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LIBRARY
OF THE
Theological Seminary,
PRINCETON, N. J.
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A
COMMENTARY
THE BOOK OF PSALMS;
IN WHICH THEIR
LITERAL AND HISTORICAL SENSE,
AS THEY RELATE TO KING DAVID AND THE PEOPLE OF ISRAEL,
IS ILLUSTRATED;
AND
THEIR APPLICATION TO MESSIAH, TO THE CHURCH, AND TO
INDIVIDUALS AS MEMBERS THEREOF,
IS POINTED OUT ;
WITH A VIEW TO RENDER THE USE OF THE PSALTER PLEASING AND PROFITABLE
TO ALL ORDERS AND DEGREES OF CHRISTIANS.
}hy*t^
BY GEORGE, LORD BISHOP OF NORWICH,
AND PRESIDENT OF MAGDALEN COLLEGE, OXFORD.
All things must bo fulfilled, which were written in the Psalms CDncerniiiK me.—lMke xxiv. 44.
I will sing with the spirit, and I will sini; with the understanding also. — 1 Cor. xiv. 15.
They sing the song of Moses, and the song of the Lamb. — Rev. xv. 3.
TO WHICH IS PREFIXED,
A MEMOIR OF THE LIFE OF THE AUTHOR.
SECOND PHILADELPHIA EDITION.
PHILADELPHIA:
J. WHETHAM, 22 SOUTH FOURTH STREET.
1833
ADVERTISEMENT.
What the royal moralist observes of seasonable counsels, that
" they are like apples of gold in pictures of silver," may, with the
greatest propriety, be applied to the Book of Psalms, as illustrated by
the inestimable Commentary of the venerable Bishop Home. Here
learning is, what it always should be, the handmaid to devotion ; and
the most refined taste is brought to the service of piety. The Chris-
tian professor is here continually reminded of his Saviour, and of the
riches of redemption which are laid up in him who made more use of
the Psalms than any other, portion of the sacred writings, not only
because they spake of his humiliation and sufferings, his resurrection
and ascension, but particularly because these divine compositions are
adapted to all the purposes for which he came into the world, of
" purifying unto himself a people zealous of good works."
To the same end, and in imitation of her great head and exemplar,
the Church has appointed these inspired hymns to be used in a regu-
lar order in her daily offices ; but it is to be feared that too many of
her members lose the benefit intended, for want of having the veil
lifted up which covers, under typical characters and figurative repre-
sentations, the sublime mysteries of the kingdom of God.
To animate Christians in public worship, and to edify them in their
private studies, the excellent author of this work has employed many
years of his valuable life in elucidating that book, which the great
Luther emphatically and justly termed, " The Little Bible."
MEMOIR
OF THE
RIGHT REVEREND GEORGE HORNE, D. D.
LORD BISHOP OF NORWICH.
This exemplary prelate was tlie son of the reverend Samuel Ilorne, M. A. rector
of Brede, in Sussex, and of Otham, in Kent, in the last of which livings he was
succeeded, in 1768, by his son William Home, M. A. formerly demy of Magdalen
College, Oxford. The bishop was born at Otham, and baptized in the parish church
tliere, November 1, 1730. His early education was conducted by his worthy fatlier,
and next by the reverend Deodatus Bye, master of Maidstone grammar school, who
observed, at his admission, that " he was fitter to go from school than to come to
it." In March 1745-6, he was admitted at University College, Oxford, having been
previously chosen to a scholarship from Maidstone school ; and, in October 1749,
he took his degree of bachelor of arts. The year following, he was elected to the
fellowship of Magdalen College, which is appropriated to a native of the county of
Kent. He was a very laborious student, and he had an elegant taste in Greek,
Latin, and English poetry, of which he gave man}' admirable specimens, while he
was no more than undergraduate in the university. His constant aim, however,
was to render the acquisition of polite literature subservient to the study of theology
and the illustration of the sacred writings. In the language of the early companion
of his literary pmsuits, and who became his chaplain and biographer, " he raised
liis thoughts from the poets and orators of Greece and Rome, to the contemplation
of the great Creator's wisdom, in his word and in his works."* While at Univer-
sity College he became enamoured of the Hebrew language, which he studied with
close application, and this brought him acquainted with the writings of the learned
Jolm Hutchinson, whose whole life was devoted to the great object of deducing from
the Mosaic scriptures the principles of true philosophy.
In 1751, Mr. Home manifested his attachment to this system, which was at that
time exceedingly unpopular in our seats of learning, by publishing without his
name, a tract entitled, " The Tlieology and Philosophy in Cicero's Somnium Sci-
pionis explained; or a brief attempt to demonstrate, that the Newtonian system is
perfectly agreeable to the notions of the wisest ancients; and that mathematical
principles are the only sure ones." The chief merit of this pamphlet lies in its wit,
the aim of it being to expose the received philosophy as no other than a revival of
what was maintained ages ago by Cicero and the Stoics.
In June 1752, Mr. Home took his degree of master of arts, and about the same
time he engaged in a controversy, through the medium of the Gentleman's Maga-
zine, on the subject of the Cherubim, which he, in common with tlic followers of
Hutchinson, held to be symbolical of the Trinity. The letters of our author were
* Dedication to the Rev. William Jones's Sermon " on the Natural History ofthe Earth and
its Minerals." 8vo. 1787.
1*
6 MEMOIR OF
siofiied Ingenius ; but the publisher of the magazine, after suffering the discussion
to commence in that work, put a stop to it, by decHning to insert the reply which
Mr. Home drew up in defence of tlie doctrine he espoused, thus exercising an un-
warrantable disposition over tlie privilege of inquiry, and the freedom of the press.
The year following, Mr. Home published a masterly pamplilet, witli this title,
" A fair, candid, and impartial state of the case between Sir Isaac Newton and Mr.
Hutcliinson : In which is shown, how far a system of physics is capable of mathe-
matical demonstration": how far Sir Isaac's, as such a system, has tliat demonstra-
tion; and, consequently, what regard Mr. Hutchinson's claim may deserve to have
paid to it." Of this luminous and closely reasoned production, which was never
answered, a new edition appeared in 1795. In the year 1754, our author gave to
the world, though anonymously, an ironical piece with this curious title,
"Spicilegium Shuckfordianum, or a nosegay for the critics; being some choice
flowers of modern theology and criticism, gathered out of Dr. Shuckford's* supple-
mental discourse on tlie creation and fall of man, not forgetting Dr. Garnet'st
Vatikra."
But religious controversy and philosophical pursuits were far from narrowing
the mind and abating the cheerfulness of this amiable man ; for at this period we
find liim corresponding with ]\Ir. Berkeley, son of the excellent bishop of Cloyne,
in a strain of playful humour and fervent piety, of which the following letter is an
admirable specimen.
Mag. Coll. Oxon. May 10, 1755,
My dearest George,
It was with the greatest pleasure that I set my eyes on your hand- writing, and
with no less do I now take up the pen to have some conversation with you upon
paper, which is very sweet and comfortable when we are prevented from having it
face to face. Without this, the hurry about us, and constant succession of fresh
cdyects, insensibly deface the image of absent friends in our hearts, (such is our
weakness and frailty) in spite of all our endeavours to the contrary. How lament-
ably would this be the case with regard to our best friend, our absent Lord and
Master, were it not for those letters full of love, the Holy Scriptmes, which come
directed to every soul, though so few take the trouble to open tlie seals and read
tliem. As he has been pleased (blessed be his holy name for it) to lead us to a know-
ledge of them, we should be taking all opportunities of comforting and encouraging
one £Lnother in this our pilgrimage through the land of the dead, to the land of the
living. When we cannot do it by talking, we must do it by writing. And those
can never want a subject to write upon, who have an interest in him, and are con-
cerned in the increase of his kingdom ; who, as members of the same body, have
an intimate fellow-feeUng, and all suffer or rejoice for tlie loss or recovery of a
limb.
Archdeacon Hamilton I know well, and am happy in calling him my old friend
and companion. He is a Christian in head and heart, the one enliglitened with
knowledge, the other warm with love ; equally removed from a dead profession and
a groundless enthusiasm, tlie two baneful plagues of this (I am afraid I must say
failing) church. The news of his recovery, since attested by a kind and most ex-
cellent letter from himself, we received with great joy. He comes fortli like gold
tried and brightened in the furnace of sorrows and adversity, to enrich many with
tlie riches of grace, the treasures of wisdom and knowledge, hid in Christ, and
manifested by tlic preaching of the Gospel of God. I rejoice to hear you have other
faithful labourers on that side of tlie water, which confirms to us the trutli of that
divine maxim, that God will never leave himself without a witness. There is always
a call, if men had but ears to hear, which nothing but grace can furnish tliem with,
— " The hearing car and tlie seeing eye, tlie Lord hath made both of tliem." — I
* Samufil Shuckforrt, D. D. author of the " Connexions of Sacred and Trofane History," and
other works of great learning. He was prepenriary of Canterbury, and died in 17.)4.
t John Garnet, I). D. who, by going to Ireland with tlie Duke of Dorset, in 1751. obtained the
bislwpric of Leighlin and Ferns, from whence he was translated to Clogher. He died in 17?^.
Bishop Garnet was the author of a very ponilerous treatise on the Book of Job, to which, like
Warbuftoa, he assigns a date posterior to the captivity.
BISHOP HORNE. 7
shall be glad to hear how Dr. Ellis* goes on, and whether he builds up as well as
he pulls down. You surprise me much witli the account of bishop Brownt buing
an admirer of Hutchinson. Let us know a little of your confab togctlier, and how
tliat matter stands. When you see J'^oung Mrs. Brown, present my compliments to
her, and likewise to the other sister, good Mrs, Breviter, a near relation of Mrs.
Quickly of facetious memory. You mention nothing of Mr. Auchmuty, an old
friend of mine at Edmund Hall, son, I think, of the late dean of Armagh. If he
be in Dublin's own self, touch liim up. He knows tlie truth, but, I am afraid,
slecpeth. Give liim a jog or so.
Now for a dash at Oxford news. The plantation at Christ Church thrives and
flourishes. Little Charles by going to a play, (the Conscious Lovers, I think) and
scampering from hence again upon our friend Pie-ball, to dance upon his brother's
birth-night, has pretty well got over the imputation of mcthodism, and things are
quiet. I intend to exist with him often in a paradisaical way, in the ncighbourliood
of the Wheat Sheaf, the prettiest retirement from the noise and hurry of the world
tliat I know. That most excellent youth ille nostcr, is much better in mind and
body, having taken our advice concerning the nature, use and advantages, of an
able-bodied servitor, to assist in the education of the Mr. L.'s men, more famous
than they are likely to be useful in their generations.
I have spent two or tliree evenings with Dr. Patten,}: in whose manner and
conversation the spirit of Christianity breathes as strong as ever I saw it. He ia
quite a spiritual man, and has imbibed Law's piety without his whims.§ We have
had a pretty translation of Psalm cvii. from Ben Wheeler,|| of Trinity, occasioned
by reading Romaine,1T so that you see we are putting on i^tS''? JIOX.**
Going last Sunday evening to call upon Glasse,tt I found him and Charles Poy ntz,{t
instead of flaunting in our carnival walks, sitting together over the cordial bishop
Hall. How acceptable to God are such young converts ! It brought to my mind
a sweet passage in the Song ; " I went down into the garden, to see the fruits of
tlie valley, to see whether the vine flourished, and the pomegranate budded."
And now, my dear friend, what shall I say more ? It has pleased God to bring
you up to an early piety, under the best of fathers, an ornament and honour to the
Christian church, to keep you steady in the comnmnion, doctrine, and discipline of
tliat church, committed to the saints by Jesus Christ, the glorious head of it; to
lead you to those living fountains of waters, the Holy Scriptures, which to so many
are indeed " a fountain sealed," and not to be opened but by the keys of David, so
graciously put into our hands; to give you a noble courage, undaunted perseverance
* Dr. John Ellis, formerly of Brasennose College, Oxford, afterwards beneficed at Chester,
and, lastly, in Dublin. He was the author of a very valuable treatise which cuts up infidelity
by the roots. This work, entitled, "The Knowledge of Divine Things from Revelation, not
from Reason or Nature," appeared first in one volume octavo, in 1743, and has since been re-
printed three times.
t Dr. Peter Brown, bishop of Cork, and the author of " The Procedure of Human Under-
standing ;" " Things Divine and Supernatural conceived by Analogy ;" " Sermons," 2 vols. &c.
X Tliomas Patten, D. D. then fellow of Corpus Christi College, and afterwards rector of
Childrey in Berkshire. He was the author of some excellent Sermons, and died in 17'.J0.
§ William Law, A. M. He was a nonjuringdivine, or one who refused to take the oaths to
the reigning family. He was domesticated as chaplain in the family of Mr. Gibbon, the histo-
rian, who spsaks highly of his piety and genius. It is however to be lamented that the author
of "the Serious Call to a devout and holy life," should have fallen into the very dregs of mysti-
cism. He died in 1761.
II Benjamin Wheeler, of Trinity College, and afterwards fellow of Magdalen College, took his
doctor's degree in 1770, and died July 21^1783. He was professor of poetry in the University;
and of whom Dr. Johnson, in a letter to a young clergyman, relates the following anecdote ;—
" My learned friend, Dr. Wheeler of Oxford, when he was a young man, had the care of a
neighbouring parish, for which he was never paid; but he counted it a convenience, that it
compelled him to make a sermon weekly. One woman he could not bring to the communion ;
and when he reproved or exhorted her, she only answered, that she was no scholar. He was
advised to set some good woman or man of the parish, a little wiser than herself, to talk to her
in language level to her mind."
TT The late celebrated William Romaine,M. A. rectorof St. Anne, Blackfriars, who had just
before published his Discourse on the 107th Psalm.
** The covering of truth.
tt Samuel Glasse, then a student of Christ Church, D. D. in 17G0, and afterwards chaplain in
ordinary to his majesty, and rector of Wanstead. Between this excellent divine and bishop
Home the closest intimacy subsisted during life.
XX Charles Poyntz, was'M. A. of Christ Church, in 1759, and D. D. in 1769.
8 MEMOIR OF
of mind, and great readiness of speech ; and thus furnished, to throw you into a
large acquaintance amongst the heads and rulers of our disordered affairs. Gird
close, therefore, the armour of God, pray earnestly for the wisdom of the Spirit to
direct ; and his almighty power to strengthen you ; thus go forth in the name of
Jesus Christ, the conqueror of sin, death, and hell, and — " the Lord prosper you, I
wish you good luck in the name of the Lord." And oh! in your prayers to the
throne of grace, remember one, whose ardent desire it is, by giving you any assist-
ance in his power, to prove liimself, your sincere and affectionate brotlier in tlie
faith of Christ,
G. HORNE.
Love to the Archdeacon who shall hear soon from me. I am just told there is
an apology come out for the clergy against Romaine. If we can once make tlaem
talk we shall do. " The dumb spake, and the people wondered I"
To George Berkeley, Esq. Mary-street, Dublin.
About this time our author published two sermons ; one preached in Magdalen
College Chapel, on the anniversary of St. John the Baptist; and the other, entitled,
"Christ the Light of the World." It is very extraordinary, that neither of these
valuable discourses should have found a place in the collection of his works ; which
unaccountable omission leads us to express our regret that a correct and uniform edi-
tion of the productions of this sound divine and elegant writer, lias not hitherto made
its appearance. The publication of tlie sermon preached in the university pulpit,
brought the autlior into a controversy, in which he distinguished liimself not more
by his zeal for truth, than by Christian meekness. In 1756, appeared a pamphlet
with this title, " A Word to the Hutchinsonians ; or. Remarks on three extraordi-
nary Sermons, lately preached before the University of Oxford, by the Rev. Dr.
Patten, the Rev. Mr. Wetherell,* and the Rev. Mr. Home." About the same time
was published, another tract to the same purpose, but to which the autlidr had the
candour of prefixing his name. This last piece bears the title of " The Us" of
Reason, asserted in matters of Religion ; or, Natural Religion the foimdation of
Revealed. In answer to a Sermon preached before the University of Oxford, on
Whit-Sunday, July 13, 1755 ; and lately published at the request of the Vice-Chan-
cellor, and other heads of houses, by T. Patten, D. D. Fellow of Corpus College ;
by Ralph Heatlicote, M. A. of Jesus College, Cambridge, and assistant preacher at
Lincoln's Inn." To these violent attacks upon a set of respectable scholars, wlio
had no otherwise rendered themselves the object of censure, than by exerting them-
selves with peculiar energy in the revival of Hebrew literature ; our author replied
in " An Apology for certain Gentlemen in the University of Oxford, aspersed in a
late anonymous pamphlet ; with a postcript concerning another pamphlet lately
published by the Rev. Mr. Heathcote." The last of these adversaries liad prudence
enough to witlidraw from a contest into which he had obtruded out of vanity, and
to ingratiate himself into the favour of his friend, the redoubtable Dr. Warburton ;
but the anonymous writer who had provoked the warfare, continued it, though with
a feeble hand, in a tract entitled, " True Censure no Aspersion ; or a vindication of
a late seasonable admonition, called a Word to the Hutchinsonians, in a letter to
tlic Rev. Mr. Home." It is now well known that this piece, and the one which it
defends, came from the pen of Mr. Kennicott, the celebrated collator of Hebrew
manuscripts, whose learning lay contracted within very narrow limits, but who
compensated the want of genius and judgment by the most indefatigable industry.
The illiberality with which this divine treated some of his contemporaries, who
were by much his superiors, not only in general knowledge, but even in that branch
of study upon which he prided himself tiie most, very naturally excited their jea-
lousy, when they saw him embark in a concern of such apparent hazard, as that
of publishing an improved edition of the Old Testament. Estimating his abilities
by what they knew of liim, and of his spirit, by these intemperate publications, the
persons who were stigmatized as a sect, by the name of Hutchinsonians, regarded
* Nathan Wetherell, of University College, took his Master's Decree in 1750, and those of B.
and D. D. in 1764. lie became Master of his college, Prebendary of Westminster, and Dean of
Hereford.
BISHOP HORNE. 9
the project of Kennicott in the Hght of a speculation pregnant with miscliief to the
cause of revelation. Among others, who took alarm on this occasion, was Mr.
Home, wliose apprehensions, instead of being removed by tlie publication of the
plan, were increased by the petulance of its language, the confidence of the author,
and the freedom of his censures. This work drew from Mr. Home one of the
keenest of liis performances, under the title of " A View of Mr. Kennicott's metliod
of correcting the Hebrew Text, with three queries formed thereupon, and twenty
submitted to the consideration of the learned and Christian world." It is but jus-
tice, however, to these two eminent men, to observe in this place, that as the work
whicii was the subject of animadversion in this tract proceeded, the opposition to
it abated, in consequence of the circumspection adopted by the collator, who had the
discretion to turn the hints of his opponents to the advantage of his literary labours.
Thus controversy, when properly managed and duly improved, tends to put the
one party upon his guard, and to direct liim in a better course, while it acts as a
stimulant to the other in detecting errors, and suggesting practical improvements.
The province of science has been extended by those disputes, in which the world
at large finds little interest, and of which superficial minds arc apt to entertain an
unfavourable judgment, as though it were nothing more than a waste of words
and the ebullition of passion excited by the difference of opinion. But it should
be considered, that truth is not elicited without inquiry, and tliat on subjects of
importance, when men of ability contend, they of necessity bring forward their
strongest reasons, and examine e\'ery argument and testimony with a rigid and
scrupulous severity. It is, however, happy when theological contests are conducted
in the spirit which distinguished that great ornament of our church, the judicious
Hooker, whose sharpest language to a captious disputant was this, " Your next
argument consists of railing and of reasons ; to your railing I say nothing ; to your
reasons, I say what follows." Such was the temper in which our autlior defended
tlie principles he espoused : and it is pleasing to remark, that though he had re-
ceived rather coarse treatment from Kennicott, and thought very little of his great
scheme, a perfect friendship afterwards subsisted between them, which was not in
the least disturbed till the death of the collator, in 1783.
In 1758, Mr. Home discharged the office of junior proctor of the University;
and the next year, he took his degree of Bachelor in Divinity. At this time he was
a liberal correspondent of Dr. Dodd, who had then undertaken the management of
the Christian Magazine, for Newberry. Some of the most valuable papers in that
useful miscellany came from tlie pen of our author, imder the signature of Aca-
demicus.
In 1764, he took the degree of Doctor in Divinity ; but it is remarkable that he
never had any benefice, or preferment, till, by the deatli of Dr. Jenner, President
of Magdalen College, in 17G8, he was elected to succeed him in tliat important
station. This year he also entered into the marriage state, with the daughter ot
Philip Burton, Esq. of Hatton-street, in London, and of Eltham, in Kent. By tliis
lady he had three daughters. The year following he testified his regard for the
Junior members of his college, by publishing, with a view to their edification,
" Considerations on the Life and Death of St. John the Baptist." This inesti-
mable little work was the substance of several sermons, which were delivered
by the author, before the University, in Magdalen Chapel, according to annual
custom.
In 1771 he was appointed Chaplain in Ordinary to his Majesty ; and in 1772,
when an association was formed by those divines who inchned to the Arian or
Socinian tenets, for the purpose of abolishing subscription to the Thirty-nine
Articles, Dr. Home printed a letter, addressed to Lord North, "On the projected
Reformation of the Church of England ;" in which he showed clearly, that the pro-
jected scheme, instead of promoting unity, and advancing the cause of Clu-istianity,
would be the occasion of discord, and the source of infidelity.
In 1776 appeared that great work which had for many years been his favourite
employment, and to the perfection of which he brought all the stores of his multi-
farious studies, and the fruits of his retired meditations. This was his "Commen-
tary on the Psahns," in two volumes, quarto; and when Mr. Prince tlie publisher,
was cai-rying the first set to the college, some person who met him asked what he
had got there. " It is," said the bookseller, " a new work of the President of
10 MEMOIR OF
Magdalen, whose former productions have given him a name, but this will render
his name immortal." Of this Commentary it may be truly said, that it is equally
adapted to edify the profound scholar and the unlearned Christian ; that it tlirows
light upon dark passages, and clears up difficulties without the parade of criticism;
while in every elucidation, practical improvement is consulted, and the reader of
every description is enabled to draw spiritual instruction even from the dry subject
of philological discussion.
This year Dr. Home was appointed Vice-Chancellor of the University, in which
important station he continued till the close of 1780 ; and it may be truly said, that
no person ever held that office with greater dignity and popularity. On the death
of David Hume, liis zealous admirer, Adam Smith, published an extravagant pane-
gyric upon the philosopher ; in which he was not contented with praising liis
friend for his meritorious qualites, as a moral character, and his splendid talents
as a writer, but he coloured the picture in such a manner as to give his hero every
virtue that could adorn human nature, and that obviously for the purpose of un-
dervaluing the principles of revealed religion, and of depreciating the motives of
its professors. As an antidote to this pernicious apology for the poison of infi-
delity, the Vice-Chancellor of Oxford published " A Letter to Dr. Smith, on the
Life, Death, and Philosophy of his Friend, David Hume, Esq. by one of tlie People
called Christians." In this little piece, which happily blends the closest reasoning
with the keenest wit, the character of Hume is faitlifully delineated, and the ma-
lignant conduct of his panegyrist completely exposed. In 1779, Dr. Home favoured
the world with two volumes of admirable Sermons, in which line of composition it
may safely be affirmed that he has been equalled by few and excelled by none ; for
his style is remarkably vigorous, and yet so perfectly simple, that the plainest im-
derstanding cannot avoid being immediately convinced by the arguments, and af-
fected by the exhortations.
On the advancement of Dr. Cornwallis to the bishopric of Lichfield, in 1781, the
President of Magdalen was appointed to succeed him in the deanery of Canter-
bury, from which period, till his elevation to a higher station in the church, he
divided his time in a regular course between the duties of the College and the
Cathedral, to the equal satisfaction of all who had the happiness of living under
his government. During his residence at Canterbury, he was ever ready to exert
his services in the pulpit on public occasions. The opening of a new organ in the
Cathedral, the institution of Sunday Schools, the anniversary of the gentlemen edu-
cated in the King's School, and the visitation of the Archbishop, afibrdcd him op-
portunities of displaying in that city with what taste and feeling he could describe
the power of music ; with what zeal he could plead for the indigent ; with what
energy he could point out the means of obtaining true wisdom ; and with what
strength he could " contend for the faith once delivered unto the saints."
While on these occasions he gratified the public as a preacher, his talents were
also employed as a writer, in exposing the vain pretensions of " Science, falsely so
called." In 1784 appeared, but without his name, a small volume entitled, " Letters
on Infidelity;" in which the system of Hume is held up to just contempt, and the
sophistry of that sceptic laid open in all its native deformity. With the same
anxious concern for the cause of Christianity, our author next encountered the
great champion of Socinianism, in "A Letter to the Rev. Dr. Priestley, by an Un-
dergraduate." For while, in the judgment of the Dean, infidelity had a necessary
tendency to destroy morality, by depriving it of the only sanction that can give it
force for the regulation of human actions, he also looked upon that which is called
the Unitarian doctrine, especially as taught in the modern schools, in the light of
an auxiliary, or rather guide to that enemy of God's image in the soul of man.
At length, though too late for the benefit of the church, the great merit of Dr.
Home was rewarded with the mitre, by his consecration to the bishopric of Nor-
wich, June 7th, 1790; the sermon on which occasion being preached by his old
and constant friend Dr. Berkeley, Prebendary of Canterbury. Soon after this event,
he resigned his station in Magdalen College; but, though he repaired to his epis-
copal palace, he found it difficult to go up and down the steps, owing to his in-
creasing infirmities, for the alleviation of which he was constrained to reside at
Bath, where the use of the waters gave him temporary relief At this time hiss
eldest daughter was married to tlie reverend Mr. Selby Hele, rector of Colesworth,
BISHOP HORNE. n
in Bedfordshire, and chaplain to his Royal Highness the Prince of Wales. On
this occasion, the Bishop wrote tlie following letter to Dr. Berkeley, which evinces
tlie same fervent piety and innocent gaiety that distinguished the accomplished
writer throughout life.
Bath, May 21, 1791.
Mv Dear Friend.
In negotiations of the matrimonial kind, multa cederunt inter, &c. and there-
fore I think it better to say nothing of the matter till tlie newspapers tell it every
body at once that the thing is done, and there's an end of it. I always desired my
girls to secure three points in a husband — good temper, good sense, and good prin-
ciples : if they meet with a good person and a good fortune, they might be thrown
in, and no harm. For the present instance, as far as I can judge, we are well off
tliroughout, and all parties pleased, and so God bless them. To see a little of the
world before they settle, they arc gone for three or four months upon the Conti-
nent ; as to cake, we must therefore wait, I believe, for a slice of right national, for
tliey set off on the evening of the wedding-day ; and the trusty Betty, on her return
to Eltham, deposed she had seen 'em under sail for the coast of France. Best
tlianks to Mrs. Berkeley, for her very kind letter, which has found its way hither.
My wife is passing a few days at Otham, after the hurry and heat of Sackville
street.
I bless God the waters and weather here carry me on charmingly. I write, you
see, nearly as well as ever I did ; and as to utterance, hope to be a match for Nor-
wich Cathedral by the end of July, when I am engaged there for the infirmary.
Once a year, by God's blessing, I propose to refresh nature at Bath, and keep things
going.
I hope, when we get rid of these cold winds, for such they are, notwithstanding
the sun Uiis day, Mr. Berkeley's gout will melt away like ice in the fair weather.
The doctors want me to have a fit ; but I wish to leave that matter to God's good-
ness. I soothe my mind, and settle my temper every night with a page or two of
Bozzy (i. e. Boswell's Life of Dr. Johnson,) and always meet with something to
tlie purpose. My sleep is sweet after it. God bless you all. So prayeth, my dear
friend,
Your ^.flfectionate friend and servant,
G. NORWICH.
This year the good prelate published the " Charge to the Clergy of his Diocess ;"
which, on account of the declining state of his health, he had been prevented from
delivering personally, but which he now sent to them from the press, as he says in
tlie preliminary advertisement, " that so, whenever he should be called hence, he
might leave some testimony of his regard for them, and attention to their con-
cerns." This was the completion of all his public customs ; and the close was
marked by the same liveliness of sentiment, perspicuity of illustratiori, and zeal
for evangelical truth, which distinguished him in every stage of his ministry. In
this farewell discourse, he treats with a vigour of reasoning almost peculiar to
himself, " the nature of God ; the nature of man ; the saving principle of faith ; the
importance and use of the church; the obedience due to civil government; and the
necessity of a pure life and holy conversation."
The complication of disorders with which this excellent man was afflicted, com-
pelled him to return to Bath ; but, on the road, he was attacked by a paralytic
stroke, which, though it did not weaken his mental powers, deprived him of arti-
culate utterance ; and it was but by slow degrees that he so far recovered his
speech as to be tmderstood by his attendants. Not long before his departure " to
that rest which remaineth for the people of God," he signified a strong wish to
have the sacrament of the Lord's Supper administered to him ; and when tlie so-
lemn ordinance was over, he clasped his liands with an emotion of rapturous de-
votion, and exclaimed, " Now am I blessed indeed!" He languished on, from this
time till January 17th, 1792, and then breathed his last, without a groan. " Mark
the perfect man, and behold the upright, for the end of that man is peace."
The mortal remains of the bishop were interred in the family vault, belonging
to Ins father-in-law, Philip Burton, Esq. at Eltham, in Kent ; in the church-yard
of wliich parish is a monument, with the following inscription, a copy of which,
12 MEMOIR OF BISHOP HORNE.
with some slight alteration, is also placed on a tablet to his memory, in the Cathe-
dral of Norwich :
Here lie interred '
The earthly Remains of
The right reverend GEORGE HORNE, D. D.
Many years president of Magdalen College, in Osford,
Dean of Canterbury,
And late Bishop of Norwich.
In whose Character,
Depth of Learning, brightness of Imagination,
Sanctity of Manners, and sweetness of Temper,
Were united beyond the usual lot of Mortality.
With his discourses from the Pnlpit, his hearers,
Whether of the University, the City,
Or the Country Parish,
Were edified and delighted.
His Commentary on the Psalms will continue to be
A Companion to the Closet,
Till the Devotion of Earth shall end in the Hallelujahs
of Heaven.
Having patiently suffered under such infirmities
As seerned not due to liis years.
His Soul took its flight from this Vale of Misery,
To the unspeakable loss of the Church of England,
And his surviving Friends and Admirers,
Jan. 17th, 1702, in the 62d Year of his Age.
Tlie style of Bisliop Home is nervous, and frequently epigrammatic, particularly
on subjects of a controversial nature, and where serious argument would have
been thrown away upon those who either wanted sense or honesty to feel its force,
and to treat it with reverence. But though this Christian advocate sometimes in-
dulged in a sportive humour, when he condescended to enter the list with writers
whose talents he conceived to be dangerously employed, he never disgraced his
powers by acrimony, nor weakened the effect of them by abuse. " ^\' it," said he,
♦' if used at all, sliould be tempered with good liumour, so as not to exasperate the
person who is the object of it ; and then we are sure there is no mischief done.
The disputant ought to be at once firm and calm ; his head cool, and liis heart
warm."
The conduct of the bishop corresponded with the picture of his heart exhibited
in his literary productions. He was distinguished by tlie suavity of his manners,
no less than by the firmness of his faith and the ardour of his zeal. He was not
only a " burning, but a sliining light," exhibiting in every relation the practical
influence of tliose principles which he thought it his duty to defend against all
gainsayers.
He was a most agreeable as well as instructive companion ; and, as he abounded
in anecdote, which he alwa^'s introduced in season, liis conversation never failed to
afford deliglitfiil entertainment to tliose who had a taste for moral and intellectual
pleasure. That he niiglit never forget the solemn obligations by w^iieh he liad
bound himself, it was his prescribed custom to read over the service for tlie ordina-
tion of priests, on the first day of every month, which practice being accompanied
by devout meditation, was well calculated to increase liis liumihty, to strengthen
his faith, and to animate his resolution in the discharge of his duty.
Besides the publications which have been already noticed, he WTote the " Pre-
face to Dodd's Translation of Callimachus ;" a Tract " On the Repeal of the Test
Act;" the "Miscellany by Nathaniel Frecbody," in the St. James's Chronicle for
1767; several papers signed Z. in tlie 011a Podrida, published in 1787 ; some others
printed by the late Rev. William Jones, his Chaplain, in the " Scholar Armed," 2
vols. 8vo. ; and, since his death, three volumes of his Sermons have been printed,
together with liis " Miscellaneous Works and Essays ;" and " Considerations on
the Life and Death of Abel," «&c.
PREFACE.
The Psalms are an epitome of the Bible, adapted to the purposes of de-
votion. They treat occasionally of the creation and formation of the world ;
the dispensations of Providence, and the economy of grace; the transac-
tions of the patriarchs; the exodus of the children of Israel; their journey
through the wilderness, and settlement in Canaan; their law, priesthood,
and ritual; the exploits of their great men, wrought through faith; their
sins and captivities; their repentances and restorations ; the sufferings and
victories of David; the peaceful and happy reign of Solomon; the advent
of Messiah, with its effects and consequences ; his incarnation, birth, life,
passion, death, resurrection, ascension, kingdom, and priesthood ; the effu-
sion of the Spirit; the conversion of the nations; the rejection of the Jews;
the establishment, increase, and perpetuity of the Christian church ; the
end of the world; the general judgment; the condemnation of the wicked, and
the final triumph of the righteous with their Lord and King. These are
the subjects here presented to our meditations. We are instructed how to
conceive of them aright, and to express the different affections, which,
when so conceived of, they must excite in our minds. They are, for this
purpose, adorned with the figures, and set off with all the graces of poetry;
and poetry itself is designed yet farther to be recommended by the charms
of music, thus consecrated to the service of God ; that so delight may pre-
pare the way for improvement, and pleasure become the handmaid of wis-
dom, while every turbulent passion is calmed by sacred melody, and the
evil spirit is still dispossessed by the Harp of the Son of Jesse. This lit-
tle volume, like the paradise of Eden, affords us in perfection, though in
miniature, everything that groweth elsewhere, " every tree that is pleasant
to the sight, and good for food :" and above all, what was there lost, but
is here restored, the tree of life in the midst of the garden. That
which we read, as matter of speculation, in the other Scriptures, is reduced
to practice, when we recite it in the Psalms; in those, repentance and faith
are described, but in these they are acted; by a perusal of the former, we
learn how others served God, but, by using the latter, we serve him our-
selves. " What is there necessary for man to know," says the pious and
judicious Hooker, " which the Psalms are not able to teach? They are to
beginners an easy and familiar introduction, a mighty augmentation of all
virtue and knowledge in such as are entered before, a strong confirmation
of the most perfect among others. Heroical magnanimity, exquisite justice,
grave moderation, exact wisdom, repentance unfeigned, unwearied patience,
the mysteries of God, the sufferings of Christ, the terrors of wrath, the
comforts of grace, the works of Providence over this world, and the pro-
mised joys of that world which is to come, all good necessarily to be either
known, or done, or had, this one celestial fountain yieldeth. Let there be
any grief or disease incident unto the soul of man, any wound or sickness
named, for which there is not, in this treasure-house, a present comfortable
remedy at all times ready to be found."* In the language of this divine
♦ Hooker's Ecclesiast. Pol. B. v. Sect. 37.
2
14 PREFACE.
book, therefore, the prayers and praises of the church have been offered up
to the throne of grace, from age to age. And it appears to have been the
Manual of the Son of God in the days of his flesh; who, at the conclusion
of his last supper, is generally supposed, and that upon good grounds, to
have sung a hymn taken from it;* who pronounced on the cross the begin-
ning of the xxiid Psalm ; " My God, my God, why hast thou forsaken me 1"
And expired with a part of the xxxist Psalm in his mouth ; " Into thy hands
I commend my spirit." Thus He, who had not the spirit by measure, in
whom were hidden all the treasures of wisdom and knowledge, and who
spake as never man spake, yet chose to conclude his life, to solace himself
in his greatest agony, and at last to breathe out his soul, in the Psalmist's
form of words, rather than his own. No tongue of man or angel, as Dr.
Hammond justly observes, can convey a higher idea of any book, and of
their felicity who use it aright.
Proportionable to the excellency of the Psalms, hath been the number of
their expositors. The ancients were chiefly taken up in making spiritual
or evangelical applications of them ; in adapting their discourses on them
to the general exigencies of the Christian church, or to the particular neces-
sities of the age in which they wrote. The moderns have set themselves to
investigate with diligence, and to ascertain with accuracy, their literal scope
and meaning. Piety and devotion characterize the writings of the ancients ;
the commentaries of the moderns display more learning and judgment.
The ancients have taught us how to rear a goodly superstructure; but the
moderns have laid the surest foundation. To bring them in some measure
together, is the design of the following work; in which the author has not
laboured to point out what seemed wrong in either, but to extract what he
judged to be right from both ; to make the annotations of the latter a ground-
work for improvements, like those of the former; and thus to construct an
edifice, solid, as well as specious. Materials, and good ones, he cannot be
said to have wanted; so that if the building should give way, the cement
must have been faulty, or the workman unskilful.
The right of the Psalter to a place in the sacred canon hath never been
disputed ; and it is often cited by our Lord and his apostles in the New
Testament, as the work of the Holy Spirit. Whether David, therefore, or
any other prophet, were employed as the instrument of communicating to
the church such or such a particular Psalm, is a question, which, if it can-
not always be satisfactorily answered, needs not disquiet our minds. When
we discern, in an epistle, the well-known hand of a friend, we are not soli-
citous about the pen with which it was written.
The number of Psalms is the same in the original, and in the version of
the LXX; only these last have, by some mistake, thrown the ninth and
tenth into one, as also the hundred and fourteenth and the hundred and fif-
teenth, and have divided the hundred and sixteenth into two, as also the
hundred and forty-seventh. The Hebrews have distributed them into five
books; but for what reason, or upon what authority, we know not. This
is certain, that the apostles quote from " the book of Psalms, "f and that
they quote the " second" Psalm of that book, in the order in which it now
stands.:}^ That division, which our own church hath made of them, into
thirty portions, assigning one to each day of the month, it hath been thought
expedient to set down in the margin; as persons may often choose to turn
to the commentary on those Psalms, which occur in their daily course of
reading.
In the titles, prefixed to some of the Psalms, there is so much obscurity,
* St. Matthew informs us, Chap. xxvi. 30. that he and his apostles " sun;; an hj'mn;" and the
hymn usually suns by the Jews, upon that occasion, was what they call the "great Hallel,"'
consisting of the Psalms from the cxiiith to the cxviiith inclusive.
t Acts, i. 2U. t Acts, xiii. 33.
PREFACE. 15
and in the conjectures which have been made concerning them, both in a
literal and spiritual way, so great a variety and uncertainty, that the author,
finding himself, after all his searches, unable to offer anything which he
thought could content the learned, or edify the unlearned, at length deter-
mined to omit them; as the sight of them, unexplained, only distracts the
eye and attention of the reader. The omission of the word selah must be
apologized for in the same manner. The information obtained from the
historical titles will be found in the argument placed at the head of each
Psalm; though even that is not always to be relied on.
Where this information failed, the occasion and drift of the Psalm were
to be collected from the internal evidence contained in itself, by a diligent
perusal of it, with a view to the sacred history; the light of which, when
held to the Psalms, often dissipates the darkness that must otherwise for
ever envelope allusions to particular events and circumstances: sometimes,
indeed, the descriptions are couched in terms more general ; and then, the
want of such information is less perceived. If it appear, for instance, that
David at the time of composing any Psalm, was under persecution, or had
been lately delivered from it, it may not be of any great consequence, if we
cannot determine with precision, whether his persecution by Saul and Doeg,
or that by Absalom and Ahitophel, be intended and referred to. The ex-
pressions either of his sorrow or his joy, his strains whether plaintive or
jubilant, may be nearl)^ the same, in both cases respectively. This obser-
vation may be extended to many other instances of calamities bewailed, or
deliverances celebrated in the Psalms, sometimes by the prince, sometimes
by the community, and frequently by both together. Upon the whole, it is
hoped, that the design of each Psalm hath been sufficiently discovered, to
explain and apply it for the instruction and comfort of believers.
The result of such critical inquiries as were found necessary to be made,
is given in as few words as possible; often only by inserting into a verse,
or subjoining to it, that sense of a word, or phrase, which seemed upon nia-
ture deliberation, to be the best; as it was deemed improper to clog, with
prolix disquisitions of this land, a work intended for general use. The
reader will, however, reap the benefit of many such, which have been care-
fully consulted for him. And he will not, it is presumed, have reason to
complain, that any verse is passed over, without a tolerably consistent in-
terpretation, and some useful improvement. Where the literal sense was
plain, it is noticed only so far as was necessary to make an application, or
form a reflection. Where there appeared any obscurity, or difficulty, re-
course was had to the best critics, and that solution which seemed the most
satisfactory, given in the concisest manner. Much labour hath here been
bestowed, where little appears. The plan of every Psalm hath been atten-
tively studied, with the connexion and dependence of its parts, which it is
the design of the Argument to exhibit at one view, and of the Commentary
to pursue and explain, from beginning to end.*
No person is more thoroughly sensible, than the author is, of the respect
and gratitude due from all lovers of the sacred writings, to those who hare
laboured in the field of literal criticism. Great and illustrious characters,
whose names will be had by the church in everlasting remembrance! All
who desire to understand the Scriptures, must enter into their labours, and
make the proper advantage of them, as he himself hath endeavoured to do.
But let us also bear in mind, that all is not done when this is done. A
work of the utmost importance still remains, which it is the business of
*Nos Lectoris piuni hunc laborem adiuvandmn suscepimus: dum constitutis argumentis
acopum atteiitioni figimus : dum scrutamiir literam, el ex sacra historia quantum pnssumus,
omnia repetimus; duin annotamus qua; pielatera inflamment: alio eo exemplo quiErenda in-
dicamus. Bessuet Disstrtat. in Psal.Cap. vii.
16 PREFACE.
Theolog'y* to undertake and execute ; since, with respect to the Old Testa-
ment, and the Psalter more especially, a person may attain a critical and
grammatical knowledge of them, and yet continue a Jew, with a veil upon
his heart ; an utter stranger to that sense of the holy books, evidently in-
tended, in such a variety of instances, to bear testimony to the Saviour of
the world ; that sense, which is styled, by the divines, the prophetical,
EVANGELICAL, MYSTICAL, or SPIRITUAL seuso. As it is One great design of
the following work to investigate that sense in many of the Psalms, this is
the proper place to lay before the reader those grounds and reasons, upon
which such investigation has been made.
That the spiritual interpretation of the Scripture, like all other good
things, is liable to abuse, and that it hath been actually abused, both in
ancient and modern days, cannot be denied. He who shall go about to
apply, in this way, any passage,, jefore he hath attained its literal meaning,
may say what in itself is pious aid true, but foreign to the text from which
he endeavourelh to deduce it. St. Jerome, it is well known, when growa
older and wiser, lamented that, in the fervours of a youthful fancy, he had
spiritualized the prophecy of Obadiah, before he understood it. And it must
be allowed, that a due attention to the occasion and scope of the Psalms
would have pared off many unseemly excrescences, which now deform the
commentaries of St. Augustine, and other Fathers, upon them. But these
and other concessions of the same kind being made, as they are made very
freely, "men of sense will consider, that a principle is not therefore to be
rejected, because it has been abused ;"| since human errors can never inva-
lidate the truths of God.
It may not be amiss, therefore, to run through the Psalter, and point out
some of the more remarkable passages, which are cited from thence by our
Lord and his apostles, and applied to matters evangelical.
No sooner have we opened the book, but the second Psalm presenteth
itself, to all appearance, as an inauguration-hymn, composed by David, the
Anointed of Jehovah, when by him crowned with victory, and placed tri-
umphant on the sacred hill of Sion. But let us turn to Acts iv. 25. and
there we find the apostles, with one voice, declaring the Psalm to be de-
scriptive of the exaltation of Jesus Christ, and of the opposition raised
against his Gospel, both by Jew and Gentile.
In the eighth Psalm we imagine the writer to be setting forth the pre-
eminence of man in general, above the rest of the creation ; but by Heb. ii.
6. we are informed, that the supremacy conferred on the second Adam, the
man Christ Jesus, over all things in heaven and earth, is the subject there
treated of.
St. Peter stands up. Acts ii. 25. and preaches the resurrection of Jesus
from the latter part of the sixteenth Psalm; and, lo, three thousand souls
are converted by the sermon.
Of the eighteenth Psalm we are told, in the course of the sacred history,
2 Sam. xxii. that " David spake before the Lord the words of that song, in
the day that the Lord delivered him out of the hand of all his enemies, and
out of the hand of Saul." Yet in Rom. xv. 9. the 50th verse of that Psalm
is adduced as a proof, that " the Gentiles should glorify God for his mercy
in Jesus Christ, as it is written. For this cause will I confess to thee among
the Gentiles, and sing unto thy name."
In the nineteenth Psalm, David seems to be speaking of the material hea-
vens and their operations only, when he says, "Their sound is gone out
into all the earth, and their words unto the ends of the world." But St.
* TheologiaB insignis hie usus est, ut, verborum sensu exposito, rem intelligas. Eisner.
Prirfat. ad Ohservat. Sacr.
t Bishop Hurd's IiUruduction to the study of the Propliecies, p. C4.
PREFACE. 17
Paul, Rom. x. 18. quotes the passage to show, that the Gospel has been
universally published by the apostles.
The twenty-second Psalm Christ appropriated to himself, by beginning
it in the midst of his sufferings on tlie cross; "My God, my God," &c.
Three other verses of it are in the New Testament applied to him ; and the
words of the 8th verse were actually used by the chief priests, when they
reviled him ; " He trusted in God," &c. Matt, xxvii. 43.
When David saitli, in the fortieth Psalm, "Sacrifice and offering thou
didst not desire — Lo I come to do thy will :" we might suppose him only
to declare, in his own person, that obedience is better than sacrifice. But
from Heb. x. 5. we learn, that Messiah, in that place, speaketh of his advent
in the flesh, to abolish the legal sacrifices, and to do away sin, by the obla-
tion of himself once for all.
That tender and pathetic complaint, in the fortj-'-first Psalm, " Mine own
familiar friend, in whom I trusted, which did eat of my bread, hath lifted
up his heel against me," undoubtedly might be, and probably was, origi-
nally uttered by David, upon the revolt of his old friend and counsellor,
Ahitophel, to the party of his rebellious son, Absalom. But we are certain,
from John xiii. 18. that this Scripture was fulfilled, when Christ was be-
trayed by his apostate disciple — " I speak not of you all ; I know whom I
have chosen; but that the Scriptures may be fulfilled. He that eateth bread
with me, hath lifted up his heel against me."
The forty -fourth Psalm we must suppose to have been written on occasion
of a persecution, under which the church at that time laboured; but a verse
of it is cited, Rom. viii. 36. as expressive of what Christians were to suffer
on their blessed Master's account; " as it is written, For thy sake are we
killed all the day long; we are counted as sheep appointed to be slain."
A quotation from the forty-fifth Psalm, in Heb. i. 8. certifies )is, that the
whole is addressed to the Son of God, and therefore celebrates his spiritual
union with the church, and the happy fruits of it.
The sixty-eighth Psalm, though apparently conversant about Tsraelitish
victories, the translation of the ark to Sion, and the services of the taber-
nacle, yet does, under those figures, treat of Christ's resurrection, his going
up on high, leading captivity captive, pouring out the gifts of his Spirit,
erecting his church in the world, and enlarging it by the accession of the
nations to the faith; as will be evident to any one who considers the force
and consequence of the apostle's citation from it, Eph. iv. 7, 8. " Unto
every one of us is given grace, according to the measure of the gift of
Christ. Wherefore he saith. When he ascended up on high, he led capti-
vity captive, and gave gifts unto men."
The sixty-ninth Psalm is five times referred to in the gospels, as being
uttered by the prophet, in the person of Messiah. The imprecations, or
rather predictions, at the latter end of it, are applied, Rom. xi. 9, 10, to the
Jews ; and to Judas, Acts i. 20. where the hundred and ninth Psalm is also
cited, as prophetical of the sore judgments which should befall that arch-
traitor, and the wretched nation of which he was an epitome.
St. Matthew, informing us, chap. xiii. 34. that Jesus spake to the multi-
tudes in parables, gives it as one reason why he did so, " that it might be
fulfilled which was spoken by the prophet ; Psalm Ixxviii. 2. I will open
my mouth in a parable ; I will utter things which have been kept secret
from the foundation of the world."
The ninety-first Psalm was applied by the tempter to Messiah : nor did
our Lord object to the application, but only to the false inference which his
adversary suggested from it, Matt. iv. 6, 7.
The ninety-fifth Psalm is explained at large in Heb. iii. and iv. as relative
to the state and trial of Christians in the world, and to their attainment of
the heavenly rest.
2*
18 PREFACE.
The hundred and tenth Psalm is cited by Christ himself, Mat. xxii. 44.
as treating of his exaltation, kingdom, and priesthood.
The hundred and seventeenth Psalm, consisting only of two verses, is
employed, Rom. xv. 11. to prove, that the Gentiles were one day to praise
God for the mercies of redemption.
The 22d verse of the hundred and eighteenth Psalm, " The stone which
the builders refused," &c. is quoted six different times as spoken of our
Saviour.
And, lastly, "the fruit of David's body," which God is said in the hun-
dred and thirty-second Psalm to have promised that he would " place upon
his throne," is asserted. Acts ii. 30. to be Jesus Christ.
These citations, lying dispersed through the Scriptures of the New Tes-
tament, are often suffered by common readers to pass unnoticed. And many
others content themselves with saying, that they are made in a sense of
aceoflimodation, as passages may be quoted from poems or histories merely
human, for the illustration of truths, of which their authors never thought.
" And this (as a learned critic observes) is no fault, but rather a beauty in
writing. A passage applied justly, and in a new sense, is ever pleasing to
an ingenious reader, who loves to be agreeably surprised, and to see a like-
ness and pertinency where he expected none. He has that surprise which
the Latin poet so poetically gives to the tree ;
' Miraturque novas frondes, et non sua poma.' "
The readers, who have been accustomed to consider the New Testa-
ment citations in this view of accommodation only, must perceive the
necessity of such accommodation, at least, to adapt the use of Psalms, as a
part of divine service, to the times and circumstances of the gospel ; and
cannot therefore reasonably object, upon their own principles, to the appli-
cations made in the following sheets for that purpose. But not to inquire,
at present, whether passages are not sometimes cited in this manner, surely
no one can attentively review the above made collection of New Testament
citations from the book of Psalms, as they have been placed together before
him, without perceiving that the Psalms are written upon a divine, precon-
certed, prophetical plan, and contain much more than, at first sight, they
appear to do. They are beautiful without, but all-glorious within, like
"apples of gold in pictures, or net-work cases, of silver." Pro v. xxv. 11.
The brightness of the casket attracts our attention, till, through it, upon a
nearer approach, we discover its contents. And then indeed, it may be
said to liave "no glory, by reason of the glory that so far excelleth."*
Very delightful and profitable they are, in their literal and historical sense,
which well repayeth all the pains taken to come at it. But that once
obtained, a farther scene begins to open upon us, and all the blessings of
the gospel present themselves to the eye of faith. So that the expositor is
as a traveller ascending an eminence neither unfruitful nor unpleasant ; at
the top of which when he is arrived, he beholds, like Moses from the sum-
mit of mount Nebo, a more lovely and extensive prospect lying beyond it,
and stretching away to the utmost bounds of the everlasting hills. He
sees valleys covered over with corn, blooming gardens, and verdant mea^
dows, with flocks and herds feeding by rivers of water ; till ravished MUth
the sight, he cries out as St. Peter did, at the view of his Master's glory,
"It is good to be here !"
It would be unreasonable to suppose, that no parts of the Psalms may by
us be spiritually applied, but such as are already expressly applied for us
by the inspired writers. Let any man consider attentively a New Testa-
ment citation ; then let him as carefully read over, with a view to it, the
*2Cor, iii. 10.
PREFACE. 19
Psalm from v?hich it is taken, and see if it will not serve him as a key,
wherewith to unlock the treasures of eternal wisdom ; if it will not " open
his eyes," and show him "wonderful thinrrs" in God's law. When we
are taught to consider one verse of a Psalm as spoken by Messiah, and
there is no change of person, what can we conclude, but that he is speaker
through the whole *? In that case, the Psalm becomes at once as much
transfigured, as the blessed person, supposed to be the subject of it, was on
mount Tabor. And if Messiah be the speaker of one Psalm, what should
hinder, but that another Psalm, where the same kind of scene is evidently
described, and the same expressions are used, may be expounded in the
same manner?
It is very justly observed by Dr. Allix, that " although the sense of near
fifty Psalms be fixed and settled by divine authors, yet Christ and his apos-
tles did not undertake to quote all the Psalms they could quote, but only to
give a key to their hearers, by which they might apply to the same subjects
the Psalms of the same composure and expression."* The citations in the
New Testament were made incidentally, and as occasion was given. But
can we imagine, that the church was not farther instructed in the manner
of applying the Psalms to her Redeemer, and to herself? Did she stop
at the applications thus incidentally and occasionally made by the inspired
writers ? Did she stop, because they had directed her how to proceed 1 We
know she did not. The primitive Fathers, it is true, for want of critical
learning, and particularly a competent knowledge of the original Hebrew,
often wandered in their expositions; but they are unexceptionable wit-
nesses to us of this matter of fact, that such a method of expounding the
Psalms, built upon the practice of the apostles in their writings and preach-
ings, did universally prevail in the church from the beginning. They, who
have ever looked into St. Augustine, know, that he pursues this plan inva-
riably, treating of the Psalms, as proceeding from the mouth of Christ, oi
of the church, or of both, considered as one mystical person. The same is
true of Jerome, Ambrose, Arnobius, Cassidore, Hilary, and Prosper. Chry-
sostom studies to make the Psalter useful to believers under the gospel.
Theodore attends both to the literal and prophetic sense. But what is very
observable, Tertullian, who flourished at the beginning of the third century,
mentions it, as if it were then an allowed point in the church, that "almost
all the Psalms are spoken in the person of Christ, being addressed by the
Son to the Father, that is, by Christ to God."f In this channel flows the
stream of the earliest Christian expositors. Nor did they depart in this
point from the doctrine held in the church of the ancient Jews, who were
always taught to regard Messiah as the capital object of the Psalter. And
though, when the time came, that people would not receive Jesus of Naza-
reth as their Messiah, it does not appear that they ever objected to the pro-
priety of the citations made by our Lord and his apostles, or thought such
passages applicable to David only, and his concerns. Nay, the most learned
of their Rabbles, who have written since the commencement of the Chris-
tian era, still agree with us in referring many of the Psalms to Messiah and
his kingdom ; differing only about the person of the one, and the nature of
the other.
When learning arose, as it were, from the dead, in the sixteenth century,
and the study of primitive theology by that means revived, the spiritual
interpretation of the Scriptures revived with it. It was adopted, at that
time, by one admirably qualified to do it justice, and to recommend it again
to the world by every charm of genius, and every ornament of language.
* Preface to hig Book of Psalms, p. 0. .,./-«-. a
t Omnes penii Psalmi Christi personam eustinent,— Filium ad Fatrem, id est Cliristura aa
Deum verba facienlera reprssentaut.
20 PREFACE.
I mean the accomplished Erasmus, who omitteth no opportunity of insist-
ing on the usefulness, and even the necessity of it, for the rijjht understand-
ing of the scriptures ; for the attainment of that wisdom which they teach,
and that holiness which they prescribe ; seeming to think himself never
better employed, than when he is removing the earth and rubbish with
which those Philistines, the monks, had stopped up the wells of salvation,
opened by the apostles, and first fathers of the church, for the benefit of
mankind.* This great man was much importuned by his learned friends,
as he informeth us in an epistle to Cardinal Sadolet, to write a com-
mentary on the Psalms. j" Such a work, executed by him, had been one of
the richest gifts that were ever cast into the Christian treasury; as we may
judge from the specimen which he hath left us, in his discourses on eleven
of them. Some of these were drawn up with a view to enlarge upon the
transactions of the times ; and in all of them he is more diff'use and luxu-
riant, than, it is to be presumed, he would have been in a general exposition.
But the}'' abound with a rich variety of sacred learning, communicated in a
manner ever pleasing, and ever instructive. If at any time he takes us out
of the road, it is to show us a fine country, and we are still in company
with Erasmus. He considers .a Psalm, as it may relate to Christ, either
suffering, or triumphant ; as it may concern the church, whether consisting
of Jews or Gentiles, whether in adversity or prosperity, through the several
stages and periods of its existence ; and as it may be applicable to the
different states and circumstances of individuals, during the trials and
temptations which they meet with, in the course of their Christian pil-
grimage and warfare here below, till having overcome their last enemy,
they shall sit down with the Lord in his kingdom ; when the scheme of
prophecy shall receive its final accomplishment, and "the mystery of God
be FINISHED.":!^
It is obvious, that every part of the Psalter, when explicated according to
this scriptural and primitive method, is rendered universally "profitable for
doctrine, for reproof, for correction, for instruction in righteousness ;" and
the propriety immediately appears of its having always been used in the
devotional way, both by the Jewish and the Christian church. With
regard to the Jews, Bishop Chandler very pertinently remarks, that "they
must have understood David their prince to have been a figure of Messiah.
They would not otherwise have made his Psalms part of their daily worship,
nor would David have delivered them to the church, to be so employed, were
it not to instruct and support them in the knowledge and belief of this fun-
damental article. Was the Messias not concerned in the Psalms, it were
absurd to celebrate, twice a day, in their public devotions, the events of one
man's life, who was deceased so long ago as to have no relation now to the
Jews, and the circumstances of theilr affairs ; or to transcribe M^hole pas-
sages from them into their prayers for the coming of the Messiah. "§ Upon
tlie same principle, it is easily seen, that the objections, which may seem
to lie against the use of Jewish services in Christian congregations, cease
at once. Thus, it may be said, Are we concerned with the affairs of David
and of Israel 1 Have we anything to do with the ark and the temple 1 They
are no more. Are we to go up to Jerusalem, and to worship on Sion? They
are desolated, and trodden under foot by the Turks. Are we to sacrifice
young bullocks, according to the law 1 The law is abolished, never to be
* Enchirid. Mil. Christ, in Prsfat. Canon. 5. et passim.
t Lib. XXV. Epist. 11. Edit. Froben. 1085. Edit. Cler. Non semel rogatus sura quum ab aliis,
torn ab Angloruni Rege, ut in oinnes Psalmos ederem Commentarios ; sed deterrebant me
quum alia niulta, tuni ilia duo potissimum, quod viderum hoc arguraentera vii posse pro digni-
tate tractari, nisi quis calleat Hebraeorum literas, atque etiain antiquitates; partim quod vere-
bar ne turba Comraentariorum obscuraretur SermoPiopheticus, citius quam illustraretur.
t Rev. X. 7. { Defence of Christianity, First Part, p. 241.
