blessings of redemption are to comeupon the world. Charles Hodge, in "Systematic Theology." 1871.Whole Psalm. This Psalm was penned by a king, it is dedicated to a king, andis chiefly intended concerning him who is "King of kings." Joseph Caryl, in aSermon entitled "David's Prayer for Solomon."Whole Psalm. Two Psalms bear Solomon's name in their titles. One of these isthe Hundred and Twenty-seventh, the other is the Seventy-second; and here the

Psalm 72 710traces of his pen are unequivocal. A mistaken interpretation of the noteappended to it, "The prayers of David the Son of Jesse are ended, "led most ofthe old commentators to attribute the Psalm to David, and to suppose that it is aprayer offered in his old age "for Solomon, "as the peaceful prince who was tosucceed him on the throne. However, it has long been known that the note inquestion refers to the whole of the preceding portion of the Psalter, much ofwhich was written by Asaph and the sons of Korah; and there can be no doubtthat the title can only be translated, "of Solomon." So clear are the traces ofSolomon's pen that Calvin, whose sagacity in this kind of criticism has neverbeen excelled, although he thought himself obliged, by the note at the end ofthe Psalm, to attribute the substance of it to David, felt Solomon's touch sosensibly, that he threw out the conjecture that the prayer was the father's, butthat it was afterward thrown into the lyrical form by the son. This is not theplace for detailed exposition; I will, therefore, content myself with remarkingthat, properly speaking, the Psalm is not "for Solomon" at all. If it refers to himand his peaceful reign, it does so only in as far as they were types of the Personand Kingdom of the Prince of Peace. The Psalm, from beginning to end, is notonly capable of being applied to Christ, but great part is incapable of beingfairly applied to any other. William Binnie.Whole Psalm. This is the forth of those Psalms which predict the two naturesof Christ. This Psalm admonishes us that we believe in Christ as perfect God,and perfect Man and King. Psalter of Peter Lombard(—1164).Whole Psalm. That under the type of Solomon (to whom it is inscribed) theMessiah is "The King" of whom this Psalm treats, we have the consent, notonly of the most eminent divines of modern times, and of the Fathers of theearly Christian church, but the ancient and most distinguished Jewishexpositors; of which reference, indeed, it contains the most conclusive internalevidence. And, as under a new type, so is the kingdom here presented to us in anew aspect, in marked contradistinction to its character as foreshadowed by itsother great type, the Davidic: for the character of David's reign was conquest.He was "a man of war" (1Ch 28:1-3); the appointed instrument for subjectingthe enemies of God's people Israel, by whom they were put in undisturbedpossession of the promised land. But the character of Solomon's reign waspeace, the import of his name, succeeding to the throne after all enemies hadbeen subdued, and governing the kingdom which David's wars had established(1Ki 2:12), the two types, respectively, of Christ as he is yet to be manifested athis next appearing; first revealed as David, as seen in the vision of that event(Re 19:11): "I saw heaven opened, and behold a white horse; and he that satupon him was called Faithful and True, and in righteousness he doth judge and

Psalm 72 711make war, "etc., subduing the Antichristian confederacy (Re 19:19-21), asbefore predicted in the Second Psalm, of this same confederacy: "Thou shaltbreak them with a rod of iron; thou shalt dash them in pieces like a potter'svessel." And then, as Solomon, taking his throne, and extending the blessingsof his kingdom of peace to the ends of the earth. David in the Second Psalm;Solomon in this. William De Burgh.Whole Psalm. The reader is reminded of James Montgomery's hymn,beginning, "Hail to the Lord's Anointed; "it is a very beautiful versification ofthis Psalm, and will be found in "Our Own Hymn Book, " No. 353.Verse 1. Give the king thy judgments, O God. Right and authority to executejudgment and justice. The Father hath committed all judgment unto the Son.John Fry.Verse 1. The king... The king's son. I do not apprehend, with the generality ofinterpreters, that by The king, and The king's son, David means himself and hisson, but Solomon only, to whom both the titles agree, as he was David's son,and anointed by him king during his lifetime. Samuel Chandler.Verse 1. The king... The king's son. We see that our Lord is here termed bothKlm, and Klm Nb, being king himself, and also the son of a king; both asrespects his human origin, having come forth from the stock of David, and alsoas to his divine origin; for the Father of the universe may, of course, beproperly denominated King. Agreeably to this designation, we find on theTurkish coins the inscription: Sultan, son of Sultan. George Phillips.Verse 2. Thy judgments. From whom does he seek these? O God, he says, givethem. Therefore is it the gift of God that kings should judge righteously andobserve justice. Moreover, he does not simply say, O God, give judgment to theking, and righteousness to the king's son; but thy judgments and thyrighteousness. Grant them this grace, that what is just in thy sight they mayjudge. The world has its own judgments and its own righteousness, but deals insuch a way that true righteousness is more oppressed than approved. Not suchare the judgments and righteousness of God. Musculus.Verse 3. The mountains shall bring peace to the people, etc. Those who applythis Psalm to Solomon expound the distich thus; "That the steep mountains onthe frontier, strongly garrisoned, shall secure the land from hostile invasion;and the hills, cleared of the banditti, which in the rude ages were accustomed toinhabit them, under the government of the king, intended in this Psalm, should

