This psalm was penned on one of David's mournful days, when fell-will of body, anguish of heart, and the insults of his enemies, united to afflict him; yet, in the midst of all, he can confidently trust in God, and, though foreword, he always rejoicing. 1. He pours out his complaints before God, depresses his wrath, and prays for the return of his favour, ver. 17. 2. He informs us, that God had, and would, hear and answer his petitions, ver. 8—10. ¶ To the chief musician on Neginoth upon Sheminith, a psalm of David. 1. 'O LORD, rebuke me not in thine anger, neither chaffes me in thy hot displeasure. 2. Have mercy upon me, O LORD, for 'I am weak. 3. O LORD, 'heal me, for my bones are vexed. 4. My soul is also fore vexed: but thou, O LORD, 'how long? 5. Return, O LORD, deliver my soul; oh I save me for thy mercies take. 6. For 'in death there is no remembrance of thee: in the grave who shall give thee thanks? 7. I am weary with my groaning, + all the night make I my bed to swim: I water my couch with with my tears. 7. 8 Mine eye is consumed because of grief; it waxeth old because of all mine enemies. 9. 1.—9. The direction to the chief musician is on Neginoth upon Sheminith, which is thought to be a harp of eight firings, and to accompany the voice. The psalm itself opens with a mournful mule, and befpeaks the deep affliction of both body and soul, and David's humble abatement before God under his chastising rod. 1. He represents his moving cafe to the Father of mercies, and the God of all confidation. I am weak, worn down with pining Sicknefs; my buns are weed with tormenting pain; and, above all my other griefs, my foul is fore weed afar, the heaviest burden under which I groan. Note, (1.) The greatest kings, and the holiest faints of God, are equally exposed with others to the furturings of humanity. (2.) Bodily Sicknefs is doubly afflictive, when attended with a wounded spirit. (3.) Whatever our burdens are, it is our wisdom and only relief to cast them on the Lord. 2. His forrows were as his anguish great: his head was waters, and his eyes a fountain of tears, which ran down day and night; and when the fource was exhausted, and the dry eye-hall stiffened in the focket, his groaning continued, till, where and exhausted with grief, he was ready to pine away. Note, (1.) They who have ever felt a conscience wounded with the knife of fire, are no strangers to the Psalms' tears. (2.) When our fin hath been great, our forrow will be great also. (3.) The dearest faints of God have been often most deeply exercised. Let not any faithful foul be discouraged under his suffering, and say, Is there any forrow like unto my forrow? for behold, greater is here. 3. He impuritatively cries for relief at the hands of his merciful God. Rebels me not in thine anger, neither shallen me in thy fat difficulties: however heavily thou art pleased to lay thy hand upon me, let it be a father's rod, and not in wrath, but for correction: all my other anguish I can bear, but thy displeasure is intolerable. Have mercy on me, forgive all that I have done amils; hast me, the pain and Sicknefs of my body, but much more the wounds of my soul, which think and are corrupt through my foolishness, with the precious balm of thy grace. How long, Lord, Shall I cry before thou heareth me? Return; thy absence is more than I can bear; I sit up the light of thy countenance to clear my disconolaate heart. Deliver my foul from its forrow, and all those enemies Spiritual and temporal that long for my destruction. Oh jove me, for thou alone, Lord, art able to help in this my time of greatest need. I own, I have no title to demand, no defect to plead, but for thy mercies fate, as an act of sovereign grace, and undeserved favour. Note, (1.) The removal of a knife of God's displeasure for sin, is much more earnestly defined by the humble soul, than the abatement or relief of his sufferings. (2.) If God ever regard us, we must remember it is not for any cause in us thereunto moving, either our sufferings or our forrows, but purely of his own great mercy in Jesus Christ. (3.) Though we may be with entire resignation giving ourselves up to God, we are not forbidden to pray to be healed. (4.) As long as we are encouraged under our most acute sufferings to pray, we are sure to be supported. 4. He strengthens his requests with an argument drawn from God's glory, which is the most prevailing plea: In death no more remonsered thee; in the grave who shall give thee thence? I cannot there offer thee praise for my recovery, nor encourage others by my experience to trust upon thee. I can there no more brave thee in my generation, or lead the long of worship in thy sanctuary. Note, Though to depart and be with Christ is for better; yet, for God's glory, and the church's good, the faints of God who are ripest for heaven may desire to live. 8. 9 Depart from me, all ye workers of iniquity: for the LORD hath heard the voice of my weeping. 9. The LORD hath heard my supplication; the LORD will receive my prayer. 10. Let all mine enemies be ashamed and fore vexed: let them return and be ashamed suddenly. —10. Whilst he is speaking, God hears and answers; and therefore, ere he riles from his knees, the language of triumphant faith breaks forth, and, as the son dispels the darkness, light and gladness return to his afflicted soul. 1. He is divinely assured, that his prayers and tears had not been disregarded; that his requests are granted; and still a throne of great open for every farther perition, with full confidence of success: the Lord hath heard my present, and will hear my future prayer. Note, (1.) They who sow in prayers and tears, will assuredly reap in joy. (2.) He who once hath anchored us, as the God that heareth prayer, we may assuredly gather, will be the same yesterday, to-day, and for me. 2. He bids the workers of iniquity depart, confounded whilst they behold the happy change: or he expends his own holy purpose to keep himself henceforth from the ways of the destroyer, and to have no fellowship with the ungodly, v. 8. 10. 1. Note, (1.) Every mercy we receive from God should engage our hearts nearer to him, and bind us firmer in his blessed service. (2.) They who would keep from the ways of evil, must separate themselves from the company of sinners. 3. He predicts the dreadful and hidden destruction of those who troubled and triumphed over him in his distress, v. 10. Shame at their disappointment, and vexation at his prosperity, shall cover them: they shall return from persecuting him, confounded at his deliverance, to unlike what they looked for, and seldom judgment overtake them in this world, or everlasting confusion be their portion in the world to come. Note, (1.) The devices of the enemies of God's people, spiritual and temporal, shall be surely disappointed. (2.) They who return not now to God in penitence, must shortly depart from him into everlasting burnings. David, under the unjust affections of his enemies, ledges here his appeal with God. 1. He confidently in prayer applies to him, ver. 1, 2. 2. He maintains his innocence, ver. 3—5. 3. He prays to God to plead his cause against his persecutors, ver. 6—9. 4. He expresses his confidence in God that he would do it, ver. 10—16. 5. He promises in give God the glory of his deliverance, ver. 17. In this David was a type of Christ, who was himself, and still is in his members, thus injured, but will certainly be righted at last. ¶ 1 Shiggaion of David, which he sang unto the LORD, concerning the 7 words of Cuth the Benjamin. 1. O LORD my God, in thee do I put my trust: I have me from all them that persecute me, and deliver me. 2. 'Letth he tear my foul like a lion, renting it in pieces,' while there is none to deliver. 3. O LORD my God, 'if I have done this; if there be iniquity in my hands: 4. If I have rewarded evil unto him that was at peace with me: (yea, I have delivered him that without cause is mine enemy) 5. Let the enemy persecute my soul, and take it, yea, let him tread down my life upon the earth, and lay mine honour in the dust. Selah. 6. 7. Arise, O LORD, in thine anger, lift up thyself, because of the rage of mine enemies: and 'awake for me to the judgment that thou hast commanded. 7. So shall the congregation of the people compels thee about: for their fakes therefore return thou on high. 8. The LORD shall judge the people: 'judge me, O LORD,' according to my righteousness, and according to mine integrity that is in me. 9. Oh let the wickedness of the wicked come to an end, but establish the just: for the righteous God trieth the hearts and reins. The person on whose account this psalm was penned, is called Cuth, a Benjamin; probably one of Saul's courtiers, who maligned David to his matter. Many suppose Saul himself is meant under this name. Shiggaion is variously interpreted; from Eish. iii. 1. it should seem some musical instrument, for which this hymn was for. The general tenor of it expresses David's recourse to God, under the reviling of his enemies, and the comfort and support thence derived. 1. The psalm opens with his professed dependence upon God. O Lord, my God, to whom I have a sure interest, and who art bound to me in the tenderest relation, and the sure bonds of an everlasting covenant, in thee do I put my trust, at all times, and under all difficulties. Note, They who thus make God their refuge, can never be moved. 2. He cries to God to save him from the malice of his persecutors; strong and cruel as a lion, they threatened to tear him in pieces; and he, without help in himself, or a friend to protect him. Note, When we are weak, then are we strong; the more all human dependence is removed, the more shall we be led to trust on God alone. 3. He appeals to God for the innocence there was in him, respecting the things laid to his charge. Far from designing Saul's death, whom he lived at peace in his court, as he was accused, he had shown the greatest tenderness for his life, even after Saul's exulted enmity had appeared, when God delivered him into his hand at the cure of Edgell, I Sam. xxiv. 4, and again, I Sam. xxvi. 12. evidences of his innocence, which even Saul acknowledged. But if guilt were yet found in him, he imprecates the severest vengeance from his cruellant enemies; content that God should give his: up into their hand, to suffer the loss of honour, fame, and even life itself. Note, (1.) It is an unpeakable comfort, under the world's malignant affections, to be conscious of our own innocence. (2.) However wicked men may strive to blacken us, we have a God to appeal to, the protector of the injured; and he will make our righteousness. 7 K shortly Shortly appear as the light, and our just dealings as the noon day. 4. Having lodged his appeal with God, he looks up to him as the righteous judge, and calls upon him to arise in anger against the furiousness of his enemies, and enable him to ascend the throne he had commanded him to fill, to the confusion of his adversaries. This request he urges, [1.] For the people's sake, v. 7. who, when his sufferings should end, his enemies be defeated, and his throne established, would have the divine worship more encouraged among them under his government, and compels God's altar with longs of praise for his deliverance. [2.] For the glory of his own righteousness, v. 8. when he should thus appear the condemner of the wicked, and the justifier of the upright. 5. He prays, Oh let the wickedness of the wicked come to an end, either by their conversion, and forsking their evil ways, or by the final coming of that blessed kingdom, where sin can never enter: but establish the just, or the righteous man, meaning himself, and every faithful soul, that in the righteousness of his divine survey stands justified before God. He begs that God would establish them in every divine and gracious disposition; that they may be strengthened with might in the inner man, and enabled to persevere unshaken: and in confidence of this he rests satisfied; for the righteous God recede the hearts and the reins, discovers his enemies through every veil of hypocrisy, and knoweth them that are his, though compelled with infirmity, and is convinced of their simplicity and godly sincerity before him. Now, it is a blessed thing when we can with comfort regard the righteous God as the teacher of hearts. 10. My defence is of God, which faveth the upright in heart. 11. God judgeseth the righteous, and God is angry with the wicked every day. 12. If he turn not, he will whet his sword; he hath bent his bow, and made it ready. 13. He hath also prepared for him the instruments of death; he ordained his arrows against the persecutors. 14. Behold, he travailed with iniquity, and hath conceived mischief, and brought forth fathood. 15. He made a pit, and digged it, and is fallen into the ditch which he made. 16. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate. 17. I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high. The Pfalmist having committed his cause to God, concludes, 1. His salvation sure. My defence, says he, is of God, or, my shield is of God: he will cover me as lately as under a shield from the arrows of my enemies: which faveth the upright; they are sure of his protection; and God judgeseth the righteous, is a righteous judge, and therefore they who approve themselves before him, may be assured he will vindicate them from every excubation. Note, (1.) Out of God's favour there is no safety; in it, no danger. (2.) Though our uprightness is not the cause of our salvation, yet it is an earnest oil in. (3.) Who shall lay any thing to the charge of God's elect? it is God that justifies them. 2. His enemies destruction is certain, unless they repent: for God is angry with the wicked every day; he marks their continual provocations, and especially that radical enemy of heart, which is ever working within, to bring forth fruit unto death. If he turn not, he will whet his sword: God delighteth not in the death of a sinner; he waiteth to be gracious; however great his provocations, when he returns to God, God will turn from the fierceness of his wrath against him. How should such goodness lead us to repentance? But, if he persist, his ruin lieth at his own door; he hath rejected his own mercies, and must persist in his iniquity. God's glittering sword is whetting for judgment; the arrow of death is fitting to the string; and all his instruments of vengeance ready: and shall we despise the long-suffering of our God? Sinner, tremble at thy aggravated guilt, and seize the moment which mercy prolongs, lest slightest patience provoke implacable vengeance. Let the persecutors of God's people especially be warned; on them he will empty his quiver. 3. All the mischievous devices of the sinner are vain, and can end but in their own ruin: the conceptions of his devilish wisdom will prove abortive; into the pit he dug for others, himself will fall; and all the evil he meditated against the innocent result upon his own head, and overwhelm him with misery infupportable. 4. David concludes with his grateful tribute of praise due for theh righteous acts of the Lord. Every influence of such divine interposition shall minister to him constant matter for a long of thanksgiving to the Lord most high. Now, They who, like David, are kept ever trusting, will be, like him, ever praising. This psalm is a divine meditation on the glory of Christ, who is the subject of it, Heb. ii. 6—8. God displays much of his glory in the works of creation and providence; but it is in redemption to appears most transcendently excellent, and worthy our highest education. We have here, the glory of God manifest, 1. In making the weakest instruments serve the grandest purposes, ver. 1, 2. 2. In the works of creation, ver. 3, 4. 3. In the incarnation of Jesus, and the mediastinal kingdom delegated to him, ver. 5—9. ¶ To the chief musician upon Gititah, A psalm of David. a H. 10. B. 10. M. 1. O LORD our Lord, how excellent is thy name in all the earth! who hath set thy glory above the heavens. 2. Out of the mouth of babes and sucklings hath thou ordained strength, because of thine enemies, that thou mightest still the enemy and the avenger. v. 1, 2. Gititah seems to be the instrument for which the psalm was let. It opens with the Psalms' high admiration of the glory of God: O Lord our God. It is a pleasing task to contemplate the divine excellencies, and his wondrous works, when we can claim an interest in him as our God, for then all things are new. How excellent is thy name in all the earth? bright is the display of glory which appears in all the works of creation and providence throughout the earth; but brighter far this glory shines in the eternal world, where God hath hard his radiant throne, and angels and archangels adore him, yet cannot reach his praise, who hath yet his glory above the heavens. Out of the mouth of babes and sucklings hath thou ordained strength: for the weak things of this world, such as were the apostles and preachers of the gospel, whom men despised as babes and sucklings, hath God lest forth his mighty word, which is the power of God unto salvation; because of thine enemies; either to confound them, as in the temple, when the infants lifted up their voices in Midianus to the confusion and condemnation of the Scribes and Pharisees; or to convert them, when, unable to testify the powerful evidence, they should fall down and give it to God. That thou mightest still the enemy and the avenger, yet, cause him to soothe; that is to say, the power of Satan, and his kingdom upon earth, whoever is broken, and the prey of captive souls taken from his prison, which he can no more recover. Note, (1.) The kingdom of Christ shall finally be triumphant, however despicable its propellers may now appear in the eyes of a carnal world. (2.) The weaker and more helpless we are before our Spiritual foes, the more is God's glory exalted in bruising Satan under our feet, and making us, through faith, more than conquerors. 3. When I consider thy heavens, the work of thy fingers, the moon and the stars which thou hast ordained; 4. What is man, that thou art mindful of him? and the son of man, that thou wisest him? 5. For thou hast made him a little lower than the angels, and hath crowned him with glory and honour. 6. Thou made him to have dominion over the works of thy hands; thou hast put all things under his feet: 7. All sheep and oxen, yea, and the beasts of the field: 8. The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas. 9. O LORD our Lord, how excellent is thy name in all the earth! The great condescensions of the Divine Grace to man still further awaken the Psalms' wonder, love, and praise; especially the glories of the man Christ Jesus, so highly exalted for us men, and for our salvation. When I consider the heavens, that stupendous frame, the work of thy fingers, so curiously formed, so astonishingly magnificent, the moon and stars, with all the various bodies, that with such order revolve in their several spheres, which thou hast ordained, or prepared, fasted and admirably disposed to answer the sins for which they were intended; what is man, Enoch, miserable man, that thou art mindful of him? either man is poured, to whom in a sense all that is said may be applicable; for whose benefit the heavens are spread abroad, the luminaries thine; in nature, next to angelical; in dignity, the head of this lower world; to whom all creatures are put in subjection, and for whose support, use, and comfort, they are given. Well might thou sustain our admiration, and make us astonished at the greatness of the gift; but greater far is the glory put upon man, and to which the Apostle, Heb. ii. 6. applies their words. God hath been so mindful of man as to take the human nature into an hypnotical union with the divine, in the person of his own Son, who now is become the Son of man, and thou wisest him with the most unbounded bounded favour and regard, giving the spirit without measure unto him, and anointing him with oil of gladness above his fellow. For thou hast made him a little lesser than the Elabim; by the assumption of the human nature, Christ is inferior to the Father as touching his manhood; or angels, as the apostle interports the word, Christ having taken that nature, which in excellence is inferior to the angelical, and particularly as subject to death and misery: a little, not so much respecting the degree as the duration; but a little while, that is to lay, during his days of humiliation, especially when he lay in the grave, and experienced that loveful abatement of humanity. And all this was God's work, whatever instruments were used in the humiliation of Jesus, to set forth his own glory, and magnify his grace towards the sons of men. Thou hast aroused him with glory and honour, by ending him from the dead, and setting him on the mediastinal throne on high. Thou made it him to have dominion over the need of thy hands, all things are committed into his hand, in heaven and in earth; and he is above all, King of kings, and Lord of lords. Thou hast put all things under his feet, not only the affairs of this sublunary world, and the inferior creatures here specified, now again recovered for his people's benefit and life, but angels in heaven, and devils in hell, all own his sovereign sway; and men, whether his loyal subjects, who enjoy his protection, or his enemies, who must lack the dust. Such an exaltation of our divine Lord, fills the heart with the deepest acknowledgment to that gracious God, who thus willed us in our low estate, and above all other manifestations of his glory and grace, excites our highest admiration. O Lord, our Lord, now in the incense Jesus especially related to us, how excellent is thy name in all the earth. Note, (1.) The more we behold of the visible glories around us, the more should our hearts be led to the contemplation of the glorious author. (2.) Redemption will ever furnish sources of wonder and praise. Indeed the more we search, the more we shall find this ocean unfathomable; and after endless ages spent in the delightful task, still cry, O the length, and breadth, and depth, and height of love that passeth knowledge. In this psalm, 1. David praise God for victory over his enemies, ver. 10. 2. He comforts himself in the righteous judgment of God, and the protection of his people, ver. 7—10, 18. 3. He prays for fresh matter of praise, ver. 13, 14, 19, 20. 4. He rejoices in the final destruction of the ungodly, ver. 15—17. And this is very applicable to the kingdom of the Messiah, the enemies of which have been in part destroyed already, and shall be yet more and more, till they all be made his fastest; which we are to assure ourselves of, that God may have the glory, and we may take the comfort. ¶ To the chief musician upon Muth-labben, A psalm of David. 1. I WILL praise thee, O LORD, with my whole heart, I will shew forth all thy marvellous works. 2. I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High. 3. When mine enemies are turned back, they shall fall and perish at thy presence. 4. For thou hast maintained my right and my cause, thou fastest in the throne judging right. 5. Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever. 6. O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities, their memorial is perished with them. 7. But the LORD shall endure for ever: he hath prepared his throne for judgment. 8. And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness. 9. The LORD also will be a refuge for the oppressed, a refuge in times of trouble. 10. And they that know thy name, will put their truth in thee: for thou, LORD, hast not forsaken them that seek thee. 1. 1—10. The occasion of this psalm seems to be some victory advanced over his enemies. Muth-labben is probably the musical instrument which accompanied the voice. He begins, 1. With praise and joy, v. 1, 2. His whole heart was engaged, if not in perfection, yet in sincerity, to shew forth God's marvellous works; and all of them, so far as his memory could reach, especially the many and signal assignees the most High had given him against his numerous foes. Note, (1.) In all our faecers, let God have the praise. (2.) Whilst prosperity makes us thankful, our chief joy must still be in the God of our mercies. (3.) Since God hath ever proved himself the most High, no danger should distress, no enemies dismay us. 2. He describes the power unto God, v. 3. It was not his own arm, but the presence and power of the Lord that turned back with confusion his foes, and smote them to the ground. Thus the presence of Jesus, Yeho avid. 6. confounded the hand who approached to scare him; and when he shall sit on the throne of judgment, before his presence the ungodly must fall and perish for ever. 3. God's righteousness was herein manifested, v. 4. A righteous cause God then owned and vindicated; and on this throne of judgment still he sits, to rescue those that are oppressed with wrong. And hither, under every unjust sentence of man we may still appeal; and though now suffering innocence may find no advocate, and unbelief would suggest that the Lord hath forsaken the earth, the day is at hand where every wrong shall be righted, and God appear just in his judgments. What a comfort to the sufferers in the cause of God and truth? 4. The triumphs of God over his enemies are recorded; over Goliath and the Philistines, whose ravages were stopped, their army routed, and their cities destroyed. And over his spiritual foes, Thou hast rebuked the heathen, by that gospel that confounded the idolatry of the heathen; thou hast destroyed the wicked, the perfecting powers of Rome pagen; and as what is purposed in the divine counsels, may be regarded as already conspirated, the enemy, v. 6. anachoth, and all his adherents, shall perish together; their ruin shall be compleat and final, and their name and memorial be blotted out from under heaven. Note, (1.) Though the wicked predger for a moment, they are marked for destruction. (2.) When God begins, he will make an end. (3.) It is matter of triumph to the people of God, when they see the powers of anachoth breaking, and an earnest of his final and eternal ruin. 5. He takes comfort from the views of the enduring kingdom, and righteous government of God. When all his foes are fallen, the Lord shall make it for ever; he hath prepared his throne for judgment, the great white throne, on which he is ready to appear, and pronounce the eternal state of angels and men. He shall judge the world in righteousness, for all judgment is committed unto him; and from his decisions, as there lies no appeal, he shall the equity of them be acknowledged by the damned themselves. The Lord will be a refuge for the oppressed, a refuge in times of trouble, and many are the troubles of the righteous within, from corruption, affliction, temptation, detestant without, from the ceaseless enmity of the world that lurth in wickedness. But blessed be God, we have a refuge to fly to in the arms of Jesus, who is now our present help in every time of trouble; and though he may for a time permit our enemy to oppress us, soon will he appear as our eternal refuge, to lodge us there where the wicked must cease from troubling. And they that know thy name, are acquainted experimentally with the gracious promises made in the word of truth by Jesus Christ, will put their truth in thee, though long or severely exercised with trials and troubles, will patiently want to see the salvation of God; and such will never be disappointed of their hope, for thou, Lord, hast not forsaken them that feel thee. Never hast, as the experience of all past ages testifies, never will, as the immutable promises that cannot deceive, assure us. Happy therefore is the man that putteth his truth in thee. 11. Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings. 12. When he maketh inquisition for blood, he remembreth them; he forgeteth not the cry of the humble. 13. Have mercy upon me, O LORD, consider my trouble which I suffer of them that hate me, thou that lifestyle me up from the gates of death: 14. That I may shew forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation. 15. The heathen are sunk down in the pit that they made: in the net which they hid, is their own foot taken. 16. The LORD is known by the judgment which he executes: the wicked is snared in the work of his own hands. 17. He may be a man, and all the nations that forget God. 18. For the needy shall not always be forgotten; the expectation of the poor shall not perish for ever. 19. Arise, O LORD, let not man prevail, let the heathen be judged in thy sight. 20. Put them in fear, O LORD: that the nations may know themselves to be but men. Selah. David here proceeds, 1. To engage others with him in the delightful work of praise. Sing praises unto the Lord which dwelleth in Zion, the place where the symbols of his constant presence recollect: declare among the people his doings, his displays of grace, power, and love towards his cholem. When he maketh inquisition for blood, the blood of saints, sails by the ungodly, and all the evils inflicted on them, he remembreth them; either his saints, who, notwithstanding all their sufferings, are not forgotten by him, nor a drop drop of their blood unnoticed: or the wicked, he remembreth their deeds, and will recompense them as they deserve. He forgereth not the cry of the humble, who, under the chastising rod, bow down, and renouncing every hope in themselves, look up to him; though he seem not sometimes to hear their cry, they are not forgotten of him, he will avenge them speedily. Having thus encouraged others to praise and trust him, David. 2. Offers his prayer for the continuance of the mercies he had experienced. His troubles were many; sometimes he seemed brought to the very gates of death, which his enemies pursued him with implacable hatred. And thus forely befet is every faithful foul; and often in the apprehension of forek, near the borders of the pit, from the prevalence of the powers of darkness. But he cries with David, have mercy upon me, and then experiences God's supporting hand, thus that forfell me up from the gates of death, half done so from spiritual, and will from temporal and eternal death. And this is gloriously applicable to the great Redeemer, for whom God opened the gates of the grave, and lifted him triumphant from the bed of death, as he will also do for every believer in the great redorection day. 3. Thefe continued mercies would engage his confitant praise in the gates of the daughter of Zion, the church of God, and I will repose in thy salvation, as compleat, final, and eternal: and such is the salvation of Jesus for all his people, and the just matter of their never-ending joy. 4. He forefes, as Pfal. v. 11, 15. the destruction of the ungodly by their own devices; who, when most inveterate against him, assemble only to be broken to pieces, Rev. xvi. 16. xix. 19. At present, the wicked often find in the ways of wickedness the ruin which attends them, in diseases, poverty, and hereafter hell is ordained for their reception; where all the various, he they ever so great or numerous, who forget God, which is the cause of all other wickedness, and the summit of it, being the atheism of the heart, shall have their portion in everlasting humanity. And the Lord is broken in thy judgment he coveneth, the equity of his procedure will be evident, and the multitude of those who perish will bring no impediment on his mercy or justice, since it is the work of their own hands. Higginson, Selah. Let the faints of God consider and praise him for his judgments, and when the fmoak of the sinner's torment ascends, say Hallelujah! Rev. xix. 3, 4. 5. He encourages the poor oppressed people of God to wait upon him. They shall not be forgotten; and though their expectations be deferred, they shall not perish for ever. Patient hope shall shortly receive the crown of eternal fruition. 6. He concludes with an urgent call to God, to arise, and cut short his week in righteousness. Let me may prevail, my enemies in general, or the man of sin in particular, Saul; let the heathen be judged in thy fight, brought to the bar, and receive their final doom. Put them in fear, O Lord, imprets thy terrors on their conscience, that they may repent as those who know themselves sinful men; or rather confound them with such a panic, that notwithstanding all their threatening, they may feel their weakness, and know how unequal the contest is between an arm of flesh, and the sword of omnipotence. Selah. My soul, wait thou still on the Lord, and thou shalt see the salvation of God! The Septuagint transfusion joins this psalm with the week, and makes them bad one, as it doth the cxx. to the dark, and to complain the number of 150, the cxxi, and the calvi, are each divided into two. In this psalm, David defends, 1. The pride, trusty, and impiety of the wicked, ver. 1—11. 2. He prays in faith to God to appear in behalf of his people, ver. 12—18. This description of the man of the earth, may well be supposed to refer to the man of sin, to whom the characters here mentioned eminently agree, and wholly obfuscates are determined at the appearing of our great God and Saviour Yesus Christ. 1. WHY standeft thou afar off, O LORD? why hideft thou thyself in times of trouble? 2. The wicked in his pride doth persecute the poor: let them be taken in the devices that they have imagined. 3. For the wicked bouffeth of his heart's desire, and blefeth the covetous, whom the LORD abhorreth. 4. The wicked through the pride of his countenance: will not seek after God: 'God is not in all his thoughts. 5. His ways are always grievous; thy judgments are far above out of his sight: as for all his enemies, he puffeth at them. 6. He hath laid in his heart, I shall not be moved: for I shall never be in adversity. 7. His mouth is full of curling, and deceit, and fraud: under his tongue it mischief and vanity. 8. He throeth in the lurking-places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor. 9. He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor when he draweth him into his net. 10. He croucheth and humbletth himself, that the poor may fail by his strong ones. 11. He hath said in his heart, God hath forgotten: he hideth his face, he will never see it. Two things the psalmist complains of, 1. The distance of God from him, and the hiding of his face in the times of trouble, when most he needed the light of his countenance to cheat and comfort him. Nate, [1.] The withdrawing of God's gracious pretence, is one of the heaviest burdens of a believer's heart. [2.] The greatest faints usually undergo the feverish exercise of their faith, without any lightings, within fears. [3.] If we are at any time left in a state of darkness, and deadness, it becomes us to enquire if there be not a cause, and whether it is not for the correction of our unfaithfulness. 2. The prevalence of the wicked, whose character in strong and striking colours he lets forth. Their general character is the wicked, and the various branches of it are reckoned up. [1.] He is proud, v. 2. this is the fruitful shock, from whence all evil springs. [2.] A persecutor: when man vainly concurs himself the thrashed of all that is wide, then to diffuse from his opinion becomes a heinous offence, and the poor are persecuted; the poor in spirit, as well as those whose worldly circumstances expose them more easily to opposition: are burned, to some translate it; for thus have many faints and martyrs finished their glorious testimony. Let them be taken in the demon they have imagined, or they shall be taken, either it is a prayer that the wicked may meet their just doom, or an intimation of their successful progress in persecuting the saints of God, who listen for a time given up into their hands. [3.] A boulter, v. 3. because he seems for a while to prosper, he impossibly concludes the day in his own. [4.] Covetous: the friend of the world, commanding his parsimony as prudence, calling his idolatrous attachment to the world minding the main chance, and counting those happy who have their portion in this life, whom God abhors. [5.] Prayerless: he will not find after God, which is among the furett marks of an impenitent heart. [6.] Careleft about God, or religion, leaving him far above out of his sight, and never concerning himself whether he be pleaded or disheard, for God is not in all his thoughts; or atheistical, as it may be rendered; there is no God, for all his thoughts. [7.] Disobedient: His ways are always grievous to God and man, being a constant violation of his duties on both. [8.] Impenitent: The judgments are far above out of his sight, he pays no more regard to the strokes of God's vengeance, than to the command of his law. [9.] Incident: as for all his enemies, he puffeth at them, defying and defying all his foes, as if able to cross them with the breath of his lips, as is seen in the anathema of anthemistical. [10.] Secure: he hath said in his heart, I shall not be moved: for I shall never be in adversity, notwithstanding all the Divine threatening are against him, Rev. xxvi. v. [11.] Profane: his mouth is full of curling, oaths and blasphemes are in his ordinary conversation. [12.] Treacherous: full of deceit and fraud, he hicks at no lie to gain his purpose, and lays it down as a maxim, that no faith is to be kept with those he brands as heretick. [13.] Heavical: under his tongue is mythical and vanity, false and damnable doctrines, that, like the serpent's poison, corrupt the foul; whilst those who follow them are not aware of their vanity, and that there is a lie in their right hand. [14.] Bloody-minded: the innocent are murdered, v. 8. for as a lion secretly he lies in wait to destroy. Thus corrupters seek to enslave the unfulpicious, and especially the emissaries of the man of sin labour to delote and deforce the souls of men. [15.] Hypocritical: making the Lord's throes of humility and kindness, in order, as the crouching lion, to feast more forthy his prey; for there is no merceness to which pride will not stoop to compass its ends. And thus he that calls himself God upon earth, annexes to his beasting that humbling title of a servant of servants. [16.] Blasphemous: he hath said in his heart, God hath forgotten, he hideth his face, he will never see it, which is in effect denying God's being, as it robs him of his omniscience, truth, and holiness. And this is all the miserable support, the hopeless hope of the wicked, for if there be a God that taketh notice of the concerns of men, tho his ruin is certain, and his damnation inevitable. Let these characters be well pondered; wherever they are found, there the eternal wrath of God abides. 12. Arife, O LORD, O God, lift up thine hand: forget not the humble. 13. Wherefore doth the wicked conteme God? he hath said in his heart, Thou wilt not require it. 14. Thou hast seen it, for thou he holdeth mischief and spite to enquire it with thy hand: the poor committed himself unto thee, thou art the helper of the fatherless. 15. Break thou the arm of the wicked. A## ed, and the evil men: seek out his wickedness till thou find none. 16. The LORD is King for ever and ever: the heathen are perished out of his land. 17. LORD, thou hast heard the desire of the humble: 'thou wilt prepare their heart, thou wilt caule thine ear to hear: 18. To judge the fatherless and the oppressed, that the man of the earth may no more to oppress. Having represented his own distress, and the wickedness of his enemies, David calls upon God to arise; not that he forged, and needed to be awaked, but to manifest the notice he took of the ungodly, to punish them, and the remembrance he had of the humble to protect them. Left up thy hand, forget not the poor, and high time it was to curb the insolence of the wicked, now exalted to the highest pitch, contending God, his threannings, omniscience, and judgments; he hath just in his heart, then will not require it. Note, Confidence of impunity is the great encouragement to sin, but how vain is the hope of the hypocrisy? Thou hast sien us, for from those all-searching eye nothing is hid, nothing is secret; nor is there any darkness or shadow of death, where the workers of iniquity may hide themselves; for thou beholdest misloved and spite, their inveterate malice against thy people, though but conceived in thought, to require it with thy hand, in punishment adequate to their provocations. The poor committed himself unto thee, in confidence he shall not be disappointed, whether for body or soul, for time or eternity, he leaveth all his cares in the hands of a faithful creature, for thou art the helper of the fatherless; thou wilt like me art deftivant, and unable to provide for themselves, find in thee a guardian and protector. Therefore in answer to their humble confidence, break thou the arm of the wicked and evil, be they men or devils, disappoint their devices, and restrain their malice; find out his wickedness till thou find none, make thorough inquisition, and leave none of his iniquities unpunished. And this the faithful may assuredly expect, for the Lord is king for ever and ever, to protect his loyal subjects, to destroy his rebellious foes, and this for ever and ever; his punishments and rewards are both everlasting. Therefore the humble are perished out of the land; by David's victories they were expelled from Canaan; by the more glorious victories of the son of David, not a Canaanite shall be shortly left in the believer's heart; and when the Lord Jesus shall appear, to put a final period to the kingdom of antichrist, and reign over his saints gloriously, not one sinner shall be suffered to have a place in that new heaven and earth, wherein dwelleth righteousness. Lord, thou hast heard the desire of the humble: the secret prayers, which arise inwardly in the heart, God notices before the mouth speaks, and grants the request of the humble. Thou wilt prepare their heart, pouring out upon them a spirit of supplication, and teaching them how to pray; or confirm their heart, enable them to trust, and not be afraid. Thou wilt caule thine ear to hear, thou hast, and thou wilt continue to do so; ever attentive to the prayers of thy people, and ready to give more than they are able to ask or think. To judge the fatherless and oppressed, to plead their caule, and rescue them from wrong; that the man of the earth may oppress no more, that wicked men in general, and the perplexing antichristian power alluded to in particular, may be utterly and finally destroyed, in the day when the glorious angel shall proclaim, I view your heathen. Babylon is fallen, is fallen, and Jesus shall complete the salvation of his people, and put all their enemies and his for ever under their feet. Well may every faithful soul with eager expectation cry, Lord, how long! David, in this psalm, repels the temptation which his fearful friends infest him with, to shake his confidence in God, advising him to fly his country, to avoid Saul's pursuit. 1. He tells what the temptation was, ver. 1—3. 2. He repels it with the confederation of God's love to the righteous, and his wrath kept in store for the wicked, ver. 4—7. 1. IN the LORD put I my trust: 'how say ye to my soul, Flee as a bird to your mountain. 2. For lo' the wicked bend their bow, they make ready their arrow upon the firing: that they may privily shoot at the upright in heart. 3. If the foundations be destroyed, what can the righteous do? Temptation and prayer brighten the christian's soul; more were ever more exercised with the one, or abundant in the other, than the son of Jesus. We have him here, 1. Expressing his confidence in God, as an answer to the temptation suggested to him. In the Lord put I my trust, not to any human contrivances, nor human help, but solely on him, Vol. I. whose faithfulness and truth shall be my shield and buckler. Note, Fixed and abiding faith in God, like an anchor, sure and steadfast, keeps the soul unmoved in every storm. 2. Repealing the temptation suggested to him by his fearful friends. How joy ye to my soul, for as a bird to your mountain, to some place of safety from Saul's attempt, or from his mountain, from the mountain where he deserved himself in Judea, to some more distant country. For lo' the wicked bend their bow, Saul, thy avowed enemy; they make ready the arrow upon the firing, that they may privily shoot at the upright in heart, at thon, innocent as thou art, and thy friends who adhere to thee; and all attempts to plead against such unrealistic men, are vain; for if the foundations are destroyed of all equity and upright administration, what can the righteous do? there is no hope of redress, and innocence must suffer. Note, (1.) Our fourth temptations come as often from our friends as foes. (2.) Uprightness is no protection from perfection; the most shameful characters must expect in the world to meet the greatest malignity. No marvel: they testify of the world, that its deeds are evil. 4. The LORD is in his holy temple; the LORD's throne is in heaven: his eyes behold, his eye-lists try the children of men. 5. The LORD trieth the righteous: but the wicked, and him that loveth violence, his soul hateth. 6. Upon the wicked he shall rain; tharers, fire and brimstone, and an horrible tempest: this shall be the portion of their cup. 7. For the righteous, the LORD loveth righteousness, his countenance doth behold the upright. The Psalmist suggests here the solid grounds on which his trust was founded, in opposition to all unbelieving feast. The Lord is in his holy temple, high and lifted up, able to see and to defeat the councils of the wicked: the Lord's throne is in heaven, a throne of grace for all the needy supplicants; a throne of justice, for all who are oppressed with wrong; a throne of judgment, to condemn and sentence the wicked to his deserved punishment. His eyes behold, he is acquainted with all the difficulties and distresses of his suffering people; his eyelids try the children of men, piercing the secret recesses of their bosoms, and beholding every device conceived against his chosen ones; and therefore having such a guardian, they may contentedly trust him. For the Lord trieth the righteous, your them in the furnace of addiction, not to consume, but purify them, to strengthen their faith, exercise their patience, and make his great love more known to them. But the wicked, and him that loveth violence, his soul hateth; however at present they may seem prosperous, and not plagued like other men, there is a learning cloud over their head, ready to burst in an eternal storm. The day is near, even at the door, when upon the wicked, those who persist in their iniquities, and die as they live, servants of corruption, he shall raise fear, fire and brimstone, and a horrible tempest; sudden as a snare it shall seize them, and horrible, yea infinitely more horrible than that storm of vengeance which broke upon the devoted cities of Sudan and Gomorrah shall this tempest of Divine wrath overtake them; the scorching fire consuming the body, curb only with immensility to be tormented, and furious blasts of his displeasure beating upon his guilty soul, with anguish unutterable and eternal. Read, sinner, and tremble, for this is the portion of thy cup. The sweet draughts of sin that now intoxicate thee, will put into thy hand this cup of trembling, to be thy portion for ever and for ever. For the righteous Lord heath righteousness, and delights to manifest it by such exemplary punishment on the sinner, and protection of those, who from a divine principle of faith and love, walk in holiness before him. His countenance doth behold the upright, he regrets them with the tokens of his favour, lifts up now the light of his countenance to comfort and support them, and will bring them to that beatific vision, where in glory they shall see him face to face. Happy the people that are in such a case! David in this psalm complains to God of the treachery of his false friends, and the insistence of his future enemies. 1. He says God to help him, ver. 1, 2. 2. He foretells the fastener's doom, ver. 3, 4. 3. He assures us that God will preserve his people in the world of times, ver. 5—8. And this psalm, in all bad times, may still afford comfort and strength to every godly man. ¶ To the chief musician upon Sheminah, A psalm of David. ¶ Psal. vii. Title. 1. HELP, LORD, for the godly man ceaeft: 1. To save, for the faithful fail from among the children of the men. 2. They speak vanity every one with his neighbor. 3. Your soul. 7 L bour: 4 PC. xxii. 5. Jer. ii. 6. c. 2. 7. Heb. a heart, and a heart. bour: 4 with flattering lips, and with 1 a double heart do they speak. 2. It hath been the just complaint of God's faints in every age, how few faithful could be found. David here with deep concern bewails it; and since he could find so few like-minded with himself, whilst in general all purifed the ways of sin and vanity, he flies to God for help. Help, Lord, for the godly man (selfs); for the faithful fail from among the children of men. Bad times indeed, when piety towards God is decayed, and humbly in men ceases; when all fork their own, not the things which be of Jesus Christ. They freed vanity every one with his neighbour, or lies: with flattering lips, and with a double heart do they speak. Hypocrites, who by fair speeches deceive the unwary, profelling to serve them, but meaning themselves. Their cannot but be perilous days, and we have need earnestly to cry to God, Save us from the abounding iniquity in the world. a Dan. vii. 8, 9). f Ifa. xxiii. vi. 8 PC. v. 5. 9 Or less faints for him. 8 PC. xx. 9 10 PC. xxii. 11. B. xxii. 12. P. P. xx. 13. c. 14. Heb. him. 15. c. never one of them. 3. The LORD shall cut off all flattering lips, and the tongue that speaketh proud things. 4. Who have said, 'With our tongue' will we prevail, our lips are our own: Who is lord over us? 5. For the oppression of the poor, for the fighting of the needy, 'now will I arise, (faith the LORD) I will set him in safety from him: that I puffeth at him. 6. The words of the LORD are pure words: 'as silver tried in a furnace of earth, purified seven times. 7. Thou shalt keep them, O LORD, thou shalt preserve it them from this generation for ever. 8. The wicked walk on every side, when the vilest men are exalted. What David prays for, his faith fees ready to be accomplished. The Lord shall cut off all flattering lips, by judgments from the earth, and give them shortly their portion with liars in the burning lake, and the tongue that pleaseth proud things. None so high but God can humble them, his sword shall finite all the children of pride. Note, Pride will have a fall; the flower must either fall how before a throne of grace, to supplicate pardon, or deep into the belly of hell, where a drop of water will be wanting to cool a flaming tongue. The character of the proud is here described, Who have said, With our tongue will we prevail; by eloquence carry the cause against truth and justice; or, as if they need but speak the word and it is done. Such high conceits does pride generate. Our lips are our own: Who is Lord ever us? calling on the government of God, and designing themselves, as if bound to give account of none of their words, and renouncing the authority of the Almighty. But they will be disappointed, there is one who observes all the high imaginations, and hard speeches of ungodly flowers, and will not suffer them to pass with impunity: for in the height of their infolence, God will make bare his arm, and shew them to their cost who is Lord over them. For the oppression of the poor, that groan like Israel in Egypt, under the afflictions they endure, and for the fighting of the needy, now will I arise, faith the Lord, when the arrogance of the proud is at the height, and his people's patience ready to fail; in that critical time he will arise to confound the one, to refuse the other; I will for him to falter from him that puffeth at him, or breathes out threatening and slaughter as Paul, or lays fear for him, which shall be broken in pieces, and the souls of the righteous delivered as a bird from the net of the fowler. Note, God's time is the best time, and if we have but faith, he will not fail; for the words of the Lord are pure words, proceeding from the fountain of purity, and therefore can never disappoint or deceive those who trust on them; as silver tried in a furnace of earth, purified seven times, or more precious than the most refined silver, and pure from all human mixture and adulteration. Thou shalt keep them, O Lord, as a promise; or it may be read, keep them, O Lord, as a prayer; to wit, the poor and needy, that trust in them, from all the powers of evil, from the fowles of the enemy, and from final and total apocrycy; thou shalt preserve them from this generation for ever; from the wickedness of it, that they be not corrupted, and from their persecutors that they be not destroyed, and this for ever; for in all ages, and all places, this promise is sure to all the seed. Blessed be God we are not in our own keeping, but in so much better hands; so able to preserve us falling, and so faithful as never to forsake us: we are safe therefore, though the wicked walk on every side, when the vilest men are exalted, have the power and dominion here below: or, as the latter eluate may be rendered, according to their exaltation shall be their wilms. They shall fall as low in misery as they have been exalted in dignity, and gloried in iniquity. In this psalm we have the deserted feud's only and cure. 1. David complains of inward desertion, and outward opposition, vers. 6, 2. 2. He begs of God to confide his cofe, and comfort him, vers. 3. 4. 3. He assures himself of an answer of peace, and therefore concludes the psalm with joy and triumph, because he favors his deliverance as good as wrongful, vers. 5, 6. ¶ To the chief musician, A psalm of David. 1. HOW long wilt thou forget me, O LORD, for ever? How long wilt thou hide thy face from me? 2. How long shall I take counsel in my soul, having sorrow in my heart daily? how long shall mine enemy be exalted over me? 3. Consider, and hear me, O LORD my God: 'lighten mine eyes,' left I sleep the fire of death. 4. 'Left mine enemy say, I have prevailed against him; and those that trouble me, rejoice when I am moved. 5. But I have trusted in thy mercy, my heart shall rejoice in thy salvation, &I will sing unto the LORD, because he hath dealt bountifully with me. Though cast down by affliction, whilst we have a throne of grace open, we never need despair. Hither David flies with his complaints and prayers. 