PREFACE. 21
observed again. Do we pray for victory over Moab, Edom, and Philistia;
or for deliverance from Babylon 1 There are no such nations, no such ])lacea
in the world. What then do we mean, when, takincr such expressions into
our mouths, we utter them in our own persons, as parts of our devotions,
before God? Assuredly we must mean a spiritual Jerusalem and Sion;
a spiritual ark and temple; a spiritual law; spiritual sacrifices; and
spiritual victories; spiritual enemies; all described under the old names,
which are still retained, though "old things are passed away, and all
things are to become new."* By substituting Messiah for David, the gos-
pel for the law, the church Christian for that of Israel, and the enemies of
the one for those of the other, the Psalms are made our own. Nay, they
are with more fulness and propriety applied now to the substance, than they
were of old to the "shadow of good things then to come."| And therefore,
ever since the commencement of the Christian era, the church hath chosen
to celebrate the gospel mysteries in the words of these ancient hymns,
rather than to compose for that purpose new ones of her own. For let it not
pass unobserved, that when, upon the first publication of the Gospel, the
apostles had occasion to utter their transports of joy, on their being counted
worthy to suffer for the name of their dear Lord and Master, which was
then opposed by Jew and Gentile, they broke forth into an application of
tlie second Psalm to the transactions then before their eyes. See Acts iv. 25.
The primitive Christians constantly followed this method in their devo-
tions ; and, particularly when, delivered out of the hands of persecuting
tyrants by the victories of Constantino, they praised God for his goodness,
and the glorious success and establishment of Christ's religion, no words
■were found so exquisitely adapted to the purpose, as those of David, in the
xcvi. xcviii. and other Psalms — "Sing unto the Lord a new song: sing
unto the Lord, all the earth. Sing unto the Lord, and praise his name; be
telling of his salvation from day to day. Declare his honour unto the
heathens, his worship unto all people," — &c. &c. &c. In these, and the
like Psalms, we continue to praise God, for all his spiritual mercies in
Christ, to this day.
The Psalms, thus applied, have advantages, which no fresh compositions,
however finely executed, can possibly have ; since, besides their incompa-
rable fitness to express our sentiments, they are, at the same time, memorials
of, and appeals to, former mercies and deliverances; they are acknowledg-
ments of prophecies accomplished ; they point out the connexion between
tlie old and new dispensations, thereby teaching us to admire and adore
the wisdom of God displayed in both, and furnishing, while we read or
sing them, an inexhaustible variety of the noblest matter that can engage
the contemplations of man.
Why is the mind more than ordinarily affected, and either melted into
sorrow, or transported with joy, when on the days set apart for the comme-
moration of our Saviour's birth, passion, resurrection, &c. the proper Psalms
are read, which the church hath appointed, following herein the directions
of the evangelists and apostles, and the usage of the early ages? Why,
but because, by such appointment, we are necessarily put upon transferring
our ideas from the complaints or exultations of David and Israel, to those
af a suffering or glorified Messiah, of whose sufferings or glories we par-
ticipate, as members of his mystical body] And how much more intense
would be the effect, if, in the sermons preached on such occasions, such
* 2 Cor. V. 17. Ergo airige aures, Christiane Lector, et ubi talia in Davide legeris, tu mihi
fac cogitas, noa Arcam, fragile lignum, aut Tabernaculum conlectum pcllibus, non iirbein lapi-
dibus compositam: non Templum ilivina; Majestati aiigustum ; sed Cliristi (;t ecclesiffi Sacra-
menta, set! vivos lapides, Cliristo angularilapidi coaptatcs; seil ipsam Eucliaristiani pra;sentis
Dei testem ; denique caeleste regnum et a;teriiam felicitatem. Bonnet DUsertal. de Psat. Cap. i.
adjin.
t Heb. X. 1.
22 PREFACE.
proper Psalms were expounded to the people, and their propriety evinced,
as it might easily be 1 Discourses of this kind would make the hearts of
the auditors to " burn within them," and men would cease to wonder, that
* three thousand Jews were converted to the faith, by St. Peter's animated
discourse on part of the sixteenth Psalm. Were believers once brought
well acquainted with these proper Psalms, they would be better enabled to
study and apply the rest, which might likewise be explained to them at
different times, and certainly afford the finest subjects on which a Christian
orator can employ his eloquence. That this was done in the primitive
church, we learn from the exposition of the Psalms left us by St. Chrysos-
tom in the east, and St. Augustine in the west, those expositions still sub-
sisting in the form of homilies, as delivered to their respective congregations.
Is it not to be feared, that, for want of such instructions, the repetition of
the Psalms, as performed by multitudes, is but one degree above mecha-
nism'? And is it not a melancholy reflection, to be made at the close of a
long life, that, after reciting them at proper seasons, through the greatest
part of it,.no more should be known of their true meaning and application,
than when the Psalter was first taken in hand at school !
Many sensible and well-disposed persons, therefore, who, when they read
or sing the Psalms, desire to read and to sing " with the spirit and the
understanding," have long called for a commentary which might enable
them to do so; which might not only explain the literal sense of these di-
vine compositions, and show how they may be accommodated to our tem-
poral affairs, as members of civil society;* but might also unfold the mys-
teries of the kingdom of God, which are involved in them, and teach their
application to us, as members of that spiritual and heavenly society, of
which Christ Jesus is the head, and for whose use, in every age, they were
intended by their' omniscient Author. A work of this kind, though often
desired, has never yet been executed, upon any regular and consistent plan.
The survey of a province in Theology, hitherto almost unoccupied among
the moderns, which promised a great deal of pleasing as well as profitable
employment, gave birth to the attempt which hath been made to cultivate
it, in the ensuing commentary; in which the author has only endeavoured
to evince, by an induction of particulars, the truth of what so many learned
and good men have asserted in general, concerning the prophetical, or evan-
gelical import of the Psalter. Dr. Hammond, in the preface of his Anno-
tations, tells us, he chose to leave every man to make applications of this
kind for himself, finding he had work enough upon his hands in the literal
way. But so much having been done by him, and other able critics in that
way, it seems to be now time that something should be done in the other,
and some directions given, in a case where directions cannot but be greatly
wanted.
Very few of the Psalms, comparatively, appear to be simply prophetical,
and to belong only to Messiah, without the intervention of any other per-
son. Most of them, it is apprehended, have a double sense, which stands
upon this ground and foundation that the ancient patriarchs, prophets, priests,
and kings, were typical characters, in their several offices, and in the more
remarkable passages of their lives, their extraordinary depressions, and
miraculous exaltations, foreshowing Him who was to arise, as the Head of
the holy family, the great Prophet, the true Priest, the everlasting King.
The Israelitish polity, and the law of Moses, were purposely framed after
* A concern for the present peace and prosperity of the world, and of that kingdom to which
we belong, ought ever to be entertained and cherished by the most exaUed Christian. And if
this part of ttie subject should at any lime, in the following work, appear to be but slightly
touched upon, the reason is, because it lies obvious upon llie surface, and has been so fre-
quently inculcated by other expositors. Nor are mankind indeed so liable to forget the relation
they bear to the world, as they are to overlook that which subsists between them and their
Creator and Redeemer.
PREFACE. 23
the example and shadow of things spiritual and heavenly : and the events
which happened to the ancient people of God, were designed to shadow
out parallel occurrences, which should afterwards take place in the accom-
plishment of man's redemption, and the rise and progress of the Christian
church. For this reason, the Psalms composed for the use of Israel, and
Israel's monarch, and by them accordingly used at the time, do admit of
an application to us, who are now " the Israel of God,"* and to our Re-
deemer, who is the King of this Israel.")"
Nor will this seem strange to us, if we reflect, that the same divine per-
son, who inspired the Psalms, did also foreknow and predispose all events,
of which he intended them to treat. And hence it is evident, that the spi-
ritual sense is, and must be peculiar to the Scriptures; because, of those
persons and transactions only, which are there mentioned and recorded, can
it be affirmed for certain that they were designed to be figurative. And
should any one attempt to apply the narrative of Alexander's expedition by
Quiutus Curtius, or the commentaries of Ceesar, as the New Testament
writers have done, and taught us to do the histories of the Old, he would
find himself unable to proceed three steps with consistency and propriety.
The argument therefore, which would infer the absurdity of supposing the
Scriptures to have a spiritual sense, from the acknowledged absurdity of
supposing histories or poems merely human to have it, is inconclusive;
the sacred writings differing in this respect, from all other writings in the
world, as much as the nature of the transactions which they relate differs
from that of all other transactions, and the author who relates them differs
from all other authors.
" This double, or secondary sense of prophecy, was so far from giving
offence to Lord Bacon, that he speaks of it with admiration, as one striking
argument of its divinity. la sorting the prophecies of Scripture tvith their,
events, tee must allow, says he, for that latitude, vjhich is agreeable and fami-
liar unto divine prophecies, being of his nature, tvith ivhom a thousand years
are but as one day; and therefore they are not fulfilled punctually at once, but
have springing and germinant accontplishrnent through many ages, though the
height, or fulness of them, may refer to some one age.
" But, that we may not mistake or pervert this fine observation of our
great philosopher, it may be proper to take notice, that the reason of it holds
in such prophecies only as respect the several successive parts of one sys-
tem: which being intimately connected together, may be supposed to come
within the view and contemplation of the same prophecy; whereas it would
be endless, and one sees not on what grounds of reason we are authorized
to look out for the accomplishment of prophecy, in any casual unrelated
events of general history. The Scripture speaks of prophecy, as respect-
ing Jesus, that is, as being one connected scheme of providence, of which
the Jewish dispensation makes a part: so that here we are led to expect
that springing and germinant accomplishment which is mentioned. But, had
the Jewish law been complete in itself, and totally unrelated to the Chris-
tian, the general principle — that a thousand years are with God but as one
day — would no more justify us in extending a Jewish prophecy to Christian
events, because perhaps it was eminently fulfilled in them, than it would
justify us in extending it to any other signally corresponding events what-
soever. It is only when the prophet hath one uniform connected design be-
fore him that we are authorized to use this latitude of interpretation. For
then the prophetic Spirit naturally runs along the several parts of such de-
* Gal. vi. 16.
t That expressions and descriptions in human writings are often so framed as to admit of a
double sense, without any impropriety or coiifiisicin, is shown by the very loarneii Mr. .Mer-
rick, in his e.xcellent Oliservations on Dr. Benson's Essay concerning tlie Unity of Sense, &,c.
subjoined to his Annotations on the Psalms.
24 PREFACE.
si^, and unites the remotest events with the nearest: the style oi" the pro»
phet, in the mean time, so adapting itself to this double prospect, as to
paint the near and subordinate event in terms that emjo7ia//ca//y represent the
distant and more considerable. So that, with this explanation, nothing can
be more just or philosophical, than the idea which Lord Bacon suggests, of
divine prophecy.
" The great scheme of redemption, we are now considering, being the
only scheme in the plan of Providence, which, as far as we know, hath
been prepared and dignified by a continued system of prophecy, at least
this being the only scheme to which we have seen a prophetic system ap-
plied, men do not so readily apprehend the doctrine of double sense in pro
phecy, as they would do, if they saw it exemplified in other cases. But
what the history of mankind does not supply we may represent to ourselves
by many obvious suppositions ; which cannot justify, indeed, such a scheme
of things, but may facilitate the conception of it."*
In allegories framed by man, the ground-work is generally fiction, j" be-
cause of the difficulty of finding one true series of facts, which shall exactly
represent another. But the great disposer of events, " known unto whom
are all his works," from the beginning to the end of time, was able to effect
this; and the scripture allegories are therefore equally true, in the letter and
in the spirit of them. The events signifying, no less than those signified,
really happened, as they are said to have done.:}: Why the allegories of
the most perfect form, with which the book of God abounds, and which
are all pregnant with truths of the highest import, should be treated with
neglect and contempt, while the imperfect allegories of man's devising are
universally sought after and admired, as the most pleasing and most effica-
cious method of conveying instruction, it is not easy to say. Why should
it not afford a believer as much delight, to contemplate the lineaments of
his Saviour, portrayed in one of the patriarchs, as to be informed, that ths
character of lapis was designed by Virgil to adumbrate that of Antoniua
Musa, physician to Augustus! Or why should not a discourse upon the
redemption of the church, as foreshadowed by the exodus of Israel, have
as many admirers among Christians, as a dissertation, however ingeniously
composed, on the descent of ^Eneas to the infernal regions, considered as
typical of an initiation into the Eleusinian mysteries'?
A learned, judicious, and most elegant writer of the present age hath
stated and illustrated the subject we are now upon, with a felicity of thought
and expression peculiar to himself. I shall endeavour to gratify the En-
glish reader with a view of his sentiments. The beauties of his language
are not to be translated.
" It would be an arduous and adventurous undertaking to attempt to lay
down the rules observed in the conduct of the Mystic Allegory ; so diverse
are the modes in which the Holy Spirit has thought proper to communicate
his counsels to different persons upon different occasions, inspiring and di-
recting the minds of the prophets according to his good pleasure ; at one
time vouchsafing more full and free discoveries of future events: while, at
another, he is more obscure and sparing in his intimations. From hence,
of course, ariseth a great variety in the scripture usage of this kind of al-
legory, as to the manner in which the spiritual sense is couched under the
* Bishop Hurd's excellent Introduction to the Study of the Prophecies, Serm. iii.
t I say " generally,' since, as the above cited Mr. Merrick justly observes, " It is possible
(for evample) in a complimental address to a modern statesman, or general, to relate the ac-
tions of some ancient patriot of the same character, in such a manner, tliat the parallel in-
tended to be drawn between them, shall be readily known, and the praises expressly bestowed
ontbe one, be transferred, by the reader's own application, to the other."
J Neque proptcrea ab historico, sive literali atijue immediatio, ut aiunt, sensu aberrare nos
oportet; quin eo erit clarior et fundatior secretioris illius inlelligentise sensus, quo typum
ipaum, hoc est, historiara ac literam figemus certius. Bossuct Dissertat. in fsal. adjlncm.
PREFACE. 25
other. Sometimes it can hardly break forth and show itself at intervals
through the literal, which meets the eye as the ruling sense, and seems to
have taken entire possession of the words and phrases. On the contrary,
it is much oftener the capital figure in the piece, and stands confessed at
once by such splendour of language, that the letter, in its turn, is thrown
into shades, and almost totally disappears. Sometimes it shines with a
constant equable light; and sometimes it darts upon us on a sudden, like a
flash of lightning from the clouds. But a composition is never more truly
elegant and beautiful, than when the two senses, alike conspicuous, run
parallel together through the whole poem, mutually corresponding with,
and illustrating each other. I will produce an undoubted instance or two
of this kind, which will show my meaning, and confirm what has hitherto
been advanced on the subject of the mystic allegory.
" The establishment of David upon his throne, notwithstanding the op-
position made to it by his enemies, is the subject of the second Psalm.
David sustains it in a two-fold character, literal and allegorical. If we
read over the Psalm first with an eye to the literal David, the meaning is
obvious, and put out of all dispute by the sacred history. There is indeed an
uncommon glow in the expression, and sublimity in the figures, and the
diction is now and then exaggerated as it were on purpose to intimate, and
lead us to the contemplation of higher and more important matters concealed
within. In compliance with this admonition, if we take another survey of
the Psalm, as relative to the person and concerns of the spiritual David, a
nobler series of events instantly rises to view, and the meaning becomes
more evident, as well as exalted. The colouring, which may perhaps seem
too bold and glaring for the king of Israel, will no longer appear so, when
laid upon his great antitype. After we have thus attentively considered the
subjects apart, let us look at them together, and we shall behold the full
beauty and majesty of this most charming poem. We shall perceive the
two senses very distinct from each other, yet conspiring in perfect harmony,
and bearing a wonderful resemblance in every feature and lineament, while
the analogy between them is so exactly preserved, that either may pass for
the original from whence the other was copied. New light is continually
cast upon the phraseology, fresh weight and dignity are added to the senti-
ment, till gradually ascending from things below to things above, from hu-
man affairs to those which are divine, they bear the great important theme
upwards with them, and at length place it in the height and brightness of
heaven.
" What hath been observed with regard to this Psalm, may also be ap-
plied to the seventy-second ; the subject of which is of the same kind, and
treated in the same manner. Its title might be, The Inauguration of Solo-
mon. The scheme of the allegory is alike in both ; but a diversity of matter
occasions an alteration in the diction. For whereas one is employed in
celebrating the magnificent triuraphs of victory, it is the design of the other
to draw a pleasing picture of peace, and of that felicity which is her inse-
parable attendant. The style is therefore of a more even and temperate
sort, and more richly ornamented. It aboundeth not- with those sudden
changes of the person speaking, which dazzle and astonish; but the ima-
gery is borrowed from the delightful scenes with which creation cheers the
sight, and the pencil of the divine artist is dipped in the softest colours of
nature. And here we may take notice how peculiarly adapted to the genius
of this kind of allegory the parabolical style is, on account of that great
variety of natural images to be found in it. For as these images are capa-
ble of being employed in the illustration of things divine and human, be-
tween which there is a certain analogy maintained, so they easily afford that
ambiguity which is necessary in this species of composition, where the
language is applicable to each sense, and obscure in neither; it comprehends
3
26 PREFACE.
both parts of the allegory, and may be clearly and distinctly referred to one
or the other."*
The scheme of exposition so beautifully delineated, and illustrated in two
instances by this truly valuable author, has been extended, in theory, by
another learned writer, to a great part of the Psalter; and that upon a prin-
ciple deduced from the attributes of God, and the nature and design of the
divine dispensations; though his own labours, like those of Dr. Hammond,
were employed chiefly in literal criticism. His reasoning is as follows —
" In this point (namely, the application of the Psalms to the mysteries
of the gospel) I am very clear. The Jews only, as a nation, acknowledged
the one supreme God, under the name of Jehovah ; they must be therefore
his peculiar people. There is nothing capricious in this ; they are correlates,
and of necessity answer reciprocally to each other. Hence that singular
int6"rcourse between God and them. Hence, among other instances of his
favour, his communication of himself to them by supernatural ways of
oracle, inspiration, &c. When theacknowledgment of the one God branched
itself, from this Jewish flock, over the face of the earth, and by that means
he was become the God of all mankind, they must all, for the same reason,
become his people. As God is ever the same, and his doings uniform, his
conduct towards mankind must exactly be proportioned to his conduct to-
wards the Jewish nation. Let us therefore place God in common over them
both ; and there will be — on one side, the .Jewish nation ; and on the other,
mankind : on one side Canaan, and a national prosperity ; on the other,
heaven, and human happiness : on one side, a redemption from Egyptian
servitude, and national evils; on the other, a redemption of the whole human
race from absolute evil : on one side, national crimes atoned by national
ceremonies, sacrifices, priests ; on the other, sins expiated by the one uni-
versal sacrifice of Jesus Christ: on one side, national and temporary
saviours, kings, prophets, &c. ; on the other, all this universal and eternal :
on one side the law, and every branch of it, adapted to a favourite nation ;
on the other, the everlasting gospel, suited to all mankind. It is impossi-
ble, therefore, that God can say anything to David, under the quality of
kino- of this chosen nation, which he does not speak at the same time to
Jesus Christ, as king of all the elect: and that in a truer and nobler sense.
To each of them he speaks in a sense adapted to the nature of their respec-
tive kingdoms. Nor is this latter a bare accommodation of words, but the
first and highest meaning of them, and which only, absolutely speaking, can
be the true sense of God ; the other being this sense, confined to a particular
circumstance ; in other words, an absolute truth, made history, and matter
of fact. This is a principle, which shows, that, far from denying the Chris-
tian application, I consider the literal and historical sense only as a kind of
vehicle for it.")-
Upon this plan it is, that many of the Psalms are interpreted in the fol-
lowing sheets.
In such of them as were written by David, and treat of his affairs, that
extraordinary person is considered as an illustrious representative of Messiah,
who, is more than once foretold under the name of David, and to whom are
applied, in the New Testament, Psalms which do undoubtedly, in the letter
of them, relate to David, and were composed on occasion of particular oc-
currences which befell him ; a circumstance in theology, to be accounted
for upon no other principle.
When therefore he describeth himself as one hated and persecuted without
a cause ; as one accused of crimes which he never committed, and suffering
* Bishop Lowth on the Hebrew poetry, Lcct. xi. „ , - „ , v u
t Preface to An Essay towards a New English Version of the Book of Psalms, by the
Rev. Mr. Mudge.
PREFACE. 27
for sins, the very thoughts of which he abhorred : as one whose life was
imbittered by affliction, and his soul overwhelmed with sorrows ; yet, withal,
as one whom no troubles could induce to renounce his trust and confidence
in the promises of God concerning him, when he repeateth his resolutions
of adhering- to the divine law, setting forth its various excellencies, and the
comforts which it afforded him in the days of adversity ; when he complaineth
of that implacable malice, and unrelenting fury, with which he was pursued
by Saul and his attendants, by Doeg the Edomite, by rebellious Absalom,
traitorous Ahitophel, &;c. and when, contrary to all appearances, he pre-
dicteth their destruction, with his own final exaltation; in expounding the
Psalms of this cast and complexion, it hath been my endeavour to direct the
reader's tlioughts to parallel circumstances, which present themselves in the
history of the true David ; his sorrows and sufferings; his resignation under
them all ; his obedience to the will of his Father; the temper and behaviour
of his betrayers and murderers; the prophecies of judgments to be inflicted
upon them, and of glory to be conferred upon him. As the Psalter was the
liturgy of the Jewish church, of which our Lord was a member, and to
which he therefore entirely conformed, during his abode and humiliation
upon earth, he might pour forth his complaints and " offer up his prayers
and supplications, with strong crying and tears,"* in the very words which
liis progenitor David had before used under his own troubles, but which
were given by inspiration, with a view to the case of that blessed person,
whom, in those troubles, he had the honour to prefigure.
Other Psalms there are, which disclose far different scenes. In them, the
sorrows of David are at an end, and the day of his deliverance hath already
dawned. The heavens are opened, and Jehovah appeareth in the cause of
his afflicted servant. He descendeth from above, encompassed with clouds
and darkness, preceded by fire and hail, proclaimed by thunder and earth-
quake, and attended by lightnings and whirlwinds. The mountains smoke,
and the rocks melt before him; the foundations of the globe are uncovered,
and the deep from beneath is moved at his presence. The adversary is
dismayed and confounded ; opposition, in the height of its career, feels the
blast through all its powers, and instantly withers away. The anointed of
God, according to his original designation, is at length elevated to the
throne; his sceptre is extended over the nations; the temple is planned by
him, and erected by his son; the services of religion are appointed in per-
fect order and beauty: Jerusalem becometh a praise in all the earth; and
the kingdom is established in honour, peace, and felicity. If in Psalms of
the former kind, the holy Jesus might behold those persecutions and suffer-
ings under which he was to be humbled, and to mourn, during his pilgrim-
age here below ; in Psalms of this latter sort he might strengthen and con-
sole himself, as a man " touched with the feelings of our infirmities, and
tempted in all points like as we are," by viewing "the glory that should
follow ;" by contemplating the manifestation of the Father in favour of his
beloved Son; his own joyful resurrection, triumphant ascension, and mag-
nificent inauguration ; the conversion of the world, and the establishment of
the church ; events, whicii were foreshadowed by those above-mentioned ; and
to which, when the strongest expressions made use of by the divine Psalmist
are applied, they will no longer appear hyperbolical ; especially if we bear
in mind, that these prophetic descriptions wait for their full and final ac-
complishment at that day, when the mystical "body of Christ," having
" filled up that which is behind of his afflictions,"] shall also, amidst the
pangs and convulsions of departing nature, arise from the dead, and ascend
into heaven ; where all the members of that body, which have been afflicted,
* Heb. V. 7. t Col. i, 24.
28 PREFACE.
and have mourned with their Lord and Master, shall be comforted and
glorified together with him.*
In some of the Psalms, David appears as one suffering for his sins. When
man speaks of sin, he speaks of what is his own; and therefore, every
Psalm, where sin is confessed to be the cause of sorrow, belongs originally
and properly to us, as fallen sons of Adam, like David, and all other men.
This is the case of the fifty-first, and the rest of those which are styled
Penitential Psalms, and have always been used in the church as such.
Sometimes, indeed, it happens, that we meet with heavy complaints of the
number and burthen of sins, in Psalms, from which passages are quoted in
the New Testament as uttered by our Redeemer, in which there seems to
be no change of person from beginning to end. We are assured, for instance,
by the apostle, Heb. x. 5. and the sixth, seventh, and eighth verses of the
fortieth Psalm, "Sacrifice'and offering thou didst not desire," &c. are spoken
by Messiah, coming to abolish the legal sacrifices, by the oblation of him-
self once for all. The same person, to appearance, continues speaking, and,
only three verses after, complains in the following terms; "Innumerable
ev^ils have compassed me about, mine iniquities have taken hold of me, so
that I am not able to look up ; they are more than the hairs of my head,
therefore my heart faileth me." So again, there are no less than five quota-
tions from different parts of the sixty-ninth Psalm, all concurring to inform
us, that Christ is the speaker through that whole Psalm. Yet the fifth
verse of it runs thus ; " O God, thou knowest my foolishness and my lDWH
guiltiness is not hid from thee." The solution of this difficulty given, and
continually insisted on, in the writings of the Fathers, is this; that Christ
in the day of his passion, standing charged with the sin and guilt of his
people, speaks of such their sin and guilt, as if they were his own, appro-
priating to himself those debts, for which, in the capacity of a surety, he
had made himself responsible. The lamb, which, under the law, was
offered for sin, took the name CJ^a "guilt," because the guilt contracted by
the offerer, was transferred to that innocent creature, and typicall)"^ expiated
by its blood. "t" Was not this exactly the case, in truth and reality, with
the Lamb of God ] " He did no sin, neither was guile found in his mouth ;
but he bare our sins in his own body on the tree.:^: He was made sin for
us who knew no sin, that we might be made the righteousness of God in
him."§ Christ and the church compose one mystical person, of which he
is the head, and the church the body : and as the body speaks by the head,
and the head for the body, he speaks of her sin, and she of his righteous-
ness ; which consideration is at the same time a key to any claims of righ-
teousness made in the Psalms by her, and to any confession of sin made by
him. This seems to be a satisfactory account of the matter. Such at least,
appears to have been the idea generally adopted and received, in the first
ages of the Christian church ; a circumstance, which it is presumed, will
be deemed a sufficient apology for the author, if in the explication of such
passages, he hath ventured to proceed accordingly. Nay, and even in re-
citing the Penitential Psalms, when the unhappy sufferer is ready to sink
down under that weight of wo which sin hath laid upon him, if he will ex-
tend his thoughts, as he is sometimes directed to do, to that holy and most
* Neque prEctermittendum illud Augustini passim; tunc Psalmos videri suavissimos, ac
divinissinia luce perfusos, ciiin in his caput et membra. Christum et Ecclesiam, sive aperte
propalatos, sive latentor designates intelligimus. Qiiare iteriim atque iterumerigamusanimos;
atque ubi atque Daviilem Solomonem ; ubi Davidis hostes, Saiilem, Achitophelem, aiios; ubi
bellaet pacem, captivitatem libertatem, ac c;etera, ejusmodi audimus; turn animoinfigamus
Christum, Eccelesiam laboribus periculisque exercitam. atque inter adversa et prospera pere-
grinantem; turn sanctorum persecutores, non modo visibiles, sed etiam in visibilesillas atquo
aereas potestates, pugnasque in liac vita perpetes, ac secuturan postea pacem senipileraam,
Bossuet. Disscrtat. in Psalm, ad Fin.
t See Lev. v. 6. t 1 Pet. ii. 22. § 2 Cor. v. 21.
PREFACE. 29
innocent person, who felt and sorrowed so much for us all, he will thereby
furnish himself with the best argument for patience, and an inexhaustible
source of comfort. Nor can it, indeed, well be imagined, that our blessed
Lord, as a member of the Jewish church, and an attendant on the service of
the synagogue, though conscious to himself of no sin, did not frequently
join with his " brethren according to the flesh," in the repetition of the
Penitential as well as the other Psalms, on the days of humiliation and
expiation, when the use of them might be prescribed. If from his circurn-
sion to his crucifixion he "bare our sins in his own body ;" why should it
be thought strange, that he should confess them, on our behalf, with his
own mouth ]
The offence taken at the supposed uncharitable and vindicative spirit of
the imprecations which occur in some of the Psalms, ceases immediately, if
we change the imperative for the future, and read, not "let them be con-
founded," &c. but, "THEY SHALL BE coufounded," &c. of which the He-
brew is equally capable. Such passages will then have no more difficulty
in them, than the other frequent predictions of divine vengeance in the
writings of the prophets, or denunciations of it in the gospels, intended to
warn, to alarm, and to lead sinners to repentance, that they may fly from
the wrath to come. This is Dr. Hammond's observation ; who very pro-
perly remarks, at the same time, that in many places of this sort, as parti-
cularly in Psalm cix. (and the same may be said of Psalm Ixix.) it is
reasonable to resolve, that Christ himself speaketh in the prophet; as being
the person there principally concerned, and the completion most signal in
many circumstances there mentioned ; the succession, especially of Matthias,
to the apostleship of Judas. It is true, that in the citation made by St.
Peter from Psalm cix. in Acts i. 20. as also in that made by St. Paul from
Psalm Ixix. in Rom. xi. 9. the imperative form is preserved ; " let his
habitation be void," &c. " let their table be made a snare," &c. But it
may be considered, that the apostles generally cited from the Greek of the
LXX. version; and took it as they found it, making no alteration, when the
passage, as it there stood, was sufficient to prove the main point which it
>vas adduced to prove. If the imprecatory form be still contended for, all
that can be meant by it, whether uttered by the prophet, by Messiah, or by
ourselves, must be a solemn ratification of the just judgments of the Al-
mighty against his impenitent enemies, like what we find ascribed to the
blessed spirits in heaven, when such judgments were executed. Rev. xi. 17,
18. xvi. 5, 6, 7. See Merrick's Annotations on Psalm cix. and Witsii
Miscellan. Sacr. Lib. I. Cap. xviii. Sect. 24. But by the future rendering
of the verbs, every possible objection is precluded at once. This method
has therefore been adopted in the ensuing commentary.
Of the Psalms which relate to Israel, some are employed in celebrating
the mercies vouchsafed them, from their going forth out of Egypt to their
complete settlement in Canaan. These were the constant_^standing subjects
of praise and thanksgiving in the Israelitish church. But we are taught by
the writers of the New Testament, to consider this part of their history as
one continued figure, or allegory. \Ve are told, that there is another spiritual
Israel of God ; other children of Abraham, and heirs of the promise ; another
circumcision, another Egypt, from the bondage of which they are redeemed ;
another wilderness, through which they journey ; other dangers and difficul-
ties, which there await them ; other bread from heaven, for their support ; and
another rock to supply them with living water ; other enemies to overcome ;
another land of Canaan, and another Jerusalem, which they are to obtain and
possess for ever. In the same light are to he viewed the various provocations
and punishments, captivities and restorations of old Israel afterwards, con-
cerning which it is likewise true, that they " happened unto them for ensam-
3*
30 PREFACE.
pies,"* types, or figures, " and were written for our admonition."! G<>^G has
therefore been taken, to open and apply, for that salutary purpose, the
Psalms which treat of the above-mentioned particulars.
What is said in the Psalms occasionally of the law and its ceremonies,
sacrifices, ablutions, and purifications ; of the tabernacle and temple, with
the services therein performed ; and of the Aaronical priesthood ; all this
Christians transfer to the new law ; to the oblation of Christ; to justification
by his blood, and sanctification by his Spirit ; to the true tabernacle or
temple, not made with hands ; and to what was therein done for the salva-
tion of the world, by Him who was, in one respect, a sacrifice ; in another,
a temple ; and in a third, a high priest for ever, after the order of Melchi-
sedek. That such was the intention of these legal figures, is declared at
large in the Epistle to the Hebrews ; and they are of great assistance to us
now, in forming our ideas of the realities to which they correspond. " Under
the Jewish economy," says the excellent Mr. Pascal, " truth appeared but
in figure ; in heaven it is open, and without a veil ; in the church militant
it is so veiled, as to be yet discerned by its correspondence to the figure.
As the figure was first built upon the truth, so the truth is now distinguish-
able by the figure." The variety of strong expressions used by David, in
the nineteenth, and the hundred and nineteenth Psalms, to extol the en-
livening, saving, healing, comforting efficacy of a law, which, in the letter
of it, whether ceremonial or moral, without pardon and grace, could minister
nothing but condemnation, do sufficiently prove, that David understood the
spirit of it, which was the gospel itself.:|: And if any who recited tliose
Psalms, had not the same idea, it was not the fault of tlie law, or of the
Psalms, of Moses, or of David, or of him who inspired both, but it was
their own ; as it is that of the Jews at this hour, though their prophecies
have now been fulfilled, and their types realized. " He that takes his
estimate of the Jewish religion from the grossnessof the Jewish multitude,"
as the last cited author observes, " cannot fail of making a very wrong
judgment. It is to be sought for in the sacred writings of the prophets,
who have given us sufficient assurance, that they understood the law not
according to the letter. Our religion, in like manner, is true and divine in
the gospels, and in the preaching of the apostles ; but it appears utterly
disfigured in those who maim or corrupt it."
Besides the figures supplied by the children of Israel, and by the law,
there is another set of images often employed in the Psahns, to describe the
blessings of redemption. These are borrowed from the natural world, the
manner of its original production, and operations continually carried on in
it. The visible works of God are formed to lead us, under the direction of
his word, to a knowledge of those which are invisible ; they give us ideas,
by analogy, of a new creation rising gradually, like the old one, out of
darkness and deformity, until at length it arrives at the perfection of glory
*Gr. flCor. X. 11.
t HsBC inter, veri et spirituales Judmi, hoc est, ante Christum Christi discipuli, altiora cogi-
tabant, et rerum cfelestiura Sacranienta veiierati, novam Jerusalem, novum Templum, novam
arcam intuebantur. Bossuet Dissertat. in Psal. Cap. i.— Le.\, juxta Spiritum accepta, ipsum
erat Evangelium, sub veteribus liguris delitescens, et ceremoniarum velis obtectum, ab ipso
quidem Mose (imprimis in Deuteronomio) alitiuatenus et pro temporuni ratione e.\plicatura, a
Prophetis vero succedentibus(ut visum est Divinte Sapientiac] dilucidius ostensam, denium a
Christo et Apostolis plenissime et luce ipso Sole clariori patefactum. Bulti Opera per Orabe,
p. 614. — If the Jews, as our Saviour tells them, " thought they had eternal life in their scrip-
tures," they must needs have understood them in a spiritual sense : and I know not what
other spiritual sense, that should lead them to the e.vpectation of eternal life, they could put on
their scriptures, but that prophetic or typical sense, which respected the Messiah. Jesus ex-
pressly asserts, at the same time, that their " scriptures testified of him." How generally they
do so, he explained at large, in that remarkable conversation with two of his disciples after his
resurrection ; when " beginning at Moses and all the prophets, he expounded unto them in all
the scriptures the things concerning himself." Kurd's Introd. to the Study of the Prophecies,
Berm. ii.
PREFACE. 31
and beauty ; so that while we praise the Lord for all the wonders of his
power, wisdom, and love, displayed in a system which is to wax old and
perish, we may therein contemplate, as in a glass, those new heavens, and
that new earth, of whose duration there shall be no end.* The sun, that
fountain of life, and heart of the world, that bright leader of the armies of
heaven, enthroned in glorious majesty ; the moon shining with a lustre
borrowed from his beams ; ihe stars glittering by night in the clear firma-
ment : the air giving breath to all things that live and move; the interchanges
of light and darkness; the course of the year, and the sweet vicissitude of
seasons; the rain and the dew descending from above, and the fruitfulness
of the earth caused by them; the bow bent by the hands of the Most Hiirh,
which compasseth the heaven about with a glorious circle ; the awful voice
of thunder, and the piercing power of lightning; the instincts of animals,-)-
and the qualities of vegetables and minerals ; the great and wide sea, with
its unnumbered inhabitants ; all these are ready to instruct us in the mysteries
of faith, and the duties of morality.
They speak their Maker as they can,
But want and ask the tongue of man. Parnell.
The advantages of Messiah's reign are represented in some of the Psalms
under images of this kind. We behold a renovation of all things, and the
world, as it were, new created, breaks forth into singing. The earth is
crowned with sudden verdure and fertility ; the field is joyful, and all that
is in it; the woods rejoice before the Lord; the floods clap their hands in
concert, and ocean fills up the mighty chorus, to celebrate the advent of the
great King.
Similar to these, are the representations of spiritual mercies by temporal
deliverances from sickness, prison, danger of perishing in storms at sea,
and from the sundry kinds of calamity and death to which the body of man
is subject; as also by scenes of domestic felicity, and by the flourishing
state of well-ordered communities, especially that of Israel in Canaan,
which, while the benediction of Jehovah rested upon it, was a picture of
heaven itself. — The foregoing, and every other species of the sacred im-
agery, if there be any other not hitherto included, it hath been the author's
main endeavour to illustrate. And a view of what is done in this way, will,
it is humbly hoped, afford some reason to think there may not be that neces-
sary connection, which a late noble writer has been pleased to suppose,
between devotion and dulness.
The Psalms which remain, are such as treat in plain terms, without figures
or examples, of wisdom and folly, righteousness and sin; the happiness
produced by one, and the misery caused by the other; of particular virtues
* Read nature : nature is a friend to truth ;
Nature is Christian, preaches to mankind ;
And bids dead matter aid us in our creed. Yoong.
t " I believe a good natural philosopher might show, with great reason and probability, that
there is scarce a beast, bird, reptile, or insect, that does not, in each particular climate, instruct
and admonish mankind of some necessary truth, for their happiness either in body or mind."
Dr. Cheyne's Philosophical Conjectures on the preference of Vegetable Food, p. 73. That which a
celebrated writer has often observed concerning a poet, may perhaps be equally applicable to a
divine— "To him nothing can be useless. Whatever is beautiful, and whatever is dreadful,
should be familiar to his imagination : he should be conversant with all that is awfully vast
or elegantly little. The plants of the garden, the animals of the wood, the minerals of the
earth, and meteors of the sky, should all concur to store his mind with i nexhaustible variety ; for
every idea is useful for the enforcement or decoration of moral or religious truth; and he who
knows most, will have most power of diversifying his scenes, and of gratifying his reader with
remote allusions, and une.vpected instruction, iiy him, therefore, no kind of knowledge sliould be
overlooked. He should range mountains and deserts for images and resemblances, and picture
upon his mind every tree of the forest, and flower of the valley; the crags of the rock, and the
mazes of the stream." R.\ssEi,As,Chap. a. The reader may see this e.\emplified in some"Dis-
quisitions on Select Subjects of Scripture," by my worthy friend, the Rev. Mr. Jones, whoae
labours make it evident, that true Philosophy will ever be the handmaid of true divinity.
32 PREFACE.
and vices ; of the vanity of human life ; of the attributes of God ; of that
patience with which the faithful should learn to bear the sight of wicked-
ness triumphant, in this world, looking forward to the day of final retribu-
tion; and subjects of the like nature. As Psalms of this kind call for little
in the expository way, the general doctrines or precepts implied in them,
or suggested by them, are drawn forth in short reflections, attempted after
the manner of those made by father Quesnel, on each verse of the new
Testament. The opportunity of doing this, where nothing else seemed to
be required, and indeed of doing, upon every occasion, what did seem to be
required in any way, was the reason for throwing the work into its present
form, rather than that of a paraphrase, or any other. Some repetitions, in
a performance of this sort, are unavoidable. But a commentary on the
book of Psalms is not to be read all at once ;* and it was thought better to
give the exposition of each Psalm complete in itself, than to refer the reader
elsewhere ; which, therefore, is only done, when passages of a considerable
length occur in two Psalms, without any material difterence.
Such is the method the author has taken, such the authorities upon which
he has proceeded, and such the rules by which he has directed himself. If
consistency and uniformity in the comment have been the result, they will
afford, it is hoped, no contemptible argument on its behalf; since it is scarce
possible to expound uniformly, on an erroneous plan, so great a variety of
figurative language as is to be found in the book of Psalms. f
Let us stop, for a moment, to contemplate the true character of these
sacred hymns.
Greatness confers no exemption from the cares and sorrows of life. Its
share of them frequently bears a liielancholy proportion to its exaltation.
This the israelitish monarch experienced. He sought in piety that peace
which he could not find in empire, and alleviated the disquietudes of state
with the exercises of devotion.
His invaluable Psalms convey those comforts to others which they aflTorded
to himself. Composed upon particular occasions, yet designed for general
use; delivered out as services for Israelites under the law, yet no less
adapted to the circumstances of Christians under the gospel ; they present
religion to us in the most engaging dress; communicating truths which
philosophy could never investigate, in a style which poetry can never equal ;
while history is made the vehicle of prophecy, and creation lends all its
charms to paint the glories of redemption. Calculated alike to profit
and to please, they inform the understanding, elevate the affections, and
entertain the imagination. Indited under the influence of Him, to whom
all hearts are known, and all events foreknown, they suit mankind in all
situations, grateful as the manna which descended from above, and con--
formed itself to every palate. The fairest productions of human wit, after
a few perusals, like gathered flowers, wither in our hands, and lose their
* The most profitable wayof reading it, perhaps, would be, by small portions, often reviewing
the text and the comment, and comparing them carefully together: at times when the mind is
nioft free, vacant, and calm ; in the morning, more especially, to prepare and fortify it fur the
business of the day ; and in the evening, to recompose, and set it in order, for the api)roacliing
season of rest.
t The student in Theology, who is desirous for farther information upon a subject so curious,
so entertaining, and so interesting, as that of the figurative language of Scripture, the prin-
ciples on which it is founded, and the best rule to be observed in the sober and rational inter-
pretation of it, may find satisfaction by consulting the following authors—
Lowth's Preface to his Commentary on the Prophets.
Lowth PriBlect. de Sacr. Poes. Ileb. Prielect. iv.— xii.
Pascal's Thoughts, Sect. .\.— .\iv.
Kurd's Inlrod. to the study of the Prophecies, Serm. ii. iii. iv.
Vitringa Observat, Sacr. Lib. vi.Cap. .x.\. et Lib. vii.
. Pra>fat. ad Comment, in Jesaiam.
Glassii Philologia Sacr. Lib. ii.
Witsii Miscellan. Sacra. Tom. L Lib. iii. Cap. iii. Lib. ii. Dissert, i. ii. CEconom. Feed. Lib.
iv. Cap. vi. —X.
Waterland's General Preface to Scripture Vindicated.
PREFACE. 33
fragrancy : but these unfading plants of paradise become, as we are accus-
tomed to them, still more and more beautiful ; their bloom appears to be
daily heiojhtened; fresh odours are emitted, and new sweets extracted from
them. He who hath once tasted their excellencies, will desire to taste them
again ; and he who tastes them oftenest, will relish them best.
And now could the author flatter himself, that any one would take half
the pleasure in reading- the following exposition, which he hath taken in
writing it, he would not fear the loss of his labour. The employment d'-
tached him from the bustle and hurry of life, the din of politics, and ^e
noise of folly; vanity and vexation flew away for a season, care and dis-
quietude came not near his dwelling. He arose, fresh as the morning to
his task ; the silence of the night invited him to pursue it ; and he can truly
say, that food and rest were not preferred before it. Every Psalm improved
infinitely upon his acquaintance with it, and no one gave him uneasiness
but the last ; for then he grieved that his work was done. Happier hours
than those which have been spent on these meditations upon the Songs of
Sion, he never expects to see in this world. Very pleasantly did they pass,
and moved smoothly and swiftly along: for, when thus engaged, he counted
no time. They are gone, but have left a relish and a fragrance upon the
mind, and the remembrance of them is sweet.
But, alas, these are the fond eifusions of parental tenderness. Others
will view the production with very different eyes, and the harsh voice of
inexorable criticism will too soon awaken him from his pleasing dream.
He is not insensible, that many learned and good men, whom he does not
therefore value and respect the less, have conceived strong prejudices against
the scheme of interpretation here pursued ; and he knows how little the
generality of modern Christians have been accustomed to speculations of
this kind; which it may likewise, perhaps, be said, will give occasion to
the scoffs of our adversaries, the Jews and the Deists. Yet, if in the pre-
ceding pages it hath been made to appear, that the application of the Psalms
to evangelical subjects, times, and circumstances, stands upon firm ground;
that it may be prosecuted upon a regular and consistent plan ; and that it is
not only expedient, but even necessarjr, to render the use of them in our de-
votions rational and profitable; will it be presumption in him to hope, that
upon a calm and dispassionate review of the matter, prejudices may subside
and be done awayl If men, in these days, have not been accustomed to
such contemplations, is it not high time they should become sol Can they
begin too soon to study and make themselves masters of a science, which
promises to its votaries so much entertainment as well as improvement ; which
recommends the scriptures to persons of true taste and genius, as books in-
tended equally for our delight and instruction ; which demonstrates the ways
of celestial wisdom to be ways of pleasantness, and all her paths to be
peace indeed ! From the most sober, deliberate, and attentive survey of the
sentiment which prevailed, upon this point, in the first ages of the church,
when the apostolical method of citing and expounding the Psalms was fresh
upon the minds of their followers, the author cannot but be confident, that
his commentary, if it had then made its appearance, would have been uni-
versally received and approved, as to the general design of it, by the whole
Christian world. And however the Jews, in their present state of aliena-
tion and unbelief, may reject and set at nought such applications of their
scriptures to our Messiah, and his chosen people, as they certainly will do;
he is not less confident, that, whenever the happy and glorious day of their
conversion shall come, and the veil shall be taken from their hearts, they
will behold the Psalter in that lisrht in which he has endeavoured to place
it.* As to the Deists, they, while they continue such, can have neither
* " If this appear to be the case in so many of the Psalms (namely, tliat they are predictive
of Messiah), how strongly does it justify the Lord's appeal to them, as treating of Him? And
34 PREFACE.
lot nor part in this matter ; for giving no credit to the scripture account of
things, either in the Old Testament or the New, to discourse with them
concerning a connection and analogy subsisting between the one and the
other, is to reason about a fifth sense with a man who has only four. For
the conviction both of the Jews and Deists, other arguments are to be
urged ; arguments from undeniable miracles openly wrought, and plain pro-
phecies literally fulfilled. Such proofs are "for them that believe not."
And such have been repeatedly urged, in their full force, by many able
champions, who have stood forth (success evermore attend their labours !)
in defence of the Evidences of Christianity. Expositions and meditations,
like those in the subsequent pages, serve not, nor are intended to serve,
" for them who believe not, but for them who believe ;"* who will exer-
cise their faculties in discerning and contemplating the mysteries of the
kingdom of heaven, and who are going on unto perfection ; to increase their
faith, and inflame their charity: to delight them in prosperity, to comfort
them in adversity, and to edify them at all times. Such effects, the author
doubts not, will be experienced by believers, who will read his book with
an honest and good heart, with seriousness and attention ; for though he
humbly trusts it will not be deemed altogether unworthy a place in the
libraries of the learned, he builds chiefl}'^ on that approbation which he is
solicitous it should receive in the closets of the devout ; as considering,
that it is LOVE, heavenly love, which " never faileth ; but whether there be
prophecies, they shall fail ; whether there be tongues, they shall cease ;
whether there be knowledge, it shall vanish away. For we know in part,
and we prophecy in part ; but when that which is perfect is come, then that
which is in part shall be done away."f They who find not the wished-for
satisfaction in one proportion, will find it in another; they who disapprove
of an interpretation at the first reading, may perhaps approve of it at the
second ; and they who still continue to disapprove of some particulars, will
not therefore disdain to accept the benefit of the rest. He has written to
gratify no sect or party, but for the common service of all who call on the
name of Jesus, wheresoever dispersed, and however distressed upon the
earth. When he views the innumerable unhappy differences among Chris-
tians, all of whom are equally oppressed with the cares and calamities of
life, he often calls to mind those beautiful and affecting words, which Mil-
ton represents Adam as addressing to Eve, after they had wearied them-
selves with mutual complaints and accusations of each other : —
But rise; let us no more contend, nor blame
Each otlier, blam'd enous;h elsewhere; but strive
In offices of love, how we may lighten
Each other's burden in our share of wo. B. x. V. 958.
Enough has been given to the arts of controversy. Let something be
given to the studies of piety and a holy life. If we can once unite in these,
our tempers may be better disposed to unite in doctrine. When we shall
be duly prepared to receive it, " God may reveal even this unto us." To
increase the number of disputes among us, is, therefore by no means the
what a noble argument may hence arise for the conviction and conversion of that extraordi-
nary people, to wliom they were originally communicated, when once the veil that is on their
hearts shall be taken awaij, as by the same spirit of prophecy we are assured it shall!" The
Bishop of Carlisle's Theory of Religion, p. 176, (ith edit. — With what transports of zeal and de-
votion, of faith and love, will they recite these holy hymns, in the day when the whole body of
the Jews, returning to the Lord their God, shall acknowledge their unparalleled crime in the
murder of their King, and their penitential sorrow for the same, perhaps, as his Lordship inti-
mates, in the words of the fifty. first Psalm; "deliver me from blood-guiltiness, O God, thou
God of my salvation ; and my tongue shall sine aloud of thy righteousness. O Lord, open thou
my lips, and my month shall show forth thy praise. For thou desirest not sacrifice, else would
I give it; thou delightest not in burnt-otrering. The sacrifices of God are a broken spirit ; a
broken and contrite heart, O God, thou wilt not despise. O do good in thy good pleasure to
Zion : build ihou the walls of Jerusalem !"
» 1 Cor. iiv.'Sa. 1 1 Cor. siii. 7.
PREFACE. n~
intent of this publication. The author having, for many years, accustomed
himself to consider and apply the Psalms, while he recited them according
to the method now laid down, has never failed to experience the unspeaka-
ble benefit of it, both in public and in private; and would wish, if it so
pleased God, that death might find him employed in meditations of this
kind.* He has likewise frequently taken occasion, in the course of his
ministry, to explain a Psalm upon the same plan, from the pulpit; and
whenever he has done so, whether the audience were learned or unlearned,
polite or rustic, he has g-enerally had the happiness to find the discourse, in
an especial manner, noticed and remembered. But still, many may be of a
different opinion, who may conscientiously believe the doctrines, and prac-
tise the duties of the gospel, whether they see them shadowed out in
the Psalms or not. Such will enjoy their own liberty, and permit their
brethren to do the same. Or, if they shall think it necessary to take up
the polemical pen, he desires only to receive that treatment which he has
himself shown to every writer, cited, or referred to by him.f Instead of
engaging in a tedious, and, perhaps, unprofitable altercation upon the sub-
ject, he feels himself, at present, much rather inclined, in such a case, to
follow, at his proper distance, the amiable example of his greatly respected
Diocesan, who reprinted in England the objections made by a foreign Pro-
fessor to some parts of his Lectures on the Hebrew poetry, and left the
public to form its own judgment between them.:j: From that public, the
author of the following work is now to expect the determination of his fate.
Should its sentence be in his disfavour, nothing farther remains to be said,
than that he has honestly and faithfully endeavoured to serve it, to the
utmost of his power, in the way in which he thought himself best able ;
and to give the world some account of that time, and those opportunities,
which, by the Providence of a gracious God, and the munificence of a pious
Founder, he has long enjoyed in the happy retirement of a college.
* " Iliave losta world of time," said the learned Salmasius, on his death-bed; " if I had one
year more, I would spend it in reading David's Psalms, and Taul's Epistles."
t Deter is^itur erralis meis venia : Ipse demum e.xemplo meo milii prosim, qui neminem
eorum, a quibus dissenserim, contumeliis affeci : qui non, vitio Criticorum, in diverse senten-
tia; propugnatores acriter invectus sum ; qui denique earn veniam antecessoribus meis libens
tribui, quam ab iis, qui hsc in manus sumturi sint, velimimpetrare. Pearce in Prsfat. ad edit.
Cic. dc Oratore.
I '■ In his si qufe sunt quoB mihi minus persuasit Vir Clarissimus, ea malui hoc modo libero
Lectorum nostrorum judicio peruiittere, quam in disceptationem et controversiam, injucun-
dam, et fortasse infructunsam vocare." Lowth, i7i Pra-fat. ad edit, idavi Pi'irlect. dc .Sacra Pocsi
Hebraorum. — " Authors should avoid, as much as they can," says another very learned critic,
" replies and rejoinders, the usual consequences of which are, loss of time, and loss of temper.
Happy ishe who is engaged in controversy with his own passiojis, and conies offsuperior; who
makes it his endeavour, that his lollies and weaknesses may die before liira, and who daily
meditates on mortality and immortality." JortiiVs Preface to his Remarks on Ecclesiastical
History, p. xxxiv.
36
That the reader may the more easily turn to such Psalms as will best suit
the present state of his mind, according to the different circumstances,
whether external or internal, into which by the changes and chances of
life, or the variations of temper and disposition, he may, at any time, be
thrown, the common Table of Psalms, classed under their several sub-
jects, is here subjoined.
Prayers.
I. Prayers for Pardon of Sin. Psalm
6, 25, 38, 51, 130. Psalms, styled
Penitential, 6, 32, 38, 51, 102, 130,
143.
II. Prayers composed when tlie Psahn-
ist was deprived of an opportunity of
tlie public exercise of religion. Psalm
42, 43, 63, 84.
III. Prayers wherein the Psalmist seems
extremely dejected, thougli not totally
deprived of consolation under his af-
flictions. Psalm 13, 22, 69, 77, 88,
143.
IV. Prayers wherein the" Psalmist ask-
eth help of God, in consideration of
his own integrity, and the upright-
ness of his cause. Psalm 7, 17, 26,
35.
V. Prayers expressing the firmest trust
and confidence in God under afflic-
tions. Psalm 3, 16, 27, 31, 54, 56,
57, 61, 62, 71, 86.
VI. Prayers composed when the people
of God were under affliction or per-
secution. Psalm 44, 60, 74, 79, 80
83, 89, 94, 102, 123, 137.
VII. The following are likewise Prayers
in time of trouble and affliction.
Psalm 4, 5, 11, 28, 41, 55, 59, 64, 70,
109, 120, 140, 141, 142.
VIII. Prayers of intercession. Psalm
20, 67, 122, 132, 144.
Psalms of Thanksgiving.
I. Thanksgivings for Mercies vouch-
safed to particular persons. Psalm
9, 18, 22, 30, 34, 40, 75, 103, 108, 116,
118, 138, 144.
II. Thanksgivings for mercies vouch-
safed to the Israelites in general,
Psalm 45, 48, 65, 66, 68, 76, 81, 84,
98, 105, 124, 126, 129, 135, 136, 149,
Psalms of Praise and Adoration, dis-
playing the Attributes of God.
I. General acluiowledgment of God's
Goodness and Mercy, and particularly
his care and protection of good men.
Psalm 23, 34, 36, 91, 100, 103, 107,
117, 121, 145, 146.
II. Psalms displaying the Power, Ma-
jesty, Glory, and other attributes of
the Divine Being. Psalm 8, 19, 24,
29, 33, 47, 50. 65, 66, 76, 77, 93, 95,
96, 97, 99, 104, 111, 113, 114, 115,
134, 139, 147, 148, 150.
Instructive Psalms.
I. The different characters of good and
bad men; the happiness of the one,
and the miseries of the other, are re-
presented in tlie following. Psalm 1,
5, 7, 9, 10, 11, 12, 14, 15, 17, 24, 25,
32, 34, 36, 37, 50, 52, 53, 58, 73, 75,
84, 91, 92, 94, 112, 119, 121, 125, 127,
128, 133.
II. The excellence of God's Law, Psalm
19, 119.
III. The vanity of hmnan life. Psalm
39, 49, 90.
IV. Advice to magistrates. Psalm 82,
101,
V. The virtue of humiUty. Psalm 131.
Psalms more eminently and directly
prophetical.
Psalm 2, 16, 22, 40, 45, 68, 72, 87, 101,
H8.
Historical Psalms,
Psalm 78, 105, 106.
COMMENTARY
THE BOOK OF PSALMS.
FIRST DAY.— MORNING PRAYER.
PSALM I.
ARGUMEKT.
This Psalm, which is g-enerally looked upon by expositors as a preflice, or intro-
duction to the rest, describes the blessedness of the righteous, consisting',
ver. 1. negatively, in their abstaining from sin ; 2. positively, in holy medita-
tion on the scriptures, productive of continual growth in grace, which 3. is
beautifully represented under an image borrowed from vegetation ; as 4. is
tlie opposite state of the unbeheving and ungodly, by a comparison taken
from the threshing-floor. The two last foretell the final issue of things, with
respect to both good and bad men, at the great day.
Ver. " 1. Blessed is the man that walketh not in the counsel of the un-
godly, nor standeth in the way of sinners, nor sitteth in the seat of the
scornful."
The Psalter, like the sermon on the mount, openeth with a "beatitude,"
for our comfort and encouragement, directing us immediately to that happi-
ness, which all mankind, in different ways, are seeking and inquiring after.
All would secure themselves from the incursions of misery ; but all do not
consider, that misery is the offspring of sin, from which it is therefore ne-
cessary to be delivered and preserved, in order to become happy, or
" blessed." The variety of expressions here used by David, intimateth to
us that there is a gradation in wickedness : and that he who would not per-
sist in evil courses, or commence a scoffer at the mystery of godliness,
must have no fellowship with bad men : since it is impossible for any
one who forsakes the right path, to say whither he shall wander ; and few,
when they begin to "walk in the counsel of the ungodly," propose finally to
sit down in the "seat of the scornful." O thou second Adam, who alone,
since the transgression of the first, hast attained a sinless perfection, make
thy servants "blessed," by making them righteous, through thy merits
and grace !
"2. But his delight is in the law of the Lord, and in his law doth he
meditate day and night."
He who hath once brought himself to " deligljt" in the scriptures, will
find no temptation to exchange that pleasure for any which the world or the
flesh can offer him. Such a one will make the lively oracles of Gorl his
companions by day and by night. He will have recourse to them for di-
rection, in the bright and cheerful hours of prosperity ; to them he will
4
38 A COMMENTARY Psalm I.
apply for comfort, in the dark and dreary seasons oi adversity. The ene-
my, when advancing to the assault, will always find him well employed,
and will be received with — " Get thee behind me, Satan !" When the law
of God is the object of our studies and meditations, we are conformed to the
example of our Redeemer himself, who, as a man, while he " increased in
stature," increased likewise " in wisdom," and grew powerful in the
knowledge of the law which he was to fulfil, and of those prophecies which
he was to accomplish ; so that, at twelve years of age he appeared to
" have more understanding than all his teachers : for the divine testimo-
nies had been his meditation," Psalm cxix. 99.
" 3. And he shall be like a tree planted by the rivers of water, that
bringeth forth his fruit in his season ; his leaf also shall not wither, and
whatsoever he doeth shall prosper."
By continual meditation in the sacred writings, a man as naturally
improves and advances in holiness, as a " tree" thrives and flourishes in a
kindly and well watered soil. All the " fruits" of righteousness show them-
selves at their proper " season," as opportunity calls for them ; and his
words, which are to his actions what the "leaves" are to the fruit, fall not
to the ground, but are profitable, as well as ornamental. Everything in
him and about him serves the purpose for which it was intended ; his brethren
are benefited by him, and his Maker is glorified. How eminently is
this the case with that tree of life, which Jehovah planted in the midst
of his new paradise, by the waters of comfort; a tree which sprung out
of the earth, but its height reached to heaven, and its breadth to the ends
of the world ; its shadow is for the protection, its fruit for the support,
and its leaves for the healing of the nations. It flourishes in immortal
youth, and blooms for ever in unfading beauty. See Rev. xxii. 2.
" 4. The ungodly are not so, but are like the chaff, which the wind driveth
away."
In the foregoing description of the righteous, all appeared verdant and
fruitful, lovely and enduring ; but here, by way of contrast, we are pre-
sented with nothing but what is withered and worthless, without form or
stability, blown about by every wind, and at length finally dispersed from
the face of the earth, by the breath of God's displeasure, and driven into the
fire prepared for it. Such is the state, such the lot of the " ungodly ;" and
so justly are they compared to "chaff,"
" 5. Therefore the ungodly shall iiot.£land in the judgment, nor sinners in
the congregation of the righteous."