Psalm 72 712be the peaceful seats of a useful, civilised peasantry." This sense is not illexpressed in Mr. Merrick's translation:"Peace, from the fort clad mountain's brow,Descending, bless the plain below;And justice from each rocky cell,Shall violence and fraud expel."But so little of the Psalm is at all applicable to Solomon, and the greater part ofit so exclusively belongs to the Messiah, that I think these mountains and hillsallude to the nature of the land of Judaea; and the general sense is, that, in thetimes of the great king, the inhabitants of that mountainous region shall live ina state of peace and tranquillity. The thing intended is the happy condition ofthe natural Israel, in the latter day restored to God's favour, and to the peacefulpossession of their own land. It is a great confirmation of this sense, thatrighteousness is mentioned as the means of the peace which shall be enjoyed.Samuel Horsley.Verse 3. The mountains shall bring peace to the people. It was, and still is,common in the East to announce good or bad news from the tops of mountainsand other eminences. By this means acts of justice were speedilycommunicated to the remotest parts of the country. Thus, when Solomondecided the controversy between the two harlots, the decision was quicklyknown over all the land. See 1Ki 3:28. Alexander Geddes.Verse 3. The mountains shall bring peace. The reference is to the fertility ofthe soil, which now is shown in an extraordinary way, when mountain summits,which are either oppressed with hopeless sterility or yield at a far inferior rateto the valleys, produce all things plentifully. And by this figure he signifies thatthis happiness of his kingdom shall not be the portion of a few only, but shallabound in all places and to all people, of every condition and of every age. Nocorner of the land, he affirms, shall be destitute of this fertility. Mollerus.Verse 3. The mountains shall bring peace. You may be sure to have peacewhen your mountains shall bring forth peace; when those mountains, whichheretofore were mountains of prey and hills of the robbers, shall be a quiethabitation; when peace shall not be walled up in cities, or fenced in bybulwarks, but the open fields and highways, the mountains and the hills shallyield it abundantly; under every hedge, and under every green tree, there shallyou find it; when the cottagers and the mountaineers shall have their fill of it;when they shall eat and be satisfied, lie down and none shall make them afraid,

Psalm 72 713then the blessing is universal: and this is the work of righteousness. JosephCaryl.Verse 3. The mountains and hills are not at all named as the most unfruitfulplaces of the land, which they really were not, in Palestine, compare De 33:15Ps 147:8, "Who maketh grass to grow upon the mountains; " Ps 65:12,—noreven because what is on them can be seen everywhere, and from all sides.(Tholuck), compare against this, Joe 3:18, "The mountains shall drop down newwine, and the hills shall flow with milk, "Isa 55:12,—but, as being the mostprominent points and ornaments of the country, and, therefore, as representingit, well fitted to express the thought that the country shall be everywhere filledwith peace. E. W. Hengstenberg.Verse 4. The children of the needy. The phrase, the children of the afflicted, isput for the afflicted, an idiom quite common in Hebrew; and a similar from ofexpression is sometimes used by the Greeks, as when they say uiouv iatrwn, thesons of physicians for physicians. John Calvin.Verse 5.—The lofty glory of the Flavian family shall remain,Enduring like the sun and stars. Martial.—Bk. 9. Epig. 7.Verse 6. He shall come down like rain upon the mown grass, etc. This isspoken and promised of Christ, and serves to teach us that Christ coming to hischurch and people, by the gracious influences of his Holy Spirit, is most usefuland refreshing to their souls, like showers of rain to the dry ground, or ameadow newly cut to make it spring again. Christless souls are like the dryground; without the moisture of saving grace their hearts are hard; neither rods,mercies, nor sermons, make impression upon them. Why? They are withoutChrist, the fountain of grace and spiritual influences. Before the fall man's soulwas like a well watered garden, beautiful, green, and fragrant; but by hisapostasy from God, in Adam our first head, the springs of grace and holinessare quite dried up in his soul; and there is no curing of this drought but by thesoul's union with a new head; to wit, Christ our second Adam, who has theSpirit given him without measure for the use of all his members. Now, whenwe are united by faith to Christ, our Head of influences, the dry land is turnedinto water springs; Christ "comes down as the rain" by his Spirit ofregeneration, and brings the springs of grace into the soul. He is the first andimmediate receptacle of the Holy Spirit, and all regenerating and sanctifyinginfluences, and out of his fulness we must by faith receive them. And when atany time the springs of grace are interrupted in the soul by sin or unbelief, so as

Psalm 72 714the ground turns dry, the plants wither, and the things which remain are readyto die, the soul hath need to look up to Jesus Christ to come down with newshowers upon the thirsty ground and decayed plants.1. As the rain is the free gift of God to the dry ground, it comes free and cheapto poor and rich, small and great, and cost them nothing: so Christ with hisblessings is God's free gift to a dry and perishing world; for which we shouldbe continually thankful.2. As nothing can stop the falling of the rain; so nothing can hinder Christ'sgracious influences, when he designs to awake, convince, or soften a hardheart. When those showers do fall on sinners, the most obstinate will mustyield, and cry, Lord, what wilt thou have me to do?3. As the rain is most necessary and suitable to the dry ground, and to thevarious plants it produces, and also to the different parts of every plant ortree—such as the root, trunk, branches, leaves, flowers, and fruit; so Christ isabsolutely necessary, and his influence most suitable to all his people's souls,and to every faculty of them—the understanding, will, memory, and affections;and to all their different graces, faith, love, repentance, etc.; to root andestablish them, strengthen and confirm them, quicken and increase them,cherish and preserve them.4. As the rain comes in diverse ways and manners to the earth, sometimes withcold winds and tempests, thunders and lightnings, and at other times withcalmness and warmth; so Christ comes to sinners, sometimes with sharpconvictions and legal terrors, and sometimes with alluring invitations andpromises.5. O how pleasant are the effects of rain to languishing plants, to make themgreen and beautiful, lively and strong, fragrant and beautiful! So the effects ofChrist's influences are most desirable to drooping souls, for enlightening andenlivening them, for confirming and strengthening them, for comforting andenlarging them, for appetizing and satisfying them, transforming andbeautifying them. A shower from Christ would soon make the church, thoughwithered, turn green and beautiful, and to send forth a smell as of a field thatthe Lord hath blessed; and likewise some drops of this shower, falling downupon the languishing graces of communicants, would soon make them vigorousand lively in showing forth their Saviour's death at his table. John Willison.Verse 6. There cannot be a more lively image of a flourishing condition thanwhat is conveyed to us in these words. The grass which is forced by the heat of