1. He bewails his present dejected state, and expellates with God on the length and severity of his sufferings. How long wilt thou forget me, O Lord? Not that God's all-comprehending mind ever forgets, or that his people especially are neglected or forsaken of him; but it is the language of unbelieving fear, by which our foolish hearts aggravate their sorrows. For ever? Every moment seems long to the afflicted, especially to those, who, as the farmers of their other griefs, experience darkness and desertion in their souls. How long wilt thou hide thy face from me? with this support all other evils would be tolerable, but this withdrawn, adds aggravated weight to the burden. How long shall I take counsel in my soul? uncertain how to all, and filled with an vision care; whilst, in a labyrinth of trials, no way appears to extricate myself from them, having sorrow in my heart daily. Note, (1.) Long and daily sorrows are often the severe exercise of a christian's faith. (2.) Our anxiety, and vain contrivances to help ourselves, often add to our burden, and, like birds fluttering in a wet, but the more entangle us. How long shall mine enemy be exalted over me? either Said or Abfalom, or his spiritual enemies; for in our christian warfare, every faithful soul sometimes finds to his bitter grief the prevalence of sin. 2. In his distress, when fore thrust at, that he should fall, and the length of his trials almost overcoming his hopes of relief, he lifts up his heart to God. Consider, look upon my distressed ease with concern for my suffering; and hear me mourn in my prayer, O Lord my God, in whom I will still trust, though thou say me. Thou art my God, and I will never quit my plea of interest in thy regard. Note, If we can say, my God, under our deepest trials, surely there is hope of their end. The matter of his prayer is, Lighten mine eyes, dim with sorrows and fear; thine into me to dispel the clouds of unbelief; guide me in the way, that I may see the door of escape open; and be refreshed and comforted after this night of spiritual darkness, left I sleep the sleep of death, pine away in my body, decay in my soul, or perish in my iniquities. Note, Though God's purposes are all sure, and his people cannot perish finally and eternally; yet they may be tempted to despair, and he brought into such circumstances as will awaken most jealous fears for themselves. 3. He urges the malicious pleasure his enemies would take in his fall, and the dishonour consequently which would be cast on God. Left mine enemy say, I have prevailed against him; for Satan triumphs in the success of his devices; and those that trouble me, my persecuting foes, rejoice when I am moved; tempted to sin, or to despair under it. Note, The world takes a malicious pleasure in the christian's fall; and men are happy if they can find any thing to make them hope he is no better than themselves. 4. He expresses his humble confidence, that amidst all he felt, God would support and comfort him. But I have trusted in thy mercy; merit I disclaim, hope or help in myself I have none, but in thee I trust; and therefore my heart shall rejoice in thy salvation: thine, for thou art able to save to the uttermost; and therefore I will encourage my soul in hope. I will sing unto the Lord, the gratitude of my heart shall speak in my joyful lips, because he hath dealt bountifully with me: he hath, for faith realises the promise, and given present fulfillment to the expected relief. Note, (1.) When we come to God in our miseries, in prayer to pour out our souls to him, he will send us away rejoicing, and like Hannah, our countenance shall no more be said, I Sam. i. 18. (2.) Singing psalms is the ancient practice of God's faints; and wherever there is bound a heart to trust him, there will be a mouth to praise him. This psalm contains a description of the corruption of mankind in general, as well as David's enemies in particular; in which were it is quoted, Rom. iii. 10. The streams of wickedness the former psalms laid open in the characters of the ungodly; here the fountains of the great deep are broken up, and we are led to fix the apoplate nature of man. Here is, 1. A charge exhibited against a wicked world, ver. 1. 2. The proof of the charge, ver. 2. 3. 3. A serious capitulation with sinners, especially with persecutors, upon it, ver. 4-6. 4. A prayer for Israel's salvation, ver. 7. To the chief musician, A psalm of David. 1. "THE fool hath said in his heart, There is no God: 'they are corrupt, they have done abominable works, there is none that doth good. 2. 'The LORD looked down from heaven upon the children of men; to see if there were any that did understand, and seek God. 3. They are all gone aside, 'they are all together become + filthy: there is none that doth good, no not one. However outward sins may shock the conscience, no man can truly be emptied of himself, or be led to self-defpair, till God opens to him the plague of his heart, and makes him for the desperate wickedness of a fallen nature. This is here done. 1. The heart of the fool is laid open. The fool, or the sinner, (for sin is the foolishness of folly), hath said in his heart, There is no God. Few are abandoned enough to dare snow adscion in principle; but every sinner feels it his interest there should be no God, wishes there might be none, and would fain persuade himself there is none; no God to judge, no hell to torment. Note, (1.) If our thoughts were as open as our countenances, we should startle at each other as monsters. (2.) All sin in practice, proceeds from a measure of rebellion in principle. 2. The ways of men correspond to their nature: corrupt are they, or they do corrupt: they are such in themselves, their nature utterly defiled, being conceived and born in sin, and their inward parts very wickedness; and they corrupt others, provoke, stir up, and draw out the corruption that is in the hearts of sinners like themselves. They have done abominable work, there is none that doth good; their practice corresponds to their principles; for who can bring a clean thing out of an unclean? And, 3. This is the case universally; not in one place, or one age, but uniformly the same in every place, in every man, in every age; so God testifies on the view of all mankind, when the Lord looked down from heaven. The fool said, There is no God, or he caneth not for it; he hideth away his face, and will never for the evil: but God's eyes are upon the children of men, to fix if there were any that did understand the ways of truth and righteousness, and seek God, the knowledge of him and his will. But what a fearful account doth the God of truth, that cannot lie, the God of conscience, that cannot err, give of the State of man: They are all gone aside with universal apology; they have foreseen the path of duty and holiness; they are all together become filthy, or putrid; loathsome and offensive to the Divine purity, as a dead carcass in our nostrils. There is none that doth good, no not one; not a single exception can be found among all the sons of men: they are one man's children; and, as descendants of a fallen parent, a seed of evil doers. Note, (1.) By nature there is no difference between one man and another; though in outward transgression there may be much, in inward spottage there is none. (2.) If there be any good wrought in us, or done by us, we are indebted for it solely to the sovereign and saving grace of God. 4. Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD. 5. There were they in great fear: for God is in the generation of the righteous. 6. You have shamed the counsel of the poor; because the LORD is his refuge. 7. O that the salvation of Israel were came out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. We have here, 1. The Lord expressing his admiration at the abounding wickedness. Have all the workers of iniquity no knowledge of their sin and danger? or, as affirming that they have knowledge, and therefore fixed more inexcusable in acting against it. Note, The most wicked men find an exceeding conscience, sufficient to leave them without excuse in the day of God. 2. Three things he charges upon them, (1.) Oppression, cruel and malicious. They eat up my people as they eat bread; him and devour them, and with as much pleasure as the hungry man eatseth. (2.) Neglect of prayer: and call not upon God. We have here, than which there cannot be a fairer mark of the unshabud power of corruption in the heart. (3.) Contempt and ridicule of godliness in others: ye have shamed the counsel of the poor, because the Lord is his refuge; have attempted to make him ashamed of his confidence, and to banter him out of his religion. Note, It is an advanced height of impiety, when men not only cast off godliness themselves, but set their wits at work to make God's people appear abshud and foolish, and to discourage the heart of the poor and humble believer. 3. The terrors of the wicked, notwithstanding all their bravery and affeeling to despise God's threatenings, will often fallen upon their consciences; there were they in great fear: in the midst of their career of wickedness, deep and pungent remorse will be felt; for God is in the generation of the righteous; their friend to protect them, and confound all that have them. Note, (1.) If God be for us, no matter who are against us. (2.) The most happy and joyous sinner has his secret pangs, that none know but himself. 4. The psalm of concludes with a devour with: O that the salvation of Israel were came out of Zion! especially that Redeemer who should turn away ungodliness from Jacob, and bring a cure for the desperate disease of human corruption: who is the Lord bringeth back the captivity of his people by the powerful agency of his Son, manifested to destroy the works of the devil, and to set the captives of sin free; then Jacob shall rejoice, and Israel shall be glad; his redeemed people shall rejoice in their present salvation begun; and then joy shall be said by be full, when he shall appear to destroy all his enemies and theirs, and complete their final salvation in eternal glory. This psalm may be entitled the fare guide to heaven; for though Christ is our title, believe it our way. 1. We are directed to inquire the way, ver. 1. 2. We are directed how to walk in it, ver. 2-5. 3. We are told how safe we shall be if we do, ver. 5. A psalm of David. 1. LORD, 'who shall + abide in thy tabernacle? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. 2. He that 'hackleeth not with his tongue, nor doth evil to his neighbour, nor taketh up a reproach against his neighbour. 4. In whole eyes a vile person is contemned; but he honoureth them that fear the LORD: be that sweareth to his true hurt, and changeth not. 5. He that putteth not but his money to utury, 'nor taketh reward against the innocent. He that doth these things, shall never be moved. The former psalm described that desperate corruption of fallen man, which rendered him unfit for communion with God; this describes the character of the redeemed, whose captivity to sin is turned, and who, as bought with the blood of Jesus, are by his spirit made meet for an inheritance among the saints in light. 1. The psalmists puts an important question: Lord, who shall abide in thy tabernacle? have a place among the faithful in the church of God; and abide there as living members upon earth, and after death be admitted to thy presence in glory? Who shall dwell in thy holy hill? in the heavenly Zion, and the city of the living God? Note, (1.) This is a question we should often be making, that we may with self-application say, Lord, is it? (2.) Many have a flat in God's tabernacle on earth, who will find no dwelling in his holy hill above. (3.) If we would know our true state, we must enquire at God's mouth, and examine and judge of ourselves, not by the opinions of men, but by his holy word. 2. The question is resolved, and we must apply the character here described: happy for us if we can find our hearts correspond thereunto. (1.) He that walketh uprightly, or perfectly; not absolutely, in that sense there is not a man that liveth and sinmeth not, but with simplicity and godly sincerity; whose prevailing bent is to please God, and who is without disillusion, or allowed guide. (2.) And worketh righteousness; believes in, and depends on the righteousness of the Lord Jesus Christ, which is the great work of God in the sinner's heart, John vi, 39 and acts towards man with integrity in all his dealings. (3.) And speaketh the truth in his heart; thinks before he speaks in the presence of God, that he may not offer the prayer and service of feigned lips; and among men his words are ever the true copy of his heart; nor doth he defraud or go beyond his brother in any matter, making conscience in all his worldly business to speak truth with his neighbour. (4.) He desires in conversation to be harmless and inoffensive; his neighbour's reputation is sacred, he never speaks evil of him, either with malicious design or in common talk; nor taketh up a reproach against them; is pleased pleased with the tales of slander, or encourages them; but contrariwise, is ever the advocate of the injured and the absent, pleading their cause, and desiring to cull the will of charity over the multitude of sins: nor doth evil to his neighbour; his deeds correspond to his words, he doth not speak him fair to his face, and whom opportunity offers, make a property of him, or injure him, but studies to advance his interests as his own, and to serve him with his counsel, purse, or influence. (5.) He values men not by their outward show, but by their inward piety: in which eyes a wise person is contented, or a wicked man, notwithstanding he may possess this world's goods, honours and esteem, is contented; not that he refuses to pay him the civil respect due to his Station, but he judges of him according to God's word, and cannot it his duty to avoid all intimate connection with him, and is fearless of his frowns, as regardless of his favour: far he beware them that fear the Lord, however poor and despicable they may be in the eyes of the world, he regards them as the excellent of the earth, and they are his companions and familiar friends. (6.) His oath is sacred: he that fuareth to his own hurt, and changeth not, however much prejudice he may sustain, or however imprudent or rath the engagement was, he fulfils it for his oath's sake, unless released from the obligation. (7.) He is no extortioner, he that parish not not his money to glory; that is, to take advantage of his neighbour's distress, to exact unjust premiums or interest; for a reasonable recompense for the use of money, is as lawful before God and man, as the rent of land, or the price of labour; and he often lends where the cash requires such a charitable help, hoping for nothing again. (8.) No bribe can tempt him to bear a false evidence, to engage in a bad cause, or pervert judgment; nor saleth reward against the innocent. 3. He that doth these things; the man whom this character suits, shall never be moved, shall have a place in the church of God, as tried and found faithful, shall be enabled to persevere amidst all difficulties and dangers, and finally be admitted into God's mention of glory, as a pillar in the temple of God, to go out no more. May such be our character, then such shall be our end! This psalm has something of David in it, but much more of Christ, to whom alone some points of it are applicable, Acts xii. 24.—xiii. 36. and of whom the whole may be well interpreted. 1. It contains the language of joint affection, whether of David or of Christ, his delight in God and his people, and thanks for his displays he enjoyed, ver. 1—7. 2. The confidence of God's favour in his sufferings, ver. 8. 3. The assurance of a speedy and glorious rejuvenation, ver. 9—11. Michtam of David. 1. PRESERVE me, O God: for in thee do I put my trust. 2. O my soul, thou hast said unto the LORD, Thou art my Lord: my goodness extended not to thee: 3. But to the saints that are in the earth, and to the excellent in whom is all my delight. 4. Their forrows shall be multiplied that hasten after another God: their drink-offerings of blood will I not offer, nor take up their names into my lips. 5. The LORD is the portion of mine inheritance, and of my cup: thou maintained my lot. 6. The lines are fallen unto me in pleasant places; yea, I have a goodly heritage. 7. I will bless the LORD, who hath given me counsel: my reins also instruct me in the night-seasons. The title of this psalm is Michtam, interpreted golden, as containing such displays of the sufferings and glory of Christ, as deserved to be recorded in letters of gold. 1. The psalm opens with the prayer of faith. Preserve me, O God: for in thee do I put my trust; as David professes ever to do, in opposition to all his enemies; and as the Lord Jesus did, when in the days of his flesh he offered up supplications and prayers, and was heard, in that he feared, and trusted on God, Heb. v. 7. Now, The prayer of faith is ever effectual. 2. He solemnly devotes himself to God. O my soul, thou hast said unto the Lord, Thou art my Lord; and therefore as such, there was a sure foundation for faith: as our God, we may ever safely trust him with all the concerns of body and soul. This may be well applied to the Redeemer; who, as possessing a human soul, as well as flesh, is in that respect inferior to the Father; and therefore, as mediator, avouches the Lord for his God. 3. He expresses his humble sense of his own goodness; it extended not to thee, to make God his debtor, or to add to his happiness; but to the saints that are in the earth, who felt the exercise of it; and to the excellent, in whom is all my delight; and therefore I am desirous to serve them in every good word and work. Of Christ this may also be said, whose obedience and suffering, however infinitely extensive in their blessed influence to the sons of men, added nothing to the self-sufficient God, to whom the righteousness of his Son brought no gain; nor could our everlasting ruin have occasioned any loss. And though in the mediatorial transactions, there is a glorious display made of the wisdom, grace, and righteousness of God; yet had they never appeared in this way, they would have, notwithstanding, eternally excited the same in him; the good will is wholly to us, whom his grace sanctifies, and in whom he is pleased to express his delight. Note, (1.) Every redeemed soul is a saint of God, and bound by his very relations to him, to seek us he like him. (2.) They are truly great and excellent, who most resemble the glorious pattern of all greatness and excellence. (3.) The higher a soul advances in holiness, the humbler thought he hath of himself in the views of the pure and all-sufficient God. (4.) Like loves like; they who delight us God, delight in his image where it appears. (5.) Though we can add nothing to God by our good works, yet they are profitable to men; and when done in faith and love, the Redeemer declares he will accept them as kindness done to himself. 4. He declares the misery of idolaters, and professes his own renunciation of their ways. Their fortress shall be multiplied that hasten after another god: these vanities will both disappoint their hopes, and provoke the indignation of Jehovah. Or the words may be considered as applicable to the Jews, who rejected Christ, the word God being not in the original, who hides after another, rejected the true, and so eagerly sought raise Messiah's, which hath proved the cause of so much misery to them. Their drink-offerings of blood will I not offer: such sacrifices as bloody men offered; or as the Gentiles, who fought to placate their denies with human sacrifices; nor take their arms in my lips, as abhorring them. Refer it to Christ, and it signifies the abolition of all the typical sacrifices, whereas in much blood of beasts was fixed; now useless by the oblation of himself once for all, and to be no more mentioned or accounted of. Note, They who have the blood of Jesus to plead, need tests no other sacrifice or oblation. 5. He cleaves to God as his happy and enduring portion. The Lord is the portion of my inheritance, and of my cup: his love is my richest treasure, his favour my sweetest enjoyment. The maintained my lot, maketh it safe and abiding, to that the world cannot take it away. Which is also most applicable to the Redeemer, whose meat and drink it was to do the Father's will; happy in constant communion with him, and sure to see his lot maintained, his saints and redeemed ones preferred and kept as the reward of his soul, in which he should be everlastingly satisfied. Note, (1.) The love of God is the best portion; compared with that, all things before are doing and loss. (2.) They who live by faith, find consolations in their cup, more cheating than wine. (3.) The present comfort God bellows, is an earnest of the everlasting bless he hath in thee for his people. (4.) They who have once truly taken God for their portion, may consistently be assured he will keep them from falling, and preserve them for his everlasting kingdom. 6. He rejoices in the blessed portion God had bestowed on him. The best are fallen unto me in pleasant places; abiding to the measuring of ground; yea, I have a goodly heritage, outwardly in temporal blessing; but especially in the enjoyment of God, his chief good. Christ's saints are his glorious heritage, and they are pleasant in his eyes, beautiful in his blood and righteousness, as the curtains of Satanes; and adorned with the graces of his spirit, as a robe of wrought gold. Note, (1.) If we have God for our portion, we may well be content, not envy others their greatness, power, and assurance, he is far better. (2.) The heritage of the saints is fixed not by lure, but by the eternal decree of God; and its excellence can only be fully known when we shall enter our glorious rest above: and this, though distant, faith brings near, and faith, I have, because I believe. 7. He ascribes the praise of all to God. I will bless the Lord, who hath given me counsel, to chuse this happy portion: my reins also instruct me in the night-seasons. His inmost thoughts, under the Divine influence, when on his bed, mule upon God; both instructing him in the blessing he possessed, and the obligations thence arising to love and serve so gracious a matter: on Jesus the Spirit of needless life. so: a: reflect, and whale nights be spent in meditation and prayer to God. May the same Spirit of wisdom and counsel rest on my soul; and taught by this day and night, may I be led in the way the Lord would have me to go. 8. I have set the LORD always before me: because he is at my right hand, I shall not be moved. 9. Therefore my heart is glad, and my glory rejoices: my flesh also shall rest in hope. 10. For thou wilt not leave my soul in hell; neither wilt thou suffer thy holy One to see corruption. 11. Thou wilt shew me the part of life: in thy presence is fulness of joy, at thy right hand there are pleasures for evermore. —11. If it be asked, as the eunuch did, of whom fenneth the prophet, this of himself, or of some other person? we have an expert's answer, All. xi. 25. where the words are particularly applied to our divine Redeemer. 1. They express his confidence in God, and the support derived from him to go through the arduous tofs affigned him: I have yet the Lord always before me; his power and faithfulness; because he is at my right hand to strengthen me, I shall not be moved, unworthstanding all the fiasces of my enemies, the toments before me, at which the humanity fholders, and the pains of hell which leave my soul, whilst my body agnance on the tree. Though Jelsey prayed the cup might pass from him, he was content to drink us, and triumphantly cried, It is finished, when he gave up the ghoff. 2. They declare his joy in the God of his salvation, under the most dark and dismal dispensation: when his soul was exceeding sorrowful, even unto death, and his body laid low in the grave, there was reviving hope in the end; therefore my heart is glad, and my glory, my tongue, as appears All. xi. 26. rejoiceth in hope; in turn and certain hope of God's glory being displayed, and his people's salvation accomplished by these sufferings in their stead. Note. When the body is most afflicted, believing hope can make the soul triumph. My flesh will shall rest in hope, even when my body is lying in the dust, and my enemies triumphantly, as if they had complained their compact, still I shall rule, find the clouds of the valies there! when, in expectation of the glory which shall follow. Two chief causes of this joy are here adopted: (1.) His victory over death by a freely and glorious resurrection. For this will not leave my soul in hell: not the place of the damned, for thither Christ never went, but that state of death in which he lay; or the place of separate spirits, where the souls of the faithful abide, as is usually believed, till the resurrection-day: neither suffer thy holy God to be corruption. The body of Christ being pure as his soul, and joined inseparable with the divine person of the Son, was a holy thing; not suffered, as our mind loofers, in journey in the dust; for on the morning of the third day he broke the hands of death, of which it was impossible he should be holden, and not the conqueror of death and hell, to the confusion of his amazed foes, and to the comfort of his dejected disciples. (2.) His attention into heaven, and reigning in glory everlasting. This will show me the path of life; not only raise me from death temporal, but exalt me also to his eternal: that life in glory, where in thy presence is fulness of joy, at thy right hand there are pleasures for evermore. Confessions unattractable, and dignity transcendent, reward the sufferings of the glorified Jesus. Note. (1.) Where Jesus found support in his sufferings, there may we; for every member of his body mythical can say, thy God is my God. (2.) When we are putting off our bodies in the dust; the resurrection of Jesus is the support and comfort of the dying believers; for if we have been planned with it in the likeness of his death, we shall be also in the likeness of his resurrection, and in members of his body, because he lives, we shall live also. (3.) The lively prospects of approaching glory may well make us fit loose to all the joys of lusts, and reconcile us to all the sufferings we may be called to: our light afflictions are but for a moment; but a far more exceeding and eternal weight of glory approaches; earthly joys are poor and transitory, but the pleasures at God's right hand are pure without allay, and perpetual as the everlasting spring from whence they flow. Be their my happy portion! David, in great distress, directs his prayer to God. 1. He appeals to God concerning his integrity, vers. 1—4. 2. He prays to God full to be upheld in it, and preserved from the malice of his enemies, vers. 1—8, 13. 3. He gives a character of his enemies, vers. 9—12, 14. 4. He comforts himself with the hope of his future happiness, vers. 14. Thus the perfects innocent for of David suffered, and in prayer committed himself to him who judgeeth rightfully. ¶ A Prayer of David. 1. HEAR the right, O LORD, attend unto my cry, give ear unto my prayer: 'that path not out of feigned lips. 2. Let my sentence come forth from thy presence: let thine eyes behold the things that are equal. 3. Thou hast proved mine heart, 'thou hast stirred me in the night, 'thou hast tried me, and thalt find nothing: I am purposed that my mouth shall not transgress. 4. Concerning the works of men, by the word of thy lips, 'I have kept me from the paths of the destroyer. 5. 'Hold up my gosings in thy paths, 'thus my footsteps slip not. 6. 'I have called upon thee, for thou walt hear me, O God: incline thine ear unto me, and hear my speech. 7. 'Shew thy-marvellous loving-Vol. I. kindness, O thou that favell by thy right hand them, which put their craft in thee, from thole that rise up against them. This psalm is a prayer of David, probably when flying for his life from the blood-throth-shod, and ready to be surrounded and destroyed by his numerous forces. 1. He buys a hearing of his righteous cause; and as he frokes from the simplicity of his heart, v. 1. he hoped from the heart-searching God for an answer of peace. Note. When our conscience bears witness to our inward simplicity, then have we confidence to approach God. 2. He humbly does, v. 2. for a gracious interposition of God in his behalf, that his uprightness might be made manifest, and by God's providential dealings the existence of his justice might appear. Note. (1.) When we are natured of men, it is an uniparkable comtent to have the testimony of our confidence, and boldness to look up to the unmatured God. (2.) God's judgments in favour of injured innocence will appear, sometimes in minutest providential interposition, at least in the great day, when the jurors of all feasts find to find open, and every man found faithful have prays of God. 3. He appeals to God, v. 3. 1. who had proved him in the furnace of affliction, and connected him under the darkest times of his distress; that nothing was found in him, to allured guile, no secret malice against his internal memory, and God knew it was his purpose both to withhold his lips from every evil word, and his hands from every evil work; in that even when Saul was in his power, he had never entertained the thought of hurting him, keeping from the paths of the destroyer, from the ways of tougher in general, and particularly from an aging himself by the death of his enemy, and this, because he made God's word his rule, and fought it unheardly to conform to his holy precept. Note. (1.) A confluent action respect to God's word, is the great persecution against evil. (2.) The ways of his lead down to death; before the lead that is taught by God to avoid these destructive paths. (3.) We may not only deliver to men of welcome, and if those who injure us, but our lips must be kept with a bridle, that not an undue's reflection may be made on them. 4. He prays for continued support in this holy way, v. 5. I in this that it was not in man that witheth to direct his steps, and that left but not a moment to him; if, his feet must slide. His thence God had helped him, v. 6. when he called, and therefore he humbly hopes to find the same grace manifested to him, acknowledging that it would be marvellous loving kindness, v. 7. yet such as God was ever used to manifest to me oppress, who, renouncing other help, did to him alone for the war. Note. (1.) We have no fund of grace to support us a moment in ourselves, unless constant supplies are sent from the living fountain. (2.) A deep feast of our own weakness and insufficiency, is the farest way to be strong in the Lord, and the power of his might. (3.) Every christian walks in a slippery path, and many wait for his halting; he needs thereto a watch and pray that he faint not. (4.) Enemies to God's people, are rich as against himself, and will be reckoned with accordingly. (5.) In the eyes of a helper, God's loving-kindness, appears marvellous, not only in his first gracious call, when he brought him out of his wretched state of sin, but especially in his patience, pity, and many recoveries when his feet were well high gone; and when he gets to heaven, he will still meet would, at himself, and stand to all eternity admiring God's amazing love. 8. 'Keep me as the apple of the eye: 'hide me under the shadow of thy wings, 9. From the wicked that oppress me, from my deadly enemies, who compels me about. 10. 'They are incited in their own fat: with their mouth they speak proudly. 11. 'They have now compelled us in our steps: 'they have set their eyes bowing down to the earth: 12. 'Like as a lion they is greedy of his prey, and as it were a young lion lurking in secret places. 13. Arise, O LORD, disappoint him, call him down: deliver my soul from the wicked, which is thy sword: 14. From men which are thy hand, O LORD, from men of the world, 'which bore their portion in this life, and which helly thou shied, with thy hid treasers: they are full of children and leave the rest of their influence to their babes. 15. As for me, 'I will behold thy face in righteousness: 'I shall be satisfied, when I awake, with thy likeness. Sensible that his help stood only in the Lord, the plainish redoubles his opportunistic prayer, v. 8. Keep me at the apple of the eye: with such care as we guard the coats of that sensible organ: hold me under the shadow of thy wings: with such tenderness as the hen gathers her chickens; or in such safety as if lodged on the mercy-first under the wings of the cherubim. Note. In vain doth Satan rage against those whom God secures. His enemies, who oppressed him, and compelled him about, are described in lively colours beforeaking their feuduality, pride, malice, craft, and cruelty. (1.) They are included in their own fat; fed to the full, wallowing in luxury, and rioting in abundance. (2.) With their mouth they speak proudly; impunity, defying God, and breathing out threatenings against his people. (3.) They have compelled us in our fairs; as had often did, and as the christian often feels himself beset from the restless malice of Satan and his servants. (4.) They have set their eyes bowing down to the earth; intent and eager upon my ruin; or under the model and humble look concealing deep and dark designs. (5.) They are cruel as a hungry lion, v. 12. and insidious as the lion's whip, when lurking secretly to surprise the unwary traveller. Note, When a christian is thus belsy, he need look about him, and above him, if he would be preserved from falling. In the view of his danger, David cries to God; Aris, O Lord, disloyal him, and cast him down: deliver my fair from the wicked, which is thy sword, the instrument God uses often for correction or judgment; and, however men may purpose, they can only move and act as they are permitted by him: from the man which are thy hand; held in it, refrained by it, or used according to God's purposes and designs. There he describes as men of the world, whose heads are taken up with worldly schemes, and their hearts funk in worldly gratification; which have their part in this life, seek no other portion than they can find below, and could they be left to enjoy this world, would gladly quit all expeditations of another; which belies thus filled with the bid treasier; the gold and silver which are dug out of the earth: they are full of children, who will support and strengthen them; and some the rest of their influence to their bones; their children's children, transmitting to them their affluence and abundance, and living and dying in the heights of outward prosperity. From such the psalmist prays to be delivered; from their destructive ways, which, notwithstanding all their worldly success, would end in everlasting misery; or from their power, which these outward advantages gave them over him. Note, (1.) God's enemies have in this world usually the most affluent circumstances, and as they count these their good things, they look no farther. (2.) If we receive unkindness from man, let us think who's hand he is, and though the action in him be evil, justify God in his corrections. Finally, the psalmist concludes with his great hope and joy: not the world, or the things of it, did he grasp after, a nobler ambition filled his heart, even to be like and enjoy the blessed God. As for me, I will behold thy face in righteousness; either walking now in the ways of God's will and worship, and therein enjoying the present sense of his favour and love; or, as expecting God's appearing in the great day, when he should be exculpated from every accusation laid to his charge; or intimating the manner in which he expected to see God's face with comfort, as cloached in the righteousness of the Lord Jesus: I shall be paralyzed with this, and nothing less than this, when I awoke in thy likeness, when in the glorious resurrection-day I shall be protected in holiness, and made happy in the constant vision and eternal fruition of thy blessed self. Oh that such may be our sentiments, such our desires, such our prayers, then such as David's will be our portion! We met with this psalm, 2 Sam. xxii. It is, with some small variations, again introduced here: we then applied it to David's wife, to whom primarily it related; here we shall apply it to David's Lord, who's troubles and witnesses are here represented, compare ver. 2. with Heb. xi. 13. ver. 49. with Rom. xx. 9. It is full of noble images, and highly suited to engage the faith, and enclose the hope of every afflicted believer. Here, 1. He triumphs in God, ver. 1—3. 2. He magnifies his deliverances in distress, ver. 4—19. 3. He acknowledges that God had rewarded him according to his righteousness, ver. 20—28. 4. He gives to God the glory of all his achievements, ver. 29—42. 5. He encourages himself still in God, ver. 43—50. To the chief musician, A psalm of David, the servant of the LORD, who spake unto the LORD the words of this 'song, in the day' that the LORD delivered him from the hand of all his enemies, and from the hand of Saul: And he said, 1. 'I Will love thee, O LORD my strength. 2. The LORD is 'my rock, and my fortress, and 'my deliverer: my God, my strength' in whom I will trust, my buckler, and 'the horn of my salvation, and my high tower. 3. I will call upon the LORD, 'who is worthy to be praised: 'so shall I be saved from mine enemies. 4. 'The fortress of death compassed me, and the floods of it ungodly men made me afraid. 5. The fortress of hell compassed me about: 'the shares of death prevented me. 6. In my distress I called upon the LORD, and cried unto my God: 'he heard my voice out of his temple, and my cry came before him, even into his ears. 7. Then 'the earth shook and trembled; 'the foundations of the hills moved and were shaken, because he was wroth. 8. There went up a smoke out of his nostrils, and 'fire out of his mouth devoured: coals were kindled by it. 9. 'He bowed the heavens also, and came down: and darkness was under his feet. 10. And 'he took upon a cherish, and did fly: yea, 'he did fly upon the wings of the wind. 11. He made darkness his secret place: 'his pavilion round about him were dark waters and thick clouds of the flow. 12. 'He brightnees that was before him, his thick clouds passed, haul-fanes and coals of fire. 13. The LORD also 'thundred in the heavens, and the highest gave his voice; haul-fanes and coals of fire. 14. Yea, 'he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them. 15. 'Then the channels of waters were seen, and the foundations of the world were discovered: at thy rebuke, O LORD, at the blast of the breath of thy nostrils. 16. 'He sent from above, he took me, he drew me out of many waters. 17. He delivered me from 'my strong enemy, and from th' which haed me: for they were too strong for me. 18. They prevented me in the day of my calamity: but the LORD was 'my flay. 19. 'He brought me forth also into a large place: he delivered me, 'because he delighted in me. David is here called the servant of the Lord, as representing him who took upon himself the form of a servant when he was made in the likeness of men, and his dangers were greater, and his deliverances yet more glorious than those the king of Israel experienced. 1. The psalmist, in the person of the Redeemer, expresses his confidence in God, his love to him, and confitant dependance upon his salvation in every time of trouble, v. 1—3. Note, They who love God, and trust on him alone, shall find sure help in every time of need. 2. He magnifies the glorious interposition he had experienced under the most dangerous and threatening circumstances, when his soul was exceeding sorrowful even unto death, when ungodly men, mighty as the stormy waves, Jews and heathens, conspired to destroy him, when pains of hell tormented his spirit, and death in its most horrid shapes seized on his body; in that hour when the powers of darkness summoned their collected force to shake the confidence of the great Mediator, then, with strong crying and tears, he made supplication and was heard, v. 6. The trembling earth, and rending rocks, bespoke the wrath of God against the murderers of his Son, and swish vengeance soon awaked to overtake them, v. 8—15. Judgments, sudden as the lightning, terrible as thunder, and confining as fire, fell upon the devoted city and people where he was crucified; the very foundations of their common-wealth were razed, and debilitators spread on every side. Note, More terrible judgments await the sinner in the day of God; when all who have rejected, take the Jews, his great salvation, and by their sins have crucified the Son of God afresh, will for him how the heavens and come down to take final and eternal vengeance on his enemies. 3. He speaks with exultation of his deliverance, and the glory to which he was advanced. God drew him from the hands of his enemy, delivered him from the power of Satan, and healed the hands of death, raising him from the grave triumphant, and causing him to attend to his right hand in glory, because he delighted in him, v. 16—19. Note, (1.) Though God for a while suffer our enemies to be too mighty for us, yet they shall not finally prevail. (2.) God delights in his Son, and all who are members of his body mystical, are interested in the same divine regard; and however deep the afflictions with which they are now exercised, they shall shortly be exalted with their triumphant Lord and Saviour. 20. The LORD rewarded me according to my righteousness, according to the cleanness of my hands hath he recompense'd me. 21. For I have kept the ways of the LORD, and have not wickedly departed from my God. 22. For all his judgments were before me, and I did not put away his statutes from me. 23. I was also upright before him: and I kept myself from mine iniquity. 24. Therefore hath the LORD recompense'd me according to my righteousness, according to the cleanness of my hands in his eyesight. However legible the glory of God might be in the works of creation to man in innocence, fallen man must have other means to teach him, or he will be tooth in his knowledge, and his understanding darkened. The book of God is now become more effectual than the volume of nature. 1. This blessed word is here described under various properties: [1.] It is perfect, converting the soul: it contains a perfect discovery of the will of God; of that complete salvation wrought out by the Redeemer: it is the instrument the Spirit makes use of to convert the sinner's heart, and makes those perfect in Christ's Jesus, who truly by faith trust upon it. [2.] It is farer, making wise the simple: being the word of the faithful God, it cannot deceive us; and they who, however simple in the eyes of men, are enabled firmly to trust upon it, are truly wise, wise unto salvation. [3.] The flatness of the Lord are right; in themselves direct us in the right way to life and glory, and therefore rejoice the heart, which being found in Christ the way, and walking in holiness, rejoices in hope of the glory of God. [4.] The commandment of the Lord is pure, from all human mixture and adulteration, and tending to produce purity of heart and life; enlightening the eyes, which, without this divine teaching, are eluded in darkness. [5.] The fear of the Lord, the doctrine contained in that word which teaches this holy fear of God, is clean, and endureth for ever; cleaness and keeps us clean; so that those who have experienced the washing of water in the word, are without spot, and undefind. Or, the endurance here spoken of may refer to the gospel, disinclination, which will never, as the Mofacial infatuation, be abrogated. [6.] The judgment of the Lord are true and righteous altogether: his decisions in his word are not only true, and what will infallibly come to pass, but also must equitable, and no exception can be made to any of them. [7.] More to be defired are they then gold, yes, then much fine gold: all the gold that the mines of Peru produce, is not to be compared with one great and precious promise of God's word: the one can only make us appear great before men; by the other we become partakers of a divine nature. [8.] Suerrer also than honey and the honeycomb. None of the delights of froth can at all compare with the confidations which arise from God's word: the one too frequently debates men into bruises, the other exalts them to partake of angelic joys. [9.] Moreover, by them is the servant toward against the Snares and temptations of sin and Satan, and directed in the discharge of every duty and relation towards God or man. [10.] And in keeping of them there is great reward: not of the law, as a covenant of life, for none then would obtain the reward, because none perfectly obey it; but of the gospel, holding fast its doctrines, influenced by its principles, and reaching after the accomplishment of its promises: in this way the reward of eternal life may be expected. Note, If the word of God in all these respects hath answered its blessed end to us, then, through patience and comfort of the scriptures, we shall have hope. 2. The view of the word of God brought the Psalms in his knees in the duft. Who can understand his errors? how many, how great: slayed them me from my secret hands; not only those I see and lament, but those which through blindness I cannot see, or through carelessness have passed unobserved. Note, The more we look into the word of God, the more could we shall see for humiliation. Though we should see no allowed sin, there are secret faults enough to destroy us, if God be strict to mark what is amiss. 3. He prays to be kept from the evil to which he felt himself too prone; and especially, that presumptuous sins might not dishonour God, or bring his conscience under bondage; but that she might be preserved upright, and kept from apathy. Note, (1.) The greatest faints need pray against presumptuous sins, for without continual support they cannot but fall into them. (2.) Presumptuous sins are great transgressions; and, though they may not utterly cast us off from God, yet they will destroy our comfort, and terribly shake our confidence. 4. He concludes with a humble request for God's acceptance. Let the words of my mouth, the poor imperfect prayers I offer, and the meditations of my heart, my inward thoughts, or desires, be acceptable in thy sight, meet an answer of mercy and peace, that may shew they are heard and granted, O Lord, my strength, or rock, and my redeemer, that hath supported me under all trials, and delivered me from all my enemies, and, I am emboldened to trust, with yet deliver me. Note, (1.) Our great concern should be, to have our persons and services accepted in the Beloved. (2.) When we have the Lord for our strength and redeemer, we need not fear miscarrying. This psalm is generally thought to be composed as a form of prayer for the king when he went to battle. 1. They are directed to beg divine help, ver. 1-4. 2. They respect their confidence of being happy and unfavored, ver. 5-8. 3. They cry for audience, ver. 9. The whole may be considered as relative to Christ, and as containing the church's prayer for him, and confidence in his victory. To the chief musician, A psalm of David. 1. THE LORD hear thee in the day of trouble, the name of the God of Jacob defend thee. 2. Send thee help from the sanctuary, and strengthen thee out of Zion. 3. Remember all thy offerings, and accept thy burnt-lactuities. Selah. 4. Grant thee according to thine own heart, and fulfill all thy counsel. 5. We will rejoice in thy salvation, and in the name of our God we will set up our banners: the LORD fulfill all thy petitions. This is entitled a psalm of David, his composition, or for David, being deligned as an instruction for the king when he went to battle; or rather for the spiritual David, the Messiah. The prayers of God's church and people are highly desirable, and a form of found words the most generally profitable manner of prayer for public worship. We have here. 1. The matter of their requests: That in the day of trouble the Lord would defend their king, whether from secret conspiracies, or open violence; and that Jacob's God, whose providential care of him was to eminent, would shew the same tender regard to their forerings, strengthening him with spiritual might, and from his sanctuary send him forth conquering and to conquer: that all his sacrifices might be accepted, and his prayers graciously answered; every desire crowned with success, and every petition granted. Note, (1.) The highest dignity cannot guard off troubles, and crowns especially are often lined with thorns. (2.) None need our prayers more than those, whose height of station exposes them to so many temptations. (3.) When we begin with a sacrifice of prayer, we may hope to end with songs of praise. The King Messiah saw many days of trouble, from the cradle to the grave, and, when he cried, was heard and holpen. His God supported him; angelic bolts attended to strengthen him; his offering was a sacrifice of a sweet smell, well grinding to God; all his heart's desire, respecting his people's salvation, was thereupon granted, and the eternal councils of peace fulfilled. 2. They promise hereupon to rejoice before God: We will, or for our will, or for our rejoice, when these petitions are granted; then the praise of all shall be ascribed to the glorious author of the salvation, and in his name we will triumphantly set up our banners. The triumphs of Jesus are matters of greatest joy to the faithful; in his complete salvation they rejoice, see all their foes laid at their feet, and set up their triumphant banners. Death, where is thy King? grave, where is thy victory? Thanks to the God that growth as the victory through Jesus Christ our Lord; and at his feet the believer's crown will be for ever laid, and shouting for joy he will ever cry, Worthy is the Lamb that was slain to receive blessing and glory. 6. Now know I, that the LORD saveth his anointed: he will hear him from his holy heaven, with the saving strength of his right hand. 7. Some trust in chariots, and some in horses: but we will remember the name of the LORD our God. 8. They are brought down and fallen, but we are risen, and stand upright. 9. Save, LORD, let the king hear us when we call. David could not experience such wondrous deliverances without deep gratitude; and his people, who prayed for him, were confident that God's salvation was the very joy of his heart; and therefore in his behalf they offer to God their sacrifice of praise, for prayers granted; for blessings that prevented even desire; for dignity to eminent, to which he was advanced; for length of days in the midst of danger; and an abiding throne, though so often shaken; for great glory, honour, and majesty, bestowed from on high; for the promise of abiding blessings, and the experience of present exceeding great confidiarities. But more peculiarly applicable are these words to the King of Glory, who, in his work of man's redemption, was supported by the divine strength to go through the arduous task, and in the prospect of the salvation of his people, rejoiced with exceeding great joy in the midst of all his sufferings. To him every request was granted, whether for grace or glory, in behalf of his chosen. In him God's preventing blessings were wonderfully manifested to the sons of men, without desert, yea, without desire. A crown of glory is the reward of his sufferings, and worthy is he to be thus exalted; death, Satan, and his being all subdued by him; and angels, principalities, and powers, put under him. The life that for a moment he laid down, is restored for ever; Christ being raised from the dead, dieth no more, and because he lives, we shall live also. Unutterable is the glory and majesty he hath received, the government of all things in heaven and earth being committed to him. Most blessed in himself, or as the margin reads it, thou hast set him to be lodging for ever, to communicate eternal blessings to his people, and be himself the author, procurer, and bestower of them; and in consequence of all these things, the spirit of gladness rests upon him, and the high approbation of God his Father, in his mediastorial work, is his everlasting delight. Next, Every believer in Jesus is a king, and shall share his triumphs, be supported by the same strength; find the same gracious answers to his prayers; experience God's preventing blessings; receive at last the crown of glory; and reign with his exalted head, happy, eternally and unutterably happy in the light of God's countenance. 7. For the king trutheth in the LORD, and through the mercy of the most High he shall not be moved. 8. Thine hand shall find out all thine enemies, thy right hand shall find out those that hate thee. 9. 'Thou shalt make them as a fiery oven in the time of thine anger: the LORD shall swallow them up in his wrath, and the fire shall devour them. 10. 'Their fruit shall thou destroy from the earth, and their seed from among the children of men. 11. For 'they intended evil against thee: they imagined a mischievous device, which they are not able to perform. 12. Therefore shalt thou 'make them turn their backs, when 'thou shalt make ready thine cravus upon thy strings, against the face of them. 13. Be thou exalted, LORD, in thine own strength: 'so will we sing and praise thy power. We have here. 1. The confident conclusion David draws from the success of the people's prayers in his behalf; or rather, the assurance he hath of the Messiah's victory and glory, in answer to the prayers of his church. Note, What we pray for in faith, we may assuredly conclude will be granted us. 2. Having rested all their hopes on God, the people disclaim all human dependence: neither chariot nor horse is their confidence, but God alone; and the effect of such trust in him is, that when the chariots and horses of their enemies are fallen, they who trust in him rise victorious. All believers renounce in like manner all human works, all trust on fleshly confidences, on privileges, duties, or services; seek an justifying righteousness, but in their divine head, and desire to go forth in the name of their Lord God, and to make mention of his righteousness only, fully assured, that when all other claims on the divine favour, which the self-righteous and unhumbled make, shall be confounded, they shall stand approved, as competent in him, and be presented as holy, undimmable, and unoppressible in God's sight. 3. The psalm concludes with a fervent prayer for themselves, the subjects of Israel's king, or rather the servants of Jesus, who cry continually, Save, Lord; let the King, Messiah, hear us when we call; be our advocate and friend, and supply us with all that spiritual strength, which in our remaining warfare we need. Note, They who persevere in waiting upon God in prayer, shall abide in his love, and be assured of his protection. PSALM As the former was a prayer for support, this is the grateful thanksgiving for having received it. The people of Israel for their king, or rather the redeemed of the Lord, to whom this psalm is most applicable, are taught, 1. To congratulate his victories, vers. 1—6. 