A day is coming, when the Divine Husbandman shall appear with his
" fan in his hand," and shall " thoroughly purge his floor." The wheat,
which shall stand the winnowing of that day, will be gathered into the ce-
lestial granary ; while the chaff, for ever separated from it, shall be hurried
out of the floor, and carried, by a mighty whirlwind, to its own place. Then
shall there be a " congregation of the righteous," in which " sinners
shall not stand." At present wheat and chaff lie in one floor; wheat and
tares grow in one field ; good and bad fishes are comprehended in one
net ; good and bad men are contained in the visible church. Let us wait
with patience God's time of separation.
" 6. For the Lord knoweth the way of the righteous ; but the way of the
ungodly shall perish."
In the present scene of confusion, we may be, and often are, deceived in
the judgment we form of men. But it cannot be so with the Omniscient.
"The foundation of God standeth sure, having this seal. The Lord knoweth
them that are his," 2 Tim. ii. 19. Their good deeds are not unobserved,
nor will they be forgotten by him. His eye seeth them in secret, and his
hand will reward them openly, in the day of final retribution ; when crowns
of glory shall sparkle on the heads of the righteous, but shame and torment
shall be the portion of the wicked; "the way of the ungodly shall perish."
Day I, M. p. ON THE PSALMS. 39
PSALM 11.
ARGUMENT.
David, seated upon the throne of Israel, notwithstanding' the opposition made
ag'ainst him, and now about to cany his victorious arms amongst the neigh-
bouring heathen nations, may be supposed to have penned this, as a kind of
inauguration Psahn. But that a " greater than David is here," appears not
only from the strength of the expressions, wiiicli are more properly applica-
ble to Messiah tiian to David himself ; but also from the citations made in the
New Testament: the appointment of the Psalm by the church to be read on
Easter day; and the confessions of the Jewish Rabbies. It treats therefore,
1 — 3. of the opposition raised, both by Jew and Gentile, against the kingdom
of Jesus Christ : 4 — 6. of his victory, and the confusion of his enemies; 7 — 9.
after his resurrection, he preaches the gospel, and 10 — 12. calls the kings
of tlie earth to accept it ; denouncing vengeance against those who shall not
do so, and pronouncing a blessing on those who shall.
" 1. Why do the heathen rag-e, and the people imagine a vain thing?
2. The kings of the earth set themselves, and the rulers take counsel
together against the Lord, and against his Anointed, saying,^''
The true David is introduced, like his ancestor of old, expostulating
with the nations, for their vain attempts to frustrate the divine decree in his
favour. These two verses are cited, Acts iv. 25. and thus expounded —
"Lord — of a truth against the holy child Jesue, whom thou hast anointed,
both Herod and Pontius Pilate, with the Gentiles, and the people of Israel,
were gathered together, for to do whatsoever thy hand and thy counsel de-
termined before to be done." Persecution may be carried on by the people,
but it is raised and fomented by kings and rulers. After the ascension of
Christ, and the effusion of the Spirit, the whole power of the Roman empire
was employed in the same cause, by those who, from time to time, swayed
the sceptre of the world. But still, they who intended to extirpate the
faith, and destroy the church, how many and how mighty soever they might
be, were found only to " imagine a vain thing." And equally vain will
ever}' imagination be, that exalteth itself against the counsels of God for
the salvation of his people.
"3. Let us break their bands asunder, and cast away their cords from
us."
These words, supposed to be spoken by the powers in arms against Mes-
siah, discover to us the true ground of opposition, namely, the unwilling-
ness of rebellious nature to submit to the obligations of divine laws, which
cross the interests, and lay a restraint upon the desire of men. Corrupt
affections are the most inveterate enemies of Christ ; and their language is,
"We will not have this man to reign over us." Doctrines would be
readily believed, if they involved in them no precepts ; and the church may
be tolerated by the world, if she will only give up her discipline.
"4. He that sitteth in the heavens shall laugh: the Lord shall have
them in derision."
By these and such like expressions, which frequently occur in the scrip-
ture, we are taught, in a language which we understand, because borrowed
from ourselves, and our manner of showing contempt, how the sciiemes of
worldly politicians appear to him, who, sitting upon his heavenly throne,
surveys at a glance whatever men are doing, or contriving to do, upon the
earth. This is the idea intended to be conveyed ; and from it we are to
separate all notions of levity, or whatever else may offend when applied to
the Godhead, though adhering to the phrases, as in use among the sons of
Adam. The same is to be said with regard to words which seem to attri^
40 A COMMENTARY Psalm H.
bute many other hnrflan passions and affections to the Deity : as for
instance, these which follow : —
" 5. Then shall he speak unto them in his wrath, and vex them in his
sore displeasure. G. Yet have I set my King upon my holy hill of Zion."
The meaning is, that by pouring out his indignation upon the adversaries
of Messiah, as formerly upon those of David, God would no less evidently
convict and reprove their folly and impiety, than if he had actually thus
spoken to them from his eternal throne above ; " Yet, notwithstanding all
your rage against him have I raised from the dead, and exalted, as the
head of the church, my appointed King Messiah ; in like manner as I once
set his victorious representative David upon my holy hill Zion in the earthly
Jerusalem, out of the reach of his numerous and implacable enemies." Let
us reflect, for our comfort, that He who raised up his Son Jesus, has pro-
mised to raise up us also who believe in him ; and that the world can no
more prevent the exaltation of the members, than it could prevent that of
the Head.
" 7. I will declare the decree : The Lord hath said unto me. Thou art
my Son, this day have I begotten thee."
Jesus, for the suffering of death, crowned with honour and immortality,
upon the holy hill of Zion, in the new Jerusalem, now " declares the
decree," or preaches the gospel of the everlasting covenant. His part in
the covenant was performed by keeping the law, and dying for the sins of
men. Nothing therefore remained, but the accomplishment of the promise
made to him by the Father, upon those conditions. One part of this pro-
mise was fulfilled, saith St. Paul, " in that he raised up Jesus again ; as it
is written in the second Psalm, Thou art my Son, this day have I begotten,
thee," Acts xiii. 33. Another part was fulfilled at the ascension of Christ,
and his inauguration to an eternal kingdom, and an unchangeable priesthood,
as the true Melchizedek, King of Righteousness, King of Peace, and the
Priest of the Most High God. The next article in the covenant on the
Father's side, was the enlargement of Messiah's spiritual kingdom, by the
accession of the nations to the church. And accordingly, this was the next
thing which " Jehovah said unto him," after having proclaimed his Son-
ship and pre-eminence ; as we find by the following verse.
" 8. Apk of me, and I shall give thee the heathen for thine inheritance,
and the uttermost parts of the earth /(v/- thy possession." '''''•
Christ was to enter upon the exercise of the intercessorial branch of his
priestly office, with a request to the Father, that the " heathen world might
be given for his inheritance, and the uttermost parts of the earth for his pos-
session," in return for the labours he had undergone', and the pains he had
endured ; as also to supply the place of the .Jews, who were his original
" inheritance and possession," but were cast off, because of unbelief. That
such request was made by Christ, and granted by the Father, the person
who writfs this, and he who reads it, in a once pagan, b.ut now Christian
island, are both witnesses. -'<":■
"9. Thou shall break them with a rod of iron, thou shalt dash them in
pieces like a potter's vessel."
The irresistible power and inflexible justice of Christ's kingdom are sig-
nified by his " ruling with a rod of iron ;" the impotence -of those who
presume to oppose him, is compared to that of " a potter's vessel," which
must fly in pieces at the first stroke of the iron rod. The power of Christ
will be manifested in all, by the destruction either of sin or the sinner. The
hearts which now yield to the impressions of his Spirit, are broken only in
order to be formed anew, and to become vessels of honour, fitted for the
Master's use. Those which continue stubborn and hardened, must be
dashed in pieces by the stroke of eternal vengeance.
" 10. Be wise now therefore, O ye kings ; be instructed, ye judges of the
earth. 11. Serve the Lord with fear, and rejoice with trembling."
Day I. M. P. ON THE PSALMS.
41
The decree of the Father, concerning the kingdom of the Son,bein(T thus
promulgated by the latter, an exhortation is made to the kings of the'earth,
that they would learn true wisdom, and suffer themselves to be instructed
unto salvation ; that they would bow their sceptres to the cross of Jesus,
and cast their crowns before his throne ; esteeming it a far greater honour,
as well as a more exalted pleasure, to serve Him, than to find themselves
at the head of victorious armies, surrounded by applauding nations.
" 12. Kiss the Son, lest he be angry, and ye perish /row the way, when
his wrath is kindled but a little. Blessed art all they that put their trust ia
him."
Christ beseeches kings, no less than their subjects, to be reconciled to
him, and by him to the Father : since a day is at hand, when mighty men
shall have no distinction, but that of being mightily tormented. And then
will be seen the " blessedness" of those who " put their trust in" the
Lord Jesus. For when the glory of man shall fade away as the short-lived
flower of the field, and when all that is called great and honourable in
princes shall be laid low in the dust, he shall give unto his faithful servants
a crown without cares, and a kingdom which cannot be moved.
psal:\i III.
ARGUMENT.
This Psalm is said to have been composed by David, when he fied from his son
Absalom. Thus circumstanced, he expresses himself in terms well adapted
to the parallel case of the Son of David, persecuted by rebellious Israel; as
also to that of his church, suffering tribulation in the world. 1, 2. He com-
plains, in much anguish, of. the multitude of his enemies, and of the re-
proaches cast upon him, as one forsaken by God ; but, 3. declares, notwith-
standing, his sure trust in the Di^"ine promises ; 4, 5. he relates the success
of his prayers, 6 — 8. derides the impotent maUce of his enemies, and ascribes
salvation to Jehovah.
" 1. Lord, how are they increased that trouble me ? I\Iany are they that
rise up agfainst me."
David is astonished to find that "the hearts of the men of Israel are after
Absalom;" 2 Sam. xv. 13., that his counsellors are revolted, and his
friends falling off continually; and that the king of Israel is forced to leave
his capital mourning and weeping. Thus, led forth out of Jerusalem by his
own children in arms against him, the holy Jesus went, forsaken and sor-
rowing, to the cross, in the day of trouble. Thus is the church oftentimes
opposed and betrayed by her sons, and the Christian by his passions and
affections. So true it is that " A man's foes are they of his own house-
hold." But he, who by prayer engages the assistance of Jehovah, will rise
superior to them all.
'• 2. INIany there he which say of my soul, There is no help for him in
God."
Affliction and desertion are two very different things, but often confounded
by the world. Shimei reviled David, as reprobated by Heaven ; and ihe
language of the Shimeis afterward, concerning the Son of David, was,
" He trusted in God ; let him deliver him now, if he will have him." See
2 Sam. xvi. 8. Matt, xxvii. 43. The fearful imaginations of our own
desponding hearts, and the suggestions of our crafty adversary, frequently
join to help forward this most dangerous temptation, in the hour of sorrow.
What therefore hath faith to offer f We shall hear —
" 3. But thou, O Lord, art a shield for me; my glory, and the lifter up
of my head."
Such is the answer of David, and of all the saints, but above all, of the
4*
42 A COMMENTARY Psalm III,
King of saints, to the temptation before mentioned. Jehovah is a "shield"
against this, and all other fiery darts, shot by Satan and his associates : he
is the " glory" of Christ and the church, with which they will one day be
seen invested, though for a season it appear not to the world, any more than
did the royalty of David, when, weeping and barefoot, he went up mount
Olivet : 2 Sam. xv. 30. the same Jehovah is " the lifter up of our heads,"
by the gift of holy confidence, and the hope of a resurrection through that
of Jesus Christ, prefigured by the triumphant and happy return of David to
Jerusalem.
" 4. I cried unto the Lord with my voice, and he heard me out of his
holy hill."
David, driven from Jerusalem, still looked and prayed towards the "holy
hill " of Zion. Christ, when a stranger on the earth, " made supplication,
with strong crying," to his Father in heaven. Christ was heard for his
own sake ; David was heard, and we shall be heard, through him.
" 5. I laid me down and slept; I awaked, for the Lord sustained me."
Behold David, in the midst of danger, sleeping without fear ; secure
through the Divine protection, of awaking to engage and vanquish his ene-
mies. Behold the Son of David composing himself to his rest upon the
cross, that bed of sorrows ; and commending his spirit into the Father's
hands, in full confidence of a joyful resurrection, according to the promise
at the time appointed. Behold this, O Christian, and let faith teach thee
how to sleep, and how to die ; while it assures thee, that as sleep is a short
death, so death is a longer sleep : and that the same God watches over thee,
in thy bed and in thy grave.
" 6. I will not be afraid of ten thousands of people, that have set them-
selves against me round about."
Faith, revived and invigorated by prayer, and fixed on God alone, is a
stranger to fear in the worst of times. The irinumerable examples of saints
rescued from tribulation, and above all, the resurrection of the Son of God
from the dead, render the believer bold as a lion, although the name of his
adversary be " legion."
" 7. Arise, O Lord ; save me, O my God ; for thou hast smitten all mine
enemies upon the cheek-bone ; thou has broken the teeth of the ungodly."
The church, through Christ, prayeth in these words of David, that Jeho-
vah w^ould arise, as of old time, in the power of his might ; that he would
finally break the power of Satan and his adherents ; pluck the spoil out of
the jaws of those beasts of prey ; and work that glorious deliverance for the
members, which is already wrought for the Head of the body mystical.
" 8. Salvation belongeth, or, be ascribed unto the Lord ; thy blessing is,
or, be upon the people."
The Psalm ends with an acknowledgment, which ought always to fill the
heart, and upon every proper occasion, to flov.- from the mouth of a Chris-
tian ; namely, that " salvation " is not to be had from man, from the kings
of the earth, or the gods of the heathen, from saints or angels, but from
Jehovah alone ; to whom alone, therefore, the glory should be ascribed. If
He will save, none can destroy ; if He will destroy, none can save. Let
Balak, then, curse Israel, or hire Balaam to curse them for him ; be but
"thy blessing," Lord, upon thy people, and it sufhceth.
DAT I. M. p. ON THE PSALMS. 43
PSALM IV.
ARGUMENT.
The person speaking in this Psalm, 1. prayeth to be heard b}' God; 2. con-
vincedi the world of sin; 3. declareth the righteous to be under the Divine
protection; 4, 5. prescribctli solitude and meditation, as the proper means
to lead men to repentance and faith ; 6. showeth, that in God alone peace
and comfort are to be found, and 7. how superior the joys of tlie Spirit are
to those of sense ; 8. reposeth himself, in full assurance of faith, on the
loving-kindness of the Lord.
" 1. Hear me when I call, God of my righteousness: thou hast en-
larged me when I was in distress ; have mercy upon me, and hear my
prayer."
The church, like David, " calls" aloud, as one in great affliction, for
God's assistance ; she addresses him as the " God of her righteousness,"
as the fountain of pardon and grace ; she reminds him of that spiritual
liberty, and "enlargement" from bondage, which he had purchased for
her, and oftentimes wrought in her ; and conscious of her demerits, makes
her prayer for " mercy."
*' 2. O ye sons of men, how long luill ye turn my glory into shame 1 how
long will ye love vanity, and seek after leasing, oi- falsehood V
If the Israelitish monarch conceived he had just cause to expostulate with
his enemies, for despising the royal majesty with which Jehovah had in-
vested his Anointed ; of how much severer reproof shall they be thought
worthy, who blaspheme the essential " glory" of King Messiah, which
shines forth by his Gospel in the church 1 Thou O Christ, art everlasting
truth ; all is " vanity and falsehood," transient and fallacious, but the love
of thee !
" 3. But know that the Lord hath set apart him that is godly for him-
self : the Lord will hear when I call unto him."
Be the opinions, or the practices of men what they will, the counsel of
the Lord shall stand. Is David "set apart" for the kingdom of Israel?
Saul shall not be able to detain, nor Absalom to wrest it from him. Is
Messiah ordained to be King of the Israel of God? Death and hell shall
not prevent it. Are his disciples appointed to reign with him 1 Infallibly
they shall. Our Intercessor is already on high; and for his sake, "the
Lord will hear us when we call upon him." What, then, can be said for
us, if we neglect to call upon him?
" 4. Stand in awe, Heb, tremble and sin not ; commune with your own
heart upon your bed, and be still."
The enemies of Christ, as well as those of David, are here called to
repentance, and the process of conversion is described. The above men-
tioned consideration of the Divine counsel, and the certainty of its being
carried into execution, by the salvation of the righteous, and the confusion
of their enemies, makes the wicked " tremble." "The fear of the Lord is
the beginning of wisdom :" it arrests the sinner in his course, and he " sins
not ;" he goes no farther in the way of sin, but stops, and reflects upon
what he has been doing; he " communes with his own heart upon his bed,
and is still ;" his conscience suffers him not to rest in the night, but takes
the advantage of solitude and silence, to set before him his transgressions,
with all the terrors of death and judgment ; stirring him up to confess the
former, and deprecate the latter, with unfeigned compunction and sorrow of
heart? to turn unto the Lord and do works meet for repentance : to learn to
do good, as well as to cease from doing evil.
"5. Offer the sacrifices of righteousness, and put your trust in the
Lord."
The Jews are no longer to offer the shadowy sacrifices of their law, since
44 A COMMENTARY Psalm V.
He, who is the substance of them all, is come into the world. The Gen-
tiles are no more to offer their idolatrous sacrifices, since their idols have
fallen before the Cross. But returning- sinners, whether Jews or Gentiles,
are to offer the same "sacrifices of" evangelical "righteousness;" not
"putting their trust" in them, but "in the Lord" Jesus, through whose
Spirit they are enabled to offer, and through whose blood their offerings are
acceptable unto God. Faith, hope, and charity, mutually strengthen each
other, and compose " a threefold cord," which "is not easily broken."
" G. There be many that say. Who will show us any good 1 Lord, lift
thou up the light of thy countenance upon us."
The two former verses were addressed to rebellious sinners, inviting
them to repentance and reformation. This seems to relate to the righteous,
who, in times of calamity and persecution, like the friends of distressed
David, are tempted to despond, on seeing no end of their troubles. The
Psalmist therefore prescribes prayer to all such, as an antidote against the
temptation ; he directs them, in the darkest night, to look towards heaven,
nor doubt the return of day, when the rising sun shall diffuse light and sal-
vation, and sorrow and sighing shall fly away. How many are continually
asking the question in this verse ? How few applying to Him who alone
can give an answer of peace and comfort.
" 7. Thou hast put gladness in my heart, more thali in the time that their
corn and their wine increased."
No sooner is the prayer preferred, but the answer is given ; and the
devout soul declares herself to experience a joy in the midst of tribulation,
far superior to the joy with which men rejoice in the time of harvest, or that
of vintage : a joy, bright and pure, as the regions from whence it descends.
Such is the difference between the bread of earth, and that of heaven;
between the juice of the grape, and the cup of salvation. Teach us, O Lord,
to discern this difference, and to choose aright.
" 8. I will both lay me down in peace, and sleep : for thou, Lord, only
raakest me to dwell in safety."
This conclusion afl^ords ample matter for profitable and delightful medi-
tation, if it be considered, first, as spoken by David, or any other believer,
when lying down to rest, full of the joys of a good conscience, and faith
unfeigned ; secondly, as pronounced by the true David, when composing
himself to his rest, in certain hope of a resurrection. And happy the Chris-
tian, who having nightly, with this verse, committed himself to his bed, as
to his grave, shall at last, with the same words, resign himself to his grave
as to his bed, from which he expects in due time to arise, and sing a morn-
ing hymn with the children of the resurrection,
PSALM V.
ARGUMENT.
The Psalmist in affliction, 1 — 3, contimies, and resolves to continue, instant in
prayer ; 4 — 6. declares the irreconcilable hatred wliich God bears to sin, and
7. his own confidence of being accepted ; 8. he petitions for grace to direct
and preserve him in the way ; 9. sets forth the wickedness of his enemies ;
10. foretells theu- punishment, and 11, 12. the salvation of tlie faithful.
"1. Give ear to my words, Lord; consider my meditation, or, my
dove-like mournings."
Although nothing can really hinder or divert the Divine attention, yet
God is represented as " not hearing," when either the person is unaccepta-
ble, or the petition improper, or when he would thoroughly prove the faith
and patience of the petitioner. Christ, the church, and the believing soul,
are all in scripture styled " doves," from their possessing the amiable pro-
DAT I. M. p. ON THE PSALMS. 45
perties of that bird of meekness and innocence, purity and love. The
" mournings" of such are always heard and attended to in heaven.
" 2. Hearken unto the voice of my cry, my King and my God: for unto
thee will I pray."
The voice of the suppliant's cry will be in proportion to the sense which
he hath of his sin. Whom should a subject solicit, but his King"? to whom
should a sinner pray, but to his God? Let us often think upon the strong
cryings of him who suffered for the sins of the world, and upon that inter-
cession, by which the pardon of those sins were procured.
"3. My voice shalt thou hear in the morning, O Lord; in the morning
will I direct my prayer, Hch. dispose, or set myself in order, unto, or for
thee, and will look up."
He who is in good earnest, and hath his heart fully bent upon the work
of salvation, like other skilful and diligent artificers, will be " early" in his
application to it ; he will get the start of the world, and take the advantage
of the " sweet hour of prime," to "dispose," and " set himself in order,"
for the day. What is a slothful sinner to think of himself, when he reads,
concerning the holy Jesus, that " in the morning, rising up a great while
before day, he went out and departed into a solitary place, and there prayed !"
Mark i. 35.
" 4. For thou art not a God that hath pleasure in wickedness ; neither shall
evil dwell with thee."
The Psalmist was encouraged to make his early prayers to God in the
day of trouble, upon this consideration, that his righteous cause must finally
prosper, and the Divine counsels be accomplished in his exaltation, and the
depression of his enemies, who were likewise the enemies of God. The
same was the case and the confidence of a suffering Messiah; and such is
that of his church and people in the world, where " wickedness" may
prosper, and " evil" not only live, but reign. Nevertheless, we know that
" God hath no pleasure" in them, nor shall they « dwell with him," as we
hope to do.
"5. The foolish, Heb. mad, shall not stand in thy sight: thou hatest all
workers of iniquity. C. Thou shalt destroy them that speak leasing, or
falsehood; the Lord doth abhor the bloodthirsty and deceitful man."
No objects of the senses can be so nauseous to them, as the various kinds
of sin are in the sight of God. O could we but think, as he does, con-
cerning these, we should rather choose "madness" than transgression, and
as soon fall in love with a plague-sore, as a temptation. " Falsehood,
blood-thirstiness, and deccitfulness," are marked out as characteristical of
the enemies of David, of Christ, and the church; and the history evinces
them so to have been. Let us never go within the infection of such pesti-
lential crimes.
" 7. But as for me, I will come into thy house in the multitude of thy
mercy : and in thy fear will I worship towards thy holy temple."
W' isdom, righteousness, truth, mercy, and sincerity, form a character the
reverse of that drawn in the preceding verses, and such an one as God
will accept, when appearing before him in his house, and offering with hu-
mility and reverence the sacrifices of the new law, as David did those of
the old, through faith in him who alone filled up the character, and procured
acceptance for believers and their oblations.
" 8. Lead me, O Lord, in thy righteousness, because of mine enemies;
make thy way straight before my face."
The child of God, admitted into his holy temple, there prefers this peti-
tion, praying to be led by the Divine Spirit in a course of holy obedience,
all impediments being removed out of the way, which otherwise might ob-
struct the progress, or cause the fall of one beginning to walk in the path
of life; of one who had many " enemies" ready to contrive, to take advan-
age of, to rejoice and triumph, in his ruin. Thus a man's enemies, while
46 A COMMENTARY Psalm V.
they oblige him to pray more fervently, and to watch more narrowly over
his conduct, oftentimes become his best friends.
" 9. For there is no faithfulness in their mouth, their inward part is very
wickedness; their throat is an open sepulchre; they flatter with their
tongue."
A part of this verse is> cited, Rom. iii. 13, together with several other
passages from^the Psalms and prophets, to evince the depravity of mankind,
whether Jews or Gentiles, till justified by faith, and renewed by grace. It
is plain, therefore, that the description was designed for others, besides the
enemies of the literal David, and is of more general import, reaching to the
world of the ungodly, and to the enemies of all righteousness, as manifested
in the person of Messiah, and in his church. The charge brought against
these is, that "truth" and " fidelity" were not to be found in their dealings
with God or each other; that their "inward parts" were very wickedness;
their first thoughts and imaginations were defiled, and the stream was
poisoned at the fountain; that their " throat was an open sepulchre," conti-
nually emitting, in obscene and impious language, the noisome and infec-
tious exhalations of a putrid heart, entombed in a body of sin; and that if
ever they put on the appearance of goodness, they " flattered with their
tongue," in order the more effectually to deceive and destroy. So low is
human nature fallen ! "0 thou Adam, what hast thou done? For though
it was thou that sinned, thou art not fallen alone, but we all that come of
tliee." 2 Esd. vii. 48.
" 10. Destroy thou them, O God; let them fall by their own counsels:
cast them out in the multitude of their transgressions, for they have rebelled
against thee."
Concerning passages of this imprecatory kind in the book of Psalms, it
is to be observed, that they are not spoken of private and personal enemies,
but of the opposers of God and his Anointed ; nor of any among these,
but the irreclaimable and finally impenitent; and this by way of prediction
rather than imprecation; which would appear, if the original verbs were
translated uniformly in the future tense, as they might be, and indeed, to
cut off all occasion from them which desire it, should be, translated. The
verse before us would then run thus, " Thou wilt destroy them, O God ;
they shall perish by their own counsels; thou wilt cast them out in the
multitude of their transgressions, for they have rebelled against thee."
The words, when rendered in this form, contain a prophecy of the infatuar
tion, rejection, and destruction of such as should obstinately persevere in
their opposition to the counsels of heaven, whether relating to David, to
Christ, or to the church. The fate of Ahitophel and Absalom, of Judas and
the Jews, should warn others not to offend after the same example.
"11. But let all those that trust in thee rejoice; let them ever shout for
joy, because thou defendest them: let them also that love thy name be joy-
ful in thee. Heb. All they that trust in thee shall rejoice," &c.
As the last verse foretold the perdition of the ungodly, this describes the
felicity of the saints; who, trusting in God, rejoice evermore, and sing
aloud in the church the praises of their Saviour and mighty defender; the
love of whose name fills their hearts with joy unspeakable, while they
experience the comforts of grace, and expect the rewards of glory.
" 12. For thou. Lord, will bless the righteous ; with favour wilt thou com-
pass him as loith a shield."
The " blessing" of God descends upon us through Jesus Christ " the
righteous" or "just one," as of old it did upon Israel through David, whom,
for the benefit of his chosen, God protected, delivered, and placed upon
the throne. Thou, O Christ, art the righteous Saviour, thou art the King
of Israel, thou art the blessed of Jehovah, the fountain of blessing to all
believers, and thy " favour" is the defence and protection of the church
militant.
Dax I. E P. ON THE PSALMS. 47
FIRST DAY.— EVENING PRAYER.
PSALM VI.
ARGUMENT.
This is the first of those Psalms wliich are styled Penitential. It contains,
1. deprecation of eternal vengeance, and 2, 3. a petition for pardon; wliicli
is enforced from a consideration of the penitent's suflf'ering's; 4. from that of
tlie Divine mercy; 5. from that of the praise and g-lory wliich God would
fail to receive, if man were destroyed; 6, 7, from that of the penitent's hu-
miliation and contrition. 8 — 10. The strain changes into one of joy and tri-
umph, upon the success and return of the prayer.
" 1. O Lord, rebuke me not in thine anger, neither chasten me in thy hot
displeasure."
Let us suppose a sinner awakened to a true sense of his condition, and
coking round him for help. Above is an angry God preparing to taks
vengeance; beneath, the fiery gulph ready to receive him; without him, a
world in flames; within the gnawing worm. Thus situated, he begins, in
extreme agony of spirit, " O Lord, rebuke me not in thine anger, neither
chasten me in thy hot displeasure." He expects that God will "rebuke"
him, but only prays that it may not he in "anger," finally to destroy him;
he desires to be chastened, but chastened in fatherly love, not in the " hot
displeasure" of an inexorable judge. As often as we are led thus to ex-
press our sense of sin, and dread of punishment, let us reflect on Hira
whose righteous soul, endued with a sensibility peculiar to itself, sustained
the sins of the world, and the displeasure of the Father.
" 2. Have mercy upon me, O Lord, for I am weak : O Lord, heal me ; for
my bones are vexed, Heb. shaken or made to tremble."
The penitent entreats for mercy, first, by representing his pitiable case,
under the image of sickness. He describes his soul as deprived of all its
health and vigour, as languishing and fainting, by reason of sin, which had
eat out the vitals, and shaken all the powers and supporters of the spiritual
frame, so that the breath of life seemed to be departing. Enough, however,
was left, to supplicate the healing aid of the God of mercy and comfort;
to petition for oil and wine at the hands of the Physician of spirits. Hovsr
happy is it for us, that we have a Phj'sician, who cannot but be touched
with the feeling of our infirmities, seeing that he himself once took them
upon him, and suffered for them even unto the death of the cross, under
which he " fainted," and on which " his bones were vexed."
" 3. My soul is also sore vexed : but thou, O Lord, how longV
Another argument is drawn from the sense which the penitent hath of this
his woful condition, and the consternation and anxiety produced thereby in
his troubled mind. These cause him to fly for refuge to the hope set before
him. " Hope deferred maketh the heart sick;" he is therefore beautifully
represented as crying out, with a fond and longing Impatience, " but thou,
O Lord, how longT" His strength is supposed to fail him, and the sen-
tence is left imperfect. What, blessed Jesus, were thy "troubles," when
to thy companions thou saidst, "My soul is exceeding sorrowful, even unto
death !" By those thy sorrows we beseech thee to hear the voice of thine
afflicted church, crying to thee from the earth, " My soul also is sore trou-
bled ; but thou, O Lord, how long?"
"4. Return, O Lord, deliver my soul; O save me for thy mercies' sake."
A third argument is formed upon the consideration of God's "mercy;"
for the sake of which, as it is promised to penitents, he is requested to
"return," or to turn himself towards the suppliant; to lift up his counte-
nance on the desponding heart; to "deliver" it from darkness and thesha-
48 A COMMENTARY Psalit VU.
dow of death, and to diffuse around it light and life, salvation, joy, and glad-
ness, like the sun in the morning, when he revisits a benighted vi^orld, and
calls up the creation to bless the maker of so glorious a luminary, so bright
a representative of redeeming love.
" 5. For in death there is no remembrance of thee ; in the grave who shall
give thee thanks'?"
The fourth argument proceeds upon a supposition that God created man
for his own glory, which, therefore, would be so far diminished, if man were
permitted finally to perish. The body could not glorify God, unless raised
from the dead : nor could the soul, if left in hell. The voice of thanks-
giving is not heard in the grave, and no hallelujahs are sung in the pit of
destruction. This plea, now urged by the church, was urged for her without
all doubt, by her Saviour in his devotions, and prevailed in his mouth, as
through him, it will do in hers.
"6. I am weary with my groaning; all the night make I my bed to
swim ; I water my couch with my tears."
The ])enitent is supplied with a fifth argument, by the signs and fruits of
a sincere repentance, whicii put themselves forth in him. Such was his sor-
row, and such revenge did he take upon himself, that for every idle word
he now poured forth a groan, like him that is in anguish through extremity
of bodily pain, until he was " weary," but yet continued groaning; while
the sad remembrance of each wanton folly drew a tear from the fountains of
grief. The all-righteous Saviour himself wept over sinners : sinners read
the story, and yet return again to their sins !
" 7. Mine eye is consumed because of grief; it waxeth old because of all
mine enemies."
Grief exhausts the animal spirits, dims the eyes, and brings on old age
before its time. Thus it is said concerning the man of sorrows, that " many
were astonished at him, his visage was marred more than any man, and his
form was more than the sons of men," Isaiah lii. 14. How long in these
times, might youth and beauty last, were godly sorrow their only enemy ■?
"8. 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 hear, or hath heard, my prayer."
Repentance having performed her task, having taught her votary to for-
sake sin, and to renounce all communication with sinners, now gives place
to faith, which appears with the glad tidings of pardon and acceptance,
causing the penitent to rejoice in God his Saviour, with joy unspeakable;
and inspiring his heart with vigour and resolution to run his course in the
way of righteousness. Risen to newness in life, he defies the malice, and
predicts the final overthrow of his spiritual adversaries.
"10. Let all mine enemies, or, all mine enemies shall be ashamed, and
sore vexed ; let them, or, they shall return, and be ashamed suddenly."
Many of the mournful Psalms end in this manner, to instruct the believer,
that he is continually to look forward, and solace himself with beholding
that day, when his warfare shall be accomplished ; when sin and sorrow
shall be no more; when sudden and everlasting confusion shall cover the
enemies of righteousness ; when the sackcloth of the penitent shall be ex-
changed for a robe of glory, and every tear become a sparkling gem in his
crown ; when to sighs and groans shall succeed the songs of heaven set to
angelic harps, and faith shall be resolved into the vision of the Almighty.
PSALM vn.
ARGUMENT.
David is said to have composed this Psalm concerning the words or the matter
of Cush the Benjamite. AVhether Saul, or Shimei, or any one else, be in-
Day I. E. P. ON THE PSALMS.
49
tended under tliis name, it is sufficiently clear, that David had been mali-
ciously aspersed and calumniated by such a person ; that the Psalm was writ-
ten to vindicate himself from tlie imputation, wliatever was the nature of it ;
and consequently may be considered as the appeal of the true David and his
disciples against the grand accuser and his associates. The person speaking-,
1, 2. declares his trust to be in God; 3 — 5. protests his innocence ; 6 — 8. de-
sires that judgment may be given in the cause; 9, 10. prays for the abolition
of sin, and the full establislmient of rigliteousness ; 11 — 13. sets forth the Di-
vine judgments against sinners ; 14 — 16. describes the beginning, progress,
and end of sin, with, 17. the joy and triumph of the faithful.
"1. O Lord my God, in thee do I put my trust; save me from all them
that persecute me, and deliver me."
To a tender and ingenuous spirit, the " persecution" of the tongue is
worse than that of the sword, and with more difficulty submitted to; as in-
deed a good name is more precious than bodily life. Believers in every age
have been persecuted in this way; and the King of saints often mentions it
as one of the bitterest ingredients in his cup of sorrows. Faith and prayer
are the arms with which this formidable temptation must be encountered,
and may be overcome. The former assures us, that God can " save and
deliver" us from it; the latter induces him so to do.
" 2. Lest he tear my soul like a lion rending it in pieces, while there is
none to deliver."
The " lion," of whom David stood in fear, was probably Saul, roused, by
a false accusation, to destroy him. The rage of tyrants is often in the same
manner excited against the church. And we all have reason to dread the
fury of one, who is " the roaring lion," as well as the " accuser of the
brethren." From him none can deliver us, but God only.
" 3. O Lord my God, if I have done this; if there be iniquity in my
hands;"
David makes a solemn appeal to God, the searcher of hearts, as judge of
his innocence, with regard to the particular crime laid to his charge. Any
person, when slandered, may do the same. But Christ only could call upon
Heaven to attest his universal uprightness. In his "hands" there was
" no iniquity ;" all his works were wrought in perfect righteousness ; and
when the prince of this world came to try and explore him, he found no-
thing whereof justl 3'- to accuse him. The vessel was thoroughly shaken, but
the liquor in it continued pure.
"4. If 1 have rewarded evil unto him that was at peace with me; yea, I
have delivered him that without cause is mine enemy."
David probably alludes to the life of Saul, which was twice preserved by
him, when he had been pressed by his attendants to embrace the opportu-
nity of taking it away. See 1 Sam. xxiv. xxvi. Of the Son of David St.
Paul says, " in this he commended his love to us, that when we were sin-
ners, he died for us'," Rom. v. 8. In so exalted a sense did he " deliver
him that without cause was his enemy." Wretched they who persecute
their benefactor ; happy he who can reflect, that he has been a benefactor to
his persecutors.
"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."
These are the evils which David imprecates on himself, if he were such
as his adversaries represented him; persecution, apprehension, death, and
disgrace. Christ, for our sakes submitting to the imputation of guilt, suf-
fered all these; but being innocent in himself, he triumphed over them all;
he was raised and released, glorified and adored; he pursued and overtook
his enemies, he conquered the conquerors, and trampled them under his
feet; and he enablcth us, through grace, to do the same.
" 6. Arise, O Lord, in thine anger, lift up thyself because of the rage of
5
50 A COMMENTARY Psalm VII.
mine enemies: and awake for me to the judgment that thou hast com-
manded."
To a protestation of innocence succeeds a prayer for jud^ent upon the
case, which is formed on these two considerations ; first, the unreasonable
and unrelenting fury of the persecutors; secondly, the justice which God
has " commanded" others to execute, and which therefore he himself will
doubtless execute upon such occasions. How did he " awake," and
"arise," and "lift up himself to judgment," on the behalf of his Anointed,
in the day of the resurrection of Jesus, and the subsequent confusion of his-
enemies ? And let injured innocence ever comfort itself with the remem-
brance of another day to come, when, every earth-born cloud being removed, '
it shall dazzle its oppressors with a lustre far superior to that of a noon-day
eun.
"7. So shall the congregation of the people compass thee about; for
their sakes, therefore, return thou on high."
The meaning is, that a visible display of God's righteous judgment would
induce multitudes who should behold, or hear of it, to adore and glorify
him. For their sakes, therefore, as well as that of the sufierer, he is
entreated to reascend the tribunal, as formerly, and pronounce the wished-
for sentence. Thus the determination of the cause between Jesus and his
adversaries, by his resurrection, and " return on high," brought " the con-
gregation of the nations" around him, and effected the conversion of the
world. Nor, in human affairs, does anything more advance the reputation
of a people among their neighbours, than an equitable sentence in the mouth
of him who sitteth in judgment.
"8. The Lord shall judge the people : judge me, Lord, according to
my righteousness, and according to mine integrity that is in me."
Conscious of his "righteousness and integrity," as to the matter in ques-
tion, David desires to be judged by him, who is to judge the world at the
last day. How few, among Christians, have seriously and deliberately
considered, whether the sentence of that day is likely to be in their favour !
Yet, how many, with the utmost composure and self-complacency, repeat
continually the words of this Psalm, as well as those in the Te Deum,
"We believe that thou shalt come to be our judge!" Legal, or perfect
righteousness and integrity are peculiar to the Redeemer; but evangelical
righteousness and integrity all must have, who would be saved.
"9. O let the wickedness of the wicked come to an end ; but establish
the just: or, the wickedness of the wicked shall, &c.: for the righteous
God trieth the hearts and reins. 10. My defence is of God, who saveth the
upright in heart."
It is predicted that wickedness will, in the end, be abolished, and the
just immoveably established, by him who knoweth intimately the very
thoughts and desires of both good and bad men, and will give to each their
due reward. How can we doubt of this, when it has pleased God to afford
so many examples and preludes to it, in his dispensations of old time %
The righteous cause hath already triumphed in Christ ; let us not doubt, but
that it will do so in the church. Happy the man, whose hope is therefore
in God, because "he saveth the upright in heart."
"II. God judgeth the righteous, and God is angry with the wicked every
day."
The sense seems to be, that there are daily instances in the world of
God's favour towards his people ; as also of his displeasure against the
ungodly, who are frequently visited by sore judgments, and taken away in
their sins. In this light we should consider and regard all history, Avhether
that of our own age and nation, or of any other.
" 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 ordaineth his arrows against the persecutors."
Dat I. E. P. ON THE PSALMS.
51
The sinner, who is not converted by the vengeance inflicted on others, will
himself at length be made an example of. The wrath of God may be slow,
but it is always sure. In thoughtless security man wantons and whiles away
the precious hours ; he knows not that every transgression sets a fresh edore
on the sword, which is thus continually whetting for his destruction ; nor
considers, that he is the mark of an archer who never errs, and who, at this
very instant, perhaps, has fitted to the string that arrow which is to pierce
his soul with everlasting anguish.
"14. Behold, he travaileth with iniquity, and hath conceived mischief,
zind brought forth falsehood."
This is not to be understood as if "travail" were previous to "con-
ception." The first is a general expression ; " Behold, he travaileth with
iniquity;" the latter part of the verse is more particular; as if it had been
said, " and having conceived mischief, he bringeth forth falsehood." When
an evil thought is instilled into the heart of a man, then the seed of the
wicked one is sown ; by admitting, retaining, and cherishing the diabolical
suggestion in his mind, he " conceiveth" a purpose of "mischief;" when
that purpose is gradually formed and matured for the birth, he " travaileth
with iniquity ;" at length by carrying it into action, " he bringeth forth
falsehood." The purity of the soul, like that of the body, from whence
the image is borrowed, must be preserved by keeping out of the way of
temptation.
" 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."
All the world agrees to acknowledge the equity of that sentence which
inflicts upon the guilty the punishment intended by them for the innocent.
No one pities the fate of a man buried in that pit which he had dug to
receive his neighbour ; or of him who owes his death-wound to the return
of an arrow shot against Heaven. Saul was overthrown by those Philistines
whom he would have made the instruments of cutting off David. Haman
was hanged on his own gallows. The Jews who excited the Romans to
crucify Christ, were themselves, by the Romans, crucified in crowds.
Striking instances these of the vengeance to be one day executed on all
tempters and persecutors of others; when men and angels shall lift up their
voices, and cry out together " Righteous art thou, O Lord, and just are thy
judgments."
"17. I will praise the Lord according to his righteousness ; and will sing
praise to the name of the Lord most high."
Whatever doubts may at present arise concerning the ways of God, let
us rest assured that they will all receive a solution ; and that the "right-
eousness" of the great Judge, manifested in his final determinations, will
be the subject of everlasting hallelujahs.
PSALM vin.
ARGUMENT.
This is the first of those Psalms which the church has appointed to be read on
Ascension-day. It treats, as appears from Heb. ii. 6, &c. of the wonderful
love of God, shown by the exaltation of our nature in Messiah, or the second
Adam, to the right hand of the Majesty on high, and by the subjection of all
creatures to the word of his power.
" I. O Lord, our Lord, how excellent is thy name in all the earth ! who
hast set thy glory above the heavens."
The prophet beholds in spirit the sufferings of Christ, and the glory that
should follow ; like St. Stephen afterwards, he sees heaven opened, and
52 A COMMENTARY Psalm VIII.
Jesus standing at the right hand of God ; the sight fills his heart with won-
der, love, and devotion, which break forth in this address to "Jehovah," as
" our Lord ;" for such he is by the twofold right of creation and redemption,
having made us, and purchased us. On both accounts, " how excellent,"
how full of beauty and honour is his name, diffused by the gospel through
" all the earth !" But more especially do men and angels admire and adore
him for the exaltation of his "glory," the glory of the only begotten, high
"above the heavens," and all created nature, to the throne prepared for him
before the foundation of the world.
"2. Out of the mouth of babes and sucklings hast thou ordained, Heb,
founded, or constituted, strength, because of thine enemies, that thou
mightest still the enemy and avenger."
This verse is cited by our Lord, Matt. xxi. 16. and applied to little chil-
dren in the temple, crying, " Hosannah to the Son of David !" which vexed
and confounded his malignant adversaries.
The import of the words, therefore, plainly is, that the praises of Messiah,
celebrated in the church by his cliildren, have in them a strength and power
which nothing can withstand ; they can abash infidelity, when at its greatest
height, and strike hell itself dumb. Li the citation made by our Lord, which
the evangelist gives from the Greek of the LXX. we read, "thou hast per-
fected praise," which seems to be rather a paraphrase than a translation
of the Hebrew, literally rendered by our translators, "thou hast ordained
strength."
" 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 himl and the son of man, that thou visitest him?"
At the time of inditing this Psalm, David is evidently supposed to have
had before his eyes the heavens, as they appear by night. He is struck
with the awful magnificence of the wide extended firmament, adorned by
the moon walking in brightness, and rendered brilliant by the vivid lustre
of a multitude of shining orbs, differing from each other in magnitude and
splendour. And when, from surveying the beauty of heaven, with its glo-
rious show, he turns to take a view of the creature man, he is still more
affected by the mercy, than he had before been by the majesty of the Lord :
since far less wonderful it is, that God should make such a world as
this, than that He, who made such a world as this, should be "mindful of
man," in his fallen estate, and should "visit" human nature with his
salvation.
"5. For thou hast made him a little, or for a little while, lower than the
angels, and hast crowned him with glory and honour. 6. Thou roadest him
to have dominion over the works of thy hands : thou hast put all things
under his feet."
On these two verses, with that preceding, St. Paul has left us the
following comment. " One in a certain place testified, saying. What is
man, that thou art mindful of him 1 or the son of man that thou visitest
him'? Thou madest him a little lower than [^marg. a little while inferior
to] the angels ; thou crownest him with glory and honour, and didst set him
over the works of thy hands ; thou hast put all things in subjection under
his feet. For in that he put all in subjection under him, he left nothing that is
not put under him. But now we see not yet all things put under him.
But we see Jesus, who was made a little lower than the angels, for the
suffering of death, crowned with glory and honour." Heb. ii. 6, &c. See
also 1 Cor. xv. 27.
" 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."
Adam, upon his creation, was invested with sovereign dominion over the
creatures, in words of the same import with these; Gen. i. 28. which are
Day IL M. P. ON THE PSALMS. 53
therefore here used, and the creatures particularized, to inform us, that what
the first Adam lost by transgression, the second Adam regained by ol)e-
dience. That " glory" which was " set above the heavens," could not but
be over all things on "the earth." And accordingly, we hear our Lord say-
ing, after his resurrection, "All power is given unto me in heaven and in
earth," Matth. xxviii. 18. Nor is it a speculation unpleasing, or unprofi-
table, to consider, that he who rules over the material world, is Lord also of
the intellectual, or spiritual creation, represented thereby. The souls of
the faithful, lowly and harmless, are the sheep of his pasture ; those who,
like oxen, are strong to labour in the church, and who, by expounding the
word of life, tread out the corn for the nourishment of the people, own him
for their kind and beneficent master ; nay, tempers fierce and untractable as
the wild beasts of the desert, are yet subject to his will ; spirits of the
angelic kind, that, like the birds of the air, traverse freely the superior re-
gion, move at his command ; and those evil ones, whose habitation is in
the deep abyss, even to the great Leviathan himself; all, are put under the
feet of King Messiah: who "because he humbled himself, and became
obedient unto death, even the death of the cross, was therefore highly ex-
alted, and had a name given him above every name, that at the name of
Jesus every knee should bow, whether of things in heaven, or things on
earth, or things under the earth ; and that every tongue should confess that
Jesus is Lord, to the glory of God the Father." Phil. ii. 8, &c.
" 9. O Lord, our Lord, how excellent is thylname in all the earth !"
Let therefore the universal chorus of men and angels join their voices
together, and make their sound to be heard as one, in honour of the Re-
deemer, evermore praising him, and saying, Lord, our Lord Jesus Christ,
King of Righteousness, Peace and Glory, King of kings, and Lord of lords,
how excellent, how precious, how lovely, how great and glorious is thy
Name, diffused over all the earth, for the salvation of thy chosen. Bless-
ing, and honour, and glory, and power be unto him that sittelh upon the
throne, and unto the Lamb, for ever and ever. And let heaven and earth
say, Amen.
SECOND DAY.— MORNING PRAYER.
PSALM TX.
ARGUMENT.
This Psalm consists of two parts, a thanksgiving, 1—12 ; and a prayer. 13— 20-
Upon what particular occasion it was composed, is not known ; probably, to
celebrate the victories gained by David over the neighbouring nations, after
God had exalted him to be King in Sion. See ver. 11. But most certainly
the Psalm was intended for the use of the Christian church ; and slip con-
tinually, by using it, 1, 2. declares her resolution to celebrate the praises of
her God ; since 3, 4. her enemies were vanquished, and her cause was car-
ried ; 5, 6. the empire of Satan was subverted, and 7. 8. the kingdom of
Christ established ; 9, 10. affording to believers refuge and salvation, for all
these blessings. 11. Christians are excited to praise their Redeemer, who
12, forgets nothing that is done or suffered for his sake. 13, 14. the church
petitions for final deliverance from the world, and the evil thereof; 15, 16.
building her hope on the mercies already received ; 17, 18. she fortells the
destruction of the wicked; and 19, 20. prays for the manifestation of God.
" 1. 1 will praise thee, O Lord, with my whole heart; I will shew forth
all thy marvellous works." , . , • i.
In this animated and exalted hymn, the church begms with declaring her
resolution, to " praise Jehovah," as the author of her salvation ; and that,
5*
54 A COMMENTARY Psalm IX.
neither coldly, as if the salvation were little worth, nor partially, reserv-
ing a share of the glory of it to herself; but with the " whole heart," with
an affection pure and flaming, like the holy fire upon the altar. She is de-
termined to "show forth" to the world, for its conviction and conversion,
" all his marvellous works," the most " marvellous" of which are those
wrought for, and in the souls of men. Outward miracles strike more for-
cibly upon the senses ; but they are introductory only to those internal
operations, which they are intended to represent.
" 2. I will be glad and rejoice in thee : I will sing praise to thy name, O
thou most High."
Christians are taught to "be glad and rejoice," not in abundance of
wealth, or plenitude of power, not in the pleasures of^aense or the praise of
men, but in God their Saviour; and their joy is as far superior to the joy of
the worldly, as the object of one is to that of the other. He who, with the
spirit and the understanding, as well as with the voice, " sings praise to
thy name, O Most High," is employed as the angels are, and experiences
a foretaste of the delight they feel.
" 3. When mine enemies are driven back, they shall fall, or^ they stumble,
or, fall ; and perish at thy presence."
The church begins to explain the subject of her joy, which is a victory
over her "enemies ;" a victory not gained by herself, but by the "presence
of God" in the midst of her. The grand enemy of our salvation was first
vanquished by Christ in the wilderness, and " driven back," with the
words " Get thee behind me, Satan." The same blessed person afterwards
completely triumphed over him upon the cross, when the " prince of this
world was cast out." This is that great victory, which we celebrate in
psalms, and hymns, and spiritual songs, from generation to generation ;
and, through faith in him who achieved it, we are likewise enabled to fight,
and to overcome.
" 4. For thou hast maintained my right and my cause ; thou satest in the
throne judging right."
The same important transaction is here described in forensic, as before
it was in military terms. Satan having gotten possession of mankind,
might have pleaded his right to keep it, since by transgression they had
left God, and sold themselves to him. But Christ, as the church's repre-
sentative and advocate, made the satisfaction required, paid down the price
of redemption, " took the prey from the mighty, and delivered the lawful
captive," Isa. xlix. 24. Thus was our " right and our cause maintained;"
thus we were rescued from the oppressor, and he who "sat on the throne
judged righteous judgment." Something of this sort may be supposed to
pass concerning each individual, between the Accuser of the brethren and
the eternal Intercessor in the court of heaven.
" 5. Thou hast rebuked the heathen, thou hast destroyed the wicked, thou
hast put out their name for ever and ever."
To the victory of Christ succeeded the overthrow of Satan's empire in the
pagan world. "The heathen were rebuked," when, through the power of
the Spirit in those who preached the 'gospel, men were convinced of sin,
and of righteousness, and of judgment; " The wicked were destroyed, and
their name put out for ever," when the Roman power became Christian,
and the ancient idolatry sunk, to rise no more. A day is coming when all
iniquity shall perish, and be forgotten in like manner.
" 6. O thou enemy, destructions are come to a perpetual end : or, the de-
structions of the enemy are completed to the utmost : and thou, God, hast
destroyed their cities, their memorial is perished with them !"*
The Christian church when repeating these words, may be supposed to
* Bishop Lowth renders this verse to tlie same etTi?ct. " Desolations have consumed the
enemy for ever: and as to the cities which thou, God, hast destroyed, their memory is pe-
rished with litem." See Merrick's Annotations on the Psalms, p. 9.
DAT. II. M. p. ON THE PSALMS. 55
take a retrospective view of the successive fall of those empires, with
their capital " cities," ia which the " enemy" had from time to time fixed
his residence, and which had vexed and persecuted the people of God in
difTerent ages. Such were the Assyriauj^or Babylonian, the Persian and the
Grecian monarchies. All these vanished away, and came to nothing. Nay,
tlie very " memorial" of the stupendous Nineveh and Babylon is so " pe-
rished with them," that the place where they once stood is now no more to
be found. The Roman empire was the last of the pagan persecuting
powers ; and when the church saw " that" under her feet, well might she
cry out, "The destructions of the enemy are completed to the utmost!"
How lovely will this song be in the day when the last enemy shall be de-
stroyed, and the world itself shall become what Babylon is at present.
Next to the glory and triumph of that day, is the jubilee which the Chris-
tian celebrates, upon his conquest over the body of sin.
"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."
In opposition to the transient nature of the earthly kingdoms, the eternal
duration of Messiah's kingdom is asserted ; as also its universality, ex-
tending over the whole " world ;" together with the consummate rectitude of
its administration. To him, as Supreme Judge in an unerring court of
equity, lies an appeal from the unjust determinations here below : and by
him in person shall every cause be reheard, when that court shall sit, and
all nations shall be summoned to appear beforo it.
" 9. The Lord also will be a refuge for the oppressed, a refuge in time of
trouble."
In the mean time, and until he returneth to judgment, the- poor in spirit,
the meek and lowly penitent, however "oppressed in times of trouble," by
worldly and ungodly men, and by the frequent assaults of the wicked one,
still finding a refuge in Jesus : who renews his strength by fresh supplies
of grace, arms him with faith and patience, and animates him with the hope
of glory.
" 10. And they that know thy name will put their trust in thee ; for thou,
Lord, hast not forsaken them that seek thee."
Therefore, they who " know God's name," that is, who are acquainted
with, and have experienced his merciful nature and disposition, expressed
in that name, will take no unlawful methods to escape afiliction, nor " put
their trust" in any but him for deliverance; since a most undoubted truth
(and O, what a comfortable truth) it is, that "thou Lord Jesus, hast not
forsaken," nor ever wilt finally " forsake them that" sincerely and diligently,
with their whole heart " seek" to " thee" for help ; as a child, upon appre-
hension of danger, flies to the arms of its tender and indulgent parent.
" 11. Sing praises to the Lord, which dwelleth in Zion; declare among
the people his doings."
The church, having celebrated the power and the goodness of her Lord, ex-
horteth all her children to lift up their voices and sing together in full chorus,
the praises of him whose tabernacle is in " Zion," who resides with men
upon the mountain of his holiness, and saith, " Behold, I am with you al-
ways, even to the end of the world." And thus, not only "among the
people," but also to principalities and powers in heavenly places, will be
"declared" and made known by the voice of thanksgiving in the church,
tlie manifold wisdom and mercy of God, in his "doings" towards man.
See Eph. iii. 10.
" 1-2. When he maketh inquisition for blood, he remembereth them : he
forgetteth not the cry of the humble."
An objection might be started to the so much extolled loving-kindness of
God, namely, that in this world his faithful people are often atllicted and
persecuted; nay, sometimes suffered to be killed all the day long, as sheep
appointed to the slaughter. But this is obviated by the consideration, that all
56 A COMMENTARY Psalm IX.
is not over, as wicked men may suppose, at death ; that a strict " inquisi-
tion" will be appointed hereafter, when the " blood" of martyrs, and the
sufferings of confessors shall not be " forgotten." He remerabereth theji,
that is, those who seek him, mentioned verse 10; so that the exhortation to
" sing praises," &c. ver. 11, seems parenthetic.
"13. Have mercy upon me, O Lord; consider the trouble which I
suffer of them that hate me, thou that liftest me up from the gates of death."
We are now come to the second part of this Psalm. The church, after
having, in a former part, strengthened her faith by commemoration of the
mighty works God had wrought for her, proceeds, in this, to pour forth a
prayer for farther and final deliverance. She speaks, as still militant upon'
earth, still in an enemy's country, surrounded by them that hate her, and
suffering much frcm them. To whom therefore should she address herself,
but to him, whose high prerogative it is, literally to "raise from the gates
of death;" to him who is, in every possible sense, " the resurrection and the
life r'
" 14. That I may show forth all thy praise in the gates of the daughter of
Zion; I will rejoice in thy salvation."
The members of the church militant despair of being able to " show forth
all God's praise," till they become members of the church triumphant.
There is a beautiful contrast between " the gates of death," in the preceding
verse, and " the gates of the daughter of Zion," or the heavenly Jerusalem,
in this : The one lead down to the pit, the other up to the mount of God ;
the one open into perpetual darkness, the other into light eternal ; from the
one proceeds nothing but what is evil, from the other nothing but what is
good; infernal spirits watch at the one, the other are unbarred by the hands
of angels. What a blessing then is it, to be snatched from the former, and
transported to the latter ! Who but must " rejoice" in such " salvation !"
" 15. The heathen are sunk, or sink, 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 executeth; the wicked is snared in the work of his
own hands."
Faith beholds, as already executed, that righteous judgment, whereby
wicked men and evil spirits will fall into the perdition which they had pre-
pared for others, either openly by persecution, or more covertly by tempta-
tion. See Psalm vii. 15, 16.
"17. The wicked shall be turned into hell, and all the nations that for-
get God."
All wickedness came originally with the wicked one from hell, thither it
will be again remitted, and they who hold on its side must accompany it on
its return to that place of torment, there to be shut up for ever. The true
state both of " nations," and the individuals of which they are composed, is
to be estimated from one single circumstance, namely, whether in their
doings they remember, or "forget God." Remembrance of Him is the
well-spring of virtue; forgetfulness of Him, the fountain of vice.
" 18. For the needy shall not alway be forgotten : the expectation of the
poor shall not perish for ever."
They who remember God shall infallibly be remembered by Him, and
let this be their anchor in the most tempestuous seasons. The bodyjof
a martyr is buried in the earth ; and so is the root of the fairest flower ; but
neither of them " perisheth for ever." Let but the winter pass, and the
spring return, and lo, the faded and withered flower blooms ; the body sown
in corruption, dishonour, and weakness, rises in incorruption, glory, and
power.
" 19. Arise, Lord, let not man prevail; let the heathen be judged in
thy sight."
And now, the Spirit and the Bride say, Come ; Arise, Lord Jesus, from
thy throne of glory, and come quickly; "let not" the " man" of sin "pre-
Day II. M. P. ON THE PSALMS.
57
vail" against thy church ; but let the loner dependinfr cause between her
and her adversaries, " be judg-ed" and finally determined "in thy si(j-ht."
" 20. Put them in fear, O Lord, that the nations may know themselves
to be but men."
Strange, that man, dust in his original, sinful by his fall, and continually
reminded of both, by everything in him and about him, should yet stand in
need of some sharp affliction, some severe visitation from God, to bri no- him
to the knowledge of himself, and make him feel who, and what he is.'' But
this is frequently the case ; and when it is, as there are wounds which can-
not be healed without a previous application of caustics, mercy is necessi-
tated to bring her work with an infliction of judgment.
PSALM X.
ARGUMENT.
This Psalm Is, in the LXX, joined to the preceding-, but in the Hebrew divided
from it. The church under persecution from the spirit of Antichrist in the
world, after 1. an humble expostulation with her Lord, setteth down the
marks whereby that spirit may be known'; such as 2. h.itrcd of the faithful;
3. self-willedness and worldly-mindedness; 4. infidelity; 5, 6. profligacy and
pride; 7. profaneness and perjury; 8 — 10. subtlety and treachery employed
against the people of God; 11. security and presumption. From the perse-
cutions of such a spirit the cluirch, 12 — 15. prayeth earnestly to be delivered;
and, 16 — 18. through faith, rejoiceth in tribulation.