Psalm 72 715the sun, before the ground is well prepared by rains, is weak and languid, andof a faint complexion; but when clear shining succeeds the gentle showers ofspring, the field puts forth its best strength, and is more beautifully arrayed thanever Solomon in all his glory. Thomas Sherlock. 1678.Verse 6. He shall come down, dry There is a fourfold descending of Christwhich the Scripture mentions.1. His incarnation, the manifestation of himself in the flesh.2. The abasing himself in condition; he did not only assume human flesh, butall the natural infirmities of our flesh.3. The subjecting of himself to death.4. The distillations of his grace and spiritual blessings upon his church. RalphRobinson.Verse 6. (first clause). Some render this "like dew on the fleece." Themysterious fleece of Gideon, which on being exposed to the air, is first of allfilled with the dew of heaven, while all the ground around it is quite dry, andwhich afterwards becomes dry while the earth is watered, pictures to us,according to the old divines, that the dew of Heaven's grace was poured outupon Judaea at the time when all the rest of the world remained in barrennessand ignorance of God; but that now, by a strange alteration, this same Judaealies in dryness and forgetfulness of God, while on the contrary, all the othernations of the earth are inundated with the dew of heavenly grace. PasquierQuesnel.Verse 6. Upon the mown grass. The Hebrew word used here hath a doublesignification. It signifies a shorn fleece of wool, and it signifies a meadownewly mown. This hath occasioned divers readings. Some read it, He shallcome down like the rain into a fleece of wool: so the Septuagint. They thatfollow this reading make it an allusion unto the dew that fell upon Gideon'sfleece (Jud 6:37-39), when all the land beside was dry, and, again, upon the restof the land when the fleece was dry. Others read it according to our translation:He shall come down like rain upon the mown grass. This seems to me moreagreeable to the meaning of the Holy Ghost; especially because of the clausefollowing, which is added by way of explication: As showers that water theearth. As the showers, Mybybr Rain and showers differ only as less and more;rain signifies smaller showers, and showers signify greater rain. De 32:2. Rainfalling in multitude of drops is called a shower. That water the earth. The word

Psalm 72 716Pyzrz zarziph, which is here translated water, is only used in this place in allthe Bible. It signifies to water by dispersion, to water by drops. The showersare dispersed in drops all over the face of the earth, in a very regular andartificial way. "God hath divided, "saith Job, "a watercourse for theoverflowings of water." Job 38:25. The rain is from the cloud spouted out bydrops after such a manner that every part hath its share. Ralph Robinson.Verse 6. The mown grass; literally, that which is shorn, whether fleece ormeadow. In the former sense it occurs Jud 6:37, and so the older translators alltake it, (Aq epi kouran, LXX and others epi plokon, Jerome and Vulgate, invellus, )probably with the idea that the reign of the monarch would beaccompanied by signal tokens of the divine favour and blessing, like the dewupon Gideon's fleece; in the latter sense, the word is found Am 7:1; and this isindisputably its meaning here, as the parallel shows. The mown meadow isparticularly mentioned, because the roots of the grass would be most exposedto the summer heat after the crop has been gathered in, and the effect would bemost striking in the shooting of the young green blade after the shower. J. J.Stewart Perowne.Verse 7. Righteous. Peace. Do you ask what he is individually? The answer is,"King of Righteousness:" a being loving righteousness, working righteousness,promoting righteousness, procuring righteousness, imparting righteousness tothose whom he saves, perfectly sinless, and the enemy and abolisher of all sin.Do you ask what he is practically, and in relation to the effect of his reign? Theanswer is, "King of Peace:" a sovereign whose kingdom is a shelter for all whoare miserable, a covert for all who are persecuted, a resting place for all whoare weary, a home for the destitute, and a refuge for the lost. Charles Stanford.Verse 7. Abundance of peace. Literally, multitude of peace; that is, the thingswhich produce peace, or which indicate peace, will not be few, but numerous;they will abound everywhere. They will be found in towns and villages, andprivate dwellings; in the calm and just administration of the affairs of the State;in abundant harvests; in intelligence, in education, and in undisturbed industry;in the protection extended to the rights of all. Albert Barnes.Verse 7. So long as the moon endureth. It does not necessarily follow fromthese words that the moon will ever cease to exist. The idea, commonly held, ofthe annihilation of the starry firmament is without foundation in Scripture. Suchan idea has a pernicious influence on the human mind, inasmuch as it leadsmen to depreciate that which bears in such striking character the stamp andimpress of the divine glory. Frederic Fysh.