2. To confide in the power of God for the complaining of the ruin of the enemies of his kingdom. vers. 7—13. ¶ To the chief musician, A psalm of David. THE king shall joy in the strength, O LORD, and in thy salvation how greatly shall he rejoice! 3. 'Thou hast given him his heart's desire, and hast not withholden the request of his lips. Selah. 3. For 'thou preventeth him with the blessings of goodness: thou feteth a crown of pure gold on his head. 4. He asked life of thee, and thou giveth it him,' even length of days for ever and ever. 5. His glory is great in thy salvation, honour and majesty hast thou laid upon him. 6. For thou hast 'made him most blessed for ever: 'thou hast made him exceeding glad with thy countenance. Praise for past mercies encourages confidence of present and future blessings; the people therefore express their truth, that no enemies should ever shake the shabby of David's throne; but that vengeance from God should pursue and over. Vers. 1. take them to the uttermost; and when this divine interposition appeared, they promise to renew their grateful songs of praise. But we must look farther than David's throne, and the subdual of his enemies, to the more enduring dominion of David's Son and Lord. 1. In the Lord he trusted, and still continues to trust in the fulfilment of the everlasting covenant of promise to him and his seed, which the mercy of God suggested; and the same mercy will keep him firmly established in the discharge of his mediastorial character; so that his enemies shall never be able to frustrate his designs of grace and love towards his people. Nite, The shability of every believer stands upon as sure a basis as the throne of the Redeemer; if he cannot be moved, neither shall we. 2. His enemies must finally and eternally fall before him: wicked men, and wicked devils, who have hated his government, shall not escape his arm. Their mischievous devices shall not only be disappointed, whether against himself or his people, but their malice be visited in judgments terrible as just: wrath to the uttermost shall overtake them, the furnace of hell be heated for their reception, and that fire, which is so intolerably tormenting, as well as eternally enduring, shall burn and leave them neither root nor branch; whilst sharp arrows within shall pierce the conscience, and waken up the worm which never dies. Sinner, mark the end of the enemies of Christ and his kingdom; confide thy ways, and be wise. 3. The whole is ascribed to the Lord's power; it is he who must and will exalt his own glory in the salvation of his people, and destruction of his enemies; and all our work and business will be, everlastingly to sing and praise him for his compleat redemption. The Spirit of Christ, which was in the prophets, testifies in this psalm, as clearly and fully as any other life in all the Old Testament, the sufferings of Christ, and the glory that should follow, 1 Pet. 1. 11. of him, no doubt, David here speaks, and not of himself, or of any other man. Missing complaints, and prayers, and comforts, he speaks, 1. Of the humiliation of Christ, vers. 1—21. 2. Of the exaltation of Christ, that his undertaking should be for the glory of God, vers. 22—25. For the salvation and joy of his people, vers. 26—29. And for the perpetuating of his own kingdom, vers. 30, 31. In singing this psalm, we ought to keep our thoughts fixed upon Christ, and be so effected with his sufferings, as to experience the fellowship of them, and so effected with his grace, as to experience the power and influence of it. ¶ To the chief musician upon Aijeleth Shahar, A psalm of David. Or, the kind of the morning. MY God, my God, why hast thou forsaken me? 1. My art thou so far from the world of my 'roing' 2. O my God, I cry in the day-time, 'but thou hearest not; and in the night-season, and am not silent. 3. But thou art holy, O thou 'that inhabited the praises of Israel. 4. Our fathers trusted in thee: they trusted, and thou duld deliver them. 5. They cried unto thee, and were delivered: they trusted in thee, and were not confounded. 6. But I am a worm, and no man, 'a reproach of men, and deplised of the people. 7. 'All they that see me, laugh me to scorn: they shoot out the lip,' they shake the head, saying, 8. 'He 's trusted on the LORD, that he would deliver him: 'let him deliver him, 'seeing he delighted in him. 9. But 'thou art he that took me out of the womb; thou duld 'make me hope, when I was upon my mother's breasts. 10. I was call upon thee from the womb: 'thou art my God from my mother's belly. The title of this psalm is to the chief musician upon Aijeleth Shahar, which several understand of the musical instrument to which it was set; others, that it points to Christ, the object of it, as the morning loud, given up to the>tells of the hunters, but gloriously at last escaping from their snares. We have here. 1. A bitter complaint from a sense of God's absence from his soul. My God, my God, why hast thou forsaken me? Withdrawn the sense of thy favour, and art so far from helping me, when under the bitterest agonies of soul, as well as tormenting pains in my body, and from the words of my roaring, when with an exceeding loud and bitter cry I bemoan my wretchedness, (for this fulfilled, Mat. xxvii. 4b.) In the day on the cross, and in the night, in the garden, inconstantly he cried, and yet the bitter cup might not pass from him, and herein God appeared as tho' he heard him not. Now, (1.) If God for a time left his own son to conflict with such distress of soul, let not any 7 N Saint Pfam XXII. faint of God, in a like cafe, think that a strange thing hath happened unto him. (2.) We may not case to use the language of faith, though oppressed with affliction, and depicted with fear: My God must we fill call him. (3.) As long as the soul can cry and complain to God, though as it were in dying groans, there is yet life and hope, and he will bring us from the gates of death. (4.) If the exercise be long, as well as generous, and God from not to hear or regard us, yet it becomes us with ceaseless importunity still day and night to cry, if so be there may be hope. 2. He encourages his trust in God, notwithstanding his miserable estate. (1.) From a sense of the business of God; Thus art help, who, in all the sufferings the Redeemer endured, designed to display his righteousness in the punishment of sin; for having become his people's surety, it was just he should bear their turnover. O thou that inhabited the prairie of Israel, art the object of continual praise for the wondrous mercies manifested in redeeming grace. (2.) From the former experience of the saints of God: Our fathers trusted in thee, &c. As God, it may be said, Who is his father? As man, he was the seed of Abraham, David, &c. whose troubles were as great, as their deliverances were glorious, and who never sought God's face in vain. Now, (1.) If God's glory be exalted by our sufferings, it may well reconcile us to them. (2.) The experience of former ages thanks as a lesson and encouragement to us, to be followers of those who, through faith and patience, inherit the promises. 3. He laments the contempt and reproach call upon him: as a worm trodden down by every foot; so deplorable, as if he was no man; below the meander; derided and formed; treated as an impostor; executed as a villain and murderer; and, even on the accorded tree, mockery added to his shame and torture; whilst they who went by literally fulfilled this prophecy, wagging the head, and saying, He trusted in God, that he would deliver him: In him deliver him, giving he delighted in him. Now, (1.) The most honourable character in the sight of God, is usually that which man deploreth. (2.) They who will be followers of Christ, must be content to bear his reproach. 4. Notwithstanding he trusted in God, whose care from tendereth infancy he had experienced; by wondrous providence, though in a stable born, thou didst make me hope, or, keep me in safety; and, by a miraculous villain, secured him, when a babe at the breath, in Egypt from Herod's cruelty, I was not upon thee from the days of my nativity, and I trust I shall find the same protection to the end of my life. Now, The mercies of our days of helpless infancy should never be forgotten; and he that brought us safely from the womb, we are bound to trust, will carry us comfortably to our grave. 11. Be not far from me, for trouble is near; for there is none to help. 12. Many bulls have compassed me: strong bulls of Basham have betet me round. 13. They gaped upon me with their mouths, as a ravening and a roaring lion. 14. I am poured out like water, and all my bones are out of joint: my heart is like wax, it is melted in the midst of my bowels. 15. My strength is dried up like a pothnet: and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. 16. For dogs have compassed me, the assembly of the wicked have inclosed me: they pierced my hands and my feet. 17. I may tell all my bones: they look and stare upon me. 18. They part my garments among them, and call him upon my vesture. 19. But be not thou far from me, O LORD; O my strength, haste thee to help me. 20. Deliver my soul from the sword: my darling from the power of the dog. 21. Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns. 9. 11—21. Whithes shall the afflicted sufferer fly, but unto the God of his help and his salvation? We have here, 1. The sufferings of Christ described, and with such precision, that we cannot but be convinced, that Jesus is the Christ. Troubles like rolling waves, from perplexious friends and open enemies, approached him; near to help him; forsaken of all; and left alone to grapple with the united force of earth and hell. Fierce and strong as bulls of Basham, his enemies rushed upon him; eager as the blood-bound on his prey, they seized him; and, cruel as a ravening and roaring lion, fought to terrify his mind, whilst they broke him in pieces with their savage jaws. His humanity, weak as water; his joints, as if unloaded, his heart melted as wax, and his strength quite falling him. Compassed about by the assembly of the wicked, urgent to hadten his miserable end; naked to the accosted tree; hung up in ignominy and torture; his bones dislocated, and ready to bear through his skin; his enemies soothing their eyes with the inhuman spectacle; his tongue dry with thrift, which is inflicted with vinegar mingled with gall; his blood gushing out as water upon the earth; his soul melted as wax with a sense of divine wrath, and death coming to put at last a period to his miseries, and bring him to the dust. Such things he endured for us men and our salvation. Had he not borne these torturing pains, we must have been eternally tormented: if his soul had not felt the wrath, ours must have been exposed to it: but for his thrift, we must have wanted a drop of water to cool a flaming tongue; and if his body had not for a while been laid in the dust, our bodies and souls must have for ever lain in the belly of hell. O blessed then, for ever blessed be God for Jesus Christ. 2. The minutest circumstances are observed, their devising his garments, and upflowing lots upon his vesture; and this we find the soldiers did, John 1st. 23. 24. He purred with his fountain vesture as a prey, that he might obtain for us spotless garments of everlasting righteousness. 3. His prayer for help: Be not thou far from me, O Lord. As man now suffering, God was his refuge: O my strength, by which the humanity can be alone supported, haste thee to help me; the greatness of my trials admits of no delay. Deliver my soul from the power, from the sense of divine wrath, and my darling, or my only one, or my solitary one, meaning himself, his precious life, from the power of the dog, the wicked Caiaphas, unjust Pilate, or treacherous Judas. Some me from the lion's mouth, from Satan, that, like a ramping and roaring lion, threatened to devour him: for thou hast heard me, and therefore I can trust the same help shall be granted, from the horns of the unicorn; from my foes, that like unicorns rush at me, and between whose horns I am ready to perish. Now, (1.) Though God may seem to hide himself, yet he is not far from his people, and means only to excise their importunity in prayer, and to exercise their faith. (2.) Hath God delivered his darling Son from the lion's mouth, and the unicorn's horn; and shall he not deliver his darling people also? (3.) We can never be call to low, but there is still ground for trust and hope in God. 21. I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. 23. Yea that fear the LORD, praise him; all ye the seed of Israel. 24. For he hath not despised, nor abhorred the affliction of the afflicted: neither hath he hid his face from him, but when he cried unto him, he heard. 25. My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. 26. The mercy shall eat and be satisfied: they shall praise the LORD that seek him; your heart shall live for ever. 27. All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee. 28. For the kingdom is the LORD's: and he is the governor among the nations. 29. All they that be far upon earth, shall eat and worship: all they that go down to the dust, shall bow before him, and none can keep alive his own soul. 30. A seed shall serve him, if it shall be accounted to the LORD for a generation. 31. They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this. 9. 22—31. When Jesus, by the sufferings of death for a moment, formed to sink beneath his fons, in silent anguish his people sat disconsolate; but lo he comes to awaken up their praises, and from the dust to proclaim his finished redemption. 1. He opens the triumphant song himself: I will declare thy name, thy glory, grace, and faithfulness, among my brethren, the church of the redeemed, whom Christ is not ashamed to call brethren: in the midst of the congregation will I praise thee; in the hearts of his militant members on earth, or at the head of his glorified Sums in heaven. 2. He calls upon his people to join the thanksgiving. The spiritual seed of Jacob, and the true Israel of God, must praise and glorify him, for his mercy in the Redeemer, whose afflictions, far from despising or abhorring, he was well-deceased with, and accepted as the full satisfaction for his people's sins; looked upon him with most delightful complacence, even in his agony, and heard and answered his cry in the salvation rescheduled to him in the resurrection-day, and to all his people for his sake: and herein the Saviour leads the way, My prayer shall be of thee in the great congregation: I will pay my vows of praise to God, (See 9. 21.) or his engagements to his redeemed, whose character is given as those that fear God. Now, (1.) Praise is a solemn part of divine worship, and in it the whole congregation should gladly and devoutly join. (2.) The work of the Redeemer will be the matter of the satanic praise to memory. 3. In Christ are found rich toopters for the soul's nourishment and comfort. The week, those who are lovely in their own eyes, and have learnt of the meek and humble Jesus, shall eat, feed upon the flesh of Christ, and all the saving benefits thence derived, and be satisfied, in the perfection of his facti- fier, righteousness, and redemption. They shall pray for the Lord that he has been, who hungering and thirling after his righteousness, seek and find all fulness in him; your heart shall love for ever, the life of grace here, the life of glory hereafter. Nate, (1.) They who feed on Christ by faith, possess a life in him, which even death cannot all hope. (2.) If we would have comfort in Christ, we must be like him, meet and lowly in heart, and then we shall surely find rest unto our souls. 4. The extent of Christ's kingdom shall be universal. By the power of Divine grace, the ends of the earth shall be called and converted to him, v. 27, and come and worship before him. The kingdoms of the world shall become the kingdoms of the Lord, and he shall be the governor, to reign in his people's hearts by love, and over his enemies with a rod of iron. High and low, quick and dead, v. 29. must submit to his government, and whilst they own that they cannot keep after their own souls, shall trust them safely in his hands, to keep them against the great resurrection day. Nate, (1.) However the cause of Christ in any age may be oppressed and brought low, it shall be finally triumphant. (2.) When we are going down into the dust, it is an unbreakable mercy to know whom we have believed, and to be comfortably satisfied concerning our eternal life in glory. For, 5. The kingdom of Christ shall be eternal, as well as universal. A seed shall serve him; in every age, to the end of time, there shall be a thorny remnant; or shall be assumed to the Lord for a generation, share his tenderest regards, and be kept by his paternal care. They shall come from age to age, and shall declare his righteousness unto a people that shall be born, that he finds done this; shall transmit to lastest potency the Redeemer's work, and especially his righteousness, the perfection of it, the necessity of being found in it, and the security of those to whom it is imputed. Thus shall the memorial of him be kept up, till he shall come the second time from heaven, not as a suffering Messiah, but as the righteous Judge and eternal King, to reign in glory over the election of his grace, and to execute judgment on the neglectors and despisers of his great salvation! This psalm relates to the kingdom of Christ: 1. His universal government is set forth, ver. 1, 2. 2. The subjects of his kingdom are described, ver. 3—6. 3. A summons is given to all, to give the king admission, ver. 7—10. It is supposed, that this psalm was formed upon occasion of David's bringing up the ark to the place prepared for it; and the intention of it was, to lead the people above the pomp of external ceremonies to faith in Christ, of whom the ark was a type. ¶ A psalm of David. 1. THE earth is the LORD's, and the fulness thereof, the world, and they that dwell therein. 2. For he hath founded it upon the fear, and this blissed it upon the floods. 3. Who shall ascend into the hill of the LORD? and who shall stand in his holy place? 4. He that hath clean hands and a pure heart; who hath not lift up his soul unto vanity, nor sworn deceitfully. 5. He shall receive the blessing from the LORD, and righteousness from the God of his salvation. 6. This is the generation of them that seek him, that seek thy face, to Jacob. Selah. 6. 1—6. We have here, 1. The Lord's universal sovereignty and dominion affrettes, and and the grounds of his title thereunto indignantly proved. The earth is the Lord's, he is the rightful lord and owner, and the fulness thereof, whatever lies in the bowels of the earth, or feeds upon its surface; whatever flies through the tracklets air, or makes their path in the great waters, all own him sovereign, and serve his will: the world, and they that dwell therein, not only the insatiente creation, not only the living creatures, void of reason, but especially men, the inhabitants of the world, are his workmanship, and therefore owe him bounden duty and service, contentment with their lot, and a sanctified use of the creatures whom the great Lord of all hath lent for our service, 1 Cor. x. 26-28. For he hath founded it, and therefore justly claims a right over the work of his hands, having produced first the matter at his word, fashioned it for his glory, and still continuing to establish and preserve it, fearfully as it appears situated upon the seas, and established upon the roads. 2. Though all things are Christ's, by virtue of creation, he hath a peculiar property in some, by redemption and grace, the members of his church on earth, and designed to inherit glory in heaven. This world is a passing scene, a stage, that the hand which formed it will shortly strike down; but when these heavens are dissolved, and this earth bursts up, who shall ascend into the hill of the Lord, the heavenly Zion, and who shall stand in his holy place, the celestial sanctuary? This is the grand enquiry. The following words describe the character; may we find it applicable to our own souls? He that hath clean hands, whose conversation is exemplary, his hands neither defiled with dishonest gain nor oppression, and lifted up in prayer without wrath or doubting; and this from a principle of divine faith, working by love, and making a pure heart, not absolutely and perfectly to, for that is not the lot of man on earth; but free from allowed impurity in our most secret desires, and in its best sincere and upright before the heart-searching God, who hath not left up his soul unto vanity, or for his heart upon it, neither seeking inordinately the pleasures, interests, riches, esteem, or honours of the world, nor placing his happiness in any of these, but in a measure crucified to the world, and the world unto him: nor sworn deceitfully, but made conscience of his words and earths, and faithfully adhered to them, however disadvantageous. He shall receive, or he who receives the blessing from the Lord, the blessing of pardon and grace, as a poor indigent sincere coming to the Lord, to receive out of his fainets, and especially righteousness from the God of his salvation, that divine and all-perfect righteousness of Jesus, in which alone he can with confidence appear before God, and on which his title to glory stands. This is the generation of them that just how, in all his holy ways below, and will meet him in his hill of glory above, even that seek thy face, O Jacob, the God of Jacob, who may be here intended, or the spiritual seed of Jacob, the church of the redeemed; to join whom, that soul will be brought who walks as is above described, and seeks to be found among those faithful few, that shall be counted to the Lord for a generation. Note, (1.) It behoves us often to examine ourselves, whether we are in the faith, and to enquire whether Christ be formed in us. (2.) They who would reign with Christ above, must walk with him here below; for without holiness, no man shall see the Lord. (3.) Though our hearts must be sincere and without offence unto the day of Christ, our title to glory stands upon a higher claim than our own obedience, even on the divine righteousness of God manifest in the flesh, which he wrought out for his people's salvation. 7. Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors, and the King of glory? Shall come in. 8. Who is this King of glory? the LORD strong and mighty, the LORD mighty in battle. 9. Lift up your heads, O ye gates, even lift them up, ye everlasting doors, and the King of glory shall come in. 10. Who is this king of glory? the LORD of hofts, he is the King of glory. Sclah. If, as is usually thought, this psalm was composed on the bringing up the ark from Obed-edom to the tabernacle in Zion, these veries contain the alternate questions and responses of those who stood prepared for its reception within, and those without, who demanded admission for the ark of God they bore; but this triumphant entry into Zion may be regarded as the figure of the more splendid and glorious entrance of Jesus, (1.) Into the believer's heart, and (2.) At the last day, with the train of his redeemed, into the munitions of eternal glory. 1. The Lord in his gospel stands at the door and knocks, demanding admission into the hearts of his people, that living temple, where he most delights to dwell, and they, with the most enlarged affection, are called upon to welcome him in. Do we ask who is this King of Glory? He is the Lord, Jehovah, strong and mighty, even the Lord mighty in battle, coming from the field of slaughtered foes, red in his apparel, the conqueror of death, and sin, and hell; and therefore justly claims that dominion over us, to which his victory entudes him. He repeats the call, as urgent for admission: such is the grace of our Redeemer, that with importunity he woes us to be happy under his gentle sway; and shall we not open to him, who is Lord of lofty, able to save or to destroy, and whose kingdom ruled over all, in glory everlasting? Note, They are truly great, and supremely happy, with whom Jesus condescends to take up his abode, and in whose hearts he fixes his gracious throne. Well may we cry, come in, dear Lord, to me! 2. When, rising from his throne of judgment, the hofts of saints and angels, who grace his triumphs, shall with him ascend above the heavens, then shall these everlasting doors be opened for his reception; with welcomes of joy transporting shall the King of Glory enter in, and the remembrance of all his mighty victories afford matter for the unceasing songs of eternity. This psalm seems to be pruned during his troubles, from Absalom or Shohe. 1. He prays to be protected, and lead in God's holy way, ver. 1-5. 2. That God would be merciful to his sins, ver. 6, 7, 11. 3. He express his truth in God, ver. 8-12, 14. 4. He lays his distressed situation before God, and prays for holy and deliverance, ver. 15-23. ¶ A Psalm of David. 1. UNTO thee, O LORD, do I lift up my soul. 1 Psal. 2. O my God, I trust in thee, let me not be ashamed: let me mine enemies triumph over me. 3. Yea, let none that wait on thee be ashamed; let them be ashamed which transgress without cause. 4. Shew me thy ways, O LORD; teach me thy paths. 5. Lead me in thy truth, and teach me: for thou art the God of my salvation, on thee do I wait all the day. 6. Remember, O LORD; thy truth mercies and thy loving kindness: for they have been ever of old. 7. Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me, for thy goodness take, O LORD. David's troubles always brought him to his knees, and there he ever found a sure relief. We have him here, 1. Appreaching God under his afflictions, of whatever for they were, and calling his care upon him. Unto thee do I lift up my soul in prayer for support, or as a sacred deposit, commend it to his keeping and care. O my God, I trust in thee, fix my anchor within the rail, and amidst the storm contentedly wait the issue; since thou art my God, I am safe. Note, (1.) An interest in God's love is a sure protection from every foe. (2.) The more our hearts are lifted up from earth to heaven, and leaving these vanities, we place our supreme desire on the sinners above, the more sure we are our hope shall not be disappointed. 2. He prays for himself, and all that like him were afflicted; that neither he nor they might be ashamed of their confidence, or disappointed of their hope. Let not mine enemies triumph more, as they soon would, if God should withdraw his kind support, but let them be ashamed that transgress without a single against me, who have never provoked them, against thee, the God of all mercy. Note, (1.) Whilst we are praying for ourselves, we must not forget our brethren; but be advantors for them, as they are for us. (2.) He that believeth, shall not be ashamed; the God of his confidence never faineth those who seek him. (3.) Though transgressors may appear for a while secure and triumphant in their wickedness, yet their day is coming, when everlasting confusion shall cover them. 3. He begs of God to direct and lead him in the right way of duty, to direct him in his worship and service, to enlighten his mind with all saving truth, and enable him to walk under the influence of it. And for this he pleads, because God is his salvation, the author and finisher of it, on whom his soul depends, and because he waited on him all the day, in consequence of his promise, to hear the prayer of his people. Note, (1.) We are by nature both blind and impotent, ignorant of God's ways, and unable to walk in them; he must therefore teach the ignorant, and help the helpless, or we can never walk might and please him. (2.) They who wait upon God, as the God of their salvation, will never wait in vain. 4. He pleads the grace and everlasting promises of God in Jesus Christ, which former saints ever experienced in their days of trouble; and he humbly hopes God will not forget to manifest the same grace, and fulfil the same promises to him. Note, (1.) The believer's hope fixes on God's everlasting love, which remains the same yesterday, to day, and for ever. (2.) What others have proved their support, we are the more encouraged to trust upon. 5. He begs pardon for transgressions, which from the womb began in a corrupted nature, and appeared from his youth up; for for which, should God enter into judgment with him, he must be utterly condemned: therefore he cries for mercy, and disclaiming all merit, pleads only God's unbounded grace and goodness. Note. (1.) The sins of our youth, though forgiven and forgotten of God, should never be forgotten by us. (2.) The only hope of the sinner arises from God's free grace in a redeemer, without which, every transgression must sink us under black despair. (3.) They who draw near to God in humble faith, however great or aggravated their sins, may confidently hope that they shall not only be forgiven, but forgotten. 8. Good and upright is the LORD: therefore will he teach sinners in the way. 9. The meek will he guide in judgment: and the meek will he teach his way. 10. All the paths of the LORD are mercy and truth, unto such as keep his covenant and his testimonies. 11. For thy names take, O LORD, pardon mine iniquity, for it is great. 12. What man is he that feareth the LORD? 13. He shall be teach in the way that he shall choose. 14. His soul shall dwell at ease: and his seed shall inherit the earth. 15. The secret of the LORD is with them that fear him: and he will shew them his covenant. v. Rev. 1. Having afoot of God direction and support, he here promises himself that he shall find it. 15. *Mine eyes are ever towards the LORD: for he shall teach my feet out of the net. 16. Turn thee unto me, and have mercy upon me: for I am deblaze and afflicted. 17. The troubles of my heart are enlarged: O bring thou me out of my distresses. 18. Look upon mine affliction and my pain, and forgive all my sins. 19. Consider mine enemies, for they are many, and they have me with your hatred. 20. O keep my soul and deliver me: let me not be ashamed, for I put my trust in thee. 21. Let integrity and uprightness preserve me: Vol. I. for I wait on thee. 22. Redeem Israel, O God, out of all his troubles. Encouraged by the views of God's goodness he had suggested, he again renews his complaints and prayers, in hopes of prefers and speedy help. 1. His complaints are many and grievous. His feet are entangled in the net; either that which the counsels of Ahtinghel and others spread for him, or with the sinners of sin that had prevailed against him; he is deplete and afflicted, or alone and poor, forsaken of his subjects, and deftitute of necessities, or in his spirit grieved with the sense of sin, which had occasioned his fortress. The trouble of his heart may undergo, both their outward trials and inward distress, whilst his guilt seems to lie heavier on his confusions, than all the pain of his afflictions. His enemies were laid away in number, and perfected him such a cruel hatred, so that he had need cry aloud, when thus compelled about on every side. Note. When God brings his people into trouble under his chastisments, Satan usually takes occasion to aggravate their fortress, with his inward acculting. 2. Under all, his eye is directed upward, his craft unthaken, and his prayer fervent. (1.) His sin, as his greatest burden, he prays God to forgive, v. 18. for that removed, all other sufferings will be comparatively light afflictions. (2.) He begs God to bring him out of his distresses in his own good time and way. Note. True resignation to affliction is not at all inconsistent with humble prayer for its removal. (3.) He prays God would consider his enemies, to break their power, and deliver him from their hands. Note. Though we must love our enemies, we may safely pray against their wickedness. (4.) He pleads his integrity, v. 21. however guilty he stood before God, to them he had done no wrong. Note. It is a great comfort, when deplorably used of men, to be conscious that the injury is unprovoked. (5.) He concludes with a general petition for the whole Israel of God, v. 22. either particularly for his afflicted kingdom, during his sin's unnatural usurpation, or for the sending that glorious Saviour, who should turn away ungodliness from Jacob, or rather more diffidently that God would save his spiritual Israel from all their troubles, when the days of their warfare shall be ended, and in heaven they shall find that eternal repose, which no enemy without or within shall evermore be able to disturb. Oh come that happy day! This psalm appears to have been penned on occasion of the malicious oppression cast on David, by his avowed perfocater, Saul. It contains his appeal to God for his integrity, ver. 1, 2. for the proof of which he alludes. 1. His regard to God and his truth, ver. 3. His antipathy to sin and sinners, ver. 4, 5. His affliction to the ordinances of God, ver. 6, 7, 8. Having thus proved his integrity, (1.) He advocates the doom of the wicked, ver. 9, 10. (2.) He refuses to hold fast his integrity, and hope in God, ver. 11, 12. He is David, the only man who is not to be a man who is not to be a man who is not to be a man who is not to be a man who is not to be a man who is not to be a man who is not to be a man who is not to be a man who is not to be a man who is not to be a man who is not to be a man who is not to be a man who is not to be a man who is not to be a man who is not to be a man who ¶ A psalm of David. 1. ¶ DGE me, O LORD, for I have walked in mine integrity: I have trusted altho in the LORD: therefore I shall not slide. 2. ¶ Examine me, O LORD, and prove me; try my reins and my heart. 3. For thy loving kindness is before mine eyes: and I have walked in thy truth. 4. ¶ I have not let with vain persons, neither will I go in with dishevelers. 5. I have hated the congregation of evil doers: and will not sit with the wicked. The greatest innocence is no protection from the in-venged tongue of slander. It is well there is a day coming that shall confute the calumnies of the wicked, and turn them with confusion on their own heads. 1. David here appeals to God for his integrity. Not as upright in the sight of God, for there he pretended not to be justified; but as innocent of the charges laid against him by Saul, respecting which, he deems to submit to the heart-deathing scrutiny of God, and to abide by his judgment, conscious that there was no just occasion of offence to be found in him; and therefore trusting that God would espouse his righteous quarrel, and preserve him that he should not slide: neither fall before the malignity of his perfocators, nor be enslaved by the power of evil. Note. (1.) Under the safest misrepresentations, it is an unfeasible comfort to possess conscious innocence. (2.) They who trust in God, shall never slide, at least not so as to be cast away; but are kept by the power of God, through faith, unto salvation. 2. In support of his plea, he produces the following evidences. (1.) His regard to God's loving kindness, a sense of which upon his heart, restrained him from evil. (2.) That he had 6a6 PENNIXXOMII. had walked in God's trash, made his word his rute, and sought to have his actions governed thereby. (3.) His care as a little from the company of sinners. They are called vain person, admitted to the vanities of this world; or whose talk and conversation was light, lewd, or unprofitable. Difficulties, who clutter with their lips, or lye in wait to deceive; still does, whose words and works are calculated to injure their neighbour; wicked, men of prostrate lives and conversations, who have call off the fear of God: with these he never shall resurrected acquaintance, never chose to sit down in their company, he hated their ways, and fully purposed never to go from them as friends, or be connected with them as his familiars. Note, (1.) A sense of God's love is the great restrainer from God. (2.) When God's word is ever confused as our guide, then we shall walk aright. (3.) Nothing to dangerous as following with the triumph. (4.) To sit long amidst light, vain; unprofitable diffourle, deaden the heart perhaps more than what is flagrantly profane. (5.) Though we must needs go out of the world if we would have no communication with the wicked, yet a gracious soul will have as little as possible. Pil. hall. 13. East. see, 19, 20. Pil. savi. 9. Itch. Of the habittion of thy honour. Pil. avail. p. Gen. avai. 9. p. 1. 2. Or take not every. Pil. al. 1. 6. 'I will walk mine hands in innocency: so will I compels thine altar, O LORD. 7. That I may publish with the voice of thanksgiving, and tell of all thy wondrous works. 8. LORD, 'I have loved the habitation of thy house, and the place; where thine honour doesforth, o. 9. Gather not my soul with sinners, nor my life with bloody men: 10. In whose hands is mileshed: and their right hand is full of brides. 11. But as for me, I will walk in mine integrity: redeem me, and be merciful unto me. 12. My foot thundest in an even place: in the congregations will I bless the LORD. If God be for us, who can be against us, if he be our salvation, how impotent the malice of every foe? We have here. 1. David's triumph over his enemies, through his interest in God's love. The Lord is my right, to point out my way, to clean my heart, and to preserve me (such) all the darkness of evil and of sin, and my salvation, whose grace perishes over me, whose power protects me, and in whose arms I am late from every danger; whom shall I fear under such a guardian? The Lord is the strength of my life, preserving one from every deadly blow that is aimed against me, by my temporal or spiritual foes, and will bring me to his eternal life in glory, of whom shall I be afraid? who can separate me from his regards, and of secure of these, all must be well. My numerous adversaries have tried their utmost malice, but stumbled and fell; and though they should renew their desperate attacks, so fear shall dismay me: my confidence is placed on him who cannot fail, and will not fortake me. Note, (1.) Without the light of God's word and spirit, we must quickly stumble; but if these lead us, then shall we walk safely. (2.) Our fears are often up as heists us from the views of the multitude, or greatness of our dangers; but if our faith fall out, our fears cannot prevail. (3.) Christ is our life; till the well spring that is in him fails, we cannot faint. (4.) It is our duty and comfort to despair of ourselves, and be confident in God. 2. His prayer. One thing have I desired of the Lord, not to return to his own house, not to be reinstituted at court, but to be admitted to the more desirable courts of the Lord's house, there he could wish for ever to dwell, such delight had he in the ordinances of the sanctuary; to behold the beauty of the Lord, the priests in their vestments, the sacrifices smoking on the altar, and all the glory of that worldly sanctuary; and from these outward symbols to contemplate the glories of the great high-great, and perfect sacrifice of the Messiah, to whom all this shadowy service pointed; and to require in his temple, to aid direction in every difficulty, and in prayer and supplication, with thanksgiving, to make his requests known unto God. There he promised himself safety and security, hid under the sacred pavilion of the Divine Majesty, and firmly seated, as on a rock, which all his enemies, like boisterous waves, assail in vain. Therefore, because of such protection, will I offer in his tabernacle, though now absent from it, yet confident of a gain returning, sacrifice of joy, the grateful overflowings of a heart filled with the love, and big with the praises of a gracious God. Note, (1.) God's sanctuary and service is the believer's delight; he would dwell there now, he hopes to have his abode in it shortly for ever. (2.) They who are hid under the wing of Almighty grace, and are held with manifestations of the beauty of the Lord as their God and Saviour, are not only safe, but happy, amidst an hold of enemies. (3.) Praise is the just tribute we owe, and should daily render for mercein without number and without end. 7. Hear, O LORD, utzea I cry with my voice: have mercy also upon me, and answer me. 8. When then 1. The same, I think, 'Seek ye my face: my heart said unto thee, Thy face, LORD, will I seek. 9. 'Hide not thy face for from me, but not thy servant away in anger: thou hast been my help, leave me not, neither forsake me, O God of my salvation. 10. 'When my father and my mother forsake me, then the LORD will + take me up. 11. 'Teach me thy way, O LORD, and lead me in a plain path, because of a mine enemies. 12. 'Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe old cruelty. 13. I had fainted, unless I had believed to be the goodness of the LORD in the land of the living. 14. 'Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD. 1. 0. 2—14. Having engaged to praise God on his return to his talcman, David enlarge his requisite, that he may have more abundant matter for praise and joy. 1. His requisite are many: in general he begs that God would hear his voice, shew him the mercy he needed for soul and body, and answer his cry by some precious evidence that his prayer was heard and granted, 0. 7. In particular, (1.) He desires God's face: may not be bad from him, 0. 8. Let the sense of his favour and regard. (2.) That he may not be turned back in anger, as a servant from the presence of an offended mother; at least not turned out of his service, though he a little moment his sins provoked a frown. (3.) That he might never be left a moment to his own heart; nor hesitant of those suppices of grace, without which he could in no wise stand, 0. 9. (4.) He untreats the Lord to reach him his way, his holy way; that he might know it, and lead him, that he might not stumble in it, and that because of his enemies, who would with prying eyes observe him, and teach at his halting. (5.) He prays to be delivered from the will of his enemies, who thrilled for his blood; and as they flock at no falsehood to misrepresent him, he might expect to feel their cruelty if once given up into their hands. Note, (1.) The greatest failure rests ever cry for mercy at God's hands. (2.) A sense of God's nature, is the great support under affliction. (3.) We are weak as infancy, and, left to ourselves, cannot but fail. (4.) The wisest man knows nothing as he ought to know without divine teaching. (5.) Our enemies, as charitans, are many, and with malignant eye mask all our steps; we need watch and pray, that we may cut off occasion from those who desire occasion against us. 2. He prays in faith, as unto the God of his salvation, whose promises encouraged his confidence. God had said unto him, Sick ye my face: his heart echoes back the welcome invitation, Thy face, Lord, until I seek, assured I shall not seek in vain, 0. 8. 'The experience also of the days past, emboldened him to expect preterm support. Thus high love my holy, 0. 9. and I trust thou wilt continue the same kind assistance. Therefore, though his nearest and dearest friends forsook him, to tell he could be satisfied in the divine care and keeping; and this it was that ever kept his head above water, amidst fear of trouble, 0. 13. He fainted now, because he believed to be the pains of the Lord in the land of the living; to experience his present mercy, and to behold his richest discoveries of grace in the land where life eternal reigns. On the whole, he bids his poor trembling heart to wait still on the Lord; to take courage, and expect Divine strength; and rest assured, that which he continued to wait upon God in faith and prayer, God would watch over him in mercy and love, 0. 14. Note, (1.) If God is so condescendingly kind as to invite us to come to him, it surely becomes us gratefully to receive, and readily to obey the Divine summons. (2.) The cause of God, sometimes makes our once dearest friends our bitterest enemies; but though all forsake us, if God loves us we have enough. (3.) It is faith alone can keep us from fainting; so much corruption within, and so many temptations without, would quickly sink us in despair, if our faith had not on Jesus, on his unchangeable regard, and everlasting promises. (4.) From what we have experienced, we should encourage our own souls and others, still to take courage, and rest in assured hope of seeing the salvation of God. We have heard what company David avoided, here we are told what company he delighted in, the worshippers of God. 1. He declares how he approached the coasts of the Lord's house. He washed his hands in innocence, washed in the blessed hearings, upon for sin and for inefficiencies, that to be might be accounted pure before God; and he kept back no allowed sin, but with a conscience void of offence, compelled God's altar; alluding to the priests who wept proud the altar, tjetaking the atoning blood on the four sororers, so would he wait continually upon God, pleading the blood of tjetaking, and offering the grateful sacrifice of praise. That I may publish with the vices of thanksgiving, and tell of all thy wondrous works, works of mercy and grace so astonishing, that they deserve to be proclaimed for the comfort of his brethren, and the glory of God. And this was not a mere thro' duty to family conscience, or support a Pharisaical righteousness, no; it was the very joy of his heart. Lord, I have loved the habitation of thy house, there could I with pleasure ever abide, and the place where thou donear dreadeth, where in the divine Shechinoh thy glory visibly repears. Note, (1.) In our approaches to God's altar, it becomes us to apply with renewed faith to the fountain of a Savinor's blood, that in him we may appear without spot or blemoth. (2.) They who love God will love his ordinances, and could his service perfect freedom. (3.) In the believer's eyes, all God's works of grace appear wonderful, beyond all he could delive, and above all he could deserve. 2. He prays, Gather not my soul with sinners, such as are openly profane and prostrate, that God would not suffer him to walk in their ways, or come to their miserable end; nor my life with bloody men, who are cut off in the midst of their days; he describes them as men, in whose hand is mislaid, and their right hand is full of brides, to pervert judgment, or to gratify the sinful purposes of their hearts. Enclose me, deliver me from the company of all such, and from the hand of all my enemies, and be merciful unto me; to my sins, to pardon them, to my suffraings, to remove them. Note, (1.) However now sinners may be joyous, and walk in prosperous iniquity, the day is near when God shall gather in their souls as taret, and bind them in bundles for the burning. (2.) They who are delivered from sinners ways, shall escape their ruin. (3.) The redemption of our souls is by the blood of Jesus; blessed and happy are they, to whom this is by faith applied. 3. He repeats his purpose to persevere as he had done, v. 1. in his integrity, and give no just cause to his enemy to accuse him. Confident in God's care, who had set his foot in no more place, from whence he should not be moved, but in the congregation of God's saints continue to bless the Lord for all his dispensations of mercy, grace, and love to his soul. Note, (1.) When we have run well, it should be an engagement to us to persevere. (2.) Christ is the even place on whom the believer is firmly fixed, and from whose love and service no enemy shall be able to remove him. (3.) They who share the Redeemer's gracious protection, are bound to render the calves of their lips, and in the congregation of saints and angels their work will shortly be everlasting praise. PSALMS XXVII. In what particular way David proved this public in possession. In it we hold: 1. The strength and usefulness of his truth, ver. 1; 2, 3. 2. The imbalances he took in possession with God, and the benefit he experienced by it, ver. 1, 5. 3. His office inwards God, and his grace, ver. 3, 6. 4. His expetuations from God, and the encouragement to great in order to buy in him, ver. 10, 13, 14. A point of David. 1. THE LORD is my right and my situation, 1. 2. When shall I fear? (the LORD) the strength of my life, of whom shall I be afraid? 2. When the wicked, who come enemies, and my foot came upon me, to set up my flesh, they stumbled and fell. 3. Though in such should exempt against me, my heart shall not feel through our should be against me, in this will I be confident. 4. One thing have I desired of the LORD; that will I seek after, that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and so require in his temple. 5. For in the time of trouble he shall hide me in his parishes: in the secret of his tabernacle shall he hide me, he shall set me up upon a rock. 6. And now shall mine head be lifted up above mine enemies round about me; therefore will I offer in his tabernacle sacrifices of joy, I will sing, yes, I will sing praises unto the LORD. This psalm is said to be penned on occasion of the dedication of his house; whence he takes occasion to remember his past afflicted state, 2 Sam. v. 11, or it may be it relates to the chandling it after Abraham's insult and deference. 1. He praises God for the deliverances he had wronged for him, ver. 1-3. 2. He calls upon others to praise him too, and encourages them to trust in him, ver. 4, 5. 3. He blames himself for his former favorite, ver. 6, 7. 4. He recollects the prayers and complaints he had made in his distress, ver. 8-10. and then thanks God for this present comfortable change, ver. 11, 12. ¶ A psalm and song, * at the dedication of the house of David. 1. Deut. xx. 2. 3. Sam. v. 11. 1. I WILL extol thee, O LORD, for thou hast lifted me up, and 'halt not made my foes to rejoice over me. 2. O LORD my God, I cried unto thee: and thou hast healed me. 3. O LORD, 'thou hast brought up my soul from the grave: thou hast kept me alive that I should not go down to the pit. 4. 'Sing unto the LORD, O ye birth of his, and give thanks at the remembrance of his holiness. 5. For his anger endureth but a moment; 'in his favour is life: 'weeping may endure for a night, but joy cement in the morning. 6. 1-5. Every house of a child of God will be a sanctuary, where prayer and praise are daily offered. 1. David begins with the voice of thanksgiving for the mercies he had tailed; his foes fought his ruin, he was sick perhaps in body, and afflicted in mind; the grave seemed to be open to receive him; but he cried, and the Lord heard him, and delivered him not of all his troubles; therefore he will re-volve, I will extol thee, for thou hast lifted me up; will declare thy greatness and goodness, and alerthe the whole of my salvation to thy power and grace. Note, (1.) We brought into the world with us the disease of mortal corruption; it is matter of until eatable joy, if by the blood and grace of Jesus our dying souls are healed. (2.) Recoveries from sickness deserve songs of praise; and that the life preferred by God's mercy, be a new devoted to his glory. (3.) In all afflicted cases, whether of body or mind, the prayer of faith availeth much. 2. He calls upon others to join in the song of praise. Sing unto the Lord, O ye joient of his: this is the character of God's people, they are depraved from sin, and by divine grace renewed in righteousness and true holiness, and therefore they give thanks at the remembrance of his holiness; pleased with beholding this brightest attribute of their glorious God; satisfied in the righteousness of all his ways, and deriving comfort from the con- con- consideration that, as in a measure they resemble him now, they shall shortly awake up in his perfect image. For his anger endured but a moment; not that we are to impute to him any such imperfection, or turbulence in his holy mind as we feel, but according as men chaffise in anger those who offend them, God deals thus with those who sin against him; but to his people, even this is not the stroke of an enemy, but the end of a father, gently correcting us for our good. In his favour is life; spiritual life, eternal life, which is the sure portion of his choice, notwithstanding momentary afflictions. Weeping may endure for a night; and some wearisome nights our sins and folly provoke God to make us feel, when he withdraws, and fastsnefs and differses surround us; but joy cometh in the morning; the season of sorrow is short, and as the welcome fun returning differses the shadows of the night, so doth God return to lift up the light of his countenance on his mourning faints, and wakes up their joyful praises. Note, In all our troubles here, we should remember they are light afflictions, but for a moment; the far more exceeding and eternal weight of glory which is to follow, will quickly wipe every tear from our eyes. 6. And in my prosperity I said, I shall never be moved. 7. LORD, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled. 8. I cried to thee, O LORD: and unto the LORD I made supplication. 9. What profit is there in my blood, when I go down to the pit? I shall the dust praise thee! I shall it declare thy truth? 10. Hear, O LORD, and have mercy upon me: LORD, be thou my helper. 11. Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness. 12. To the end that my glory may sing praise to thee, and not be silent: O LORD my God, I will give thanks unto thee for ever. We are ever apt to be swinging to extremes, too elated with comfort, or too dejected in distress. This was David's case: 1. In his prosperity he grew secure, confident he should never be moved: his foes all vanquished, and his throne firmly settled, he thought himself fixed as a mountain; and though he ascites it to divine grace, he seems to place some truth of his stability on himself. Note, (1.) Worldly prosperity is dangerously intoxicating; it is what lulls men in general asleep, and makes even the faints of God to forget that this is a warfare. (2.) God is sometimes pleased to visit young converts with strong consideration, and they are ready to conclude it shall be always so with them; but the feast of sense seldom lasts long. 2. Trouble overtook him, and dejection of soul, from the fear of God's favour being withdrawn, sunk him low into the dust, yet not into despair, he cried unto the Lord, and made his supplications; finding his weakness, and feeling now where alone his strength lay, he pleads hard therefore for mercy and help in this his time of need; and pleads the loss which would accrue from his fall: his enemies could render no glory to God for shedding his blood; God would be no more praised by him in the sanctuary, nor his cause promoted among the living; and especially God's truth would be dishonoured, if he finds under his burdens, v. 9. and did not survive to declare his faithfulness. Note, (1.) In our lowest frames let nothing drive us from prayer; as long as we have a voice to cry to God, there is hope in our end. (2.) There are services which the faints of God can render him on earth, that they cannot even in heaven, and this makes it desirable to live. 3. Soon the glad change appears; whilst he is speaking, God answers; his sorrows turn to joy; his mourning is ended, and songs of melody and love declare the praises of him who brought him out of darkness into his marvellous light: such experience engages his glory, his soul, his tongue to praise God for ever; and these lively expressions of his gratitude he trusts shall last not only whilst life and breath endures below, but be perpetuated through the countless ages of eternity. Go thou redeemed soul then, and do likewise. On what occasion this system was penned is not said; it seems probable on some of his escapes from Saul at Kriels, Mount, or Engadi. 