" 1. Why standest thou afar off, Lord? Why hidest thou thyself in
times of trouble?"
During the conflict between the church and her adversaries, God is re-
presented as one withdrawing to a distance, instead of aff'ording succour;
nay, as one concealing himself, so as not to be found by those who peti-
tioned for aid and counsel. To behold the righteous cause oppressed, and
good men seemingly deserted by Heaven, at a time when they most need
its assistance, is apt to offend the weak, and oftentimes stagger those who
are strong. It is indeed a sore trial, but intended to make us perfect in the
practice of three most important duties, humility, resignation, and faith.
That we may not faint under the severity of this discipline, let us ever bear
in mind that the beloved Son of the Father, the Son in whom he was well
pleased, had occasion to utter these words, " My God, my God, why hast
thou forsaken me ?"
" 2. The wicked in his pride doth persecute the poor ; let them, or they
shall, be taken in the devices that they have imagined."
Inconceivable is that malignant fury, with which a conceited infidel per-
secutes an humble believer, though that believer hath no otherwise offended
him than by being such. And what wonder? Since it is a copy of the
hatred which Satan bears to Christ. But the devices of the adversaries,
like those of their leader, will end in their own eternal confusion.
" 3. For the wicked boasteth of his heart's desire, and blesseth the cove-
tous, whom the Lord abhorreth."
The first part of this verse points out that alarming symptom of a repro-
bate mind, a disposition to exult and glory in those lusts, which are the
shame and disgrace of human nature, whether the world or the flesh be
tlieir object. The latter clause is differently rendered, as implying either
that "the wicked blesseth the covetous whom God abhorreth," or that " the
■wicked, being covetous, or oppressive, blesseth himself and abhorreth God."
Either way, an oppressing, griping, worldly spirit, is characterized with its
direct opposition to the Spirit of God, which teaches, that sin is to be con-
58 A COMMENTARY Psalm X.
fessed with shame and sorrow; that in God alone man is to make his
boast ; and that it is more blessed to give than to receive.
"4. The wicked, through the pride of his countenance, will not seek a/Zer
God ; God is not in all his thoughts ; or, all his imaginations are, there is
no God."
The counsels of heaven are not known by the wicked, because they are
not sought after ; and they are not sought after, because of a diabolical self-
sufficiency, which having taken possession of the heart, displays itself in
the countenance, and reigns throughout the man. He wants no Prophet to
teach him, no Priest to atone for him, no King to conduct him; he needs
neither a Christ to redeem, nor a Spirit to sanctify him ; he believes no
Providence, adores no Creator, and fears no Judge. Thus he lives a
" stranger from the covenants of promise, and without God in the world,"
Eph. ii. 12. O that this character now existed only in the Psalmist's de-
scription.
"5. His ways are always grievous, or, corrupt; thy judgments are far
above out of his sight: as for all his enemies, he puffeth at them."
As are a man's principles, such will be his practices ; and if he hath not
God in his thoughts, his course of life will be corrupt and abominable, his
end, his means, and his motives, being all wrong, and polluted with concu-
piscence. There would have been some chance of holding him by fear, but
that is gone with his faith ; for no man can tremble at judgments in which
he does not believe.
" 6. He hath said in his heart, I shall not be moved ; for I shall never be
in adversity."
Prosperity begets presumption, and he who has been long accustomed to
see his designs succeed, begins to think it impossible they should ever do
otherwise. The long-suffering of God instead of leading such an one to
repentance, only hardens him in his iniquity. Because sentence against an
evil work is not executed speedily, he thinks it will not be executed at all.
He vaunteth himself, therefore, like the proud Chaldean monarch, in the
Babylon which he hath erected, and fondly pronounceth it to be immortal.
Such, it is too evident, are often the vain imaginations of triumphant wick-
edness.
" His mouth is full of cursing, deceit, and fraud : under his tongue is
mischief and vanity."
From the thoughts of the sinner's "heart," mentioned in the preceding
verse, David goes on to describe the words of his "mouth." And here we
may illustrate the character of the antichrist, by setting that of Christ in
opposition to it. The mouth of one poureth forth a torrent of curses and
lies ; from that of the other flowed a clear and copious stream of benedic-
tion and truth. Under the serpentine tongue of the former is a bag of mis-
chief and vanity; but honey and milk were under the tongue of the latter,
so pleasant and so nourishing to the spirits of men were all his communica-
tions.
" 8. He sitteth in the lurking places of the villages ; in the secret places
doth he murder the innocent : his eyes are privily set against the poor."
From " words," the description proceeds to " actions." And with re-
gard to these, as the Son of God went publicly preaching through cities
and villages to save men's lives, so this child of Satan lieth in ambush to
destroy them, privily bringing into the church, and diffusing among the
people, pestilent errors, and damnable heresies, for that purpose.
" 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."
The disciples of Jesus, like their blessed Master, are ever vigilant to
catch men in the evangelical net, in order to draw them from the world to
God : the partizans of Satan, in imitation of their leader, are employed in
watching, from their lurking-places, the footsteps of the Christian pilgrim,
DaxII. MP. ON THE PSALMS.
59
that they may spring' upon him in an unguarded moment, and draw him
from God to the world, and from thence to the devil.
" 10. He croucheth, and humbleth himself, that the poor may fall by his
strong ones."
Our Lord, who is styled "the Lion of the tribe of .Tudah," became a
" Lamb," for the salvation of mankind ; but when his adversary at any time
" humbleth" himself, when the wolf appears in sheep's clothing, let the"flock
beware ; it is for their more effectual destruction. And if, allured by an
outward show of moderation and benevolence, the simple ones shall venture
themselves within his reach, they will soon find that his nature is disguised,
but not altered.
"11. He hath said in his heart, God hath forgotten ; he hideth his face ;
he will never see it."
For the chastisement of his people, God often suffers the enemy to pre-
vail and prosper, who then ridicules the faith and hope of the church, and
solaces himself in the conceit, that if there be a God, he either knows not,
or cares not, what is done upon earth. These Epicurean notions, however
absurd and unworthy of the Deity they may seem, do yet in some measure
take possession of every man's mind at the instant of his committing a sin;
since it is most certain, that with a due impression of the Divine omni-
science upon his soul at the time, he would not commit it for all that the
tempter could offer him. But faith is apt to sleep, and then sin awakes.
" 12. Arise, O Lord ; God, lift up thine hand : forget not the humble.
13. Wherefore doth the wicked contemn God 1 He hath said in his heart.
Thou wilt not require it."
The church now prays, that Jehovah, in vindication of his own honour
and attributes, would arise to judgment, and make bare his glorious arm for
the defence of his elect, who cry day and night unto him. Thus would the
insolence cf the wicked one and his agents, founded on the Divine forbear-
ance, be repressed, and all the world would see, that God had not forgotten,
but still, as ever, remembered and regarded the low estate of his handmaid.
" 14. Thou hast seen it, for thou beholdest mischief and spite, to requite
it with thy hand : the poor committeth himself unto thee ; thou art the
helper of the fatherless."
"The wicked" above " saith in his heart, Thou wilt not require it."
But the faithful are taught other things by the promises in Scripture, and
the experience of unnumbered histories. They know assuredly, that God
beholds all that travail and vexation which some inflict, and others sustain,
upon the earth ; and that he will infallibly recompense to the former their
deeds, to the latter their sufferings. Destitute should we be of every earthly
help, in the state of beggars and orphans, yet in him will we trust, who, as
the Father and protector of all such, saith unto every one of us, " I will
never leave thee, nor forsake thee."
" 15. Break thou the arm of the wicked and evil man .- seek out his wick-
edness till thou find none."
This may be either a prayer or a prediction, implying that the time will
come, when the power of Jehovah will dash in pieces that of t'he enemy, by
the demolition either of sin or the sinner, until wickedness become utterly
to an end, and righteousness be established forever in the kingdom of Mes-
siah. And lo,
" 16. The Lord is King for ever and ever : the heathen are perished out
of his land."
Faith beholds the Lord Jesus, as already manifested in his glorious ma-
jesty, the kingdoms of this world become his, and the Canaanite no more in
the land of promise. Each individual experiences in himself a happy pre-
lude to this manifestation, when Christ rules in his heart by the Spirit, and
every appetite and affection is obedient to the sceptre of his kingdom.
« 17. Lord, thou hast heard, or, hearest, the desire of the humble : thou
60
A COMMENTARY Psalm XI.
wilt prepare, or, thou preparest, their heart ; thou wilt cause, or, thou causest,
thine ear to hear."
How many important and comforting truths have we here, in a few words?
As, that the " humble" and lowly, whatever they may suffer in the worhi,
are the favourites of Jehovah : that he attends to the very " desires" of
their hearts : that such hearts " prepared" to prayer, are so many instru-
ments struno- and tuned by the hand of Heaven : and that their prayer is as
music, to which the Almighty himself listens with pleasure.
" 18. To judge the fatherless and the oppressed, that the man of the earth
may no more oppress."
For the sake of the elect, and their prayers, the days of persecution and •
tribulation will be shortened ; the insolence of the earth-born oppressor, the
man of sin, will be chastised ; the cause of the church will be heard at the
tribunal of God, and victory, triumph, and glory, will be given unto her. In
the foregoing exposition, regard has been chiefly had to the case of the
church, and to her sufferings from the spirit of antichrist, in whomsoever
existing and acting, from time to time in the world; this being judged the
most o-enerally useful application, which Christians, as such, can make of
the Psalm. Particular accommodations of it to the various oppressions of
innocent poverty by iniquitous opulence, will meet the eye, and offer them-
selves at once to persons so circumstanced, for their support and comfort
under their respective afflictions; which will be also not a little alleviated
by the consideration, that the whole church of God groaneth with them, and
travaileth in pain, waiting for the adoption, to wit, the redemption of the
body. Then, and not till then, tears shall cease to run down the cheeks of
misery ; and sorrow and sighing shall fly away to return no more for ever.
PSALM XI.
ARGUMENT.
The Psalmist, under persecution, 1 — 3. declareth himself resolved to trust in
God alone, at a time when he was advised to fly to some place of refuge ; 4.
he expresses his faith in the omniscience and overruling power of Jehovah ;
5, assigns the reason why good men are afflicted ; who, after that the wicked,
6. sliail be destroyed, wilf appear to have been all along, 7. the favoured of
God.
"1. In the Lord put I my trust ; how say ye to my soul, Flee as a bird
to your mountain V
The Christian, like David, in perilous times, should make God his for-
tress, and continue doing his duty in his station; he should not, at the in-
stigation of those about him, like a poor, silly, timorous, inconstant bird,
either fly for refuge to the devices of worldly wisdom, or desert his post,
and retire into solitude, while he can serve the cause in which he is engaged-
Nor indeed is there any "mountain" on earth out of the reach of care and
trouble. Temptations are everywhere; and so is the grace of God.
" 2. For, lo, the wicked bend their bow, they make ready their arrow upon
tie string, that they may prjvily shoot at the upright in heart."
These seem to be still the words of David's friends, representing to him,
as a motive for his flight, the extreme danger he was in from the " arrows"
of the enemy, already, as it were, fitted to the " string" and pointed at him
" in secret," so that not knowing from whence they were to come, he could
not guard against them. The Christian's danger, from the darts of the in-
fernal archers, lying in wait for his soul, is full as great as that of David.
But " the shield of faith" sufflceth in both cases.
"3. If the foundations be destroyed, what can the righteous dol"
This likewise seems to be spoken by the same persons, discouraging Da-
Day II. M. P. ON THE PSALMS.
(]l
vid from makinfj any farther resistance, by the consideration, that all was
over; the "foundations" of religion and law were subverted; and what
could a man, engaged in the most "righteous" designs, hope to "do,"
when that was tlie case T Such arguments are often urged by the timid, in
similar circumstances; but they are fallacious; since all is not over, while
tliere is a man left to reprove error, and bear testimony to the truth. And a
man who does it with becoming spirit, may stop a prince, or senate, when
in full career, and recover the day. But let us hear David's farther reply
to his advisers.
" 4. The Lord is in his holy temple, the Lord's throne is in heaven ; his
eyes behold, his eyelids try the children of men."
In the first verse, the Psalmist had declared his trust to be in Jehovah.
After reciting the reasonings of his friends, he now proceeds to evince the
fitness and propriety of such trust, notwithstanding the seemingly desperate
situation of affairs. " Jehovah is in his holy temple ;" into which, there-
fore, unholy men, however triumphant in this world, can never enter ;
" Jehovah's throne is in heaven ; and consequently superior to all power
upon earth, which may be controlled and overruled by him in a moment;
" his eyes behold, his eyelids try the children of men;" so that no secret
wickedness can escape his knowledge, who scrutinizeth the hearts as well
as the lives of all the sons of Adam. Why, then, should the man despair,
who hath on his side holiness, omnipotence, and omniscience 1
" 5. The Lord trieth the righteous; but the wicked, and him that loveth
violence, his soul hateth."
As to the afflictions which persons may suffer, who are embarked in a
righteous cause, they are intended to purge away the dross, and to refine
them for the Master's use. " Gold," saith the son of Sirach, " is tried in
the fire, and acceptable men in the furnace of adversity," Eccles. ii. 5.
Li the mean time, God's displeasure against the wicked is ever the same,
and their prosperity, instead of benefiting, will in the end destroy them.
The cases of David and Saul, Christ and the Jews, the martyrs and their
persecutors, are all cases in point, and should be often in our thoughts, to
teach us patience, and guard us against despair, in seasons of calamity,
pain, or disgrace.
" 6. Upon the wicked he shall rain snares, or, burning coals, fire and
brimstone, and an horrible tempest; this shall be the portion of their cup."
St. Jude, ver. 7. tells us, that the cities of Sodom, Gomorrah, &c., for
their abominable sins, " y/joxs/vra; iiiy/j^u, are set forth for an example, or
specimen, suffering the vengeance of eternal fire." And here we see the
images are plainly taken from the dreadful judgment inflicted en those
cities, and transferred to the vengeance of the last day. Then the sons of
faithful Abraham shall behold a prospect, like that which once presented
itself to the eyes of their father; when rising early in the morning, and
looking towards Sodom and Gomorrah, and towards all the land of the
plain, he " beheld, and lo, the smoke of the country went up as the smoke
of a furnace !" Gen. xix. 28. Such must be the " portion of their cup,"
who have dashed from them the cup of salvation. He, therefore, who
would enjoy the prosperity of the wicked here, must take with it their tor-
ment hereafter; as he who is ambitious of wearing the crown of righteous-
ness in heaven, must be content to endure tribulation upon earth.
"7. For the righteous Lord loveth righteousness; his countenance doth
behold the upright."
He who is in himself essential righteousness, cannot but love his own
resemblance, wrought in the faithful by his good Spirit ; with a counte-
nance full of paternal affection, he beholds, and speaks peace and comfort
lo them in the midst of their sorrows ; until, admitted through mercy to the
glory from which justice excludes tiie wicked, and beholding that counte-
nance which has always beheld them, they shall enter upon a life of bound-
less and everlasting felicity.
62 A COMMENTARY Psalm XII.
SECOND DAY.— EVENING PRAYER.
PSALM XII.
ARGUMENT.
The church, through David, 1, 2. laments tlie decrease of God's faithful ser-
vants, and the universal corruption among men, but, 3 — 5. rests upon the
Divine promises, the truth and certainty of which, 6, 7. she celebrates, and
comforts herself therewith, while in the world, where oftentimes, 8. the
wicked walk uncontrolled.
" 1. Help, {Heb. save,) Lord, for the godly man ceaseth ; for the faithful
fail from among the children of men."
Our Lord foretells, that in the latter days, " because iniquity shall abound,
the love of many shall wax cold ;" and seems to question whether, " when
the Son of Man cometh, he shall find faith upon the earth." The universal
depravity of Jew and Gentile caused the church of old to pray earnestly for
the first advent of Christ; and the like depravity among those who call
themselves Christians, may induce her to pray no less earnestly for his
appearance the second time unto salvation. It is frequently a benefit to be
destitute of help from man, both as it puts us upon seeking it from God,
and inclines him to grant it when we do seek.
" 2. They speak vanity, or, a lie, every one with his neighbour : ivith
flattering lips, and with a double heart do they speak."
When men cease to be faithful to their God, he who expects to find them
so to each other will be much disappointed. The primitive sincerity will
accompany the primitive piety in her flight from the earth ; and then inte-
rest will succeed conscience in the regulation of human conduct, till one
man cannot trust another farther than he holds him by that tie. Hence, by
the way, it is, that although many are infidels themselves, yet few choose
to have their families and dependents such; as judging, and rightly judg-
ing, that true Christians are the only persons to be depended on, for the
exact discharge of social duties.
" 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 V
They who take pleasure in deceiving others will, at the last, find them-
selves most of all deceived, when the Sun of Truth, by the brightness of
his rising, shall at once detect and consume hypocrisy. And as to men of
another stamp, who speak great swelling words of vanity ; who vaunt
themselves in the arm of flesh, thinking to prevail by human wit or human
power; equally deplorable will be their case, when the Lord God " omni-
potent" reigneth.
« 5. For the oppression of the poor, for the sighing of the needy, now
will I arise, saith the Lord ; I will set him in safety from him that puffelh
at him."
For the consolation of the afflicted and poor in spirit, Jehovah is here
introduced promising, out of compassion to their sufferings, to "arise, and
set them in safety," or place them in a state of " salvation." Such all
along has been his promise to the church, who by looking back to the deli-
verances wrought of old for the servants of God, and above all, to that
wrought for the Son of God, is now encouraged to look forward, and expect
her final redemption from the scorn and insolence of infidelity.
" 6. The words of the Lord are pure words ; as silver tried in a furnace,
or crucible of earth, purified seven times."
The church rejoices in the promises of God her Saviour, because they
Day II. E. P. ON THE PSALMS.
63
are such as she can confide in. His words are not like those of deceitful
boasting man, but true and righteous altogether. Often have they been put
to the test, in the trials of the faithful, like silver committed to the furnace,
in an earthen crucible ; but like silver in its most refined and exalted purity,
found to contain no dross of imperfection, no alloy of fallibility in them.
The words of Jehovah are holy in his precepts, just in his laws, gracious
in his promises, significant in his institutions, true in his narrations, and
infallible in his predictions. What are the thousands of gold and silver,
compared to the treasures of the sacred page 1
" 7. Thou shalt keep them, O Lord, thou shalt preserve them from this
generation for ever."
As if it had been said, Yes, blessed Lord, what thou hast promised shall
surely be performed, since there is with thee no variableness, nor shadow
of turning : thou wilt keep thy poor and lowly servants, as thou hast pro-
mised, from being circumvented by treachery, or crushed by power: thou
wilt preserve them undefiled amidst an evil and adulterous generation ;
thou wilt be with thy church to the end of the world, and then admit her to
be with thee for ever.
" S. The wicked walk on every side, when the vilest men are exalted."
While the faithful repose, as they aught to do, an unlimited confidence
in God's promises, they have, in the mean time, but too much reason to
mourn the prevalence of wickedness, stalking like its author, to and fro,
and up and down in the eanh, uncontrolled by those who bear the sword,
but who either blunt its edge, or turn it the wrong way. Such is often the
state of things here below; and a reflection, made upon the subject by our
Lord, when his enemies drew near to apprehend him, may satisfy us how
it comes to be so; "It is your hour, and the power of darkness." But
that hour will quickly pass v/ith us, as it did with him, and the power
of darkness will be overthrown ; the Lord will be our everlasting light, and
the days of our mourning shall be ended.
PSALM xm.
ARGUMENT.
This Psalm contains, 1, 2. a complaint of desertion ; 3, 4. a prayer for the
Divine assistance ; 5, 6. an act of faith and thanksgiving.
" I. How long will thou forget me, O Lord ? for ever 1 How long wilt
thou hide thy face from mel"
While God permits his servants to continue under affliction, he is said,
after the manner of men, to have " forgotten, and hid his face from them."
For the use, therefore, of persons in such circumstances, is this Psalm in-
tended ; and consequently, it suits the different cases of the church universal,
languishing for the advent of her Lord, to deliver her from this evil world ; of
anj^ particular church, in time of persecution ; and of each individual when
harassed by temptations, or broken by sickness, pain, and sorrow. He who
bore our sins, and carried our sorrows, may likewise be presumed to have
made it a part of his devotions in the day of trouble.
" 2. How long shall I take counsel in my soul, having sorrow in my
heart daily 1 How long shall mine enemy be exalted over me V
To excite compassions, and prevail for help from above, the petitioner
mentions three aggravating circumstances of his misery ; the perplexity of
his soul, not knowing which way to turn, or what course to take; his heart-
felt sorrow, uttering itself in sighs and groanings; and the mortifying
reflection, that his enemies were exulting in their conquest over him. All
this will happen, and be particularly painful, to him who has yielded to
temptation, and committed sin.
64 A COMMENTARY Psalm XIV.
"3. Consider and hear me, O Lord my God; lighten mine eyes, lest I
sleep the sleep of death."
On the preceding consideration is founded a prayer to Jehovah, that he
would no longer hide his face, but " consider," or, more literally, " have
respect to, favourably behold" his servant ; that he would " hear, attend to,
be mindful of," his supplication in distress. The deliverance requested is
expressed figuratively, " Lighten mine eyes, lest I sleep the sleep of death."
In time of sickness and grief, the "eyes" are dull and heavy; and they
grow more and more so as death approaches, which closes them in darkness.
On the other hand, health and joy render the organs of vision bright and
sparkling, seeming, as it were, to impart "light" to them from within.
The words, therefore, may be fitly applied to a recovery of the body natural,
and thence of the body politic, from their respective maladies. Nor do
they less significantly describe the restoration of the soul to a state of spiritual
health and holy joy, which will manifest themselves, in like manner,
by " the eyes of the understanding being enlightened;" and in this case,
the soul is saved from the sleep of sin, as the body is, in the other, from the
sleep of death.
" 4. Lest mine enemy say, I have prevailed against him ; and those that
trouble me rejoice when 1 am moved."
This argument we often find urged in prayer to God that he would be
pleased to work salvation for his people, lest his and their enemies should
seem to triumph over him, as well as them ; which would indeed have been
the case, had Satan either seduced the true David to sin, or confined him in
the grave. And certainly, it should be a powerful motive to restrain us
from transgression, when we consider, that as the conversion of a sinner
brings glory to God, and causes joy among the angels of heaven ; so
the fall of a believer disgraces the gospel of Jesus, opens the mouths of
the adversaries, and would produce joy, if such a thing could be, in hell
itself.
" 5. But I have trusted, or, I trust, in thy mercy ; my heart shall rejoice,
or, rejoices, in thy salvation. G. I will sing unto the Lord, because he
hath dealt, or, deals bountifully with me."
The heart, which " trusteth in God's mercy," shall alone " rejoice in his
salvation," and celebrate by the tongue, in songs of praise, the loving-kind-
ness of the Lord. It is observable, that this, and many other Psalms, with
a mournful beginning, have a triumphant ending; to show us the prevailing
power of devotion, and to convince us of the certain return of prayer, sooner
or later, bringing with it the comforts of heaven, to revive and enrich our
weary and barren spirits in the gloom}' seasons of sorrow and temptation,
like the dew descending by night upon the withered summit of an eastern
mountain.
PSALM XIV.
ARGUMENT.
Tliis Psalm is in a manner the same with the Lllld. It sets forth, 1 — 3. the
corruption of the world ; 4^-6. its enmity against the people of God ; 7. the
prophet longs and prays for salvation.
" 1. The fool hath said in his heart. There is no God ; they are corrupt,
they have done abominable works, there is none that doeih good."
It does not appear upon what occasion David composed this Psalm. The
revolt of Israel in Absalom's rebellion is by most writers pitched upon as
the subject of it. But be this as it may, the expressions are general, and
evidently designed to extend beyond a private interpretation. And accord-
ingly, the Apostle, Rom. iii. 10, &c. produces some passages from it, to
Day II. E. P. ON THE PSALMS.
65
evince the apostacy of both Jews and Gentiles from their King and their
God, and to prove thein to be all under sin. In this light therefore we are
to consider it, as characterizing' the principles and practices of those who
oppose the Gospel of Christ in all ages. " The fool hath said in his heart
There is no God." Infidelity is the beginning of sin, folly the foundation
of infidelity, and the heart the seat of both. " Their foolish heart (says St.
Paul of the heathen, Rom. i. 21.) was darkened." The sad consequence
of defection in principle is corruption in practice. "They are corrupt,
they have done abominable works, there is none that doeth good." On
these words the reader may see a full comment, Rom. i. 28 — 32.
" 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, or, putrified : there is none that
doeth good, no, not one."
Like a watchman on the top of some lofty tower, God is represented as
surveying from his heavenly throne the sons of Adam, and their proceedino-s
upon earth : he scrutinizes them, and as it were, searches diligently, to find
among them a man of true wisdom, one whose heart was turned toward
the Lord his God, one who was inquiring the way to salvation and glory,
that he might walk therein. But as the result of this extensive and accu-
rate survey, God informs his prophet, and commissions him to inform the
world, that all had declined from the paths of wisdom and righteousness ;
that the mass of human nature was become putrid, requiring to be cleansed,
and the vessels made of it to be formed anew. Such is the Scripture account
of man, not having received grace, or having fallen from it; of man without
Christ, or in arms against him. See Rom. iii. 11, 12.
" * 4. Have all the workers of iniquity no knowledge 1 who eat up ray
people as they eat bread, and call not upon the Lord."
The " workers of iniquity," work for the wages of death ; they fitrht
against God and their own souls ; they barter eternity for time, and part
with happiness for misery, both in possession and reversion. Well there-
fore may it be asked, "Have they no knowledge'?" For common sense,
after all, is what they want. They who, with an appetite keen as that to
their food, prey upon the poor, and devour the people of God, will them-
selves be preyed upon and devoured by that roaring lion, whose agents
for the present they are ; and such as now " call not on the name of the
Lord" Jesus for pardon and salvation, shall hereafter call in vain upon
the rocks and mountains, to shelter them from his power and vengeance.
"5. There were they in great fear; for God is in the generation of the
righteous."
In the parallel place, Psalm liii. 5. after the words, " There were they in
great fear," are added these, "where no fear was," which certainly connect
better with what follows, "For God is in the generation of the righteous."
David is supposed to be speaking primarily of Israel's defection from him to
Absalom, and here to be assigning the motive of that defection in many,
namely, fear of the rebel's growing power, and distrust of his ability to
protect them ; which fear, he observes, was groundless, because his cause
was the cause of God, who would not fail to appear in its support and vin-
dication. The subjects of Christ, in times of persecution, are often tempted
to renounce their allegiance, upon the same principle of fear; although of
them it may more emphatically be said, that they "fear where no fear is,
since God is in the generation of the righteous ;" and they who are engaged
on the side of the Messiah, will, in the end, most assuredly be triumphant.
* Between the preceding verse and this are three others inserted in our common translation,
which though taken by St. Paul from otlier parts of Scripture, yet because (Uoni. iii. Ki.) tliey
followed the words cited from this Psalm, were prol)ab!y added thereunto in tliis place by son/e
transcribers of the copies of the LXX. For in other copies of the LXX. tliey exist not, any
mors than in the Hebrew, Chaldee, or Syriac.
6*
66 A COMMENTARY Psalm XV.
The latter clause of this verse, in Psalm liii. runs thus, "For God hath
scattered, or, shall scatter the bones of him that encampeth against thee ;
thou hast, or shalt put them to shame, because God hath despised them :"
the sense of which is evidently the same with — " God is in the generation
of the righteous :" he will defend them, and overthrow their enemies ;
therefore let them not fear, neither let their hearts be troubled. If this in-
terpretation be disapproved, the words, "There were they in great fear," must
be understood of the enemy, and the clause, " where no fear was," must be
rendered interrogatively thus, " and was there not cause for them to fear ?
since God is in the generation of the righteous, or, will scatter the bones of
him that encampeth against thee," &c.
"6. Ye have shamed the counsel of the poor, because the Lord is his
refuge."
This is plainly addressed to the adversaries, and charges them with
reproaching and scoffing at that confidence in the Lord, expressed by the
afflicted righteous in the preceding verse.
" 7. O that the salvation of Israel loere come out of Sion ! When the
Lord bringeth back the captivity of his people, Jacob shall rejoice, and
Israel shall be glad."
The consideration of the apostacy and corruption of mankind, described
in this Psalm, makes the prophet express a longing desire for the salvation
of Israel, which was to go forth out of Zion, and to bring back the people
of God from that most dreadful of all captivities, the captivity under sin and
death ; a salvation, at which Jacob would indeed rejoice, and Israel be glad.
And how doth the whole church, at this time, languish for the consumma-
tion of her felicity, looking, even until her eyes fail, for that glorious day of
ftnal redemption, when every believing heart shall exult, and all the sons
of God shout aloud for joy !
THIRD DAY.— MORNING PRAYER.
PSALM XV.
ARGUMENT.
This is one of the Psalms appointed to be used on ascension-day. The
Prophet, 1. inquires concerning the person who should ascend into the hill,
and dwell in the temple of Jehovah ; 2 — 5. he receives, in answer to his
question, a character of such person.
" 1. Lord, who shall abide in thy tabernacle ? Who shall dwell in thy
holy hill r'
The prophet alludes to the hill of Sion in the earthly Jerusalem, to the
tabernacle of God which was thereon, and the character of the priest, who
should offic-iate in that tabernacle. But all these were figures of a celestial
Jerusalem, a spiritual Sion, a true tabernacle, and an eternal priest. To the
great originals therefore we must transfer our ideas, and consider the in-
quiry as made after Him who should fix his resting-place on the heavenly
mount, and exercise his unchangeable priesthood in the temple not made
with hands. And since the disciples of this new and great High Priest
become righteous in him, and are by the Spirit conformed to his image, the
character which essentially and inherently belongs only to him, will deri-
vatively belong to them also, who must follow his steps below, if they
would reign with him above.
"2. He that walketh uprightly, and worketh righteousness, andspeaketh
the truth in his heart."
The man, therefore, who would be a citizen of Zion, and there enter into
Day III. M. P. ON THE PSALMS. 57
the rest and joy of his Lord, must set that Lord always before him. Re-
newed through grace, endued with a lively faith, and an operative charity,
he must consider and imitate the life of the blessed Person, who walked
amongst men, without partaking of their corruptions ; who conversed un-
blameably with sinners ; who could give this challenge to his inveterate
enemies, " Which of you convinced me of sin V in whom the grand ac-
cuser, when he came, "found nothing;" who, being himself " the truth,"
thought and spake of nothing else ; making many promises, and perform-
ing them all.
"3. He that backbiteth not with his tongue, nor doth evil to his'neighbour,
nor taketh up a reproach against his neighbour."
Who, knowing the sins, follies, and infirmities of all mankind, made his
tongue an instrument, not of disclosing and exasperating, but of covering
and healing these sores in human nature ; who esteeming every son of Adam
as his neighbour, went about doing good, and then laid down his life, and
resigned his breath in prayer for his murderers; who, instead of taking up
a reproach, and listening to the calumniator, cast him out and silenced him,
erasing the hand-writing that was against us, and nailing the cancelled in-
dictment to the cross.
" 4. In whose eye a vile person is contemned ; but he honoureth them that
fear the Lord. He that sweareth to his own hurt, and changeth not."
Who rejected the wicked, however rich and honourable; and chose the
well-inclined, however poor and contemptible in the world ; who, having,
by covenant with the Father, engaged to keep the law, and to taste death
for every man, went willingly and steadily through this work, and sur-
mounted every obstacle which could be thrown in his way, until he de-
dared concerning the task appointed him, " It is finished."
" 5. He that putteth not out his money to usury, nor taketh reward against
the innocent."
Who was so far from desiring to amass the earthly mammon that he
would touch none of it : and received the true riches only that he might
bestow them upon others; who, instead of taking a reward against the in-
nocent, died for the guilty ; and whose sentence, when he shall sit on the
throne of judgment, will be equally impartial and immutable.
" 6. He that doeth these things shall never be moved."
In the above comment, it was thought most adviseable to open and dis-
play the full intent of what was both enjoined and forbidden, by exempli-
fying each particular, as receiving its utmost completion in the character
and conduct of our blessed Lord. And whoever shall survey and copy
these virtues and graces, as they present themselves in his life, will, it is
humbly apprehended, take the best and shortest way to the heavenly Zion,
and make that use of the fifteenth Psalm, which the church may be sup-
posed to have had in view, when she appointed it as one of the proper
Psalms for Ascension-day.
PSALM XVL
ARGUMENT.
Upon whatever occasion, or in whatever distress David might compose tJiis
Psalm, we are taught by St. Peter and St. Paul, Acts ii. 25, and xiii. 35,
to consider him as speaking in the person of our Lord Christ, of whom
alone the latter part of the Psalm is true. The contents are, 1, a prayer
for support; 2, 3, a declaration of love to the saints; 4, a protestation against
idolaters; 5—8, acts of love, joy, and confidence in Jehovah; and 9—11,
one of hope in an approaching i-esurrection and glorification.
" 1. Preserve me, O God : for in thee do I put my trust."
These words are evidently spoken by one in great distress, who addresses
68 A COMMENTARY Psalm XVI.
himself to heaven for support under his sufferings, pleading his confidence
in God, still unshaken by all the storms that had set themselves against it.
This might be the case of David, and may be that of any believer. But
since the Psalm is a continued speech without change of person, we may
consider the whole as uttered by Him, who could only utter the concluding
verses, and who in this first verse makes his supplication to the Father, for
the promised and expected deliverance.
" 2. my soul, thou hast said unto the Lord, Thou ai-i my Lord : my
goodness extendeth not to thee ; 3. But to the saints that are in the earth,
and to the excellent, in whom is all my delight."
In the Chaldee and Syriac, the latter clause of the former of these two
verses is rendered — " My goodness is from thee." An ingenious writer
thinks the Hebrew will bear this sense, in the elliptical way, thus — " My
goodness! shall I mention that? By no means; it is all to be ascribed to
thee." The goodness of man is all derived from God, and should be ex-
tended to his brethren. That of Messiah owed its original to his union
with the Divinity; and promoted the salvation of those to whom it was
communicated, that is to say, of those who thereby became " the saints
and excellent ones in the earth." For their sakes obedience was performed,
and propitiation made, by the Son of God, because he loved them with an
everlasting love, and placed " all his delight" in making them happy. He
"rejoiced in the habitable parts of the earth, and his delights were with
the sons of men," Prov. viii. 31.
" 4. Their sorrow shall be multiplied that hasten after another god: their
drink-offerings of blood will I not ofler, nor take up their names into my
lips."
Christ denounceth vengeance against those who should make to them-
selves other gods, run after other saviours, or suffer any creature to rival
him in their affections; declaring of such that their offerings should not be
presented by him to the Father, nor should they be partakers of the benefits
of his intercession. Even the bloody sacrifices of the law, instituted for
a time by God himself, became abomination to him when that time was
expired, and the one great sacrifice had been offered upon the altar of the
cross.
" 5. The Lord is the portion of mine inheritance, and of my cup ; thou
maintainest my lot. 6. The lines are fallen unto me in pleasant places ,-
yea, I have a goodly heritage."
The true David, anointed to his everlasting kingdom, yet first a man of
sorrows and a stranger upon earth, prefers the promised inheritance of the
church, that spiritual kingdom, city, and temple of Jehovah, before all the
kingdoms of this world, and the glory of them; he is sure that Jehovah
will maintain his lot, that he will both give and preserve to him this his
patrimony; and therefore rejoices at the divine beauty and excellency of
the heavenly Canaan. And hence the Christian learns wherein his duty
and his happiness consist ; namely, in making choice of God for " the portion
of his inheritance and of his cup," for his support, and for his delight: in
preferring the spirit to the flesh, the church to the world, and eternity to
time.
"7. I will bless the Lord, who hath given me counsel; my reins also
instruct me in the night season."
The person speaking here blesses Jehovah for communicating that divine
" counsel," that celestial wisdom, by which he was incited and enabled to
make the foregoing choice and resolution. In the latter part of the verse
is intimated the mode of these gracious and spiritual communications,
which in the dark seasons of adversity were conveyed to the inmost thoughts
and affections of the mind, thereby to instruct, to comfort, and to strengthen
the sufferer, until his passion should be accomplished, and the morning of
Day III. M. P. ON THE PSALMS.
69
the resurrection should dawn, in which, as we shall see, all his hope and
confidence were placed.
"8. I have set the Lord always before me: because he is at my right
hand, I shall not be moved."
The method taken by Christ, as man, to support himself in time of trou-
ble, and persevere unto the end, was to maintain a constant actual sense of
the presence of Jehovah, whom when he thus saw standing at his rio-ht
hand, ready, at the appointed hour, to succour and deliver him, he then
feared not the powers of earth and hell combined for his destruction. Why
are our fears great, but because our faith is little"?
" 9. Therefore my heart is glad, and my glory rejoiceth; my flesh also
shall rest in hope."
Through confidence in the almighty power engaged on his side, joy filled
tlie heart of Christ, and rendered his tongue an instrument of giving glory
to Jehovah in the midst of his sufferings ; because when they were ended,
as they must soon be, his flesh was only to make its bed, and rest awhile
in the grave, after the labours of the day, in sure and certain hope of a
speedy resurrection and glorification. This same consideration is to the
afflicted, the sick, and the dying Christian, a never-failing source of com-
fort, an inexhaustible fountain of joy ; sin and infidelity are the enemies,
who would fill it with earth.
" 10. For thou wilt not leave my soul in hell; neither wilt thou suffer
thine Holy One to see corruption."
It was a part of the covenant of grace, and promised by the mouth of
God's prophets, that after the death of Messiah, his animal frame tViJJ should
not continue, like those of other men, in the grave, ^ixi? nor should corrup-
tion be permitted to seize on the body, by which all others were to be raised
to incorruption and immortality. As members of Christ, this same promise
and assurance is so far ours, that although our mortal part must see cor-
ruption, yet it shall not be finally left under the power of the enemy, but
shall be raised again, and reunited to its old companion, the soul, which
exists, meanwhile, in secret and undiscerned regions, there waiting for the
day when its Redeemer shall triumph over corruption, in his mystical, as
he hath already done, in his natural body.
"11. Thou wilt shew me the path of life : in thy presence is fulness of
joy ; at thy right hand there are pleasures for evermore."
The return of Christ from the grave is beautifully described by Jehovah
" showing," or discovering to him a " path of life," leading through the
valley of the shadow of death, and from that valley to the summit of the
hill of Sion, or to the mount of God in heaven, on which he now sits en-
throned. There exalted at the right hand of the Father, that human body,
which expired on the cross, and slept in the sepulchre, lives and reigns,
filled with delight, and encircled by glory incomprehensible and endless.
Through this thy beloved Son and our dear Saviour, "thou shalt show" us
likewise, O Lord, "the path of life ;" thou shalt justify our souls by thy
grace now, and raise our bodies by thy power at the last day ; when earthly
Borrow shall terminate in heavenly joy, and momentary pain shall be re-
warded with everlasting felicity.
PSALM XVIL
ARGUMENT.
The Psalmist, confiding in the justice of his cause, 1 — 4. prayeth for a hearing
and decision of it ; 5—9. he petitioneth for the divine g-uidance and protec-
tion ; 10 — 12. he describeth the temper and behaviour of his enemies ; 13,
14. beseecheth God to disappoint them, and to deliver lum ; he endetli with
an act of fuilh.
70 A COMMENTARY Psalm XVII.
" 1. Hear the right, O Lord, or Hear, O righteous Lord, attend unto my
cry, give ear unto my prayer, that goeth not out of feigned lips."
The righteousness of tlie Judge, and the importunity and sincerity of the
petitioner, are the arguments here urged for a speedy and favourable deter-
mination. Slander and calumny were the portion of David, and of a greater
than David, till the righteous Lord manifested himself on their behalf.
And shall not God, in like manner, judge and avenge the cause of " his own
elect, who cry day and night unto him 1 I tell you," saith Christ himself,
" that he will avenge them speedUy," Luke xviii. 8. " Men ought always
to pray, therefore, and not to faint."
" 2. Let my sentence come forth from thy presence ; let thine eyes behold '
the things that are equal."
A court of equity is ever sitting in heaven, to receive appeals from the
wrongful decisions of men here below; and in that court a judge presides,
whose impartial hands holds the scales of justice even ; whose unerring eye
marks the least inclination of either; and from whose sentence injured in-
nocence is therefore taught to expect redress.
" 3. Thou hast proved mine heart, thou hast visited rat in the night ! thou
hast tried me, and shalt find nothing : I am purposed that my mouth shall
not transgress."
The sutl!erer's "heart condemns him not, and he has confidence towards
God," to whom he applies as the proper Judge, because the only Witness
of his integrity. God had " proved," not only his words and actions, but
his " heart," which man could not do : God had " visited," observed, and
explored " him in the night," when secrecy and solitude prompts the hypo-
crite to sin, and when the undisciplined imagination wanders abroad, like
the bird of darkness, after forbidden objects ; God had " tried" him, as
silver or gold, in the fiery furnace of adversity ; and if there be any dross
or scum in the metal, it will then rise to the top, and show itself ; yet no-
thing appeared, not so much as the alloy of an intemperate word. Abso-
lutely and universally, this could only be true of the holy Jesus ; however,
through his grace, it may be true of some of his disciples, in particular in-
stances of crimes falsely laid to their charge. Let us pray that it may be
true of us, whenever God shall please to prove and try us.
" 4. Concerning the works of men, by the word of thy lips I have kept
mt from the paths of the destroyer."
The way to hold fast our integrity, in time of temptation is here pointed out.
"Concerning the works of men," that is, such works as fallen depraved
man has recourse to, when in distress, "by the word of thy lips," by trea-
suring up thy word in my heart, as the rule of my actions, and the guide
of my life, "I have watched," observed, that is, in order to avoid "the paths
of the destroyer." This seems to be the literal construction, and to con-
vey the full meaning of the verse, which contains exactly the same senti-
ment with that in Psalm cxix. U. "Thy word have I hid in mine heart,
that I might not sin against thee." If the word either be not in the heart
at all, or if it be not there in such a manner as to be ready at all times for
use and application, the man is in danger, at every turn, of going astray.
" 5. Hold up my goings in thy paths, that my footsteps slip not."
The word of God aflfords us direction, but the grace of God must enable
us to follow its direction, and that grace must be obtained by prayer. The
"paths of God" are opposed to the "paths of the destroyer," the way of
righteousness to that of sin. The image here is taken from one walkinor
in a slippery path, for such is that of human life, by reason of temptations ;
so that the believer, especially if he be young, feeble, and inexperienced,
has great need of a divine supporter in every step he takes.
" G. I have called upon thee, for thou wilt hear me, or, because thou hast
heard me, O God : incline thine ear to me, and hear m}' speech."
The sweet experience of former deliverances giveth a comfortable assur-
Dai III. M. P. ON THE PSALMS.
1
ance of protection in present and future dangers : and this should cause ua
to fly for refuo;e at all limes, by strong supplication and prayer, to him who
is able and willing to save us from death.
"7. Shew thy marvellous loving-kindness, O thou that savest by thy
right hand them which put their trust in thee from those that rise up against
them.'"
This is an address to the " loving-kindness," or mercy of God, which
the Psalmist entreats him to display and magnify in his favour, since it
was the promise, the delight, and the glory of Jehovah, to save those who
believed and trusted in Him. There are two ways of rendering the latter
clause of this verse: either, "Thou who savest by thy right hand," &c.
as our translation has it; or, "Thou that savest them wiiich put their trust
in thee from those that rise up at, or, against thy right hand," meaning the
opposers of the Divine counsels and dispensations; as in Zech. iii. 1.
Satan is said to " stand at Joshua's right hand," to obstruct the building
of the temple.
"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
compass me about."
He who has so fenced and guarded that precious and tender part, the pupil
of the eye, and who has provided for the security of a young and helpless
brood under the wings of their dam, is here entreated to extend the same
providential care and parental love to the souls of his elect, equally exposed
to danger, equally beset with enemies. Of his readiness so to do he else-
where assureth us, under the same exquisite imagery. Zech. ii. 8. " He
that toucheth you, toucheth the apple of his eye." Matt, xxiii. 37. " O
Jerusalem, Jerusalem, how often would I have gathered thy children to-
gether, even as a hen gathereth her chickens under her wings !"
" 10. They are enclosed in their own fat; with their mouth they speak
proudly."
The last argument made use of by the Psalmist, in his address to God,
is the character of his adversaries. He begins with their " pride" and its
cause, " fulness of bread," or high living. Dr. Hammond prefers the ren-
dering which follows ; " They have shut up their mouth with fat ; they
speak proudly." Either way the meaning plainly is, that pride is the
child of plenty, begotten by self-indulgence, which hardens the hearts of
men against the fear of God and the love of their neighbours ; rendering
them insensible to the judgments of the former, and the miseries of the
latter. Let every man take care, that, by pampering the flesh, he do not
raise up an enemy of this stamp against himself.
" 11. They have now compassed us in our steps: they have set their
eyes bowing down to the earth."
" Tliey have compassed us in our steps ;" that is, literally, Saul and his
followers had watched, pursued, and at last hemmed in David and his men ;
"They have set, or fixed their eyes" upon us, '}*1ND riruj'? " to lay us pros-
trate upon the earth," or finally to make an end of us. Such are our
spiritual enemies : such is their intention, and our danger.
"12. Like as a lion that is greedy of his prey, and as it were a young
lion lurking in secret places."
The similitude of a lion, either roaring abroad in quest of his prey, or
couching in secret, ready to spring upon it the moment it comes within his
reach, is often employed by David, to describe the power and malice of his
enemies. Christians cannot forget, that they likewise have an adversary of
the same nature and character ; one ever seeking whom, and contriving how,
he may devour.
" 13. Arise, Lord, disappoint him, cast him down : deliver my soul
from the wicked, which is thy sword ; From men tvhich are thy hand, O
Lord, from the men of the world, which have their portion in this life, and
72 A COMMENTARY Psaoi XTIII-
whose belly thou fiUest with thy hid treasure : they are full of children, and
leave the rest of their substance to their babes."
The Psalmist having characterized those who pursued after him lo take
away his life, now entreats God to " arise," or appear in his cause, to " dis-
appoint" or "prevent" the enemy in his designs, and to "cast hira down,"
to overthrow and subdue him. The next words may be thus rendered ;
"Deliver my soul from the wicked by thy sword, from men by thy hand,
O Lord, from the men of the world ;" the expressions, " sword, and hand
of Jehovah," being frequently used to denote his power and vengeance.
The l'7nD HD'JTO or " mortals of the transitory world," from whom David
firays to be delivered, are said to be such as have " their portion in this
ife," such as, in our Saviour's language, "have their reward" here, and
are not to expect it hereafter; "whose bellies thou fiUest with thy hid
treasure ;" whom thou permiltest to enjoy thy temporal blessings in abun-
dance, to " receive their good things" upon earth, and to " fare sumptuously
every day ;" as if it were to convince us, in what estimation we ought to
hold the world, when we see the largest shares of it dealt out to the most
worthless of the sons of Adam : " They are full of, or abound in children, and
leave the residue of their substance to their babes :" after living in plenty,
perhaps to a good old age, they leave behind them a numerous and flourish-
ing posterity, who inherit their estates, and go on, as their fathers did be-
fore them, without piety to God, or charity to the poor. Fom these men
and their ways, we have all reason to say with David, " Good Lord, deliver
us :"
" 15. As for me, I will behold thy face in righteousness ; I shall be satis-
fied, when I awake, with thy likeness."
Instead of setting our affections on things below, the prophet instincts us,
after his example, to place all our happiness in the vision of God, and in
that righteousness which leads to it ; since the hour is coming, when we
shall awake, and arise, after the Divine similitude; when we shall be like
God, for we shall see him as he is, and by seeing him shall be changed
into the same image ; and then shall every desire be satisfied with the ful-
ness of joy, with the exceeding abundance of unutterable glory.
THIRD DAY.— EVENING PRAYER.
PSALM XVIII.
ARGUMENT.
This Psalm, as we are informed by the sacred history, 2 Sam. xxii. 1. was com-
posed and sung by David, in the day that the Lord had delivered him out of
the hand of all hisenemies, and out of the hand of Saul. It contains, ver. 1 — 3.
an address of thanks to Jehovah : 4 — 6. a relation of sufferings undergone,
and prayers made for assistance ; 7 — 15. a magnificent description of the
Divine interposition in favour of the sufferer, and 16 — 19. of the deliverance
wrought for him, 20 — 24. in consideration of his righteousness, 25 — 28 ac-
cording to the tenor of God's equitable proceedings. 29 — 36. To Jehovah is
ascribed the glory of the victory, which 37 — 42. is represented as every way
complete, by the destruction of all ojjponents, and 43 — 45. tlie submission of
tlie heathen ; for these events, 46 — 50. God is blessed and praised. As the
sublimity of the figures used in this Psalm, and the consent of ancient com-
mentators, even Jewish as well as Cln-istian, but above all, the citations made
from it in the New Testament, do evince, that the kingdom of Messiah is
here pointed at, under that of David ; an application is therefore made of the
whole in the ensuing comment, to the sufferings, resurrection, righteousness,
and conquests of Christ, to the destruction of the Jews, and the conversion
of the Gentiles. In a word, the Psalm, it is apprehended, sliould now be
Day hi. E. P. ON THE PSAI.MS. 73
considered as a glorious epinikion, or triumphal hymn, to be sung by the
church, risen and victorious in Christ her head.
" 1. 1 will love thee, O Lord, my strenojth."
Let us suppose King Messiah, like his illustrious progenitor of old,
seated in peace and triumph upon the throne designed and prepared for him.
From thence let us imagine him taking a retrospective view of the suffer-
ings he had undergone, the battles he had fought, and the victories he had
gained. With this idea duly impressed upon our minds, we shall be able
in some measure to conceive the force of the words, " lamN* With all the
yearnings of affection I will love thee, Jehovah, my strength, through my
union with whom, I have finished my work, and am now exalted to praise
thee, in the name of a redeemed world." Whenever we sing this Psalm,
let us think we are singing it in conjunction with our Saviour, newly risen
from the dead; a consideration which surely will incite us to do it with be-
coming gratitude and devotion.
"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 salva-
tion, and my high tower."
Li other words, explanatory of the figures here made use of. Through
Jehovah it is, that I have stood immoveable amidst a sea of temptations
and afflictions : he has supported me under my troubles, and delivered me
out of them; his protection has secured me, his power has broken and
scattered mine enemies ; and by his mercy and truth am I now set up on
high above them all. — How lovely these strains, in the mouth of the church
militant ! How glorious will they be, when sung by the church triumphant !
It is observable, that the words, " in whom I trust," or, as the original has
it, " I will trust in him," are referred to in the margin of our English Bible,
as quoted from this verse by St. Paul, Heb. ii. 13. If it be so, the reader,
by turning to the place, may furnish himself with a demonstration, that in
the xviiith as well as in the xvith Psalm, David speaks in the person of
Christ.
"3. I will, or, did call upon the Lord, ivho is worthy to be praised; so
shall I be, or, so was I saved from my enemies." ■
As the Psalm so evidently throughout is a thanksgiving for past deliver-
ances, the verbs in this verse seem to require the same rendering which is
given to them below, at ver. 6. Jehovah is to be " called upon," both in
adversity and in prosperity; in the former with the voice of prayer, in the
latter with that of praise. "Is any afflicted!" saith St. James, v. 13.
" Let him pray. Is any merry'? Let him sing Psalms."
" 4. The sorrows, or, cords of death compassed me, and the floods of un-
godly men, or, Belial, made me afraid. 5. The sorrows, or, cords of hell,
ar, the grave, compassed me about ; the snares of death prevented me."
St. Peter, in his serni,on on the day of Pentecost, says, when speaking of
Christ — "Whom God hath raised up, having loosed the pains of death, be-
cause it was not possible that he should be holden of it," Acts ii. 24. Now,
" the Hebrew word VdDj (fis Dr. Hammond well observes on that place)
signifies two things, a cord, or hand, and zpang, especially of women in
travail ; hence the LXX. meeting with the word, Ps, xviii. where it cer-
tainly signifies ;to/v/a, corrfs or hands, yet have rendered it aitvt;, pangs;
and from their example here St. Luke hath used rac axf/v^tc S-av«tT», the
pains or pangs of death ; when both the addition of the word Aua-stj , loosings,
and xP^'Tiia-dcti, being holden fast, do show the sense is hnnd^, or cords.''''
From the passage in°the Acts, with this learned and judicious remark upon
it, we obtain not only the true rendering of the phrase, "Dlta ''^JH, cords
or bands of death," but also something more than an intimation, that in the
verses of our Psalm now before us, David speaks of Christ, that the " cords
of death," those "bands" due to our sins, "compassed him about, and the
7
74 ^ COMMENTARY Psalm XVni.
floods of Belial," the powers of darkness and ungodliness, like an over-
whelming torrent breaking forth from the bottomless pit, "made him afraid
in the day of his agony, when the apprehensions of the bitter cup, cast his
soul into unutterable amazement, and he beheld himself environed by those
"snares," which had captivated and detained all the children of Adam.
David surrounded by Saul and his blood-thirsty attendants, was a lively
emblem of the suffering Jesus, and therefore the same description is ap-
]>licable to both ; as the words of the second Psalm, in like manner, cele-
brate the inauguration of the son of Jesse, and that of the Son of God.
" 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."
David was in distress ; David called upon Jehovah, the God of Israel,
who dwelt between the Cherubim in the holy place ; and by him the prayer
of David was heard. Much greater was the distress of Christ, who like-
wise, as St. Paul speaks, " in the days of his flesh offered up prayers and
supplications with strong crying and tears, unto him that was able to save
him from death, and was heard," Heb. v. 7. his voice ascended to the eter-
nal temple, his powerful cry pierced the ears of the Father everlasting, and
brought salvation from heaven at the time appointed. The church also is
distressed upon earth, she crieth, her cries are heard, and will be answered
in the day of God.
" 7. Then the earth shook and trembled ; the foundations also of the
hills moved and were shaken, because he was wroth."
At this verse the Prophet begins to describe the manifestation of Divine
power in favour of the Righteous Sufferer. The imagery employed is bor-
rowed from mount Sinai, and those circumstances which attended the de-
livery of the law from thence. When a monarch is angry, and prepares for
war, his whole kingdom is instantly in commotion. Universal nature is
here represented as feeling the effect of its sovereign's displeasure, and all
the visible elements are disordered. The earth shakes from its foundations,
and all its rocks and mountains tremble before the majesty of their great
Creator, when he ariseth in judgment. This was really the case at the
resurrection of our Lord from the dead ; when as the Evangelists inform
us, " there was a great earthquake," and the grave owned its inability any
longer to detain the blessed body, which had been committed, for a season,
to its custody. And what happened at the resurrection of Jesus, should
remind us of what shall happen, when the earth shall tremble, and the
dead shall be raised at the last day.
" 8. There went up a smoke out of his nostrils, and fire out of his mouth
devoured; coals were kindled by it; or, fire out of his mouth devoured,
with burning coals from before him."
The farther effects of God's indignation are represented by those of fire,
which is the most terrible of the created elements, burning and consuming,
all before it, scorching the ground, and causing the mountains to smoke.
Under this appearance God descended on the top of Sinai : thus he visited
the cities of the plain ; and thus he is to come at the end of time. When-
ever therefore he is described as showing forth his power and vengeance
for the salvation of his chosen, and the discomfiture of his enemies, a " de-
vouring fire" is the emblem made choice of, to convey proper ideas of such
his manifestations. And from hence we may conceive the heat of his wrath
against the adversaries of man's salvation, when by raising his Son Jesus
from the dead, he blasted their schemes, and withered all their strength.
" 9. He bowed the heavens also, and came down : and darkness was
under his feet. 10. And he rode upon a cherub, 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
skies."
DAT III. E. p. ON THE PSALMS. 75
Storms and tempests in the element of air are instruments of the Divine
displeasure, and are therefore selected as figures of it. When God descends
from above, the clouds of heaven compose an awful and gloomy tabernacle,
in the midst of which he is supposed to reside : the reins of whirlwinds
are in his hand, and he directs their impetuous course through the world;
the whole artillery of the a?rial regions is at his command, to be by him
employed against his enemies, in the day of battle and war.
" 12. At the brightness that was before him, his thick clouds passed,
hail-s^ones and coals of fire. 13. The Lord also thundered in the heavens,
and the Highest gave his voice: hail-s/o?;es and coals of fire. 14. Yea, he
sent out his arrows, and scattered them ; and he shot out lightnings, and
discomfited them."
The discharge of the celestial artillery upon the adverse powers is here
magnificently described. Terrible it was to them, as when lightnings and
thunders, hail-stones and balls of fire, making their way through the dark
clouds, which contain them, strike terror and dismay into the hearts of men.
Such is the " voice," and such are the " arrows" of the Lord Almighty,
wherewith he " discomfiteth" all who oppose the execution of his counsels,
and obstruct the salvation of his chosen. Every display and description of
this sort, and indeed every thunder-storm which we behold, should remind
us of that exhibition of power and vengeance, which is hereafter to accom-
pany the general resurrection.
" 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."
As the former part of the Psalmist's description was taken from the ap-
pearance on Mount Sinai, so this latter part seems evidently to allude to
what passed at the Red Sea, when by the breath of God the waters were
divided, the depths were discovered, and Israel was conducted in safety
through them. By that event was prefigured the salvation of the church
universal, through the death and resurrection of Christ, who descended into
the lower parts of the earth, and from thence reascended to light and life.
The xivth chapter of Exodus, which relates the passage of Israel through
the Red Sea, is therefore appointed as one of the proper lessons on Easter
Day. And thus we obtain the ideas intended to be conveyed in this sublime
but difficult verse, together with their application to the grand deliverance
of the true David inlhe day of God's power. Indeed it is not easy to ac-
commodate to any part of the history of the son of Jesse, those awful, ma-
jestic and stupendous images, which are made use of throughout this whole
description of the Divine" manifestation, from verse 7. But however this
1)0, most certainly every part of so solemn a scene of terrors forbids us to
doubt but that a " greater than David is here;" since creation scarce af-
fords colours brighter and stronger than those here employed, wherewith to
paint the appearance of Jehovah at the day of final redemption.
" 16. He sent from above, he took me, he drew me out of many, or the
great, waters. 17. He delivered me from my strong enemy, and from them
which hated me : for they were too strong for me."
For this purpose did God in so wonderful a manner display his power
and glory, that he might deliver the sufferer out of his troubles. This de-
liverance is first expressed metaphorically by " drawing him out of the
great waters," and then plainly, " he delivered me from my strong enemy,"
&c. The " great waters," in ver. 16, are the same with " the floods of the
ungodly," in ver. 4. By these was Messiah, like David, oppressed and
overwhelmed for a time ; but, like David, he rose at length superior to them
all. The " strong enemy" was obliged to give way to a " stronger than
he, who overcame him, and took from him his armour in which he trusted,
and divided the spoil," Luke xi. 22.
>' 18. They prevented me in the day of my calamity, but the Lord was
76 A COxMMENTARY Psalm XVIII.
my stay. 19. He brought me forth also into a large place; he delivered me,
because he delighted in me."