Psalm 72 717Verse 8. From the river. There are many modern interpreters who, from themention of the "river"—namely, the river Euphrates—in the other clause of theverse, think that the boundaries of the land of Palestine are here to beunderstood, that country being described as extending from the Red Sea to theSea of Syria, otherwise called the Sea of the Philistines, and the Great Sea; andfrom the Euphrates to the Great Desert lying behind Palestine and Egypt. Theseare the limits of the Israelitish territory: the former, from the south to the west;the latter, from the north to the east. (Ge 15:18.) But, in this passage, there canscarcely be a doubt that by the river—to wit, the Euphrates—is indicated theextreme boundary of the earth towards the east. In a highly poetical,magnificent description, such as is given in this song, of a king exalted aboveall others, nothing can be conceived more inappropriate than saying that thedominions of such a king should be bounded by the limits of Palestine. ErnestF. C. Rosenmueller (1768-1835), in "The Biblical Cabinet, " vol. 32.Verse 9. They that dwell in the wilderness shall bow before him, etc. This isequivalent to saying, the wild Arabs, that the greatest conquerors could nevertame, shall bow before him, or become his vassals; nay, his enemies, and,consequently, these Arabs among the rest, shall lick the dust, or court him withthe most abject submissions. T. Harmer's Observations.Verse 9. His enemies shall lick the dust. Bear in mind that it was a custom withmany nations that, when individuals approached their kings, they kissed theearth, and prostrated their whole body before them. This was the customespecially throughout Asia. No one was allowed to address the Persian kings,unless he prostrated himself on the ground and kissed the footsteps of the king,as Xenophon records. Thomas Le Blanc.Verses 9-10. Wilderness, Tarshish, Sheba. The most uncivilized, the mostdistant, and the most opulent nations shall pay their homage to him. AugustusF. Tholuck.Verses 9-11. They that dwell in the wilderness shall bow before him; and hisenemies shall lick the dust. They shall humble themselves under the mightyhand of Christ; they shall acknowledge and receive him as their Lord; theyshall fear and reverence him as their King; they shall veil and bow to hissceptre: they shall put themselves, and all that is theirs, under Christ; they shallgive themselves to the exaltation and setting up of Christ. The kings of Tarshishand of the isles shall bring presents: the kings of Sheba and Seba shall offergifts. They shall consecrate their abilities to Christ's service; they shallcommunicate of their substance to the maintenance of Christ's church, andminister to the preservation and increase of Christ's kingdom. All kings shall

Psalm 72 718fall down before him: all nations shall serve him. All shall adore and serve himas their king; all shall exalt and honour him, as loyal subjects, their heavenlysovereign; all persons, from the highest to the lowest, must serve the LordJesus, and study to make him glorious; grace works obedience in the hearts ofprinces, as well as in the hearts of beggars. The sun as well as the stars, didobeisance unto Christ, under his kingdom and gospel. Alexander Grosse(-1654), in "Sweet and Soul Persuading Inducements leading unto Christ." 1632.Verses 9-11. They that dwell in the wilderness shall bow before him; and hisenemies shall lick the dust. See Psalms on "Ps 72:9" for further information.Verse 10. Tarshish was an old, celebrated, opulent, cultivated, commercial city,which carried on trade in the Mediterranean, and with the seaports of Syria,especially Tyre and Joppa, and that it most probably lay on the extreme west ofthat sea. Was there, then, in ancient times, any city in these parts whichcorresponded with these clearly ascertained facts? There was. Such wasTartessus in Spain, said to have been a Phoenician colony; a fact which of itselfwould account for its intimate connection with Palestine and the Biblicalnarratives. As to the exact spot where Tartessis (so written originally) lay,authorities are not agreed, as the city had ceased to exist when geography beganto receive attention; but it was not far from the Straits of Gibraltar, and near themouth of the Guadalquivir, consequently at no great distance from the famousGranada of later days. The reader, however, must enlarge his notion beyondthat of a mere city, which, how great soever, would scarcely correspond withthe ideas of magnitude, affluence, and power, that the Scriptures suggest. Thename, which is of Phoenician origin, seems to denote the district of southwestern Spain, comprising the several colonies which Tyre planted in thatcountry, and so being equivalent to what we might designate Phoenician Spain.We are not, however, convinced that the opposite coast of Africa was notincluded, so that the word would denote to an inhabitant of Palestine theextreme western parts of the world. J. R. Beard, in "A Cyclopaedia of BiblicalLiterature." 1866.Verse 10. The isles. Myya, only in the Psalter besides, Ps 97:1, where, anduniformly, so rendered. The word, however, denotes all habitable land asopposed to water (see Ge 10:5, where first it occurs, with Isa 42:15), and so"maritime land, whether the sea coast of continent or island" (Gesenius);especially the countries washed by the Mediterranean, and the remote coasts tothe west of Palestine. So in the parallel prophecy, Isa 60:9 11:11 41:1-2 Isa42:10-12 49:1, etc. Accordingly, "The isles shall wait for his law, "(Isa 42:4) isexpounded in Mt 12:22—"In Him shall the Gentiles trust." William DeBurgh.