1. David professeth his cheerful confidence in God, and in that confidence prays for deliverance out of his present troubles, ver. 1—8. 2. He complains of the very deplorable condition he was in, and prays that God would graciously appear for him against his persecutors, ver. 9—18. 3. He gives glory to God, and encourages himself and others to trust in him, ver. 19—24. VOL. I. ¶ To the chief musician, A psalm of David. 1. IN thee, O LORD, do I put my trust, let me never be ashamed: I deliver me in thy righteousness. 2. I bow down thine ear to me, deliver me speedily: I be thou my strong rock, for an house of defence to save me. 3. For thou art my rock and my fortress: therefore for thy name's lake lead me, and guide me. 4. Pull me out of the net that they have laid privily for me: for thou art my strength. 5. I into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth. 6. I have hated them that regard lying vanities: but I trust in the LORD. 7. I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities. 8. And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room. The greatness of our trials need not discourage us whilst we have a great God to support us: to him David has recourse in all his needs. 1. As usual, he opens with earnest and importunate prayer. All his help and hope came from above, thither therefore he directs his supplications. (1.) He begs that he might not be ashamed, either of God his confidence, as calling him, or of the cause of God, however it might be wished or depressed. (2.) That God would deliver him in his righteousness, and that speedily, as a righteous judge of those who are oppressed with wrong, and a defence against the fury of his persecutors, v. 2, 3. (3.) He desires to be led, and guided aright, that in the path of duty he might find the way of safety. (4.) Particularly, he interests that the present share, laid for him, may be broken, and his feet plucked from the net. Note, (1.) Forvent prayer will have a speedy answer. (2.) They who lodge their cause with God, shall find a righteous judge, who will give to every man according as his work is. (3.) They who truly desire to know God's will, and follow it, shall surely be taught and led in the right way. 2. He professes his fixed dependence upon God. In thee do I put my trust; not in my own righteousness, as deserving ought at thy hands; not in my own wisdom, as able to extricate myself; not in my own strength, as sufficient to support me, but in thy wisdom, righteousness, and strength, as my only refuge; for thou art my rock, fixed and immovable, and my fortress, impregnable and secure: thou art my strength, to work for me and in me, and therefore into thy hands I commit my spirit, to be preserved in life, amidst surrounding dangers; to be kept from evil, amidst the snares that are laid for me; and to be secured for eternity, however thy providence may dispose of me here below: thou hast redeemed me; rescued my body from many a danger, and by atoning blood delivered my soul from hell, O Lord God of truth, whose promises I have ever experienced to be faithful and sure. Note, (1.) They who have God for their rock, need not fear who are their foes. (2.) If our spirits are safe lodged in the arms of Jesus, we may quietly wait the issue of every affliction, and know the end will be peace. (3.) Those who are redeemed by a Saviour's blood, shall be preserved by the Saviour's grace. (4.) The more we are enabled to trust on God's promise, the stronger testimony we bear to his faithfulness. 3. He renounces all connection with idols, and all resource to these vanities in his distresses; he hated the ways of all their worshippers, and cleaved to Jehovah alone. Note, God is an all-sufficient portion, we need look for nothing more to make us safe and happy. 4. He rejoices in the mercy of his gracious God. His troubles God had considered with tenderest compassion, and in adversities known his soul, approved his temper, and visited him with notices of kind regard. Escaped from the spot where he was in danger, he enjoys now a happy deliverance, and walks at large with no foe to molest him. Note, (1.) Mercenates deserve a constant return of praise. (2.) Our spirit and temper in time of trouble, will best shew our state towards God. (3.) It is the comfort of God's people in every state, that he knows their simplicity, and regards them with his favour. The words, v. 5. being used by our divine Lord on the cross, may well support us in applying the whole to him; whose prayer in trouble, unshaken dependence on God, deliverance from adversity, and exaltation above his enemies, were more peculiar and distinguished than those of his illustrious progenitor. 9. Have mercy upon me, O LORD, for I am in trouble; I mine eye is confirmed with grief, yea, my soul and my belly. 10. For my life is spent with grief, and my years with sighing: my strength faileth because because of mine iniquity, and my bones are consumed. 11. 'I was a reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance: they that did see me without, 'fled from me. 12. 'I am forgotten as a dead man out of mind! I am like a broken vessel. 13. For 'I have heard the flander of many, 'fear was on every side, while they took counsel together against me, they decided to take away my life. 14. But I trusted in thee, O LORD: I said, Thou art my God. 15. 'My times are in thy hand: deliver me from the hand of mine enemies, and from them that perfectate me. 16. 'Make thy face to shine upon thy servant: save me for thy mercies sake. 17. 'Let me not be ashamed, O LORD, for I have called upon thee: let the wicked be ashamed, and let them be a silent in the grave. 18. 'Let the lying lips be put to silence: 'which speak: grievous things proudly and contemptuously against the righteous. 9. 9.—18. Swift as Job's messenger of evil are the returns of trouble, and therefore call for as repeated application to the God of all grace. 1. David spreads before God his bitter forrows; with constant tears his eyes grew dim, his appetite failed him, his strength decayed, his very bones wafted; and his foul, in equal anguish with his body, was ready to sink under its burdens; and this by reason of his iniquity, 9. 10. His other trials were light, compared with these: in all his sufferings from man, he had his integrity to comfort him, but here he stood self-condemned, and owns his afflictions less than his iniquity delivered: his acquaintance, who should comfort him, now, as true courtiers, delect him when under his prince's displeasure; all his pail kindness to them is forgotten, and since he can no longer serve them, like a broken vessel, he is thrown by and neglected: his enemies reproach him with every malignant accipiance; and as it was become dangerous to show the least regard to him, as Abimelech had experienced, his once familiar friends now are afraid to know him, and care not to meet him, lest the smallest civilities should be to their prejudice: he heard the flunder that was propagated on every side, and fear seized him when he knew they were plotting to take away his life. Note, (1.) The people of God are an afflicted people; but the foref of their griefs is the sense of their sins. (2.) They who place dependence on worldly friendships, will usually, to their sad disappointment, find them faithless. (3.) Abuse the most malignant and false hath been ever the lot of the best of men. (4.) They who have taken Christ for their matter, must expect to meet with the same flights and infidels; it is no uncommon case then, for our nearest relations to disown us, and our once dearest friends to be ashamed of us. Welcome reproach! if this be to be vile, let us be wile still. (5.) The Redeemer of fouls endured all this and more; an out-cult, despised, and abhorred, and persecuted by restless malice, till in his precious blood his enemies embroiled their guilty hands. despires of those who are good, will be for ever sealed up under eternal vengeance. 19. 'O how great is thy goodness, 'which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee, before the sons of men! 20. 'Thou shalt hide them in the secret of thy presence from the pride of man: 'thou shalt keep them secretly in a pavilion from the strife of tongues. 21. Blessed by the LORD, for 'he hath shewed me his marvellous kindness in a strong city. 22. For 'I said in my hand, 'I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee. 23. 'O love the LORD, all ye his faints: for the LORD preserveth the faithful, and plentifully rewardeth the proud doer. 24. 'Be of good courage, and be shall strengthen your heart, all ye that hope in the LORD. 9. 19.—24. The more we experience of God's grace and mercy towards us, the more shall we be filled with wonder, love, and praise. 1. The plainest breaks out into wonder. O how great is thy goodness! how transcendently blessed in which I now graciously free its communications and how amazingly extensive, even to the days of eternity; and up as an invaluable creature, and secured as a sacred deposit for them that fear thee! This is a distinguishing character of God's people; they fear him, and nothing in comparison with him; let men threaten, or recite, they will not be moved to do evil, and rather would lay down their lives than offend God: and which thou hast wrought for those who trust in thee, hast wrought, for the redemption is complete, and the work finished; and they trust it is so, and are supported by that consideration: before the fire of man, either God's special goodness to his people is manifested to men by his providential care and deliverance of them; or they make public and open profession of their dependence upon him, and glorify God thereby, even amidst all the threatenings of their adversaries. Thou shalt hide thee, when hurried by the enlistment of their fires, in the secret of thy presence; secure from harm, satisfied in thy love, comforted with the light of thy countenance; from the pride of man, that would discontinue, or trample them under foot: thou shalt keep them secretly in a pavilion from the strife of tongues; whatever abuse, rancour, or disputing of men of perverse minds may be levelled against them, it shall neither disturb nor distress them. Note, (1.) They are well kept whom God keeps. (2.) It may well reconcile us to all the evil we meet with, when we enjoy a present sense of Divine favour, an experience of support from above, and a pleasing prospect of eternal rest, where we shall be for ever hid from the pride and revilings of men. 2. He blesses God for the experience of his mercy towards himself, so much beyond his hopes: the escapes he had were marvellous, and plainly sjoice God's hand, when in Keilah, he was delivered from being betrayed to his enemies; his fears were ready to suggest that his case was desperate, but God was unbreakably better to him than his fears, and heard and answered the voice of his supplications. Note, (1.) We need often deeply reflect upon our unbelieving fears, so dishonourable to God, as well as discouraging to ourselves. (2.) In hail we are apt to speak unfully, and lay up matter for instantly repentance. (3.) Though for our distresses we deserve to be forsaken, God desirous not with us according to our desires, but according to his marvellous loving kindness. 3. From his own experience he encourages others to love and trust the blessed God. His faints should love him; and with good reason they should do so, when his love to them hath been so passing strange, and his dealings with them so amazingly kind; for he persecuted the faithful, from sin, from tilling, from their enemies, and will preforce them to his everlasting kingdom; and therefore how bound to love him! and painfully rewardeth the proud doer; gives them the just punishment of their iniquities; and therefore he exhorts God's people, in the view of his constant care, and righteous judgment, to be of good courage; whatever dark providences overtake you, or temptations better you, or enemies opposite you, faint not, for God is with you, and he shall strengthen your heart, all ye that hope in the Lord; whilst you hope, he will help; yea, he will give the hope as well as help, that more may be ever able to pluck you out of his hand. Note, (1.) The people of God should communicate their experience for mutual comfort and dislocation. (2.) How greatly do we need to be stirred up to love this blessed God? who need not complain of the coldness of his heart, and the unfaithfulness of his afflictions, when he considers but a moment the wounding of redeeming grace? (3.) Nothing makes us go on so heavily as God's ways as fear of falling; nothing so enliven us to duty as confidence of never falling support. Trust them, my soul, in the Lord for ever, for in the Lord Yeheesh is everlasting strength. PSALM The opises tells us, that David in this psalm deseribus the blessedness of the man unto whom God imputeth righteousses without works, Rom. ix. 6. He gives us a summary, 1. Of guspel grace in the pardon of sin, ver. 1, 2. In divine preaustion, ver. 7. and divine condses, ver. 8. 2. Of guspel duty; To confesi sin, ver. 9, 10. To pray, ver. 6. To govern oursshoi origin, ver. 9, 10. And to rejoice in God, ver. 11. ¶ A psalm of David, Maschil. 1. BLESSED is be a whole transgression is forgiven, while sin is covered. 2. Blessed is the man unto whom the LORD imputeth not iniquity, and in whole spirit there is no guile. 3. When I kept silence, my bones waxed old; through my toring all the day long. 4. For day and night thy hand was heavy upon me: my mosture is turned into the drought of summer. Selah. 5. I acknowledged my sin unto thee, and mine iniquity have I not hid: I laid, I will confese my transgressions unto the LORD; and thou forgawst the iniquity of my sin. Selah. 6. The thir shall every one that is godly, pray unto thee, in a time when thou mayst be found: surely in the floods of great waters, they shall not come nigh unto him. 6. 1.—6. This psalm was probably composed after Nathan, the messinger of God's mercy, had noused David from the lethargy of sin, and brought him at the same time the glad tidings of pardoning grace. In title is Maschil, some by it was the mussical instrament to which it was set; others refer it to the matter of the psalm, as containing found and weighty instrations, as the word signifies; and indeed, what instruction so needful for a sinner, as the knowledge how he may obtain the full and free pardon of his sint! what so consearsible to the miserable, as to have the way of true, abiding, eternal happiness opened to them! Hear then and believe, and the blessedness is thine. We have here, 1. A declaration of the rich grace of God, made to perstising sinners in Christ, and the blessedness thence accruing. Their transgression is forgiven, be it never so great, never so aggravated, never so long continued in; their sin is covered; the blood of Jesus blots out the dread account; the righteousses of Jesus covers every spot of evil: their iniquity is not imputed; it is not their blessedness that they have no iniquity, for they are full of it, their nature is corrupt, their hearts desperately wicked, and their ways altogether abominable before God; but when in Christ Jesus they are called and chosen, no charge loths against them, because their sins have been all impun'd to him; and he, who hears us sin, was purely sposses in himself, hath become sin for them, represending their guilty character, and bearing all the wrath, which was the wages of sin, that they might be made for righteousses of God in him; might be, as considered in him, complete before God, and treated as righteous persons, who never had offended: these are blessed, completely and eternally blessed; no terrors of conscience dismay them, no fear of death need trouble them, nor any dread of judgment dissees them, for there is no condemnation to them that are in Christ Jesus. Such is their privilege, and their practice is answerable thereunto: in their spirit there is no guilty; they are not only without spot, in virtue of their relation to Jesus their head, but the same grace that jussifies the guilty, sanstifies the unholy; they are blessed with simplicity of heart before God, and yield themselves up to the guidance of his word and spirit. 2. He describes his miserable state whilst sin reigned in him and over him; God's hand was heavy upon him in some violent diseafe, that parched up his body as the drought in summer; and the angusth made his very shoot sears old, he appeared so enaciated thereby. Note, (1.) Miserable is the estate of the impunsent sinner. (2.) However sovere the scourge that drives us to God, we have abundant reason to kist the red. 3. At last his silence broke, and he spoke with his tongue in penitent consestion; with deep and unsteigned humiliation laying bare his belson before the heart desaching God, and defining to hide none of his transgressions. Note, (1.) It is a blessed symptom when the sinner is brought to his knees. (2.) They who are only awakened by God's Spirit, desire to take shame to themselves; not palliating their offences, but in their aggravated guilt acknowledging and lamenting them. 4. Whilst he was speaking, yea, before he spake, God heard and pardoned. I said, I will confese, set, and ere the purpose was formed into a prayer, thou forgawst the iniquity of my sin; sealed the pardon to my conscience, which was before touched in, and granted to the Redeemer. Note, (1.) All who came to God in Christ, will find him erudite to pardon than we to pray; what an encouragement to the chief of sinners! (2.) It is not our presitence, nor our prayers, but God's free grace, to which alone we are indebted. 5. He doulos not but his experience would have a gracious effect on others; and seing God so ready abundantly to pardon, they would be induced to pray; and every godly man, under a sinse of daily transgressions, would not fail to come to him in the time of need, when God will be ever found of those who soek him, and then forerly, in the flood of great waters, whether they be floods of temptation, or affliction, or corruption, they shall not come nigh unto him, so as mortally to hurt him, or shallly to swallow him up. Note, (1.) It is a comfort to a distressed sinner, groaning under a sinse of guilt, to bear that others, like himself, have found mercy. (2.) The most godly men need be found daily, as sinners, at the throne of grace. (3.) They who soek God shall forerly find him; the more immiscerally terrible their danger, the more shall God's grace and love be magnified in their salvation. 7. Thou art my hidsing-place, thou shalt preferve me from trouble: thou shalt compass me about with songs of deliverance. Selah. 8. I will instruch thee, and teach thee in the way which thou shalt go: I will guide thee with mine eye. 9. Be ye not as the horse- or as the mole which have no understanding: whose mouth must be held in with her and bridle, sest they come near unto thee. 10. Many sorrows shall be to the wicked: but he that trusseth in the LORD, mercy shall compass him about. 11. Be glad in the LORD, and rejoice ye righteous: and shoot for joy all ye that are upright in heart. 6. 7.—11. They who have found a pardoning God, cannot but rejoice in hope. 1. David prosifies his confidence in God, and his expestations from him. Thus, the bleeding Lamb of God, whose wounds are open for me, thou art my hidsing-place, whether my poor and sinsid soul hath fled, and lies secure from all the accusations of conscience, the charges of Satan, and the fears of wrath: there no trouble can approach, but songs of deliverance compass me about, for guilt pardoned, for corruption subdued, for death destroyed, for hell shut up, for heaven opened. Note, They who have fled to Jesus for refuge, have found matter for eternal praise. 2. By sweet experience now he can teach others the way to rest and peace, and pardon and joy unspeakable. I will instruch thee, set, will point the path I myself have trod, and in which whoever walks, will find the same blessedness. Note, (1.) They who speak from experience, will preach most effectually. (2.) A teachable spirit is the way to true wisdom. (3.) God's word and ministers, under the blessing of the spirit, are our appointed guides, and we must be in them. 3. He warns the obstinate and in a espile of their approaching misers, and cautions them to avoid it. They must not, like brute beasts, he staves to their appetites, nor refractory against the Divine word and warnings, for then their surrows would be multoplied, and then tennents insupportable and endless. Note, (1.) It is better to bend before God's warnings, than break beneath his judgments. (2.) sinners degrade themselves from men to beasts; yea, worse than beasts, in the shufe of faculties these never prosssed. (3.) To-day if ye will bear his voice, hasten not your hearts. 4. He encourages the faithful to adhere to God, and rejoice in him; whilst they trust in God, his mercy shall compass, his power guard them. Therefore, he glad and rejoice ye righteous; ye that stand complete in Christ, glory in your privileges; and shoot for joy all ye that are upright in heart; ascribe the praise to him, to whom you are indebted for all the grace be-stowed upon you; and look forward, with holy transport, to the kingdom he hath provided for you. Amen! Amen! Though this psalm hath no title, it is probably David's. In it he calls upon the righteous to praise God, ver. 1—3. 1. For his word and preasition, ver. 4, 5. 2. For the word of creation, ver. 6—9. 3. For his wife government of the world, ver. 10, 11. and 13—17. 4. For his favour to his thesim, which encouraged them to trust in him, ver. 12. and 18—22. 1. REJOICE in the LORD, O ye righteous, for praise is comely for the upright. 2. Praise the LORD with harp: Sing unto him with the plastery, and an instrument of ten firings. 3. Sing unto him a new song, play skillfully with a loud noise. 4. For the word of the LORD is right: and all his works are done in truth. 5. He loveth righteousness and and judgment: the earth is full of the + goodness of the LORD. 6. By the word of the LORD were the heavens made: and all the hoft of them by the breath of his mouth. 7. He gathered the waters of the fea together, as an heap: he layeth up the depth in storehouses. 8. Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him. 9. For he spake, and it was done; he commanded, and it stood fast. 10. The LORD bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect. 11. The counsel of the LORD standeth for ever, the thoughts of his heart to all generations. They who know the happiness of praising God with joyful lips, will be provoking others to the same blessed work. 1. The psalmist calls upon the righteous to join him in the grateful song of praise. It is a comely work, most justly due to God, most becoming a soul to deeply bound in gratitude and love. Renewed mercies call for new songs, and every instrument of music, that may enliven the joy, and warm the soul with greater fervor. Note, (1.) Music, when under the guidance of grace, may be made a help to our devotion. (2.) Praise is a noble part of worship, in which the heart, affected with the sense of God's love, will be frequently engaged. 2. He suggests abundant matter for our praise. [1.] For God's pain and perfect word, which, next to the gift of his Son, may be well reckoned our chief blessing, where the paths of truth and holiness are marked out, and the way to glory made plain before our faces. [2.] For his presidential dispositions, which are righteousness and judgment; all God's dealing with the loss of men manifesting his delight in these, and, above all, his goodness is seen throughout the earth; goodness to all the sins of men, giving them life, and breath, and all things, and peculiar goodness to his people, who share the richer mercies of gospel grace. [3.] For the creation, v. 6, 7, 9. rising at the word of Almighty power, and intimately starting unto being at the command of God. By the word of the Lord, the Logos, his Son, the great agents, by whom all things were made, and by the breath of his mouth, the powerful operations of his holy Spirit. The heaven, the earth, the sea, and all that dwell therein, hence derive their original, and, by the same omnipotence preserved, continue steadfast and unchangeable; till, by a second mighty word, the heavens shall be wrapped together as a scroll, the earth defiles, and all the elements melt with fervent heat. [4.] For his disappointing the devices of the wicked, however cradily laid, or deeply hidden. [5.] For his own unchangeable detour of grace and love towards his people. Note, There are not the subject of praise to any one faint merely, but to every righteous man in every age. 3. He infers from all these views of God's word, works, and providence, the universal obligation to reverence and fear him, who, having all the creatures in his hand, can quickly arm them for our ruin; and therefore highly is it our interest, as well as duty, to pay him our bounden service, and not provoke his indignation. 12. Blessed is the nation whose God is the LORD: and the people whom he hath chosen for his own inheritance. 13. The LORD looketh from heaven: he beholdeth all the sons of men. 14. From the place of his habitation he looketh upon all the inhabitants of the earth. 15. He fashioneth their hearts alike: he considered all their works. 16. There is no king saved by the multitude of an hoft: a mighty man is not delivered by much strength. 17. An horse is a vain thing for safety: neither shall he deliver any by his great strength. 18. Behold, the eye of the LORD is upon them that fear him: upon them that hope in his mercy: 19. To deliver their soul from death, and to keep them alive in famine. 20. Our soul waiteth for the LORD; he is our help and our shield. 21. For our hearts shall rejoice in him: because we have crafted in his holy name. 22. Let thy mercy, O LORD, be upon us, according as we hope in thee. We have here, 1. The blessedness of God's peculiar people, v. 12. Their God beholds all the sons of men, v. 13, 14. their thoughts are naked and open before him. Though some wickedly lay, God hath forsaken the earth, his eyes go to and fro in it, and none of the devices of the ungodly are unknown or unconcerned by him. He fashioneth their hearts: as the God of the Spirit of all flesh, he must needs be acquainted with the work of his own hands; and he over-rules all the imaginations they entertain, directing them all in such a way, as to be subservient to the pur- poses of his own glory; and confidently all their works, the deeds of the wicked, to reserve them for judgment; and of the righteous, to reward them. Nor can any creature act independently of him, either to save or to destroy: in which consideration, God's people may take the greatest satisfaction, v. 16, 17. The greatest kings, with the most numerous hofts, avail nothing, if God proffer them not: the strength of a giant is weakness, if God be against him, as David had experienced: and all the horses prepared for battle cannot protect or save their riders, if the Lord be not on their side: so that, whilst all creature-dependance must be renounced by us, all creature-opposition need not be feared, if the Lord be our God. And his eyes are upon them that fear him; whilst in general he regards and governs all the rest, with peculiar favour he looks upon his chosen, whose truth is placed on his rich mercy in Christ, and whose fear is, left they offend him. Against these, though kings and armies, and mighty men and horses of war rise up, they cannot hurt or destroy them: God will deliver their soul from death, from temporal death, from spiritual death, from eternal death. In time of public calamity, when famine shalt a through the land, they shall have bread to eat; and when the famine of the word prevails, and they are deprived of the ministry of the word and ordinances, they shall be fed with heart supplies of grace, and their souls shall live, Rev. xii. 14. Note, (1.) They are truly blessed and happy, who are God's inheritance, whom he regards with love, and who regard him with confidence, and reverential filial fear. (2.) Whatever thoughts are in a man's heart, the counsel of the Lord, that shall stand. (3.) The thought of the universal power, influence, and operations of God, should ever engage our quiet and contented resignation of ourselves into his hands. 2. Having described the blessedness of God's choice, he directs them in their duty. Our soul waiteth for the Lord, in patient hope, expecting the fulfilment of his promises. He is our help and our shield, the strength on which we depend, and the protection under which we are safe. For our heart shall rejoice in him, as we are bound to do under the rich experience of his grace and love, and in hope of the glory which shall be revealed in us; because we have crafted in his holy name, and we know he will not, cannot, fail us. Therefore, let thy mercy, Lord, be upon us, as we are ever called to pray, for in this way we must expect those gracious suppires he hath promised, according as we hope in thee, renouncing every other hope, and expecting by faith and prayer to be made partakers of thy present mercy in every time of need, and of thy eternal mercy, when all our requests shall be finally and fully accomplished. This psalm was penned upon a particular occasion, as appears by the title. 1. He praises God for the experience which he had of his goodness, ver. 1—6. 2. He encourages God's people to trust in him, ver. 7—10. 3. He cautions all to take hold of sin, and make conscience of duty, ver. 11—14. 4. To enforce this, he shows God's favour to the righteous, and his dishonesty against the wicked, ver. 15—22. ¶ A psalm of David, when he changed his behaviour before Abimelech: who drove him away, and he departed. 1. WILL bles the LORD at all times: his praise shall continually be in my mouth. 2. My soul shall make her death in the LORD: the humble shall hear thereof, and be glad. 3. O magnify the LORD with me, and let us exalt his name together. 4. I sought the LORD, and he heard me, and delivered me from all my fears. 5. They looked unto him, and were lightened: and their faces were not ashamed. 6. This poor man cried, and the LORD heard him; and saved him out of all his troubles. 7. The angel of the LORD encampeth round about them that fear him, and delivered them. 8. O' safe, and see, that the LORD is good: blessed is the man that tristeth in him. 9. O fear the LORD, ye his saints: for there is no want to them that fear him. 10. The young lion do lack and suffer hunger: but they that lack the LORD shall not want any good thing. Abimelech was the Philistine king called Achish, 1 Sem. xxi. 10. to whoever court David, in his desperate circumstances, flew for refuge, and there ran the most imminent danger of being destroyed by the suggestions of the courtiers. By feigning himself an idiot, a device which was not perhaps altogether justifiable, he escaped; however, the hand of God was evident, and the deliverance deserved a song of praise. 1. He 1. He professeth his fixed purpose, at all times, and in all places, to be shewing forth God's praise; both as the grateful tribute he owed, and that other humble men in distress might hear and be glad, encouraged by his mercies to hope for help and deliverance. In the Lord he will heath, ascribing all to him, and counting his interest in his favour the greatest and most invaluable acquisition. 2. He labours to excite others to join him in the work of praise, enabling and magnifying God's holy name. And good reason was there for so doing: great was his distress, an exile in an enemy's country; his life in danger; but he could be in no place, where a throne of grace was not open: thither he dies, tells his compassionate Lord of all his fear, and is heard and holpen. Nor was his case singular; multitudes, like himself, had prayed, and were lightened, their darkness of soul dispelled, and their distressful circumstances cleared up: nor did ever God refuse the means, who thus were found waiting upon him. This past man, probably he means himself, in the abject state to which he was reduced, or some other lowly faint, cried, and instant help appeared, v. 9. Angelic hosts disdain not the employment of muniting to the heirs of faltration, but, happy in obedience to their Lord's commands, encamp around them. Thus God delivers his people from every danger, and they are bound to bless and praise him. Note, (1.) Though we may sometimes be in fear, God will not suffer us to fall. (2.) God abuts, by a sense of his returning favour, brighten up the countenance of the dejected. (3.) None ever waited upon him, and went away from a throne of grace disappointed. (4.) It angels are our guard, yea, if the God of angels be with us, we need not fear what men or devils can do against us. 3. He invites all to soils and for that the Lord is good, to come and partake of the riches of his mercy in Christ, so freely offered, and so richly bestowed on the sinful sons of men. Blessed is the man that trespasseth in him, accepts the gracious invitation, and rests on his merciful goodness for pardon, grace, and glory. 4. He exhorts his faints to fear him, v. 9. for his goodness take, engaged thereby to more dutiful submission and service; and surely their interest in highly concerned in so doing, for there is no want to them that fear him. As much of this world's good as is advantageous for them, shall be given them; but especially the spiritual blessings in Christ Jesus, in all their rich abundance, shall be their happy portion. Thus, always the sons hunger, through the scarcity of prey; or, figuratively, the covetous and ravenous oppressor is reduced to want; God's people shall be fed to the full, their soul and body both replenished, and nothing wanting to make them truly and abidingly happy. 11. Come ye children, hearken unto me: 'I will teach you the fear of the LORD. 12. 'What man is he that deseth life, and loveth many days, that he may see good? 13. 'Keep thy tongue from evil, and thy lips from speaking guile. 14. 'Depart from evil, and do good: 'Seek peace and pursue it. 15. 'The eyes of the LORD are upon the righteous, and his ears are open unto their cry. 16. 'The face of the LORD is against them that do evil, to cut off the remembrance of them from the earth. 17. 'The righteous cry, and the LORD heareth, and delivereth them out of all their troubles. 18. 'The LORD is nigh unto them that are of a broken heart: and saveth such as be of a concrete spirit. 19. 'Many are the afflictions of the righteous: but the LORD delivereth him out of them all. 20. He keepeth all his bones: 'not one of them is broken. 21. 'Evil shall slay the wicked: and they that hate the righteous shall be deisolate. 22. The LORD redeemeth the soul of his servants: and none of them that trust in him shall be desolate.' David was not only a great king, a mighty warriour, a sweet musician, but a holy preacher, and we here enjoy some of his divine instructions. 1. He begins with the first principles for his children's instruction, the fear of God, which is the beginning of wisdom. The children here spoken of were his subjects, or young persons in general, or more particularly those, whose tractable tempers rendered them attentive to the lessons he should teach. Note, (1.) It is the greatest mercy, when children from earliest infancy are instructed in the word of God. (2.) Negligent powers and matters will have a heavy charge to answer in the day of God, if, for lack of knowledge, their children and servants perish. 2. He answers the enquirers into the path of life and happiness, v. 12, with full instructions, v. 13, 14, by observing which we may secure not only all the comfort that this miserable world is capable of affording, but infinitely more, even a life of glory and happiness eternal. Keep thy tongue from evil; under the influence of divine grace, let all thy words be directed, that no cor. Vol. I. rupt communication, nothing profane, lewd, malicious, censorious, may proceed out of thy mouth, but such as it is to the use of edifying; and thy lips from pleasing guile: let all your dealings be with integrity, that no man go beyond or defraud his brother in any matter; and that your speech may be ever the language of your hearts. Depart from evil, as the abominable thing which God hates; let no allowed iniquity be indulged; avoid the perils, and then the places, that would be a share to you; and do good, the works of faith, and labours of love, that are truly good, as proceeding from the right principle, guided by God's word, the right rule, and directed to God's glory, the right end. Seek peace, in such a kind, affectionate, and obliging temper and conduct, as may justly give some offence; and pursue it: if, through the pride and perversons of others, the bond of peace is broken, though offended, be the first to seek reconciliation, ready to forgive and forget every provocation and injury. Blessed and happy are they who have thus their convertation in the world. 3. He enforces the holy ways he recommends by their blessed issue to those who follow them, and by the misery of those who forsake them. (1.) Great is the blessedness of the righteous. (1.) God takes the greatest complacency in them, v. 12; whilst cloathed with the righteousness of his dear Son, they appear without spur or blemish, and adorned with the graces of his holy Spirit, are all glorious within. (2.) He is ever attentive to their prayers. The tenderest parent never hears the lispings of his darling son with such readiness to pray, or feels such bowels of compassion for his means, when afflicted or hurt, as God does towards his children: no prayer is unnoticed, no groan unheard, no request denied. (3.) He is nigh to them that are of a broken heart; whether sin or suffering, or both, be the cause, he is near to help and heal them; and the concrete spirit feels the balms of his grace poured in at every wound. (4.) Though their afflictions be many, v. 19, as well as heavy, and such are often the lot of God's dearest children, yet he never leaves them to look under them. Whether they be wants of body, or distress of soul, the Lord delivereth them out of all, strangle to sometimes working for them by his providence, and manifesting more astonishingly to them the wonders of his grace. (5.) A peculiar care is over the righteous: not a loss of him shall be broken, which may emphatically be referred to our righteous Head, and, in a more general sense, to every faithful soul, whose concerns of every sort are in the hands of a faithful guardian. (6.) Their eternity is secured: The Lord redeemeth the souls of his servants; the price is paid in the blood of Jesus; and whatever distresses or temptations they may be yet exposed to, his redemption is eternal, and therefore the refuse as sure from the power of corruption, as from the guilt of sin; and none that trust in him shall be desolate, or guilty, or damned. God hath justified them from all things; they shall never enter into condemnation, and therefore no fears of death or judgment need make their spirits disconsolate: no one shall be lost of all the parachute remnant, but they shall come with Jesus in the day of his appearing, to grace his triumphs, and to be everlasting trophies of his victory. [2.] Deplorable is the end of the ungodly. The face of the Lord is agony them that do evil; his curle follows them as their shadow, embitters all their comforts, takes off their wheels, when most eager in their pursuit of carnal joy, and impresses a bitterness, that only the heart which feels it, knows. The stroke of God's judgments purifies them, to cut off the remembrance of them from the earth. Evil shall slay the wicked; the sting of death, the wages of sin, shall pierce them; sickness and pain, beyond the power of medicine to alluge, shall torment the wretched body; and bitterer anguish in their minds, and dark forebodings of approaching judgment, more terribly distressed their souls; till the awful hour comes, their eyes are fixed, convulsions seize them, and in a groan they expire. Happy for them if death ended there; but they that hate the righteous shall be desolate, or guilty, or damned: as they shunned them and their ways on earth, an eternal separation shall part them at death. Guilt, with all its horrors, shall go down with them into the grave; and at the day when body and soul must be again united, their damnation subliceth not: eternal desitations are determined upon them; abandoned of God, and driven from his pretence with wrath intolerable to bear, yet impossible to escape, into that place of torment, where the worms doth not, and the fire is not quenched. If such blessedness then attends the ways of grace and holiness; if such miseries await the paths of evil; shall we madly spurn our mercies, and court our ruin? God forbid! The persecution of Soul and his servants seem to be the subject of this psalm. 1. He complains, they forget the vain of himself and friends, ver. 1, 3, 4, 7, 11, 15, 16, 20, 21, 25, 26. 2. He stands his innocence, and good deeds towards them, ver. 7, 10, 12—14. 3. He prays to God to be his conferrer and deliverer, ver. 1—4, 17, 7 Q 22 22, 27, 29. 4. He prophesies the destruction of his persecutors, ver. 4, 5, 6, 8. 5. He promises himself that he shall yet see better days, ver. 9, 10. and that he will then attend God with his promises, ver. 18, 28. Much of this is applicable to Christ and his enemies, and to those of his church and people, to the end of time. 1. David calling upon God to plead his cause, and vindicate his injuries innocence. His enemies maligned and traached him; not satisfied with plundering him of all, and driving him out as a vagabond in the earth, they thrifled for his precious blood; were ever contriving secretly to enforse, in order to destroy him, and openly in arms purified him; whilst, both unwilling and unable to contend, he could only commit himself to him who judgment rightfully, and leave God to secure him from the croscels' injuries they wickedly plotted against him. Note, (1.) The best of men have been often persecuted as the vileth criminals; and the most insensitive and peaceable in the land, charged with the blackest designs of conspiracy and rebellion. (2.) When we have a good cause and a good conscience, it should make us the more easily put up with the veriliage of men. (3.) God will one day visit for oppression and wrong; till then, let us possess our souls in patience. 2. He prays that God would inwardly support him, and outwardly manifest his power to his enemies confusion. (1.) He begs inward support, v. 3. Say unto my soul, I am thy salvation: all other trials would fit light upon him, whilst he possessed this consciousness of God's power and grace engaged for him. Note, When the believer's conscience is affured of his part in the almighty Saviour, then all is peace within, and he can defy the glittering sword without. (2.) He cries for God's appearing to protect him, and confound his enemies; which is not the language of revenge, but spoken under the spirit of prophecy, as what would surely come to pull, as it may be rendered, she shall be, inflicted of let them be, &c. God's shield and buckler spread over him, and sword and spear lifted up against his persecutors, will not only save him, but destroy them. Terrible is the case of those, against whom the God of war goes forth to fight; shame and confusion must cover them, v. 4. As chaff before the wind, so easily shall they be dispersed before the blasting of the breath of his displeasure, v. 5. Unable to escape the divine vengeance which pursues them, their way shall be dark, that they cannot flee; and slippery, that they cannot but fall. Destruction, or the storm of wrath, v. 8. shall overtake him, Saul in particular, and every other enemy that dares rise up against God and his people. Intangled in the net he laid, shall his foot be snared, and the ruin he designed for others, return upon his own head. Note, (1.) Though we may not indulge private resentment, or with evil to our wrath enemies, we may safely pray for the deliverance of God's suffering people, and the confidious of the enemies of Christ and blackbands. (2.) The sinner's foot is in a slippery place, and through the darkness of his fallen mind, he sees not the dreadful pit just before him. 3. He rejoices in the confidence that God would save him, v. 9, and therefore ascribes to him the glory. All my heart, my soul and body, my whole man, shall say, Lord, who is like unto thee? So perisheth in thy own excellencies, so condellecting to thy poor people, so good to redeem, so great to deliver them from all their mighty adversaries. Note, (1.) They who make the Lord their strength, will find him their joy. (2.) If God be for us, no matter who are against us. 11. 1. False witnesses did rise up; they laid to my charge things that I knew not. 12. 2. They rewarded me evil for good, to the spoiling of my soul. 13. 3. But as for me, 'when they were sick, my cloathing was tackcloth: I humbled my soul with fasting,' and my prayer returned into mine own bosom. 14. 1. I behaved myself; as though he had been my friend, or brother: I bowed down heavily, as one that mourneth for his mother. 15. But in mine I advertise they rejoiced, and gathered themselves together: yes, 'the abjects gathered themselves together against me, and I knew it not; they did tear me, and ceased not. 16. With hypocritical mockers in feasts: 'they gnaffed upon me with their teeth. It is not in the power of the most harmless to secure himself from fasthood; nor can the kindest treatment engage returns from the ungrateful. This David found. 1. False witnesses did rise up; they laid to my charge things that I knew not; seceded him of treasonable designs against Saul's life and government, which never entered into his thoughts; yea, which his conduct so glaringly confused, I Sam. xxv. 17, 18. Such perjured wretches likewise arose against the Son of David, Mat. xxvi. 60, and how many a time since hath the same comity against true godliness led the sons of wickedness to stick at no lies or oaths to blacken the faithful professors of it. 2. They shewed the basest ingratitude, rewarding him evil for good, to the fussing, or herawing of his soul; robbing him of his honour, his good name, his worldly goods, and aiming at his very life. Well had he ever deserved of the nation, as their champion and deliverer; of Saul, as his most faithful and valiant soldier and servant; of those who maligned him at court, as their affectionate friend. When they were sick, with tenderest sympathy he felt their pain, and fought with kind solicitude to remove it; with sackcloth of no fictitious grief, he went heavily; his countenance bespoke the emotions of his fraternal heart; and whilst for their sin he humbled his soul with fasting, his fervent prayers in their behalf testified the deep sincerity of his regard: but it returned into his own bosom, slighted and ill-requited by them, though not returned in vain; God's blessing, refused to them, lighted on his own soul. But how different their conduct! how cruel their returns! In mine advertise, or in mine hailings, they rejoiced; when trouble came upon him, when he was disgraced at court, and forced to fly as an outlaw; far from commiserating his sufferings, or espousing his righteous sparsity, they gathered themselves together, to mock and insult him: the very abjects, men of the vileth and meanest character, tore his reputation in pieces; he became the song of the drunkards, and in fights at their carnivals, or for a piece of bread, to curry favour with his enemies, hypocritical mockers set him up as the but of their ridicule and reviling, and proffered upon him with their teeth, as if they wished to devour him alive. Note, (1.) Base ingratitude wounds a generous spirit. (2.) The greatest services often merit as ill requisite. (3.) The tenderest sensibility is consistent with the truest heroism: the truly brave are most compassionate. (4.) Prayer for us is the best mark of friendship. (5.) Though our kindness may be lost upon the unthankful, and our prayers slighted, they shall not return without a blessing to confitees. (6.) If we, like David, are made the but of ridicule, the sport of souls, and the song of drunkards, let it not be thought strange: Jesus was thus treated, and the disciple is not above his matter. 17. LORD, 'how long wilt thou look on? rescue my soul from their destructions,' my darling from the lions. 18. 'I will give thee thanks in the great congregation: I will praise thee among much people. 19. Let not them that are mine enemies; wrongfully rejoice over me: 'neither let them wink with the eye,' that hate me without a cause. 20. For they speak not peace, but they devile deceitful matters against them that are quiet in the land. 21. Yea, 'they opened their mouth wide against me, and said, 'Aha, aha, our eye hath seen it. 22. Thou thou hast seen, O LORD, keep not silence: O LORD, be not far from me. 23. Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord. 24. Judge me, O LORD my God, according to thy righteousness, and let them not rejoice over me. 25. Let them not say in their hearts, 'Ah, so would we have it: let them not say, We have swallowed him up. 26. Let them be ashamed and brought to confusion together, that rejoice Mat. 1. joice at mine hurt: let them be¹ cloathed with shame and dishonour, that magnify themselves against me. 27. Let them shout for joy, and be glad, that favour my § righteous cause: yea, ¹ let them lay continually, Let the LORD be magnified, ² which hath pleasure in the prosperity of his servant. 28. And my tongue shall speak of thy righteousness and of thy praise all the day long. With eagerness the Psalmist calls upon God to appear, not merely as a spectator of the injuries done him, but as the righteous judge and arranger. In order whomsoever. 1. He describes the character of his enemies. They were as lives, v. 12. fierce and cruel; their hatred was cauteless, v. 19. they could not speak to him with common civility, v. 20. they were false accusers of the faithful, who were quiet in the land, and gave no just offence to any man: they took a malicious pleasure in his sufferings, and inflicted him in his distress, v. 21. Such were the enemies of Jesus, ravenous, bitter, taunting, insisting, triumphing in his agony, and mocking him on the croft: we are by our profession his followers; may we be content with his reproach. 2. He prays, that God would arise to judge: he knew his cause was good, and therefore appeals to this high tribunal, v. 24. He cries to be delivered from the jaws of these lions, v. 17. That God would no longer keep silence, but pronounce the demons of just condemnation against them, and refuse his foul from sin and death, to which he was exposed, v. 17. He begs, that their joys in his sufferings may be short-lived, v. 19. and that their proud boathing may be silenced, and shame and confusion cover them; their projects defeated, and themselves brought to the draft, v. 20. N.A., The triumphing of the wicked is but for a moment, and the laughter of fools will soon be succeeded by everlasting sorrow. 3. He expresses his ardent desires, that the faithful servants of God, and his true friends, might see God's gracious dealings with him, and rejoice in his triumphs, blessing God for the vindication of injured innocence, and delighted in his prosperity, as if their own. Nate, (1.) It is a joy to every faithful follower of the Lamb, to see their fellow-members happy and prosperous. (2.) Though for our good God sees it needful to affect his servants, he takes no pleasure in their sufferings, but delights in their prosperity. (3.) All our comforts come from God's hands, and for them he well deserves to be blessed and praised. 4. The Psalmist himself experiencing such mercy from God, declares he will not fail of telling abroad God's praises in the great congregation, v. 18. and magnifying his righteousness, v. 28. so eminently displayed in this interpolation: nor shall his gratitude ever be silent, but all the day long, whilst life and breath endure, his praise shall be loud and ceaseless, till the songs of time shall give place to the never-ending songs of eternity. The occasion of this psalm appears to be the persecution of Saul, or Absalom. He may observe in it, 1. The forefathers of Sin, and how witherious it is, ver. 1—4. 2. The goodness of God, and how gracious he is, (1.) To all his creatures in general, ver. 5, 6. (2.) To his own people in particular, ver. 7—9. With which the psalmist is encouraged to pray for all saints, ver. 10. for himself to particular, and his own preservation, ver. 11. and to triumph in the certain fall of his enemies, ver. 12. ¶ To the chief musician, A psalm of David the servant of the Lord. 1. Rom. ii. 1. THE transgressions of the wicked faith within my heart, that there is no fear of God before his eyes. 2. For he flattereth himself in his own eyes, until his iniquity be found to be hateful. 3. The words of his mouth are iniquity and deceit: he hath left off to be wise, and to do good. 4. He deviseth a mischief upon his bed, he setteth himself in a way that is not good; he abhorreth not evil. The highest title of the greatest monarch, or the wisest man, is to be called the servant of the Lord; in this David glooms, as his most distinguished honour. We find him here describing the wickedness of the wicked in its true colours, beginning with the root of bitterness within, and proceeding to the hateful fruits without. 