The Divine mercy is celebrated again and again through this sacred hymn
in a variety of expressions. Innumerable foes " prevented," that is, sur-
rounded, enclosed Christ on all sides, "in the days of his calamity," when
the powers of earth and hell set themselves in array against him; but "Je-
hovah was his stay;" on him he reposed an unshaken confidence; Jehovah
therefore supported his steps, and led him on to victory and triumph; from
the narrow confines of the grave he translated him to unbounded empire,
because he was the Son of his love, in whom he delighted.
"20. The Lord rewarded me according to my righteousness; according
to the cleanness of my hands hath he recompensed 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 sta-
tutes from me. 23. I was also upright before him ; and I kept myself
from mine iniquity; o?-, from iniquities. 24. Therefore hath the Lord re-
compensed me according to my righteousness, according to the cleanness
of my hands in his eye-sight,"
Commentators have been much perplexed on account of these unlimited
claims to righteousness made by David, and that, long after the matter of
Uriah, and towards the close of his life. Certain indeed it is, that the ex-
pressions, considered as David's, must either be confined to his steadfast
adherence to the true worship, in opposition to idolatry, or to his innocency
with regard to some particular crimes falsely alleged against him by his
adversaries. But if the Psalm be prophetical, and sung by the victorious
monarch in the person of King Messiah; then do the verses now before us
no less exactly than beautifully delineate that all-perfect righteousness
wrought by the Redeemer, in consequence of which he obtained deliverance
for himself and his people. For " His" righteousness' sake Jehovah was
well pleased, and rewarded with everlasting felicity the unspotted i)urity
of his works ; " He" performed an unsinning obedience to every part of
the law, and swerved not from its line in a single instance; the rule was
ever in his eye, and no temptation could induce him to deviate from its di-
rection ; like the light, he passed through all things undefiled, and his gar-
ments were white as the lily : therefore a glorious kingdom was given unto
him, forasmuch as in him the piercing eye of Heaven could discover no
blemish at all.
"25. With the merciful thou wilt shew thyself merciful; with an up-
right man thou wilt shew thyself upright: 2G. With the pure thou wilt
shew thyself pure; and with the froward thou will shew thyself froward ;
Heb. with the perverse thou wilt wrestle, or, strive."
The reason'is here assigned why God "recompensed INIessiah according
to the cleanness of his hands," namely, because he is just, in rendering to
ever}'' one according to his works. He who is "merciful" to his brethren,
shall obtain the Divine mercy; he who is " upright" in his dealings with
others, will have justice done him by the great Judge against his iniquitous
oppressors; he who is " pure" from deceit and hypocrisy in the service of
God, shall experience in himself a faithful and exact performance of the
promises which God hath made to such; but the man that is " froward,"
perverse, and rebellious, must expect to grapple with an arm, which will
either humble or destroy. See Lev. xxvi. 3, 4, &c. 23, 24, &c. 1 Kings
viii. 32. Prov. iii. 34.
"27. For thou wilt save the afflicted, or, lowly, people: but will bring
down high looks."
" God resisteth the proud," saith an apostle, " and giveth grace to the
humble," James iv. 6. And, indeed, what is the covenant of grace, but a
covenant to humble pride, and to exalt humility; what was it, but the hu-
mility of Christ, that subdued the pride of Satan; and on what does the
DAT III. E. p. ON THE PSALMS. 77
salvation of every man depend, but on the issue of the contest between
these two principles in his heart?
"28. For thou wilt, or, dost, light my candle, or, lamp: the Lord my
God will, or, does, enlighten my darkness."
An instance of God's favour towards the lowly and afflicted was the sal-
vation vouchsafed to the suffering Jesus, who like David, after much tribu-
lation and persecution, under which he sunk for a time, even so low as to
the grave itself, was exalted to glory and honour. This change of condi-
tion is set forth by that of a " lamp," from a state of extinction to one of
illumination, darkness being a well-known emblem of sorrow and death,
as light is the established symbol of life and joy. Remarkable are the
words of the Chaldce Paraphrast upon this verse, cited by Dr. Hammond —
" Because though shalt enlighten the lamp of Israel, which is put out in
the captivity, for thou art the author of the light of Israel : the Lord my
God shall lead me out of darkness into light, and shall make me see the
consolation of the age which shall come to the just."
"29. For by thee I have run through, or, broken a troop; and by my
God have I leaped over a wall."
Through the power of his divinity, the Captain of our salvation van-
quished the host of darkness, and escaped from the sepulchre, notwithstand-
ing all their precautions to confine him there. Vain is every etTort, by
whomsoever it is made, against the counsels of omnipotence. And let us
reflect, for our comfort, that they who could not prevent the resurrection of
Christ, cannot detain the soul of a Christian in sin, or his body in the
grave. >
"30. As for God, his way is perfect: the word of the Lord is tried : he
is a buckler to all those that trust in him."
The "way" of God is the course of his proceedings with men, and its
*' perfection" consists in the equity of those proceedings: the promises
made in " the word of Jehovah" to his servants, are " tried" in times
of affliction and persecution, as gold in the fire, and found pure from an}'^
dross of deceit, or fallibility: he is ever a "shield," to protect "those
who trust in him," during their stay here, until he becomes " their exceed-
ing great reward" hereafter. All this he has been to the Head, in order
that he may be all this to the members of the church.
"31. For who is God, save the Lord? Or who is a rock, save our
God]"
"Jehovah" alone is the " God," or covenanted Saviour of his people; he
is the only "rock" on which they may securely build their hope of heaven.
Vain were the idols of the ancient world, Baal and Jupiter; as vain are
those of modern times, pleasure, honour, and profit. They cannot bestow
content, or make their votaries happy below; much less can they deliver
from death, or open the everlasting doors above.
" 32. It is God that girdeth me with strength, and maketh my way
perfect."
In this and the following verses are enumerated the gifts of God to the
spiritual warrior, whereby he is armed and prepared for the battle, after the
example of his victorious leader. God invests him with " strength," or
what the Apostle calls, "the spirit of might in the inner man," as the
loins of a soldier are braced by the military girdle ; whence that of St. Paul,
" having your loins girt about with truth." He removes everything that
may impede his progress, until he has accomplished his warfare, and
finished his course in righteousness, which seems to be what is meant by
"making his way perfect."
"33. He maketh my feet like hinds'' feet, and sitteth me upon my high
places."
He endueth the affections, which are the feet of the soul, with vigour
and agility, to run the way of his commandments, to surmount every obsta-
78 A COMMENTARY Psaim XVm.
cle, and, with an activity like that of the swift hart, or the bounding roe,
to conquer the steep ascent of the everlasting hills, and gain the summit of
the heavenly mountain. St. Paul tells us how the feet must be shod for
this purpose, namely, "with the preparation of the Gospel of peace."
" 34. He teacheth my hands to war, so that a bow of steel is broken by
mine arms."
He communicates a wisdom and a power which nothing can withstand,
instructing and enabling the combatant to overcome in the conflict, to seize
and render useless the weapons of the adversary. St. Paul puts into the
Christian warrior's hand, " the sword of the Spirit, which is the word of
God."
" 35. Thou hast also given me the shield of thy salvation : and thy right
hand hath holden me up, and thy gentleness, or, thy aflflictions, have made
me great."
The salvation of God is a defence against all temptations to such as
believe in it; whence St. Paul styles this piece of armour, "the.shield of
FAITH, wherewith," says he, "ye may be able to quench all the fiery darts
of the devil." The " right hand" of God must support and sustain us at
all times ; and the wholesome discipline of the Christian camp, the chas-
tisements and corrections of our heavenly Father, must train us up to true
greatness, and prepare us for the kingdom of heaven. The soldiers, like
their great Leader, must be " made perfect through sufferings."
" 36. Thou hast enlarged my steps under me, that, or, and, my feet did
not slip."
In other words, God had opened a free course for him to victory and
triumph, and had also endued him with strength to run that course; thus
removing the two mischievous effects of sin, which not only precluded the
way to heaven, but deprived us of the ability to travel in it.
" 37. I have pursued mine enemies, and overtaken them ; neither did I
turn again till they were consumed. 38. I have wounded them that they
were not able to rise : they are fallen under my feet."
If we suppose David in his conquests to have prefigured victorious Mes-
siah, then have we, in these and the subsequent verses, a sublime descrip-
tion of that vengeance, which Jesus, after his resurrection and ascension,
inflicted on his hardened and impenitent enemies. His wrath "pursued"
and "overtook" them, in the day of visitation ; nor did it return, till, like
a devouring fire, it had " consumed the prey." The .Tews were cast
down, " not able to rise," or lift up themselves as a people, being crushed
under the feet of the once despised and insulted Nazarene. Let us reflect
upon the impotence of our spiritual adversaries, when Jesus declares war
against them ; and let us beseech him to conquer them in us, as he has con-
quered them for us.
"39. For thou hast girded me with strength unto the battle; thou hast
subdued under me those that rose up against me. 40. Thou hast also
given me the necks of mine enemies ; that I might destroy them that
hate me."
With the almighty power of the Godhead was Jesus invested, by which
all the enemies were subdued unto him ; the stiff " necks" of his crucifiers
were bowed under him, and utter destruction became the portion of those
who hated him, and had " sent after him, saying, We will not have this
man to reign over us." So gird us thy soldiers and servants, O Lord Jesus,
to the battle ; and subdue under us, by the power of thy grace, those that
rise up against us, whether they be oar own corrupt desires, or the malicious
spirits of darkness ; so give us, like another Joshua, the " neck'''' of these
our enemies, that we may destroy them that hate, and would destroy us.
"41. They cried, but there was none to save them; even unto the Lord,
but he answered them not."
Never was there a more just and lively portrait of the lamentable and
DAT III. E. p. ON THE PSALMS. 79
desperate state of the Jews, when their calamities came upon them.
"They cried, but — none to save!" They had rejected Him who alone
could save, and who was now about to destroy them. They cried to Jeho-
vah, and thought themselves still his favourite nation ; but Jehovah and
Jesus were one ; so that after putting the latter from them, they could not
retain the former on their side. " He answered them not !" It was too
late to knock when the door was shut ; too late to cry for mercy, when it
was the time of justice. Let us knock while yet the door may be opened,
and not begin to pray when prayer shall be no longer heard.
" 42. Then did 1 beat them small as the dust before the wind : I did cast
them out as the dirt in the streets."
The nature of that judgment which was executed upon the Jews, cannot
be more accurately delineated than by the two images here made use of.
They were broken in pieces, and dispersed over the face of the earth by the
breath of God's displeasure, like " dust before the wind ; and as dirt in the
streets, they were cast out," to be trodden under foot by all nations. O
that every nation would so consider, as to avoid their crime and their
punishment.
"43. Thou hast delivered me from the strivings of the people, and thou
hast made me the head of the heathen : a people whom I have not known
shall serve me."
If David was delivered from the strivings of the people ; if the adjacent
heathen nations were added to his kingdom, and a "people, whom he had
not known, served him ;" how much more was this the case of the Son of
David, when he was " delivered," by his resurrection, from the power of
all his enemies; when he was made " head of the heathen," of whom, after
their conversion, his church was, and to this day is composed ; and when,
. instead of the rejected Jews, a people, to whom before he had not been
known, became his servants ?
" 44. As soon as they hear of me, they shall obey me ; the strangers
shall submit themselves unto me. 45. The strangers shall fade away, and
be afraid out of their close places."
"As soon as they hear of me, they shall obey me;" hereby is intimated
the readiness with which the Gentiles should flow into the church, upon
tlie preaching of the Gospel to them, when the Jews, after having so long
and so often heard it, had nailed Christ to the cross, and driven the apostles
out from among them. " The strangers shall submit themselves unto me ;"
the nations who were "aliens from the commonwealth of Israel, and stran-
gers to the covenants of promise," either cordially submitted to the sceptre
of Christ, or at least dissembled their hostility, and yielded a feigned sub-
mission ; (for so the WT\2 word sometimes signifies ;) " the strangers shall
fade away ;" that is, such of them as set themselves against me, shall find
their strength blasted and withered as a leaf in autumn, and shall fall at the
sound of my name and my victories : " they shall come trembling from
their strong holds," as places not able to protect them, and therefore they
will sue for peace. Such seems to be the import of these two verses, which
therefore denote the conquest of Messiah to have been everywhere com-
plete. And accordingly, in the remaining part of the Psalm, the church
through Christ her Head, blesseth Jehovah for the same.
"46. The Lord liveth, and blessed he iny Rock ; and let the God of my
salvation be exalted. 47. It is God that avengeth me, and subdueth the
people under me. 48. He delivered me from mine enemies ; yea, thou
liftest me up above those that rise up against me ; thou hast delivered me
from the violent man."
In other words, " And now the Lord God omnipotent liveth and reigneth,
for ever blessed and exalted, as the God of salvation ; by him I am avenged
of those who persecuted me, and am advanced to empire ; my enemies are
fallen, and my throne is established." Thus we learn to trust in Jehovah
80 A COMMENTARY Psalm XIX.
without fear, when our enemies are victorious, and to glorify him without
reserve, when we are so.
"49. Therefore will I give thanks unto thee,0 Lord, among the heathen,
and sing praises unto thy name."
Remarkable is the manner in which St. Paul cites this verse, Rom. xv. 9.
The context runs thus, "Now I say, that Jesus Christ was a minister of
the circumcision for the truth of God, to confirm the promises made unto
the fathers: and that the Gentiles might glorify God for his mercy: as it
is written, For this cause I will confess to thee among the Gentiles, and
sing unto thjj- name." This verse is by the Apostle produced as a proof,
that the Gentiles were one time to glorify God, for the mercy vouchsafed
them by Jesus Christ. But according to the letter of the passage, king
David only says, that he will " give thanks unto God among the heathen,"
on account of his own deliverance, and exaltation to the throne of Israel;
for upon that occasion we know that he composed and sung the Psalm.
This citation brought by St. Paul cannot therefore be to the purpose for
which it is brought, unless the Psalm have a double sense; unless God be
glorified in it for the victory and inthronization of Christ, as well as for
those of David; and this cannot be, unless the same words which literally
celebrate the one, do likewise prophetically celebrate the other ; unless
David be a figure of Christ, and speak in his person, andin that of his body
the church. While this Psalm is used, as a Christian' hymn, in the Gen-
tile Christian church, David still continues, as he foresaw he should do,
" to give thanks unto Jehovah, to glorify God among the Gentiles," for the
mercies of redemption, and to "sing praises unto his name."*
" 50. Great deliverance giveth he to his King : and sheweth mercy to his
Anointed, to David, and to his seed for evermore."
" Great deliverance giveth he unto his king ;" to king David, in saving
him from Saul and his other temporal enemies, and seating him on the
earthly throne of Israel ; to King Messiah, in rescuing him from death and
the grave, and exalting him to a heavenly throne, as Head of the church;
"and sheweth mercy to his Anointed ;" to him who was anointed outward-
ly, and in a figure, with oil ; and to him who was anointed inwardly, and in
truth, with the Holy Ghost and with power : " to David and to his seed for
evermore ;" to the literal David, and to his royal progeny, of whom, accord-
ing to the flesh, Christ came; and to Christhimself, the spiritual David, the
Beloved of God, and all those who through faith become his children, the
sons of God, and heirs of eternal life.
FOURTH DAY.— MORNING PRAYER.
PSALM XIX.
ARGUMENT.
In the former part of this beautiful Psalm, ver. 1 — 6. the heavens are repre-
sented as the instructers of mankind ; the subject, the universality, and the
manner of their instructions, are pointed out; tlie glory, beauty, and powerful
effects of the solar light are described. Tlie latter part of the Psalm, 7 —
14. contains an encomium on tlie word of God, in which its properties are
enumerated ; and a prayer of tlie Psalmist for pardoning and resti-ainlng
grace, and for the acceptance of these and all other his devotions and medi-
tations. From a citation which St. Paul hath made of the 4th verse, it ap-
pears, that in the exposition, we are to raise our thoughts from things natu-
* " This verse is applied in Rom. xv. 2. to the calling of the GentikiS unto the faith of Christ,
and praise unto God therefor. By which we are taught, that of Christ and his Iviiigdom this
Psalm is chiefly intended." MnstcorUi.
Day IV. M. P. ON THE PSALMS. 81
ral to thing's spiritual ; we are to contemplate the publication of the Gospel,
tl\e manifestation of the Light of Life, the Sunof Righteousness, and tlie effi-
cac)' of evangehcal doctrine. In tliis view the ancients have considered the
Psahn, and tiie churcli hath therefore appointed it to be read on Christmas
day.
" 1. The heavens declare the glory of God; and the firmament sheweth
his handy-work."
Under the name of "heaven," or "the heavens," is comprehended that
fluid mixture of light and air, which is everywhere diffused about us; and
to the influences of which are owing all the beauty and fruitfulness of the
earth, all vegetable and animal life, and the various kinds of motion through-
out the system of nature. By their manifold and beneficial operations,
therefore, as well as by their beauty and magnificence, " the heavens declare
the glory of God ;" they point Him out to us, who, in Scripture language,
is stj^led " the glory of God ;" by whom themselves and all other things
were made, and are upholden; and who is the author of every grace and
blessing to the sons of men : " the firmament," or expansion of the celestial
elements, wherever it extends, "showeth his handy-work," not only as the
Creator, but likewise as the Redeemer of the world. And thus do the
heavens afford inexhaustible matter for contemplation and devotion to the
philosopher and to the Christian.
'' 2. Day unto day uttereth speech, and night unto night sheweth know-
ledge."
The labours of these our instructers know no intermission, but they con-
tinue incessantly to lecture us in the science of divine wisdom. There is
one glory of the sun, which shines forth by day; and there are other glories
of the moon and of the stars, which become visible by night. And because
day and night interchangeably divide the world between them, they are
therefore represented as transmitting in succession, each to the other, the
task enjoined them, like the two parts of a choir, chanting forth alternately
the praises of God. How does inanimate nature reproach us with our indo-
lence and indevoti on !
" 3. There is no speech nor language ivhere their voice is not heard."
Our translators, by the words inserted in a different character, have de-
clared their sense of this passage to be, that there is no' nation or language,
whither the instruction diff"used by the heavens doth not reach. But as the
same thought is so fully expressed in the next verse, " Their sound is gone
out," &c. it seems most adviseable to adhere to the original, which runs
literally thus, " No speech, no words, their voice is not heard ;" that is,
although the heavens are thus appointed to teach, yet it is not by articulate
sounds that they do it; they are not endowed, like man, with the faculty of
speech; but they address themselves to the mind of the intelligent beholder
in another way, and that, when understood, a no less forcible way, the way
of picture, or representation. So manifold is the wisdom of God ; so various
are the ways by which he communicates it to men.
"4. Their line is gone out through all the earth, and their words to the
end of the world."
The instruction which the heavens disperse abroad is universal as their
substance, which extends itself in " lines," or rays, " over all the earth ;"
by this means their " words," or rather their * " significant actions" and
operations, are everywhere present, even " to the ends of the world ;" and
thereby they preach to all nations the power and wisdom, the mercy and
loving-kindness of the Lord. The apostles' commission was the same with
• tian'bo — The verb '^'70 (whence "''70 words) is used for expressing the
meaning by signs. It has this sense, Prov. vi. 13. t^J13 "^^iD speaking with
his feet.
82 A COMMENTARY Psalm XIX.
that of the heavens; and St. Paul, Rom. x. 18. has applied the natural
images of this verse to the manifestation of the Light of Life, by the ser-
mons of those who were sent forth for that purpose. He is speaking of
those Jews who had not obeyed the Gospel. " But I say," argues he,
" have they not heard ] Yes, verily their sound went into all the earth, and
their words unto the ends of the world." As if he had said. They must
have heard, since the apostles were commanded not to turn unto the Gentiles,
till they had published their glad tidings throughout Judea; but the know-
ledge of him is now become universal, and all flesh has seen the glory of
the Lord ; the Light Divine, like that in the heavens, has visited the whole
world, as the prophet David foretold, in the xixth Psalm. The apostle can-
not be supposed to have made use of this vScripture in a sense of accommo-
dation only, because he cites it among other texts which he produces merely
as prophecies. And if such be its meaning, if the heavens thus declare the
glory of God — and this is the great lesson they are incessantly teaching —
what other language do they speak, than that their Lord is the representa-
tive of ours, the bright ruler in the natural world of the more glorious one
in the spiritual, their sun of the " Sun of righteousness V But of this the
following verses will lead us to speak more particularly.
" In them hath he set a tabernacle for the sun, 5. Which is as a bride-
groom coming out of his chamber, mid rejoiceth as a strong man to run a
race."
In the centre of the heavens there is a tent pitched by the Creator for the
residence of that most glorious of inanimate substances, the solar light;
from thence it issues, with the beauty of a bridegroom, and the vigour of a
champion, to run its course and perform its operations. A tabernacle, in
like manner, was prepared for him, who saith of himself, " I am the light
of the world," John viii. 13. And as the light of the sun goes out in the
morning with inconceivable activity, new and youthful itself, and commu-
nicating life and gayety to all things round it, like a bridegroom, in the
marriage garment, from his chamber to his nuptials ; so, at his incarnation,
did the Light Divine, the promised bridegroom, visit his church, being clad
himself, and clothing her with that robe of righteousness, which is styled,
in holy Scripture, the marriage garment ; and the joy, which his presence
administered, was, like the benefits of it, universal. And as the material
light is always ready to run its heavealy race, daily issuing forth, with re-
newed vigour, like an invincible champion still fresh to labour; so likewise
did HE rejoice to run his glorious race ; he excelled in strength, and his
works were great and marvellous; he triumphed over the powers of dark-
ness; he shed abroad on all sides his bright beams upon his church ; he be-
came her deliverer, her protector and support; and showed himself able in
every respect to accomplish for her the mighty task he had undertaken.
What a marvellous instrument of the Most High is the sun at his rising,
considered in this view !
" C. His going forth is from the end of heaven, and his circuit unto the
ends of it: and there is nothing hid from the heat thereof."
The light diffused on every side from its fountain, extendeth to the ex-
tremities of heaven, filling the whole circle of creation, penetrating even to
the inmost substances of grosser bodies, and acting in and through all other
matter, as the general cause of life and motion. Thus unbounded and efl^ca-
cious was the influence of the Sun of righteousness, when he sent out his
word, enlightening and enlivening all tilings by the glory of his grace. His
celestial rays, like those of the sun, took their circuit round the earth ; they
went forth out of Judea into all parts of the habitable world, and there was
no corner of it so remote as to be without the reach of their penetrating and
healing power. " The Lord gave the word ; great was the company of
those that published it," Psglm Ixviii. 11. It was the express declaration
of our Saviour himself, " This gospel of the kingdom shall be preached in
Day IV. M. P. ON THE PSALMS. g3
all the world, for a witness unto all nations, and then shall the end come,"
Matt. xxiv. 14. And St. Paul affirms, that the Gospel was "come untoall
the world, and had been preached to every creature under heaven," Col. i.
6, and 23. The prophet therefore, having- thus foretold the mission of the
apostles, and the success of their ministry, proceeds in the next place to
describe their "doctrine;" so that what follows is a fine encomium upon
the Gospel, written with all the simplicity peculiar to the sacred language,
and in a strain far surpassing the utmost efforts of human eloquence.
" 7. The law, or, doctrine, of the Lord is perfect, converting, or, restor-
ing, the soul : the testimony of the Lord is sure, making wise the simple."
The word of God in this and the following verses, has several most
valuable properties ascribed to it. It is perfect!}' well adapted in every par-
ticular, to "convert," to restore, to bring back " the soul" from error to
truth, from sin to righteousness, from sickness to health, from death to life;
as it convinces of sin, it holds forth a Saviour, it is a means of grace, and
a rule of conduct. It giveth wisdom, and by wisdom stability, to those
who might otherwise, through ignorance and weakness, be easily deceived
and led astray; " it is sure," certain and infallible in its directions and in-
formations, "making wise the simple."
"8. The statutes of the Lord nre right, rejoiceth the heart: the com-
mandment of the Lord is pure, enlightening the eyes."
To those who study the righteousness of God therein communicated to
man, it becometh a never-failing source of consolation and holy joy; the
conscience of the reader is cleansed by the blood, and rectified by the Spirit
of Christ; and such a conscience is a continual feast; the " statutes of the
Lord are right, rejoicing the heart." The Divine word resembleth the
light in its brightness and purity, by which are unveiled and manifested to
the eyes of the understanding, the wonderful works and dispensations of
God, the state of man, the nature of sin, the way of salvation, the joys of
heaven, and the pains of hell: " the commandment of the Lord is pure,
enlightening the eyes."
" 9. The fear of the Lord is clean, enduring for ever: the judgments of
the Lord are true and righteous altogether."
" The fear of the Lord," which restrains from transgressing that law by
which it is bread in the heart, is in its effect a preservative of mental pu-
rity, and in the duration both of its effect and its reward eternal ; it " en-
dureth for ever." The judgments of " the Lord are" not, like those of
men, oftentimes wrong and unjust, but all his determinations in his word
are " truth and righteousness united" in perfection.
" 10. More to be desired are. they than gold, yea, than much fine gold:
sweeter also than honey, and the honey-comb."
What wonder is it, that this converting, instructing, exhilarating, en-
lightening, eternal, true, and righteous word, should be declared preferable
to the riches of eastern kings, and sweeter to the soul of the pious believer,
than the sweetest thing we know of is to the bodily taste? How ready we
are to acknowledge all this ! Yet, the next hour, perhaps, we part with the
true riches to obtain the earthly mammon, and barter away the joys of the
Spirit for the gratifications of sense! Lord, give us affections towards thy
word in some measure proportioned to its excellence; for we can never
love too much what we can never admire enough.
"11. Moreover, by them is thy servant warned ; and in keeping of them
there is great reward."
" The Psalmist here bears his own testimony to the character above given
of the Divine word ; as if he had said. The several parts of this perfect
law, hereafter to be published to the whole race of mankind, have been all
along my great instructers, and the only source of all the knowledge to
which thy servant hath attained; and I am fully assured, that the blessed
84 A COMMENTARY Psaix XX.
fruit of them, when they are duly observed, and have their proper effect, is
exceeding glorious, even eternal life.
"12. Who can understand his errors'? Cleanse thou me from secret
faults."
The perfection and spirituality of God's law render it almost impossible
for a fallen son of Adam even to know all the innumerable instances of his
transgressing it. Add to which, that false principles and inveterate preju-
dices make us regard many things as innocent, and some things as lauda-
ble, which in the eye of Heaven are far otherwise. Self-examination is a
duty which few practise as they ought to do: and he who practises it best,
will always have reason to conclude his particular confessions with this '
general petition, " Cleanse thou me from secret faults!"
" 13. Keep back thy servant also from presumptuous sins,- let them not
have dominion over me: then I shall be upright, and I shall be innocent
from the great transgression."
In the preceding verse, David had implored God's pardoning grace, to
cleanse him from the secret sins of ignorance and infirmity; in this he begs
his restraining grace, to keep him back from presumptuous sins, or sins
committed knowingly, deliberately, and with a high hand, against the con-
victions and the remonstrances of conscience: he prays that such sins
might not " have dominion over him," or that he might not by contracting
evil habits, become the slave of an imperious lust, which might at length
lead him on to " the great transgression," to rebellion, and final apostacy
from God ; for he who would be innocent from the " great transgression,"
must beware of indulging himself in any.
" 14. Let the words of my mouth, and the meditation of my heart, be
acceptable in thy sight, O Lord, my strength and my Redeemer."
The prophet, having before solicited the justification of his person through
grace, concludes with a petition for the acceptance of all his offerings, and
more especially of these his meditations, at the hands of that blessed One,
whom he addresses as the author of all good, and the deliverer from all
evil ; as the " strength," and the " Redeemer" of his people.*
PSALM XX.
ARGUMENT.
1 — 4. The church prayeth for the prosperity of King Messiah, going forth to
tlie battle, as her champion and deliverer; for his acceptance by the Father,
and for the accomplishment of his will. 5, 6, 7, She declareth her full as-
surancc of faitli, and her resolution to trust to him alone, and not in the arm
of flesh. 8, She forseeth the fall of her enemies, and her own exaltation?
and, 9, concludeth with a prajer to the God of her strength.
" 1. The Lord hear thee in the day of trouble; the name of the God of
Jacob defend thee."
This may be considered as the address of a people to their king, when he
goeth forth to the battle against their enemies. But it is to be regarded, in
a more general and useful view, as the address of the church to Christ her
king, in " the day of his trouble." She prayeth for the accomplishment of
* If the reader shall have received any pleasure from pursuing the comment on the foregoing
Psalm, especially the first part of it, he is to be informed, that he stands indebted, on that ac-
count, to a discourse entitled, Christ thu liout of the world, published in the year 1750, by
the late Reverend Mr. Georye Watson, for many years the dear companion and kind director
of the author's studies; in attending to whose agreeable and instructive conversation, he has
often passed whole days together, and sliall alw.iys have reason to number them among the
best sp-nt days of his life; whose death he can never think of, without lamenting it afresh;
and to whose memory he embraces, with pleasure, this opportunity to pay the tribute of a
grateful heart.
DAT lA^ M.P. ON THE PSALMS. 85
his warfare, "throiiirh the name of the God of Jacoh," dwelling' in him.
And this warfare, though accomplished in his own person, still remaineth
to be accomplished in his people, until the last enemy shall he destroyed,
and death shall be swallowed up in victory. It is still " the day of trouble;"
still " the name of the God of Jacob," must " defend the body of Christ."
" 2. Send thee help from the sanctuary, and strengthen thee out of
Zion."
All help and strength, in the time of danger and sorrow, must be obtained
by prayer from the heavenly Sion, which is the Jerusalem above, and from
the eternal temple thereon constructed. By this " help and strength," the
Captain of our salvation conquered; and the church, with all her sons,
must conquer, through the same.
" 3. Remember all thy offerings, and accept thy burnt sacrifice."
As Christ, in the days of his flesh, offered up, not only prayers, and
tears, but at length, his own most precious body and blood, the church here
prays, that the great propitiatory sacrifice may he had in everlasting remem-
brance before God, and the merits of it be continually pleaded in arrest of
judgment, and accepted for herself and her children.
" 4. Grant thee according to thine own heart, and fulfil all thy counsel."
The desire of Christ's heart, and the counsel of his will was, that he
might die for our sins, and rise again for our justification; that the Gospel
might be preached, the Gentiles called, the Jews converted, the dead raised,
and the elect glorified. That this his " desire might be granted," and this
his " counsel be fulfilled," the church of old prayed ; and the church now
prayeth for the accomplishment of that which yet remains to be accom-
plished.
" 5. We will rejoice in thy salvation, and in the name of our God we
will set up 02ir banners: the Lord fulfil all thy petitions."
The joy of the church is the salvation of Christ; and the joy of every
individual is in the application of that salvation to himself, and all around
him. In the name of Jesus, and under the banner of the cross, the armies
of the faithful undertake and carry on all their enterprises against the world,
the flesh, and the devil. The prospect of the glorious fruits of Christ's
victory caused the church to redouble her prayers, that he might be heard
in his " petitions" for mankind, and might see of the travail of his soul.
" 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."
The assurance of the ancient church was built on the prophecies going
before concerning the salvation of Messiah. Our assurance is strengthened
by the actual performance of so great a part of the counsel of God. We
know that the Lord has "saved his Anointed;" that his Anointed saveth
all who believe and obey him, from their sins; and therefore, we doubt not,
but that by " the strength of his right hand," or by the excellency of his
power, he will finally save them from death, and rescue them from the
grave.
"7. Some trust in chariots, and some in horses; but we will remember
the name of the Lord our God."
This should be the resolution of every Christian king and people, in the
day of battle. And, in the spiritual war, in which we are all engaged, the
first and necessary step to victory is, to renounce all confidence in the wis-
dom and strength of nature and the world; and to remember, that we can
do nothing, but in the name, by the merits, through the power, and for the
sake of Jesus Christ, our Lord and our God.
"8. They are brought down and fallen ; but we are risen, and stand up-
right."
This was eminently the case, when the pride and power of Jewish infi-
delity and pagan idolatry fell before the victorious sermons and lives of the
humble believers in Jesus: this is the case in every conflict with our
spiritual enemies, when we engage them in the name, the Spirit, and the
8
86 A COMMENTARY Psalm XXI.
power of Christ : and his will be the case at the last day, when the world,
with the prince of it, shall be " brought down, and fall ; but we, risen"
from the dead, through the resurrection of our Lord, shall "stand upright"
in the courts of heaven, and sing the praises of him who getteth us all our
victories.
" 9. Save, Lord : let the king hear us when we call."
Thus the Psalm concludes, as it began, with a general "Hosanna" of
the church, praying for the prosperity and success of the then future Mes-
siah, and for her own salvation in him, her King ; who from the grave and
gate of death, was, for this end, to be exalted to the right hand of the Ma-
jesty in the heavens, that he might hear, and present to his Father the
prayers of his people, "when they call upon him."
PSALM XXL
ARGUMENT.
This is one of the proper Psalms which the church hath appointed to be used
on Ascension-day, and wherein, 1 — 6. she celebrates the victory of her
Redeemer, and the glory consequent thereupon ; she prophesies, 7. the
stability of his kingdom, and, 8 — 12. tlie destruction of the enemies thereof;
concluding with a prayer for his final triumph and exaltation ; the celebra-
tion of which, with everlasting hallelujahs, will be her employment in heaven.
" I. The king shall joy in thy strength, O Lord; and in thy salvation
how greatly shall he rejoice !"
The joy of Christ himself, after his victory, is in the strength and salva-
tion of Jehovah, manifested thereby. Such ought to be the joy of his dis-
ciples, when God hath enabled them to vanquish their enemies, either tem-
poral or spiritual ; in which latter case, as they are called kings, and said
to reign with Christ; so they are in duty bound to acknowledge, that they
reign by him : " He that glorieth," whatever the occasion be, " let him
glory in the Lord."
" 2. Thou hast given him his heart's desire, and hast not withholden the
request of his lips."
The desire of Christ's heart was his own resurrection and exaltation,
for the benefit of his church: and now he ever liveth to make "request
with his lips," for the conversion and salvation of sinners. Such desires
will be granted, and such requests will never be withholden. Let us be
careful to frame ours after that all-perfect model of divine love.
"3. For thou preventest him with the blessings of goodness; thou set-
test a crown of pure gold on his head."
The Son of God could not be more ready to ask for the blessings of the
Divine goodness, than the Father was to give them: and his disposition is
the same towards all his adopted sons. Christ, as king and priest, weareth
a crown of glory, represented by the purest and most resplendent of metals,
gold. He is pleased to esteem his saints, excelling in diflerent virtues, as
the rubies, the sapphires, and the emeralds, which grace and adorn that
crown. Who would not be ambitious of obtaining a place therein !
"4. He asked life of thee, awe? thou gavest it him, even length of days
for ever and ever."
The life asked by Christ was, not a continuance in this valley of tears,
but that new and eternal life, consequent upon a resurrection from the dead.
For thus his petition was granted in " length of days, for ever and ever."
He died no more ; death had no " more dominion over him." Whose disci-
ples then are they, that wish only to have their days prolonged upon the
earth, forgetful of the life which is hid with Christ in God 1
"5. His glory ^zs great in thy salvation: honour and majesty has t thou
laid upon him."
Day IV. M. P. ON THE PSALMS. 87
What tongue can express the " glory, honour, and majesty," with which
the King of righteousness and peace was invested upon his ascension ;
when he took possession of the throne prepared for him, and received the
homage of heaven and earth 1 The sacred imagery in St. John's Revela-
tion sets them before our eyes in such a manner, that no one can read the
description, whose heart will not burn within him, through impatient desire
to behold them. See Rev. ch. iv. vii. xix. xxi. xxii.
" G. For thou hast made him most blessed, Heb. set him to be blessings,*
for ever : thou hast made him exceeding glad with thy countenance."
Christ, by his death and passion, having removed the curse, became the
fountain of all blessings to his people, in time and eternity, being himself
the blessing promised to Abraham, and the object of the patriarchal bene-
dictions. The joy communicated to the humanity of our Lord from the
Divine nature, shall be shed abroad on all his saints, when admitted to view
the " countenance of God" in the face of Jesus Christ. Then they shall
enter into " the joy of their Lord."
"7. For the king trusteth in the Lord, and through the mercy of the
Most High he shall not be moved."
The throne of Christ, as maa, was erected and established, by his trust
and confidence in the Father, during his humiliation and passion. Faith ia
God, therefore, is the way that leadeth to honour and stability. " Look at
the generations of old, and see : did ever any trust in the Lord, and was
confounded 1" Eccles. ii. 10.
" 8. Thine hand shall find out all thine enemies ; thy right hand shall find
out those that hate thee."
The same right hand of Jehovah is glorious in power to save his people,
and to destroy his enemies ; to convert the Gentiles, and to crush the Jews ;
to exalt the faithful to heaven, and cast down the unbelieving to hell ;
neither is there any treason against the King of heaven, which shall not be
dragged forth into the light, made manifest, judged, and condemned. Let
thy hand, O Lord, be upon our sins, to destroy them ; but upon us, to
save us.
" 9. Thou shall 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."
" The time of God's anger" often begins in this life, especially towards
the close of it, when an evil conscience within, like a flame confined in an
" oven," torments the sinner, as a prelude to punishments future and un-
known, which the "wrath" of God is preparing to inflict on the incorrigi-
ble and impenitent. Let us so meditate on this sad scene, that we may
have no part in it.
" 10. Their fruit shall thou destroy from the earth, their seed from among
the children of men."
A day is coming, when all the " fruits" of sin, brought forth by sinners,
in their words, their writings, and their actions, shall be "destroyed;"
yea, the tree itself, which had produced them, shall be rooted up, and cast
into the fire. The "seed" and posterity of the wicked, if they continue
in the way of their forefathers, will be punished like them. Let parents con-
sider, that upon their principles and practices may depend the salvation or
destruction of multitudes after them. The case of the Jews, daily before
their eyes, should make them tremble.
"11. For they intended evil against thee ; they imagined a mischievous
device, which they are not able to perform."
Vengeance came upon the Jews to the uttermost, because of their in-
tended malice against Christ. They, like Joseph's brethren, "thought
evil against him ;" but "they were not able to perform it; for God iijeant
* " Nam pnsuisti euin in secula benediceiiduin." Houhlgant. Compare Gen. xii. 3. Bishop
Loieth, in Merrick' 3 Aimotatiom.
88 A COMMENTARY Psalm XXII.
it unto good, to bring to pass, as it is this day, to save much people alive,"
Gen. i. 20. So let all the designs of ungodly men against thy church, O
Lord, through thy power of bringing good out of evil, turn to her advantage :
and let all men be convinced that no weapon formed against thee can
prosper.
" 12. Therefore shalt thou make them turn their back, or, thou shalt set
them as a butt, luhen thou shall make ready thbie arrows upon thy strings,
against the face of them."
The judgments of God are called his " arrows," being sharp, swift, sure,
and deadly. What a dreadful situation to be set as a mark, and "butt,"
at which these arrows are directed ! View Jerusalem encompassed by the
Roman armies, without, and torn to pieces by the animosity of desperate
and bloody factions within. No farther commentar}' is requisite upon this
verse. " Tremble, and repent," is the inference to be drawn by every
Christian community under heaven, in which appears the symptoms of
degeneracy and apostacy.
*' 13. Be thou exalted. Lord, in thine own strength ; so will we sing and
praise thy power."
The church concludes with a joyful acclamation to her Redeemer, wish-
ing for his "exaltation in his own strength," as God, who was to be
abased in much weakness, as man. We still continue to wish and praj^ for
his exaltation over sin, in the hearts of his people by grace, and finally over
death, in their bodies, by his glorious power at the resurrection. The
triumph over sin we sing in psalms, and hymns, and spiritual songs, upon
earth ; that over death we shall praise with everlasting hallelujahs, in
heaven.
FOURTH DAY.— EVENING PRAYER.
PSALM XXIL
ARGUMENT.
This Psalm, which the church hath appointed to be used on Good Friday, as
our Lord uttered the first verse of it, when hanging on the cross, consistetli
of two parts. The former, 1 — 21. treateth of the passion ; the latter, 22 — 31.
celebrateth the resurrection of Jesus, with its effects. 1 — 2. He complaineth
of being forsaken ; 3 — 6. acknowledgeth the holiness of the Father, and
pleadeth the former deliverances of the church; 6 — 8. describeth his humi-
liation, with the taunts and reproaches of the Jews; 9 — 11. expresseth his
faith, and pra3'eth for help ; 12 — 18. particularizetli his sufferings ; 19 — 21.
repeateth his supplications ; 22 — 25. declareth his resolution to praise the
Father for his deliverance, and exhorteth his church to do the same :26 — 31.
prophesieth the conversion of the Gentile world to the faith and worship of
the true God.
" 1. My God, my God, why hast thou forsaken me ? Why art thou so
far from helping me, and from the words of my roaring?"
Christ, the beloved Son of the Father, when hanging on the cross, com-
plained in these words, that he was deprived, for a time, of the Divine
presence and comforting influence, while he suffered for our sins. If the
Master thus underwent the trial of a spiritual desertion, why doth the dis-
ciple think it strange, unless the light of heaven shine continually upon his
tabernacle'? Let us comfort ourselves, in such circumstances, with the
thought, that we are thereby conformed to the image of our dying Lord, that
Sun which set in a cloud, to arise without one.
"2. O my God, I cry in the day time, but thou hearest not; and in the
night season, and am not silent."
Even our Lord himself, as man, prayed, " that if it were possible, the cup
DatIV. E. p. ON THE PSALMS. 89
might pass froith him;" but God had ordained otherwise, for his own glory,
and for man's salvation. " Day and night," in prosperity and adversity,
livino- and dyino-, let us not be "silent," but cry for deliverance ; always
remembering to add, as Christ did, "Nevertheless, not my will, but thine
be done." Nor let any man be impatient for the return of his prayers, since
every petition preferred even by the Son of God himself was not granted.
" 3. But thou art holy, thou that inhabitest the praises of Israel."*
Whatever befalleth the members of the church, the head thereof here
teacheth them to confess the justice and holiness of God, in all his proceed-
ings; and to acknowledge, that whether heexalteth or humbleth his people,
he is to be praised and glorified by them.
"4. Our fathers trusted in thee : they trusted, and thou didst deliver them."
"Trust" in God is the way to "deliverance;" and the former instances
of the Divine favour are so many arguments why we should hope for the
same; but it may not always be vouchsafed, when we expect it. The pa-
triarchs and Israelites of old were often saved from their enemies : the holy
Jesus is left to languish and expire under the malice of his. God knows
what is proper for him to do, and for us to suffer; we know neither. This
consideration is an anchor for the afflicted soul, sure and steadfast.
" 5. They cried unto thee, and were delivered : they trusted in thee, and
were not confounded."
No argument is of more force with God, than that which is founded upon
an appeal to his darling attribute of mercy, and to the manifestations of it
formerly made to persons in distress; for which reason it is here repeated
and dwelt upon. They who would obtain grace to help in time of need,
must " cry" as well as " trust." The " prayer of faith" is mighty with
God, and (if we may use the expression) overcometh the Omnipotent.
" 6. But I am a worm, and no man ; a reproach of men, and despised of
the people."
He who spareth all other men, spared not his own Son ; he spared not
him, that he might spare them. The Redeemer of the world scrupleth not
to compare himself, in his state of humiliation, to the lowest reptile which
his own hand formed, a " worm," humble, silent, innocent, overlooked,
oppressed, and trodden under foot. Let the sight of this reptile teach us
humility.
" 7, 8. All they that see me, laugh me to scorn : they shoot out the lip,
they shake the head, saying. He trusted on the Lord, that he would deliver
him : let him deliver him, seeing he delighted in him."
This was literally fulfilled, when Messiah hung upon the cross, and the
priests and elders used the very words that had been put into their mouths
by the Spirit of prophecy so long before. Matt, xxvii. 41 — 43. "The
chief priests mocking him, with the scribes and elders, said. He trusted in
God; let him deliver him now, if he will have him." O the wisdom and
foreknowledge of God ! the infatuation and blindness of man ! The same
are too often the sentiments of those, who live in times when the church and
her righteous cause, with their advocates, are under the cloud of persecution,
and seem to sink beneath the displeasure of the powers of the world. But
such do not believe, or do not consider, that, in the Christian economy, death
is followed by a resurrection, when it will appear, that God forsaketh not
them that are his, but they are preserved forever.
" 9, 10. But thou art he that took me out of the womb ; thou didst make
me hope, when I was upon my mother's breasts. I was cast upon thee from
the womb : thou art my God from my mother's belly."
This was eminently the case of Christ, who was the Son of God in a
sense, in which no other man ever was. But in him we are all children of
* Or, perhaps, as Bishop Lovvth renders it, " Thou that inhabitest 'lHI^V'
a^'^}^^^\ the in-udiations, the glory of Israel." See Merrick's Annotations on the
Fsalms, p. 43.
8*
90 A COMMENTARY Psaim XXH.
God by adoption : we are all in the hands of a gracious Providence from the
womb; and into those hands must we commend ourselves, when about to
depart hence. To whom else, then, should we have recourse for support
and consolation, in the day of calamity and sorrow?
" 11. Be not far from me, for trouble is near ; for ikere is none to help."
From the foregoing considerations, namely, from the holiness of God, ver.
3. from the salvation vouchsafed to the people of old time, ver. 4, 5. from
the low estate to which Messiah was reduced, ver. G, 7, 8. and from the
watchful care of the Father over him, since his miraculous birth, ver. 9, 10.
from all these considerations, he enforceth his petition for help, during his
unparalleled sufferings, when "all forsook him and fled." Let us treasure
up these things in our hearts, against the hour when " trouble shall be near,
and there shall be none to help :" when all shall forsake us, but God, our
conscience, and our prayers.
" 12, 13. Many bulls have compassed me : strong bulls of Basban have
beset me round. They gaped upon me with their mouths, as a ravening and
a roaring lion."
From the 11th verse to the 19th the sufferings of the holy Jesus are de-
scribed, in terius partly figurative, and partly literal. A lamb in the midst
of wild " bulls and lions" is a very lively representation of his meekness
and innocence, and of the noise and fury of his implacable enemies. " Ba-
sban" was a fertile country. Numb, xxxii. 4, and the cattle there fed, were
fat and "strong," Deut. xxxii. 14. Like them, the Jews, in that good land,
"waxed fat and kicked," grew proud and rebelled; "forsook God that
made them, and lightly esteemed the Rock of their salvation." Let both
communities and individuals, when blessed with peace, plenty, and prospe-
rity in the world, take sometimes into consideration this flagrant instance of
their being abused, with the final consequence of such abuse.
" 14, 15. I am poured out like water, and all my bones are out of joint,
or, sundered ; my heart is like wax, it is melted in the midst of my bowels.
My strength is dried up like a potsherd, and my tongue cleaveth to my
jaws ; and thou hast brought me into the dust of death."
For our sakes Christ yielded himself, like " water," without resistance,
to the violence of his enemies; suffering his "bones," in which consisteth
the strength of the frame, to be distended and dislocated upon the cross ;
while, by reason of the fire from above, to the burning heat of which this
paschal Lamb was exposed, his heart dissolved and melted away. The
intenseness of his passion, drying up all the fluids, brought on a thirst, tor-
menting beyond expression ; and, at last, laid him low in the grave. Never,
blessed Lord, was love like unto thy love ! Never was sorrow like unto
thy sorrow ! Thy spouse and body mystical, the church, is often, in a de-
gree, conformed unto thee; and as thou wert, so is she in this world.
" IG. For dogs have compassed me: the assembly of the wicked have
enclosed me: they pierced my hands and my feet."
Our Lord, who compared himself above, ver. 12. to a lamb in the midst of
bulls and lions, here setteth himself forth again under the image of a hart,
or hind, roused early in the morning of his mortal life, hunted and chased all
the day, and in the evening pulled down to the ground, by those who " com-
passed" and " enclosed" him, thirsting and clamouring for his blood, crying,
"Away with him, away with him! crucify him, crucify him !" And the
next step was, the " piercing his hands and his feet," by nailing them to
the cross. How often, O thou Preserver of men, in thy church, thy minis-
ters, and thy word, art thou thus compassed, and thus pierced?
" 17. I may tell all my bones : they look and stare upon me."
The skin and flesh were distended, by the posture of the body on the cross,
that the bones, as through a thin veil, became visible, and might be counted ;*
* " Qui macilnnti sunt, sic habent ossa prominentia, ut facile omnia possint tactu secerni et
numerari. David, quatenus Ii.tc ei couveniunt, dicere lioc jiotuit de ce fuga et molestiis enia-
ciato. SedChristus aptiusita loqui poterat, quod magis ernaciatus esset.et corpora iiudoatque
in cruce distento, magis adparerent ossa." Lc Clerc, cited by Bia/iop Lowth, in Merrick's Annot.
Day IV. E. P. ON THE PSALMS. 91
and the holy Jesus, forsaken and stripped, naked and bleeding, was a spec-
tacle to heaven and earth. . Look unto him, and be ye saved, all ye ends of
the world !
" 18. They part my garments among them, and cast lots upon my ves-
ture."
"The soldiers, when they crucified Jesus, took his garments, and made
four parts, to every soldier a part; and also his coat; now the coat was
witiiout seam, woven from the top throughout. They said therefore among
themselves, Let us not rend it, but cast lots for it, whose it shall be : that
the Scripture might be fulfilled, which sailh. They parted my raiment among
them, and for my vesture did they cast lots," John xix. 23, 24.
"19. But be not thou far from me, Lord : O my strength, haste thee
to help me."
The circumstances of the passion being thus related, Christ resumes the
prayer with which the Psalm begins, and which is repeated ver. 10, 11.
The adversary had emptied his quiver, and spent all the venom of his
malice ; Messiah therefore prayeth for a manifestation of the power and
favour of Heaven on his side in a joyful and glorious resurrection. And to
a resurrection from the dead every man will find it necessary to look for-
ward for comfort.
" 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, or,
and hear thou me from the horns of the unicorn."
The wrath of God was the " sword," which took vengeance on all men,
in their representative ; it was the "flaming sword," which kept man out
of paradise ; the sword, to which it was said, at the time of the passion —
" Awake, O sword, against my shepherd, and against the man that is my
fellow, saith the Lord of hosts : smite the shepherd, and the sheep shall
be scattered," Zech. xiii. 7. "Matt. xxvi. 31. The ravening fury of the
" dog," the " lion," and the " unicorn," or " oryx," a fierce and untameable
creature of the stag kind, is made use of to describe the rage of the Devil
and his instruments, whether spiritual or corporeal. From all these Christ
supplicates the Father for deliverance. How great need have we to sup-
plicate for the same through him !
" 22. 1 will declare thy name unto my brethren : in the midst of the
congregation will I praise thee."
The former part of the Psalm we have seen to be prophetical of the pas-
sion. The strain now changes to an epinikion, or hymn of triumph, in the
mouth of the Redeemer, celebrating his victory, and its happy consequences.
This verse is cited by the Apostle, Heb. ii. 11. " Both he that sanctified
and they who are sanctified all of one : for which cause He is not ashamed
to call them brethren, saying, I will declare thy name unto my brethren,"
&c. And accordingly, when the deliverance, so long wished, and so
earnestly prayed for, was accomplished by the resurrection of Jesus from
the dead, he "declared the name of God," by his Apostles, to all his
" brethren ;" and caused the church to resound with incessant praises and
hallelujahs ; all which are here represented as proceeding from the body,
by and through him who is the head of that body.
" 23. j" Ye that fear the Lord, praise him ; all ye the seed of Jacob, glorify
him ; and fear him, all ye the seed of Israel."
If Christ arose from the dead, to declare salvation to his brethren, and to
glorify God for the same, how diligent ought we to be in doing the former;
how delighted in the performance of the latter ! Messiah first addresseth
* Heb. ^n'TTI' "*!/ unitedone. " May it relate to anything more than ^ty^J ? The human
nature united with the Divinity in the person of Christ? Qucere." Bishop Lowth, in Merrick's
Annotations.
t Bishop Lowth is of opinion, that this verse and the following are the "song" of praise,
which in the verse preceding, the speaker says, he will utter " in the congregation." Tlie in-
troduction of it, as his Lordship justly observes, gives a variety to the whole, and is liighly
poetical. Merrick's Jlnnotations.
93 A COMMENTARY Psalm XXII.
himself to his ancient people, " the seed of Jacob," to whom the gospel was
first preached. How long, O Lord, holy and true, shall thy once highly
favoured nation continue deaf to this gracious call of thine ? " All ye seed
of Jacob, glorify him; and fear him all ye 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."
The great subjects of praise and thanksgiving in. the church, are the suf-
ferings of the lowly and afflicted Jesus, and the acceptance of those suffer-
ings by the Father, as a propitiation for the sins of the world ; which ac-
ceptance was testified by raising him from the dead ; inasmuch as the
discharge of the surety proved the payment of the debt. The poor and
afflicted brethren of Christ may take comfort from this verse; for if they
suffer in his spirit, they will be raised in his glory.
" 25. My praise skull be of thee in the great congregation : I will pay my
vows before them that fear him."
The vow of Christ was, to build and consecrate to Jehovah a spiritual
temple, in which the spiritual sacrifices of prayer and praise should be con-
tinually offered. This vow he performed after his resurrection by the
hands of his Apostles, and still continueth to perform, by those of his minis-
ters, carrying on the work of edification in "the great congregation" of
the Gentile Christian church. The two vows of Christ cannot fail of being
performed. Happy are they, whom he vouchsafeth to use as his instru-
ments in the performance of them.
" 26. The meek shall eat and be satisfied : they shall praise the Lord
that seek him : your heart shall live for ever."
A spiritual banquet is prepared in the church for the meek and lowly of
heart; ttie bread of life and the wine of salvation are set forth in the word
and sacraments; and they that hunger and thirst after righteousness shall
be "satisfied" therewith: they "who seek" the Lord Jesus in his ordi-
nances, ever find reason to "praise him ;" while, nourished by these noble
and heavenly viands, they live the life, and work the works of grace, pro-
ceeding still forward to glory; when their "hearts shall live for ever" in
heaven.
"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."
The great truth of man's creation and fall, with the promise of a Re-
deemer to come, were " forgotten" by the nations, after their apostacy from
the true God, and the one true religion ; but were, as we may say, recalled
to their " remembrance" by the sermons of the apostles, and the writings
of Moses and the prophets, translated and spread among them. By these
they were converted to the faith, and now compose the holy church univer-
sal throughout the world ; being the glorious proofs and fruits of the resur-
rection of Jesus from the dead.
"28. For the kingdom is the Lord's; and he is the governor among the
nations."
There is good reason why the nations should worship Christ, and throw
away their idols; since in his hands, not in theirs, is the government of
the world. Upon his ascension he was crowned King of kings and Lord
of lords ; he ruleth in the church by his Spirit ; and blessed are the hearts
that are his willing subjects in the day of his power.
" 29. All they that be fat upon the 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."
It was said above, ver. 26. " the meek," the poor, and lowly, " shall eat
and be satisfied." It is here foretold, that the " fat ones of the earth," the
great, the opulent, the flourishing, the nobles and princes of the world,
should be called in to partake of the feast, and to " worship" God. Rich,
Day IV. E. P. ON THE PSALMS. 93
as well as poor, are invited;* and the iiour is coming, when all ihe race of
Adam, as many as sleep in the "dust" of the earth, unable to raise them-
selves from thenee, quickened and called forth by the voice of the Son of
man, must " bow" the knee to king Messiah.
" 30. A seed shall serve him ; it shall be accounted to the Lord for a
generation."
The apostle informeth us, Rom. ix. 8. that " the children of the promise
were counted for the seed ;" that is, the converts to be made among the
nations by the preaching of the Gospel, according to the promise to Abra-
ham ; these were to constitute the church and family of Christ, the " gene-
ration" of the faithful : these were to take the place, and enjoy the privi-
leo-es of the Jews, cut off because of their unbelief. Lord, enable us to
serve thee all our lives with a service acceptable to thee in Christ Jesus ;
that at the resurrection of the just, we may be numbered in the generation
of thy children.
"31. They shall come, and shall declare his righteousness unto a people
that shall be born, that he hath done this.''''
The promised and expected race shall spring forth at the time appointed,
and proclaim the "righteousness," which is of God by faith, to ages and
generations yet unborn ; who, hearing of that great work, which the Lord
shall have wrought for the salvation of men, will thereby be led to glorify
him in the church, for the same, to the end of time.
Rise, crown'd with lijlit, imperial Salem rise!
Exalt thy tow'rinj? head, and lift thy eyes!
See a long race thy spacious courts adorn ;
See future sons and daughters yet unborn,
In crowding ranks, on every side arise,
Demanding life, impatient for the skies!
See barb'rous nations at thy gates attend.
Walk in thy light and in thy temple bend. Messiah.
PSALM XXIII.
ARGUMENT.
In this Psalm, the '* sheep of God's pasture" address themselves to their great
and good Shepheud, declaring', 1, then- acquiescence and confidence in him;
2, his dihgeiice in feeding them with the food of eternal life; 3, his watch-
ful care in bringing them buck from the ways of error, and conducting them
in the path of truth; 4, his power in saving them from death; 5, his loving-
kindness in vouchsafing his spiritual comforts, during their pilgrimage in an
enemy's country; and 6, they express their hope and trust, that a continua-
tion of that loving-kindness will. enable them to pass through tlie vanities
and vexations of time to the blissful glories of eternity.
" 1. The Lord is my Shepherd, I shall not want."
In these words, which one cannot utter, without feeling the happiness
they were intended to describe, the believer is taught to express his absolute
acquiescence and complacency in the guardian care of the great Pastor of
the universe; the Redeemer, and Preserver of men. With joy he reflects,
that he has a "Shepherd;" and that that Shepherd is Jehovah; one pos-
sessed of all the qualities requisite to constitute the pastoral character in
the highest perfection. For where shall we ever find such unexampled di-
* They are " invited," but they do not so often accept the invitation. And it must be owned,
that 1*TX ^Jt^T are generally mentioned in an unfavourable sense. Bishop Lowth is there-
fore rather inclined to construe the words, as Mr. Fenwick does; all who are "fattened,"
that is, "fed" and " sustained by the earth." The expression then intimates the universality
of the Gospel, which, the apostle says, "was preached to every creature;" a phrase of
similar import. All who would partake the benefits of Christ's passion, must worship
him as a Saviour, before they are called upon to adore him as a Jmige. The bishop thinks,
likewise, that the 23th verse should en/rB occurs in the succeeding
verse; but I think it not essential to the argument, which seems to stand clear and full,
whatever be the meaning of o-'^^* K*T«^T^a-^ /^"-":Wheh. he said, Sacrifice, fccitliou
wouldst not-then he said, Lo, I come to do thy will, O God. He takethaway.tJie firetj ithat Jae
may establish the second." The author of the Anony!m£)i^s,IVQte3 in Mr. Merrick's JVi^notations.
I find, is of this opinion : " It is not certaiji that \\^a qpostlc ^rgues from the wortl a-f»pM. at all."
He quotes the translation of the LXX, as he found it in his copy ; Jays a stress on vvhatJsjn the
Hebrew, but none on the rest ; either knowing it not to be there, or being reatraii)[e4:by,th?|SiJirit
of God, from making use of it." See Appendix to Merrick's Annotations, p 294
12
134 A COMMENTARY Psalm XLI.
" 14. Let them, or, they shall, be ashamed and confounded together that
seek after my soul to destroy it; let them, or, they shall, be driven back-
ward, and put to shame, that wish me evil. 15. Let them, or, they shall,
be desolate for'a reward of their shame, that say unto me, Aha, aha."