Psalm 72 719Verse 10. Sheba and Seba. There appear to have been two nations living in thesame region, viz., Southern Arabia. One of these was descended from Cush, theson of Ham, and the other from Joktan, a descendant of Shem. These twopeople were often antagonistic in interests, despite the similarity of their names,but their divisions would be healed, and unitedly they would offer tribute to theGreat King. It is an Arab proverb, "divided as the Sabaeans, "but Christ makesthem one. "The Greek geographers usually couple Abyssinia with Yemen, inArabia, and invariably represent the Abyssinian as an Arab or Sabaean race.Modern travellers, also, unanimously agree in recognising the Arab type amongthose Abyssinian populations which do not belong to the African stock." Thatthe Sabaean nations were wealthy is clear from the Greek historianAgatharchides. "The Sabaeans, "says he, "have in their houses an incrediblenumber of vases and utensils of all sorts, of gold and silver, beds and tripods ofsilver, and all the furniture of astonishing richness. Their buildings haveporticoes with columns sheathed with gold, or surmounted by capitals of silver.On the friezes, ornaments, and the framework of the doors, they place plates ofgold encrusted with precious stones. They spend immense sums in adorningthese edifices, employing gold, silver, ivory, and precious stones, and materialsof the greatest value." They appear, also, to have acquired great wealth bytrading, both with India and Africa, their peninsula lying between those tworegions. Rich would be their gifts if Lenormant and Chevallier's description oftheir commerce be correct. "The principal importations from India were gold,tin, precious stones, ivory, sandalwood, spices, pepper, cinnamon, and cotton.Besides these articles, the storehouses of southern Arabia received the productsof the opposite coast of Africa, procured by the Sabaeans in the active coastingtrade they carried on with this not far distant land, where Mosyton (now RasAbourgabeh) was the principal port. These were, besides the spices that gavename to that coast, ebony, ostrich feathers, and more gold and ivory. With theaddition of the products of the soil of southern Arabia itself, incense, myrrh,laudanum, precious stones, such as onyx and agates, lastly, aloes from theisland of Socotra, and pearls from the fisheries of the Gulf of Ormus, we shallhave the list of the articles comprised in the trade of this country with Egypt,and with those Asiatic countries bordering on the Mediterranean; and at thesame time, by considering this activity of such a traffic." "Poor as God's peopleusually are, the era will surely arrive when the richest of the rich will count itall joy to lay their treasures at Jesus' feet." C. H. S.Verses 9-11. They that dwell in the wilderness shall bow before him; and hisenemies shall lick the dust. See Psalms on "Ps 72:9" for further information.

Psalm 72 720Verse 12. He shall deliver the needy when he crieth. There needeth nomediator between him and his subjects; he heareth the needy when they cry.The man that hath nothing within him or without him to commend him toChrist, to assist, help, relieve, or comfort him in heaven or earth, is not despisedby Christ, but delivered from that which he feareth. David Dickson.Verse 13. He shall spare; more correctly, compassionate or comfort the poorand needy; and shall save their souls, or preserve the lives of the needy.William Henry Alexander, in "The Book of Praises: being the Book of Psalms...with Notes Original and Selected." 1867.Verse 13. And shall save the souls of the needy. Scipio used to say, that hewould rather save a single citizen than slay a thousand enemies. Of this mindought all princes to be towards their subjects; but this affection and love rose tothe highest excellence and power in the breast of Christ. So ardent is his lovefor his own, that he suffers not one of them to perish, but leads them to fullsalvation, and, opposing himself to both devils and tyrants who seek to destroytheir souls, he constrains their fury and confounds their rage. Mollerus.Verse 14. And precious shall their blood be in his sight. The Angolani sodespised their slaves that they would sometimes give as many as twenty-twofor one hunting dog... But Christ prefers the soul of one of his servants to thewhole world, since he died that it might be made more capable of entering intoeternal felicity. For breaking one goblet the Roman cast his slave into the pondto be devoured by the muraenae. But the Son of God came down from heavento earth to deliver mankind, his vile, ungrateful, faithless servants, from thepangs of the serpent, like the golden fleece, and save them as Jonah from thewhale. Is not their blood precious in his sight? Thomas Le Blanc.Verse 15. And he shall live; Hebrew, "So shall he live; "i.e., the poor man.Charles Carter.Verse 15. And he shall live. There is a clear reference to the coronation ofkings in the loud acclamations, Long live the King! and the bestowal of thecustomary gifts and presents, as is plain from 2Sa 16:16 1Ki 1:39 1Sa 10:272Ch 17:5. Hermann Venema.Verse 15. He shall live. Alexander the Great acknowledged at death that hewas a frail and feeble man. "Lo! I, "said he, "am dying, whom you falselycalled a god." But Christ proved that he was God when, by his own death, heovercame, and, as I may say, slew death. Thomas Le Blanc.

Psalm 72 721Verse 15. He shall live. It is a great consolation to soldiers imperilled amidmany forms of death, that their king shall live. Whence one of the chief of thesewarriors, consoling himself, said, "I know that my Redeemer liveth, and at thelast day I shall rise from the earth." Great is the consolation of the dying, thathe for whom, or in whom, they die, shall live for evermore. With whom, if wedie, we shall also live again, and share his riches equally with himself; for richindeed is our Solomon, in whom are hidden all the treasures of the wisdom andknowledge of God. Gerhohus.Verse 15. Prayer also shall be made for him continually; and daily shall he bepraised. It might have been rendered, "Prayer also shall be made through himcontinually, and daily shall he be blessed." The word is rendered "blessed,"when speaking if an act of worship towards God; and the word translated "for"is sometimes used for "through, "as Jos 2:15, "Through the window." If wehold the translation "for him, "then it must be understood of the saints prayingfor the Father's accomplishment of his promises, made to the Son in thecovenant of redemption, that his kingdom may come, his name be glorified,and that he may see his seed, and that the full reward may be given him for hissufferings, and so that he may receive the joy that was set before him. JonathanEdwards.Verse 15. Prayer also shall be made for him continually; and daily shall he bepraised. In all conquered countries, two things marked the subjection of thepeople:1. Their money was stamped with the name of the conqueror.2. They were obliged to pray for him in their acts of public worship. AdamClarke.Verse 16. An handful of corn in the earth upon the top of the mountains. Notonly would the soil be likely to lack depth of earth, but the seed itself would beapt to be blown away by the winds of heaven, or washed down by the teemingrain to the base beneath. Peter Grant. 1867.Verse 16. An handful of corn, etc. Upon mature consideration, I am persuadedthat the proper sense of the word Mk, or hmk, is "a patch" or "piece; "and that itis used here just as we use the same words in English, in such expressions asthese,—"a patch of wheat, a patch of barley, a piece of corn." Samuel Horsley.Verse 16. An handful of corn. Doubtless it has been familiar to you to see cornmerchants carrying small bags with them, containing just a handful of corn,