1. The fear of God is banished from his eyes; this the transgressions of the wicked faith in my heart. David, by observing and marking his conduct, could not but be so convinced; for they who daringly and avowedly continue in the breach of God's laws, must need be destitute of his fear. Nate, It is no charity to deny the evidence of our senses, and to hope well of those who live in open sin. 2. He cries, Peace, peace to his soul; he flattereth himself in his own eyes, either that God regardeth it not, or will wink at what he calls the little escapes and infirmities of human nature; that his judgments will not be so severe as his word seems to say; that death is at a distance; that if he must repent, it is time enough yet; and as lead he shall do as well as thousands of others, whom God will not be so hard as, for a little sin here, to destroy eternity. By these and the like vain and infidel reasoning, his heart is hardened and secure, till his iniquity be found to be hateful. However men flatter themselves, the day is near when they must be undeceived, and a lie be found in their right hand; when God shall flash conviction on the self-deceiver, make his abhorrence of sin evident, and wrath to the uttermost be for ever the portion of the sinner's cup. 3. Out of the abundance of the heart his mouth speaketh; corrupt and vile discourse defiles his lips, and, as he deceives himself, he heck to impose upon others by falsehood and hypocritical professions. 4. Though once he pretended regard to religion, he hath thrown off the truth, v. 3. and cast the reins upon the neck of folly and sin. Nate, None are so bad as those who once made a profession of godliness, if they depart from it. 5. His thoughts are ever set on mischief; on his bed he contrives it; and, when he arises, deliberately and resolutely pursues the schemes he hath formed to gratify his lulls, and injure his neighbour. Nate, (1.) Deliberate sin shews the devil's power in the heart uncontrolled. (2.) They who, awake on their beds, have not their thoughts occupied in God's word, will find a temper near, who will be busy to suggest to them evil. 6. He abhorreth not evil; nothing flucks with him; he hath silenced remarks, and takes pleasure in his abominations. To sin through temptation is sinful; but to take pleasure in sin, without fear or restraint, is exceeding sinful. 5. ¹ Thy mercy, O LORD, is in the heavens; and thy faithfulness reacheth unto the clouds. 6. Thy righteousness is like the great mountains; ² thy judgments are a great deep: O LORD, thou preserveth man and beall. 7. How excellent is thy loving kindness, O God! therefore the children of men! put their trust under the shadow of thy wings. 8. ³ They shall be abundantly § satisfied with the fanness of thy house; and thou shalt make them drink of the river of thy pleasures. 9. For with thee is the fountain of life; ⁴ in thy light shall we see light. 10. O continue thy loving kindness unto them that know thee; and thy righteousness to the upright in heart. 11. Let not the foot of pride come against me, and let not the hand of the wicked remove me. 12. There are the workers of iniquity fallen: ³ they are cast down, and shall not be able to rise. The world affords a dark prospect to the child of God; he must look above him, not around him, if he would be comforted, and there a blessed scene presents itself in that glorious God, who is the joy of his people, and the portion of their inheritance. 1. He contemplates the bright perfections of the blessed God. Thy mercy is in the heavens, laid up for thy people, notwithstanding all the devices of the wicked against them; and as this is now their protection, shortly they will be brought to these heavens, eternally to enjoy it. To this it is owing also, that sinners are so long borne with; God is merciful, not willing that any should perish, but that all should come unto repentance. Thy faithfulness reacheth to the clouds: though men are false, and turn as the weather-cock, God is faithful, and never changes; and we may confidently trust him to fulfill all his promises; nor need think it long that sinners are born with; his threatenings will be accomplished in their season. Thy righteousness is like the great mountains; either that righteousness which is the sinner's justification, sure and everlasting; or those decisions against the impenitent, which are fixed and immovable. Thy judgments are a great deep, unfathomable often by the shallow line of human understanding, but always directed with infinite wisdom, and unimpeachable equity. 2. He meditates with delight on his dispensations of providence and grace towards his people, in all which his excellent loving kindness appears. In general, all creatures partake of his providential care: not only man, the Lord of the creation, but every beast, is fed by his bounty, and preserved by his providence; whilst with especial regard he manifestly his loving kindness to those who put their trust under the shadow of his wings, and fills their hearts with wonder, gratitude, and love. With liberal hand their wants are all supplied; with the fancils of his house they are satisfied: an all-sufficient God is an all-sufficient portion. Of earthly blessings they shall have enough, whilst sweet content makes every meal a feast: with spiritual communications they shall be abundantly replenished; enjoying, in holy ordinances here below, divine fellowship with the Father and his Son Jesus Christ; and daily looking for the perfection of happiness in the full, uninterrupted, and eternal enjoyment of God's precious and love in his temple of glory above. Even in this vale of tears, thou shalt mute them drink of the river of thy pleasures; those pure joys, that they who thrift after righteousness fast, when coming to Jesus to drink, they receive out of his fashers the abundance of pardon, grace, and cohabitations, the fortuities of those eternal pleasures that are at God's right hand for evermore. For with thee is the well of life; thou art the living fountain; thy breath first animated the fiddish clay; but better far, quickened by thy free spirit, our soul, dead in trespass and sins, first felt new powers infused, and truly began to live. With living dreams fed from the sacred fountain, we are enabled daily to increase with the increase of God, and heartily we expect to drink at the fountain-head, and live eternally glorious and happy, like the author of our blessed immortality. In thy light shall we see light; without thee all is darkened; no fun to thine, no ere to see; but when thou deft arise, the Sun of righteousness, then shalt our fights eyes—hals meet the welcome day. Before us lies the path of life and glory, and distant realms of everlasting light terminate the prospect. Thither our willing feet are halting; and, yet a moment, shall arrive at that bright world, where, face to face, we shall behold the beatific and transforming vision, and in the contemplation of God's transcendent excellences, be unutterably and eternally happy. 3. He prays for himself and others, that they may be continually blessed with the communications of divine grace: that those who know God, may follow on to know him more and more, v. 10. supported by his loving kindness, gaining a more distinct view of their divine justifying righteousness, and experiencing God's constant protection from the power of evil. For himself he begs, that the fact of pride may not come against him, to transpire him down, or the hand of the wicked prevail, to destroy him; that neither his enemies without or without, spiritual or temporal, may remove him from his stedfastness. Note, Tho' we have assured promises of being kept, yet must we be ineceliant in prayer for their accomplishment. 4. He forefires the ruin of the wicked near, certain, and fearful; psalms under the stroke of death's resistless arm; oest down by the just sentence of the eternal judge, into the place of torment, and never able to rise from that bed of death, where the sufferings are as everlasting as they are intolerable. O gather not, Lord, my soul, with these sinners! This psalm is a sermon, full of useful instruction for the people of God, and a key to the mysteries of providence. 1. David forbids us to first at the prosperity of the wicked, ver. 1, 7, 8. (1.) Because of the scandalous character of the wicked, ver. 12, 14, 21, 32. and the honourable character of the righteous, ver. 21, 26, 30, 31. (2.) Because of the destruction and ruin which the wicked are nigh in, ver. 2, 9, 10, 20, 35, 36, 38. and the substance and protection which the righteous are sure of, ver. 13, 15, 17, 28, 33, 39, 40. (3.) Because of the particular mercy God has in store for all his people, ver. 11, 16, 18, 19, 22—25, 28, 29, 37. 2. He prescribes very good remedies against it, ver. 3—6, 27, 34. ¶ A psalm of David. Heb. In truth. b 1 Pet. 1. 2. 1. 1. TRET not thyself because of evil doers, neither be thou envious against the workers of iniquity. 2. For they shall soon be cut down like the grafs, and wither as the green herb. 3. Truft in the LORD, and do good, so shalt thou dwell in the land, and verily thou shalt be fed. 4. Delight thyself also in the LORD; and he shall give thee the desires of thine heart. 5. Commit thy way unto the LORD: trust also in him, and he shall bring it to pass. 6. And he shall bring forth thy righteousness as the light, and thy judgment as the noon-day. The way of duty is made very plain, and therefore we are more inexcusable, if we depart from it. 1. The Psalms cautions us against envy and tresfulness because of the prosperity of the wicked. It had been a trial that himself had been beset with, and therefore he speaks from experience, which is the most effectual way of preaching. When in the world we see the unqually prosper, and proud oppressors glorying in the injuries they inflict on God's pernicated people, we are too apt to repine at their affluence and influence; to entertain hard thoughts of God; and for and murmur against the dispositions of providence; a temper as evil, respecting God, as tormenting to ourselves. 2. He gives a strong argument to silence our impatience. The prosperity of the sinner is short and precarious, as the withering grafs; and God's Cythie of judgment is wretched to mow them down, and call them into the oven as fast for the flames. Mark his end, and thou shalt not envy his way. 3. He prescribes the good we should follow, as well as the evil we should avoid, and enjoying the better portion in God's favour, have no reason to envy any worldling his possessions. Three things he advises, and supports each of them with the most forcible argument of the blessedness which would thence arise. [1.] To trust in the Lord, on his promises for support, and wait the illusor of his providences; and do good, persevering in the path of duty, however dark and discouraging it may appear; and then God will take care, you shall be fed, and not famished, as you may be ready to fear, if you act with conscientious integrity, in a world of country and blessedness; and dwell in the land, if not to great as others, yet with a peaceful conscience, and a contented mind, and that in a higher feast than luxury can give. [2.] To delight in the Lord, as the most blessed portion; in his love, as the best enjoyment; in his word, as the surest side deeds; and in his promise of glory, as the best inheritance; and he will give thee the desires of thine heart; a renewed soul, which delight us in God, can all for nothing he will not grant, because the sum total of all his requests is, thy will be done. [3.] To commit thy way unto the Lord, in prayer for direction, and with quærness expecting an answer; I doubted in every disposal, and assured that infinite wisdom and love will order all things to work for our good: and then, without any sinful expedients or contrivances of our own, he will bring it to pass; so that the event shall fully answer our expectations; and, however for a time blackened with calumny, rashly censured, or unjustly treated, he will make our righteousness evident as the light, and our judgment as the noon-day; where, either in time or eternity, he shall appear for the vindication of his people from malignant tongues, and the injustice of oppressors. If we have but faith and patience, the end must be glory and honour. 7. Rest in the LORD, and wait patiently for him: free not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass. 8. Cease from anger, and forsake wrath: free not thyself in any wise to do evil. 9. For evil doers shall be cut off: but those that wait upon the LORD, they shall inherit the earth. 10. For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be. 11. But the meek shall inherit the earth: and shall delight themselves in the abundance of peace. 12. The wicked placards against the just, and gnatheth upon him with his teeth. 13. The LORD shall laugh at him, for he seeth that his day is coming. 14. The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to stay such as be of upright conversation. 15. Their sword shall enter into their own hearts, and their bows shall be broken. 16. A little that a righteous man hath, is better than the riches of many wicked. 17. For the arms of the wicked shall be broken: but the LORD upholdeth the righteous. 18. The LORD knoweth the days of the upright: and their inheritance shall be for ever. 19. They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied. 20. But the wicked shall perish, and the enemies of the LORD shall be as the fat of lambs, they shall consume: into smoke shall they consume away. The foregoing precepts are here reinforced and enlarged upon, and we have need of line upon line, seeing our hearts are so corrupt, and our understanding so darkened. Abundant reasons are here urged, why we should patiently wait upon the Lord, and without anger, envy, and discontent, behold the prosperous sinner, and bear up under every cross we may be called to suffer from him. 1. A variety of reasons for our quiet submission is here produced from the misery of sinners. [1.] Their ruin is determined, v. 9. Though for a while their evil counsels seem to succeed, v. 7. not all goes smoothly on, yet they are only raised to a higher summit, to make their full more terrible. [2.] Their destruction is near, even at the door, v. 10. Their career is short; the length life is but a step, and they are often surprised in the midst, and their soul required of them. Each moment is uncertain, each breath precarious, and then all their hopes perish, vanishing as the smoke from the altar, v. 20. [3.] Their own devices shall fall upon them, v. 12—14. This crafty, cruel, and, in their own apprehensions, confidant of success, God mocks at their impotent designs, and turns the destruction they had prepared for the defenceless poor, upon their own own heads. Their day is coming, a terrible day, when the wicked must tremble, and at which the righteous should rejoice. [4.] When God arises to judgment, they will perish for ever; his wrath, as the fire of the altar, shall burn, and none shall quench it: the wicked, as fuel for the flames, shall be consumed, or rather consuming yet unconsumed, in these everlasting burnings. 2. The unfeasibly happier lot of the righteous, with all their troubles, should replete every murmur of discontent because of the apparent prosperity of the ungodly. [1.] They shall inherit the earth, v. 9. Their patient waiting shall not be disappointed; the present world shall afford them a sufficiency, and in the new earth, where dwellers righteousness, they have a sure possession. [2.] They shall delight themselves in the abundance of peace. Whatever portion, be it less or more, they have below, one thing they enjoy better than the wealth of both the Indies, peace with God, and, as the effect of that, peace of conscience; a delightful peace, that makes even sufferings light, and adds a double refill to every enjoyment: a peace, to which the wicked are strangers; a peace the world cannot give; and, blessed be God, cannot take away; and abundance of peace, not only willful and moon endureth, or till life shall terminate, but permanent as the ages of eternity. [3.] The little a righteous man hath, is better than the riches of many wicked, v. 16. Of this world God's enemies have far the greater share; but without God's blessings the sweetest draught are bitter; and the worm of discontent at the root of their gourd makes it wither, when to appearance most flourishing. But the righteous man's little comes from God's gift, is enjoyed in his love, and improved to God's glory. He hath the great seasoning of contentment in wherthest flute he is, and, sensible how unworthy he is of the least, every thing he uses fills him with thanksfulness. A dry craft, with a sweet favour of Christ, furnishes a more delicious meal, than the tables of luxury ever afforded. [4.] The Lord upholoths the righteous; so that in all trials and difficulties he is supported within; and, as the everlasting arms are underneath him, he is now and for ever safe from fear of evil. [5.] The Lord transmits the days of the upright, v. 18. He takes notice of his daily service, faithful to reward him; of his trials, to support him; of his sermons, to comfort him; and gives him a sense of his love all the day long. [6.] Their inheritance shall be for ever, v. 18. Their portion, blessed as it is, shall not be circumscribed by the narrow bounds of time; but in heaven there is reserved for them an inheritance near-uptake, undefiled, which fudeth not away. [7.] They shall never be ashamed of their confidence, v. 19. In general calamities they shall be never desirous; in the evil day of death their faith and joy shall not fail them; and in the day of judgment they have boldness to appear before the awful but. Such present possessions, such eternal expectations, may well keep down every rising discontent. Why should we envy the ungodly their short-lived, embittered, unthinning, perishing enjoyments, when we have such a sufficient, satisfying, abiding portion here, and such a near prospect of a far more exceeding and eternal weight of glory hereafter? 21. The wicked borroweth, and payeth not again: but the righteous sheweth mercy, and giveeth. 22. For such as he blessed of him shall inherit the earth; and they that he cursed of him shall be cut off. 23. The hope of a good man are ordered by the LORD; and he delighteth in his way. 24. Though he fail, he shall not be utterly cast down: for the LORD upholoths him with his hand. 25. I have been young, and now am old: yet have I not seen the righteous forsaken, nor his seed begging bread. 26. He is so ever merciful, and tendeth: and his seed is blessed. 27. Depart from evil, and do good: and dwell for evermore. 28. For the LORD loveth judgment, and forsakeneth not his saints, they are preserved for ever: but the seed of the wicked shall be cut off. 29. The righteous shall inherit the land, and dwell therein for ever. 30. The mouth of the righteous speaketh wisdom; and his tongue talketh of judgment. 31. The law of his God is in his heart, none of his steps shall slide. 32. The wicked watcheth the righteous, and seeketh to say him. 33. The LORD will not leave him in his hand, nor condemns him when he is judged. We have here, 1. The contral between the righteous and the wicked in their dealings among men. The wicked borroweth, and payeth not again: knavith and unjust, they contract debts they are neither able nor design to pay: but the righteous not only maintain justice, but exercise mercy, lending to affil the industrious, and giving to relieve the necessities of the poor. 2. Their different regards from God, and expected end. The one is blessed with his favour, enjoys a present portion, and is designed for his eternal kingdom: the other is the object of his displeasure, under his curse in this world, and ready to be cut off from the earth, and consigned to never-ending misery in the next. 3. A variety of instances of God's kindness and regard for the righteous are insisted upon. [1.] His ways are ordered of the Lord, v. 23. His written word is his constant rule; his spirit of wisdom enlightens and directs him therein; and by the leadings of his providence he makes his duty plain, when in difficulties about his conduct. [2.] He delights in his way; takes a pleasure to see him walk under the influence of his grace. [3.] Though he fail, he shall not be with his will down. Fall he may, into sin, grievous sin, through the remaining corruption of his nature; but the Lord will recover him, and not suffer him to sink under guilt and despair: or not affliction, drop affliction, but he shall not be swallowed up thereby; God's comforts shall support him under them, and God's wisdom and love open away for him to escape. [4.] He shall not warn. However he may be reduced, God will some way raise him up a friend, that he shall not be forsaken: and this the Phalmith by long experience could declare, that he had never seen the righteous desirous, or his seed, the followers of his holy steps, begging their bread. Now, Common beggars usually owe their necessities either to their laziness, their extravagance, or their vices, which have disdained and disabled them. [5.] He shall be protected and preferred through every difficulty. God loveth judgment; he is not un-righteous to forget the works of faith, and labours of love; and in these the gracious soul exercises himself. His lips drop wisdom, v. 30. instructed of God in the ways of his grace, he labours to spread abroad a sweet favour of Christ; and his tongue talketh of judgment; God's method of dealing with saints and sinners, for the comfort of the one, and the conviction of the other. The law of his God is in his heart, written there by almighty grace; and being thus renewed in holiness, now of his steps shall slide. However, some throught at by wicked men, v. 32. or tempted by wicked spirits, the Lord shall preserve him from every fatal blow, restore him from every share, justify him from every accusation of earth or hell, v. 33. and preserve him safe to his everlasting kingdom. 4. When God is to rich in mercy, we are surely bound to duty. Depart from evil, and do good: daily seek to be farther removed from sin, and daily be profiling after higher measures of grace and holiness; changing sacrifices from all dishonest of flesh and spirit, and perfecting holiness in the fear of God. And as many as walk after this rule shall peace be upon them and mercy, and in the Israel of God. 34. Wait on the LORD, and keep his way, and he shall exalt thee to inherit the land: when the wicked are cut off, thou shalt see it. 35. I have seen the wicked in great power: and spreading himself like a green bay-tree. 36. Yet he pasthold away, and lo, he was not: yea, I fought him, but he could not be found. 37. Mark the perfect man, and behold the upright: for the Lord of that man is peace. 38. But the transgressors shall be destroyed together, the end of the wicked shall be cut off. 39. But the salvation of the righteous is of the LORD, he is their strength in the time of trouble. 40. And the LORD shall help them, and deliver them: he shall deliver them from the wicked, and save them, because they trust him. We cannot have the path of duty too frequently or too warmly enforced. 1. The Phalmith repeats the exhortation to wait on the Lord, in patient perseverance, infant prayer, and humble faith; and keep his way; make conscience of duty, consult his word, eye his providences, submit to his corrections, improve his mercies, then all will be well. 2. His arguments for so doing are the same as before; the misery of the impenitently wicked, and the blessedness of the righteous. [1.] The misery of the wicked. He shall be cut off, from life, from hope, from God, from glory. David had lived to see the divine threatenings accomplished; he had beheld his spreading branches and lofty head, like a bay-tree flourishing; yet how momentary the prosperity: the ax of judgment is laid at his root; he falls, forgotten among the living; his memorial perishes, and, as fuel only for the flames, he is cast into the burning lake. Nor was this the cafe of one notoriously abandoned, but shall be the portion of all unhumbled sinners, be they never so great, never so numerous: they shall be destroyed together, sinking in one promiscuous ruin; and, having been companions in sin, must mingle their exsfoliates tears, and lie down together in that sin from which there is no deliverance. [2.] The blessedness of the righteous, the perfect, the upright; that is, of the soul that, justified in a Redeemer's righteousness, and renewed by a Saviour's grace, seeks in simplicity to please God. He shall be delivered from all his enemies, and strengthened in every time of trouble, v. 39, 40. of our own offences against God, will serve to make us patient under the provocation of men. (2.) They who have a true sight and sense of sin, cannot but be deeply sorry for having offended a God so holy, and grieved him that is so gracious. 4. He directs his prayer to God for help, for present help; forfade me not, O Lord; though left of all beside, let thy presence comfort, thy power support me: O my God, he not far from me, my God in whom, by promise, I have an interest, whose nearness to me I now peculiarly need; make hush to help me, for I am ready to halt, v. 17. under such complicated and continual sorrow, make hush then, O Lord, my substance, on thee I place my hope, from thee alone my help must come, and cheerfully I refuse myself up to thee, persuaded that thou art and will be my present, yea, my eternal salvation. Let God's Israel then in deepest affliction still trust, and not be afraid. David seems to have penned this psalm under some season of deep affliction, wherein he found it difficult to exercise that patience he had so his preferred; so much easier it is to preach than to practise. 1. He relates the struggle that he felt between grace and corruption, vers. 1—3. 2. He meditates upon the doctrine of man's frailty and mortality, vers. 4—6. 3. He prays for the pardon of his sins, the removal of his afflictions, and the lengthening out of his life will be seen ready for death, vers. 7—13. To the chief musician, even to 'Jeduthun, A psalm of David. 1. I Said I will take heed to my ways, that I sin not with my tongue: 'I will keep my mouth with a bridle, while the wicked is before me. 2. I was dumb with silence, I held my peace, even from good, and my sorrow was stirred. 3. My heart was hot within me, while I was muting the fire burned: 'One spake I with my tongue. 4. LORD, 'make me to know mine end, and the measure of my days, what it is: that I may know how frail I am. 5. Behold, thou hast made my days as an hand-breadth, and mine age is as nothing before thee: 'verily every man is his best state is altogether vanity. Selah. 6. Surely every man walketh in a vain shew: surely they are disquieted in vain: he 'breateth up riches, and knoweth not who shall gather them. Jeduthun seems to be the chief musician who led the band, to whom this is directed, 1 Chron. xvi. 41. and it contains much matter for a mournful song, suited to loath the foremen which mortality is here to, and reconcile our fouls to the holy will of God. 1. David reflects upon the solemn purposes he had formed, to watch over his words and ways, which was so needful when many eyes were upon him, waiting for his halting. He said within his heart, I will take heed to my ways, to walk circumspectly after the word and will of God. I will keep my mouth and a bridle from every murmuring expression under my trials, while the wicked is before me, who would take pleasure to see him provoked to speak unadvisedly with his lips. Note, (1.) We send much watchfulness and circumspection, in order to walk aright; a careless heart will make crooked ways. (2.) Nothing is more difficult to restrain than the tongue; he is a perfect man that can curb it. 2. For a while he kept his purpose, v. 2. Silent as a dumb man, under every provocation; and least he should speak wrong, he even held his peace from good words, which, though spoken with the kindest purpose, serve only to stir up the greatest wrath of the wicked. 3. Unable long to refrain, at first his grief, pent up, but swelled the more; his heart grew warm, either with zeal for God, or rather with impatience under his sufferings, and muting upon the wickedness of his enemies, his own afflictions, the fire of anger kindled, and he spake with his tongue; either wetting impatiently to die out of his troubles, or rather that God would make him look to his end, as a support to him under them. Note, When the mind is ever ruminating upon its foremen, and reflecting upon the authors of them, the galling fore is aggravated, and fuel provided for the fire of discontent. (1.) He begs to know his end. If considered as the language of halliness, it means that it might be soon, that his troubles and life might end together; or it is a prayer for support under them, in the view of his quickly approaching death, and the blessed rest which would then ensue. Note, (1.) The consideration of our latter end should be the frequent subject of our meditations, that the certainty and nearness of it being more deeply felt, we might be more solicitous to prepare for it. (2.) When sickness, decay, or age are teaching us our frailty, we are peculiarly called upon to seek a more enduring portion in the eternal world. (2.) He replies to his own enquiry: Behold, thou hast made my days as an hand-breadth, so keenly in the measure of man's short life; mine age is as nothing before thee; compared with God's eternity, shorter than a moment: surely every man at his half estate, when most prosperous, covered with honour, health, and wealth, is altogether vanity; every thing he possesses is insignificant. Surely every man, of whatever rank or degree, sunheld in a vain form, when in the eyes of worms like himself, in pageant splendor he appears distinguished, vain is the gaudy pride, himself a flaking shadow, yea, the shadow of a shade: surely they are disquieted in vain, their holy anxious cares disturb them, often groundless, ever useless; he beepeth up riches, vain comforters in a dying hour; riches, which he that increaseth, increaseth sorrow and care, and must leave behind him, he knows not whether to a wise man or a fool: surely all is vanity. Note, The more we see vanity stamped upon the creature, the more solicitous should we be to secure the substantial and eternal good. 7. And now, LORD, what wait I for? my hope is in thee. 8. Deliver me from all my transgressions, make me not the reproach of the foothills. 9. I was dumb, I opened not my mouth; because thou shalt it. 10. Remove thy stroke away from me: I am consume, by the blow of thine hand. 11. When thou with rebukes doft correct man for iniquity, thou makeest this beauty to consume away like a moth: surely every man is vanity. Selah. 12. Hear my prayer, O LORD, and give our unto my cry, hold not thy peace all my tears: for I am a stranger with thee, and a sojourner, as all my fathers were. 13. O spare me, that I may recover strength, before I go hence, and be no more. The views of man's vanity bids him look for a more enduring portion in God. And therefore, 1. He provides that on him all his hope is fluid, and that as he could expect nothing beneath the sun, as his happiness, neither would he be disquieted with the light and momentary troubles he might be exposed to. Note, (1.) The less we expect on earth, the more will our eyes be turned to heaven. (2.) Whatever else is a vain hope, they who hope in God shall never be ashamed. 2. He prays for pardon and deliverance. His sins were his great concern, he longs above all things to be delivered from their condemning guilt, that he may enjoy peace of conscience; and from their prevailing power, that would give occasion to the wicked and foolish to reproach him: and then he hopes his sufferings would be removed also, that lay heavy upon him. The stroke of God's hand consumed him, his strength failed him, his health and beauty decayed, as a garment moth-eaten: he wept and prayed therefrom, begging God's kind regard to his prayers and tears, and pleading his old loving-kindnesses that had been shown to his fathers, when strangers and signatures. Like them therefore in temper, he begs to share their mercies. Note, (1.) Our ceaseless prayer must be for pardoning mercy. The sting of affliction is removed when sin is forgiven. (2.) One stroke of disease makes strange alterations; the blooms of beauty fades, the sparkling eye is dim, the really lip is livid, and languor, paleness, and decay, mars all the lovely form. How poor a thing then to be proud of, how precarious a vanity! (3.) The prayer of faith, and the tears of penitence, will never be disregarded of God. (4.) When we consider ourselves as really strangers upon earth, who neither have nor seek our rest below, each trial we meet will quicken our pace, and whet our longings after our houle and home, a manion in the skies. 3. With holy resignation, v. 9. he surrenders up himself to God; having begun to pray, his ruffled spirits are composed, and his soul returns to its rest again. Since God's hand is in every affliction, and every chastisement must righteous, yea less than our iniquity deserves, it will become us to find fault, but rather continually to acknowledge that he doth all things well. 4. He concludes with a desire of some short respite, that he might recover his bodily and spiritual strength a little, if so God pleased, to serve his cause and intereth upon earth, and grow more meet for his inheritance above, before he left this mortal scene, and returned to his eternal rest. This psalm is a prophecy of Christ, his mediatorial undertaking, the sufferings he underwent, his prayers for support, and the deliverance so obtained. Probably David penned it on some special deliverance of his own, and whilst he was opening his mouth in praise, the the spirit of prophecy led him on to speak of that Son and Lord of his, to whom much of what he says is only applicable. 1. He begins with recording God's favour, and describes the character of the truly blessed man, ver. 1—5. 2. He speaks of the Redeemer's glorious undertaking, ver. 6—10. 3. He prays for himself and all the faithful, ver. 11—17. ¶ To the chief musician, A pfalm of David. ¶ Heb. In writing I wanted. ¶ Pfal. sect., 14. &execut. ¶ Heb. A pot of rock. ¶ Zech. in 11. ¶ PC. exc. 11. ¶ Ibid. in 2. ¶ Joc. and 11. ¶ Ioh. v. 9. ¶ Joc. 10. ¶ Pfal. sect. 2. ¶ P. execut. ¶ 1. Con. ii. ¶ Eph. iii. 18, 19. 1. WAITED patiently for the LORD, and he inclined unto me, and heard my cry. 2. He brought me up also out of 2 an horrible pit, 'out of the miry clay, and set my feet upon a rock, and established my gongs. 3. And 'he hath put a new song in my mouth, even praise unto our God: 'many shall see it and fear, and shall trust in the LORD. 4. 'Blessed is that man that maketh the LORD his trust: and respecteth not the proud, nor such as turn aside to lies. 5. 'Many, O LORD my God, are thy wonderful works which thou hast done, and 'thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, 'they are more than can be numbered. None ever yet trusted in God, and were confounded. The Pfalmist acknowledges, by blessed experience, that in his deepest distress God had not failed him, I waited patiently on the Lord; though his burden was heavy, and help long delayed, he fainted not, but cried unto God, and God heard and answered him. He brought me up also out of the horrible pit of delipondence, and out of the miry clay, in which he was fast stuck that he could not get out, and let my feet upon a rock, where nothing could shake him, and established my gongs, that no power of evil might be able to turn him aside. Then was his mouth filled with joy; he hath put a new song of praise into my mouth, and from his own case he doubted not but others would be encouraged to exercise the same faith; many shall be it and fear, and shall trust in the Lord, and whoever doth do, renouncing every other confidence, will be found truly blessed and happy, v. 4. Thus Jesus waited on God, when agonizing in the garden, and bleeding on the tree: horrible indeed was the pit in which he lay, when loaded with the guilt of all our iniquities, the pains of hell get hold upon him, but he cried, and God heard him. From the grave he brought him up, raised him to the throne of glory, firm as a rock, and established as the days of eternity. With everlasting joy upon his head, there he reigns; and all his people, renouncing every other hope of righteousness, and every lying vanity which would draw off the fogginess of their eye from him, look to him, trust in him, fear him, and find themselves blessed in so doing. This relieves their delipondence, recieves them from the horrible pit of hell, raises their hearts from melancholy fears to confidence, and changes their voice from mourning to praise; rejoicing in Christ Jesus, in his sufferings, righteousness and glory, and deriving from thence joy unspokable and full of glory. 6. 'Sacrifice and offering thou shalt not desire, mine ears hast thou opened: burnt-offering and sin-offering hast thou not required. 7. Then said I, Lo, I come: in the volume of the book it is written of me: 8. 'I delight to do thy will, O my God: yea, thy law is within my heart. 9. 'I have preached 'righteousness in the great congregation: lo, I have not refrained my lips, O LORD, thou knowest. 10. I have not hid thy righteousness within my heart, I have declared thy faithfulness and thy salvation: I have not concealed thy loving-kindness, and thy truth, from the great congregation. These are the words of the Divine Redeemer, the song of praise put into his mouth, which, as the representative of his redeemed people who are included in him, he offers for the glorious work of redemption. Many and wonderful are the works of God, wonders of creation and prevalence, admirably ordered and disposed with infinite wisdom, all designed for the good of men, and so innumerable, that we are lost in the vast abyss, and know not where to begin or where to end the song of praise: but once more eminent, more transcendently glorious than all the evil, stands forth, and claims peculiar admiration. Great is the work of worlds, spoke into being at a word; great the upholding powers, that still preserves and regulates with wondrous harmony the vast creation; but greater for the vast design and wondrous execution of man's redemption, by the incarnations, suffocating, and death of God's eternal Son; and this is here set forth and quoted at large by the Apostle, Heb. a. 5. 1. The insufficiency of all ceremonial sacrifices is here intimated, and their utterly ceasing to be offered when the oblation of the body of Jesus once for all should abolish these shadows, v. 1. They were indeed of Divine institution, but all their efficacy lay in directing the offerer's faith to the vicarious sufferings of God's Son; for their own taken, they were never acceptable to God, who could take no delight in the blood of bulls, nor could they ever pacify the sinner's conscience, which required a better sacrifice than these to take away sin. 2. The voluntary oblation of Christ, in consequence of the everlasting covenant, and the Divine designation, is mentioned, v. 7. In the records of eternity it was enrolled, in the revealed word declared, and in the fulness of time manifested. Mine ears hast thou opened, perhaps alluding to Exud. xxi. 6. intimating his taking the form of a servant, or as the Apostle quotes it, a lady hast thou prepared me, and this his choice: it was not what he was obliged to, but by voluntary engagement, and the conftrinings of mighty love towards miserable man. But having once engaged, he ratified the agreement, professes his readiness to abide by it, yea, takes delight in executing it; and from his heart is ready to fulfil all the will of God, respecting his mediatorial work, whether by obedience or sufferings, in behalf of his ranfomed people. Now, If Christ so readily engaged for us, what gratitude and willing subjection do we owe him in return? 3. He became himself the great preacher of the righteousness he wrought out, and the salvation he accomplished; in both which also God's faithfulness to his promises appeared, and his transcendent loving-kindness to the children of men. These Jesus declared, nor kept back from us any thing of the whole counsel of God. Blessed he his name, that his divine sermons have reached unto us: oh! that we may experience divine teaching also, and read so as to understand. 11. Withhold not thou thy tender mercies from me, O LORD: 'let thy loving-kindness and thy truth continually preserve me. 12. For innumerable evils have compelled me about, 'mine iniquities have taken hold upon me, so that I am not able to look up: they are more than the hairs of mine head, therefore my heart, for the same, to believe me. 13. Be pleased, O LORD, to deliver me: O LORD, make haste to help me. 14. Let them be ashamed and confounded together, that seek after my soul to destroy it: let them be driven backward, and put to shame that with me evil. 15. Let them be deliolate for a reward of their shame, 'that say unto me, Aha, aha. 16. Let all those that seek thee, rejoice and be glad in thee: let such as love thy salvation, say continually, The LORD be magnified. 17. But I am poor and needy, yet the LORD 'thinketh upon me: thou art my help and my deliverer, make no tarrying, O my God. Though this may refer to the Pfalmist's case, as returning his prayer in the view of the glorious redemption accomplished for him, yet it may be also well applied to the Redeemer himself. 1. In executing his work, he must bear our sins, and carry our sorrows; and under these he complains and cries for help. Though in himself without sin, holy and harmless, yet when he appeared in our nature he became sin for us, not only an offering for sin, but having all the iniquity of his redeemed people actually imputed to him; so that in this view, never was a guilty soul so heavy laden: more than human through was needed to support the dreadful load; the humanity fainted, but by the eternal Spirit he was upheld. He prays, and pleads the truth and grace engaged to support him through his sufferings; and as his distress is urgent, he cries for pretext and immediate help, and was heard because he feared. Note, (1.) Since Jesus took not under the load of the sins of the world, shall our sins, but one of that many, lead us to despair! God forbid. (2.) They who plead the Divine faithfulness, may depend upon seeing the fulfilment of the promises. (3.) There is a throne of grace open, and through Jesus we may come boldly; no tender mercy will be withheld, no kindness refused, no help delayed when in his name we pray. 2. He prays for the destruction of all his enemies, which he foresees ready to be accomplished. The powers of hell that sought to destroy him, must fall as lightening before him; the Jews that in his crucifixion cried infidelity, Aha, so would we have it, are long since deliolate to their shame, dispersed into all the nations, and every where a proverb of reproach; and all his foes, whether fallen angels, or impenetent sinners, must at the last day feel the effects of his indignation, driven backward into hell, and covered with everlasting confusion. Note, All the afflictions of a faint of God, however Satan and his enemies may inflict over him, shall terminate to his comfort and their confusion. 3. He 3. He prays for his own redeemed ones, those that love thy salvation, love him, the author of it, and delight in the gracious way in which it is accomplished for them, and beftowed upon them; and seek thee, make God's will their rule, God's glory their end, and the enjoyment of God their sovereign happiness. Let them rejoice, on earth beginning the song of praise, and to eternity crying continually, the Lord be magnified. 4. He concludes with a believing commotion of himself to God. Though he was rich for our fakes, he became par and sooty, yet the Lord regarded him in his love ethan; and therefore trusting on his faving help and deliverance, he cries to him to make no delay. Note, (1.) Our spiritual poverty is abject, but we have an inexhaustible treasury, which the key of prayer can unlock. (2.) In every trial let us not think the time long; the promise is fore, the moment halting by, time expiring, eternity approaching, and there at least our salvation shall be accomplished. God's kindness and truth have often been the support and comfort of the joints, when they have had most experience of men's unkindness and treachery: for David found them. Here, 1. He comforts himself in God under his sickness, ver. 2, 2, 3, and lifts up his heart on prayer to him, ver. 4. 2. He represents the malice and influence of his enemies, ver. 5-9. 3. He leaves his case with God, not thinking but that he would even and favour him, ver. 10, 11, and concludes with a drawings, ver. 13. But if we look not further than David, even to his glorious Sin, we shall be beside the purport of this psalm. ¶ To the chief musician, A psalm of David. 1. BLESSED is he that considereth the 1st poor; the LORD will deliver him 2 in time of trouble. 2. The LORD will preserve him, and keep him alive, and he shall be blessed upon the earth; and 3 thou wilt not deliver him into the will of his enemies. 3. The LORD will strengthen him upon the bed of languishing: thou wilt 4 make all his bed in his sickness. 4. I said, LORD, be merciful unto me; 5 heal my soul, for I have sinned against thee. The labour of love is never labour lost; so the Psalmii affारण us. 1. He pronounces the man blessed that considereth the poor; either in general the poor in this world, compassionate their wants, sympathize with them in their sorrows, and seek by counsel, influence, and liberal distribution, to relieve the distress of the necessities; or it may refer to that poor man whom he ever remembers, Eccl. ix. 15, the lowly Jesus expected for our fakes to want, and having no where to lay his head: to consider his humiliation for us, is the way to true blessedness. 2. He shews wherein this blessedness consists. In trouble, God would deliver him, preserve him from his enemies, repay him with interest even upon earth, support him on the bed of languishing, and tenderly watch over him in his sickness. Note, (1.) Kindness to God's poor and afflicted ones, is highly our oneself as well as duty; none ever lost by lending thus to the Lord. (2.) God's blessing is the comfort of every estate; it can make the bed of languishing chastels, give rest in trouble, and make even grief to smile. 3. Having some good hope through grace, that he could claim the character, he is emboldened in prayer to seek the promises. Yet, as a miserable sinner in himself utterly undeterring, he pleads for mercy with God, and begs his sickness may be healed, that worth and most dangerous disease, corruption in his soul. Note, They who see deeply into their fallen nature, will, in their best estate, cry for mercy to their sins, and healing of their corruptions. 1. A S the hart panteth after the water-brooks, so panteth my foul after thee, O God. 2. My foul thirteth for God, for the living God: when thall I come and appear before God? 3. My tears have been my meat day and night, while they continually lay unto me, Where is thy God? 4. When I remember these things, I pour out my foul in me; for I had gone with the multitude, I went with them to the house of God; with the voice of joy and praise, with the multitude that kept holy-day. 5. Why art thou cast down, O my foul, and why art thou disquieted in me? hope thou in God, for I shall yet praise him for the help of his countenance. This psalm is entitled Machil, instruction, as containing sweet instructions for mourning souls. It is directed to the fous of Korah; for though their father perished in his sins, his children, who fled from his tent and treason, shared neither his punishment, nor lost their office as ministers of the sanctuary. We have here, 1. The eager longings of his soul after communion with God in the courts of his sanctuary. As the hart flying before the blood-thrifty hounds, parched with heat, and panting for breath, with such intense desires, is he a chief for God, for a tonic of his love and favour, even for the living God, the only fountain of true felicity; and looks with languishing eyes towards that heavenly hill where God manifested peculiarly his glorious presence. Note, (1.) Nothing but God will satisfy the believer's soul; a sense of his love is his supreme happiness, and if that be withdrawn, every enjoyment is tathlels. (2.) Whilst foolish men, with eager impatience, seek from the broken reforms of earthly comforts to flash their raging thrift: how few feel these ardent desires after the living fountain! (3.) Confiscated absence from the means of grace is a firm burden to the faithful, and quickens his longings after them. (4.) If God's sanctuary was so desirable, how much more his beatific presence in his eternal temple? 2. He laments the sorrows that oppressed him, the insults he dishoned from his taunting enemies, v. 5; and his depiction under the views of the blesings he had lost and the miseries he endured, v. 6. The heathen, among whom he dwelt, upbraided him as having no visible God, whilst their idols stood in their temples; or his Jewish enemies reproached him, as if he was now abandoned of God, because he appeared not instantly for his relief. These things melted his heart with sorrow, and made his eyes as fountains of tears, that, flowing ceaseless, mingled with his cup, or so affected him, that he forgot to eat his bread; whilst the remembrance of past happy days rose up to aggravate his distress in that strange land, where no songs of Zion were heard, no holy festivals observed to Jehovah, nor multitude of worshippers appeared, crowding his gates with laxatives of praise. Note, (1.) Affliction is no proof of God's want of affection to us. (2.) When outward distress lies heavy, inward temptations are often violent. (3.) The joys we have tailed in God, make the want of his presence, and the withdrawing his comfort, more grievous. 3. Under all he encourages his heart in God. Why art thou esy' deum, O my foul, so broken, so dispirited? why, though his hath prevailed, though Satan accuses, though darkened over-shadows thee, is he not the same God of grace, can his promises fail, or doth the cloud blot out the sun? why art thou shes disquieted within me, as if all were lost, and help despaired of? hope thou in God, cast this firm anchor there, and then thou shalt not only ride out the storm in safety, but, when these thick clouds disperse before his bright beams, the light of his countenance shall return, and the language of my ransomed soul be praise. Note, (1.) In our distresses it is good to reason with our souls, why am I thus? We often cause our own depiction, by pitying on our corruptions or afflictions, and forgetting the promises, grace, and faithfulness of our Redeemer. (2.) The longest night ends in day: if we have a little patience under our troubles, we shall surely at last find cause for praise. (3.) In heaven at least all our sorrows shall end, and the never-clouded light of God's countenance fill our souls with ever-lafting consolations. 6. O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill of Mizar. 7. Depe calleth unto deep at the noise of thy water-spouts: all thy waves and thy billows are gone over me. 8. Yet the LORD will command his loving-kindness in the day-time, and in the night his long shall be with me, and my prayer unto the God of my life. 9. I will say unto God my rock, Why hast thou forgotten me? why go I mourning, because of the oppression of the enemy? 10. As with a f sword in my bones, mine enemies reproach me: while they lay daily unto me, Where is thy God? 11. Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God. God is not displeased with us that we feel, nay that we complain, but he will not have us difficult him. The Psalmii is our gracious pattern. 1. He complains to God; and where can we get relief so soon as by pouring out our sorrows into his compassionate bosom? His heart was dejected; his troubles, like stormy billows, fuzzelloes, and each threatening to swallow him up, v. 7. Whilst God seemed as if he had forgotten him, v. 9. and given him up to his oppressing for; and their taunting reproaches, like a sharp sword, wounded his inmost soul, v. 10. Note, (1.) The louder the storm blows, the more earnest should our applications be to God. (2.) Though trouble upon trouble follow us, far be it from us to think God hath forgotten us. (3.) The faith of God's elect doth not fail, but it is often feeble and fore shaken. 2. He encourages his heart in God by the remembrance of past experiences, when God in former afflictions had appeared for him, v. 6. or it may signify, wherever he was he continued in ceaseless prayer; God was full his rest, there his soul shack fast, and he could not but confidently expect deliverance. The Lord will command his loving-kindness, and all the storms of affliction shall be bathed into a calm, and this publickly and openly in the day-time, that his enemies may be and own the hand of God within in his protection; and in the night, during the continuance of his afflicted state, though sorrowful, he would rejoice in him, his long shall be with me; the song, of which his grace, and love, and faithfulness is the burden, and my prayer unto the God of my life; my life bound up as with his own, and which, with humble faith, I will commit to his life keeping. With these views he can chide down his fears, and hid his troubled heart return to its rest again; what can more him whose hope is in God? what make him miserable, on whom the light of God's countenance shines? yea, what be wanting to his consummate felicity, who can lay assembly, My God? Note, (1.) When we remember what God has done for us, it should suppress our unbelieving fears. (2.) Wherever we are, or in whatever state, it becomes us never to restrain prayer before God. (3.) If God command his loving kindness, it is not in the power of earth or hell to make us miserable. (4.) In our worst estate we have much to be thankful for; if we consider our mercies, we owe continually the tribute of praise. (5.) If God be the God of our life, then death is disarmed. (6.) The feeble minded need repeated encouragement, so show of heart are they to believe. (7.) When we have a true interest in God, as our covenant God, we have nothing to fear from the malice of earth or hell. This psalm, it is likely, was passed upon the same occasion with the favour. In it, 1. He appeals to God concerning the injuries that were done him by his enemies, vers. 1, 2. 2. He prays to be restored to the free enjoyment of public ordinances again, and promises to make a good improvement of them, vers. 3, 4. 3. He endeavours to fill the tumult of his own Spirit, with a lovely hope and confidence in God, vers. 5. 1. JUDGE me, O God, and plead my cause against an ungodly nation; O deliver me from the deceitful and unjust man. 2. For thou art the God of my strength: why doft thou cast me off? why go I mourning, because of the oppression of the enemy? 3. O send out thy light and thy truth: let them lead me, let them bring me unto thy holy hill, and to thy tabernacles. 4. Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God, my God. 5. Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God, for I shall yet praise him, who is the health of my countenance, and my God. We have here, 1. David's appeal and prayer to God. Though in God's sight he would cry, enter not into judgment; yet, with respect to his enemies, he desired nothing more than to be tried at God's bar; where his innocence would certainly engage him for his advocate, against the ungodly nation of Israel, and the deceit. deceitful and unjust Saul; or his rebellious subjects, and his unnatural son. Note, Whether we desire it or no, there is a tribunal at which we must appear; and a judge at hand from whose existence there is no appeal: happy the soul that hath boldness in that day. 2. Under the most discouraging circumstances, he professes his fixed dependence on divine support: his foolish reason could hardly be reconciled to his oppressed situation, and his unbelieving fears were ready to prevail, v. 2. but he cleaves to God, as the God of his strength; and if so, omnipotence was his guard. Note, (1.) Under deep convictions there are often melancholy apprehensions in the children of God, as if they were subways: but till unchangeableness became variable, and omnipotence weak, that cannot be. (2.) It is often difficult to reconcile providences with promises; but with a little patience the mystery will be disclosed. 3. He prays for God's guidance and direction; his light of Divine teaching, and his truth in the revealed word, to lead him safe through all his difficulties and dark providences, and once since to bring him back to that happy hill and blest abode, where God's honour dwelled. Some interpret this of sending the Messiah, the light of the world, and his gospel, which is the truth emphatically, as these were the objects of longing deft to all the saints of old, who wished to see that blotted day: nor less do the faithful, in every age, cry for his appearing as the day-Star in their hearts, and to be led into deeper discoveries of his word of gospel grace; that by these they may be brought to God's eternal landbary, and have their feet set on the heavenly Zion. 4. He promises hereupon to compass God's altar; and his voice, like his harp in tune, should utter grateful sacrifice of praise to God; my God, he says, my covenant God, whom I have ever found gracious, good, and therefore true; and my exceeding joy, joy too big for utterance, and which time is too short to tell. Note, (1.) We have an altar it becomes us ever to approach with joy, remembering the sacrifice which Jesus hath offered, and the inestimable blessings we receive thereby. (2.) When we can say, my God, we shall be able ever to add, my joy, my exceeding joy; since compared with him and his love, we shall rejoice in other things as though we rejoiced not. 5. He concludes as before, with chilling his anxious heart, and calling his hope on that firm basis, whence nothing can move him. Note, Hope in God will never shame us, either in time or eternity. We are not told who the person of this psalm was, though probably it was David, who prophatically speaks of the afflicted state of the Jews under the Babylonish poke, or the persecution of Antiochus or more probably it is so far forward to gospel times, and the suffering of God's people in every age under the craft; in which view the apostle quotes ver. 22. Rom. viii. 36. which may be considered as a key to the whole. Christ's church must ever expect the craft, till he comes to believe the crown. The people of God are taught, 1. To man with thankfulness the great things God has done for their fathers, ver. 1—8. 2. To exhibit a memorial of their pretext voluminous state, ver. 9—16. 3. To file a pretext of their integrity and adherence to God actuality, ver. 17—22. 4. To ledge a petition at the throne of grace for favour and relief, ver. 22—26. ¶ To the chief musician for the sons of Korah, Ma'chil. 1. WE have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old. 2. How thou didst drive out the heathen with thy hand, and plantest them; how thou didst afflict the people, and cast them out. 3. For they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them. 4. Thou art my king, O God, command deliverances for Jacob. 5. Though thee will we push down our enemies; through thy name will we tread them under that rife up against us. 6. For I will not trust in my bow, neither shall my sword save me. 7. But thou hast saved us from our enemies, and hast put them to shame that hated us. 8. In God we boast all the day long: and praise thy name for ever. Selah. The church of God is the same in all ages, saved by the same blood, strengthened by the same grace, opposed by the same enemies; and expecting the same deliverances. Here we behold her profanate under the feet of her enemies, but calling to mind former days, and hoping still in God. 1. In their distress the people of God look back to their father's mercies; the wonders God had wrought of old, calling out the Canaanites before them, and giving them their land for an inheritance; and this not by any prowess or might of their own, but by such repeated miracles as convinced them of the hand from whence all their victories came, and of the great good will of God therein manifested towards them, v. 1—3. Note, (1.) Memorials of past mercies deserve to be faithfully recorded, and proudly transmitted to our children, for their encouragement in every time of need. (2.) Nor by human power, but Divine, was the glorious gospel of Jesus made at first triumphant over the powers of darkness and heathenings; and he who once made bare his arm to plant, will not fail to preserve it; and every antichristian foe, however tyrannous and persecuting, shall fail at last before it. 2. They profess their confidence in God for present salvation, and join their prayers that he would hasten it in his time. God is their king, therefore he will protect his faithful subjects: renouncing all human confidences, they rest their case with him, to tread down their enemies, and cover them with shame, and know it is but for him to speak and the work is done: Command deliverance for Jacob; deliverances of all kinds, spiritual, temporal, eternal, from men, devils, sin, corruption, death. Note, (1.) Whilst we pray for ourselves as individuals, the church of Christ, and especially the persecuted members of it, should ever be remembered by us. (2.) They who would prevail against their spiritual enemies, must rest renounce themselves, that God may be glorified. When I am weak, thou art I strong. 3. They boast themselves in God, not in themselves, unless they glory in their infirmities, that the power and grace of God may more abundantly appear: God is their glory and praise for ever. Note, The work of eternity will be everlasting praise; when with unutterable transport our golden crowns shall be cast at the Redeemer's feet, and all our great salvation ascribed to his power, grace, and love. 9. But thou hast cast off, and put us to shame; and goest not forth with our armies. 10. Thou makest us to turn back from the enemy: and they which hate us spoil for themselves. 11. Thou hast given us, + like sheep appointed for meat: and hast scattered us among the heathen. 12. Thou select thy people for nought, and doest not increase thy wealth by their price. 13. Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us. 14. Thou makest us a by-word among the heathen: + a shaking of the head among the people. 15. My confusion is continually before me, and the shame of my face hath covered me: 16. For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger. We have here the deep complaints of the persecuted church of God: to the eye of Jesus they descend cast off, disowned and dishonoured; their armies disconcerted, as hath been often the case with those who have attempted to oppose the papal tyranny, and slain like sheep before hungry wolves; sold under the antichristian yoke, and no glory arising to God, as they are apt to conclude, from their oppression; loaded with contempt, and every oppressuous name, as heretics, dogs, fanatics; ridiculed and insulted; covered with shame and confusion, and grieved at the blasphemies uttered by their antichristian foes against God, his truths, and people. Note, (1.) They who are cast down, are tempted to think themselves cast off. (2.) Reproach and sufferings are our appointed crots; let us not shrink under them. (3.) Though we may foolishly wonder why God permits his foes and ours to trample on his people, we shall know hereafter, and admire the dispensation. (4.) The dishonour cast upon God, is a greater grief to the christian spirit than the injury done himself. 17. All this is come upon us; yet have we not forgotten thee, neither have we dealt fally in thy covenant. 18. Our heart is not turned back, neither have our steps declined from thy way. 19. Though thou hast fore broken us in the place of + dragons, and covered us with + the shadow of death. 20. If we have forgotten the name of our God, or + stretched out our hands to a strange god: 21. Shall not God search this out? for he knoweth the secrets of the heart. 22. Yes, for thy lake we are killed all the day long; we are counted as sheep for the slaughter. 23. A wake, why sleepeth thou, O LORD? arise, cast us not off for ever. 24. Wherefore hidest thou thy face? and forgesteth our affliction and our oppression? 25. For our soul is bowed down to the dust; our belly cleaveth unto the earth. 26. Anise + for our help, and redeem us for thy mercies take. 9. 17—26. Lord, to whom shall we go, may the church and every suffering member well say, but unto thee? for there is salvation in no other: higher therefore they fly, and 1. Plead their own steady adherence to God's pure word and worship, amidst all the evils they endured for the take of them; and for this they appealed to the heart-searching God: they neither could be compelled to worship the gods of the heathen, nor the strange idol images of antichristian invention; no, not though fire and rack were the infirmities of their torture, and dark prisons, impersonal dangerous, and every hellish device, had been used to shake their confiency: they loved not their lives unto death, and rather chose to be butchered all the day long, than comply with their abominations; their heart cleaved to Jesus and his truth, and therefore faithfully endured his crash, and command steadfast in his constant. Note, (1.) Though we are not called to the sufferings of martyrs, we shall have that crash which nothing but Almighty grace can enable us to endure. (2.) They who, to shun troubles, comply with sin, only exchange the fullest sings of time for the torments of eternity. (3.) When we have to deal with a heart-searching God, we may well tremble at the thought of indiscretion. 2. They present their supplications for help and deliverance; and with moving representations, and expeditations, urge their sin. Aude; not that God sleeps; but, like one regardless of them, he seemed to have forsaken them; but they plead, let it not be for ever: why fudigt thou thy face? as though disregarding their affliction, when their souls were sunk with despondence, and their bodies made as the dung of the earth under the feet of their insisting foes. Anise; they repeat the cry, their distress made them importunate; redeem us for thy mercies; but because we have not detest to plead, but because of thy rich mercy in Christ Jesus, wherein thou hast exuded us to put our trial. Note, (1.) If God seems to disregard our danger, as Jesus in the thorn kept, it is only to 2-waken out, impatience, and to magnify the more his mercy in our playstance. (2.) The greatest Saint of God have the lowest opinion of themselves: they, who could appeal to God for their simplicity, go forth with no other plea than his mercy. This psalm is an illustrious prophecy of Mufiah the prince; of him speaketh the prophet this, and of no other man; and to him it is expressly applied, Heb. i. 8. The profane speaks the excellency of the long, ver. 1. The psalm describes, 1. The royal bridegroom, who is Christ. (1.) The transcendent excellency of his person, ver. 2. (2.) The glory of his victories, ver. 3—5. (3.) The righteousness of his government, ver. 6, 7. (4.) The splendor of his mercy, ver. 8, 9. 2. The royal bride, which is the church. (1.) Her custom gained, ver. 10, 11. (2.) The nuptials submissed, ver. 12—15. (3.) The issue of this marriage, ver. 16, 17. his mighty sword. (3.) Wo to the sinner's soul against whom the arrows of vengeance are ready on the string. 6. 'Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. 7. 'Thou louvît righteousness and hatedt wickedness: therefore + God, thy God hath anointed thee with the oil of gladness above thy fellows. 8. 'All thy garments smell of myrrh, and aloes, and caffas; out of the ivory palaces, whereby they have made thee glad. 9. 'Kings daughters were among thy honourable women: upon thy right hand did stand the queen in gold of Ophir. The Psalmist having set forth the king Messiah victorious over his foes, here describes him on his exalted throne, in robes of majesty, and graced with most magnificent attendants. 1. His throne and righteous administration are remarked. Thy throne, O God; no less a personage than the eternal Jehovah; not a creature of the highest rank, but the full-casulent Creator, whom angels adore, Heh. 1. 8, 9, and whose kingdom ruled over all, and eternal as universal, for ever and ever: equitable in all his administration, the sceptre of thy kingdom is a right sceptre; none shall have cause to complain: even those that receive the sentence of eternal death shall be亙收既久, and own their condemnation just. Thou louvît righteousness, or righteous persons; those who under the influence of faith and love, walk after his own blessed pattern and precepts, and hatedt wickedness of all sorts, and those who practice it; and will, in condign punishment, make his hatred of it appear to all eternity. Note, We are all under this government; and whether we will or no, must stand or fall by his decisions. How highly than doth it import us to consider, whether we are dutiful subjects whom he loves, or wilful rebels whom he hates? 2. The appointment of Christ to his mediatorial kingdom is observed, v. 7. Therefore God, even thy God, John xx. 17, who appointed him for the work of redemption, and was the head of Christ and his God, as incarnate, hath anointed thee with the oil of gladness; all spiritual gifts and graces, without measure, were bestowed upon the man Jesus, that he might be every way qualified for the undertaking whereunto he was appointed; and have in all things the pre-emmenence in the forpassing excellence of his human nature, as well as in the transcendent dignity to which he was advanced above his fellows. 3. His royal apparel is mentioned. All thy garments shall of myrrh, aloes, and caffas; alluding to the ingredients of the holy oil, Exod. xxx. 23. out of the ivory palaces; heaven, from whence he came forth thus gloriously arrayed, and to which he is now returned; whereby they have made thee glad; either the Messiaque himself, who delighted in these glorious garments; or it may be read, for which, and refer to believers, who are chastised with his robes of righteousness, and his garments of salvation; and thus adorned, the Saviour takes pleasure in their beauty. 4. His court appears magnificently splendid. Kings daughters were among thy honourable women; the children of God are sons and daughters of the eternal king, and their highest honour is to be attendants on his exalted Son; seeing by him they obtain this glorious relation, becoming children of God by faith in Jesus Christ. And as particular believers, virgin souls of royal extraction appear his attendants, his church lies as a queen at his right hand in gold of Ophir; adorned with gifts and graces more pure and precious than the finest gold; or rather beautiful in his bright robes of spotless righteousness, which as he commands, Rev. iii. 18. the hath bought. We may say of him, with greater propriety than the queen of Sheba did of Solomon's servants, 1 Kings x. 8. Happy are they that stand continually before thee; for a greater than Solomon is here. 10. Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house. 11. So shall the king greatly desire thy beauty: for he is thy Lord, and worship thou him. 12. And the daughter of Tyre shall be there with a gift, even the rich among the people shall interest thy favour. 13. The king's daughter is all glorious within; her clothing is of wrought gold. 14. She shall be brought unto the king in raiment of needle-words: the virgins her companions that follow her shall be brought unto thee. 15. With gladness and rejoicing shall they be brought: they shall enter into the king's palace. 16. Instead of thy fathers shall be thy children, whom thou mayst make princes in all the earth. 17. I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever. Vol. I. As the former part refused to the king, this respects the queen, the Lamb's wife; and she is called daughter, either referring to her relation to God's dear Son, or as a term of tender and affectionate regard. 1. A solemn injunction is given her. Hearken, consider, incline thine ear: thou art no longer thine own, thy husband's will must be thy law; hearken to it with attention, consider it with delight, and incline to it with cheerfulness; forget also thine own people, and thy father's house; let no attachment beside engage thy heart, the whole belongs to him. They who would be Christ's spouse, must be separated for him from whatever here below would ensnare and draw away their affections; compared with our love to him, we must hate father and brother; yea, our own lives also. So shall the king have pleasure in thy beauty: this is an argument for her faithful adherence to him alone; the delight he would take in her, and the happiness thence resulting. Another is drawn from his right and authority over her: He is thy Lord; thy mother, to whom obedience is so highly due; and therefore worship thou him, as thy maker, as well as thy husband and thy Redeemer, who is most high in the glory of God the Father; equal as teaching his Godhead, and therefore to be adored with equal honour, John v. 23. Note, (1.) We cannot entertain too high thoughts of the glory of our divine Lord: the humiliation of the man must never lessen in our eye the essential and self-existent deity of the Son. (2.) None can call Christ their bridegroom, whose fidelity and love doth not evidence the truth of their relation. (3.) The Lord's delight is those who love and serve him; no beauty in his eye like the beauty of holiness. 2. The convention of the Gentiles unto her is foretold. The daughter of Tyre, the nearest bordering brethren nation, shall be there with a gift, offering up herself and her goods for the support of the gospel; even the rich among the people; not only the lower ranks in life, but even kings shall interest thy favour; desire to be admitted into the communion and fellowship of the gospel, which in a measure hath been, and shall yet be, more eminently fulfilled in its season. 3. Her beautiful apparel and admission into her husband's palace is observed. The king's daughter is all glorious within; her soul is adorned with every device and gracious disposition; her clothing is of wrought gold; a shining profession, and exemplary conduct, mark all her steps. She shall be brought unto the king, conducted by the hand of grace, and prepared for her high estate, in raiment of needle-work; the pure and precious robe of her Redeemer's righteousness; or those bright garments of immortality, which in the resurrection-day she shall put on: the virgins her companions; the souls preserved in purity, unspotted from the world, that follow her in all holy ordinances and godly conversation, shall be brought unto thee, to the eternal enjoyment of thy presence and love. With gladness and rejoicing shall they be brought, amidst congratulating angels, themselves lost in wonders, love, and praise; and no marvel! when they shall enter into the king's palace; the heaven of heavens, the place where his throne of glory stands; and where, next his own, thrones are prepared for them, that they may reign with him eternally. May my poor soul be numbered among these virgin fellows. 4. The Progeny of the Redeemer is promised to be many and illustrious. Instead of thy fathers, the Jewish flock from whence he sprung, shall be thy children, of the Gentile world, admitted into the church instead of the Jews, who were rejected; whom thou mayst make princes in all lands, for his dominion shall be from sea to sea; the very idea of the Gentiles shall come in unto him, and their kings reign by his appointment and for his glory: and also, from all these nations shall there be a choice generation, to reign with him as kings and priests for ever, Rev. i. 6. In consequence of this spread of the gospel, the Father engages to make his memorial everlasting. I will make thy name to be remembered in all generations, by maintaining a perpetual succession of faithful men: therefore shall the people praise thee for ever and ever; whilst sun and moon endureth, there shall be a generation to praise him; and when these bright luminaries are extinguished, the praises of our Jesus shall continue the burden of the never-ceating song of eternity. Amen, and Amen. This plain encourages us to hope in God in the wretzy of times; to praise him for the past, and trust him for future mercies. We are here taught, 1. To take comfort in God when things look very black and threatening, ver. 1-5. 2. To mention to his praise the great things he has wrought for his church against its enemies, ver. 6-9. 3. To allow ourselves that God, who hath glorified his own name, will glorify it yet again, and to comfort ourselves with that, ver. 10, 11. And thus, though our spiritual enemies are mighty, or our endowed foes threatening, we have a faithful God to trust, and this pleasant song to sing. 7 T ¶ To ¶ To the chief musician for the sons of Korah. A song upon ¹ Alamoth. a 1 Chron. xx. 10. b Thos. ix. 2. Pl. colx. 15. Heb. Heart of the four. c Psal. xxii. 3. a. Ber. v. xx. Mos. xx. 11. d Rev. ii. 1. e Psal. When the men are appears. See Ps. xx. 12. xx. Pl. xxx. 5. 1. GOD is our refuge and strength, ² a very present help in trouble. 2. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea. 3. ³ Though the waters thereof rare, and be troubled, though the mountains shake with the swelling thereof. Selah. 4. There is a river, the streams whereof shall make good the city of God: the holy place of the tabernaries of the most High. 5. ⁴ God is in the midst of her; the shall not be moved: God shall help her, and that right early. 6. 1—5. Amidst the furious attacks of enraged foes, the name of our God is a strong tower, into which the righteous runneth and is safe. We have here David professing his own and the church's confidence in God, amidst the most threatening appearances, and giving his reasons for such his hope. 1. They are safe amidst all the tumults of this disordered world. God is our refuge, who shall pluck us thence? our strength, who shall be able to stand before us thus supported? a very perfect help in trouble, to extricate from every difficulties, and ever near to succour and face us. Therefore will not we fear; there is no shadow of ground for it, trying by who is for us, is most High, so infinitely surpassing in power all that are against us. And in the midst of her, his church, taking up his relations, and manifesting his precious in the believer's heart. In vain, therefore, the earth trembles and is disloyal, the mountains leap from their holes, the thorny billions roar and lath the rocky shores, in vain are all the attacks; in vain the threatnings of earth or hell; the church, and every faithful shall, is founded on a rock; not only safe from rain, but secure from every terrifying fear; the shall not be moved: God shall help her, and make her adverbs, and that right early; quickly, to whom the morning appears; the night of trouble shall be short, and the welcome morning of deliverance and per arctic. Note. (1.) When danger is most alarming, faith should be most in exercise. (2.) The changes and revolutions of this stationary globe, can little affect those whole souls are found on things above. (3.) They need not fear, and shall not fall, who make God their refuge and strength. 2. They are comforted as well as secure. There is a river, the streams whereof shall make good the city of our God: a river of never-ceating confidations, that springs from the fountain of God's eternal love, whose streams no foe can interrupt; these, like the waters of Silom, swastily flow into the faithful soul in the midst of every trial, and fill him with joy as well as peace in believing: he is the city where God delights to dwell, and the holy place of the tabernaries of the most High, being made the habitation of God through the spirit. Now, if we enjoy divine communications of grace and comfort, we are amply repaid for all the forms and tempests raised by a world that hath in wickedness. 6. 7 The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted. 7. ¹ The LORD of hosts is with us, the God of Jacob is our refuge. Selah. 8. ² Come, behold the works of the LORD, what desitations he hath made in the earth. 9. ³ He makes ours to cease unto the end of the earth, he breaketh the bow, and cutterth the spear in funder, ⁴ he borneth the chariot in the fire. 10. Be still, and know that I am God: I will be exalted among the heathers, I will be exalted in the earth. 11. ⁵ The LORD of hosts is with us, the God of Jacob is our refuge. Selah. Who can stand when God appeared? 1. His foes are routed and destroyed. The heathen raged against his church and people; of old, Rome pagan, and at present Rome papal, and all the antecubation enemies of his Redeemed; and the kingdoms are moved, stirred up to war against the saints of the most High: but he uttered his voice, and as the breath of his lips the earth melted; all these collected forces dissolved as the fowl before the sun. Thus, under the wings of Jacob's God, the God of hosts, we are not only protected, but by his power triumphant. Come and behold the works of the Lord, with wonder for his glorious interposition, when desirability is held up—yet in the earth upon all his furious adversaries: the desirability of the Roman monarchy; must his keeping rod: and from their we may be afflicted the present powers of Antichrist, whether poplite or malamanian, shall abide with their carcasses; throw the ground; nor will he cease till all his enemies are made his foehood; when, their power utterly broken, and all their armour, wherein they utter, spoiled and continued, the war shall cease, and his people enjoy for ever the fruits of that glorious and eternal peace he hath obtained for them. For. 2. They are but only to be still, to wait upon the Lord without destruction, and know that I am God; believe my power and love, and ye shall assuredly see my great salvation; and that displayed not more for their comfort and safety, than for his own glory: I will be exalted among the heathen, who oppose his kingdom and interests, by their destruction; I will be exalted in the earth, by subduing the nations of the world to the obedience of the faith, and setting up the throne of the Redeemer from able to point. Such promises may therefore well silence all our fears, and confirm our confidence. The Lord of hosts is with us, the God of Jacob is our refuge. Many suppose that this system was passed upon occasion of the bringing up of the art to many Sion; but it looks further, to the objection of Christ into the heavenly Sion, after he had finished his undertaking on earth, and to the fasting up of his kingdom in the world, to which the heathen should become willing subjects. We are directed to proof God, ver. 1. 1. For his glory and designs of grace, ver. 2—5. 2. For the microbes of the Redeemer, ver. 5, 6. 3. For his universal dominion, ver. 7—9. ¶ To the chief musician, A psalm for the sons of Korah. 1. O ¹ Crip your hands, all ye people, shout unto God with the voice of triumph: 2. For the LORD most High is terrible; ³ be it a great King over all the earth. 3. ⁴ He shall subdue the people under us, and the nations under our feet. 4. He shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah. The Psalms opens with an address to all people to express their utmost exultation in the God of their salvation. O crap your hands, all ye people, not only of the Jewish nation, but those who are esteemed by Jesus out of all lands: shout unto God with a voice of triumph, not merely for Israel's enemies subdued by David's sword, but for the more glorious victories the Son of David hath obtained over all the powers of sin, death, and hell: for the Lord most High, the incarnate Saviour, whose name is above every name in heaven or earth; he is terrible in his judgments, when, turning upon his affrighted foes, confusion covers them, and rain overtakes them: he is King over all the earth, his dominion sovereign and universal; his people therefore may well be joyful in their king. He shall subdue the people under us, and the nations under our feet; by the powerful influences of his word and spirit, either effectually converting the Gentiles to himself, and bringing them to the obedience of the faith, or calling down with his mighty arm the retractory and imprintant. He shall choke on inheritance for us, not Caution's Gyrilla land, but a better and more enduring portion eternal in the heavens, which his blood hath bought, his promise hath secured, and himself is gone up to prepare for us; the excellency of Jacob, the Spiritual Heart of God, and Jacob's most honourable descendants, whom he hewed; either Jacob, on whom God's election of grace fixed, or his people, the objects of his everlasting love. Note. (1.) They who believe the promises, cannot but rejoice in hope. (2.) Jesus is a terrible enemy, but a most desirable friend: happy they, who fleeing from the wrath to come, find favour and reconciliation with him. (3.) Heaven is our inheritance, recalled upon the adopted children of grace, and sure to all the seed; where then should our afflictions be? 5. ¹ God is gone up with a shout, the LORD with the sound of a trumpet. 6. Sing praises to God, sing praises: sing praises unto our King, sing praises. 7. For ² God is the King of all the earth, ³ sing ye praises with understanding. 8. God reigneth over the heathen: God stretch upon the throne of his helmets. 9. The princes of the people are gathered together, ⁵ even the people of the God of Abraham: for the shields of the earth belong unto God: he is greatly exalted. If this moment we begin the sing, and ceaseless continue it through the days of eternity, we cannot show forth all the Redeemer's praise; yet the attempt is gratitude, and the service our knowledge duty. We have here several subjects of praise pointed out. 1. For the education of Jesus to the right hand of God. It might be matters of national joy when the ark, restored from obscurity, was carried in grand protection to the tabernacle of David; but this is a universal burst of praise; earth rising with the the glory of the ascending Saviour, which angels catch the mighty joy, and opening their shining ranks, receive with a shout of triumph the returning conqueror, who leads captivity captive, v. 5, 6. 2. For his universal sovereignty. High on his exalted throne the Redeemer sits, as God over all, blotted the ever; as king, ruling by his providence in all the earth, protecting his people, refraining the heathen, and making his holiness appear in all his administration; and therefore demanding praise, with understanding, such as becomes him, or from every intelligent being, who are all bound to set forth his glory. 3. For the conversion of the Gumiés. The princes of the people are gathered together, to tender their fulminum as the foes of Jesus, even the people of the God of Abraham, for such by faith they become; followers of the patriarch, and shavers in his blessing or to the people, &c. intimating their union in one body, under Jesus their exalted head: for the shores of the earth, the rulers of the nations, living unto the Lord, are appointed by him, their heart are in his hand, and he can make them willing to give up themselves to him by choice, as they are his by bounden duty. He is greatly exalted; all power is given him in heaven and in earth, and his dominion eternal as universal: therefore sing praises unto our God, sing praises: sing praises to our King, sing praises! This psalm, as the true sermon, is a triumphant save, penned upon scorpion of your eminent victory obtained, in many probably prophesied of the Redeemer's triumphs, and the glories of the wiped church, of which Jerusalem was a type. Jerusalem is here prayed, 1. For its relation to God, ver. 1, 2. 2. For God's care of it, ver. 3. For the terror it shakes upon its enemies, ver. 4-7. 4. For the pleasure it gives to its friends, who delight to think, (1.) Of what God has done, doth, and will do for it, ver. 8. (2.) Of the gracious discourses he makes of himself, or and for that holy city, ver. 9, 10. (3.) Of the effectual provision which it made for its fights, ver. 11-14. (4.) Of the allowance we have of the perpetuity of God's covenant with the children of Sion, ver. 14. 10.6. ¶ A fong and psalm for the sons of Korah. 1. GREAT is the LORD, and greatly to be praised in 'the city of our God, in the mountain of his holiness. 2. 'Beautiful for situation,' the joy of the whole earth is mount Zion, 'on the sides of the north,' the city of the great King. 3. God is known in her palaces for a refuge. 4. For lo,' the kings were assembled, they passed by together. 5. They saw it, and so they marvelled, they were troubled, and halted away. 6. Fear took hold upon them there, 'and pain as of a woman in travail. 7. 'Thou breakest the ships of Tarlhish with an eak-wind. The work of heaven will be everlasting praise; it is good to surdute the joy, and begin the service of eternity. 1. Great is the Lord, who is in his mediastinal glory to high exalted, and greatly to be praised for all his wondrous works of power, grace, and love, manifested in all ages to his chosen people; and this his glory is to be set forth, 2. In the city of our God, in Jerusalem, the mountain of his holiness in Zion, where in his temple, his sacred pretence dwelt between the cherubims. Beautiful for situation, eminent to view, and the country around it like the garden of Eden: the joy of the whole earth is mount Zion, being the favoured residence of the God of the whole earth, in the sides of the north, turned from the lofty beam of day, the city of the great King, where most eminently he fixes his throne, and manifests his glory. God is well known in her palaces for a refuge, having protected it from every foe, and all who come to worship there, find safety under his wings. Thus glorious was the earthly Jerusalem, but how much in glory does the spiritual Zion exceed her. In his church the great Redeemer is pleased to dwell now, bright in holiness the shores, firm as a mountain, and filled with inhabitants as a city. In beauty excellent, watered with the streams of grace, that flow from the fountain of bleshedness, a-dorsed with living palaces, the residence of the eternal Spirit: here a fine refuge is found in the arms of Jesus from guilt and sin, known by the word of his gospel, and proved by the experience of every faithful soul. 3. All attempts of foes to hurt are fruitless, where God is thus known and praised. This Jerusalem had experienced, 2 Sam. v. 17. The assembled kings passed by, they saw Almighty Power engaged to protect her, and with abandonment fled; a panic fear seized them, they were dashed in pieces by the stormy wind: and such will be the issue of the war against the church of God, carried on by the antichristian foes, Rev. xix. 19-21. They will fall before the power of Jesus, be overthrown with perpetual defallations, and sink as a stone in the mighty waters of God's wrath, and never rile up again. 8. As 'we have heard, so have we seen in 'the city of the LORD of both, in the city of our God,' God will establish it for ever. Selah. 9. We have thought of thy loving kindness, O God, in the midst of thy temple. 10. According to thy name, O God, so is thy praise unto the ends of the earth: thy right hand is 'full of righteousness. 11. Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments. 12. 'Walk about Zion, and go round about her: tell the towers thereof. 13. Mark ye well her bulwarks, § consider her palaces; that ye may tell it to the generation following. 14. For this God is our God for ever and ever; he will be our guide even unto death. We have here the church of God declaring by experience the truth of what the psalmist had allowed. As we have heard, either in former ages, when God vouchsafed such mighty aid, or in the word of promise, please we give the accomplishment of the promise, and the like protection, in the city of the Lord of both, in the city of our God, Jerusalem born testimony to God's faithfulness and care there, and in like manner may the people of God in every age increase the number of witnesses. God will establish it for ever; the church, and every particular member of it; the gates of hell shall never prevail, but finally we shall triumph over all our enemies. We have thought of thy loving kindness, O Lord, from whence all his rich mercy springs, or wanted for it, when dangers seemed to threaten, in the midst of thy temple, thy church, where in prayer we called upon thee, and with praises celebrated thy faithfulness. According to thy name, thy boundless protections, is it thy praise unto the ends of the earth, whether the glorious gospel hath carried the discovery of that blessed name, the Lord our Redeemer and Saviour. The right hand is full of righteousness, every decision of his is equitable, and especially what seems here intended, the doom relieved for the oppress of God's truth and kingdom is altogether righteous. And herein be mount Zion rejoice, and the daughters of Judah be glad; all who are faithful, because of thy judgments, which shall be executed on the powers of Antichrist, in the great day of retribution. And in the mean time, walk about Zion, and go round about her: tell the towers thereof. Jerusalem was regarded as an impregnable footnote, Sam. iv. 12. but stronger towers of angular guards keep fate the spiritual Zion. Mark well her bulwarks, built on Christ, the rock of ages, defended by the arm of Omnipotence; consider her palaces, such as are the prophets, apostles, confessions, and faithful in every age, that ye may tell it to the generation following, for the support of their faith and hope in every exquence. For this God is our God for ever and ever, the same powerful protection, the same gracious and loving Saviour to all who trust in him, that never changes, never fortakes them. He will be our guide even unto death, lately to preserve us from all the dangers of life; in death, to keep us from all fear or failing; and after death, to bring us to the eternal enjoyment of his blessed self. May we prove him such by happy experience. This psalm is a legion of admonition, to teach us the folly of setting our hearts on this world's goods, and to comfort us under the want of them. 1. David demands audience and attention, ver. 1-4. 2. Professes his confidence in God, ver. 5. 3. Seeks to convince those who trust in many, of the women of their confidence here and hereafter, ver. 6-14. 4. Comforts himself in the projects of death, 5. Cautions us not to fear the prosperity of the wizards, ver. 10-20. ¶ To the chief musician, A psalm for the sons of Korah. Or, et. 1. HEAR this, all ye people, 'give ear, all ye inhabitants of the world: 2. Both low and high, rich and poor together. 3. My mouth shall speak of wisdom: and the meditation of my heart shall be of understanding. 4. 'I will incline mine ear to a parable; I will open my dark frying upon the haze. The Psalmist, with solemnity, introduces his important discourse, and calls upon all, both high and low, to attend the lessons of instruction he was about to deliver. The one, that they might know the vanity of their possessions; the other, that they might be content in the want of them, nor envy those who enjoyed them. His subject was concerning the truth wisdom, wisdom, 0. 3. and he spoke after deep meditation: his discourse might indeed appear to the world parabolical and dark, but he desired to incline his own fear to divine teaching, that he might be enabled to make the matter clear to others, and with his harp engage, by pleading harmony, the ears of others to listen to his song. Note, (1.) The poor need as much be warned against envy and discontent, as the rich against pride and worldly confidence. (2.) Divine subjects should be spoken of with great thought and fœrioufies. (3.) What we inculcate on others, we must recommend by our own practice. (4.) Misfit answers its original design, when employed to convey, or imprint, the sentiments of Divine wisdom. 5. Wherefore should I fear in the days of evil, when the iniquity of my heels shall compels me about? 6. They that trust in their wealth, and that themselves in the multitude of their riches? 7. None of them can by any means redeem his brother, nor give to God a ransom for him: 8. (For the redemption of their soul is precious, and it ceases for ever) 9. That he should still live for ever, and not to see corruption. 10. For he feels that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. 11. Their inward thought is, that their houses shall continue for ever, and their dwelling-places to all generations; they call their lands after their own names. 12. Nevertheless man being in honour abideth not; he is like the beasts that perish. 13. This their way is their folly; yet their posterity is approve their fayings. Selah. 14. Like sheep they are laid in the grave, death shall feed on them; and the upright shall have dominion over them in the morning, and their beauty shall confine in the graves from their dwelling. 6.5—14. Having engaged attention; he begins to open his parable. 1. He describes the security of a gracious fool, and intimates how unfeasably superior that is to all worldly wealth. In the days of affliction they are delivered from all diffusing fear, with which worldly men are overwhelmed; and even in death and judgment, when iniquity compaisteth about the sinner, and riches profit not in this day of wrath, David, and every faithful fool, amidst all the accusations of comforteth transgressions, would be confident in the pardoning love of a reconciled God. Note, True happiness can only be known at death, that is the grand touchstone; and a sense of God's love, and the near prospect of glory, are then infinitely more precious than thousands of gold and silver. 2. He points out the vain confidence of the worldly-minded, and the insufficiency of all their boasted acquisitions, to make them happy in time or eternity. 1. Their character is strongly marked, 0.6, 9. (1) They trust in their wealth; it is not having wealth in any man's lot, for all the creatures of God are good, and when improved for God's glory, riches are a blessing, though wholly to our earthly minds they prove a dangerous snare. The men of the world make them their confidence, as if they could protect them from evil, and furnish them with every good, trusting on their uncertain possessions, more than the living God, 1 Tim. vi. 17. (2) They boast themselves in the madness of their rules; it is what they value themselves upon, and look down on their poorer neighbours with a supercilious disregard, as if every man's excellence and superiority were measured by the number of acres he possessed. (3) Their inward thought is, that their houses shall continue for ever, &c. conceiving they shall be able to build so firmly, and leave such wealth to their successors, that their palaces shall never moulder, and their descendants continue from age to age in grandeur and magnificence. (4) They will be found after their own names, vainly seeking thereby to keep up an immortal remembrance upon earth, and affecting the honour of being the founders of such a noble family. [2.] The folly, sin, and danger of such worldly pride is great. This indeed is the common way, and rising generations copy after their ungodly fathers; but the multitude of followers diminishes nothing from the fondliness or evil of the praksice. The folly of trusting in worldly goods, is evident, if we consider, (1) Their insufficiency to ransom a brother from the hand of death, or disease, or to save his soul from hell. No gifts can bribe or secure from the arrest of God's messengers; no riches profit in the day of wrath, to suspend the sentence, or prevent its execution. The soul is too precious to be parachuted by corruptible things, such as silver and gold; if the blood of flesh, and the redemption which is in him, be neglected, all other price is fruntless, and the sinner perishes for ever. (2.) As vain are riches to secure the life of their possessors, or the honours which they hope for. Though they seek to perpetuate their names, man being in honour, abideth not; all things are subject to change, riches often make themselves wings, and flee away, before the owner returns to the dust; scarce his head is cold, before his extravagant heir dissipates his substance, and his land changes its name as well as occupant; his palaces moulder into dust, and the same age which wondered at the magnificent furniture, beholds the torturing wall, and defolate abode. But could the honour abide, what comfort would it bring to the departed master? as the beasts that perish, the nobles must not in the dust; however great their wisdom, in getting worldly wealth, they cannot elude the stroke of death. They die as the fool, for there is no discharge in this war, and leave their riches to others, who probably are glad of their departure, and will waive in profusion what they have collected by their parsons. (3.) More miserable still is their state beyond the grave: tho' they who have made earth their confidence, die as beasts, and perhaps like them, stupid and infallible; yet infinitely preferable is the lot of the beasts that perish. Like sheep fared for the slaughter, death fends upon them; the second death, the worm that never dies. In hell they lie down together, and instead of all their pomp and affluence, there, loathsome and defiled as a dead corpse, they are an abhorning to all around them, a terror to themselves, and want a deep of water to cool their tongues tormented in those flames. There all their beauty shall be burning, and their pride everlastingly humbled, but the upright shall have of amnesia nor time in the morning; though here they were oppressed by them, or neglected, as Lazarus at their gate, the day is coming, the bright refurrection moon, when the tables will be changed; the poor servants of Jesus, whom they despised, shall then awake triumphant from the dust, be caught up to an eternal throne of glory; and underneath their feet, behold the proud oppressors laid low, and all their worldly confidence foils in eternal confusion and despair. Note, (1) This is true wisdom, to judge not by present appearances, but to weigh time against eternity. (2) They who have this world's wealth, need tremble for themselves. Though their salvation is not impossible, yet it is highly difficult, Mark x. 24. (3) It is not poverty, but piety, to which the promise is made; the discontented indigent lie down in hell, as well as the proudly affluent. 15. But God will redeem my soul from the power of the great; for he shall receive me. Selah. 16. Be not thou afraid when one is made rich, when the glory of his house is increased. 17. For when he dies, he shall carry nothing away: his glory shall not descend after him. 18. Though whilst he lived, he blessed his soul: and men will praise thee, when thou dost well to thyself. 19. He shall go to the generation of his fathers, they shall never see light. 20. Man that is in honour and understandeth not, is like the beasts that perish. Two reasons are here further urged, why the faithful should have endure want to patient hope, and neither fear nor envy the prosperity of the proud. 1. Because in death the soul of the righteous hath hope. The Lord will redeem him from the power of the grave, and receive him into his everlasting arms of love. The same Jesus that hath paid the price of redemption for his people, will affordly raise them up at the last day. Therefore, whatever outward distinctions may now fulfill, they are trivial; one mine of grace that promises an interest in the eternal glory, is better than all the great riches of the ungodly. 2. Because the end of the proud and ungodly man is terrible. In the present dispensation of God's providence, indeed, they are seen to flourish; their riches flow in like a river; their families increase; their names are respected; they bless themselves, as if they had heaven's favour, and say, Soul, take thine eats; which others foolishly follow their example, and encourage the deceit; praising their worldly wisdom, and admiring them as the truly happy men. Such general approbation, and apparent prosperity, might be apt to awaken the envy, or excite the fears of the faithful. But there is no cause for either: this big-few-do worm is dust of the earth, and returning quickly to the grave: thither, neither his riches, honour, nor fame can descend among his fathers his fapulties will be found; and, when once he hath left the light of this sun, the outer and eternal darkness must receive him, without one glimpse of hope or joy for ever. Such a the miserable end of the proud man, that neglects the concerns of eternity, for the vanities of time; and, stupid as the beasts which perish, understandeth not the things that make for his everlasting peace. Note, (1) We may not take our elimination of men from their own vanity, or the world's admiration, but from the word of God. Many a joyous sinner, many a great character in the earth, whom men bless, is a wretch in prospect, and under the present and eternal curbs of God. (2) It is not what we have in this world, but what we carry with us into the next, that confluents the true riches. How infinitely more magnificent cent cent are they adorned, who descend into the grave chasthed in the Redeemer's righteousness, than they who wear purple and fine linen every day. How unspokably richer the poor soul that goes to treasure incorruptible in heaven, than he who leaves behind him of earth's droids thousands and millions. (3.) They are only wise who consider their latter end; and they the most errant fools, who forget it. (4.) The state of the most handsome animal is infinitely preferable to the brutally finner: the one dies, and is no more; the other, after a life of sinful madness, enters upon an eternity of misery. In this psalm, 1. He confesseth his sin, ver. 3-6. 2. He prays wrongly for the pardon of it, ver. 1, 2, 7, 8. 3. For prays of conscience, ver. 8-12. 4. For grace to go and sin to more, ver. 10, 11, 14. 5. For liberty of amity to God, ver. 12. 6. He premiseth to do what he could for the good of the souls of others, ver. 13, and for the glory of God, ver. 16, 17, 19. And lastly, consider with a prayer for Sion and Jerusalem, ver. 18. Let these whole consciences by sin are scunded, yea, though they have been guilty of adultery and murder, or the like enormous crimes, apply to Jesus in the sentiments of this psalm, and they will find that the Lord's hand is not shortened that it cannot save, nor his ear heavy that it cannot bear. To the chief musician, A psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba. 1. HAVE mercy upon me, O God, according to thy loving kindness: according unto the multitude of thy tender mercies, 'blot out my transgressions. 2. 'Wash me thoroughly from mine iniquity, and cleanse me from my sin. 3. For I acknowledge my transgressions: and my sin is ever before me. 4. 'Against thee, thee only have I finned, and done this evil in thy sight: 'that thou mightest be justified when thou speakest, and be clear when thou judge. 5. Behold, 'I was tharpen in iniquity: and in sin did my mother's conceive me. 6. Behold, 'thou defierest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom. Mournful was the occasion of this penitential psalm. The matter of Uriah was the great blemish in the character of the man after God's own heart; and scarce a more compli- cated scene of guilt can be conceived; adultery and murder, aggravated with every circumstance of ingratitude, baseness, hypocrisy, injustice, treachery; and this to one whose fidelity deserved the most honourable and distinguished regard: and all this rendered more desperately wicked, scandalous, and offensive to God and man, when we consider the person, his station, character, religious profession, and the unspeakable mercies, temporal and spiritual, he had received at the hands of God. Yet what cannot sovereign grace effect? Behold this miserable sinner sought by divine mercy, when infernities and hardened; awakened, convinced, humbled, pardoned. The effusions of his broken heart on this occasion are here recorded: [1.] For our admonition, that we may know how bitter and evil a thing sin is, however pleasing in the enjoyment. [2.] To awaken our jealousy and fear, left we also being tempted, fall from our throthestness. [3.] To declare the stupendous patience and inestimable rich grace of God towards his people, who, in their most desperate estate, never leaves or forsakes them. [4.] To engage us, after our most unhappy falls, not to be driven from God in despair, but to return to him with a broken heart, and trust on the blood that cleanseth from all sin. [5.] To set us an example of the duty of penitence, to take public shame, where they have given public offence, and count on abasement too great, to testify their remorse and anguish for the dishonour done to God, as well as for the injury done to men. 1. He cries for mercy to a pardoning God. As a perishing sinner he makes but one plus, Mercy, dear Lord, mercy I crave. All he had done and suffered for God and his cause comes not into his mouth or mind: were it not for the loving-kindness of God, his pure, firm, unmerited, sovereign mercy, his state was desperate; but he saw in God not only tender mercies, but a multitude of tender mercies, great and extensive as his nudge-hells iniquities; therefore he ardently prays, Blot out my transgressions; and, as one sin peculiarly heavy lay upon his conscience, from this especially he begs to be cleansed. Nate, (1.) If our sins be not blotted out by the blood of a Redeemer, and our debt paid by our Surety's sufferings, nothing can rescue us from the arrest of judgment, or deliver us from being cast into the prison of hell. (2.) They who feel the burden of sin cannot but cry importunately for mercy at God's hands. (3.) The hope and promise of pardon is the great inducement for sinners always to pray, and not faint. 