The shame, confusion, and desolation to be brought on the Jews, by the
resurrection, exaltation, and power of him, whose blood they thirsted after,
and whom they mocked and insulted, when in his last agonies on the cross,
are here foretold ; and the prophecy hath been punctually fulfilled. But a
more horrible confusion and desolation awaiteth them, and all other impeni-
tent sinners, at the future revelation of the righteous judgment of God;
when vengeance must destroy those whom mercy cannot reclaim. And, to
this ultimate issue of things, the church directeth her views.
" 16. Let all those that seek thee, or, all those that seek thee shall, rejoice
and be glad in thee : let such as love thy salvation, or, such as love thy
salvation shall, say continually. The Lord be magnified."
As the last verses predicted the calamities which should befall the ene-
mies of Messiah, this describeth the unfeigned joy and gladness, springing
up in the hearts of such as love the salvation of Jesus, and evermore mag-
nify his holy name in the church, for the blessing of redemption, " eating
their meat," as the first Christians are said to have done, " with gladriess
and singleness of heart, praising God," Acts ii. 46. _
"17. But I am poor and needy; yet the Lord /AmA;e/A upon me: thou
art my help and my deliverer; make no. tarrying, O my God."
The church, like her Redeemer, is often poor and afflicted in this world,
but Jehovah thinketh upon her, and is solicitous for her support ; she is
weak and defenceless, but Jehovah is her help and her deliverer. With
such a Father, and such a friend, poverty becometh rich, and weakness it-
self is strong. In the mean time, let us remember that he who once came
in great humility, shall come again in glorious majesty. " Make no tarry-
incT, our God;" but " Come, Lord Jesus, come quickly," Rev. xxii. 20.
EIGHTH DAY.— EVENING PRAYER.
PSALM XLI.
ARGUMENT.
The application made of the 9th verse of this Psalm, John xili. 18. showeth
that the prophet is speaking in the person of Messiah. 1 — 3. He declareth
the blessedness of the man that considereth the poor; he prayeth for mercy
and favour; 5 — 9. describeth the behaviour of his adversaries, and of one
person in particular; 10. petitioneth for deliverance; 11, 12. rejoiceth in
hope; and, 13. breaketh out into thanksgiving;.
" 1. Blessed is he that considereth the poor; the Lord will deliver in
time of trouble, Heh. in the day of evil."
As Christ considered us in our state of poverty, so ought we most atten-
tively to consider him in his ; to consider what he suffered in his own per-
son; to discern him suffering in his poor afflicted members; and to extend
to them the mercy which he extended to us. He who was " blessed" of
Jehovah, and "delivered in the evil day," by a glorious resurrection, will
" bless" and " deliver," in like manner, such as, for his sake, love and re-
lieve their brethren.
" 2. The Lord will preserve him and keep him alive, or, revive him ;
and he shall be blessed upon the earth : and thou wilt not deliver him unto
the will of his enemies."
The compassionate and charitable disciple of the holy Jesus is often won-
DatVIII. E. p. ON THE PSALMS. 135
derfully " preserved," and rendered prosperous even in this world; but his
greatest comfort is, that, like his Master, he shall one day be " revived,"
to inherit the " blessing," in a better country, where no " enemy" can ap-
proach to hurt or molest him.
"3. The Lord will strengthen him upon the bed of languishing; thou
wilt make all his bed in his sickness."
An exemption from sorrow and sickness is not promised to the children
of God ; but strength and comfort are given unto them from above, to sup-
port and carry them through their trials ; and they who, in the days of their
health, have, by their alms, given rest to the bodies, or, by their counsels,
restored peace to the consciences of others, shall have the bed of pain
made easy under them by the hand of their heavenly Father.
" 4. I said, Lord, be merciful unto me : heal my soul ; for I have sinned
against thee."
Every son of Adam may, and ought, in these words, to acknowledge his
sin, and to entreat for mercy and grace to heal the disorders of his nature.
If we suppose Messiah ever to have uttered this verse in his devotions, as
we know he applied the 9th verse to his own case, it is obvious that he
must be understood to confess the sins, not of his own righteous person,
but of the nature he had assumed, in order to cleanse and purify it, by his
sufferings. See above, Psalm xl. 12.
" 5. Mine enemies speak evil of me ; When shall he die, and his name
perish?"
Here we may undoubtedly consider the poor and lowly Jesus in the day
of his humiliation, when he was daily and hourly calumniated by his ad-
versaries : when restless and impatient at beholding him still alive, they
said — "What do we, for this man doth many miracles'? If we let him thus
alone, all men will believe on him: Perceive ye how ye prevail nothing?
behold, the world is gone after him," John xi. 47. xii. 19, and when grown
more furious and clamorous, they cried, " Away with him, away with him,
crucify him, crucify him." How many, with the same bitterness of spirit,
" speak evil" continually of his doctrines, his church, his ordinances, and
his ministers ; in effect saying, " When shall he die, and his name pe-
rish?"
" 6. And if he come to see me, he speaketh vanity: his heart gathereth
iniquity to itself; ivhen he goeth abroad, he telleth z7."
Thus the enemies of Christ " sent out spies, who should feign them-
selves just men, that they might take hold of his words, that so they might
deliver him into the power and authority of the governor," Luke xx. 20.
Thus Judas sat down at the last supper, all the while meditating the de-
struction of his Master; till at length, rising from the table, and going
abroad, he put his design into execution: and thus the mystical body of
Christ frequently suffers, as his natural body once did, by means of hypo-
crites and traitors.
" 7. All that hate me whisper together against me: against me do they
devise my hurt. 8. An evil disease, say they, Heb. a word, or matter, of
Belial, namely, the crimk charged upon him, cleaveth fast unto him : and now
that he lieth, he shall rise up no more."
The whispers of the Pharisees, the counsels of the Sanhedrim, and their
taunts and scoffs at the blessed Jesus, when on the cross " numbered with
the transgressors," nor ever expected to " arise" again from the dead, are
here most significantly and plainly pointed out. The same weapons are
frequently employed against the servants of Christ; but let them not be, on
that account, discouraged from following their Master.
" 9. Yea, mine own familiar friend, in whom I trusted, which did eat of
my bread, hath lifted up his heel against me."
"I speak not of you all," saith our Lord to his disciples; "I know
whom I have chosen ; but that the Scripture may be fulfilled. He that eateth
bread with me, hath lifted up his heel against me," John xiii. 18. The
136 A COMMENTARY Psalm XLII.
sufferings of the church, like those of her Redeemer, generally begin at
home : her open enemies can do her no harm, until her pretended friends
have delivered her into their hands : and, unnatural as it may seem, they
who have waxed fat upon her bounty, are sometimes the first to "lift up
the heel" against her.
" 10. But thou, Lord, be merciful unto me, and raise me up, that I
may requite them, or, and 1 shall requite them."
The holy Jesus here maketh his prayer unto the Father, for the accom-
plishment of the promised resurrection, and foretelleth the righteous judg-
ment that would be executed on his enemies, after their rejection of the
gracious offers made them by the apostles in his name, notwithstanding all
that they had said and done against him. Then the kingdom of God waff
taken from them, and their house was left unto them desolate. The hour is
coming, when the church shall arise to glory, and all her enemies shall be
confounded.
"11. By this I know that thou favourest me, because mine enemy doth
not triumph over me. 12. And as for me, thou upholdest me in mine in-
tegrity, and settest me before thy face for ever."
The Christian, like his Master, must expect sorrow and tribulation, but he
is not thereby deprived of the " favour" of heaven ; his spiritual enemies,
whatever trouble they may give him, yet do not " triumph" over him; he
is preserved in his " integrity," and his reward will be the " vision" of
God. For the exaltation, therefore, of our Lord Jesus Christ, and of all
believers in, by, and through him.
"13. Blessed he the Lord God of Israel from everlasting, and to ever-
lasting. Amen, and Amen."
PSALM XLIL
ARGUMENT. .
Diivid, by Absalom's rebellion, driven from Jerusalem to the coanti-y beyond
Jordan, is there supposed to have indited this Psalm ; which, as it is appli-
cable to the case of our Lord, in bis state of sojourning and suffering on
earth, for our sins; as also that of the church under persecution, or that of
any member thereof, when deprived of the opportunities of public vvorsliip;
so doth it, in tiie most beautiful and pathetical strains, describe the vicissi-
tudes of joy and sorrow, of liope and despondency, which succeed each
other in the mind of the Christian pilgrim, while, exiled from the Jerusalem
above, he suffereth affliction and tribulation in tliis valley of tears. Tlie last
is the application chiefly made in tiie comment, as it is the most general and
useful one; the others naturally offer themselves, being coincident with, or
subordinate to it.
"1. As the heart panteth after the water brooks, so panteth my soul af-
ter thee, God."
The thirst which the " hart" experienceth, when chased in sultry wea-
ther over the dusty plains, is here set before us, as a representation of that
ardent desire after the waters of eternal comfort, which the temptations, the
cares, and the troubles of the world produce in the believing soul. Happy
they who feel this desire, and fly to the well of life, that it may be satis-
fied. " Blessed are they that thirst after righteousness, for they shall be
filled," Matt. v. 6.
" 2. My soul thirsteth for God, for the living God : when shall I come
and appear before GodT'
Whoever considers what it is to " appear before God ;" to behold the
glorious face of Jesus; to contemplate a beauty which never fadeth; to be
enriched by a beneficence which can never be exhausted, and blessed in a
love unmerited and infinite; will find abundant reason to say, again and
again, " My soul thirsteth after God ;" why is the time of my banishment
Day VIII. E. p. ON THE PSALMS. 137
prolonged; when shall the days of ray pilgrimage have an end; "when
shall I come and appear before God?"
" 3. My tears have been my meat day and night, while they continually
say unto me, Where is thy God ?"
So long as soul finds herself absent from him whom she loveth, sorrow
is still he'r portion, as well in the day of worldly prosperity, as in the night
of adversity. And this sorrow is greatly aggravated by the taunts ot the
enemy ; who, because the promise is delayed, and she suffereth affliction in
the mean season, ridiculeth and insulteth her faith and hope as vain and
groundless; intimating that God hath forsaken her, and tempting her to
renounce her principles.
" 4. When I remember these things, I pour out my soul 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 a multitude that kept holy-day."
As the royal prophet, when driven from Jerusalem by Absalom, was
melted into tears at the comparison of his destitute and forlorn situation
with his former glory and happiness, when upon some joyous festival, with
all his subjects about him, he had attended the service of the tabernacle in
the city of God : so the Christian pilgrim cannot but bewail his exile from
the heavenly Jerusalem, out of which sin hath driven him, and doomed him
to wander for awhile in the valley of misery. Led by repentance and faith,
to look back to the place from whence he is fallen, he sighs after the un-
speakable joys of the celestial Zion ; longing to keep a festival, and cele-
brate a jubilee in heaven ; to join in the songs of angels, and bear a part in
the music of hallelujahs."
"5. Why art thou cast, or, bowed, down, O my soul ? and why art thou
disquieted in me ? Hope thou in God : for I shall yet praise him for the
help, or, salvation, of his countenance."
The holy mourner now expostulates with his soul, for suffering herself to
sink into a kind of despondency on account of her afflictions, and the inso-
lent triumph of the adversary ; and, as a sovereign cordial for melancholy,
prescribes "faith" in God, which will show the morning of salvation
dawning, after the night of calamity shall have run its course ; a night,
which cannot be long, and may be very short. When the sun arises, we
cannot be without light; when God turns his countenance towards us, we
cannot be without "salvation."
" 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 Mizar, or, the little hill.
The soul, although exhorted in the last verse to " put her trust in God,"
yet, considering her own infirmity, still continueth to be dejected : the pro-
phet, therefore, confesseth as much ; and maketh his complaint to God,
from whom alone he expecteth comfort; and whom he did not forget, while,
far from the sanctuary, he wandered up and down in the country beyond
Jordan, whither he had fled from the face of Absalom. This world is, to
us, that "country beyond Jordan;" Lord, make us to "remember" thee,
under all the afflictions and tribulations we meet with therein, until,
restored to thy Jerusalem, we shall praise thee in heaven for the mercies
experienced upon earth.
" 7. Deep calleth unto deep at the noise of thy waterspouts ; all thy
waves and thy billows are gone over me."
The prophet describeth the troubles which successively came upon him,
by the vengeance of heaven, from above, "raising up evil against him, out
of his own liouse" and kingdom, from beneath, according to the prediction
of Nathan. 2 Sam. xii. II. The ideas seem to be borrowed from the
general deluge, or, from a stoim at sea, when, at the " sound" of descend-
ing "waterspouts," or torrents of rain, the depths are stirred up, and put
into horrible commotion ; the clouds above calling, as it were, to the waters
below, and one wave encouraging and exciting another, to join their forces,
13*
138 A COMMENTARY Psalm XLII.
and overwhelm the despairing sufferer.* The compass of creation affordeth
not, perhaps, a more just and striking image of the nature and number of
those calamities, which sin hath brought upon the children of Adam.|
"8. Yet the Lord will command his loving-kindness in the day time,
and in the nioht his song shall he with me, and my prayer unto the God of
my life."
The gloomy prospect begins again to brighten, by a ray of hope shooting
through it; and the prophet returneth to his rest and confidence in the
mercy of God : determining, not only to give him thanks in the day of pros-
perity, but as Paul and Silas afterwards did, to sing his praises at midnight,
in adversity and affliction.
" 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. .^s with a
sword in my bones, mine enemies reproach me : while they say daily unto
me. Where is thy God V
He ventureth, notwithstanding, meekly and humbly, upon the strength
of the promises, to expostulate with him, who was the " rock" of his salva-
tion, as to his seeming destitution, while continually oppressed and in-
sulted by the cutting reproaches of the adversary. See above, ver. 3.
These mio-ht be thought to render it in some sort necessary for God to arise
and vindicate his own honour, by the protection and deliverance of his
servant. The Psalmist concludes with that exhortation to his soul, to
trust in God, and to wait for his salvation, which makes the mournful cho-
rus of this beautiful Psalm.
" 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." See above, ver. 5.
PSALM XLin.
ARGUMENT.
This Psalm seemeth to be a continuation of the former, written by David in
the same circumstances, on the same subject, and closing with the same
chorus.
" 1. Judge me, O God, and plead my cause against an ungodly, or, un-
merciful, nation : O deliver me from the deceitful and unjust man."
David, in the same situation as before, appealeth to God against a people
who had driven their sovereign from his capital, to wander, like a fugitive
and vagabond, in the remotest parts of his dominions : against the ;hypo-
crisy of Absalom, and the villany of Ahitophel. The Son of David may
be supposed to make the same appeal against the same nation, for their far
more cruel, treacherous, and iniquitous usage of him, their King and their
God. And the words suit the circumstances of an oppressed church or an
injured prince, of all who suffer for truth and righteousness' sake, or who
groan under the tyranny of their spiritual enemies, the world, the flesh and
the devil.
"2. For thou art the God of my strength ; why dost thou cast me off?
why go I mourning because of the oppression of the enemy ? See above.
Psalm xlii. 9. 3. send out thy light and thy truth : let them lead me ;
let them bring me unto thy holy hill, and to thy tabernacles."
* Thus, as the learned Merrick observes, one river in Homer, " calls upon another," to assist
in oveiwhehning the Grecian hero. And in iEschylus, the lire and sea are said to "swear to-
gether," and to give each other their " pledge of confederacy" against the Grecian army.
t Since this was written, I find the autlior of " Observations on divers passages of Scrip-
ture," agreeing entirely with me in the notion, that David is here describing those waterspouts,
and storms at sea, which were common on the Jewish coast, as we learn from Dr. Shaw.
Observations, p. 324. 1st edit. So Mr. Merrick likewise, irfliis Annotations.
Day IX. M. P. ON THE PSALMS. I39
The- chief desire of the Christian, analogous to that of the prophet in dis-
tress, is to be saved from sin, as well as sorrow ; to be instructed in the
way of righteousness, by the "light" of heavenly wisdom, shining in the
face of Jesus Christ; to see the accomplishment of the promises, in him
who is the "truth ;" and to be " led" by this light and this truth, from the
land of his pilgrimage, to the "holy hill," and the "mansions" of the just,
in the new Jerusalem.
"4. Then will I go unto the altar of God, unto God my exceeding joy,
or, the gladness of my joy : yea, upon the harp will I praise thee, O God,
my God."
The royal prophet, upon his restoration to his throne, was to sacrifice, on
the altar of his God, with the voice of thanksgiving, and to celebrate his
mighty deliverer, in a new song, upon the melodious harp. fThe Christian,
in like manner, foresees a day coming, when sorrow and sighing shall be no
more; when he and his brethren are to be "made kings and priests;"
when they are to reign with their Redeemer for ever; and, upon their
golden harps, tuned to an unison with those of angels, to sing his everlast-
ing praises in the courts of the heavenly temple. Therefore,
" 5. Why ar| thou cast down, O my soul 1 and why art thou disquieted
within me 1 Hope in God : for I shall yet praise him, who is the health of
my countenance, and my God." See above, Psalm xlii. 5.
NINTH DAY.— MORNING PRAYER,
PSALM XLIV.
ARGUMENT.
In this Psalm we have the voice of the church, under persecution, 1 — 3. re-
counting' the mercies of God, vouchsafed to his servants of old time ; 4 — 8.
declaring- lier confidence, tliat she shall experience the same in her present
distress, and shrdl at length overcome, through the power of her Redeemer;
for that notwithstanding her seeming desertions and manifold sufferings,
9 — 16. there is still a faithful remnant, 17 — 22. of those who have not bowed
the knee to Baal, and who cease not, 23 — 26. to cry unto God for mercy
and deliverance.
" 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."
The works wrought of old, by the arm of Jehovah, for the salvation of
his people, are recorded by the Spirit in the Scriptures of truth, that
"through patience and comfoit of those Scriptures," as the Apostle ex-
presseth it, the church and people of God, whensoever oppressed and
afflicted, in any age or countrj^, "may have hope," that the same God will
exert the same power in their behalf. And great is the light, great is the
consolation, which the sacred history, when thus applied, will always
afford to the troubled mind.
" 2. How thou didst drive out the heathen with thy hand, and plantedst
them; how thou didst afflict the people, and cast them out."
If the dispossession of the Canaanites, and the establishment of the
house of Jacob in their land, furnished the distressed church of Israel with
sufficient ground for confidence; how much force hath the argument since
received, by the accomplishment of what was then typified; by the victo-
ries of the true Joshua, or Jesus, by the fall of paganism, and the planta-
tion of the Christian faith in its stead !
" 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."
140 A COMMENTARY Psalm XLIV.
As it sufficiently appears, that the settlement of Israel in the promised
land was the work of God, from the miraculous fall of Jericho; from the
prolongation of the day, at the word of Joshua ; from the slaughter of the
enemy by hailstones from heaven, &c. &c. so was it the first thing which an
Israelite was in duty bound to acknowledge, if he hoped for more mercies
at the hand of God. The Christian, in like manner, begins and ends all
his prayers with an humble and thankful acknowledgment of the free mercy
of God in Jesus Christ; confessing, that he "got not" his title to salvar
tion, nor should enter into the possession of it, by " his own" power or
merit, but by " the right hand and the arm of his Redeemer, and the light
of his countenance, because he had a favour unto him."
" 4. Thou art my King, O God : command deliverances for Jacob."
In these words, the church sums up her argument; as if she had said,
O thou, who, going forth before thy people, hast so often and so wonder-
fully wrought salvation of old time, I still acknowledge thee as my King,
able and willing to save; O manifest yet again thy power, yet again let
me experience thy mercy. Behold, all things are yet at thy command; all
events are at thy disposal. O gracious Saviour, let all work together for
good, to her whom thou lovest.
" 5. Through thee will we push down our enemies ; through thy name
will we tread them under that rise up against us."
The people of God, however persecuted by the powers of the world,
here declare, that their faith faileth not; that the adversary cannot take
from them their holy confidence in God, through whom, and in whose saving
name, whenever he shall think fit to hear their prayers, and to appear in
their cause, they doubt not of obtaining a final victory, and celebrating a
glorious triumph over all their enemies, terrestrial and infernal. Such
should be the hope of every afflicted soul.
" 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."
In spiritual as well as temporal warfare, the appointed means are to be
used, but not "trusted in;" man is to fight, but God giveth the victory ;
and to Him must be ascribed the praise, and the power, and the glory ; that,
as it is written, " He who glorieth, may glory in the Lord." And thus
the Christian church daily singeth, after the example of her blessed and
holy representative, " My soul doth magnify the Lord, my spirit rejoiceth
in God my Saviour."
" 9. But thou hast cast off, and put us to shame; and goest not forth
with our armies."
The church having declared her confidence, founded on the former mer-
cies of God vouchsafed unto her, proceedeth now to describe her pitiable
state under persecution, when the protection of the Almighty seemed, for
a season, to be withdrawn, so that she was no longer able to stand before
her enemies.
"10. Thou makest us to turn back from the enemy; and they which
hate us spoil for themselves."
The first consequence of a victory, gained by the enemies over the friends
of the church, is rapine and sacrilege ; the invasion of her patrimony, and
the plunder of her revenues ; allured by the prospect of which, robbery
hath sometimes entered into the sanctuary, under the mask of reformation.
"11. Thou hast given us like sheep appointed for meat; and hast scat-
tered us among the heathen."
The second calamity which is permitted to fall on the church, in the day
of adversity, is that her people are doomed to sudden and cruel deaths by
sanguinary edicts. A third calamity is that of their being driven, in times
of persecution, from their native country, to wander among strangers and
aliens, or among those in whose communion it is judged unlawful to join.
DAT IX. M. P. ON THE PSALMS. 141
" 12. Thou scllest thy people for nought, and dost not increase thy wealth
by their price."
A fourth misery incident to the people of God, when under persecution,
is, that he permits them to be held cheap and vile, and to be sold into sla-
very by their enemies for little or nothing; a situation far more to be dreaded
than the sword of the executioner.
" 13. Thou makest us a reproach to our neighbours, a scorn and a deri-
sion 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."
The fifth and last bitter fruit of persecution is, that thereby the name,
and truth, and church, and people of God, are exposed to the insolent and
blasphemous scoffs and jeers of infidels; nor is there any circumstance to
a pious soul more grievous and afllictive than this.
" 17. All this is come upon us ; yet have we not forgotten thee, neither
have we dealt falsely in thy covenant. 18. Our heart is not turned back,
neither have our steps declined from thy way; 19. Though thou hast sore
broken us in the place of dragons, and covered us with the shadow of
death."
It is certain that God is provoked, by the sins of a church, to let loose
the fury of the oppressor upon her. This is acknowledged by Daniel in
his prayer, ch. ix. by the three children in the furnace. Song, ver. 5, 6. by
the Maccabean martyrs, suffering under Antiochus, 2 Mace. vii. 18. and by
Cyprian, and others, in the primitive times. It is not less certain, that no
mere man can say, he is free from transgression. The verses now under
consideration, are not, therefore, spoken by the whole church, but by the
faithful remnant; nor do they imply an exemption from all sin, but a stead-
fast perseverance in the profession of God's true religion, from which it is
the aim of persecution to seduce, or to force them. The malice of the tor-
mentors is here compared to the venom of "serpents;" and the state of a
suffering church to the gloom of " death" itself. Happy the soul, that in
the extremity of affliction can with humble confidence thus make her appeal
to God, as having held fast her integrity against all the efforts made to
wrest it from her, and not having suffered the blasts of adverse fortune, by
wearing out patience, to part her from the anchor of faith.
"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 ouf? for he knoweth
the secrets of the heart."
The consideration, that God is greater than our heart, and knoweth all
" things," 1 John iii. 20. ought to be strongly impressed on our minds at
all times ; but more particularly, when we are tempted by the world (as,
one way or other, we all frequently are) to deny our Master, either byword
or deed ; and when we have occasion to call Heaven to witness our up-
rightness under such temptation.
" 22. Yea, for thy sake are we killed all the day long; we are counted
as the sheep for the slaughter."
The sufferings of the martyrs were a sufficient proof that they had not
yielded to the temptations of the enemy. St. Paul, Rom. viii. 36. cites
this verse as predictive of the persecution then beginning to be raised
against the Christians. All may apply it to themselves, who are in circum-
stances of the same nature; and persecution is generally consistent with
itself, contriving by some means or other, to be rid of those who stand in its
way. It is a storm, before which all must either bend or be broken.
"23. Awake, why sleepest thou, O Lord] Arise, cast «s not off for
ever. 24. Wherefore hidest thou thy face, and forgettest our affliction, and
our oppression]"
There is a time, when the triumphs of the adversary, and the afflictions
142 A COMMENTARY Psalm XLV.
of the church, tempt men to think, that the eye of Providence is closed, or
turned awaj', and that the Almighty had ceased to remember their sad es-
tate. But the truth is, that God only giveth his people an opportunity of
feeling their own insufficiency ; and waiteth, till by fervent and importunate
prayer, they solicit his help. For so the holy Jesus slept, while the ship
was covered with the waves; until, awakened by the cries of his disci-
ples, he arose to their assistance, and spoke the tempest into a perfect
calm.
" 25. For our soul is bowed down to the dust; our belly cleaveth unto
the earth."
They who are not brought into this state of humiliation, by outward suf-
ferings, should bring themselves into it by inward mortifications and self-
denial, by contrition and abasement, if they would put up such prayers, as
the Majesty of Heaven will deign to accept and answer; if they would
repeat, with our church, in the spirit of the litany, the concluding verse of
this Psalm —
" 26. Arise, for our help, and redeem us, for thy mercies' sake !"
PSALM XLV.
ARGUMENT.
In this Psalm, which is one of those appointed to be used on Christmas- day;
tlie prophet, after, 1. proposing his subject, proceeds to celebrate King Mes-
siah, 2. for his spiritual beauty and eloquence; 3, 4, 5. his power and victo-
ries; 6. his throne and sceptre; 7. his righteousness and inauguration; 8. his
royal robes, and glorious palace. 9. The church is introduced as his spouse;
her appearance and dress are described; 10, 11, 12. it is foretold, that the
nations shall bring their offerings to her; 13, 14, 15. her attire, her presen-
tation to Christ with her attendant train, and the universal joy and gladness,
occasioned by the solemnization of the nuptials, are set forth. 16. The pro-
phet predicteth the fruits of this divine union, and, 17. the use that should
be made of his sacred epithalanium, by the faithful, from generation to ge-
neration.
"1. My heart is inditing, Heh. boileth, or, bubbleth up, a good matter,
or, the good word : I speak of the things which I have made touching the
King: my tongue is the pen of a ready writer."
" The Spirit of the Lord," saith David elsewhere, 2 Sam. xxiii. 2. " spake
by me, and his word is my tongue." In like manner, we are to conceive
the prophet here to be full of the Divine Spirit, which inspired him with
" the good word," or the glad tidings of salvation. The sacred fire, en-
closed in his heart, expanded itself within, till at length it brake forth with
impetuosity to enlighten and to revive mankind with this glorious predic-
tion " touching the king," Messiah ; and this was uttered by his tongue,
under the guidance of the Spirit, as, in writing, the pen is directed by the
hand that holds it.
" 2. Thou art fairer ttian the children of men : grace is poured into thy
lips : therefore God hath blessed thee for ever."
After a short introduction, the prophet stays not to enter regularly upon
the subject, in the formal way of narration ; but, as if he saw the Divine
Person, whom he was about to celebrate, standing before him, he breaks
out in ecstatic admiration of the second Adam, so dilTerent from all the de-
scendants of the first! Compounded of a soul fair above all created spirits,
and a body pure and perfect, and now brighter than the meridian sun ; being
invested with the unutterable effulgence of the Divine nature. Next
to the spiritual beauty of Messiah, the prophet is astonished (as those
who heard him speak in the days of his flesh afterwards were) at the " gra-
cious words which proceeded out of his mouth, Luke iv. 22. through the
grace poured into his lips." Such honey and milk were under his tongue,
Uax IX. M. P. ON THE PSALMS. ' I43
so delightful and salutary was his doctrine, that even his enemies found
themselves obliged to confess, "never man spake like this man," John vii.
46. His virord instructed the ignorant, resolved the doubtful, comforted the
mourners, reclaimed the wicked, silenced his adversaries, healed diseases,
controlled the elements, and raised the dead. Therefore hath the Father
loved, and exalted, and blessed him for evermore.
" 3. Gird thy sword upon thy thigh, O most mighty ; with thy glory and
thy majesty."
The prophet having described the beauty and the eloquence of the King,
proceedeth now to set forth his power, and to arm him as a warrior for the
battle. The " sword" of Messiah is his Word, which, in the language of
St. Paul, is said to be "quick and powerful, and sharper than any two-
edged sword ;" and is represented by St. John, as " a sharp two-edged
sword," coming out of the "mouth" of Christ, Heb. iv. 12. Rev. i. 16.
With this weapon he prevailed, and thereby made his "glory and majesty"
to be known throughout the world.
" 4. And in thy majesty ride prosperously, because, or, for the sake, of
truth, and meekness, and righteousness ; and thy right hand shall teach
thee terrible, or, wonderful, things."*
Messiah is in these words magnificently described as making his pro-
gress among the nations, seated in his triumphal chariot, adorned with all
the regal virtues, achieving the most astonishing victories, and, by the irre-
sistible might of his power, subduing idolatry and iniquity to the faith and
temper of the Gospel.
" 5. Thine arrows are sharp in the heart of the King's enemies ; whereby
the people fall under thee."
The prophet goes on to represent Messiah as a warrior, completely armed,
and skilful in the use of every weapon. Thus a prince is portrayed, Rev.
vi. 2. " I saw, and behold a white horse, and he that sat on him had a
bow, and a crown was given unto him ; and he went forth conquering and
to conquer." The conquests of Messiah are either those of his word over
sin, or those of his arm over the persecuting powers.
" 6. Thy throne, O God, is for ever and ever : the sceptre of thy kingdom
is a right sceptre."
The battle being fought and the victory gained, we are called to the
consideration of the " throne" and "sceptre" of King'Messiah, whom the
prophet addresseth, as God. His throne is distinguished from the thrones
of this world, by its endless duration ; his sceptre from the sceptre of earthly
potentates, by the unerring rectitude of its administration.
" 7. Thou lovest righteousness, and hatest wickedness : therefore God,
thy God, hath anointed thee with the oil of gladness above thy fellows."
The sermons, the example, and, above all, the death of Christ for the
expiation of sin, demonstrated his love of righteousness and hatred of
wickedness; and "because he humbled himself, and became obedient even
to the death of the cross, therefore God highly exalted him," Phil. ii. 8, 9.
and he was "anointed" to the kingdom, "with the Holy Ghost and with
power" immeasurable ; to the intent that he might bestow, in due propor-
tion, the gifts of heaven on those whom he is not ashamed to call " friends"
and " brethren." And these gifts he did bestow on them, by the emission
of the Spirit, soon after his ascension and inauguration. See the applicji-
tion of these two last verses to Christ, Heb. i. 8.
"8. All thy garments smell of myrrh, aloes, and cassia, out of the ivory
palaces,! whereby they have made thee glad."
* " The sense, perhaps, may be this ; Thy right hand, by its promptness to encounter danger,
shall bring thee acquainted with terrible things: thy right hand shall know its office; by
habitual exercise, shall render thee expert in war, and lead thee on from conquest to con-
quest." Merrick.
t That is, palaces adorned, or inlaid with ivory : as " Ebur atria vestit." Lucan, s. 119.
Mernck.
144 A COMMENTARY Psalm XLV.
From the throne, the sceptre, and the inauguration, the prophet passes
on to the robes and palaces of the King- of glory, declaring, that as the
perfumed garments of an earthly prince scatter through all the royal apart-
ments a grateful fragrance, so from the glorious vestments of our High
Priest and King is diffused the sweet savour of his heavenly graces, filling
those happy regions of joy and gladness where he keeps his residence
above, and, by the communication of the Spirit, refreshing the faithful on
earth with their odours.
" 9. King's daughters were among thy honourable women, or, the splen-
dour of thy train ; upon th}' right hand did stand the queen in the gold of
Ophir."
Such being the divine beauty and heavenly glory of the blessed Person, •
whose nuptials the prophet is now proceeding to describe, it is no wonder
that, upon hearing of his fame, innumerable converts, forsaking the vanities
even of courts and kingdoms, should follow him, ambitious to have the
honour of composing his train ; which in reality was the case upon the
publication of the Gospel. And lo, at "the right hand" of the King, fol-
lowed by this magnificent procession, appears the church, the spouse of the
Lamb, arrayed in the garments of righteousness and salvation, fitly com-
pared, for their inestimable value, and radiant brightness, to the " gold of
Ophir."
"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."
This seemeth to be the voice of God, addressing the church to the follow-
ing effect — thou, whom I have begotten unto a lively hope, by the resur-
rection of Jesus from the dead, and whom I have called out of the world,
to become "the Lamb's wife," hearken diligently to my voice, consider
attentively what I say, and be obedient to my direction ; thou art now enter-
ing into a new state ; let old things pass away ; regard no more thy con-
nections with earth ; but let the love, and, if possible, the very memory of
thy former condition, be obliterated from thy mind ; let all things belong-
ing to the flesh die in thee: then'shalt thou be truly acceptable and dear
in his sight, who, having purchased and betrothed thee to himself, justly
claims thy whole heart, thy undivided love, and thy unlimited service and
adoration.
" 12. And the daughter of Tyre shall be there with a gift; ev^n the rich
among the people shall entreat thy favour."
The accession of the Gentiles, with their offerings and donations, to the
church, is here predicted, under the name of "Tyre," a city in the neigh-
bourhood of Palestine, formerly the glory of the nations, and mart of the
world. See Isa. Ix. and Rev. xxi.
" 13. The King's daughter is all-glorious within : her clothing is of
wrought gold."
The church, in different respects, is sometimes called the spouse, some-
times the sister, and often, as here, the " daughter" of the heavenly King :
the connection formed between them, uniting itself in every relation, and
every affection. Her beauty, so greatly desired and delighted in by Messiah,
is spiritual,; it is the beauty of holiness ; and her clothing is " the righteous-
ness of saints," 1 Pet. iii. 3. Kev. xix. 8.
"14. She shall be brought unto the King in raiment of needlework, or,
embroidery : the virgins her companions that follow her shall be brought
unto thee."
The different graces of the faithful, all WTought in them by the same
Spirit, compose that divine "embroidery," which adorns the wedding-gar-
ment of the church, who is therein presented to the King, attended by her
bride-maids, after the nuptial manner. These areeitherthe single churches,
or holy souls, that accede to, and accompany the spouse, unless we suppose.
Dat IX. M. P. ON THE PSALMS. I45
as some do, that the bride is the Israelitish church, and then the attendants
will represent the Gentiles.
" 15. With gladness and rejoicing shall they be brought : they shall enter
into the King's palace."
The solemnization of this marriage between Christ and the church pro-
duceth a jubilee upon earth, and causeth the streets of the heavenly Jerusa-
lem to resound with hallelujahs. For this the angels tune their golden
harps, while prophets, apostles, martyrs and saints, fill up the universal
chorus of " Blessing, and honour, and glory, and power, be unto him that
sitteth upon the throne, and unto the Lamb, for ever and ever."
" 16. Instead of thy fathers shall be thy children, whom thou mayest
make princes in all the earth."
In this verse the prophet foretelleth the fruit that should spring from the
glorious nuptials, which he hath been celebrating. He assureth the spouse,
that instead of her earthly kindred, whether Jewish or Pagan, which she
was to leave for Christ, should arise an illustrious and royal progeny of be-
lievers, out of whom were to be chosen Christian kings to govern the
world, and Christian bishops to preside in the church. The expression,
"whom thou mayest make princes," may answer to that in the Revela-
tion, ch. i. ver. 6. " And hath made us kings and priests unto God and his
Father." So Mr. Merrick thinks, who beautifully turns the passage, in
his poetical version, as follows : —
No more the patriarchs of thy line
In Time's long records chief shall shine;
Thy greater sons, to empire born,
Its future annals shall adorn.
Thy pow'r deriv'd to them display,
And stretch through earth their boundless sway.
" 17. I will make thy name to be remembered in all generations : there-
fore shall the people praise thee for ever and ever."
By inditing this divine marriage-song, appointed to be sung in the con-
gregation of the faithful, from age to age, the Psalmist hath been, as he
foresaw he should be, the blessed means of celebrating his Redeemer's
name, and inciting the nations of the world to do likewise; nor will he
cease to be so, while the xlvth Psalm continues to be sung in the church
upon earth : that is, while there remaineth a church upon earth, to sing in.
And we, who now do sing it, are witnesses of these things.
PSALM XLVI.
ARGUMENT.
The church, in time of trouble, declares, 1. her trust and confidenee to be in
God, and doubts not, 2, 3. of being preserved safe, by means of this anchor,
in the most stormy seasons ; even then, 4, 5. enjoying' the comforts of the
Spirit, and the presence of Christ in the midst of her. She describes, 6, and
7. exults in, the power and might of her victorious Lord; 8. calling the world
to view and consider his wonderful works. 9. He himself is introduced, as
speaking the nations into peace and obedience. She concludes witii a repe-
tition of ver. 7. in the way of chorus.
" 1. God is our refuge and strength, a very present help in trouble."
As we are continually beset by " troubles," either bodily or spiritual, so
we continually stand in need of a city of " refuge and strength" into which
we may fly and be safe. Religion is that city, whose gates are always open
to the afflicted soul. We profess to believe this : do we act agreeably to
such profession 1
"2. Therefore will not we fear, though the earth be removed, and though
the mountains be carried into the midst of the sea; 3. Though the waters
thereof roar and be troubled, though the mountains shake with the swelling
thereof."
13
146 A COMMENTARY Psalm XL VII.
The church declares her full and firm confidence in God, as her refuge
and strength amidst all the tumults and confusions of the world, the raging
of nations, and the fall of empires. Nay, at that last great and terrible day,
when sea and land are to be confounded, and every mountain and hill
removed for ever; when there is to be "distress of nations, with perplexity,
the sea and the waves roaring;" even then the righteous shall have no
cause to " fear," but rather to "lift up their heads" with joy and triumph,
because then it is that their " redemption draweth nigh." Let us set that
day before us, and try ourselves by that test.
"4. Thtre is a river, the streams whereof shall make glad the city of
God, the holy place of the tabernacle of the Most High. 5. God is in the
midst of her : she shall not be moved : God shall help her, and that right
early ; Heb. when the morning appeareth."
Such is the ground on which the church erects her confidence. Instead
of those waters which overwhelm the world, she has within herself the
fountain of consolation, sending forth rivers of spiritual joy and pleasure ;
and in the place of secular instability she is possessed of a cityfand hill,
which stand fist for ever, being the residence of the Eternal, who, at the'
dawn of the last morning, will finally appear as the protector and avenger
of Israel.
" 6. The heathen raged, the kingdoms were moved : he uttered his
voice ; the earth melted."
How concise, how energetic, how truly and astonishingly sublime ! The
kingdom of Christ being twofold, these words may be applied either to the
overthrow of heathenism, and the establishment of the Gospel ; or to the
destruction of the world, and the erection of Messiah's triumphant throne.
Conquer, O Lord, all our perverse affections, and reign in us, that we may
conquer, and reign with thee.
" 7. The Lord of hosts is with us ; the God of Jacob is our refuge ; Hei.
•an high place for us."
To the " Lord of hosts" all creatures in heaven and earth are subject ; in
"the God of Jacob," the church acknowledges the Saviour of his chosen.
If this person be Immanuel, God with us, of whom can we be afraid ]
" 8. Come, behold the works of the Lord, what desolations he hath
made in the earth. 9. He maketh wars to cease unto the end of the earth :
he breaketh the bow, and cutteth the spear in sunder; he burneth the cha-
riot in the fire."
The church in these words, proposes to us the noblest subjects for con-
templation ; namely, the glorious victories of our Lord, partly gained
already, and partly to be gained hereafter, in order to the final establish-
ment of universal peace, righteousness, and bliss, in his heavenly kingdom.
Then the mighty shall be fallen, and the weapons of war perished for ever.
Hasten, Lord, that blessed day; but first prepare us for it.
" 10. Be still, and know that I am God : I will be exalted among the
heathen, 1 will be exalted in the earth."
In this verse there is a change of person, and Jehovah himself is intro-
duced as commanding the world to cease its opposition, to own his power,
and to acknowledge his sovereignty over all the kingdoms of the nations.
Let our rebellious passions hear this divine edict, tremble, and obey.
" XL The Lord of hosts is with us; the God of Jacob is our refuge."
See ver. 7.
NINTH DAY.— EVENING PRAYER.
PSALM XLVII.
ARGUMENT.
In this Psalm, appointed by the church to be used on Ascension-day, the pro-
phet, 1. calls the nations to celebrate so glorious a festival; and that, on
DAT IX. E. P. ON THE PSALMS. I47
account, 2. of Christ's power, and the mightiness of his kingdom; 3. of his
victories and triumphs tlirough the Gospel ; 4. of the inhei-itance prepared
for his chosen, in the heavenly Canaan, by his own ascension thither ; which,
5. is described under images borrowed from the ascent of the ark into the
holy city and temple ; an occasion on which the Psalm was probably com-
posed. 6, 7. He again "and again exhorts all people to sing the praises of
their God and King, and to sing with the understanding, as well as with the
voice. 8, 9. The Psalm concludes with predicting the establishment of
Christ's kingdom, and the conversion of the Gentile kings and nations to the
faith.
"1.0 clap your hands, all ye people ; shout unto God with the voice of
triumph."
The prophet invites all nations to celebrate the festival of Messiah's ex-
altation, because all nations had a share in the benefits and blessings of that
glorious day. God is to be worshipped with bodily, as well as spiritual
worship : every " hand" should be lifted up to him who formed it, and
every " mouth" should praise him who giveth breath for that purpose.
" 2. For the Lord most high is terrible ; he is a great King over all the
earth."
The church celebrates the ascension of Christ, because then he was
" highly exalted ;" then he became " terrible" to his enemies, all power in
heaven and in earth being committed to him; and then he began to display
the excellent majesty of his universal kingdom, to which he was then inau-
gurated, being crowned "King of kings, and Lord of lords."
" 3. He shall subdue the people under us, and the nations under our
feet."
The consequence of our Lord's ascension was the going forth of the all-
subduing word, under the influence and direction of which the convinced
and converted nations renounced their idols and their lusts, and bowed their
willing necks to the yoke of Jesus. This is that great conquest, fore-
showed by the victories of Joshua, David, and all the faithful heroes of old
time, and foretold in language borrowed from their histories.
" 4. He shall choose our inheritance for us, the excellency of Jacob
whom he loved."
The land of Canaan, emphatically styled " that good land, and the glory
of all lands," was the "excellent inheritance," chosen for the sons of
Jacob, and consigned to them upon the expulsion of the idolatrous nations.
But from that inheritance Israel also hath long since been expelled: and
Christians, by these words, are taught to look to "an inheritance eternal,
and incorruptible, and that fadeth not away :" to those happy and enduring
mansions which the Son of God is gone to prepare for them that love him,
and are beloved of him.
" 5. God is gone up with a shout, the Lord with the sound of a trumpet."
Literally, if applied to the ark, as bishop Patrick paraphrases the verse,
" God is gone up, by the special token of his presence, into that holy place,
with shouts of joy and praise ; the Lord is gone up in a triumphant pomp
with the sound of the trumpet, and all other instruments of music." See
2 Sam. vi. 5. 15. 2 Chron. v. 2. 12, &c. Psalm cxxxii. 8, 9. But spi-
ritually, as applied now by the Christian church, to the ascension of Christ
into heaven, prefigured by that of the ark into the temple — God incarnate is
gone up into that holy place not made with hands; the everlasting doors of
heaven are opened to the King of glory to enter and repossess his ancient
throne : there he is received by the united acclamations of the celestial
armies, by that " shout," that " voice of the archangel, and that trump of
of God," which are to sound again, in the day when he shall "so come, in
like manner, as he went into heaven."*
• " AscenditDeus"— Ascendit area in Jerusalem cum cantu. Propheticfi, ascendit Christus
in coBlum. Bossuct.
148 A COMMENTARY Psalm XLVIII.
" 6. Sing praises to God, sing praises : sing praises unto our King, sing
praises. 7. For God is tiie King of all the earth : sing ye praises with
understanding."
Who can contemplate the glorious triumph of human nature over its
enemies, in the person of our king, risen and ascended, without finding
himself constrained to break forth into joy, and to sing with a thankful
heart, and an elevated voice, the praises due unto his holy name ! These
divine hymns were designed for that purpose. Let us therefore sing them,
and let us sing them "with understanding;" considering by whom they
were indited, and of whom they treat; reflecting that the eternal Spirit is
their author, and their subject the blessed Jesus.
" 8. God reigneth over the heathen : God sitteth upon the throne of his
holiness."
We are never suffered to forget, that the end of Messiah's exaltation to
the right hand of the Majesty in the heavens, was the conversion and salva-
tion of the world; so continually do the prophets and apostles delight to
dwell upon that most interesting topic, the conversion of the " nations" to
the Gospel of Christ. Why do we vainly fancy that we belong to Him,
unless his Spirit " reign" in our hearts by faith 1
" 9. The princes of the people are gathered together, even the people of
the God of Abraham ; for the shields of the earth belong unto God : he is
greatly exalted."
This verse plainly describeth the kings of the Gentiles as acceding to the
church ; as becoming, with their subjects, through faith, " the people of the
God of Abraham," and a part of the sacred peculium ; as submitting to God
in Christ that power with which they were invested, as " shields of the
earth," or protectors of their several kingdoms; and as bowing their scep-
tres to the cross of Jesus,* The sense of the verse, expressed in New
Testament language, would be, "The kingdoms of this world are become
the kingdoms of our Lord and of his Christ, and he shall reign for ever and
ever." So let every nation be converted unto thee, O Lord ; and every
king become thy son and servant ; until all the world shall worship thee,
sing of thee, and praise thy name !
PSALM XLVIII.
ARGUMENT.
This Psalm is one of those which by our church are appointed to be used on
Whitsunday, because, under images taken from the earthly city Jerusalem,
newly rescued from her enemies by him who resided in the material temple
on mount Zion, are celebrated, 1, 2, 3. the glory, the beauty, and the
strength of the church Christian, that city and temple of Messiah ; who, 4 —
7. is described as breaking in pieces, and bringing to nothing, the opposition
formed against her by the heathen kings and emperors ; on which account,
8 — 11. she exprcsseth her gratitude and joy ; 12 — 14. exhorting her people
to contemplate, and transmit to posterity an account of those wonderful
works of God, the establishment and preservation of his chm'ch in the
world ; for which she wishes all generations after her example to adore and
praise his holy name for ever and ever.
" 1. Great is the Lord, and greatly to be praised in the city of our God,
in the mountain of his holiness."
The prophet preparing to celebrate the beauty and magnificence of the
* This latter part of the verse is differently explained by the Rev. Mr. Merrick, in his poeti-
cal paraphrase of this psalm—
For he, whose hands, amid the skies,
Th' eternal sceptre wield.
To earth's whole race his care applies,
And o'er them spreads his shield.
Dax IX. E. P. ON THE PSALMS. 149
church, begins with setting forth the praises of her great Founder: whose
wisdom, mercy, and power, as they are conspicuous in all his works, so,
more especially, in this, the chief and crown of all; for which, his name
can never be sufficiently extolled by the inhabitants of the new Jerusalem ;
and by them it ought to be extolled for ever and ever.
"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."
How " beautiful" is the holy and heavenly Zion, or the Christian
church : how truly is she " the joy of the whole earth," by the glad tidings
which her ministers continually publish ; how properly is this Jerusalem
styled, " the city of the great King !"
"3. God is known in her palaces for a refuge."
The great Founder of the church is also her protector and defender ; the
dependence of the new Jerusalem, like that of the old, is not in man, or in
tlie arm of flesh, but in the God who resideth in the midst of her. For,
surely, unless he kept the holy city, the watchmen in the towers would
wake but in vain.
" 4. For, lo, the kings were assembled, they passed by together."
Never were the power and malice of earthly princes more violently bent
to hinder the building of Jerusalem, or to pull down what was already built,
than they were to prevent the edification of the church, and to root up its
foundations. But the event with regard to the latter, was the same which
had often happened, in the case of the former.
" 5. They saw it, and so they marvelled ; they were troubled, and
hasted away. 6. Fear took hold upon them there, and pain, as of a
woman in travail."
The potentates of the world saw the miracles of the apostles, the courage
and constancy of the martyrs, and the daily increase of the church; notwith-
standing all their persecutions; they beheld with astonishment the rapid
progress of the faith through the Roman empire ; they called upon their
gods, but their gods could not help themselves; idolatry expired at the foot
of the victorious cross, and the power which supported it, became Chris-
tian.
" 7. Thou breakest the ships of Tarshish with an east wind."
In the foregoing verse, the consternation amongst the enemies of the
church was compared to the horrors of a travailing woman ; here it is likened
to the apprehensions of despairing mariners. Nor indeed can anything
in nature more fitly represent the overthrow of heathenism by the spirit of
the Gospel, than the wreck of a fleet of ships in a storm at sea. Both are
effected by the mighty power of God.*
"8. As we have heard, so have we seen in the city of the Lord of hosts,
in the city of our God : God will establish it for ever."
The church heard, by the prophets, of the future birth, life, death, resur-
rection, and ascension of Messiah ; of the effusion of the Spirit, and her own
enlargement, establishment and preservation, in the Gentile world. These
predictions, which she had so often "heard," she hath "seen" accomplish-
ed, even unto this day \\ and therefore doubts not of God's continuing his
favour and protection to the end of time.
* Sensus est: qiialis ventus vehemens conterit naves magni maris, talis fist Dei vis tuentis
Jerusalem, et hostilem exercitmn dissipantis. Bossuet. Illustrations of this kind are some-
times introduced, by the sacred writers, witli the mark of comparison frequently, as here, with-
out it. The meaning evidently is, that as the east wind shatters in pieces the ships of Tarshish,
so the Divinepovver, struck the heathen kings with terror and astonishment.
t " Sicut audivimus" — Prophetia IsaicB videtur hie notari : sensusque est ; sicut audivimus
ab Isaia prophetatum, fore ut obsidio miribiliter solveretur, ac Sennacherabi Du.v Rabsaces,
ejusque cxercituscsderetur, sicimpletuni vidimus. Isa..\xXvii. 21. 3 Reg. xi.\. 20. Qua figura
coelestis Jerusalem incolaa et ipsi canunt, "sicut audivimus," ex auditu fidei.Gal. iii. 25. "sic
vidimus," jam sublato velo, atqueapertaDei facie. "Deusfundavit earn;" nihil habetmetuen-
duin, tanto exempta periculo. Prophetice, do JEcclesia, fundata super patram, ideoquo incon-
cussa, Matt. svi. Id. Bossuet.
13*
150 A COMMENTARY Psalm XLIX
" 9. We have thought of, or, we wait in silence and patience for, thy
loving-kindness, O God, in the midst of thy temple."
Contemplation of all the wondrous works, which the Lord our God hath
wrought for us, produces faith in his promises, and resignation to his will :
and he that, with these dispositions, waits for God's mercies, in God's
house, shall not wait in vain.
" 10. According to thy name, O God, sois thy praise unto the ends of the
earth : thy right hand is full of righteousness."
Wherever the name of God is known, and his works are declared, there
the sacrifice of praise must needs be offered to him, by men, who are made
sensible of his mercies towards them : and the day is coming, when all the
world shall be forced to acknowledge, that his "right hand is full of right-
eousness," and his judgments are just.
"11. Let mount Zion rejoice, let the daughters of Judahbe glad, because
of thy judgments."
The church, and all her children, are exhorted to rejoice, with joy un-
speakable and full of glory, on account of the manifestation of divine power
on her behalf, against her enemies. Thus, at the fall of the mystic Ba-
bylon, it is said — "Rejoice over her, thou heaven, and ye holy apostles
and prophets, for God hath avenged you on her," Rev. xviii. 20.
" 12. Walk about ^ion, 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 generations following."
Christians are here enjoined to contemplate, again and again, continually,
the fabric of the spiritual Jerusalem, wonderfully raised and as wonderfully
preserved : to consider attentively the parts designed for use, for strength,
for ornament; that they may be able to instruct posterity in the nature and
history of this holy building, and in their duty of forwarding and defending
the same from generation to generation.
"14. For this God is our God for ever and ever; he will be our guide
even unto death."
Let the world worship whom or what it will, we worship none other but
Him, who, by his Spirit, founded, and, by his power, preserveth the church ;
who, by that Spirit, " guideth" us through life, and by that power, will
enable us to overcome "death ;"* that so we may rejoice and triumph for
evermore, as citizens of the city of God, and subjects of the King of glory.
PSALM XLIX.
ARGUMENT.
The prophet after a solemn introduction, 1 — 4. in which the whole world is
called upon, to hear a lesson of divine wisdom; 5. proposes the subject in a
question, implying the great folly of yielding to the temptation of fear, in
the time of affliction and persecution, when the rich and the powerful are
in arms against the innocent and righteous sufferer; inasmuch as, 6 — 9. no
man, by his riches or power, can redeem his brother, or liimself, in the evil
day; but, 10. wise and foolish die, and leave their estates to others; and,
11 — 13. notwithstanding all their care and pains, are soon forgotten, while
they are detained by death in the grave, till they rise to judgment and con-
demnation. On the other hand, the prophet, in the person of Messiah, 15.
declares his faith in a joyful resurrection to life'and glory, through the power
of Jehovah; and 16 — 20. exhorts believers, neither to fear nor envy the man
of the world, considering what his latter end is to be.
" 1. Hear this, all ye people; give ear, all ye inhabitants of the world:
2. Both low and high, rich and poor, together."
*" This God will be our God to all eternity, and (by that power which he has already exerted
in our protection) will conduct us through life with safety." Merrick.
Day IX. E. P. ON THE PSALMS. 151
This Psalm opens with great dignity, and the prophet speaks " as one
having authority." He demands an audience, like that which is to be as-
sembled at the last day ; having something to deliver, which is very uni-
versally important and interesting; something which concerns every age,
and condition, and nation, under heaven. And we may observe, that al-
though the sound of this Psalm, when first uttered, could be heard only
within the confines of Judea, yet the knowledge of it hath since actually
been diffused in the Christian church, throughout the world, from the rising
to the setting sun. But how few, alas, have duly attended to the salutary
lesson, which it so divinely teacheth!
" 3. My mouth shall speak of wisdom; and the meditation of my heart
shall be of understanding."
At the call of folly, what multitudes are always ready to assemble! But
Wisdom, eternal and essential Wisdom, crieth without; she lifteth up her
voice in the streets: and who is at leisure to attend her heavenly lectures'?
The "mouth" of Jesus always "spake of wisdom;" but few regarded
him: the " meditation of his heart" was ever "of understanding ;" but it
was accounted madness.
" 4. I will incline mine ear to a parable: I will open my dark saying
upon the harp."
In the promulgation of wisdom and understanding to the world, the pro-
phet, as the faithful scribe of the Spirit, was to speak only what he should
hear, by " inclining his ear" to his divine Teacher ; he was to speak in the
way of " parable, or proverb, or problem," that is, in such away, as should
require study and diligence, to unfold and explain; in such a way, as the
world is not inclined to understand, or listen to; as our Lord delivered his
doctrines when on earth. And, that melody might serve as a vehicle for
instruction, this important lesson was to be set to music, and played upon
the harp.
"5. Wherefore shall I fear in the days of evil, when the iniquity of my
heels shall encompass me about."
The iniquity of my heels, says Bishop Lowth, is hardly sense. Sup-
pose Opj? to be not a noun, but the present participle of the verb ; it will
then be, " The wickedness of those that lie in wait for me," or, " endea-
vour to supplant me." Bishop Hare likewise, as Mr. Merrick has observed,
translates 'Dpi? " insidianlium mibi." I had at first given another turn to
the Psalmist's question, and, by " the iniquity of my heels" had under-
stood to be meant, " the iniquity of my footsteps," that is, " my goings or
ways;" (Op;? being used for footsteps. Psalm Ivi. 7. and Cant. i. 8.) as it
had been said — Why, for the sake of procuring riches, or power, should I
bring fear and anguish upon myself; in that hour, when my sins will find
me out, and neither riches nor power can deliver me from the punishment
due to them? Thus Bossuet and Mudge understood the verse. But I am
clear, that Bishop Lowth's idea is the true one; and then the purport of the
question is plainly this — Why should I give way to fear and despondency,
in the time of calamity, when the wickedness of my wealthy and power-
ful adversaries compasses me about, to supplant and overthrow me^
" 6. They that trust in their wealth, and boast themselves in the multi-
tude 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 ceaseth for ever;) 9. That he should still live forever, and
not see corruption."
In this world, as the wise man observeth, Eccles. x. 19. " money an-
swereth all things;" and therefore, worldly men place their trust and con-
fidence in it ; but, in " the evil day," riches shall not be found ; nor, if they
could be found, would they avail anything towards eternal salvation. For,
" what shall a man give in exchange for his soul?" saith one, who best
knew the value of souls ; as he paid the price of that precious redemption,
152 A COMMENTARY Psalm XLIX.
which otherwise must have " ceased for ever," when he suffered for us on
the cross, and arose on the third day to life and immortality, without seeing
corruption.*
" 10. For he seeth that wise men die, likewise the fool and the brutish
person perish, and leave their wealth to others."
The inability of man to save his brother or himself from death, is evinced
by daily experience, w^hich showeth us, that the penalty due to sin is con-
tinually levied upon all: wisdom and folly go down into the dust together;
" and then, whose shall those things be, which have been provided?" Luke
xii. 20. Their possessions come into the hands of others, parhaps for those
for whom they had never intended them, and who had neither inclination
nor ability to do the dead man any service.
"11. Their inward thought /s, M«< their houses shall co?itiniie for ever,
and then dwelling-places to all generations: they call their lands after their
own names."
Various are the contrivances of vain men, to have their names written on
earth, and to procure, after their deaths, an imaginary immortality, for them-
selves and their families, in the memory and conversation of posterity;
which is not often obtained ; and if obtained, is of no value; when, with
less trouble, they might have had their names written in heaven, and have
secured to themselves a blessed immortality, in the glorious kingdom of
their Redeemer.
"12. Nevertheless, man being in honour, abideth not: he is like the
beasts that perish."
The continuance of a man in the world is as that of a traveller at an inn,
who tarrieth but for a night; so that if honour and wealth do not soon leave
him, he must soon leave them, and like the brutes around him, return to
his earth, never more to be seen, and little more to be thought of.f Fami-
lies decay, and are extinguished, as well as individuals ; and the world
itself is to perish after the same example. That such beings, in such a
place, should think of becoming glorious and immortal !
" 13. This their way is their folly ; yet their posterity approve their say-
ings."
The practice of labouring to acquire wealth and greatness, which can be
of no service after death, aiid of endeavouring to perpetuate the possession
of the most uncertain things in nature, is doubtless a folly; but it is folly
which, like many others, is at once blamed and imitated.
" 14. Like sheep they, or, that, 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 consume in the grave from their dwelling."
The high and mighty ones of the earth, who cause people to fear, and
nations to tremble around them, must one day crowd the grave; in multi-
tude and impotence, though not in innocence, resembling sheep, driven and
confined by the butcher in his house of slaughter. There death, that rave-
ning \ttolf, shall feed sweetly on them, and devour his long-expected prey
in silence and darkness, until the glorious morning of the resurrection
dawn ; when the once oppressed and afflicted righteous, risen from the
dead, and sitting with their Lord in judgment, shall have the dominion over
their cruel and insulting enemies; whose faded beauty, withered strength,
and departed glory, shall display to men and angels the vanity of that con-
fidence which is not placed in God.