Psalm 72 722which they exhibit as specimens of the store which they have for sale. Now, letme beg of every one of you to carry a small bag with this precious corn of thegospel. When you write a letter, drop in a word for Christ; it may be a seed thatwill take root... Speak a word for Christ wherever you go; it may be a seedproductive of a great deal of fruit. Drop a tract on the counter, or in a house; itmay be a seed productive of a plenteous harvest. The most difficult place, thesteepest mountain, the spot where there is the least hope of producing fruit, is tobe the first place of attack; and the more labour there is required, the more is tobe given, in the distribution of the seeds. James Sherman.Verse 16. Shall shake like Lebanon. With a plentiful ear, shall yield so largeand strong a stalk that, with the motion of the wind, it shall shake cedar like.Joseph Hall.Verse 16. Shall shake as Lebanon. That is to say, shall wave backwards andforwards with the wind, like the tall cedars of Lebanon. This implies that thecorn will be lofty and luxuriant. French and Skinner.Verse 16. Neither wave nor shake conveys the full force of the Hebrew verb,ver which suggests the additional idea of a rushing noise, like that of the windamong the cedars of Lebanon. This comparison is certainly more natural andobvious than that which some interpreters assume with the grain crops orharvest fields of Lebanon itself. This would be merely likening one harvest toanother, nor is any such allusion ever made elsewhere to the mountain, thoughits circumjacent plains and valleys were productive. Joseph Addison Alexander.Verse 16. Like Lebanon. By dint of skill and labour, they have compelled arocky soil to become fertile. Sometimes, to avail themselves of the waters, theyhave made a channel for them, by means of a thousand windings on thedeclivities, or have arrested them in the valleys by embankments. At othertimes they have propped up the earth, that was ready to roll down, by means ofterraces and walls. Almost all the mountains being thus husbanded, present theappearance of a staircase, or of an amphitheatre, each tier of which is a row ofvines or mulberry trees. I have counted, upon one declivity, as many as ahundred, or a hundred and twenty, tiers from the bottom of the valley to the topof the hill. I forgot, for the moment, that I was in Turkey. Volney.Verse 16. Like Lebanon. To understand the images taken from Mount Lebanon,it is necessary to remark that four enclosures of mountains are described, risingone upon another. The first and lowest of these is described as rich in grain andfruits. The second is barren, being covered only with thorns, rocks, and flints.The third, though higher still, is blessed with a perpetual spring; the trees are

Psalm 72 723always green. There are innumerable orchards laden with fruit, and it forms,altogether, a terrestrial paradise,"Where fruits and blossoms blush,In social sweetness, on the self same bough."The fourth, or highest ridge of all, is the region of perpetual snow. Now, theimagery in the 72nd Psalm is evidently taken from the first of these ridges ofLebanon, where (most probably following the ancient mode of cultivating) themonks of Lebanon, for they were the chief cultivators of the terraced soil,industriously husband every particle of productive earth. In the expressivewords of Burckhardt, "Every inch of ground is cultivated, "so that no imagecould have been more singularly expressive of the universal cultivation underMessiah's reign, than to say that His fruit shall shake like Lebanon; or,understanding the psalmist to speak figuratively, what moral landscape couldbe painted more richly than he does, when he intimates that those barrenmountains of our world, which at present yield no fruit unto God, shall becultivated in that day so industriously and so fully, that the fruit shall wave likethe terraced heights of Lebanon. Robert Murray Macheyne. 1813-1843.Verse 16. Shall flourish like grass. The peculiar characters of the grass, whichadapt it especially for the service of man, are its apparent humility andcheerfulness. Its humility, in that it seems created only for lowest service,—appointed to be trodden on and fed upon. Its cheerfulness, in that it seems toexult under all kinds of violence and suffering. You roll it, and it is strongernext day; you mow it, and it multiplies its shoots, as if it were grateful; youtread upon it, and it only sends up richer perfume. Spring comes, and it rejoiceswith all the earth,—glowing with variegated flames of flowers,—waving in softdepth of fruitful strength. Winter comes, and, though it will not mock its fellowplants by growing then, it will not pine and mourn, and turn colourless andleafless as they. It is always green; and is only the brighter and gayer for thehoar frost. John Ruskin.Verse 17. His name shall be continued. Yinnon: The Kethiv, yanin, would be;"shall produce fresh progeny, "or "send forth new shoots." M. Renan was farfrom intending to supply a commentary on this verse, when he said of the LordJesus, "Son culte se rajeunira sans cesse." Yet it would not be easy to find amore forcible illustration of the meaning of yannin. William Kay.Verse 17. (second clause). The version and sense which Gussetius gives seemsbest of all: His name shall generate, or beget children before the sun; that is,his name preached, as the gospel, which is his name (Ac 9:15), shall be the