2. He deeply acknowledges his transgressions manifold and great, and his sin, his peculiarity provoking sin, was ever before him. It haunted his imagination like a terrible idealism; every thing around him served to awaken some circumstance of his guilt; and, using up, and lying down, his conscience, wounded with the bitter remembrance, groaned being burdened. Against thee, thee only have I sinned: he had sinned against others, against Uriah, his wife, against his own soul, and all God's people; but that which was the deepest thing of guilt, was the offence against God: and done this evil in thy sight; daringly, as if defying his power to punish; and openly, for though hid from men, what darkness, or shadow of death, could exclude his piercing eye? Just therefore were all the threatening of God, a Sum. xii. 10. against him; yea, less than his iniquity deserved; for not in this instance only he stood convicted: sin, traced to its fountain-head, laid open a scene of deep and desperate apot-tary within, that added aggravation to all his crimes. Behold, I was tharpen in iniquity, and in sin did my mother conceive me: no outward fruit had been produced, but what was the genuine produce of a nature altogether corrupt, and utterly defiled within. Nate, (1.) A heart truly broken under a sense of sin, never seeks exculpation, but desires to take all shame and confusion to itself. (2.) The exceeding sinfulness of sin lies in its opposition to God's nature and law. (3.) True penitents ever justify God in his judgment, however heavy upon them. (4.) No person was ever really humbled for any sin, till they were brought acquainted with their fallen nature, and saw there the essence of all iniquity. 3. What God required, David desired to offer, truth in the inward parts; for from deep heart-felt sorrow for sin he poured out his humbling confession, and, vile as his past conduct had been, now he in simplicity desired to please God, and he trusted God would teach and guide him. In the hidden part thou shalt make me to know wisdom, the wisdom that maketh wife unto salvation, the knowledge of sin, and of God's pardoning love in Jesus Christ, producing all holy conversation and godliness. Nate, (1.) It is not the outward term, but the inward affection, God requires. (2.) He who commands, Give me thy heart, can alone work in us the will or ability in simplicity to surrender up ourselves to him. 7. Purge me with hystops, and I shall be clean: I wish me, and I shall be 'whiter than snow. 8. Make me to hear joy and gladness: that the bones which thou hast broken, may replace. 9. Hide thy face from my sins, and 'blot out all mine iniquities. 10. 'Create in me a clean heart, O God: and renew a right spirit within me. '11. Cast me not away from thy 1. On the 1st day of the year, the presence of the people, and the people of the people, and the people of the people, and the people of the people, and the people of the people, and the people of the people, and the people of the people, and the people of the people, and the people of the people, and the people of the people, and the people of the people, and the people of the people, and the people of the people, and the people of the people, and the people of the people, and the people of the people. In hope of mercy from the father of mercies, the psalmist continues his prayer. 1. For the pardon of his sins, v. 7—9. Purge me with his hope, and I shall be clean, with me, and I shall be whore than fear; alluding to the purifying the leper, and the unclean perish under the law, Rev. xiv. 4—8. Numb. xix. 6—19. The blood which was sprinkled with the bunch of hystops, represented the blood of Jesus; and the water, that fountain which was opened in his fate for sin and for uncleanness. If our confidences are sprinkled with this cleansing blood, and our fouls washed in their healing dreams, every stain of guilt will be done away, and we shall be whiter than snow. All our sins will then be blotted out, as the cloud before the rising sun, sfa. xiv. 22. and God's pure eyes behold no spot nor blomish in us. 2. For the restoration of his joys. Sin had spread a deadly gloom over all his comforts, and the wounds of his soul occasioned bitter anguish, than the grating of broken bones. But if his iniquity, the cause of his grief, were removed, then he hoped God would again lift up the light of his countermeasures, put gladness into his heart, and restore him again to the joys of his phantoms, v. 12. Note, (1.) They who have felt a broken heart, have known an anguish that the pains of broken bones can but imperfectly represent. (2.) A backfinding soul, who hath fled to God in Jesus Christ, may humbly hope, not only that he shall not perish, but be restored again to his former joys. (3.) He who gives the pardon, must give the comfort of it also. 3. For a new heart, v. 10. A soul sensible of the evil of sin, desires as much to be delivered from the power as the punishment of it. Create in me a clean heart; clean from the allowed indulgence of sin; create, because the new creation in Christ Jesus is the work of almighty power and grace alone; and renew a right spirit within me; prepared, or firm, as the word may signify: right, as recovered from its grievous backfinding; prepared for all God's work and service; firm, never again thus to depart from God. 4. For the continual tenies of God's gracious presence, and the support of his Spirit. Call me not away, as one abominable and reprobate, from the presence, as if abhorring the light of me; but look upon me with thy wonted favour and regard, and take not thy holy Spirit from me; though grieved by my pervenerance, yet take it not utterly away, but, as a spirit of holiness, let me find his blessed agency upon my soul, and uphold me amidst all the dangers that surround me, that I may never fall; and this with thy free Spirit, whose operations are all gracious and free, and the effects of them, liberty, and readiness to serve the blessed God. Now, They who are renewed in true holiness, count God's service perfect freedom. 5. In return for such inestimable mercies, he will declare the riches of the grace he hath tailed, and by experience teach transgressors God's ways; how he may be found in humble prayers, and how ready he is to receive the miserable soul that flies to him, even after its deepest falls; and thus sinners shall be converted unto thee; rescued from despair, and encouraged to return, because God will yet have mercy, yea, he will abundantly pardon. Note, (1.) If we have found mercy and generous redemption, we cannot but declare what great things God hath done for us, and invite others to come and taile that the Lord is gracious. (2.) They who have themselves known the pangs of a broken heart, are the fittest comforters for others in the like afflicted case. (3.) It is a great encouragement to the sinner ready to despair, when he hears, not only that there are promises of pardon, but that others, as guilty as himself, have actually obtained mercy. 14. Deliver me from blood-guiltiness, O God, thou God of my salvation; and my tongue shall sing aloud of thy righteousness. 15. O LORD, open thou my lips, and my mouth shall shew forth thy praise. 16. For thou defierst not sacrifice, else would I give it: thou delightest not in burnt-offering. 17. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. 18. Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem. 19. Then shall thou be pleased with the sacrifices of righteousness, with burnt-offering and whole burnt-offering: then shall they offer bullocks upon thine altar. Particular sins lying heavy upon the conscience, will lift up particular mention of them. 1. David prays to be delivered from blood-guiltiness, and a heavy load is this. The blood of Urish, and those who fell with him, 2 Sam. xi. 15—17. witnessed against him. He owns and trembles under the guilty and grievous charge; yet, O God, thou art able to save, however deep the stain of my sin: thou God of my salvation, in whom I am encouraged to trust, that thou wilt have, and then my grateful heart and tongue shall sing aloud of thy righteousness: for in every pardon granted to the sinner, it is not his misery or penitence which God regards, nor doth his salvation come from God's mercy abominately considered, but regard is therein ever had to the sufferings of Jesus, the sinner's heresy; whence it becomes an act of God's righteousness to pardon, forarhouth as the Redeemer hath born our sins; and when we plead his vicarious obedience and sufferings, then God is just in justifying the ungodly. 2. He begs that his lips might be opened, v. 15. which guilt had scaled up; for how could he pray to, or praise God, whilst lying under such abominations? Yes, though he had begun to mourn in his prayer, yet, till the joys of God's salvation were restored, he could not rejoice with a song. 3. He offers up that best sacrifice, a broken heart. Thou defierst not sacrifice, no sacrifice being appointed under the law for murder, adultery, or any wilful transgression: had it been, tho' never so expensive, I would have given it. Thou delightest not in burnt-offering: even in the sacrifices of divine appointment, God delighted not in the heaths that were offered, but designed in these to point them to the one great sacrifice of Jesus, in whom alone he could be well-pleased. In him having found acceptance, and on him, the altar, perfecting thy paralysis of a broken spirit and contrite heart, God doth not despise the offering; it is accepted in the beloved, and regarded as a sweet-smelling favour. 4. Having found grace for himself, he becomes an advocate for Zion. Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem. For his own kingdom and people he prays, that his sins might not bring judgments upon them; but that they might experience God's goodness, and he strengthened by his might: or more generally for the spiritual Zion, that increasing converts might be added, and, in numbers and strength, the gospel church be established. 5. Peace being made between God and them, then shall thou be pleased with the sacrifices of righteousness, with burnt-offering, and whole burnt-offering. Their perish being accepted, their services would be pleasing; and gratitude for their mercies would make their sacrifices liberal and cheerful; then shall they offer bullocks upon thine altar. Note, Since the shadows are fled in the offering, of the body of Jesus come for all, it remains now that through him we offer up ourselves to God, our bodies, souls, and spirits, to be a living sacrifice, holy and acceptable, which is our reasonable service; and this shall please the Lord better than a bullock that hath born and built, Psal. lxxx. 31. In this psalm, 1. David accosts and upbraids the wicked Dog, ver. 1—4. 2. He paffeth sinnered upon him, ver. 5. 3. He foretells the triumphs of the righteous in the execution of the sinner, ver. 6, 7. 4. He comforts himself in the mercy of God, and the assurance he had that he should yet praise him, ver. 8, 9. ¶ To the chief musician, Maechil, of psalm of David, when Dog the Edomite came and told Saul, and said unto him, David is come to the house of Ahisus, 9. See, 10. 9. melech. The title of this psalm informs us of the occasion on which it was composed, and an afflictive one it was: wherein, whilst Dog's malicious and cruel wickedness should the object of just abhorrence, David's disillusion, tho' undesigned, which gave a handle for all the mischief, no doubt grieved him much, See 1 Sam. xxii. 22. So great a matter a little fire kindles; how careful then should we be of all our words! 1. David expeditates with Dog: Why boathest thou thyself in mischief, O mighty man? It was mean as wicked to fall on those who were unarmed, and whose protection should have been their protection from insult; but he not only executed the bloody command, but gloried in his wickedness. Note, Glorying in sin is the Summit of iniquity. 2. He professes his own confidence in God: The goodness of God endureth continually. Dog would as gladly have shed David's vid's blood as Ahimdech's; but a good God was his protector, and he defied the impotent malice of such a foe. 3. He lays fundry and heavy occultations against Doeg. The tongue devilish mischief; in design, crafty; in expression, artful; like a sharp razor, working deceitfully, that cuts the throat, instead of shaving the beard. Thou levyt roil more than good; thy wicked conduct shews the principle from whence it flowed, a heart apoftate from good, and rooted in evil; and lying rather than to speak righteousness; misrepresenting Ahimdech, and by a lying report procuring his death. Thou levyt all devouring words, delighting in the wickedness he committed, O thou deceitful tongue. Note, (1.) A lying and deceitful tongue is God's abhorrence. (2.) A crafty wicked man is the strongest image of the devil. 4. His mightiness should be no preservative from ruin. God shall destroy thee for ever, whose arm can reach the most daring and exalted sinner, and whose judgments extend to eternity. He shall take thee away, by some sudden stroke, and pluck thee out of thy dwelling-place, of the tolerances; either his own trouble, or, more probably, God's tabernacle, where he hypocritically paid his devotions; and rest thee out of the land of the living; cut off not only from communion with the church of God on earth, but consigned to that death which is the wages of sin, the eternal death of body and soul in hell. Note, This is the end of a lying tongue. 6. The righteous also shall see, and fear, and shall laugh at him. 7. Lo, this is the man that made not God his strength: but trufled in the abundance of his riches, and strengthened himself in his wickedness. 8. But I am like a green olive-tree in the house of God: I trust in the mercy of God for ever and ever. 9. I will prude thee for ever, because thou hast done it; and I will wait on thy name, for it is good before thy saints. Short is the triumphing of the wicked, and his fall is the joy of God's saints. 1. They are here described mocking at his calamity. The righteous shall see it, but it shall quickly be accomplished, and fear, with filial and reverential awe before the judgments of a holy God, and he themselves thereby deterred from offending; and shall laugh at him; not that they take pleasure in his misery, but that God is glorified, and his mischievous designs disappointed. Lo, this is the man that made not God his strength, but trufled in the abundance of his riches, which is to change a rock for a reek. How great the folly! but, worse, he strengthened himself in his wickedness; as if daring impiety would be his protection from punishment. Note, They who make gold their confidence, and harden themselves in their wicked ways, will find a lie in their right hand, and their end eternal desolation. 2. David expresses his own confidence in God. I am, or rather, I shall be, like a green olive-tree in the house of God. Tho' thou an exile, he doubted not his return, and fixed abode in the sanctuary; rooted as an olive-tree, ever green and flourishing, and bearing the precious fruits of peace and joy. I trust in the mercy of God for ever and ever: his mercy is unchangeable, therefore they who trust in it shall never be moved. I trust prays thee for ever, because thou hast done it; avenged the innocent blood. Doeg shed, and restored him from his present banishment; neither of which indeed were yet performed; but what faith comprehends, is as if already done, and calls for the grateful thanksgiving: and I will wait on thy name, in patient hope of what is promised; or in thy house and ordinances, when brought again to the courts of the sanctuary; for it is good before thy saints: the name of God is good and grateful to them; his service and ordinances pleasing; and patient hope approved by long and happy experience to be the sure way to everlasting bliss. God speaketh over, yea twice, and it were well if man would even then perceive it. This psalm is the same almost verbatim with the fourteenth: the scope of it is to convince us of our sins; and abundant need there is that this essential point should be repeatedly touched upon. God, by the psalmist here, 1. Shows us how bad we are, ver. 1. 2. Preises it upon us by his own certain knowledge, ver. 4, 3. 3. He speaks terror to persevere, the world of sinners, ver. 4, 5. 4. He speaks encouragement to God: perfected people, ver. 6. Or, consuming undermery a PC. exult. 6. 10. 5 PC. 10. 6. 7 Rom. 10. To the chief musician + upon Mahalath, ¹ Mašchil, A psalm of David. 1. THE fool hath said in his heart, There is no God; corrupt are they, and have done abominable iniquity: there is none that doth good. 2. God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God. 3. Every one of them is gone back, they are altogether become filthy; there is none that doth good, no not one. 4. Have the workers of iniquity no knowledge? who eat up my people, as they eat bread: they have not called upon God. 5. There were they in great fear, where no fear was: for God hath scattered the bones of him that encampeth against thee, thou hast put them to shame, because God hath despised them. 6. O that the salvation of Israel were come out of Zion! when God bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. Mahalath, in the title of this psalm, is by some supposed to be a musical instrument, but by others referred to the subject of the psalm, concerning infirmity, that is, the deplorable alouds of sin, under which the fallen nature labours; a truth of deep moment, and needs to be again and again inculcated, as it is the ground of all true humiliation, and, in a fact, a key to all the doctrines of the gospel. 1. The practical atheism of the natural heart is observed, v. 1. We will leave God far above out of our fight, and then dare sin securely. 2. The universal guilt of mankind is asserted, v. 2. Not some, or a few in one age or nation, but all in every age, in every nation, have come short of the glory of God. There is none that doth good, according to the perfect rule of God's law, no not one. 3. The greatness of this guilt is noticed, as flowing from that deep and desperate corruption in the nature, which produces abominable iniquity in the practice; particularly, v. 4. selfishness, covetousness, oppression, and habitual neglect of prayer. Note, Sin is the abominable thing God hates: the least spot of it, uncleaned, most eternally exclude us from his presence. 4. The folly, as well as the wickedness, of sinners is great: they live without consideration; they have no knowledge of themselves, or of God; of their guilt here, or their ruin hereafter; the god of this world hath blinded their eyes. 5. Their security will be thereby at an end, and termes overtake the finally impenitent, v. 5. They shall be in great fear, where before they laughed at danger; ruin unavoidable shall destroy them, everlasting confusion cover them, and God shall despise their impotent resistance. 6. The psalmist concludes with an earnest wish, that God would hasten the salvation of his people, rescue them from amidst the world that lieth in wickedness, and cause them to rejoice in Jesus, their glorious Redeemer and Saviour. Note, (1.) Though we are all by nature formed from the same mass of corruption, they who are redeemed by the blood of Jesus, are saved from the pollutions that are in the world. (2.) All sinners, of whatever rank and degree, and especially those who in the spirit of Antichristi oppose the power of true religion, and persecute its professors, will perish together, in the day when the triumphs of God's saints shall be completed. (3.) We shall assuredly join the psalmist's prayer, if our hearts possess his hopes, and cry, Come, Lord Jesus, come quickly. The Ziphiens twice attempted to betray David, 1 Sam. xxiii. 19. xxvi. 1. On which of these occasions this psalm was composed is not certain. Here, 1. He complains to God of the malice of his enemies, and prays for help against them, ver. 1—3. 2. He comforts himself with an assurance of the divine favour and protection, and that in due time his enemies should be confounded, and he delivered, ver. 4—7. What time we are in defreys, we may comfortably sing this psalm. To the chief musician + on Neginoth, ¹ Mašchil, A psalm of David, ¹ when the Ziphiens came and said to Saul, Doth not David hide himself with us? 1. SAVE me, O God, ¹ by thy name, and judge me, by thy strength. 2. Hear my prayer, O God; give ear to the words of my mouth. 3. For strangers, ye hear us upon us again, and oppressors seek after my soul; ¹ they have not set God before them. Selah. It is a comfort to a child of God, that whatever he meets with from man, he hath a friend to fly to, who will never leave nor forsake him. We have here. 1. David's prayer for help and strength. Save me, O God, by thy name; by thy power and wisdom, which can frustrate the devices of my perfidious foes; or, for thy name's sake, to manifest thy glory in protecting the poor destitute that flies to thee ¹ PC. 1. 4. the fupcobut; and judge me by thy strength: strongly interpuh th my bohuf; and, as my caufe is juft, be thou my judge, O Lord, and avenge me of mine enemies. Note, (1.) Prayer is a sovereign medicine for every diftreft. (2.) Salvation cometh from God, and he never faleth thofe who fek him. 2. He complains of his defecentes: Breager are rife up against me: though they were of his own tribe, and professors of the same religion, yet they ailed worfe than Phidithnes; and opprifers, or the maghy men, Saul, Doeg, and the Ziphites, fek after my fud: nothing but his life would gratify their blood-thrifty malice: they have not fit God before them; pay no regard to his appointment, forget his all-fering eye, and after-guid the threatings of his word. Note, (1.) The bitterest enemies of a child of God are often his nearest neighbours and relations. (2.) When men leave God out of their right, there is no wickedneft too great for them. (3.) Though our fpiritual foes fork with more inveterate malice after our fud, than thofe Ziphites after David, God will not leave us in their hands. 1. He said, 2. I did 3. I did that 4. I did to 5. I did to 4. Behold, God is mine helper: the LORD is with them that uphold my fud. 5 He shall reward evil unto y mine enemies; cut them off in thy truth. 6. I will freely facrifice unto thee; I will praise thy name, O LORD, for it is good. 7. For he hath delivered me out of all trouble: and mine eye hath fcen his defire upon mine enemies. 8. 9-7. Having commended his cafe in prayer to God, we have here. 1. The lively profession of his confidence in God. Behold, take notice of it, ye children of God, for your encouragement; be admonished, ye sons of wickedness, before it be too late; God is my helper against every foe, therefore will I not faint or fear: the Lord is with them that uphold my fud; he is my upholder, and the friend of my friends, approving and supporting them in their adherence to me. Note, (1.) They who are faithful to God, shall find he will cafe them up friends in the worst of times. (2.) They who espouse the cause of injured innocence, shall be supported by the God of truth. 2. He expects fairly and shortly the ruin of his oppofers, 9. 5. and, as they struck at God's glory, as well as his life, he prays, Cut them off in thy truth, according to the threatings denounced against the ungodly. It is not the wish of malice, but the hope of faith. 3. God's gracious help he promises thankfully to remember. I will freely sacrifice unto thee, not only the free-will offerings of bullocks, but the more pleasing oblation of the calves of the lips. I will praise thy name, for it is good; gracious, and worthy to be praised; and must becoming him would it be, who had experienced God's goodness, to shew it forth continually. 4. He looks upon his petitions as already accomplished, since faith is in exercise. He hath delivered me out of all my trouble; hath done it in his purpose, and I regard it as fore as it the promise was fulfilled; and must my hath fcen his defire upon mine enemies; humbled, and disabled from hurting him. Note, (1.) The God is safe, that hath the decency of everlasting promises. (2.) Full experience is the earnest of continual support. David was in imminent peril when he penned this plaim, at least when he meditated it; yet even then his meditation of God was facet. 1. He complains of the malice of his enemies, and hugs mercy for himself and paffice against them, vers. 1, 2, 5, 6, 7. 2. Expresses his confidence in God, vers. 3, 4, 8-13. To the chief musician, upon Jonath-elem-rechokim, 'Michtam of David, when the Philistines took him in Gath. 1. 'Be merciful unto me, O God, for man would swallow me up: he fighting daily oppresseth me. 2. None I enemies would daily swallow me up: for they be many that fight against me, O thou most High. 3. What time I am afraid, I will trust in thee. 4. 'In God I will praise his word, in God I have put my trust, I will not fear what flesh can do unto me. 5. Every day they wrest my words: all their thoughts are against me for evil. 6. They gather themselves together, they hide themselves, they mark my steps when they wait for my soul. 7. Shall they escape by iniquity? in those anger cast down the people, O God.' The words Jonath-elem-rechokim in the title, are generally supposed to refer to his present situation, and are rendered concerning the mute dose in for places, as was the case with David at this time, driven for safety into the land of the Philistines. Though harmless as a dove, an exile from his country, and mute under all his reproaches; or in his madness, which he feigned before Achith to preserve himself from ruin. Such was the blessed Jesus, innocent and harmless, silent before his persecutors, and sufferings without the camp. May we imitate his patience, and be content to suffer with him? The arms of Divine mercy are ever open to the miserable, hither therefore David sees. 1. He complains of his enemies. They designed nothing less than his utter ruin, v. 1. Their attacks were restless and incessant; too numerous, as well as mighty, for him to contend with, v. 2. Malicious, they perverted his words to some ill meaning; mischievous, they were ever plotting against him some evil, v. 4. Unanimous, they confulsed and assembled to destroy him, and every art of fraud, as well as force, was employed to enslave and undo him, v. 6. Note, (1.) A child of God must ever expect to meet the enmity of a world that loth in wickedness. (2.) Every eye is upon the steps of the godly, with eagerness waiting for their halving, every ear ready to catch their words, and artful to misrepresent them to their prejudice: let them take the greater heed to their ways. (3.) The tempter and accuser of the brethren is ceaseless in his snarva, and the more abundantly need we watch and pray, that we enter not into temptation. (4.) However divided wicked men are among themselves, they can ever cordially unite to oppose and oppress the faithful followers of Jesus. 2. In his trouble, David stretch his prayer to God. He merciful unto me; could he obtain that, the malice of his foes should not be able to pervail. Note, We have no demand on God for ought; our only plea is for mercy through the Redeemer, and that includes all we can wish or need. 3. He encourages his heart in God. Fearful he sometimes was, but he hath a never-failing resource, even the Most High. His word would comfort, his power protect him: on this rock therefore his confidence fixes, and thence defies the impotent enmity of man, v. 3, 4. Yes, he not only trusts securely, but praises joyfully, assured that God's promises were as good as performances, and that his thanks might antedate his deliverance. Note, (1.) Fear will sometimes belet the strongest believers. (2.) Faith is then most needful, when the storm of temptation is highest. (3.) Trials drive us nearer to God, as the tree shaken by the wind, takes future and deeper root. (4.) God's promises demand our praises; and both praise as well as promise in in God, his gift, and from his grace alone. 4. He expresses his confidence of the approaching ruin of the wicked. Shall they sleep by iniquity? no: though they promise themselves impunity, and think they are so great and above controul, yet God will not suffer them to go unpunished. In those anger cast down the people, O God, that their devices might be disappointed, and their destruction come upon them. Note, None are too great for God to humbly; none to secure, or daring, but he will make them feel his arm. 8. Thou celest my wandrings, put thou my tears in to thy bottle: 'are they not in thy book? 9. When I On, conmay of the Sons of us after all. Pl. xvi. Tr. § 1 Sam. xxi. 10 or xxx. 2. Pl. xvi. 1. Noa. Chapman. (Ver. 16, 11). 5. 1. Pl. xvii. 6. 2a. xxx. 3. Hah. xvi. 6. Pl. xix. 3. 8. xvi. 1. Pl. xix. 10. 1 Cor. 10. 11. 1 Id. 16. cry Pilati LVII. notices, where our facts will be forepite as the long, and the ver further to be wiley in the work of everlasting proofs. In order to give a pretext for his persecution, it is suggested by some 1. Do ye indeed speak righteousness, O ye congregation? 'do ye judge uprightly, O ye sons of men? 2. Yea, in heart you work wickedness, 'you weigh the violence of your hands in the earth. 3. The wicked are estranged from the womb, they go astray as soon as they be born, speaking lies. 4. Their poison is like the poison of a serpent; they are like the dead's adder, 'that shoppeth her ear: 5. Which will not hearken to the voice of charmers, 'charming never is wisely. 6. 1—5. This psalm bears the same title as the former, Alta'chith, for he hoped God would not suffer him to be destroyed by the sentence of unrighteous judges; and in confidence thereof, he, at God's bar, turns accuser against them. 1. He charges them with deliberate and wilful injustice. Do ye indeed speak righteousness, O ye congregation? The mighty of the land, the judges assembled to deceive the cause of David, but corrupted probably by Saul's bribes and influence, a Sam. said, 7, and therefore either dumb in his vindication, or active in his condemnation. Do ye judge uprightly, O ye sons of men? no; the very contrary; preventing justice to the tailless purposes, and though as gods sitting on the seat of magistracy, yet, as sons of men, corrupt, and thoughtless how they must appear before the eternal judge. Yea, in heart you work wickedness, contrive and plot how to execute it, and ye weigh the violence of your hands in the earth, pretend to weigh the cause, as if they would act with equity, but make the oppression more infamous to the sufferers, and more intolerable under the cloak of justice. Note, (1.) Oppression by law is the most grievous tyranny. (2.) Good men have often suffered by the partiality of unjust judges. (3.) The heart gives malignity to the sin: falls through sudden temptations are sinful, deliberate wickedness exceeding sinful. 2. The evil of their conduct proceeded from the corruption of their nature, which is the same in all the sons of men, till Divine grace produces a change. The wicked are estranged from the womb, they bring with them into the world a nature alienated from God, and enmity against him; they go astray as soon as they be born, original for being as much a departure from God, as actual, and constantly producing it with the first dawnings of reason; or even before, in the forewordness and disingenu- cilness that in the earliest infancy appears, speaking lies, as soon as That every step they took in mischief, like the frail's motion, might be to their own walls: and lull; and that as the untimely fruit of a woman, they might be either by death carried to the grave, or that secret disappointment might blast their enterprizes, so as never to be ripe for execution. Note, It is well for God's people his care is over them; did he not restrain the wickedness, or defeat the designs of the earth, such is the inbred enmity of the natural heart against them, it would soon be literally true, that not one godly man was left, that the faithful were perished from the children of men. 2. He forefers their unexpected and terrible destruction. Before your pot can feel the thorns, quick as they finally, and throng as they blaze, more suddenly He, the avenging God, shall take them away as with a whirlwind, whose fury is restless, and this both living, when they are in the midst of life, health, and profiperity, and in his wrath, in such a manner, that they who behold the judgment, shall confess it is the finger of God. Note, When God rises up in displeasure, the most prosperous sinner in the midst of health, youth, and affluence, is hurried to the grave, as the leaf before the tempest. 3. The blefied effects this would produce. The righteous shall rejoice to the God thus glorified, and may his feet in the blood of the wicked, as approving the Divine procedure, Rev. xiv. 20. experimentally confirmed by such interposition of God's care over his people; whilst every attentive bedholder would be led to reverence and fear before this holy God, acknowledging that there is a God, or, as in the original, that God judge in the earth, the Elohim, the sacred Three. Note, (1.) Though a good man now grieves over every sinner, and pities him, he will appraise God's justice in his punishment, and in the day of judgment praise God when the smoke of his torment ascendeth. (2.) None ever served God faithfully, but owned the unspeakable comfort and satisfaction which is to be found in the way of righteousness. (3.) There is a God that judgeth the earth: let the sinner tremble, his damnation flumbreth not; let the righteous rejoice, his salvation draweth nigh. them, v. 2. Treacherous, they lay in wait; and mighty, employed violence, as well as cunning, to compaft their delights; uniting against him, unable to refift, v. 3. eager in their pursuit, they ran to seize him, v. 4. At evening they compelled his busily, and, disappointed of their prey, like a hungry dog howled for vexation, and greedily went about the city, in hopes of discovering or overtaking him, v. 6. breathing out threatenings, and belching forth blasphemies, as if God could not, or would not hear them, v. 7. Note, They who lift up their tongues in flunder and blasphemy, may say, 'I oft, God careth not for it, but will find to their confusion, that there is not a word in their tongue but is heard, recorded, and will be produced against them in the day of judgment. 2. He prays importunately for help, and with confidence that he shall be heard. Deliver me from mine money, O my God: my God, and therefore thou wilt never leave nor forsake me. Defend me, for I am weak; awoke for me, for the storm is high; unkelt thou love, I perish. Behold my memory, v. 3, 4. I have given them no provocation: their vicissitudes, v. 5. though Israelites, become worse than the brethren, and such wilful and obstinate transgresives, that judgment without mercy was their just defect. Note, (1.) A gracious confidence of an interest in God enables the soul in prayer to approach with boldness a throne of grace. (2.) None can destroy those whom God defends. (3.) Though no innocence will protect us from the malignity of the wicked, it will be a comfortable support to us under their superfluous. (4.) Before God we cannot plead we are faultless, yet when unjustly separated of arms, we may carry our righteous cause to him, and appeal for redress. (5.) Sinners will be visited of God; and if not before, in a judgment-day at least the just will be vindicated, and the guilty perish without mercy or hope. 8. But "thou, O LORD, shall laugh at them; thou shalt have all the heathen in derision. 9. Because of his strength will I wait upon thee; for "God is my defence. 10. The God of my mercy shall prevent me: God shall let me 'see my desire upon mine' for enemies. 11. Stay them not, left my people forger: Easter them by thy power; and bring them down, O LORD our shield. 12. For the sin of their mouth, and the words of their lips, let them even be taken in their pride: and for curing and lying which they speak. 13. Confume them in wrath, consume them, that they may not be: and let them know that God ruleth in Jacob, unto the ends of the earth. Selah. 14. And at evening let them return, and let them make a noise like a dog, and go round about the city. 15. Let them 'wander up and down for meat, and I grudge if they be not finished. 16. But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble. 17. Unto thee, O my strength, will I sing: for 'God is my defence, and the God of my mercy. David having committed his ease to God in prayer, here waits in hope. 1. He is confident God will disappoint his enemies, will mock at their impotent devices, v. 8. and protect him from their malice. Because of his strength, either of his enemy, who was against him, or of God, who was for him, will I wait upon thee; and then when God's mercy prevented him, and his defence covered him, he must be safe, and expect to see the vengeance due to his cruel foes, v. 9, 10. Note, (1.) God not only performs his people when they cry, but prevents them with his mercy from dangers they cannot foresee. (2.) When we can say in prayer, My merciful God, and my defence, we may well take courage, all is safe, if God is our friend. 2. He prays they may be punished; not utterly destroyed, but left as standing monuments of God's care over his people, and displeasure against their persecutors. Stay them not utterly, least my people forget, as they would be apt to do, if no memorial remained of the visitation, but scatter them by thy power, and bring them down, O Lord, our shield, reduce them from their abated heights of power, and make them little and unresectable, that they may live standing evidences of the Divine visitation. Most justly had their malice, flunder, pride, curling, and lying provoked their punishment, v. 12. therefore he wished to see God glorified in their ruin, that they may not be, not consomned in honour and prosperity as before, but be reduced to the most abject want and wretchedness, that as they had, v. 7. thrilled for his blood, they might, as hungry dogs, pine for want of bread, v. 14, 15. and feel by their sufferings, that though they forgot or despised him, there was a ruler in Jacob, a universal king, whose righteous government never suffered iniquity with impunity, v. 13. If this psalm be applied to the Method, as it well may, the present than of the Jewish people will appear strongly marked in these verses, a people despicable, Vol. I. rapacious, scattered on the face of the earth, and every where appearing as the monuments of Divine wrath, for their rejection of the sin of David. Note, (1.) They are in a state of terrible danger, against whom the prayers of God's suffering people ascend. (2.) The tongue deified with flander, cursing, and lyes, will burn shortly with fire unquenchable. (3.) God will make the sinner know: he rules, by the suffixing he inflicts, and often cause his punishment to bear the marks of his provocation. 3. Songs of praise shall be the tribute of his mercies. God's power and grace, so opportunely displayed in the day of his trouble, he will for ever exalt: earle will he rise for the delightful task, and loud shall his voice be heard, proclaiming the swelling gratitude of his heart, v. 16. The God of his strength, his mercy, and defence, shall be the subject of his never-ending praise. Note, (1.) A grateful heart delights in proclaiming his obligations. (2.) Every thanksgiving we offer, bespeak: new mercies. (3.) The saints of God who had present help, may comfortably conclude it shall be the same yesterday, to-day, and for ever. This psalm was penned when David was in the zenith of his prosperity, and the affairs of his kingdom seem to have been in a better posture than once they were either before or after. See 2 Sam. viii. 3, 13. 1 Chron. xviii. 3, 12. David in prosperity was as dreant as David in adversity. 1. He reflects upon the all state of the public interest: for many years, in which God had been contending with them, vii. 1—3. 2. He takes notice of the happy turn lately given to their affairs, vii. 4. 3. He prays for the deliverance of God's friend from their enemies, vii. 6. 4. He triumphs in hope of their actions, over their enemies, and begs of God to carry them in, and complete them, vii. 6—12. To the chief musician, upon Shufian-edioth, Michaelam of David, to teach which he strove with Aram-naharaim, and with Aram-zobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand. 1. O GOD thou hast cast us off, thou hast + scattered us, thou hast been displeased; O turn thyself to us again. 2. Thou hast made the earth to tremble; thou hast broken it: heal the branches thereof, for it shaketh. 3. Thou hast shewed thy people hard things: thou hast made us to drink the wine of astonishment. 4. Thou hast given a banner to them that fear thee: that it may be displayed because of the truth. Selah. 5. That thy beloved may be delivered; save with thy right hand, and hear me. The occasion of this psalm was Joab's victory over the Edomites, and the war against the Syrians of Mesopotamia and Zubah, who were the also subdued; and typically it reaches us, that all enemies of Christ, his church, and people, must finally fall, however long or obstinate the struggle. It is directed to the chief musician upon Shufian-edioth, probably the musical instrument for which it was set. 1. The despicable state of the Jewish affairs is described, during the ill administration of Saul, and the struggles of Iftibosheth, v. 1—3. God's displeasure gave their enemies advantage, they were scattered, while breaches opened, the hard trembling under God's correction; and they, as men, desperate and overwhelmed with astonishment, ready to give up all for lost. Probably this description looked forward also, as prophetical of that state, when, for their rejection of God's anointed, his wrath should be kindled, more terrible convulsions destroy their whole polity and government, and, scattered into all lands, they should bear the marks of God's heavy hand; an astonishment to others, a terror to themselves. 2. In the midst of their distresses, a banner is displayed, for the faithful Israelites in David, premiled to be their king and captain, and now exalted to the throne, under whom inflicted, union within prepared them for victory without: coloured by his presence, and bold under such a leader, they lifted up their hostile banners, defied and vanquished there foes, v. 4. Christ, the captain of our salvation, may also be here delighted; his banner of love spread abroad, invites poor sinners to his standard, under him inflicted, spiritual strength and courage animate their souls, and they go forth conquering and to conquer: and to him shall the dispersed of Israel be gathered at last, and turning to the Lord, for a period of their midrials. Note, (1.) The deeper our distresses, the more in the power and grace of our God magnified in our deliverance. (2.) We should ever remember the state in which Jesus found us, and the misery 7 Y from from which he drew us, as an engagement to be faithful, and fight manfully under his banners. 5. He prays earnestly for God's help and healing. O turn thyself to us again, cease from thy displeasure, and visit us with thy salvation; heal the breaches, for thou alone earth heal them, and as the danger is imminent, it shakeh, let thy mercy be speedy to the land, that thy beloved, thy chosen people, may be delivered from the hands of all their enemies; for having no power of themselves, they look to thee, save with thy right hand, and hear me, their advocate. Note, (1.) Sir hath made a deadly breach in our souls, which nothing but the sovereign grace of God can repair. (2.) They who turn to God in prayer, may expect his return to them in mercy. (3.) They who fear God, are beloved by him, and his right hand will save them. (4.) Though our deliverance may be delayed, yet covenant mercies, confirmed by the truth of God, are sure mercies. Wait therefore, in patience of hope. 6. God hath spoken in his holiness, I will rejoice: I will divide Shochem, and mete out the valley of Succoth. 7. Gilead is mine, and Maraslich is mine, Ephraim also is the strength of mine head; Judah is my law-giver. 8. Moab is my washton, over Edom will I call out my shoe: Philifta triumph thou ye because of me. 9. Who will bring me into the strong city? who will lead me into Edom: 10. Will not thou, O God, which hath call us off? and thou, O God, which didst not go out with our armies? 11. Give us help from trouble; for vain is the help of man. 12. Through God we shall do valiantly: for he is is that shall tread down our enemies. David here appears triumphing in the Divine promises; God hath sworn, he believes, and in consequence rejokes. 1. All foes within and without shall yield to him. Israel in their several tribes that had joined Ithosabeth, shall return to him. Shochem and Succoth, places of Ephraim, the chief tribe shall own his sway, and the land of Gilead, the country beyond Jordan, obey him. The levies of Ephraim should strengthen his army, and Judah afford him wife and able magistrates, v. 6, 7. Conquest without would follow union withus, Moab be enslaved, Edom reduced to the meanest offices, and thoroughly subdued and possessed, Ruth iv. 7. and let Philifta triumph if the dares; or under his mild government the would be happy even in her captive state, v. 8. Note, (1.) When a believer can say, Christ is mine, then all other blessings of grace and glory necessarily follow. (2.) When God pleases, he can make our bitterest foes our warmest friends. (3.) National union is a great blessing from God. (4.) They who change the lawless state of sin, for the easy yoke of Christ, will have occasion for ever to bless the day when that happy change was effected. 2. He answers a difficulty which might be suggested from the strength of the enemy's lotreities. Who will bring me into the strong city? either Rabbah, or more probably the capital of Ithomas; who will lead me into Edom? God is the strength of his confidence. Will not thou, O God, which hastest cast us off? yes, assuredly: now thou art returned in mercy, we shall be victorious; and thou, O God, which didst not go out with our armer before, shall make us now more than conquerors. Therefore give us help as trouble, in answer to our fervent prayers; for vain is the help of man, we acknowledge it; and renouncing every human confidence, desire alone to repose ourselves on thee. And thus we are always confident, that through God our faith do valiantly, and put all our enemies under our feet, for he is is who shall tread down our enemies, in whom we depend, and to whom we will ascribe the praise of all our success. Note, (1.) Districts will often stand in the believer's way, but faith will overcome them all. (2.) When to sense we seem as cast off, we must not quit our hold of the promise, but trust, and wait to see the salvation of God. (3.) When our dangers are greatest, our prayers and cries should be most earnest. (4.) The less we expect to receive from the creature, the farer we are to avoid disappointment. (5.) If we are enabled to do valiantly against our spiritual enemies, let us remember from whom cometh our strength, and lay at his feet the crown, which his own grace has obtained for us. David in this psalm, as in many others, begins with prayer, and ends with praise. It seems penned during his troubles under Alfalom, when he fled to the farthest part of the land to save his life, and to it, ver. 6. effected regard seems to be had to that Messiah, whom in his sufferings be represented. He rejoices, 1. To call upon God, because God had provoked him, ver. 1—3. 2. Receive God had provoked well for him, ver. 4, 5. 3. To praise God, because he had an assurance of the continuance of God's faveur to him, ver. 6, 7, 8. To the chief musician upon Neginal, A psalm of David. 1. HEAR my cry, O God, attend unto my prayer. 2. From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher than I. 3. For thou hast been a shelter for me, and a strong tower from the enemy. 4. I will abide in thy tabernacle: for ever: I will trust in the covers of thy wings. Selah. The word Neginal in the title, seems to be the musical instrument to which the psalm was set. In it, 1. David looks up to God in his troubles; Hear my cry, O God, attend unto my prayer. From the end of the earth, the farthest part of Judea, whether he had fled for safety, will I cry unto thee, earnestly, aloud, impertunately, when my heart is overwhelmed with trouble and anguish of whatever kind; all my complaints will I pour out, into thy compaillessate bosom: lead me to the rock that is higher than I, to a place of present safety, but especially to the rock of ages, the promised Messiah, the hope of his afflicted people. Note, (1.) Wherever we are, a throne of grace is open, and the more we are removed from other means, the more diligent ought we to be in secret prayer. (2.) The souls of the faithful are sometimes overwhelmed with the sense of sin, with afflictive providences, with fore temptasions, and ready to sink under their burden, but when most distressed, they fly to God, and find him a very present help in trouble. (3.) There is, blessed be God, a rock higher than we, on which, if placed, we need not fear what earth or hell can do against us. (4.) Every day we need cry to God, to fix us more securely on this rare foundation, Jesus Christ. 2. From past experience, he is encouraged to expect present help. Thus hast been a psalm, or a tower for me, and a strong tower from the enemy; therefore in humble hope of the same needful protection, I will abide in thy tabernacle for ever; now taking refuge under thy protection, hoping shortly to return to the tabernacle in Sion, and by and by to go to that heavenly hill, where God's glory is ever visible to his dares; and I will trust in the covers of thy wings, confident of safety there, when every prospect around me is most dark and threatening. Note, (1.) We should often remember what God hath done for us, as an argument to encourage our hearts to hope for greater mercies. (2.) They are false, whom God's almighty power gathers under his wing. (3.) If we abide faithful and constant in his worship and service beside, we may comfortably look forward to an eternal mansion, in his better tabernacle above. 5. For thou, O God, hast heard my vows: thou hast given me the heritage of those that fear thy name. 6. Thou wilt prolong the king's life: and his years as many generations. 7. He shall abide before God for ever: O prepare mercy and truth which may preserve him. 8. So will I sing praise unto thy name for ever, that I may daily perform my vows. David having trusted himself with God, 1. Regards his prayer as already heard and delivered, and his vows of praise already due, because of the certainty of the promised mercy. Thou hast given me the heritage of those that fear thy name, either the inheritance of Israel, or his portion in a better country, that is, an heavenly; and this he regards as already bestowed, hereinafter as the covenant of promise is sure to all the seed, and he had comfortable certainty of being of that blessed number, who feared God, and trusted in his salvation. Note, They who are under the influence of holy fear, will never fail, nor come short of the heritage laid up for them in glory. 2. He expresses his confidence of present salvation. His life, though so thrilled after, shall be preferred amidst every danger, and prolonged for God's glory, and the people's good: or probably he looks farther, to the King Messiah, the prospect of whose glorious kingdom and approaching day, was his delight and joy. His life should be long, and his years as many generations, even coeval with the days of eternity; fear he shall abide before God for ever. Note, Since Jesus ever lives and reigns, his people may confidently expect to live and reign with him in glory everlasting. 3. He offers up his prayers, and engages for continual praise. O prepare mercy and truth, which may preserve him, King David, on his throne, according to the mercy and faithfulness of God in his promises, or the Son of David, whose kingdom is established and preferred, according to the mercy and truth of God, in the everlasting covenant. So will I sing praise unto thy name for ever, make it my daily happy service here below, and my eternal employment shortly above, that I may daily perform my my town, in those continual grateful acknowledgments for mercies to unfeasibly great and gracious. Note, (1.) If we are interested in God's covenant of promise, he will take care of our stability. (2.) They who expect to spend eternity in God's unwearing praise, will daily here below begin to exercise themselves in this delightful employment. This psalm forms compiled under some of his persecution; wherein, 1. David professeth his confidence in God and dependents upon him, and irreverently himself to continue waiting in him, ver. 1-7. 2. With a great deal of earnestly he causes and repugneth others to trust in God likewise, and not in any creature, ver. 8-12. 1. + TRULY 'my soul waiteth upon God: from him cometh my salvation.' 2. 'He only is my rock and my salvation: he is my defence; shall not be greatly moved. 3. How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and as a tottering fence. 4. They only consult to call him down from his excellency, they delight in lies: 'they bled with their mouth, but they curle inwardly. Selah. 5. 'My soul, wait thou only upon God: for my expectation is from him. 6. He only is 'my rock and my salvation; he is my defence; I shall not be moved. 7. In God is my salvation and my glory: the rock of my strength, and my refuge to in God. David here. 1. Profeffes his confidence in God for protection and safety: as he made him alone his rock and defence, he waited, or was alone, as it may be rendered; without impatience or difficult expected to be the salvation of God. Numerous and mischievous as his foes were, he knew he should not be greatly moved; tempted he might be, in difficulties and dangers, but still safe under the defence of the Almighty. Note, (1.) Patient and submissive resignation of our souls to God, is the certain way to a happy issue out of all our afflictions. (2.) God is the alone author and finisher of our salvation; as in his eternal counsels he contrived the wondrous scheme; by his sovereign and effectual grace he compleats his purpose, and prepares us for the kingdom he hath prepared for us. (3.) Though we may be moved, through temptation and corruption, we shall not be suffered to fall finally and eternally. 