" 15. But God will redeem my soul, or, animal frame, from the power
of the grave : for he shall receive me."
The righteous, as well as the wicked, descend into the grave; to the
*Hoa versus ad Cliristtini pat res referunt.nt spnsussit, nemopiiriis homo fratrem redimit.sed
taiitum iUe homo qui etiam Deus est. Memoraiit ctiaiii interpretcs R. iMosen Hazardaii.qui
verba hiec de Rege Messia iutelligit.qne pro redemptionc fratruni inorluus, postea inictenium
vivat, uti priedictiim est ablsaia.iiii. JO. Bof.^uet.
t " Comparatus est jumentis ;" quoad temporalia, nihil habet auiplius, atque onaniiio instar
jumenti est, nisiajteruameditatur. Bossuet.
DAT X. M. P. ON THE PSALMS. I53
bodies of the former it is a resting-place, as the prison was to St. Peter,
till the angel of the Lord shall awaken them, and call them forth ; while
to the latter it is a condemned hold, from which, at the appointed day, they
are to be dragged to execution.* The prophet here expresseth a full and
firm faith in the resurrection ; and may be conceived as speaking in the
person of Him who was first redeemed from the grave, and accepted by
the Father ; who did not " despond in the days of evil, and when the wick-
edness of his supplanters compassed him about;" as foreseeing their speedy
destruction, and his own approaching resurrection and exaltation. And
therefore, he thus exhorts each disciple of his in the subsequent verses of
our Psalm.
" 16. Be not thou afraid when one is made rich ; when the glory of hi3
house is increased. 17. For when he dieth he shall carry nothing away;
his glory shall not descend after him."
This is the conclusion of the Psalm, naturally following from the pre-
mises ; and addressed, by way of exhortation and comfort, to the meek and
humble disciples of the Lamb ; directing them to fear God, who is able to
destroy both soul and body in hell, and not to be afraid of the short-lived
power, conferred in this world by wealth over the body only. For this
purpose, nothing is requisite, but to strip the worldling of the pomp and
parade, the connexions and relations of life, and to consider him, as he is
to appear on the day of his burial ; when nothing shall attend him, but his
shroud to the grave, and his works to the judgment-seat. View him in this
light, which is the proper light to view him in, and he will cease to be the
object of fear or envy.
" 18. Though while he lived he blessed his soul, (and men will praise
thee when thou doest well to thyself.)"
Such must be the worldling's end, as described above, however, in the
day of health and prosperity, he may bless himself, and say, " Soul, thou
hast goods laid up for many years : take thine ease, eat, drink, and be
merry." Nor will such a speech, whenever it is spoken, want its admirers :
it will have the applause of numbers, whose opinion it is, that " there is
nothing better for a man, than that he should eat, and drink, and enjoy him-
eelf, all the days of his life which God giveth him under the sun."
"19. He shall go to the generation of his fathers; they shall never see
light."
They who follow their fathers in sin, must follow them likewise into the
torments of that sad place, where darkness has fixed its everlasting abode,
for the reception of those who ever loved and embraced it ; and where the
light of life and salvation no longer visits those who always hated and
rejected it.
" 20. Man that is in honour, and understandeth not, is like the beasts
that perish."
The sum of the whole matter is, that it can profit a man nothing to gain
the whole world : to become possessed of all its wealth, and all its power ;
if, after all, he lose his own soul, and be cast away, for want of that holy
and heavenly wisdom, which distinguishes him from the brutes, and sets
him above them, in his life, and at his death.
TENTH DAY.— MORNING PRAYER.
PSALM L.
ARGUMENT.
This Psalm presents us with a magnificent description, 1.2. of the promulga-
tion of the Gospel, followed, 3, 4, by a prediction of the terrible manner of
* Impiorum inanitate despecta, assurgit adbonos in Deuni sperantes, quorum Deus animam
ab inferis redimit, ciim a sepulchro assumptos ad vitam a'teriiam transfert. Alioqiii, neque qui
sperat in Domino plus reliquis haberet, ncque prefatioui responderet tiujus Psalmi doctriua.
Bossuet.
154 A COMMENTARY Psalm L.
God's coming to judge the apostate people of Israel;* 5, 6. of the assembly
to be present, and his appeal to men and angels; 7 — 13, the rejection of the
legal, and, 14, 15. the establishment of the Christian worship and services;
16, — 20. the impenitent Jews are arraig-ned, and, 21. threatened, and, 22.
exliorted to consider, to repent, and, 23. to embrace the evangelical, or spi-
ritual religion. It is to be observed, that in this Psalm, as in our Lord's dis-
course on the same subject, the particular judgment of Jerusalem is a figure
and specimen of the last general judgment. Hypocritical and wicked Chris-
tians are therefore to apply to themselves what is primarily addressed to
their elder brethren, the unbelieving and rebeUious sons of fiutliful and obe-
dient Abraham.
" 1. The mighty God, even the Lord, hath spoken, and called the earth,
from the rising of the sun unto the going down thereof."
" God, who at sundry times, and in divers manners, spake in time past
unto the fathers by the prophets, hath in these last days spoken unto us by
his Son," Heb. i. 1. The everlasting Gospel hath made its glorious pro-
^less from the eastern to the western world; and the nations have been
thereby called to repentance.
"2. Out of Zioii, the perfection of beauty, God hath shined."
The law which was given by Moses, proceeded from Sinai, the mount of
fear and horror ; but the word of grace and truth which came by .Tesus
Christ, issued forth from Sion, the chosen mountain of beauty and excel-
lency, in Jerusalem. There that glory first arose and shone, which, like
the light of heaven, soon diffused itself abroad over the face of the whole
earth.
"3. Our God shall come, and shall not keep silence: a fire shall devour
before him, and it shall be very tempestuous round about him."
The prophet, having described the first advent of Christ, and the promul-
gation of the Gospel, now foretelleth his coming to take vengeance on the
hypocritical Jews ; as also, his advent to judge the world prefigured there-
by. Upon both those occasions, his coming was to be with sounds and
sights of terror, with all the marks and tokens of wrath and fiery indigna-
tion, like those displayed on Sinai. |
" 4. He shall call to the heavens from above, and to the earth, that he
may judge his people."
Heaven and earth, men and angels, were to be witnesses of the righteous
judgments of God, executed upon his apostate people ; as all the celestial
armies^ and all the generations of the sons of Adam, are to be present at the
general judgment of the last day.
"5. Gather my saints together unto me; those that have made a cove-
nant with me by sacrifice."
Tbese are the words of God, summoning mankind to attend the trial
"calling to the heavens from above, and to the earth, that he may judge
his people." Thus it is said of the Son of man, Matt. xxiv. 31. "He
shall send his angels with a great sound of a trumpet, and they shall
gather together his elect from the four winds, from one end of heaven to the
other."
* Such is the general idea entertained of this Psalm, by the best Christian expositors, cited
in Pool's Synopsis, where we are likewise informed, that the Jewish Rabbles affirm the sub-
ject of it to be " that judgment, which will be executed in the days of Messiah" — ignorant, alas,
that they themselves, and their people, are now become the unhappy objects of that judgment
— " Psalnii quinquagesimi argumentum est ex genere Didactico ad moralem Theologiam per-
tinens, grave imprimis et fructuosum : Deo niniirum non placere Sacrificia et externos ritus
religlonis, sed sinceram potius pietatem, laudesque e\ grato animo profluentes; neque vero
has ipsas pit^tates signiticationes, sine justitia cicterisque virtutibus. Ita duas habet partes ;
primo argtiitur cultor pius quidem, sed ignarus et superstitioni obnoxius ; deinde improbus
pietatis simulator. Si totum hujusce Odte apparatuni et quasi scciiam contemplamur, nihil
facile potest esse magnificenlius. Deus universum genus humaiium solemni edicto convocat,
ut de populo suo judicium publiceexerceat ; ponitiu" in Sione augustum Tribunal : depincitur
Dei advenientis majestas imaginibus a descensu in montem Sinam petitis: Coelum et Terra
invocantur Divinie justitiie testes: turn demura inducitur Dei ipsius senlentiani dicentis au-
giistissima persona, per reliquaniOden continuata; unde cum cfcterisejus partibusadmirabilis
ilia e.\ordii uiajestas et splendor coinumnitalur." Lawth, Pnelcct. xxvii. ad init.
DAT X. M. P. ON THE PSALMS. ;^55
" G. And the heavens shall declare his righteousness : for God <& judge
himself."
Th' applaiidinfr heavens tlm changeless doom,
VVhilt? God the balance shall assume,
In full memorial shall record,
And own the justice of their Lord. Merrick.
"7. Hear, O my people, and I will speak; O Israel, and I will testify
against thee : I am God, even thy God."
This is the voice of the omniscient Judge, impleading his ancient people,
who are commanded to attend to the words of him, their God and cove-
nanted Saviour, thus constrained to clear his justice before the world, and
to show that they had destroyed themselves. Nominal and wicked Chris-
tians will be addressed in the same manner at the last day.
" 8. I will not reprove thee for thy sacrifices or thy burnt-offerings, to
have been, or, they were, continually before me."
This judicial process was not commenced against Israel, for their having
neglected to offer the sacrifices of the law ; their oblations were on the altar,
morning and evening, continually, insomuch that God, by the prophet
Isaiah, declares himself "weary of them," as not having been accompa-
nied with faith and holiness in the offerer. Many pharisaical Christians
will be condemned for the same reason, notwithstanding their strict and
scrupulous attendance upon the ordinances of the new law, if it shall
appear, that they left religion in the church behind them, instead of carry-
ing it with them, in their lives and conversations.
" !). I will take no bullock out of thy house, nor he-goats out of thy folds,
10. For every beast of the forest is mine, and the cattle upon a thousand
hills. 11. I know all the fowls of the mountain; and the wild beasts of
the field are mine. 12. If I were hungry, I would not tell thee: for the
world is mine, and the fulness thereof."
The Jewish folly of doting on the legal offerings, as things in them-
selves acceptable to God, and conferring justification on man, is reproved
in these verses, from the consideration, that the various animals slain in
sacrifice were long before, even from the creation of the world, the sole
right and property of Jehovah; which, therefore, he needed not to have
required at the hands of his people; nor would he have done so, but for
some further end and intent, signified and represented by such oblations.
What that end and intent was. Christians know. And Jews formerly did
know. Learn we hence, not to dream of any merit in our works and
services ; since God hath a double claim, founded on creation and redemp-
tion, to all we have and all we are.
" 13. Will I eat the flesh of bulls, or drink the blood of goats'?"
Another argument of the Jews' blindness, is the gross absurdity of
imagining, that a spiritual and holy being could possibly be satisfied and
pleased with the taste and smell of burnt-offerings, (which God often de-
clareth himself to have been) any otherwise, than as they were symbolical
of some other sacrifice, spiritual and holy, and therefore, really propitiatory
and acceptable in his sight. That man judaizeth, who thinketh to please
God by an external, without an internal service : or by any service without
Christ.
"14. Offer unto God thanksgiving; and pay thy vows unto the Most
High : 15. And call upon me in the day of trouble; I will deliver thee,
and thou shalt glorify me."
The carnal and bloody sacrifices of the law being abolished by the coming
of Messiah, the spiritual and unbloody oblations of the Gospel succeed ia
tlieir stead. These are, the eucharistic sacrifice of praise and thanksaiving
for the mercies of redemption : that hearty repentance, that faith unfeigned,
and that obedience evangelical, promised and vowed in baptism : that per-
fect trust in God, and resignation to his will, which our Lord expressed in
his prayer, during his sufferings, and which we ought to express in our
156 A COMMENTARY Psat.m L.
prayer?, when called to suffer with him, if we desire to glorify God for our
deliverance through him, in the day of visitation. These are the services
enjoined to such Jews as would become Christians, and to such Christians
as would be Christians in deed and in truth.
"16. But unto the wicked God saith. What hast thou to do to declare
my statutes, or that thou shouldest take my covenant in thy mouth? 17.
Seeing thou hatest instruction, and castest my word behind thee."
From hence, to the end of the Psalm, we have an expostulation of God
•with the unbelieving Jew, who boasted his relation to Abraham, without a
spark of Abraham's faith in his heart ; and gloried in a law, which con-
demned him as a breaker of its precepts in every instance. St. Paul's ex-
postulation with the same person, Rom. ii. 17, &c, is so exact a parallel to
this before us, that the one will be the best comment upon the other — " Be-
hold, thou art called a Jew, and restest in the law, and makest thy boast of
God, and knowest his will, and approvest the things that are more excel-
lent, being instructed out of the law ; and art confident that thou thyself art
a guide oi the blind, a light of them which are in darkness, an instructer of
the foolish, a teacher of babes, which hast the form of knowledge and of
the truth in the law. Thou, therefore, that makest thy boast of the law,
through breaking the law dishonourest thou God ]" Every minister of
God should try and examine himself by these passages in our Psalm and
St. Paul, on the former of which the famous Origen is once said to have
preached, making application to his own case, not without many tears.
And indeed, "if thou, O Lord, shouldest mark iniquities, who, among us
all, shall stand ? But there is forgiveness with thee," Psalm cxxx. 3, 4.
" 18. When thou sawest a thief, then thou consentedst with him, and,
hast been partaker with the adulterers."
St. Paul proceeds in the very same manner — " Thou that teachest an-
other, teachest thou not thyself? Thou that preachest a man should not
steal, dost thou steal] Thou that sayest a man should not commit adultery,
dost thou commit adultery ? Tbou that abhorrest idols, dost thou commit
sacrilege?" — All Christians, the clergy especially, should beware not only
of committing evil themselves, but of "consenting" to, or "partaking" of,
the evil committed by others.
" 19. Thou givest thy mouth to evil, and thy tongue frameth deceit. 20.
Thou sittest and speakest against thy brother ; thou slanderest thine own
mother's son."
Had St. Paul thought proper to have gone on to this instance, he might
have said — "Thou that teachest a man should not bear false witness,
dost thou bear false witness?" For certainly never men brake that com-
mandment in a more flagrant manner than the Jews ; never men " gave"
their "mouth" more "to evil," or "framed" more "deceit," than they,
when they "sate and spake against their brethren," and "slandered their
own mother's children," for believing in Jesus Christ. Let us look at this
picture of slander, and we shall never fall in love with so detestable a
vice.
"21. These things hast thou done, and I kept silence; thou thoughtest
that I was altogether such an one as thyself: hut I will reprove thee, and
set them in order before thine eyes."
The forbearance of God only tempted the Jews still to think him on their
side, till at length he made the Roman armies his instruments of conviction ;
who, by crucifying multitudes of their countrymen, in sight of the besieged,
did in a wonderful manner " reprove them, and set before them things which
they had done." The day of judgment will do this to all sinners, if tem-
poral chastisements effect it not before that day shall come.
" 22. Now consider this, ye that forget God, lest I tear ?/o« en pieces, and
there be none to deliver."
The stupendous desolation of Jerusalem, for rejecting so kind an admo-
nition of her Saviour, and suffering him to weep over her in vain, should,
DAT X. M. P. ON THE PSALMS. 157
in a most powerful manner, enforce that admonition on the inhabitants of
Christendom, to prevent its falling after the same example of unbelief.
"33. Whoso offereth praise, glorifieth me ; and to him that ordereth /us
conversation aright, will I shew the salvation of God."
This verse resumes and repeats the conclusion intended by the whole
Psalm, concerning the Jewish and the Christian worship ; and St. Paul, in
the place above cited, affords us a complete comment upon it. " He is
not a Jew, which is one outwardly : nor is that circumcision, which is out-
ward in the flesh : but he is a Jew, which is one inwardly : and circum-
cision is that of the heart, in the spirit, and not in the letter, whose praise
is not of men, but of God."
PSALM LI.
ARGUMENT.
In this Psalm, composed upon a sad occasion, but too well known, we have a
perfect model of penitential devotion. The royal supphant, robed in sack-
cloth, and crowned with ashes, entreats for mercy, 1, 2. from a considera-
tion of his own misery, and of the divine goodness ; 3. from that of his con-
fession ; 4. of God's sole right to judge him; 5. laments the corruption of
his natm-e ; but, 6. without pleading it as an excuse ; 7. prays for gospel re-
mission, in legal terms ; 8. for spiritual joy and comfort ; 9, 10. for pardon-
ing and cleansing grace ; 11, 12. for strength and perseverance, that he may,
13. instruct and convert others ; 14, 15. deprecates the vengeance due to
blood ; 16, 17. beseeches God to accept an evangelical sacrifice ; and, 18, 19.
concludes with a prayer for the church.
"1. Have mercy upon me, O God, according to thy loving-kindness;
according unto the multitude of thy tender mercies, blot out my transgres-
sions."
The penitent's first ground for hope of pardon is his own misery, and
the Divine mercy, which rejoiceth to relieve that misery. The riches,
the power, and the glory of a kingdom, can neither prevent nor remove
the torment of sin, which puts the monarch and the beggar upon a
level. Every transgression leaves behind it a guilt and a stain ; tlie ac-
count between God and the sinner is crossed by the blood of the great pro-
pitiatory sacrifice, which removes the former ; and the soul is cleansed by
the Holy Spirit, which takes out the latter.
" 2. Wash me thoroughly from mine iniquity, and cleanse me from my
sin."
The soul that is sensible of her pollution, fears she never can be sufli-
ciently purified from it ; and therefore prays yet again and again, continu-
ally, for more abundant grace, to make and to keep her holy.
" 3. For I acknowledge my transgressions ; and my sin is ever before me."
The penitent's second plea for mercy is, that he doth not den}--, excuse,
or palliate his fault, but confesses it openly and honestly, with all its aggra-
vations, truly alleging, that it haunts him night and day, causing his con-
science incessantly to reproach him with his base ingratitude to a good and
gracious Father.
" 4. Against, or, to, thee, thee only, have I sinned, and done this evil in
thy sight ; that thou mightest, or, therefore thou wilt, be justified when thou
speakest, and be clear when thou judgest."
A third reason why the penitent sues for mercy at the hand of God is,
because God alone certainly knows, and is always able to punish the sins
of men. David sinned " against" many ; as against Uriah, whom he slew ;
against Bathsheba whom he corrupted ; and against all the people, to whom
he became the cause of much offence and scandal. But the sin was com-
mitted in secret ; and if it had not been so, he, as king, had no superior, or
14
158 A COMMENTARY Psalm LI.
judge, in this matter, but God only ; who being able to convict the offender,
as he did by the prophet Nathan, would assuredly be justified in the sen-
tence he should pronounce. And he will appear to be so in his determina-
tions at the last day, when he will surprise the wretched, unthinking, sin-
ner, with a declaration similar to that which he made by his prophet to the
royal offender, 2 Sam. xii. 12. "Thou didst it secretly; but I will do
this thing before all Israel, and before the sun."
" 5. Behold, I was shapen in iniquity ; and in sin did my mother conceive
me."
The Divine mercy is implored by the penitent, fourthly, because that
alone can dry up the fountain of original corruption, from which the streams
of actual transgression derive themselves ; and which is here only lamented
as their cause, not alleged as their excuse ; seeing, that the greater our
danger is of falling, the greater should be our care to stand. David was the
offspring of the marriage bed, which is declared to be "honourable and un-
defiled." No more, therefore, can be intended here, than that a creature,
begotten by a sinner, and formed in the womb of a sinner, cannot be without
that taint, which is hereditary to every son and daughter of Adam and
Eve."*
"6. Behold, thou desirest truth in the inward parts, Heb. the reins; and
in the hidden part thou shalt make, or, liast made, me to know wisdom."
The force of " Behold" is — " It is too plain ; I feel it but too sensibly ; the
punishment I suffer is evidence sufficient, that thou art not contented with
a superficial appearance of goodness : thou lovest truth and sincerity in the
bottom of the heart." This God was now teaching him, by the correction
he made him suffer. The punishment inflicted tended to give him a right
understanding of things, and to work it deep into him. Mudge.
" 7. Purge me with hyssop, and I shall be clean : wash me, and I shall
be whiter than snow."
He therefore petitioneth, in this verse, for the purification which cometh
from God only, through the one great propitiatory sacrifice, by the Holy
Spirit; and which was foreshown under the law by the ceremony of sprink-
ling the unclean person with a bunch of " hyssop," dipped in the " water of
separation." This rite is described. Numb. xix. and explained, Heb. ix.
13, 14. "If the blood of bulls and of goats, and the ashes of an heifer
sprinkling the unclean, sanctifieth to the purifying of the flesh ; how much
more shall ihe bloodof Christ, who, through the eternal Spirit, offered him-
self without spot to God, purge your conscience from dead works to serve
the living God ]" From the latter part of the verse we learn, that, by grace
and mercy, the pardoned penitent is arrayed in garments no less pure and
splendid than those of innocence itself.
"8. Make me to hear joy and gladness, that the bones which Ihou hast
broken may rejoice."
Next to the blessings of forgiveness, is to be desired that joy and comfort
in the conscience, which forgiveness only can inspire : the effect of this, in
repairing the vigour of the spirit, decayed through sorrow and anguish, is
compared to setting broken bones, and restoring them again to perfect
strength. At the resurrection of the body, this petition will be granted in a
literal sense, when the "bones" that are mouldered into dust, shall " rejoice
and flourish as an herb," Isa. Ixvi. 14.
" 9. Hide thy face from my sins, and blot out all mine iniquities."
The soul still restless and uneasy, reiterates her request, that God would
not only cease to behold her iniquity for the present, as a man who turneth
away his face from a writing, but that he would not behold it more, as a
man who blotteth out what is written, so that it can never be read again.
DAT X. M. P. ON THE PSALMS. 159
" 10. Create in me a clean heart, O God ; and renew a right, or^ constant,
spirit within me."
The purification and renovation of the heart and spirit of man, is a work
to which that power only is equal, which, in the beginning, created all
things, and, in the end, will create all things new, A "right spirit is re-
newed within us," when the affections turn from the world to God, and
charity takes the place of concupiscence.
"11. Cast me not away from thy presence ; and take not thy Holy Spirit
from me."
The soul that is truly penitent, dreads nothing hut the thought of being
rejected from the " presence," and deserted by the " Spirit" of God. This
is the most deplorable and irremediable effect of sin ; but it is one that in
general, perhaps, is the least considered and regarded of all others.
" 12. Restore unto me the joy of thy salvation ; and uphold me with thy
free, or, princely, or, liberal. Spirit."
David prayeth to God to restore to him the unspeakable joy of that salva-
tion, which, as a prophet, he had so often contemplated and celebrated in
his divine compositions; he prayeth also to be preserved and continued in
that state of salvation by the Spirit of God, which might enable him to act
as became a prophet and a king, free from base desires and enslaving lusts.
" 13. TheM will I teach transgressors thy ways ; and sinners shall be
converted unto thee."
He that would employ his abilities, his influence, and his authority, in
the reformation of others, must take care to reform himself before he enters
upon the work. " When thou art converted," said Christ to St. Peter,
"strengthen thy brethren," Luke xxii. 32. The history of David has
" taught" us many useful lessons; such as the frailty of man, the danger of
temptation, the torment of sin, the nature and efficacy of repentance, the
mercy and judgments of God, &c. &c. by which many " sinners" have in
all ages since been "converted," and many more will be converted, so
long as the Scriptures shall be read, and the fifty-first Psalm recited in the
church.
" 14. Deliver me from blood-guiltiness, O God, thou God of my salva-
tion; andmy tongue shall sing aloud of thy righteousness."
The unhappy criminal entreats in this verse for the Divine help and de-
liverance, as if he not only heard the voice of innocent blood crying from
the ground, but as if he saw the murdered Uriah coming upon him for ven-
geance, like an armed man. If he can but obtain the pardon of this sin, he
promises to publish to all the world the righteousness of God who justifieth
sinners, and showeth mercy to the penitent ; though he must at the same
time publish likewise his own heinous and horrid wickedness.
"15. O Lord, open thou my lips, and my mouth shall show forth thy
praise."
The mouth which sin hath closed, can only be opened by pardon : and to
show this, he who came conferring pardon, caused the tongue of the dumb
to speak, and to sing praises to the Lord God of Israel. Our church, with
great propriety, daily maketh her prayer in the words of this verse, before
she entereth upon that part of her service, which consisteth of praise and
thanksgiving.
" 16. For thou desirest not sacrifice, else would I give it,- thou delightest
not in burnt-offering, 17. The sacrifices of God are a broken spirit: a bro-
ken and contrite heart, God, thou wilt not despise."
David, in his Psalm, is so evangelical, and has his thoughts so fixed
upon gospel remission, that he considers the Levitical sacrifices as already
abolished, for their insufficiency to take away sin ; affirming them to be (as
indeed they were) nothing in the sight of God, if compared with the sacri-
fice of the body of sin, offered by contrition and mortification, through faith
in Him, who, in the fulness of time, was to die unto sin once, that we,
together with him, might for ever live unto God.
160 A COMMENTARY Psalm LIL
" 18. Do good in thy good pleasure unto Zion; build thou the walls of
Jerusalem."
The king forgets not to ask mercy for his people, as well as for himself;
so that neither his own nor their sins might prevent either the building and
flourishing of the earthly Jerusalem, or, what was of infinitely greater im-
portance, the promised blessing of Messiah, who was to descend from him,
and to rear the walls of the new Jerusalem. And thus it ought to be the
fervent prayer of every man, especially if he be placed in an^ exalted sta-
tion, ecclesiastical or civil, that no sins by him committed may any way
prejudice others, or obstruct the edification of the church.
" 19. Then shalt thou be pleased with the sacrifif^es of righteousness,
with burnt-offering, and whole burnt-offering: then shall they offer bullocks
upon thine altar."
This had its literal accomplishment when Jerusalem was finished; when
the temple was erected on mount Sion; and when the Lord graciously
vouchsafed to accept the sacrifices, there oflfered on his holy altars, by king
Solomon at the head of his faithful and devout people. It is spiritually
true in the Christian church, where the substance of all the Mosaic types
and shadows is offered and presented to the Father by the Prince of Peace,
at the head of the Israel of God. And it will be eternally verified in the
kingdom of heaven, where the sacrifices of righteousness and love, of praise
and thanksgiving, will never cease to be offered to him that sitteth on the
throne, by the church triumphant in glory.
PSALM LIL
ARGUMENT.
In the person of Doeg the Edomite, who was the persecutor of David, and the
murderer of tlie priests, are described, 1 — 4. the enemies of the truth and
the church in all ag-es : whose utter destruction from the presence of the
Lord is foretold, 5. with the exultation of the righteous over them, 6, 7. these
last rejoice, 8. in their flourishing state under grace, 9. in hope of future
glory; through faith and patience.
" 1. Why boastest thou thyself in mischief, mighty man 1 The good-
ness of God endiireth continually."
" The Psalmist thought it strange," says the pious and ingenious Nor-
ris, " that any man should value himself for being able to do mischief, when
God esteemed it his glory to do good." In vain did Doeg the Edomite
boast himself in the mischief he had done by massacring the innocent
priests and their families; since "the goodness of God," which is " un-
changeable," had decreed the preservation of David. As vainly did Herod
the Idumean, or Edomite, glory in the slaughter of the Bethlehemitish
infants, since Heaven had determined that the child Jesus should not be one
of the number. A persecution may produce martyrs; but the gates of hell
are never to prevail against the church.
"2. Thy tongue deviseth mischiefs; like a sharp razor, working deceit-
fully."
The mischief done to religion by men of Doeg's turn, is done by the
tongue before it is done by the hand ; it is planned leisurely, and executed
speedily and deceitfully.*
"3. Thou lovest evil more than good, and lying rather than to speak
righteousness. 4. Thou lovest all devouring words, thou deceitful
tongue."
*" Sicutnovaciila acuta"— qua; cum tangereleniteret tantum radere videretur, alteinfigitur,
acvelulblandieudi specie viilnerat: ita Doeg cum Acliimelech in tabernaculn Domini aniicitioe
pietatisqiif specie versatus.fwdo iridicio viros oplimns prodigit. 1 Reg. xxi.7. xxii.i). Bossnet.
SoMudge,—" Working ireacIieroubly,"Uial is, Tliy tongue is like a sharp razor that cuts one's
throat before one is aware of it.
DatX. e.p. on the psalms. 161
As the Christian spirit delighteth itself in goodness, truth, and charity,
so the antichristian spirit is here characterized by its offending, not out of
Ignorance, or inadvertence, but mere love of wickedness, falsehood, and ma-
lice. To this pitch many have arrived ; and who, that enters upon a course
of sin, can say, that he shall stop short of it.
"5. God shall likewise destroy thee for ever: he shall take thee away,
and pluck thee out of thy dwelling-place, and root thee out of the land of
the living."
Wonderful is the force of verbs in the original, which convey to us the
four ideas of "laying prostrate, dissolving as by lire, sweeping away as
with a besom, and totally extirpating root and branch," as a tree is eradi-
cated from the spot on which it grew. If a farther comment be wanted, it
may be found in the history of David's enemies, and the crucifiers of the
Son of David : but the passage will be fully and finally explained by the
destruction of the ungodly at the last day.
" 6. The righteous also shall see, and fear, and shall laugh at him : 7.
IjO, this is i\\e man that made not God his strength; but, trusted in the
abundance of his riches, and strengthened himself in his wickedness."
Such shall be the triumph of Messiah, and of all his faithful servants
with him, over the enemies of man's salvation at that hour when, the world
being in flames, the confidence that hath been placed in it, must perish for
evermore.
" 8. But I am like a green olive-tree in the house of God : I trust in tlie
raercy of God for ever."
The representative of Messiah portrays himself, as the reverse of Doeg
and the wicked, in terms applicable likewise to his great Original. He
was in the house of God, they were in the world ; he was as a fruitful
olive-tree, they were as barren unprofitable wood: he was to be daily more
and more strengthened, established, settled, and increased ; they were to be
cast down, broken, swept away, and extirpated : and all this, because he
had trusted in the mercy of God ; they in the abundance of their riches.
We Gentiles were branches of the wild " olive," but are now grafted into
the good one: Lord, make us to flourish and bear fruit, in thy immortal
" courts," world without end !
" 9. I will praise thee for ever, because thou hast done it : and I will
wait on thy name, for it is good* before thy saints."
Faith foresees salvation, and anticipates the day of victory and triumph;
in the mean time, while she waiteth patiently for its coming, she refresheth
and comforteth herself with frequent meditation on the virtue and power of
that saving " name" which is " as ointment poured forth ;" by the fragrance
of its odours inviting and alluring innumerable converts to run after their
beloved Redeemer, in the way of his commandments.
TENTH DAY.— EVENING PRAYER.
PSALM LIIL
This Psalm is in a manner the same with Psalm xiv. except that there
is some difibrence in ver. 5. for which, as well as for the explanation of the
whole, the reader is referred to the comment on Psalm xiv,
PSALM LIV.
AHGUMENT.
David, as it has been supposed, when betrayed by tlie Ziphites, and surrounded
by Saul, 1. 2, committeth his cause, and preferreth his prayer to God: 3.
* It is a " goodly thing," it carries a good appearance, it looks well before the friends of God,
to see me praising him, and putting my trust in him, Mudge.
14*
162 A COMMENTARY Psalm LV.
complaineth of his cruel treatment; 4, 5. expresseth his assurance of the
Divine favour, and the destruction of his enemies. 6, 7. Being deUvered
from his danger, he blesseth and praiseth God. See the history, 1 Sam. xxlii.
The application to Christ, and to Christians, is plain and easy; for which
reason, our church hath appointed this Psalm to the read on Good Friday.
" 1. Save me, O God, by thy name, and judge me in thy strength. 2.
Hear my prayer, O God ; give ear to the words of ray mouth."
Happy the man, to whom, in the day of trouble, the " name of the
Lord is a strong tower," into which " he runneth, and is safe," Prov. xviii.
10. Happy the man that can, with a holy confidence, commit his cause to
the judgment and determination of God, and expect redress from the Al-
mighty. His prayer mounteth up to heaven, and returneth not without a
blessing.
" 3. For strangers are risen up against me, and oppressors seek after my
soul : they have not set God before them."
The Ziphites, though David's countrymen, acted the part of " strangers,"
or " aliens," in seeking to deliver him up to his unjust and cruel enemy.
iSuch a part did the whole Jewish nation act towards their anointed Prince
and Saviour, when they actually delivered him over to the Roman power.
And the church frequently meeteth with such treatment at the hands of her
children, as she had reason to expect only from " strangers to the covenant
of promise." Something like this always happens, when men, instead of
setting God, set the world before their eyes.
" 4. Behold, God is mine helper ; the Lord is with them that uphold my
soul. 5. He shall reward evil unto mine enemies : cut them off, or, thou
shall cut them off, in thy truth."
Li all dangers and difficulties, whether temporal or spiritual, the faithful
sons and servants of God fix their eyes upon their heavenly Father, and
gracious Master : they have recourse to the Divine promises, the perform-
ance of which they know to be certain, and therefore can foresee and fore-
tell the destruction of their enemies. Thus David, and a greater than
David, supported themselves in their troubles ; and the church, with her
children, must do likewise.
" I will freely sacrifice 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 seen his desire, Heb. mine eye hath looked upon mine enemies."
Saul, under the direction of the Ziphites, having encompassed David on
every side, was suddenly called off to defend his country from an invasion
of the Philistines : by which means David escaped, and " beheld his ene-
mies" retreating, 1 Sam. xxiii. 27. For this event he offers the sacrifice of
a heart freed from fear, and praises the name of his great Deliverer. Chris-
tians should follow his example : they should consider how great things God
hath done for them, and should never suffer the voice of praise and thanks-
giving to cease in the church of the redeemed. Beautiful and emphatical
will these two concluding verses appear, when conceived as proceeding
from the mouth of our Lord upon his resurrection. And we hope one day
to repeat them on a like occasion, saying, each in his own person; "I will
freely sacrifice unto thee, 1 will praise thy name, O Lord, for it is good.
For he hath delivered me out of all my trouble, and mine eye hath looked
upon mine enemies."
PSALM LV.
ARGUMENT.
David, as it is supposed, when driven out of Jerusalem by the rebellion of Ab-
salom, and in danger of being suddenly cut off, 1—8. maketh his prayer to
God, and describeth the sorrowful state of his soul; 9—11. entreateth that
Datx. e.p. on the psalms. 163
the iniquitous counsels of the rebels may be divided and confounded; 12 — 14,
upbraideth Ahitophel, the Judas of those times, with his foul treason-, 15 — 19.
foretelleth the tragical end of the faction, and his own re-establishment
through fiiith in God; notwithstanding the base treachery of his favourite
son, and favourite servant.
" 1. Give ear to my prayer, O God ; and hide not thyself from my sup-
plication. 2. Attend unto me, and hear me ; 1 mourn in my complaint,
Heb. am dejected in my meditation, and make a noise ; Heb. am in a violent
tumultuous agitation, as the waves of the sea."
In the person of David, driven from his throne, and put in fear of his life,
by Absalom and Ahitophel, we here behold our blessed Redeemer, on the
day of his sufferings, praying earnestly, and repeating his supplications, as
in the garden of Gethsemane, at the prospect of that sea of sorrows, which
was then about to overwhelm his agonizing soul. In all our afflictions he
was afflicted ; in all his afflictions let us be so.
" 3. Because of the voice of the enemy, because of the oppression of the
wicked : for they cast iniquity upon me, and in wrath they hate me."
O my God, how can we repine and murmur at any oppression and car-
lumny which we suffer from the world, when we see, not only thy servant
David, but thy Son Jesus, thus hated, slandered, and persecuted, by their
own subjects, and their own children.
"4. My heart is sore pained within me; and the terrors of death are
fallen upon me. 5. Tearfulness and trembling are come upon me, and hor-
ror hath overwhelmed me."
These words describe the state of David's mind, when he went over the
brook Cedron, and up Mount Olivet, "weeping as he went," and expecting
speedily to be cut off; 2 Sam. xv. 23, 30. they describe the agony of the
Son of David, when he likewise went over the same brook Cedron, John,
xviii. 1, at the time of his passion, when his soul was "sore amazed and
very heavy, and exceeding sorrowful, even unto death," Mark xiv. 33, 34.
and every man will too surely find them applicable to himself, if not often
before, yet certainly in the day, when the king of terrors shall draw up all
his forces in array against him.
" 6. And I said, O that I had wings like a dove ! for then would I fly
away and be at rest. 7. Lo, then would I wander far off, and remain in
the wilderness. 8. I would hasten my escape from the windy storm and
tempest."
The calamitous situation of the Israel itish monarch, forced from him a
wish, that, like the bird of innocence and peace, he could in a moment ba-
nish himself from the distractions of his rebellious kingdom, and enjoy, in
holy solitude, that repose which his sceptre and his guards were not able
to procure him. There are few crowned heads, perhaps, which have not
more than once found occasion to form, if not to utter, a wish of the same
nature. Much more must it have been the wish of that King of Israel,
whose crown was literally one of thorns; and it often will be the wish of
the devout Christian, who, sensible of the sin and follies that overspread
the earth, is taught to aspire after his heavenly country, and to delight in
that resemblance of it which the closet best aflfords.
" 9. Destroy, O Lord, and divide their tongues: for I have seen violence
and strife in the city."
In these words king David beseecheth God to divide, confound, and
bring to nothing the counsels of an iniquitous and rampant faction ; for so,
in the history, we find him saying, " Lokd, I pray thee, turn the counsel
of Ahitophel into foolishness," 2 Sam. xv. 31. The royal prayer was
heard ; the counsel of Ahitophel was overthown by Hushai, and the disap-
pointed traitor became his own executioner. The treason of Judas against
the Son of David, brought him likewise to the same end. Every one, who
164 A COMMENTARY Psalm LV.
finds himself tempted to betray the cause of his prince, or his Saviour,
should set these two examples before his eyes.
" 10. Day and night they go about it upon the walls thereof; mischief
also and sorrow are in the midst of it. 11. Wickedness is in the midst
thereof: deceit and guile depart not from her streets."
The violence and strife, mentioned at the conclusion of the preceding
verse, are here described as going their rounds, like an armed watch, upon
the walls, to guard rebellion, which had taken up its residence in the heart
of the city, from the attacks of loyalty, right, and justice, driven with the
king beyond Jordan. Thus from the same city was righteousness after-
wards expelled, in the person of the King of righteousness, and nothing
left, but " mischief, and sorrow, wickedness, deceit, and guile," encom-
passed with a guard of " violence and strife." Whether the state of the
Gentile Christian church, in the last days, will not too much resemble that
of Jerusalem before its destruction, is a matter of sad and sorrowful consi-
deration.
" 12. For it ivas not an enemy that reproached me; then I could have
borne it: neither loas it he that hated me that did magnify himself against
me ; then I could have hid myself from him. 15. But it ivas thou, a man,
mine equal, my guide; Ileb. my disciple and mine acquaintance. 14. We
took sweet counsel together, and walked unto the house of God in com-
pany."
The many aggravating circumstances of Ahitophel's treason against
David, and that of Judas against Christ, are here strongly marked. The
treachery of pretended friends is generally to the church, as it was to her
Lord, the beginning- of sorrows. Ingratitude, malice, and falsehood, are
ingredients that must always meet in the composition of a traitor.
" 15. Let death seize upon them, or, death shall remove, or, take them
away, and let them, or, they shall, go down quick into hell : for wicked-
ness is in their dwellings, and among them."
In these words are predicted the tragical fate of Ahitophel, and those who
followed Absalom; of Judas and the Jews; and of all who shall resemble
them in wickedness. The sudden destruction of Korah, Dathan, and Abi-
ram, who, ^for stirring up a rebellion against Moses and Aaron, "went
down alive into the pit," seems here alluded to, as the grand representa-
tion of the manner in which the bottomless pit shall one day shut her
mouth for ever upon all the impenitent enemies of the true King of Israel,
and great High Priest of our profession.
"16. As for me, I will call upon God and the Lord shall save me.
17. Evening, and morning, and at noon will I pray, and cry aloud; and
he shall hear my voice."
Prayer is the believer's universal medicine for all the disorders of the
soul within, and his invincible shield against every enemy that can attack
him from without. "Morning, Evening, and Noon," were three of the
hours of prayer in the Jewish church. We find holy Daniel observing them
in Babylon, notwithstanding the royal decree, which made it death for him
so to do. The event fully justified him, and showed the power of true devo-
tion, whose high prerogative it still is, to save the righteous from the mouth
of THE LION. See Dan. vi. 10. 22. 2 Tim. iv. 17. 1 Pet. v. 8.
" 18. He hath delivered, or, shall deliver, my soul in peace from the bat-
tle that was, or, is, against me : for there were, or, are, many with me."
David was delivered in peace, when after having suppressed the rebel-
lion, he was brought back in triumph to his capital ; the Son of David was
delivered in peace, when, victorious over the enemies of man's salvation,
he arose from the dead, and returned to the Jerusalem above ; the believing
soul is delivered in peace, when her sins are forgiven, and her corruptions
mortified ; and the bodies of the saints shall be delivered in peace at the
resurrection of tiie just. The ground of all these deliverances is one and
the same — " They that are with us are more than they that are against us,"
DatXI. M. p. ON THE PSALMS. 165
2 Kings vi. 16. " Greater is he that is in us, than he that is in the world,"
1 John iv. 4.
" 19. God shall hear, and afflict, or, humble, them, even he that abideth
of old. Because they have no changes, therefore they fear not God ; or,
because they vrill not be converted, and fear God."
He who inhabiteth eternity, remaining unchangeably the same from eyer-
lasting to everlasting, hath determined to hear the prayers of his faithful
servant, and finally to humble the pride of his unrepenting adversaries.
These are the decrees which he hath thought fit to promulgate ; and on
them we may safely depend..
"20. He hath put forth his hands against such as be, or, were, at peace
with him : he hath broken his covenant."
The prophet goes on to describe the perfidy of traitors, like Ahitophel and
Judas. Every wilful and malicious sinner " puts forth his hand against"
the person who is " at peace with him," nay, who "made his peace" with
the Father, and by so doing, " breaking the covenant," into which by bap-
tism he was admitted. O blessed Jesus, how often do we betray thee to
thine enemies, our own lusts, and consider it not.
" 21. The words of his mouth were smoother than butter, but war was in
his heart; his words were softer than oil, yet were they drawn swords."
Of this complexion are the cant of hypocrites, the charity of bigots and
fanatics, the benevolence of atheists, the professions of the world, the
allurements of the flesh, and the temptations of Satan, when he thinks pro-
per to appear in the character of an angel of light.
"22. Cast thy burden upon the Lord, and he shall sustain thee : he shall
never suffer the righteous to be moved."
The conclusion of the whole matter is, that amidst all dangers and adver-
sities, whensoever they oppress us, we are to put our full trust and confi-
dence only in his mercy, who delivered David, and the Son of David, out
of all their troubles. He, who once bore that burden of our sorrows,
requested of us, that we would now and ever permit him to bear the burden
of our cares; that as he knoweth what is best for us, he may provide it
accordingly. When shall we trust Christ to govern the world which he
hath redeemed 1
" 23. But thou, O God, shalt bring them down into the pit of destruc-
tion : bloody and deceitful men shall not live out half their days ; but I
will trust in thee."
O terrible voice of most just judgment, pronounced against rebels and
murderers! Of the sure and certain execution of this righteous sentence
who can doubt, that considers the fate of Korah, Dathan, and Abiram; of
Absalom, Ahitophel, and Judas ; and above all, of the city which contained
within its walls those rebels, and murderers of the Son of Godi Let us
trust for ever in Him alone, who can thus deliver, and thus destroy.
ELEVENTH DAY— MORNING PRAYER.
PSALM LVL
ARGUMENT.
David, in danger from the Philistines, among whom he was driven, as well as
from Saul and his associates, is supposed to, 1, 2. make supplications to God,
in whom, 3, 4. he placeth all his hope and confidence, 5 — 7. of being saved
from the wiles and stratagems of the adversary ; 8, 9. he comforteth himself
with the consideration, that God taketh account of his sufferings, and will
appear on his behalf; 10, 11. he repeateth the declaration of his faith in the
Divine promises ; and, 12, 13. concliideth with paying his tribute of praise
and thanksgiving. What David was in Philistia, the disciples of the Son of
David are in the world.
166 A COMMENTARY Psami LVI.
"1. Be merciful unto me, God; for man would swallow mt up: he
fighting daily oppresseth me. 2. Mine enemies would daily swallow me
up : for thty he many that fight against me, O thou Most High."
The same words are applicable to the situation and circumstances of
David, pursued by his enemies; of Christ, persecuted by the Jews ; of the
church, afflicted in the world ; and of the soul, encompassed by enemies,
against whom she is forced to wage perpetual war.
"3. What time I am afraid, I will trust in thee. 4. In God I will
praise, or, glory in, his word : in God I have put my trust ; 1 will not
fear what flesh can do unto me."
Whoever, like the prophet Elisha's servant, beholdeth only the forces of
the enemy, will be apt, like him, to cry out, " Alas, my master, how shall
we doT" 2 Kings vi. 15. But when our eyes are " opened" to see those
" horses and chariots of fire, which are round about us ;" when we perceive
the promises of the Word, and the mighty succours of the Spirit, which are
all on our side; we no longer fear the terrors, or the temptations of flesh
and blood ; but find ourselves enabled to do, and to suffer all things,
through faith in him, who strengthenelh us to the battle. He hath said,
"I will never leave thee, nor forsake thee;" so that we may boldly say,
" The Lord is my helper, and I will not fear what man shall do unto me,"
Heb. xiii. 5, 6.
" 5. Every day they wrest my words ; all their thoughts ore against me
for evil. 6. They gather themselves together, they hide themselves, they
mark my steps, when they wait for my soul."
These words could not be more literally descriptive of the behaviour of
David's persecutors than they certainly are of that conduct, which the
Scribes and Pharisees observed towards our blessed Lord ; when, like ser-
pents by the way-side, "they marked his steps," till a proper opportunity
offered to dart from their lurking place, and " bruise his heel." We think
it hard, when men use us in this manner; but surely we either forget that
the Son of God was so used before us, cr that we are his disciples.
" 7. Shall they escape my iniquity 1 Li thine anger cast down the peo-
ple, O God."
The signal vengeance, inflicted on the enemies of David, of Christ, and
of the church, in different ages, may serve to convince us, that if we would
"escape," it must be from sin, not by it.
" 8. Thou tellest my wanderings : put thou rny tears into thy bottle : are
they not in thy book ]"
Known unto God are all the afflictions of his servants, while banished,
like David, from their abiding city and country, they " wander" here below,
in the land of their pilgrimage. The "tears" of penitents are had in re-
membrance, and, as so many precious gems, will one day adorn their
crowns. How dear, then, in the sight of God, were the " wanderings" and
the " tears" of the holy Jesus, submitting to perform penance for those sins
which he never committed !
"9. When I cry unto thee, then shall mine enemies turn back : this I
know ; for God is for me."
What can we possibly desire more, than this assurance, that, how many,
or how formidable soever, our enemies may be, yet there is one always
ready to appear in our defence, whose power no creature is able to resist.
*' This I know," saith David ; and had we the faith of David, we should
know it too.
"10. In God will I praise Ais word: in the Lord will I praise A/s word. 11.
In God have I put my trust : I will not be afraid what man can do unto me.
(^See above, on verse 4.) 12. Thy vows are upon me, God : I will render
praises unto thee. 13. For thou hast delivered my soul from death; ivilt not
thou deliver my feet, or, my feet also, or, assuredly, from falling, that I may
walk before God in the light of the living." ^
At the conclusion of this Psalm, and of many others, the prophet speak-
DAT XI. M. P. ON THE PSALMS. 167
eth of his deliverance as actually accomplished; he acknowledgeth him-
self under the ohligation of the vows made to God in the night of affliction,
which he is resolved to pay on the morning of triumph and jubilee. O come
that glorious morning, when the redeemed shall sing eternal praises to the
Lord God of their salvation, for having "delivered their souls from death,
and their feet from falling, that they may walk before him in the light of
the living !"
PSALM LVn.
ARGUMENT.
This Psalm is said to have been composed by David, on occasion of his escape
from Saul in the cave at Eng-edi. See 1 Sam. xxiv. 3. And the church, by
her appointment of it as one of the proper Psalms for Easterday, hatli in-
structed us to transfer the ideas to the resurrection of Christ from the grave.
The Psalm containeth, 1 — 3. an act of faith in the promises : 4. a description
of grievous sufferings ; 5. a prayer for the exaltation of God's glory, which is
repeated again at the conclusion ; 6. a prediction of judgment on the adver-
sary ; 7 — 10. a strain of the highest exultation and jubilee.
"1. Be merciful unto me, O God, be merciful unto me; for my soul
trusteth in thee: yea, in the shadow of thy wings will I make my refuge,
until ihese calamities be overpast."
David, encompassed by his enemies at Engedi, putteth up this prayer to
God ; the same prayer we may suppose to have been used by our blessed
Lord, when drawing near to the grave, and gate of death : and the church
ever continueth the use of it, until she be delivered from the bondage of cor-
ruption. In the mean time, she teacheth the children to put themselves,
living and dying, under the protection of Him who is always ready to
"gather them, as a hen gathereth her chickens under her wings." There
they may rest in peace and security.
"2, I will cry unto God most high; unto God that performeth all things
for me."
David cried unto God, and he was delivered out of the hand of Saul ; the
son of David cried unto God, and was delivered from the power of the
grave: the saints on earth cry unto God, and shall be delivered out of their
troubles; the souls under the alter in heaven, cry unto God, Rev. vi. 10.
and shall obtain a reunion with their bodies. Thus God "performeth all
things for us," as well as for David.
" 3. He shall send from heaven, and save me from the reproach of him
that would swallow me up. God shall send forth his mercy and his truth."
We have all an enemy, who would " swallow us up ; and we look for a
manifestation of the Divine mercy and truth" from " heaven," for the sal-
vation of our souls, and the redemption of our bodies, A grand specimen of
this manifestation was exhibited to the world on that glorious morning,
when Jesus Christ arose from the dead.
"4. My soul is among lions : and 1 lie even among them that are set on
fire, eve7i the sons of men, whose teeth are spears and arrows, and their
tongues a sharp sword."
The fiercest of beasts, the most devouring of elements, and the sharpest
of military weapons, are selected to represent the power and fury of David's
enemies. How much stronger, and more furious, were the enemies of
Christ, who, in the day of his passion, resembled Daniel in the lion's den,
the three children in the fiery furnace, and who stood alone, exposed to the
assaults of men and evil spirits !
" 5. Be thou exalted, O God, above the heavens ; let thy glory be above all
the earth."
God is exalted and glorified among men by the display of mercy and
168 A COMMENTARY Psalm L\1II,
judgment, in the salvation of his children from the hands of their enemies.
But chiefly was he exalted, when having raised up his Son Jesus, he set
him at his own right hand, far above all principalities and powers, and
everything that is named in heaven and in earth. This was the great ex-
ultation, prefigured, foretold, and incessantly prayed for, in the ancient
church.
" 6. They have prepared a net for my steps ; my soul is bowed down :
they have digged a pit before me, into tire midst whereof they are fallen, or,
shall fall, themselves."
David compares himself, 1 Sam. xxvi. 20. to a bird upon the mountains,
which the fowler endeavoureth to hunt into nets and snares, set up and pre-
pared for its destruction. So was that most innocent Dove, the holy Jesus,
persecuted by the Jews, until they had driven him into the snares of death,
and laid him low in the grave. But the enemies of both received, in the
end, the due reward of their deeds, and " fell into the pit they had digged."
"7. My heart is fixed, O God, my heart is fixed ; I will sing and give
praise."
At the prospect of approaching deliverance, the prophet, in the person of
Christ, declareth his heart to be fixed and established, steadfast and unmove-
able in the midst of trouble, even then preparing to celebrate its future en-
largement with songs of praise.
" 8. Awake up, my glory ; awake, psaltery and harp : I myself will awake
early ; or, awaken in the morning."
For this purpose, he calls upon his tongue, with all his instruments of
music, all the organs of the body, and affections of the soul, to unite their
powers in sweetest harmony and concert, and to awaken the sluggish
morning with the voice of melody, sounding forth the glories of redemption.
Thus should the morning be ever celebrated, on which Christ " arose froca
the dead, and became the first-fruits of them that slept."
" 9. I will praise thee, O Lord, among the people : I will sing unto thee
among the nations : 10. For thy mercy is great unto the heavens, and thy
truth unto the clouds."
The resurrection of Jesus from the grave, foreshadowed in the deliverance
of David from the hand of Saul, was a transaction which caused the
heavens, and all the powers therein, to extol the mercy and truth of God.
The nations of the earth, whose are the benefits and the blessings of that
transaction, are therefore bound evermore to make it the subject of their
praises and thanksgivings ; which is done by the members of our church
every Easter-day, in the words of this very Psalm.
"11. Be thou exalted, O God, above the heavens ; let thy glory be above
all the earth."
Even so, be thou still exalted, O blessed Jesus, above the heavens,
while the angels sing their hallelujahs on high ; and let thy glory be above
all the earth, while, in psalms, and hymns, and spiritual songs, the congrega-
tions of the redeemed incessantly magnify thy salvation below.
The church triumphant, and the church below,
In songs of praise their present union show:
Their joys are full, our expectation long;
In life we ditfer but we join in song.
Angels and we, assisted by this art,
May sing together, though we dwell apart.
Waller on Divine Poesie.
PSALM LVin.
ARGUMENT.
In the persons of Saul and his iniquitous counsellors, the enemies of Christ
and the church, 1, 2. are repi-oved, and 3 — 5. their malice is described, by
comparing it to the poison of serpents, which are proof against every art
Day XI. M. P. ON THE PSALMS. 169
made use of to tame them : 6 — 9. the destruction of the wicked is foretold,
and illustrated by six similitudes ; 10. tlie triumph of the righteous is likewise
predicted ; as also, 11. the effect it will produce, in manifesting, to all the
world, the providence and glory of God.
"1. Do ye indeed speak righteousness, O congregation? do ye judge
uprightly, ye sons of men t 2. Yea, in heart ye work wickedness ; ye
weigh the violence of your hands, or, your hands frame violence, in the
earth."
The proceedings of Doeg, and other associates of Saul, against David;
those of Judas and the Sanhedrim against our Lord ; and those of wicked
princes and court sycophants, in different ages, against the faith and the
church ; as they spring from the same principles, so they flow pretty much
in the same channel. Such men may here see their characters drawn, and
their end foretold.
"3. The wicked are estranged from the womb : they go astray as soon
as they be born, speaking lies."
The tares sown by the enemy, in human nature, appear early ; and show
us how far we are " estranged" from original truth and righteousness. What
can be expected, unless grace and discipline prevent it, but that " out of the
serpent's root shall come forth a cockatrice, and his fruit shall be a fiery
flying serpent]"
"4. Their poison is like the poison of a serpent: they are like tfie deaf
adder that stoppeth her ear: 5. Which will not hearken to the voice of
charmers, charming never so wisely."
The wicked are here compared to serpents, for that malignity in their
tempers, which is the venom and poison of the intellectual world. And
whereas there are some kinds even of serpents, which by musical sounds,
may for a time as it is said, be disarmed of their rage, and rendered so
tame, as to be handled without danger;* yet the evil dispositions of some
men, like those of one particular species of the serpentine race, are often
invincible. The enmity of a Saul was proof against the heavenly strains
of the son of Jesse ; and He who spake as " never man spake," was stung
to death by a " generation of vipers."
" 6. Break, or, thou wilt break, their teeth, God, in their mouth : break,
or, thou wilt, break, out the great teeth of the young lions, O Lord."
The destruction of the wicked is represented under six similitudes.
The first is that of breaking the teeth of lions, being the most terrible
weapons of the most terrible animals. But what is human power, at its
highest exaltation, if compared to that of God? The mountains of Gilboa
can tell us, the desolated Zion can inform us, how the mighty are fallen,
and the weapons of war perished ! Because the mighty had exalted them-
selves, and the weapons of war had been lifted up, against truth and inno-
cence, protected by the decrees of heaven.
" 7. Let them, or, they shall, melt away as waters which run continually,
* Bochart quotes several ancient authors, who mention this efiect of music, and among them,
Virgil, ^iicid vii. v. 753.
" Vipero generi, et graviter spirantibus hydris
"Spargere qui somnos CANTuque manuque solebat."
The elder Sealiger, as quoted by the same learned critic, writes thus : " Nos aliquando vidimus
caiitationibuse cavernis exciri serpentes:" and Mr. Boyle, in his Essay on the Great Eflects of
Languid Motion, p. 71. ed. 1()8.5, gives us the following p.assagefrom Sir H. Blunt's voyage into
the Levant, p. 81. edit. 5. " Many rarities of living creatui-es I saw in Grand Cairo ; but the
most ingenious was a nest of four.legged serpents, of two feet long, black and ugly, kept by a
Frenchman, who, when he came to handle them, they would not endure him, but ran and hid
in their hole; then would he take his cittern, and play upon it; they, hearing his music, came
all crawling to his feet, and began to climb up him, till he gave over playing ; then away they
ran." The " deaf" adder may either be a serpent of a species naturally deaf", (for several kinds
are mentioned by Avicenne, as quoted by Bochart) or one deaf by accident : in either case, she
may be said, in the language of poetry, to " stop her ear," from her being proof to all the efforts
of the charmer. Merrick. '
15
170 A COMMENTARY Psalm LIX.
or, pass away: when he bendeth his low tu shoot his arrows, let them, or,
they shall, be as cut in pieces."
The second similitude used to illustrate the destruction of the wicked,
is that of torrents and inundations, which descend with great noise from
the mountains, and cover the face of a country ; but their cause soon ceasing
to act, they run off, and appear no more; herein affording a fine emblem of
the weakness and instability of earthly power. The impotence of human
efforts against divine counsels is compared, thirdly, to a man drawing a
bow, when the arrow on the string is broke in two ; and therefore, instead
of flying to the mark, falls useless at his feet.
" 8. As a snail which melteth, let every one of them pass away : like the
untimely birth of a woman, that they may not see the sun. Or, As a melt-
ing snail he shall pass away, as an abortion, they see not the sun."
A snail, which, coming forth of his shell, marks his path with slime,
continually losing some part of his substance in his progress; and an abor-
tion, which consumes away in the like manner; these are the fourth and
fifth images, selected to represent the transient nature of worldly greatness,
still wasting, till it comes to nothing; and the miserable fate of those who
perish, with their half-formed devices, nor ever behold the Sun of righteous-
ness.
"9. Before your pots can feel the thorns, he shall take them away as
with a whirlwind, both living and in Ms wrath ; or, he shall take them away
alive, as with a whirlwind, in his wrath."
Wicked men have, in common with others, that tendency to decay, which
is entailed on the world, and on all things therein ; but they are warned, by
this sixth and last similitude, to prevent the judgments of the Almighty.
These often break forth, like a whirlwind, or a thunder-storm, and sweep
away at once, in the flower of their strength, and the height of their pros-
perity, the tyrannical oppressors of the people of God ; whose short-lived
glory and sudden extinction, are aptly resembled to that crackling and mo-
mentary blaze, which is produced by a fire kindled among thorns under a
pot.
" 10. The righteous shall rejoice when he seeth the vengeance ; he shall
wash his feet in the blood of the wicked. 11. So that a man shall say,
Verily, there is a reward for the righteous; verily he is, or, there is, a God
that judgeth in the earth."
The victories of that Just One, gained in his own person, and in those
of his faithful servants, over the enemies of man's salvation, are productive
of a joy, which springeth not from love of revenge, but is inspired by a
view of the Divine mercy, justice, and truth, displayed in the redemption of
the elect, the punishment of the ungodly, and the accomplishment of the
promises. Whoever duly weigheth and considereth these things, will dili-
gently seek after the reward of righteousness, and humbly adore the Pro-
vidence which ordereth all things aright in heaven and earth.