Psalm 72 724means of begetting many sons and daughters openly and publicly, in the face ofthe sun, and wherever that is. John Gill.Verse 17. All nations shall call him blessed. It is sometimes inadvertently saidthat the Old Testament is narrow and exclusive, while the New Testament isbroad and catholic in its spirit. This is a mistake. The Old and New Testamentsare of one mind on this matter. Many are called, and few chosen. This is thecommon doctrine of the New as well as of the Old. They are both equallycatholic in proclaiming the gospel to all. The covenant with Adam and withNoah is still valid, and sure to all who return to God; and the call of Abram isexpressly said to be a means of extending blessing to all the families of man.The New Testament does not aim at anything more than this: it merely hails theapproaching accomplishment of the same gracious end. James G. Murphy, in"A Critical and Exegetical Commentary on the Book of Genesis." 1863.Verse 19. Amen, and Amen. Rabbi Jehudah the Holy, said, "He that said Amenin this world is worthy to say it in the world to come. David, therefore, uttersAmen twice in this Psalm, to show that one Àmen' belongs to this world, theother to that which is to come. He who saith Àmen' devoutly, is greater than hewho uttereth the prayers, for the prayers are but the letter, and the Amen is theseal. The scribe writeth the letters, the prince alone seals them." Neale andLittledale.Verse 19. Amen, and Amen. What is Amen in Mt 16:28 is alhywv or "verily" inLu 9:27. Our Saviour hath this phrase peculiar to himself, "Amen, Amen, "togive confirmation to the doctrine, and to raise our attention and faith; or toshow that not only truth is spoken, but by him who is truth itself... There is noneed for a rubric by the men of the Great Synagogue, or a canon, to command aman to blush, when it only the natural passion that will command it; so, whenthe heart is warm in prayer with serious and earnest affections, a double Amendoth as naturally flow from us as milk from a mother's breast to her suckling.And Amen comes from Nma, aman, which signifies "to nurse; "as if it were, ifnot the mother, yet the faithful nurse, of lively devotion. Assent to repetitions isessential unto prayer, and it is not signified publicly but by one Amen. ThomasWoodcock(—1695) in "Morning Exercises."Verse 19. Amen is a short word, but marvellously pregnant, full of sense, full ofspirit. It is a word that seals all the truths of God, that seals every particularpromise of God. And it is never likely to arise in the soul, unless there be firstan almighty power from heaven, to seize on the powers of the soul, to subduethem, and make it say, "Amen." There is such an inward rising of the heart, andan innate rebellion against the blessed truth of God, that unless God, by his

Psalm 72 725strong arm, bring the heart down, it never will nor can say, "Amen." RichardSibbes.Verse 20. The prayers of David the son of Jesse are ended. This announcementcarries with it an intimation that other Psalms besides are to follow. It wouldhave been superfluous, if the Psalms had not been to follow which bear on theirfront the name of David. To this, indeed, it must point, bearing the character ofan enigma, that these additional Psalms stood in other relations than thosegiven in the first two books. We shall attain perfect clearness and certainty byperceiving that all the Psalms of David in the last two books are inserted ascomponent parts into the later cycles. The subscription at the end of the secondbook must have been designed to separate the free from the bound, thescattered and serial Psalms of David from each other. Analogous in somemeasure is the subscription, at an end are the speeches of Job, in Job 31:40,which is not contradicted by the fact that Job appears again speaking inchapters 41 and 42; it should rather be regarded as serving to give us a rightunderstanding of that formal conclusion. E. W. Hengstenberg.Verse 20. At the conclusion of this Psalm, the Hebrew copies have, Here endthe orisons of David, the son of Jesse. But, as several other Psalms of Davidfollow, we must understand the note to mean either, "Here ends this book of theorisons of David, "or, "Here ends the collection of hymns made by Davidhimself; "additions being afterwards made to it, containing other hymns ofDavid, by Asaph and others, and, lastly, by Esdras. Daniel Cresswell.Verse 20. The prayers of David the son of Jesse are ended. So long as thefivefold division of the Psalter was neglected, this note gave nothing butperplexity to the commentators. Augustine, and his master, Ambrose of Milan,finding it standing in their Psalters, between the seventy-second and seventythirdPsalms, took it for part of the title of the latter, and tortured their ingenuityin divining its import. Calvin saw that the note is retrospective, but, not havingobserved its position at the end of a book, he thought it pertained exclusively tothe Psalm immediately preceding, and took it to mean that the Psalm embalmsthe last prayers of the aged king. But he was at a loss to reconcile this with thetwo obvious facts, that the title of the Psalm ascribes it to Solomon, and thatquite a different Psalm is elsewhere preserved as "the last words of David" (2Sa23:1). And this perplexity of the great Reformer is shared by the oldercommentators generally. We get rid of it at once, by simply remarking theposition of the note in question. It is set down after a doxology which marks theend of the Second Book. It has no special reference, therefore, to the seventysecondPsalm. It either refers to the Second Book, or, more probably, to boththe First and Second. William Binnie.

Psalm 72 726Verse 20. The prayers of David the son of Jesse are ended. (Compared with)Psalm 86, title, A prayer of David. How can the prayers of David be said to beended, when more begin? Answer: The end David had in making the Psalms,prayers, and praises, is one thing; but to make a final end of praying is another.Many several opinions have been given to reconcile this. Some that here endthe prayers he made for Solomon. Some that here end the prayers he made inthe days of his affliction. Some that here end the praises that he made, not theprayers, turning the word tepillahs into tehillahs. Some that here end David's,the rest that follow are Asaph's. Some that this Psalm was the last, the restposthumes, found after his death. Some think it is spoken as the phrase is in Job31:40: "The words of Job are ended; "and yet he had some words after this, butnot so many. But the soundest resolution is this:—Here ends the prayers ofDavid the son of Jesse; that is, here they are perfected. If any ask hereafter whator where lies the end that all these Psalms were made for? tell them here it liesin this Psalm, and, therefore, placed in the midst of all; as the centre in midst ofa circle, all the lines meet here, and all the Psalms determine here; for it is onlya prophetical treatise of the kingdom of Christ drawn out to the life, and it isdedicated to Solomon, because here is wisdom; other men had other ends, itmay be, but the son of Jesse had no other end in the world but to set out Christ'skingdom in making of his Psalms. William Streat, in "The Dividing of theHoof." 1654.Verse 20. The son of Jesse. It is the note of true humility and sincere love toGod to abase ourselves, and acknowledge our low condition, wherein God didfind us when he did let forth his love to us, that thereby we may commend theriches of God's goodness and grace unto us, appeareth here in David. DavidDickson.Verse 20. Are ended. The sense is, that David, the son of Jesse, had nothing topray for, or to wish, beyond the great things described in this Psalm. Nothingcan be more animated than this conclusion. Having described the blessings ofMessiah's reign, he closes the whole with this magnificent doxology:Blessed be Jehovah God,God of Israel, alone performing wonders;And blessed be his name of glory,And let his glory fill the whole of the earth.Amen, and Amen.Finished are the prayers of David, the son of Jesse.—Samuel Horsley.