2. He forefes the ruin of his enemies, whose character he describes, v. 3, 4. They were mischievous; plotted how to deprive him of his crown and dignity, delighted to propagate lies to injure him; and with perishous treachery, whilst they professed outward kindness, their hearts within rankled with malice. But vain were their designs to thrall him down whom God would exalt: destined to the sword, they should fall; and, as a bowing wall and tottering fence, so weak would be their wicked attempts, and as easily overturned. Note, (1.) A lying tongue will be the curse of its owner. (2.) Traitors will find an avenging God. (3.) They who trust in God may defy all their enemies to hurt them. 3. He encourages his soul to wait only upon God, and strengthens his faith in him by a variety of epithets. My rock, who can move me? my salvation, who can destroy me? my defence, who can hurt me? my glory, therefore it cannot fade; my strength, to make me more than conqueror; my refuge, under whose wings I shall be eternally safe. Note, (1.) They are truly blessed and happy who can say, 'This God is my God.' (2.) The expectation of the faithful cometh only from God, he is to them all and in all. (3.) The believer's rejoicing is never in himself, but in his exalted head, he will ever say, 'My God is my glory.' 8. Trust in him at all times; ye people, 'pour out your heart before him: God is a refuge for us. Selah. 9. 'Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are? altogether lighter than vanity. 10. 'Trust not in oppression, and become not vain in robbery: 'if riches increase, let not your hearts upon them. 11. God hath spoken once; twice have I heard this, that I power belongeth unto God. 12. Also unto thee, O Lord, belongeth mercy: for 'thou rendeth to every man according to his work. His own experience of the blessedness of dependence upon God, urges him to invite all to come and taste the same felicity. 'Trust in him at all times; ye people, ye people of Israel, and all the Israel of God, wherever disinclined, or however disinclined, at all times make God your trust, to guide, protect, preserve, and strengthen you; pour out your heart before him, in earnest and importunate prayer, and tell him of all your troubles with freedom: for God is a refuge for us; for me, and for you, and all that fly to him as their rock and hope alone, renouncing every other ground of confidence, which would be utterly insufficient to support their souls. He cautions them therefor. 1. Not to trust in men, neither of high or low degree, whose multitudes, or greatness, or wisdom, can afford us to safety; they are deceitful helps, and in the day of trial will prove lighter than vanity. Note, The more we excite from man, and entirely cleave to God, the more secure shall we be from disappointment. 2. Not to trust in riches, however obtained, whether by oppression or extortion, by open violence or robbery; or by the most lawful means, honest labour or inheritance, v. 10. Note, Gain is often a great foe to godliness, and gold too often made the rival of God in the heart: a state of prosperity is exceeding dangerous, and they who are in it, have as much need to pray in all time of their wealth as of their tribulation, Good Lord deliver us! 3. He exhorts them to trust in God as their never-failing refuge; and this because of his faithfulness, power, mercy, and justice. He hath spoken once, yea never, confirming the souls of his people by his word and oath; two immutable things, in which it is impossible for us to be deprived. His consequence more dare encounter; his mercy is infinite, and we may therefore always hope in it; and his justice impartial; therefore shall the enemies of his name and people be destroyed, and those who were oppressed with wrong be vindicated. Good reason then there is, that at all times he should be alone exalted as our only hope and help. Note, The more we consider God's perfections and promises, as manifested to us in a covenant of grace, the more cause we shall see to depend on him as our Almighty strength, to trust him as infinite in goodness and abundant in mercy, and to expect from him present protection and eternal glory. As the yourself of Paul's epistles were those that bore date out of a prison; so some of the yourself of David's psalms, were those that were penned as this was in a wilderness. And here we have, 1. His desire towards God, ver. 1, 2. 2. His esteem of God, ver. 3, 4. 3. His satisfaction in God, ver. 5. 4. His secret communion with God, ver. 6. 5. His joyful dependence upon God, ver. 7, 8. 6. His holy triumph in God over his enemies, and in the afflictions of his own safety, ver. 9, 10, 11. A devout and pious soul has little need of direction how to sing this psalm, so naturally doth it sfook its own genuine language; and an unidentified soul, that is unsurpassed and unaffected with divine things, is scarce capable of singing it with understanding. 1. O GOD, thou art my God, early will I feel thee, 'my soul thirteth for thee, my flesh longcath for thee, in a dry and + thrifty land, where no water is: 2. 'To see thy power and thy glory, so as I have seen thee in the sanctuary. v. 1, 2. Wherever David was, he found his heart in tune for praise; a wilderness shall echo with his songs, since thither divine providence hath led him: the children of God should learn of him, even though sorrowful, to be always rejoicing, and when most desolate and solitary, to make melody still in their hearts unto God. 1. The ground of all his comfort was this, O God, thou art my God: a fense of an interest in his love and favour, can make a prison a palace, a wilderness a paradise. 2. He resolves to cleave to God, and longs for his return to the sanctuary, from which at present he suffered an irksome banishment. Early will I seek thee; here, though desistate of public ordinances, in private prayer and secret meditation he would exercise himself, beginning with the dawn of day; my soul thirteth for thee, my flesh longcath for thee, with eager and importunate desire, in a dry and thrifty land, where no water is; no waters of the sanctuary to refresh and comfort his soul; therefore he pains for the courts of God's tabernacle. To set thy power and glory, so as I have seen thee in the sanctuary; to enjoy some forest manifestations of divine favour where he was, as he had formerly been favoured with when engaged in the worship of the sanctuary, and thither he wishes to return. Note, (1.) This world is a barren land, nothing in it can satisfy the longings of the soul, God alone is the believer's all- sufficient portion. (2.) The more we are convinced of the enemies of the creature, the more we should fly to the fulness of God. (3.) They who know the blessing of public ordinances will feelingly regret the want of them. (4.) Wherever we are, a throne of grace is open; and if we diligently seek him, we may find the same comfortable presence of God under a tree or in a mountain, as in the midst of the congregation. 3. Because thy loving kindness is better than life: my lips shall praise thee. 4. Thus will I bless thee: while I live: I will lift up my hands in thy name. 5. My soul shall be satisfied as with + marrow and fatness; and my mouth shall praise thee with joyful lips: 6. When I remember thee upon my bed, and meditate on thee in the night-watches. His desires are answered, and prayers soon exchanged for joyful praises. 1. Though thy loving kindness is better than life: my lips shall praise thee, though life is a blessing, yet without God's love, in the midst of life we are in death; we may then only be truly said to live, when, quickened by his spirits, our souls live by him and for him: in this case even death becomes our privilege, and remand from earth is our translation to the life of eternity. 2. He will continue his praise as long as his being: thus, as he had begun, he purposes to persevere, and lift up his hands incessantly below in thanksgiving, till he should join a time the everlasting songs of saints and angels, v. 4. Nate, They who expect to spend eternity in God's praise, will begin the pleasing service here, and learn in every state, condition, and circumstance, to give thanks. 3. He promises himself great delight in his service; this work of praise shall be his present reward. My soul shall be satisfied as with marrow and fatness; the most delicious vlands to the time would not be so grateful, as to his soul this happy communion with God, which his mouth praised him with joyful lips. Nate, There is a complacency and inward satisfaction to be enjoyed in God's love and service, compared with which the highest gratification of sense are poor and infid. 4. By night as well as day, on this pleasing subject his thoughts continually dwelt. When I remember thee on my bed; lying down to rest, and waking up in the morning, God was left and first in his thoughts; and meditate on thee in the night-watches; when his eyes were kept waking that he could not sleep, he employed the hours of darkness in contemplation, that more than recompense the last report. 7. Because thou hast been my help, therefore in the shadow of thy wings will I rejoice. 8. My soul followeth hard after thee: thy right hand upholdeth me. 9. But those that seek my soul to destroy it, shall go into the lower parts of the earth. 10. They shall fall by the sword, they shall be a portion for foxes. 11. But the king shall rejoice in God; every one that sweareth by him shall glory; but the mouth of them that speak lies shall be stopped. Resolved to praise, he wanted not abundant matter for his song. 1. His experience of past support, and confidence of present help, afforded cause of rejoicing. Thus hast been my help, and will save me to the uttermost, therefore under the decision of thy wings, where, as the chickens shelter themselves from danger, and are clothed with the vital warmth, my soul is comfortably lodged, still I rejoice. My soul followeth hard after thee, in prayer, meditation, and every means of grace; but all my own endeavours secure not my stability: thy right hand upholdeth me, by which alone I am supported and strengthened, to run and not be weary, and to walk and not be faint. Nate, (1.) They who would cleave to God faithfully, are called upon to follow hard after him in the means of grace and the path of duty. (2.) Our strength for the one or other is not in ourselves but from him, without which our feet would quickly stumble, our hearts grow dead, and our lips be sealed up in silence, and forget to pray or praise. 2. He could triumph in his enemies certain ruin, which he forefires; though they aimed at his life, they rushed on thirson death; the grave was opened for them, hell enlarged in mouth to receive them, the sword of God's judgment was unthreathed, and on the mountains of Gilliosa their carcasses soon fell, and, unbucked, remained a portion for foxes and every beall of the earth. Nate, All who are the enemies of Christ and his kingdom must expect to share with these in their destruction, Rev. 1st. 17, 18. 3. He exults as if already upon the throne, because he knew it was sure to him. The king shall rejoice in God; though an exile, an outlaw, yet in the divine designation a king, and joy- ful in God, when every worldly comfort failed: it was enough if he had his favour, this should make him more than conqueror. Perhaps the king Melfiah is intended, rejoicing in God because of his people's salvation, and who may therefore well rejoice with him. Nate, Though the child of God is now exercised with variety of trials, he is born for a throne, and may exult in the affixed prospect of it. 4. He is happy to see the joy of God's people on his advancement and the confusion of his enemies. Every one that funeeth by him, which is not religious aid, put for the whole worship and service of God, these godly souls shall glory in God for his mercy to them in railing David to the throne: but the minds of them that speak for shall be despised; Saul's courtiers, who had traduced him, and all who had propagated falsehood to ascribe his character; these shall be silenced through fear, confounded with shame, or cut off by death, and thus mouth stopped in the dust. Nate, (1.) It is the comfort of the redeemed that their Lord is exalted, and when they shall see him on the great white throne, they shall lift up their heads with joy. (2.) Lying lips will be shortly silenced, and all the maligners of Christ's church and people be astonished when they behold them let down with him on his throne, and they themselves trembling at their feet. There is no risk for David from his enemies; therefore, 1. He prays to God to preserve him from their malicious defenses, vers. 1, 2. 2. He gives a very ill character of them, vers. 3-6. 3. By the spirit of prophecy he foretells their destruction, which would rebound to the glory of God and the encouragement of his people, vers. 7-10. This was the Son of David profounded, but his feet at last are made his fastfall. ¶ To the chief musician, A psalm of David. 1. HEAR my voice, O God, in my prayer; P. P. 1000. preserve my life from fear of the enemy. 2. Have me from the secret counsel of the wicked; from the information of the workers of iniquity: 3. Who whet their tongue like a sword, and bend their bowls to shoot their arrows, even bitter words: 4. That they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not. 5. They encourage themselves in an evil matter: they commune + of laying shares privily, they say, Who shall see them? 6. They search out inopinions, they accomplish a diligent search: both the inward thought of every one of them, and the heart is deep. 1-6. We have here, 1. David in fear crying unto God for protection and safety. Secret counsels and open instructions of the wicked, who flock at nothing to carry their point, expelled his life to danger great and imminent; to God therefore he applies, that he may be hid from the gathering storm, v. 1, 2. Nate, The faithful have their foes, and sometimes may find their hearts tremble when death keenly approaches them; but they have one who can deliver them from every bondage of fear. 2. He opens before God the wickedness of his enemies, as a plea for protection from them. With lies sharp as a sword, and infatuations malignant as a poisoned arrow, v. 3. they flock at him, though perfectly innocent of every charge they laid against him: in secret they watched the opportunity, or eager to embrace it suddenly let fly, fearless of confutation, and confident of success; or impunity during, cast off all fear of God, v. 4. Strengthening each other's hands in wickedness, they confided how to destroy him privately, and pleased themselves with the atheistical conceit, that even God's eye could not discover them, v. 5. Solicitous to pick up some shadow of accusation, with diligent search they sought to find some evil in him, or to subsum witnesses against him; and in the depth of a heart, full of malignity and wickedness, contrived how to blast his character, or to rob him of his life. Nate, (1.) The people of God have been in every age the butt of the malignant tongue, and bitter words of reproach and infamy have been liberally thus forth against them. (2.) Though no man is absolutely perfect in himself, yet they who are accepted in the Redeemer, and have the truth of grace in their heart, are complacent in him, and therefore hated of the world, who cannot bear their holy and heavenly conversation. (3.) Against a lying tongue there is no defence. (4.) During timers harden each other; and having cast off God's government, would faint flatter themselves they can elude his unselfishence, and promise themselves impunity in their iniquities. (5.) They who are maliciously bent on mischief, flock at no pains to accomplish their designs; how few christians serve their Lord Lord so wildiously, heart and hand, as the devil's servants do their master! 7. But God shall shoot at them with an arrow, suddenly shall they be wounded. 8. So they shall make their own tongue to fall upon themselves: "all that fee them, shall flee away. 9. And "all men shall fear," and shall declare the work of God; for they shall wisely consider of his doing. 10. The righteous shall be glad in the LORD, and shall trust in him; and all the upright in heart shall glory. Though the wicked say, God shall not see, he will awfully convince them of their folly. 1. By his judgments. God shall float at them with an arrow, suddenly shall they be wounded: one of his arrows shall do more terrible execution than all theirs; it shall pierce their hearts, and lay them dead at his feet, in the midst of their false and fatal security. v. 7. So they shall make their own tongue to fall upon themselves; the curses they have uttered against the innocent shall return upon their own heads. Note, (1.) When God shakes, he strikes home, and there is no escape. (2.) The horrid imprecations of the passionate and prophecies, bring upon their own souls that damnation they so impiously and rashly denounce on others. 2. The effects of these judgments would be great; fear of their plagues shall make beholders flee to face themselves from perishing among them, v. 8. All that fee it, struck with conviction, shall consider, and own God's righteous vengeance, and declare it as an admonition to the rising generation, v. 9. The righteous will be glad at beholding God glorified, and shall rejoice in his salvation, thus manifested for them; and by present experience of his gracious interposition, be encouraged to trust him in all future dangers. Note, (1.) It is wisdom to profit by others harms. (2.) Many a warning is lost by inconsideration. (3.) The persecutors of God's people should read and learn, and tremble, whilst the door of hope is yet open. (4.) Though the misery of an enemy, simply considered, cannot be a good man's delight; yet so he refused from the oppressor, and to see God's righteous judgments executed, is just matter of joy. (5.) They who make God their trust, shall find him their glory. In this psalm we are directed to give God the glory of his power and goodness, which appears. 1. In the kingdom of grace, ver. 1. Hearing prayer, ver. 2. Pardoning sin, ver. 3. Satisfying the souls of the people, ver. 4. Practicing and purporting them, ver. 5. 2. In the kingdom of providence, fixing the mountains, ver. 6. Calming the sea, ver. 7. Preferring the regular succession of day and night, ver. 8. And making the earth fruitful, ver. 9-13. They are blessings we are all indebted to God for, and for which we owe the tribute of prayer. ¶ To the chief musician, A psalm and song of David. 1. PRAISE waited for thee, O God, in Sion: and unto thee shall the vow be performed. 2. O thou: that heareth prayer, unto thee shall all flesh come. 3. Inquisites prevail against me; as for our transgressions, thou shalt purge them away. 4. Blessed to the man whom thou chosoft, and caused to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple. 5. By terrible things in righteousness, will thou answer us, O God of our salvation: who art the confidence of all the ends of the earth, and of them that are afar off upon the sea. The Psalmist here, as the mouth of the congregation, addresses his prayer to God. 1. He describes glory to him. Praise waisteth for thee, O God, in Sion; thy people there, expelling thy mercies, are ready to meet them with songs of thanksgiving: or the words may be rendered, to thee belong silence and praise, silent expectation under every difficulty and trial, and entire acquiescence in thy holy will, and praise the tribute due for sure deliverance: unto thee shall the vow be performed, which was made in their distress; and on the gracious answer given to their prayer, should be with delight rendered unto God. Note, (1.) Patient expectation shall be succeeded with joyful praise. (2.) When we vow unto God, let us be speedy to pay. 2. He shows him as the prayer-bearing God. O thou that heareth prayer, ever ready to answer, yea, more ready to hear than we to pray, unto thee shall all flesh come, engaged by the Vols. I. Some of thy grace, encouraged by the promise of thy word, and the experience of thy people. 3. He expresses his confidence in God's pardoning grace. Inquisites prevail against me; the words of iniquity, the malicious superfluous of his enemies, or the indwelling corruptions of his own heart, that role up to condemn him; but as for our transgressions, thou shalt purge them away, how great forever they have been, whether his own or those of God's people, he knew the atoning blood would purge their consciences, and wipe away the guilt of all their sins. Note, (1.) Though at times iniquities may prevail against us, we may not despair, nor be driven from God, but to him: of any man sin, there is still an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins. (2.) The more we see of our own guilt and sinfulness, the more are we bound to admire and adore the transcendent mercy of a pardoning God. 4. He declares the blessedness of God's choice, who were admitted into his course, and favoured with a sense of his love, v. 4. There the trusts satisfaction was to be found; the goodness of his house, and the comforts of his worship, would abundantly refresh their souls, v. 5. Note, (1.) It is not our desert, but God's gracious choice, that brings any soul near to him; till he draws, we cannot run after him. (2.) Communion with God is man's greatest happiness. (3.) They who would enjoy God's presence, must draw near to him in the ordinances of his worship, and be among the comfort attendants at his temple. (4.) Though nothing on earth beside can satisfy an immortal soul, God is the sufficient position of his people. 5. He expects to see the destruction of all their enemies. By terrible things in righteousness, with thou answer us, O God of our salvation; by just judgments inflicted on our foes, and merciful interpositions manifested in our behalf, wherein the hand will be seen as the God of our salvation; and this will engage the truth of all thy people, wherever dispersed, or however distressed: who art the confidence of all the ends of the earth, and of them that are far off upon the sea; the blood of God, whether on sea or land, or driven to the most distant corner, making him their confidence, find him a firm refuge. Note, (1.) The enemies of God's people are regarded as rebels against himself, and will be made to tremble under his terrible arm. (2.) None that truly trusted in God, or cried to him in faith, could ever complain of disappointment. 6. Which by his strength feteth fast the mountains; being girded with power. 7. Which thileth the noise of the seas, the noise of their waves, and the tumult of the people. 8. They also that dwell in the utter, most parts are afraid at thy tokens: thou makest the out-going of the morning and evening to rejoice. 9. Thou wilteth the earth, and watereth it: thou greatly enricheth it with the river of God which is full of water: thou prepared them corn, when thou hast so provided for it. 10. Thou watereth the ridges thereof abundantly: thou fetteth the furrows thereof: thou makest it full of water with flowers, thou blesseth the springing thereof. 11. Thou crowneth the year with thy goodness, and thy paths, thro' drop fatness. 12. They drop upon the pathures of the wilderness: and the little hills rejoice on every side. 13. The pathures are clothed with flocks; the valleys, also are covered over with corn; they shout for joy, they also sing. It is an encouraging consideration to the people of God to behold the works of his power and providence around them, as an engagement always to trust him as able to save to the uttermost. 1. By his power the mountains are set fast on their wide bases; and like to them his church is fixed and immovable: sooner may the mountains be overturned than his promises to his people. 2. At his voice the stormy billows peacefully subside, and the more tumultuous insurrections of the wicked are filled; in his hands are the hearts of all men, and therefore his faithful ones need not fear the loudest threatenings. 3. The tokens of God's judgments on the wicked, or the daily evidences of his wisdom and power in the succession of day and night, make the utmost parts of the earth to reverence his majesty; whilst the out-going of the morning and evening, rejoice to be made instruments of displaying his glory, or from cast to west God diffuses gladness, by sending forth his light and truth in the gospel to the benighted world. 4. God's providential care appears in the rain and fruitful seasons he bellows. Thou wilteth the earth with kind regard, and watereth it when parched with drought: thou greatly enricheth it with the river of God, the clouds of heaven, which is full of water: thou prepared them corn, by moistening the seed sown with flowers, when thou hast so beautiful thou hast so prepared it, to drink in the rain and drops of dew. Thou watereth the ridges thereof abundantly, on which the corn is scattered: thou hastest the foreguns thereof: thou makest it fast with favours, thou blesseth the springing thereof, causing it to take root, and shoot upwards vigorously. In consequence of which, thou crownest the poor with thy goodness, causing a plentiful harvest, and thy paths, the heavens, whence the rain descends, drop farms, fertilizing the soil, and diffusing plenty around. They drop upon the pastures of the wilderness, to produce grass to fatten the cattle: and the little hills rejoice on every side, echoing with lowing herds and blasting flocks, that feed on their sides. The pastures are clothed with flocks; so thick covered, and affording such plenty of food; the valleys also beneath are covered over with trees; they shout for joy, they also sing; rejoicing to supply the wants of man, or filled with the joyous songs of mowers and reapers, gathering in the welcome harvest. Note, (1.) The heart of man, till watered with the dew of heavenly influences, is like the barren ground. (2.) Where God lows the load of eternal life, he waters it abundantly, and blesses the increase. (3.) The hardest heart grows tender, and susceptible of the deepest impressions, when God prepares and softens it. (4.) The church is a pasture filled with Christ's flock, and there his praises are echoed on every side. (5.) If plenty crown the year, let it awake our gratitude to him whole clouds drop down fatness. (6.) There is not a moral of bread goes into our mouths but speaks God's goodness and demands our praise. This is a thanksgiving psalm, designed for the Israel of God in all ages. They praise God, 1. For his greatness and glory, manifest in creation and providence, ver. 1—5. 2. For special mercies to his simple people, ver. 6—12. And then, 3. The psalmist prayseth God for his own experience of his goodness to him in particular, especially in answering his prayers, ver. 13—20. ¶ To the chief musician, A song or psalm. ¶ Heb. All the earth. Or, yield frighted the decree, PC revi. 44. Intell. 15. Phil. 1801. Dan. vii. Psal. 1801. Re. 1801. Sch. iii. PC 1801. ¶ MAKE a joyful noise unto God, all ye lands. 2. Sing forth the honour of his name: make his praise glorious. 3. Say unto God, How terrible are thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee. 4. All the earth shall worship thee, and shall sing unto thee, they shall sing to thy name. Selah. 5. Come and see the works of God: be it terrible in his doing toward the children of men. 6. He turned the sea into dry land: they went through the flood on foot, there did we rejoice in him. 7. He ruled by his power for ever, * his eyes behold the nations: let not the rebellious exalt themselves. Selah. We have here, 1. The persons called upon to unite in the praises of God. All lands, not merely the people of Israel, but all the ends of the earth; to whom, in the fulness of time, God would send the knowledge of his grace. Note, We have reason to bless God in this land, for being numbered among those to whom the word of salvation hath been that, and with whom it abides. 2. The manner of their praises. They must make a joyful noise, sing aloud their Creator and Redeemer's praises, proclaim his glory; and in their lives, as well as lips, shew forth his honour. 3. The reasons why they should thus praise him. [1.] Because of his terrible works and the greatness of his power, manifested in the statement of his enemies and theirs, v. 3. Note, Every antichristian foe will be made shortly to bow at the feet of the faithful, and to know that God hath loved them. [2.] For the mercies manifested to his church of old; the remembrance of which should be ever new; such as was the deliverance of Israel from Egypt, when the sea opened a way for the redeemed to pass over, there did we rejoice in thee. Note, Our father's mercies are our own, and should awaken our praises. [3.] Because the same protection shall be for ever vouchsafed to all God's Israel. As God ever rules, and ever sees the devices of their enemies, he will disappoint them, to the confusion of their good and rebellious foes. Note, Since all power is given to Christ in heaven and on earth, his people may be assured no powers of darkness shall be able to hurt them, but shall with joy see them shortly put under his feet and theirs for ever. ¶ Heb. Parasith. Psal. xvi. He shall vi. Zach. iv. 9. 1 Psal. i. 1. Lam. i. Re. ii. 1. Phil. 1801. 8. O bless our God, ye people, and make the voice of his praise to be heard. 9. Which holdeth our soul in life, and suffereth not our feet to be moved. 10. For thou, O God, hath proved us: thou hast tried us, as silver is tried. 11. Thou broughtest us into the net, thou laidst affliction upon our loins. 12. Thou hast caused men to ride over our heads, we went through fire and through water: but thou broughtest us out into a wealthy place. They who have an interest in God, as their covenant God, ought to make their voices of grateful praise to be heard. Particularly, 1. For their lives; not only the preservation of bodily life, but more especially for the spiritual life Christ hath bestowed and maintains, and for the eternal life to which he will shortly bring them, and suffereth not our feet to be moved; though some thro' it at by temptation, and hath been with corruption, yet, by the power of Almighty grace, our souls are preserved from final and fatal apostasy. 2. For the blessed issue of their trials. Many an enemy had harassed the land, they had been taken prisoners in the net of their oppression, had suffered a variety of afflictions, been trampled upon and inflicted by the Philistines and neighbouring nations; but it was to prove, not destroy them; and therefore they were delivered, and public tranquillity and plenty restored to them. Thus the church of Christ hath been also in the furnace of affliction, under the man of fire, in Rome pagan and papal, has passed through variety of tortures by fire and water, terrible as these devouring elements, and been often reduced to the greatest distress, in order to prove the patience of the saints; but God will bring them into a wealthy or large place; as at the reformation, when true religion reared its land; and as will be more eminently the case, when at last Christ shall come and reign over his saints gloriously. This also is the state of every believer, who prefers through temptation, painful as the action of fire, and deep as the floods; but the issue shall be power; his graces, thus exercised, shall shine the brighter, and into his wealthy place, even a manhood in eternal glory, will be brought; when he hath suffered a little while for Christ, he shall reign with him for ever. ¶ Heb. Mus. 13. I will go into thy house with burnt-offerings: I will pay thee my vows, 14. Which my lips have uttered, and my mouth hath spoken when I was in trouble. 15. I will offer unto thee burnt-facrifices of tastings, with the interest of rams: I will offer bullocks with goats. Selah. 16. Come and hear, all ye that fear God, and I will declare what he hath done for my soul. 17. I cried unto him with my mouth, and he was extolled with my tongue. 18. If I regard iniquity in my heart: the Lord will not hear me. 19. But verily God hath heard me: he hath attended to the voice of my prayer. 20. Blessed be God, which hath not turned away my prayer, nor his mercy from me. The psalmist here, in the person of the faithful, declares the effects which God's grace and protection would have upon them. 1. He and they would offer the noblest sacrifices appointed under the law, the fairest health shall burn on God's altar, according to the vows they had made in trouble. Note, Since Christ's one salvation was offered, all other sacrifices of blood are abolished; but sacrifices of praise will never cease attending from every faithful heart, and will go up with acceptance in the smoke which unites from the Saviour's sacrifice, making all our offerings a sweet-breathing favour to God. 2. He calls on all that fear God to come and hear what God had done; what wonders of grace in pardoning, banishing, comforting, and saving his sinful soul, v. 16. and this in answer to his faithful and fervent prayer, v. 17, which God, who knew the simplicity of his heart, v. 18, had heard and granted, v. 19, and for which he desires ever to bless and praise him, as for all his mercies, v. 20. Note, (1.) We are bound for God's glory, and the encouragement of his people, to communicate our experience of his goodness; not as vain of our mercies, as if the favourites of heaven, but as thankfully testifying our gratitude to him from whom we have received all. (2.) There can be no comfort obtained from prayer, nor any well-grounded confidence entertained of God's acceptance of us, whilst allowed and indulged iniquity remains in the heart. (3.) They who lift up holy hands, without wrath and doubting, may rise from their knees continually blessing and praising God. This psalm is the church's prayer. 1. For prosperity, ver. 1. 2. For the conversion of the Gentiles, ver. 2, 3, 4, 5, 3. 3. It describes happy and glorious times when God shall do this, ver. 6, 7. And herein Daniel spoke by the spirit of prophecy, extending the glorious estate of the Christian church, in which Jesus and Gentiles should be united. ¶ To Palm LXVIII. To the chief musician on Neginooth, A pfalm or song. 1. GOD be merciful unto us, and bless us: and cause his face to shine upon us. Selah. 2. That thy way may be known upon earth, they saving health among all nations. 3. Let the people praise thee, O God; let all the people praise thee. 4. O let the nations be glad, and sing for joy: for thou shalt judge the people righteously, and go govern the nations upon earth. Selah. 5. Let the people praise thee, O God; let all the people praise thee. 6. Then shall the earth yield her increase; and God, even our own God shall bless us. 7. God shall bless us, and all the ends of the earth shall fear him. David, as a lively member of the church of the redeemed, pours forth his prayers to God for their prosperity, and that defoulous event, the connoisseur of the Gentile world. 1. He prays in particular for the faithful. God be merciful unto us, and forgive and pardon us, as sinners ever need to pray, and help us; which comprehends all that we can do to think, and God less useful for us: and lift up the light of thy countenance upon us; comforting our fouls and cheating us, causing the sun of righteousness to arise with healing in his wings: and these are requests which every believer will never cease to offer for haunted and his brethren. 2. He prays for a diffusion of gospel light and grace throughout the world, that all nations might know his saving health revealed in Jesus Christ, and his way of justification through his blood and righteousness, and of identification by his spirit. 3. That in consequence thereof they might be led to praise God, as for the light and truth dispersed, to for the protection and grace promised. For thou shalt judge righteously, vindicating thy redeemed from every charge laid against them, and saving them from every enemy, and govern the nations upon earth, who shall be happy under thy safe and gentle sway. Note, (1.) The service of Christ is the perfect freedom and happiness of his people. (2.) We shall have cause to all eternity to bless the day when first our neck was bowed to his easy yoke. 4. Great he forefers will be the increase of the church, under the Divine blessing, by the preaching of the gospel. The earth, the various nations of it, shall yield a plentious harvest of converted souls; and a covenant God for ever bless his people, putting his four into their hearts, and be their everlasting confidence and joy. Note, (1.) When we can say, God is our God, we may confidently add, he shall bless us. (2.) They who are interred in his everlasting love, have the increase of earth, and every creature comfort, heightened by a sweet favour of Christ in them. This pfalm is supposed to have been composed on bringing the ark to Zion from the house of Chied-edom; and looks forward to Christ's ascension, his setting on the throne of his glory, and his calling the Gentiles into his church. 1. David begins with prayer, hath against God's enemies, ver. 1, 2. and for his people, ver. 3. He proceeds to pray, calling upon all to praise God, ver. 4, 26, 32. (1.) For his greatness and goodness, ver. 4—6. (2.) For the wonderful works he had wrought for Israel, ver. 7—14. (3.) For his special presence in his church, ver. 15—17. (4.) For the ascension of Christ, ver. 18. and the salvation of his people by him, ver. 19, 20. (5.) For the stillness which Christ would obtain ever his enemies, and the favours he would believe upon his church, ver. 21—28. (6.) For the enlargement of the church by the ascension of the Gentiles to it, ver. 29—31. And so he concludes the pfalm with an awful acknowledgment of the glory and grace of God, ver. 32—35. To the chief musician, A pfalm or song of David. 1. Let God arise, let his enemies be scattered: let them also that hate him, flee by before him. 2. As smoke is driven away, so drive them away: as was reinfluenced before the fire, so let the wicked perish at the presence of God. 3. But let the righteous be glad: let them rejoice before God, yea, let them exceedingly rejoice. 4. Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him. 5. A father of the fatherless, and a judge of the widows, is God in his holy habitation. 6. God serreth the solitary in families: he bringeth out those which are bound with chains, but the rebellious dwell in a dry land. We have here. 1. David's prayer for the dispersion of the enemies of God and his people, and for the comfort and joy of his faithful ones. It may be considered also as prophecies of the Messiah's appearing. Let God incarnate arise, and let his enemies be scattered, the powers of earth or hell that oppose his kingdom in the world: Let them also that hate him, whether men to devils, flee before him, vanquished by his Almighty arm; as smoke is driven away, so safely and thoroughly drive them away; as was reinfluenced before the fire, so let the wicked perish at the presence of God the Redeemer, when either in present judgments he shall visit them, or in the great day of his appearing and glory, arise to conform them with the brightness of his coming. But let the righteous, those who are accepted in him, and counted righteous through him, be glad when they see his day: let them rejoice before God, in the present joy of his salvation, and in hope of the complete redemption which awaits them, from sin, death, and hell; yea, let them rejoice exceedingly, with exultation proportioned to the greatness of the salvation. Note, (1.) Though many thanks at the charge of letters of God, yet such every disobedient sinner will be proved at last. (2.) Though we must rather pray for our enemy's conversion than destruction, yet when Christ's kingdom comes, which we are bound to pray for, his being glorified in their ruin will be our joy. (3.) Though sinners are now never to obdurate, they will shortly be brought to their terrors, and their once fearless hearts fail at the smoke, and melt as the wax. (4.) However terrible it will be to the wicked world, God's people are sure of comfort and safety when he arises to judgment. 2. He magnifies God as the king of heaven, the self-existent Jehovah; gracious to regard the fatherless and widows, to restore the deloade families of his people, to loose the prisoners bands, and make the rebellious pine with famine and misery. Jesus is this JAH, the self-existent, self-sufficient God, alluded into the heavens, the object of the eternal praises of men and angels, the guardian of his afflicted church and people, raising up families of the faithful among the Gentiles that were solitary and deloade; delivering the bondless of sin and Satan from their chains, and bringing them into the glorious liberty of the sons of God; but letting the rebellious sinners, whether of Jews or Gentiles, or false gods, to perish in the dry land of ignorance, infidelity, and obfituate impenitence. 7. O God, when thou wenteth forth before thy people; when thou didst march through the wilderness. Selah. 8. The earth shook, the heavens also dropped at the presence of God: two Sinai itself may mount the presence of God, the God of Israel. 9. Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary. 10. The congregation hath dwelt therein: thou, O God, hath prepared of thy goodness for the poor. 11. The Lord gave the word, great was the company of those that prohibited it. 12. Kings of armies &did flee apace: and the that tarried at home divided the spoil. 13. Though ye have lien among the pots, yet shall ye be at the wings of a dove covered with flower, and her feathers with yellow gold. 14. When the Almighty scattered kings join it, it was to be a sign of the land. God's wondrous works are here recorded to his glory, for his people's comfort; and they may be considered. 1. As a pleasing retrospect on past mercies. When from the house of their poison delivered, God led their hosts through the wilderness, v. 7. by the pillar and cloud brought them to Sinai's mount, where, in the most tremendous manner, his law was given to them, v. 8. provided for them by miracles of manna and water from the rock, when fainting in their march, and gave them at last an inheritance in the good land flowing with milk and honey, where his poor people found an abundant portion prepared for them of all good things, v. 9, 10. by his prophets, and divinely appointed ministers, he taught them, encouraged them to serve him, and assured them on their fidelity they would be always victorious: and the event every way verified his promises; none, even the mightiest kings, could withstand them; and such abundant spoil was gotten, that even the women who were at home were enriched by it, v. 11, 12. Thus, though in the brick-kins of Egypt they had lain and failed their beauty, now they should shine in glory as the glowing feathers of the dove, v. 13. and, better than their outward riches, their victories, whilst they awakened their thanksfulness, brought them nearer to God, and made them white and pure as snow in Salmon. 2. As a glorious prophecy of the gospel church, under their head Christ Jesus, leading up his people from the bondage of sin, and his oppressed church from the power of antichristian foes; as the captain of their salvation going before them, and by his word and spirit directing their march through this howling wilderness, the world that lieth in wickedness, v. 7. At the promulgation of his gospel the powers of earth were shaken; and before his presence, the hearts of proud Sinners, though exalted as mountains in height, flowed down in lowliest abatement, v. 8. By the plentiful effusion of his Spirit in the reconstitution of the gospel, the souls of weary and heavy-laden Sinners were refreshed, v. 9. and, into his church admitted, dwelt with comfort there, where, with such a profusion of goodness, the blessings of pardon, grace, consolation, glory, were prepared for every poor and perishing soul, v. 10. By his apostles and ministers, divinely commissioned, he gave the word, qualified them for their work, and accompanied their preaching with demonstration of the Spirit; and multitudes, as in one, as the word company may be rendered, readily engaged in the warfare, notwithstanding all the dangers: even women, (the word preacher before of the feminine gender, and alluding to the women who sing the victories of their generals) helped in the gospel, v. 11. The powers of the heathen, though long perfectating, were unequified by the word of truth; and their kings, converted, became nursing fathers, whilst the church, as a conqueror, dread of the feuds, the souls of men refused from heathenism, and the power of Satan, v. 12. Long had these laits in the corruption and deference of their fallen nature, as in the case of every sinner, till saved by grace: but now were adorned with the garments of a Redeemer's righteousness, bright as the lilies wing of the dome, and beautiful in holiness as her glowing feathers in the sun, v. 13. And when the final day of recompense comes, and at the battle of Armageddon, Rev. xvi. 14.—16. all opposing potentates shall finally be overthrown; then while as time as Salmon shall the faithful shine for ever, perfect in holiness. —21. We have here, 1. The strength and stability of the church of Christ. High as Bafhan, fixed as the everlasting mountains, v. 15. vain are all the efforts of the potentate of earth against it: though they threaten to overwhelm it, God's presence in the midst of her is a sure protection, and for ever he will watch over, and preserve her unhunt, v. 16. 2. Angelic buffs are her constant guard; the thousands of angels stand around their Lord in flaming ranks, ready to obey his high commands, and minister to those that are heirs of salvation. 3. The Lord Jesus is ascended up on high, to take the throne, and guide, govern, and preserve his chosen; angels, principalities, and powers, being made subject unto him. He hath led captivity captive: like a conqueror, death, hell, and all the powers of darkness, bound in chains, follow his triumphant car: his people are delivered, and those for victory. He hath received gifts for men, or, given gifts unto men, (See Eph. iv. 8.) whether ministerial gifts, to qualify them for preaching his gospel; or gifts of grace, which he believes on his people for strength, comfort, and esification: yes, for the rebellious also, such as all men are by nature and practice, till changed by divine grace, and made obedient to the faith; that the Lord God might dwell among them, as a reconciled God in Christ, manifesting his favour and love to those who were once rebel sinners, making them fellow-citizens with the saints, and of the household of God. Note, (1.) We can never enough admire and adore the triumphs, grace, and glory of our ascended Saviour. (2.) A pardoned rebel never felt such gratitude to his generous points, as the pardoned sinner ought to feel towards his gracious Lord. 4. He is glorified in the salvation of his people, for which they ever bless and praise him. He loatheth us with benefits, spiritual and temporal; or, he will bear us up, carry us in his arms, that we may be safe. He is our God, ever interesting himself for us; the God of our salvation, who hath begun, and will perfect it; and unto him belong the issues from death; he will preserve his people from the deadly devices of their foes, Satan, the world, and sin; will open a door of hope to them in the grave; and, in the reformation-day, give them victory over death for ever. Note, (1.) God is never weary in doing us good; why then should we ever finish in this perish or service? (2.) They who have an interest in a covenant God, have their salvation in eternity secured; and death to them is delivered of all its service. 5. He will destroy every enemy as last. The heirs of the old Serpent shall be finally bruised, and the obstinately impenitent, who have joined the devil and his angels in their rebellion, shall be thrust down with them into the place of torment, v. 21. 22. The LORD said, I will bring again from Bafhan, I will bring my people again: from the depths of the sun. 23. That thy foot may be tipped in the blood of the shine enemies, and the tongues of thy dogs in the same. 24. They have seen thy gouges, O God, even the gouges of my God, my king, in the landuary. 25. The fingers went before, the players on instruments followed after, amongst them were the dancers playing with timbrels. 26. Bless ye God in the congregation, even the LORD, from the fountain of Israel. 27. There is little Benjamin with their ruler, the princes of Judah, and their council, the princes of Zebulon, and the princes of Naphtali. 28. They God hath commanded thy strength: strengthen O God, that which thou hast wrought for us. 29. Because of thy temple at Jerusalem, shall kings bring presents unto thee. 30. Rebuke the company of Ipsarmen, the multitude of the buffs, with the calves of the people, till every one submit himself, with pieces of silver: fowkes thou the people that delight in war. 31. Princes shall come out of Egypt, Ethiopia shall soon stretch out her hands unto God. Such as were the former deliverances of God's people, such, and more eminent, shall be the salvation and glory of Christ's church. 1. They shall be brought from Bafhan, as Israel from the mighty army of Og, victorious over every oppressing and persecuting power, whether Pagan, Mahometan, or Papal; and shall come up from the depths of their distresses, under the leading of the great Captain of their salvation, v. 22. Such a vast slaughter shall be made among their foes, (See Rev. xiv. 20.) that they shall wade in a few of blood, and the dogs lap it as water; in such abundance shall it be shed. Now, However oppressed the cause of Christ may be for a while, the triumphing of his foes is momentary, and their ruin near and terrible. 2. The people of God will celebrate this victory, as of old in the temple the Levites and Singers magnified God on their successes gained by the armies of Israel. They have seen thy gouges, O God, have thou, my God and king, giveth in the sanctuary, manifesting his presence in his church, and exerting his power for the salvation of his people, and the destruction of their foes. The apostles and preachers, as sweet singers, proclaim the glad tidings of salvation, and all the congregations of the redeemed, without distinction of sex or fashion, male and female, princes and subjects, shall unite in the long of praise for gospel mercies, flowing from the fountain of Israel, the incarnate Saviour, v. 26. Or little Benjamin may have some reference to Paul, the great apostle of the Gentiles, who was of that tribe, as Zebulon and Naphtali to the first apostles, who were chiefly of the land of Galilee, where these tribes lay; whilst the princes of Judah, and their council, may signify the first gospel churches and their ministers, established at Jerusalem and in the neighbourhood. 3. They will depend on God for the perfecting his own work. The God hath commanded thy strength; which may be considered as an apothopite to the Messiah, strengthened for the great work of redemption; or as the encouragement the plainest suggests to God's people. Since God, their God, hath commanded their strength, they cannot fail, and therefore may be assured of an answer to their prayer, Strengthen, O God, that which thou hast wrought for us; bring to a happy conclusion what is so gloriously begun. Note, (1.) All our spiritual strength comes from God: whatever we enjoy, it is by his grace alone we are what we are. (2.) If we have experienced the suppers of his arm, we must in faith continue to wait upon him, and may be assured he will strengthen us unto the end. 4. They expect to for the spread of the Redeemer's kingdom universally, and the subdued of all his enemies. Bounty of thy temple at Jerusalem, shall kings bring presents unto thee, becoming converts to the gospel, and joining themselves to the church of Christ; as when Constantine protested Christianity, and as hereafter will be seen, when the kingdoms of the earth shall become the kingdoms of the Lord and his Christ. Prince from Egypt, the old enemy of God's people, shall make their submission; and such will be the case, when the princes shall quit the communion of the church of Antichrist, (See Rev. xi. 8. xviii. 2.) and Ethiopia, the most distant realms of the heathen, Streth Stretch out their hands unto God in prayer, or as laying hold on Jefah's strength to make peace with him, v. 31. and those who will not bow to him, must perish. The enemies of God, though strongly armed, furious, and numerous as herds of bulls, and supported by a deluded people, kept like calves in ignorance and stupidity, will be rebuked, till every one submit himself, be made to yield; or rather, as the words may signify, though glorying themselves, or treading proudly, because of their riches, they shall be brought low; and the people who delight in war, have long waged it against the saints, be finally and eternally scattered from the face of the earth, v. 30. 32. Sing unto God, 'ye kingdoms of the earth: O sing praises unto the LORD, Selah: 33. To him 'that riddeth upon the heaven of heavens, which were of old; lo,' he doth lend out his voice, and that a mighty voice. 34. 'Aferibe ye strength unto God: his excellency is over Israel, and his strength is in the + clouds. 35. O God, 'thou art terrible out of thy holy places, the God of Israel is he that giveth strength and power unto his people: bleffed de God. The psalm concludes with an exhortation to the redeemed from the earth, to unite heart and voice, as in duty bound, in ascribing glory to God their Redeemer. 1. As aforesaid to his throne in the heavens, established from eternity, and ruling over all, v. 33. 2. For the mighty efficacy of his gospel, sent forth into all lands, and working with irresistible energy upon the souls of men. 3. For his operations of grace and providence towards his Israel. In him is everlasting strength; his residency, all his glorious perfections, is over Israel, engaged for their comfort and support; and his strength is in the clouds: they are his instruments of vengeance; on them he went up to heaven, with them he shall descend to judgment. 4. For the awful visitations on his enemies. O God, thou art terrible out of thy holy places; in present strokes of vengeance, and especially as ready to consume the wicked with the brightness of his coming. 5. For the preservation of his Israel. The God of Israel is he that giveth strength and power unto his people; happens them under all difficulties, strengthens them for their work, and enables them to persevere in their fidelity. Blighted de God: let that Redeemer, whose grace alone works all for us, and in us, receive the praise of all.