Psalm 72 727HINTS TO THE VILLAGE PREACHERWhole Psalm.1. He shall.2. They shall. Ring the changes on these, as the Psalm does.Verse 1. The prayer of the ancient church now fulfilled.1. Our Lord's titles.(a) King, by divine nature.(b) King's Son, in both natures. Thus we see his power innate and derived.2. Our Lord's authority: "Judgments."(a) To rule his people.(b) To rule the world for his people's benefit.(c) To judge mankind.(d) To judge devils.3. Our Lord's character. He is righteous in rewarding and punishing, righteoustowards God and man.4. Our loyal prayer. This asks for his rule over ourselves and the universe.Verse 2. The rule of Christ in his church.1. The subjects.(a) Thy people, the elect, called, etc.(b) Thy poor, through conviction and consciousness of sin.2. The ruler. He, only, truly, constantly, etc.3. The rule.—Righteous, impartial, gentle, prudent, etc. Lesson. Desire thisrule.Verse 3. Mountains of divine decree, of immutable truth, of almighty power, ofeternal grace, etc. These mountains of God are securities of peace.

Psalm 72 728Verse 4. The poor man's King, or the benefits derived by the poor from thereign of Jesus.Verse 5. The perpetuity of the gospel, reasons for it, things which threaten it,and lessons derived from it.Verse 6. The field, the shower, the result. This verse is easily enough handledin a variety of ways.Verse 7.1. The righteous flourish more at one season than another.2. They flourish most when Jesus is with them: in his days, etc.3. The fruit of their growth is proportionately abundant: and abundance, etc. G.Rogers.Verse 7. Abundance of peace. Abundant overtures of peace, abundantredemption making peace, abundant pardon conferring peace, abundantinfluences of the Spirit sealing peace, abundant promises guaranteeing peace,abundant love spreading peace, etc.Verse 8. The universal spread of the gospel. Other theories as to the futureoverturned, and their evil influence exposed; while the benefit and certainty ofthis truth is vindicated.Verse 9 (last clause). The ignoble end of Christ's enemies.Verse 10. Christian finance; voluntary but abundant are the gifts presented toJesus.Verse 12. Christ's peculiar care of the poor.Verse 12.1. Pitiable characters.2. Abject conditions: "cry; ""no helper."3. Natural resort: "crieth."4. Glorious interposition. G. Rogers.Verse 14. The martyr's hope in life and comfort in death. G. Rogers.

Psalm 72 729Verse 14 (last clause). The martyr's blood.1. Seen of God when shed.2. Remembered by him.3. Honoured by being a benefit to the church.4. Rewarded especially in heaven.Verse 15. Prayer shall be made for him. We are to pray for Jesus Christ.Owing to the interest he has in certain objects, what is done for them is donefor himself and so he esteems it. We, therefore, pray for him when we pray forhis ministers, his ordinances, his gospel, his church—in a word, his cause. Butwhat should we pray for on his behalf?1. The degree of its resources; that there be always a sufficiency of suitable andable instruments to carry on the work.2. The freedom of its administration; that whatever opposes or hinders itsprogress may be removed.3. The diffusion of its principles; that they may become general and universal.4. The increase of its glory, as well as its extent. W. Jay.Verse 15. Prayer for Jesus, a suggestive topic. Daily praise, a Christian duty.Verse 15. A living Saviour, a giving people; the connection between the two.Or, Christ in the church fills the exchequer, fosters the prayer meeting, andsanctifies the service of song.Verse 16.1. A happy description of the gospel: it is a handful of corn.2. The places where it is sown.3. The blessed effects which this gospel, when thus sown, will produce in theworld. J. Sherman.Verse 16.1. Commencement.2. Publicity.

Psalm 72 7303. Growth.4. Result.Verse 16.1. What? Corn.2. How much? A handful.3. Where? In the earth upon the top of the mountains.4. Will it grow? The fruits, etc.5. What then? They of the city, etc.Verse 17.1. Christ glorified in the Church: men shall be blessed, etc.2. Glorified in the world: all nations, etc.3. Glorified in worlds to come: endure, be continued, etc.4. Glorified for ever. G. Rogers.Verses 17-19. The Four Blesseds, their meaning and order.Verse 20.1. Prayer should be frequent: The prayers.2. Should be individual: Of David.3. Should be early commenced: the son of Jesse.4. Should be continued till they are no more needed.HERE ENDETH THE SECOND BOOK OF THE PSALMS.WORK UPON THE SEVENTY-SECOND PSALMIn CHANDLER'S Life of David, Vol. 2, pp. 440-44, there is an Exposition of this Psalm.

Treasury of David Volume 2 by Charles Spurgeon - scotknight

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