ELEVENTH DAY.— EVENING PRAYER.
PSALM LIX.
ARGUMENT.
This Psalm is said to have been composed on occasion of David's escape, when
Saul sent, and they watched the house to kill hhn. See 1 Sam. xix. 11 — 18.
David, in these, as in many other circumstances of his life, may be considered
as the representative of Messiah, 1, 2. praying to be delivered fi-om the
power of his blood-thirsty enemies, whose indefiitigable malice he, 3 — 7.
describes; but, 8 — 10. predicts his own enlaigement through the tender
mercy and mighty power of God; as also, 11 — 15. the singular vengeance
DAT XI. E. P. ON THE PSALMS. 171
to be poured out upon his enemies, for their punishment, and the admonition
of others. The Psalm conckides with a strain of exultation and thanks-
^ving.
" 1. Deliver me from mine enemies, O my God : defend me, Heb. exalt
me, from them that rise up against me. 2. Deliver me from the workers
of iniquity, and save me from bloody men."
In these words we hear the voice of David, when a prisoner in his own
house; the voice of Christ when surrounded by his merciless enemies!
the voice of the church, when under bondaore in the world ; and the voice
of the Christian, when under temptation, affliction, and persecution.
" 3. For, lo, they lie in wait for my soul : the mighty are gathered
ao-ainst me; not for my transgression, not for my sin, Lord. 4. They
run and prepare themselves without my fault : awake to help me, and be-
hold."
The mighty men of Saul were gathered agfiinst David, who had been
guilty of no offence against the king, and therefore was, so far, innocent.
The Jews and Romans were gathered against Jesus Christ, who had com-
mitted no sin at all, and was perfectly innocent. And the world is often-
times in arms against the children of God, only for doing what it is their
duty to do. In all such cases, God is to be applied to, as the helper and
avenger of those who suffer unjustly.
" 5. Thou therefore, O Lord God of hosts, the God of Israel, awake, or,
thous halt awake, to visit all the heathen : be not merciful, or, thou wilt
not be merciful, to any wicked transgressors."
The prophet, in this verse, seemeth to respect that great day of final re-
tribution, which is to succeed the day of grace, the accepted time of re-
pentance and pardon. For then it is, that Jehovah shall awake to judge
the nations; to reward every man according to his deeds; and to banish
for ever from his presence the impenitent workers of iniquity. The mali-
cious adversaries of David, and those of the Son of David, may not then
find the mercy, so often by them rejected, in the days of their flesh.
" 6. They return at evening: they make a noise like a dog, and go round
about the city."
The emissaries of Saul, coming after David in the " evening," besetting
his house, and blocking up the avenues, are compared to a set of hungry
blood-hounds in quest of their prey. But the picture is drawn likewise
for that herd of evening wolves, who thirsted after the blood of the Lamb
of God, on whom their mouths were opened, crying, " Crucify him! crucify
him!"
"7. Behold, they belch, or, spout out, with their mouth: swords are in
their lips; for who, {say they) doth hear]"
Out of the abundance of malice in the heart, the mouth will speak, like
the cutting of a sword; and the wicked take counsel against the just, as if
there were no one above who heard and regarded.
" 8. But thou, Lord, shalt laugh at them ; thou shalt have all the hea-
then in .derision."
These very expressions are used in the 4th verse of the second Psalm,
to denote the futility of all the counsels entered into by the Jew and Gen-
tile against Messiah and his church. The Psalm before us seems evidently
to relate to the same counsels against the same blessed person, whatever
part of king David's history might be the occasion of its being com-
posed.
" 9. Because of his strength will I wait upon thee: for God is my de-
fence, or, exaltation. 10. The God of my mercy shall prevent me: God
shall let me see my desire, Heb. look, upon mine enemies."
To the strength of the adversary the Psalmist opposeth that of God,
which he foresaw would rescue him, and avenge his cause. In all our
troubles let us do likewise; and then, he who exalted David, and a greater
172 A COMMENTARY Psalm LIX.
than David, ■will in due time exalt us, and we shall look without fear upon
our spiritual enemies.
" 11. Slay them not, lest my people forget: scatter them by thy power;
and bring them down, O Lord our shield. Or, thou wilt not slay them —
thou wilt scatter them," &c.
The prophet, in the person of Messiah, predicteth the singular fate of the
Jews; who, for their sins, were not extirpated, lest the Gentile Christians
should "forget" their punishment, but were "scattered" among all nations,
and degraded from the glorious privileges of that high rank in which they
once stood.* Thus doth that people remain at this day, a monument of
God's vengeance against apostacy ; a beacon, set up and kindled by the
hand of Heaven, as a warning to all Christian churches, that they split not
on the same fatal rock.
" 12. For the sin of their mouth, and the words of their lips, let them, or,
they shall, even be taken in their pride ; and for cursing and lying ivhich
they speak."
The causes of the Jews' dispersion are here assigned, viz. " the sin of
their mouth" in " the words of their lips," or their " hard speeches," spoken
against the Son of God ; their slanders, lying accusations, and outrageous
blasphemies, together with that horrid imprecation in which they involved
their descendants ; who have groaned under the weight of it for near these
1700 years, and yet still continue to justify tTie deeds of their fathers, re-
taining that "pride" in their name, and long-since forfeited privileges,
which provoked the Romans to destroy their city and country.
" 13. Consume them in wrath, consume them, or, thou shalt consume
ihem, &c. that they may not, or, shall not, he ,- and let them, or, they shall,
know that God ruleth in Jacob, unto the ends of the earth."
This prediction was accomplished in the total subversionof Jerusalem by
Titus, when the Jews having no longer any city, temple, or civil polity,
ceased " to be" as a nation. And they have seen enough to have convinced
them, that God is the God, " not of the Jews only, but of the Gentiles also."
Tue Gospel hath been preached, idolatry hath been overthrown, the nations
have been converted to the faith of Abraham, and that of David, whose
Psalms are used throughout the world; and God who "ruled in Jacob,
and was known in Jewry," now is known, and ruleth " unto the ends of the
earth ;" for "they have seen the salvation," and submitted to the sceptre of
King Messiah."
" 14. And at evening let them, or, they shall, return; and let them, or,
they shall, make a noise like a dog, and go round about the city. 15. Let
them, or, they shall, wander up and down for meat, and grudge, or, howl,
if they be not satisfied."
The punishment inflicted on the wicked often carries the mark of their
crime. It is just that they who have thirsted after the blood of the righteous,
should want a drop of water to cool their tongues ; and the hunger of a dog
is deservedly their plague, of whom a resemblance of that unclean animal's
disposition hath been the sin. Such is the present condition of the Jews,
excluded from the church, and suffering all the calamities of a spiritual
famine: and such will be the condition of all those who are to wail and
lament in vain, without the holy city, for evermore, Rev. xxii, 15.
" 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."
While the wicked murmur and repine at the dispensations of Heaven,
the righteous are employed in giving thanks and praises for the same ; and
the " morning" which is to consign the former to the habitations of despair,
* Prophetir('',Christiani divinsB ultionis olilivisci non pnssunt, iliim Judffii, excidio suo siiper-
stites, et ubique vagi.pcenain suaiii, ct pariter, in tebiiiuoniuiii, eloquia diviiia circumfeiuiit.
Bossuit.
DiT XL E. P. ON THE PSALMS. 173
where no sounds are heard but those of hideous wailings and horrid blasphe-
mies, shall transport the latter to the mansions of felicity, resounding with
incessant hallelujahs.
PSALM LX.
ARGUMENT.
This Psalm is thought to have been composed by David, when, after his com-
ing to the throne, the tribes of Israel had submitted to his sceptre, and he
was engaged in the reduction of the adjacent countries. See the history, 2
Sam. chap. v. and viii. 1 — 3. He describes what Israel had lately suffered,
from foi'eign enemies and domestic feuds ; 4, 5, 6. he declareth himself ap-
pointed to conduct his people to victory and triumph according to a divine
prediction ; 6, 7- he rejoiceth in tlie accession of the other tribes to that of
Judah, and, 8 — 12. sees Edom, Moab, and Philistia, already subdued by the
mighty power of God. All this is now to be spiritually applied, in the Chris-
tian church, to the establishment and enlargement of Messiah's kingdom,
prefigured by tliat of David.
"1.0 God, thou hast cast us off, thou hast scattered us, thou hast been
displeased ; O turn thyself to us again."
When the church, by her sins, hath rejected God, she is rejected by him;
she is delivered into the hand of her enemies, and suffers persecution : when
by repentance and supplication she returneth to him, he is ready to meet
and receive her. The history of Israel is one continued exemplification of
these most interesting truths. It should be the care and endeavour of every
church, and every individual to profit thereby.
" 2. Thou hast made the earth, or, the land, to tremble ; thou hast broken
it : heal the breaches thereof; for it shaketh."
The persecutions of the Israelitish church often shook the " land" of pro-
mise ; the persecutions of the Christian church have frequently moved the
whole earth. Afflictions of this kind may be likened to wounds sometimes
made in a diseased body by skilful surgeons, to be healed again, when by
a discharge of the corrupt humours, they have answered the end for which
they were intended.
" 3. Thou hast shewed thy people hard things ; thou hast made us to
drink the wine of astonishment, or, intoxication."
The Israelites had not only suffered " hard things" from their professed
enemies the Philistines, by the overthrow of Saul and his army, but
their civil dissentions at home showed that they had drunk deep of the
bitter cup of infatuation. See 1 Sam. xxxi. and 2 Sam. ii. and iii. From
these two sources flow the calamities of churches and of kingdoms in all
ages, whensoever it pleaseth God to visit their transgressions upon them,
by the instrumentality of men,
" 4. Thou hast given a banner to them that fear thee, that it may be dis-
played because of the truth."
For the temporal salvation of Israel, God raised up David, according to
his promise ; to whose standard, as a centre of unity, the worshippers
of the true God might resort. For the spiritual and eternal salvation of the
church, God raised up his Son Jesus, according to his promise, and " dis-
played the banner of the cross," under which believers are enlisted, and led
on to triumph, " because of the truth." Remarkable to this purpose are
the words of Isaiah, " In that day there shall be a Root of .Tesse, which
shall stand for an ensign of the people ; to it shall the Gentiles seek, and
his rest," after the battle is over, and the victory gained, " shall he glori-
ous," Isa. xi. 10.
"5. That thy beloved may be delivered, save with thy right hand, and
hear me."
This prayer, which king David preferred for Israel, the great Intercessor
15*
174 A COMMENTARY Psalm LX.
prefers continually for his church ; and all ought to prefer for themselves
and for others.
" 6. God hath spoken in his holiness, or, by his Holy One : I will re-
joice, or, exult, i. e as a conqueror: I will divide Shechera, and mete out
the valley of Succoth."
As a ground of hope and confidence, David here declares, that God, by
the mouth of a H0I3' prophet, had spoken and promised him the success for
which he prayed in the foregoing verse. And that this was known among
the people, appears from a speech of Abner to the elders of Israel, 2 Sam.
iii. 18. "The Lord hath spoken of David, saying, By tlie hand of my
servant David, I will save my people Israel out of the hand of the Philis-
tines, and out of the hand of all their enemies." Having, therefore, men-
tioned this prediction, much of which was already accomplished, he exults
as a conqueror, resolving to divide into districts, and portion out under
proper officers, the country about Samaria, now become his own.
"7. Gilead is mine, and Manasseh is mine ; Ephraim also is the strength
of mine head : Judah is my Lawgiver."
"Gilead, Manasseh, Ephraim," and the other tribes of Israel, upon the
death of Ishbosheth, the Son of Saul, whom Abner had set over them, joined
the royal tribe of Judah, and came in with one accord to the house of David.
See 2 Sam. ii. 8. and v. 1. " Ephraim," as a tribe abounding in valiant
men, is styled by its prince, " the strength of his head," or the support of
his life and kingdom ; and "Judah," as the seat of empire, replenished
with men of wisdom and understanding, qualified to assi'st the throne by
their salutary counsels, is dignified with the title of " Lawgiver." Thus
are the tribes of the spiritual " Israel" subject to Messiah, and serve him
in various capacities, as the Spirit furnishes different men with different
powers ; some being endued with zeal and fortitude to labour and suffer ;
others with knowledge and discretion to instruct and govern.
"8. Moab w my wash-pot ; over Edom will I cast out, or, extend, my
shoe : Philistia, triumph thou because of me ; Heh. Over Philistia give a
shout of triumph. The parallel passage, Fsalm cviii. 9. has it — Over Phi-
listia I will give a shout of triumph."
After having mentioned the submission of the Israelitish tribes to his
sceptre, David predicts the extension of his kingdom over the neighbouring
nations, those inveterate enemies of the people of God ; such as the Moab-
ites, the Edomites, and, above all, the Philistines. The absolute reduction
of these nations under his dominion, is expressed metaphorically, by the
phrases of " making them his wash-pot, and extending his shoe, i. e. setting
his foot" upon them. The Son of David also must " reign, till he hath put
all enemies under his feet," 1 Cor. xv. 25. And the Christian, in these
words, now declareth his hope of being enabled to do the same; to con-
quer through his Lord, and to triumph with him.
" 9. Who will bring me into the strong city ] "Who will lead me into
Edom?"
Bozrah, the capital of "Idumea, or Edom," was a fortified town, situated
on a rock deemed impregnable. See Obad. ver. 3. Considering, therefore,
the strength of the adversary, David, by this question, acknowledgeth his
own impotency, and the need he had of superior aid in order to achieve this
important conquest. How great need, then, have we of an Almighty
Saviour, who may enable us to overcome our last and strongest enemy,
death ! And it is very remarkable, that Christ's victory over this very
enemy is set forth by the prophet Isaiah, under the striking image of a
king of Israel returning in triumph from the reduction of Idumea. "Who
is this that cometh from Edom, with dyed garments from Bozrah," &c.
Isa. Ixiii. 1. The reader will be no less entertained than instructed, by a
discourse of Bishop Andrews on this subject, being the seventeenth of his
Sermons on Easter-day.
Day XI. E. P. ON THE PSALMS. I75
" 10. Wilt not thou, O God, which hadst cast me off? And thou, God,
which didst not go out with our armies?"
The question in the last verse, "Who will bring me into Edom'?" is
here answered by another question, " Wilt not thou, God," &c. that is,
To whom can we have recourse for assistance but to thee, O God 1 De-
serted by thee, we fall ; but do thou go forth with us, and we shall a^in
rise superior to every enemy. So saith the Christian soldier; "• Lord, to
whom shall we go 1 Thou hast the words of eternal life :" Thou hast over-
come the sharpness of death, and opened the kingdom of heaven to all
believers.
"11. Give us help from trouble: for vain /s the help of man. 12. Through
God we shall do valiantly ; for he it is that shall tread down our enemies."
David, like a wise and pious prince, acknowledgeth the weakness of the
fleshly arm, and strengtheneth himself in the Lord his God. Much more
ought we to confess the impotence of nature, and to implore the succours
of grace ; that so we may happily accomplish our spiritual welfare, tread
Satan under our feet, and triumph finally over the last enemy, death himself.
PSALM LXL
ARGUMENT.
In the person of David, for awhile driven into exile, and then restored to his
kingdom, we here behold the church, or any member thereof, 1, 2, 3. pre-
feiTing' a petition for deliverance from the troubles and temptations of this
mortal state; 4, 5. expressing- faith and hope in God; 6, 7. praying- for the
prosperity and perpetuity of Messiah's kingdom ; and, 8. resolving to praise
God evermore for the same.
" 1. Hear my cry, 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 L"
The church, extended far and wide among the nations, crieth aloud unto
God, by the prayers of its members, even "from the ends, or utmost parts
of the earth." The world is to Christians a sea of troubles and tempta-
tions, from which they daily beseech God to deliver them, and to place
them on the "rock" of their salvation; which rock is Christ. Grounded
on him, by faith in his sufferings and exaltation, we may defy all the
storms and tempests that can be raised against us by the adversary, while,
as from the top of a lofty mountain on the shore, we behold the waves dash-
ing themselves in pieces beneath us.
" 3. For thou hast been a shelter for me, ajid a strong tower from the
enemy."
Meditation on God our Saviour, as set forth in the Scriptures, will ever
prove to the believer " a strong tower," or fortress, in which he will be
safe from the darts of the enemy, and will be furnished with impregnable
arguments -wherewith to oppose and blunt the force of every temptation,
which Satan can launch against his soul.
"4. I will abide in thy tabernacle for ever; I will trust in the covert of
thy wings."
They who sojourn in the "tabernacle" of the church militant on earth,
and continue faithful members of the same, shall take up their eternal resi-
dence in that permanent " temple," the church triumphant in heaven.
Below, they are protected by the all-shadowing " wing" of God's fatherly
providence ; above, they will be rewarded with the all-illuminating vision
of his glorious presence.
"5. For thou, O God, hast heard my vows; thou hast given me the
heritage of those that fear thy name."
The " vows" of David, made during his banishment, were heard, and he
"^
176 A COMMENTARY Psalm LXII.
was restored to the possession of his kingdom, in that land which God ha3
fiven to his people for an heritage. The vows of Messiah, made in the
ays of his pilgrimage, were heard, and he hath resumed his ancient throne
in the heavenly Jerusalem. The prayers of the faithful, made in the land
where they are in exile, are heard, and their spirits shall return to God, who
will "give them the heritage of those that fear his name."
"6. Thou wilt prolong the King's life; and his years as many genera-
tions. 7. He shall abide before God for ever; O prepare mercy and truth,
which may preserve him. [Or, 6. Thou wilt add days to the days of the
King ; his years as generation and generation. 7. He shall dwell before
God for ever; mercy and truth shall preserve him.]"
These words must be applied to Him, of whom it was said by the angel,
"The Lord God shall give unto him the throne of his father David ; and
he shall reign over the house of Jacob for ever, and of his kingdom there
shall be no end," Luke i. 32. The ancient church prayed for "His"
exaltation and glory, under those of his representative ; nay the Chaldee
paraphrast expounds this passage of Messiah only ; " Thou shalt add days
to the days of King Messias : his years shall be as the generation of this
world, and of the world to come." Nor can a better paraphrase be easily
devised.
" 8. So will I sing praises unto thy name for ever, that I may daily per-
form ray vows."
For the preservation and prosperity, the exaltation, the power, and the
everlasting glory of Christ's kingdom, with all the benefits and blessings
thereof, we are bound to sing praise unto God's holy name for ever, and
daily to perform the vows made in baptism, that we would believe in him,
and serve him all the days of our life : until that blessed day shall dawn,
which no night is to follow, when faith shall end in vision, and duty be
resolved into praise.
TWELFTH DAY.— MORNING PRAYER.
PSALM LXIL
ARGUMENT.
This Psalm containeth, 1, 2. a resolution to trust in God alone, 3, 4. a denuncia-
tion of judgment against the persecutors of the Just One ; 5 — 7. a repeated
act of f\iith and resolution to trust in God, witli, 8. an exhortation to all na-
tions to do the same, and that, 9, 10. because there is no confidence to be
placed in man, or in the world; but only, 11. in the Divine power, and, 12.
mercy.
" 1. Truly my soul waiteth, or-, resteth, upon God : from him comefh my
salvation. 2. He only is my rock and my salvation; he is my defence,
Heb. high place ; I shall not be greatly moved."
David in the midst of trouble, and perhaps tempted to have recourse to
sinful expedients for his preservation, determines still to repose all his con-
fidence on the promised mercy of him who is the " salvation," the " rock,"
and the " high place," or fortress of men. Christ would not be delivered
from his sufferings by any other means than those which the Father had
ordained. The church in like manner, should patiently wait for the salva-
tion of God, and not attempt through distrust of the Divine mercy, to save
herself by unwarrantable methods of her own devising.
" 3. How long will ye imagine mischief against a man 1 Ye shall be
slain, all of you : as a bowing wall shall ye be, and as a tottering fence."
From a declaration of his trust in God, the prophet passeth to an expos-
tulation with his enemies, for continually plotting against him ; and fore-
telleth that their destruction will happen suddenly and irremediably, like
DAT XII. M. P. ON THE PSALMS. I77
the downfall of a wall that is out of the perpendicular, or a stone-fence, the
parts of which are not cemented together. See Isa. xxx. 13. How striking
is this expostulation, and this prediction, if considered as addressed by
Messiah to his implacable enemies.
"4. They only consult to cast him down from his excellency: they de-
light in lies : they bless with their mouth, but they curse inwardly."
The adversaries of David "consulted," how to deprive him of those
honours to which God designed to exalt him; the scribes and Pharisees
took counsel against Jesus with the same intent: and to rob the Christian
of the glory and immortality prepared for him, is the end of every tempta-
tion which the enemy throws in his way, whether it be of the terrifying, or,
which oftener succeeds, the flattering, alluring, and deceiving kind.
" 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, or, high place;
I shall not be moved. 7. In God is my salvation and my glory: the rock
of strength, and my refuge, is in God."
The consideration suggested in the preceding verse, namely, that the
enemy is ever intent upon our ruin, should stir us up, after the prophet's
example, to renew our faith, and strengthen ourselves yet more and more,
continually, in the Lord our God, who alone giveth victory, salvation, and
glory.
"8. Trust in him at all times ; ye people, pour out your heart before him :
God is a refuge for us."
The comforts which David had'found, he exhorteth others to seek in faith
and prayer ; in such a faith, as fixcth itself on God when the whole world
is against it; and such prayer, as poured forth all the desires of the soul
into the bosom of the Almighty. How often, in repeating the Psalms, do
we declare, that "God is our refuge;" yet how very seldom do we recur
to him as such in the hour of temptation !
" 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."
A reason is here assigned, why we should at all times " trust in God ;"
namely, because there is nothing else in which we can trust, but it will in
the end deceive us. Weighed in the " balance" of heaven, the power of
man to save is " less than nothing." Let us weigh everything in that exact
and faithful balance.
" 10. Trust not in oppression, and become not vain in robbery: if riches
increase, set not your heart upon them.''''
Of all things here below, wealth is that on which poor deluded man is
chiefly tempted, even to the end of life, to place his confidence ; and when
"riches increase," it proves a hard task for the human heart to keep its af-
fections sufficiently detached from them. But he who by injustice acquireth
the earthly mammon, justly forfeiteth the treasures of heaven; and he who
is made vain and covetous by money, however honestly gotten, renders that
a curse to one, which was designed as a blessing to many, and drowns him-
self in the spring which should have watered all around him.
"11. God hath spoken once; twice have I heard this, or, these two
things have I heard ; that power belongeth unto God. 12. Also unto thee,
Lord, belongeth mercy : for thou renderest to every man according to his
work."
In opposition to the vain boasts of worldly men, trusting in their riches,
&c. is cited the declaration of God, when, from mount Sinai, he proclaimed
himself to be JEHOVAH, the fountain of all "power," in heaven above,
and on earth beneath, jealous of the glory of this attribute, ready to avenge
himself on the wicked, and able to abase the pride of man. At the same time
also, he proclaimed himself " the Lord God, merciful and gracious, long-
suffering, and abundant in goodness and truth, keeping mercy for thousands,
forgiving iniquity, and transgression, and sin," Exod. xxxiv. 6. To all
mankind, therefore, the prophet here rccommendeth meditation on these
178 A COMMENTARY Psalm XLin.
two most interesting subjects, the power of God to punish sin, and his
mercy to pardon it. Fear of the former will beget desire of the latter, and
both together will set a man upon doing works worthy of their parent faith ;
works, which God of his infinite " mercy," for the sake of Christ, has gra-
ciously promised to accept, and to "reward."
PSALM LXIII.
ARGUMENT.
David, in the wilderness of Judah, expresseth, 1, 2. his long-ing desire after the'
presence of God, and the divine pleasures of the sanctuary ; 3 — 6. he blesseth
and praiseth God botli day and night, in the midst of affection, and 7 — 8.
declareth bis faith to be immoveable ; 9, 10. he predicteth the fate of
the wicked, with, 11. the exaltation, triumpli, and glory of Messiah, to be
exhibited in his own. Tiie whole Psalm is applicable to the circumstances
of Christ in the flesh, and to those of his people in the world,
" 1. O God, thou art my God; early will I seek thee : my soul thirsteth
for thee, my flesh longeth for thee, in a dry and thirsty land, where no
water is ; 2. To see thy power and glory, so as I have seen thee in the
sanctuary."
After the example of the persecuted David in the wilderness of Judah,
and that of the afflicted Jesus upon the earth, the true Christian dedicates
to God " the sweet hour of prime ;" he opens the eyes of his understanding,
together with those of his body, and awakes each morning to righteousness.
He arises, with an inextinguishable thirst after those comforts, which the
world cannot give; and has immediate recourse by prayer to the fountain
of the water of life ; ever longing to behold the Divine power and glory in
the sanctuary above, of which he has been favoured with some glimpse in
the services of the church below.
■ " 3. Because thy loving-kindness is better than life, my lips shall praise
thee."
"Life" is the greatest of earthly blessings, all others being included in
it : " all that a man hath," saith vSatan, " will he give for his life," Job
ii. 4. Not so the Psalmist. He knew a pearl of far greater price, namely,
" the loving-kindness" of Jehovah, on which is suspended, not only the
life which now is, but that which is to come. The sense of this loving-
kindness tuned the harp of the son of Jesse, and now tunes those of the
spirits before the throne.
" 4. Thus will I bless thee while I live : I will lift up my hands in thy
name."
" While we live," however wretched our condition may be, we have an
opportunity of obtaining pardon, grace, and glory ; for which we ought at
all times "to bless" God, "lifting up pure hands" in prayer, employing
them in every good work, and all in the " name" of Jesus.
" 5. My soul shall be satisfied as ivifli 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 n/ifA/-watches."
Solitude and stillness render the " night-watches" a fit season for medi-
tation on the so often experienced mercies of God ; which when thus called
to remembrance, become a delicious repast to the spirit, filling it with all
joy, and peace, and consolation, giving songs in the night, and making
darkness itself cheerful. How cheerful, then, will be that last morning,
when the righteous, awaking up after the Divine likeness, shall be "satis-
lied" with all the fulness of God, and " praise him with joyful lips," in
those eternal courts, where there is no night, and from whence sorrow and
sighing fly far away.
"7. Because thou hast been my help, therefore in the shadow of thy
Dai XII. M. p. ON THE PSALMS. I79
wings will I rejoice. 8. My soul followeth hard after thee : thy right hand
upholdeth me."
Recollection of past mercies, inclines the soul to put herself under the
"wing" of an all-shadowing Providence. Should her Redeemer, for a
time, seem to be deserting her, faith constraineth her to "follow hard after
him" as a child doth after the father: and not let go the " hand," which
hath so often " upholden" her from falling.
"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."
The enemies of Jehovah, and his anointed, if they come not to a violent
death, an early grave, or to have their carcasses devoured by the beasts of
the field, (as hath sometimes been the case,) yet, in an after-state, their con-
dition will certainly be deplorable. Their habitation must be in the " pit ;"
their punishment, the flaming " sword" of almighty vengeance ; and their
companions, those crafty and malicious ones, who, having contributed to
seduce, will help to torment them.
" 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."
If David found cause to rejoice in God, who gave him the victory over
all his enemies; if the subjects of David might well glory in their king; if
the slanderers of David were put to silence, at beholding him exalted to the
throne of Israel ; how much greater is the joy of Messiah in the Godhead,
giving the manhood victory over his enemies, sin, death, and hell ; how
much rather may his subjects and worshippers glory in their triumphant
King; and how much more shall the blasphemers of such a Saviour be ever-
lastingly confounded, when they shall behold him invested with all the
power and majesty of the Father, and seated on the throne of judgment!
Surely, then, " the mouth of them that speak lies shall be stopped."
PSALM LXIV.
ARGUMENT.
David, hi the person of Messiah, 1, 2. prayeth to be delivered from bis enemies,
from then' counsels and insurrections ; 3, 4. he describeth their calumnies
and slanders, their scoffs and blaspliemies ; and, 5, 6. their indefatigable
mahce ; predicting, 7 — 9. their astonishing fall, with, 10. the exultation of
the church in God her Saviour.
" 1. Hear my voice, God, in my prayer : preserve my life from fear of
the enemy."
The prophet, after beseeching God to hear him, prefers his petition, which
is to be " preserved from fear of the enemy." A petition of this kind is
granted, either by a removal of the ground of fear, when the enemy's power
to hurt is taken from him, or his will changed ; or else, by an extirpation
of the fear itself, through increase of faith, charity, and fortitude. For the
former, let us pray conditionally, " if it may be done, and if it is God's
will that it should be done," as Christ prayed against the bitter cup in the
garden ; for the latter, we may pray absolutely ; since a victory gained by
the fear of God over the fear of man, is a necessary step, and a happy pre-
lude, to a full and final triumph over every enemy of our salvation.
" 2. Hide me from the secret counsel of the wicked : from the insurrec-
tions of the workers of iniquity."
The "counsels and insurrections" of the Israelites against David : of the
same people afterwards against the Son of David ; of worldly and wicked
men against the church ; and of the powers of darkness against us all, are
here, respectively, understood to be deprecated.
"3. Who whet their tongue like a sword, and bend, their bows to shoot
180 A COMMENTARY Psaiim LXIV.
their arrows, even bitter words ; 4. That they maj'^ shoot in secret at the per-
fect : suddenly do they shoot at him and fear not."
In personal scoffings and revilings, the tongue performs the part of a
"sword," which is a weapon that can be used only in open rencounters;
but " bitter words," spoken in secret, and at a distance from him who is the
subject of them, are like " arrows," which may be shot from an obscure
and remote corner, and therefore cannot be warded otT. The tongue, in
both these capacities, was employed against that perfect one, the holy
Jesus, in the days of his flesh. Would to God it had never been since
employed against him and his disciples; or, by his disciples against each
other.
" 5. They encourage themselves in an evil ma-tter : they commune of
laying snares privily; they say, Who shall see them?"
Sin doth not often appear abroad, without a veil ; and the more atrocious
the sin, the more specious must be the pretence which is to cover it. Envy
and malice crucified the Son of God; but, during the course of the pro-
ceedings against him, you hear only of zeal for the law, and loyalty to
Cajsar. Such are the " snares," set by the crafty, to deceive the simple and
unwary; without considering, that the broad eye of Heaven all the time
surveys their most secret devices, by which they impose upon others, and
frequently upon themselves.
'• 6. They search out iniquities; they accomplish a diligent search : both
the inward thought of every one of them, and the heart, is deep."
Truth and righteousness may be found and practised with half the pains
that are often employed to " search out iniquity," and establish error. The
Jews could not accomplish the death of Christ, without counsels, strata-
gems, and subornations, " deep" and dark as hell itself: all which trou-
ble they might have saved themselves at once by believing on him. The
case is the same with virtue and vice ; and honesty is the readiest, as well
as the best, policy.
"7. But God shall shoot at Xhemviith an arrow: suddenly shall they
be wounded. 8. So they shall make their own tongue to fall upon them-
selves : all that see them shall flee away."
While the enemies of the "Just One" were shooting in secret at him,
he that dwelleth in the heavens was levelling an arrow at them, and one
which would not fail to take place. It accordingly did so; and the direful
imprecations of "their own tongues fell," in unexampled vengeance, on
the heads of them, and their children, who continued to justify the deeds of
their fathers. All would "flee away" from the punishment of "Jerusa-
lem;" let all, then, depart from the sins which occasioned it.
" 9. And all men shall fear, and shall declare the work of God : for they
shall wisely consider of his doing."
It is remarkable, that the desolation of the once holy and beloved city,
filled " all men with fear" and astonishment, forcing them to acknowledge
and " declare" it to be the " work of God." Even Titus, the Roman em-
peror, confessed, that he had fought and conquered by the favour and under
the direction of Heaven. O that men would " wisely consider" of this,
and other wonderful works of the Almighty!
" 10. The righteous shall be glad in the Lord, and shall trust in him;
and all the upright in heart shall glory."
As sorrow, sooner or later, will be the portion of Messiah's enemies, so
joy is the high privilege of his friends and disciples. The "righteous"
man alone can be truly " glad," because he alone can be glad "in the Lord"
Jesus, the object of all his confidence. There was light in Goshen, when
darkness covered the Egyptians; the Christian church drank the cup of
salvation, when that of vengeance was mingled for Jerusalem ; and when
the empire of Satan shall fall, heaven shall resound with hallelujahs.
DatXII. E. p. ON THE PSALMS. 181
TWELFTH DAY.— EVENING PRAYER.
PSALM LXV.
ARGUMENT.
In this very lovely song of Sion, the prophet treats, 1. of the praise due to Je-
hovah, for 2. his mercy, in hearing the prayers of his servants, and, 3. in re-
deeming them from tlieir sins: 4. he declareth the blessedness of the elect,
in Christ their head; 5. predicteth the wonderfid things which God would do
for the salvation of men, by that power which, 6, 7. established the moun-
tains, and confined the sea within its bounds; 8. foretelleth the conversion
« of the nations: and, 9 — 13. describeth the blessed effects of the Spirit
poured out upon the chm-ch, under the figure of rain descending upon a dry
ground.
" 1. Praise waiteth for thee, O God, in Zion: and unto thee shall the
vow be performed."
The oblations of "praise and thanksgiving," vv^ere formerly offered, and
all " vows" were paid in the temple on mount Zion. At Jerusalem was
performed the promise :of man's redempiion by the sacrifice of the Son
of God ; since which event, and the call of the Gentiles, the Christian
church has beeti the holy city and temple. In her communion, we are to
offer up our devotions, and to perform the vow made in baptism; until we
come to the heavenly Sion, to pay our vows, with the church triumphant,
in everlasting hymns of praise.
" 2. O thou that hearest prayer, unto thee shall all flesh eome."
The prophet here foretells, that, on account of God's mercy in hearing
the prayers of his people, " all flesh," that is, all mankind, out of every
nation, should " come" at his gracious call, and make their supplications
before him in his church. And to whom should " all flesh come," but to
him that " heareth prayer]"
" 3. Iniquities prevail against me : as for our transgressions, thou shalt
purge them away."
The chief subject of the prayers, made by all flesh to God, is the for-
giveness of sin ; in order to which it must be confessed. The verse there-
fore consisteth of two parts. First, an acknowledgment of guilt — " Iniqui-
ties prevail against me ;" like whereunto is St. Paul's complaint, " O
wretched man that I am; who shall deliver me from this body of death 1"
The second part of the verse intimates an assurance of pardon through
the blood of the Lamb, " As for our transgressions, thou shalt purge them
away ; exactly corresponding to the answer, which the Apostle returneth to
himself; "I thank God, through Jesus Christ our Lord," Rom. vii. 24.
" 4. Blessed is the man whom thou choosest, and causest 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."
Blessed are they who are chosen out of the world, and admitted to the
privileges of the church; still more blessed are they, who are chosen out
of the congregation, to stand continually in the presence of God, and to
minister in his courts ; but blessed, above all blessing and praise, is the
man Christ Jesus, elect, precious, chosen of God to be a high priest for
ever; to make intercession for his people in the courts of heaven; that
where he is they may be also. Then shall we indeed be satisfied with the
" pleasures of thy house, O Lord, even of thy holy temple."
-' 5. Bi/ terrible, or, wonderful, things in righteousness wilt thou answer
us, 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 ancient church foretelleth, that God would " answer" her prayers
16
182 A COMMENTARY Psalm LXV.
for the coining of Messiah, by" wonderful things in righteousness ;" which
was brought to pass by the death and resurrection of Christ, the overthrow
of idolatry, and the conversion of the nations. Then " the God of salva-
tion" became " the confidence of all the ends of the earth," and the inha-
bitants of the most distant " islands" believed in Jesus. By " wonderful
. things in righteousness," will the prayers of the church which now is, be
answered, at the second manifestation of the Son of God,- in the glory of
his Father.
•' 6. Which by his strength setteth fast the mountains : being girded with
power. 7. Which stilleth the noise of the seas, the noise of their waves,
and the tumult of the people."
That power, which originally fixed the foundations of the " mountains,"
and which, from time to time, controls the " waves" of the sea, is engaged
in the support and preservation of the church ; and will never suffer the
" waves" of this troublesome world to overwhelm the " mountain of his
holiness."
" 8. They also that dwell in the uttermost parts are afraid of thy tokens :
thou makest the outgoings of the morning and evening to rejoice."
The " tokens, or signs," mentioned in this verse, are the exertions of di-
vine power and mercy, called above, " wonderful things in righteousness;"
which, at the publication of the Gospel, produced a saving " fear" of God
among the nations, "dwelling in the uttermost parts of the earth." "The
isles," saith Isaiah on the same occasion, "saw it and feared; the ends of
the earth were afraid ; they drew near and came," Isa. xli. 5. And then
it was, that "the outgoings of the morning and evening," all the inhabi-
tants of the earth, as many as experienced the sweet vicissitudes of day
and night, of morning and evening, were " made to r8J«)ice" in God their
Saviour ; whose name was praised from the rising to the setting sun.
"9. Thou visitest the earth, and waterest it; thou greatly enrichest it
•with the river of God, which is full of water: thou preparest them corn,
when thou hast so provided for it; or, for so thou hast established, or, con-
stituted it."
Under the beautiful image of a once barren and dry land, rendered fruit-
ful by kindly showers of rain, turning dearth into plenteousness, are repre-
sented here (as in Isa. xxxv. and numberless other places) the gracious
" visitation" of the church by the Spirit; the "riches" of grace and mercy,
poured upon the hearts of men, from the exhausfless " river of God :" and
the bountiful provision made thereby, for the relief of that spiritual famine,
which have been sore in all lands. See Isa. Iv. 10. Rev. xxii. 1. Amos
viii. 11.
" 10. Thou waterest the ridges thereof abundantly; thou settlest the fur-
rows thereof; thou makest it soft with showers; thou blessest the spring-
ing thereof."
After the ground is ploughed up, the former rain, descending upon the
" ridges," and into the "furrows," dissolveth the parts of the earth, and so
fitteth it for the purposes of vegetation, whenever the seed shall be cast
into it : then cometh the latter rain to assist, and to " bless the springing"
and increase thereof unto a joyful harvest. Thus doth the good Spirit of
God both prepare the hearts of his people for the reception of the word,
and also enable them to bear fruit, bringing forth "some an hundred-fold,
some sixty, some thirty," Matt. xiii. 23.
"11. Thou crownest the year with thy goodness; and thy paths, or,
clouds, or, heavens, drop fatness."
The herbs, fruits, and flowers, produced by the earth, are here finely
represented as a beautifully variegated "crown," set upon her head by the
hands of her great Creator ; at whose command, the heavens, by collecting
and distilling the drops of rain, impregnate her, and make her the parent of
terrestrial blessings. It is the same God, who will crown with everlasting
croodness the acceptable year, the year of his redeemed ; when the spirit
DAT XII. E. P. ON THE PSALMS. 1S3
shall have accomplished his work ; when God shall be glorified in his saints ;
emd heaven, as well as earth, shall be full of the goodness of Jehovah.
" 12. They drop upon the pastures of the wilderness; and the little hills
rejoice on every side; or, are girded about with gladness."
As the rain which descendeth from heaven causeth even the barren wil-
derness to become a green pasture, and investeth the naked hills with the
garments of joy and gladness ; so the Spirit, when poured out from on high
on the Gentile world, converted that " wilderness" into a "fruitful field ;"
while the churches, there rising on all sides, like little fertile "hills, re-
joiced" with joy unspeakable, and full of glory. See Isa. xxxii. 15. xxxv.
1,2.
" 13. The pastures are clothed with flocks; the valleys also are covered
over with corn ; they shout for joy, they also sing."
The happy effects of God's visiting the earth with rain, are valleys cover-
ed with, corn, verdant meads, and thriving flocks. All these ideas, in the
prophetical Scriptures, are frequently transferred to the times of refreshment
and consolation, of peace and fruitfulness, in the church ; which breaks
forth into joy, in the one case, as the world is always ready to do in the
other. Manifold and marvellous, O Lord, are thy works, whether of nature
or of grace ; surely, in wisdom and loving-kindness hast thou made them
all ; the earth, in every sense, is full of thy riches !
PSALM LXVL
ARGUMENT.
In this Psalm, the prophet, 1, 2. exciteth all the world to sing the praises of
God ; 3, 4. the power and universality of his kingdom ; 5 — 12. the deliver-
ance of the church from various afflictions and temptations ; for which 13 — ■-
15. we are to offer the sacrifices which had been vowed ; 16 — 19. to declare
the mercies and lovinj-kindness of the Lord towards us ; and, 20. to bless
his holy name continually.
"1. Make a joyful noise unto God, all ye lands, or, all the earth: 2.
Sing forth the honour of his name ; make his praise glorious."
"The holychurch, throughout all the world," is here called upon to lift up
her voice, like the jubilee trumpet of old, in thanksgiving; to celebrate that
NAME which is above every name ; and to make the praise of Jesus glorious,
both by word and deed ; that so, others, hearing our voices, and seeing our
works, may be led to glorify him in like manner.
" 3. Say unto God, How terrible art thou in thy works ! Through the
greatness of thy power shall thine enemies submit themselves unto thee."
The subjects proposed are the various and awful manifestations of divine
" power;" of that power which made, and which continues to support the
world; which overthrows, and raises up empires; which subverted the
kingdom of Satan, established that of Christ, and caused its enemies either
to relinquish, or dissemble their hostility. Happy the man, whose heart
and affections " unfeignedly submit themselves" to the sceptre of Messiah.
" 4. All the earth shall worship thee, and shall sing unto thee : they
shall sing to thy name."
What David spake in the future, the church now speaketh in the present
tense — "All the earth doth worship thee, the Father everlasting — Day by
day we magnify thee; and we worship thy name ever world without end."
A day is coming, when this shall be the case, in an unlimited sense of the
words ; when Jews and Gentiles, quick and dead, heaven and earth, shall
compose one perfect and truly harmonious choir.
" 5. Come and see the works of God : he is 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."
184 A COMMENTARY Psalm XLM.
The prophet, after inviting men to contemplate " the works of God," sets
before them, for that purpose, two great miracles wrought for Israel ; namely,
the division of the Red Sea, and that of the river Jordan ; by the former they
escaped Egypt, by the latter they entered Canaan. Under these two figu-
rative transactions, the Christian church beholds, and in the words which
describe them, she celebrates, two corresponding works of mercy wrought
for her; namely, the deliverance of her children from the dominion of sin,
by the waters of baptism; and their admission into the kingdom of heaven,
through the grave and gate of Death. If the Israelites rejoiced in God their
Saviour, for the former blessings, much more, surely, ought we so to do for
the latter.
"7. He ruleth by his power for ever; his eyes behold the nations: let
not the rebellious, or, the rebellious shall not, exalt themselves."
The uncontrollable sovereignt)', and superintending providence of our
God and King, are topics on which we should ever delight to dwell.
Establish, O Lord, thy kingdom within us, and suffer not our "rebel-
lious" passions to " exalt themselves" against it.
"8. O bless our God, ye people, and make the voice of his praise to be
heard ; 9. Who holdeth our soul in life, and suffereth not our feet to be
moved."
But chiefly are we bound to "bless" and " praise" God, for that oroodness
and mercy, by which our feet are turned back from the ways of death, placed
in the path of "life," and enabled to walk therein, without falling into per-
dition ; until, having finished our pilgrimage m the world, we lie down in
peace, and our flesh resteth sweetly in hope.
" 10. For thou, O God, hast proved us : thou hast tried us, as silver is
tried."
Notwithstanding the mercy of God, and the salvation wrought for us, we
are here taught to expect affliction and tribulation ; which indeed are often-
times necessary; for, having in our composition a mixture of the earth from
whence we came, with a base alloy of concupiscence, we stand as much in
need of adversity, as metals, in like circumstances, do of the fire, to refine
and purify our tempers. Try us, God ; but enable us to stand the trial.
" 11. Thou broughtest us into the net; thou laidest 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 oat into a wealthy place." -
Various calamities are here mentioned, which God suffers to fall upon
his people. As, first, their being " brought into the net," or ensnared and
taken captive by their enemies, whom they had not power to resist or escape.
Secondly, "afflictions upon the loins," or hard servitude under heavy bur-
dens. Thirdly, " men riding over their heads," or the manifold oppressions
of persecuting tj'^rants, trampling them under their feet, like war-horses in
the day of battle. Fourthly, passing "through fire and water," or troubles
of different and contrary kinds, though alike deadly and destructive. But
he who brought Israel from among the brick-kilns of Egypt, and through
the waters of the Red Sea, and the river Jordan, into the promised rest, will
bring us safely through every fiery trial, and through the waves of a trouble-
some world, to the land of everlasting peace and comfort.
" 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 sacrifices of fatlings,
with the incense of rams : I will offer bullocks with goats."
Under the Gospel, the obligation of " going to the house of God," and
there "paying vows," still continues; but the "oflTerings" are changed.
The legal sacrifices have been abolished by the oblation of the body of
Christ, once for all. The oblation is commemorated in the eucharist : at
the celebration of which, we now offer up our prayers and praises, ourselves,
our souls and bodies, a reasonable, holy, and lively sacrifice, acceptable to
God, in the name and through the merits of the Redeemer. These offer-
Dat XII. E. P. ON THE PSALMS. 185
ings, if vowed in the seasons of sickness and sorrow, should be paid in the
days of health and gladness.
" 16. Come and hear, all ye that fear God, and I will declare what he
hath done for my soul."
Every man should be ready, like David, to celebrate the mercies of God
vouchsafed to him. It is a debt of gratitude to his Saviour, who is glorified,
and a debt of charity to his brethren, who are edified thereby ; provided
only, that it be done with sobriety and humility.
'' 17. I cried unto him with my mouth, and he was extolled with my
tongue."
The mean by which we obtain salvation is faith ; which, as it showeth us
both our disease and our Physician, inclineth us to pray to the latter for a
cure of the former. Prayer is one gift of God ; and every other gift is ob-
tained by it.
" 18. If I regard iniquity in my heart, the Lord will not hear me."
The prayer which is " heard," is the prayer of the penitent, heartily
grieved and wearied with sin, hating, and longing to be delivered from it.
For God heareth not hypocrites, who, while they outwardly disavow, yet
inwardly " regard" and cherish " iniquity ;" from which every one, who
naraeth the name of Christ, ought to depart.
" 19. But verily God hath heard me; he hath attended to the voice of
my prayer."
David was heard, when God delivered him from his enemies, and set him
on the throne of Israel : Christ was heard, when God raised him from the
dead, and exalted him to the right hand of the Majesty in the heavens ; and
every man is heard, when God raises him from sin to righteousness, as an
earnest of his future resurrection from dust to glory. Let every such man
praise the Lord, and say, with David, in the last verse of our Psalm,
" 20. Blessed be God, which hath not turned away my prayer, nor his
mercy from me."
PSALM LXVII,
ARGUMENT.
In tins evangelical Psalm, the Israelitish church is introduced, as partly pray-
ing for, and partly foretelling, the advent of Christ, and the conversion of
the nations, with the joy and gladness that should be consequent there-
upon. The Christian church now uses, and will continue to use, the Psalm,
with propriety, until the fulness of the Gentiles shall be come in, the conver-
sion of tlie Jews effected, and Christ shall appear the second time, finally to
accomplish the salvation of his chosen,
" 1. God be merciful unto us, and bless us; and cause his face to shine
upon us."
The Israelitish church, by the mouth of the prophet, expresseth her
ardent desire after Messiah's advent and appearance in the flesh; she
prayeth that God would be " merciful unto her," as he had promised ; that,
by so doing, he would " bless" her with the blessings of pardon and peace,
of grace and glory; and in one word, that he would "cause his face to
shine upon her," by the rising of the Sun of Righteousness, making her to
behold the glory of God in the face of Jesus Christ; reviving her with the
glad tidings of the Gospel, and enlightening her with the light of salvation.
" 2. That thy way may be known upon earth, thy saving health among
all nations."
Nor was she studious, as her degenerate children have since been, to
confine the favour of heaven within her own pale. If she had a good wish
for herself, she had one likewise for others; and therefore prayed, that the
" way" to life eternal miglit be " known," not in Jewry alone, but over all
16*
136 A COMMENTARY Psalm LXVm.
the earth ;" and that the virtues of that salutary medicine, which was able
to restore "health" and vigour to the diseased and languishing spirits of
men, might be published "among all nations."
"3. Let the people praise thee, O God ; let all the people praise thee."
As if she had said — Hitherto, indeed, blessed Lord, thou hast thought
fit to make me the guardian and keeper of that great deposit, thy true reli-
gion, from which the nations revolted and fell : but the time is coming,
when, by the Gospel of thy dear Son, they shall again be called to the
knowledge of thee. Thy glory, impatient, as it were, of any longer
restraint, and demanding a larger sphere, shall diffuse itself, like the light
of heaven, to the ends of the world. Hasten, then, O hasten the dawning
of that happy day, when congregations of converted Gentiles shall every-
where lift up their voices, and perhaps in the words of this very Psalm,
sing to thy praise and glory !
"4. let nations be glad, and sing for joy ; for thou shalt judge the
people righteously; and govern the nations upon earth."
And a very sufficient cause, surely, is here assigned, why the " nations"
should "be glad, and sing for joy," upon the erection of Messiah's king-
dom [in the midst of them ; namely, because he would "judge the people
righteously;" breaking the yoke of the oppressor, and thy iron rod of the
prince of this world ; becoming himself an advocate in the cause of his
church ; introducing her into the glorious liberty of the children of God,
whose service is perfect freedom; and, with a sceptre, around which jus-
tice and mercy are wreathed together, " governing the nations upon earth."
" 5. Let the people praise thee, O God ; let all the people praise thee."
Chorus repeated, as above, ver. 3.
" 6. Then shall the earth yield her increase : andGQA.,even our own God,
shall bless us."
Then, when that long-expected time shall arrive, " the earth shall yield
her increase ;" the nations of the world shall be converted to the faith,
and become fruitful in every good word and work, through the benediction
of Heaven upon them.*
"7. God shall bless us; and all the ends of the earth shall fear him."
The evangelical " blessings," predicted in this Psalm, have been long
since poured out upon "the ends of the earth," by the bountiful hand of
God in Christ. Let us beseech him to add yet this to all his other mercies,
that in return for such unmerited favours, the redeemed may have grace
evermore to pay him the tribute of fear and obedience, of duty and love.
THIRTEENTH DAY.— MORNING PRAYER.
PSALM LXVIII.
ARGUMENT.
This beautiful, sublime, and comprehensive, but very difficult Psalm, Is one of
tliose which tlie church has appointed to be used on Whitsunday. It seems
evidently to have been composed 'on that festive and joyful occasion, the
removal of the ark to mount Sion. See 2 Sam. vi. 1 Chi'on. xv.f Under
* UniverstE gentes ad Deum convertentur, et electi abundabunt bonis operibus, reriimque
emnium copia. Bossuet.
t The argument seems to be, a prognostication of success to David and the kingdom of
Israel, and victory over their enemies, inconsequence of the manifestation of the especial pre-
sence of God on mount Sion, and by his power exerted in their favour. In the mystical sense
which is authorized by St. Paul, Eph. iv. 8. it is, according to Vitringa, "Ascension Christi in
coelos, et sessio ad dextram Patris ; et illius effecta, qua; sunt coUectio et conversatio ecclesije,
ac destructio hostium sibi et ecclesiae adversorum." Bishop Loictk, in Merrick's ^inwtations.
Dr. Chandler, in his " Critical History of the Life of David," has given an admirable exposition
of the literal, or historical sense ofthi3Psalm,anda very ingenious division ofit into five parts,
founded on the supposition of its being performed at the removal of the ark. The author has
been greatly assisted in the ensuing comment by tbe Doctor's exposition, and the reader will
find hia division of the Psalm inserted.
DatXIII. M. p. ON THE PSALMS. 187
this figure, David, foreseeing the exaltation of Messiah, speaks of him, whom
he describes, 1, 2. as arising, and vanquishing his enemies; 3 — 6. as causing
the faithful to rejoice, and showing mercy to the afflicted ; 7 — 15. as bring-
ing his church out of bondage, supporting her in the world by the Word and
the Spirit, purging away her corruptions, and subduing her adversaries; the
ground-work being laid in the history of the Egyptian deliverance, the Manna
and the Law given in the wilderness, and the overthrow of the Canaanitish
nations. 16 — 20, David returns to the scene before him, celebrates the
ascension of Christ, with power and great glory, to the heavenly Sion, and
the gifts he should from thence pour down upon men; 21 — 23. foretells the
vengeance he would take on his opposers; 24 — 28. sets forth the order of
the church in her services; 29 — 31. predicts the conver.sion of the nations;
all of whom, 32 — 35. he exhorts to unite in chanting forth the praises of
their God and Saviour.
" 1. Let God arise, let his enemies he scattered : let them also that hate
him flee before him."
These words were used by Moses, whenever the ark set forward before
the armies of Israel, in their progress toward Canaan, Num. x. 35. David,
in like manner, uses them in this triumphal hymn, on the removal of the
ark to the city of Zion, 1 Chron. xiii. and xv. Dr. Chandler supposes this
part of the Psalm, from ver. 1. to ver. 6. inclusive, to have been sung,
when the ark was taken up on the shoulders of the Levites. The church
now celebrates, in the same terms, the substance of the foregoing shadows ;
she sings the praises of her Redeemer, rising from the dead, and preceding
the Israel of God, to the true land of promise ; when "his enemies," the
powers of darkness, sin and death, " were scattered, and they that hated
him fled before him." And the Christian, in the hour of temptation, will
always find this verse a most powerful and profitable ejaculation.
" 2. As smoke is driven away, .so drive them away : as wax melteth be-
fore the fire, so let the wicked perish at the presence of God."
The sudden and utter destruction of the enemies of God, and of his peo-
ple, is resembled, first, to the dissipation of "smoke," which, though it
rises from earth in black and tremendous clouds, is by the wind presently
brought to nothing; secondly, to the melting of " wax," which though to
appearance of a firm and solid consistence, yet when held to the fire for a
few minutes, dissolves, and makes no more resistance. So let all thine
enemies perish, O Lord, within us. Let our vain imaginations be dis-
persed before thy Spirit, and our corruptions melt and die away, at the
presence of thy light and thy truth.
"3. But let the righteous be glad ; let them rejoice before God: yea, let
them exceedingly rejoice."
A variety of expressions is used in the Hebrew, to denote 'the festive
"joy" and "delight" with which the righteous celebrate the triumphs of
their God over his and their enemies, under each dispensation respectively.
When the heart is full of these sensations, it has no desire to resort to the
world for pleasure.
" 4. Sing unto God, sing praises to his name : extol him that rideth upon
the heavens by his name jah, and rejoice before him."
The prophet exhorts the people of God to magnify, with psalms,
and hymns, and spiritual songs, the eternal and incommunicable "name"
of him "who was, and is, and is to come;" who, deriving being from
none, gives it to all: and who, as Redeemer of his people, is exalted
above the " heavens," and all powers therein ; above the gods of the
nations : acknowledged and glorified by saints and angels, feared and trem-
bled at by ungodly men, and evil spirits.*
* The idea of "riding on the heavens," furnished by our translation, is here followed, be-
cause O'Diyn 3D1^ in the 33d verse, seems to be exactly parallel. But Bishop Lowth, Mr.
Merrick, and Dr. Chandler, render flU'^JJD ^2~h I^D " Prepare the way for him who rideth
188 A COMMENTARY Psalm LXVUI.
"5. A father of the fatherless, and a judge of the widows, is God in his
holy habitation."
After a description of God's "majesty," the Psalmist proceeds to make
mention of his " mercy" towards the afflicted Israelites, who had suffered
so much in Egypt and in the wilderness. The cause of the " fatherless
and widow" he takes into his own hands. But never did he do this in so
full and extensive a manner, as when, by becoming man, he betrothed the
church to himself, in righteousness, and became a Father to her fatherless
children.
"6. God setteth the solitary in families: he bringeth out those which
are bound in chains : but the rebellious dwell in a dry /«??qiieiitia ad redemptioncm per Christum, sub ligura soluts ciptivitatis, videntur
pertineie. Bossuet.
Day XIV. M. P. ON THE PSALMS. 201
PSALM LXX.
The words of this Psalm occur, without any material variations, in
Psalm xl. verse 13, to the end. The reader is therefore referred thither for
the exposition ; as before, in the case of the liiid and xivth Psalms.
FOURTEENTH DAY.— MORNING PRAYER.
PSALM LXXL
ARGUMENT.
The Psalmist, sorely distressed in his old age (see ver. 9. and 18), by the re-
bellion of Absalom, which was his great affliction at that period of life, ver.
1. prayelh for the Divine assistance, pleading, 2, God's righteousness, 3. and
promise ; 4. the iniquity of his persecutors; 5, 6. the mercies vouchsafed
him from his birtli ; 7, 8. his being deserted and given up by man ; 9. his
old age; 10, 11. the taunts and insults of his adversaries; 12. he repeateth
his request; 13. prophesieth the downfall of his enemies ; declaretli, 14. his
hope, 15. his grathude, 16. his faith; 17, 18. wisheth to be preserved, that
he might show forth tlie power and glory of God, whose righteousness and
marvellous acts, 19. he extoUeth, and thence, 20, 21. promiseth himself a
final redemption from all his troubles, and a restoration to honour and com-
fort; when, 22 — 24. he shall sing and speak the praises of the Lord.
"1. In thee, O Lord, do I put my trust ; let me never be put to confu-
sion."
The promises of salvation are made to those, who, renouncinor all confi-
dence in the world and themselves, trust in God alone for it. For this reason
the Psalmist so often beo-ins his prayer with a declaration of his " faith,"
which is to the soul in affliction what an anchor is to a ship in distress.
"2. Deliver me in thy righteousness, and cause me to escape : incline
thine ear unto me, and save me."
A second argument, here used, is the "righteousness" of God, who can-
not but be faithful and just to his own gracious word. By that word, he
had engaged to establish the temporal throne of David, and the eternal
throne of the Son of David. And, by the same word, he has engaged to
bring those who believe in him, through sufferings, to glory.
"3. Be thou my strong habitation, whereunto I may continually resort:
thou hast given commandment to save me ; for thou art my rock and my for-
tress."
The protection of the Almighty, to which the troubled soul "resorts" by
faith and prayer, is compared to that which a well-fortified castle, or town,
affords to those within it, in time of war. And the plea, upon which this
petition is enforced, is in a manner the same with the former, namely, the
declared purpose of God to be the Saviour of his servants ; "Thou hast given
commandment to save me."
"4. Deliver me, O my God, out of the hand of the wicked, out of the
hand of the unrighteous and cruel man."
The Divine assistance is implored by the Psalmist, thirdly, on the foot
of the goodness of his cause, and the iniquity of his enemies. Such were
Absalom, Ahitophel, &c. to David ; Judas and the Jews to Christ ; and such
are the world, the flesh, and the devil to the Christian. Against them he
is to pray and fight continually ; ever remembering, that wickedness is at
least as dangerous when it tempts, as when it persecutes ; and can smile as
well as frown a man dead.
" 5. For thou art my hope, Lord God : thou art my trust from my
youth. 6. By thee have 1 been holden up from the womb : thou art he
that took me out of my mother's bowels : my praise shall be continually of
thee."
Former mercies are urged, as a fifth motive, for the Divine goodness to
202 A COMMENTARY Psaim LXXI.
continue those mercies. The watchful care of heaven over us, at an age
vphen we are able to take no care of ourselves, deserves consideration. The
love of Jesus, shown in passing through a state of childhood for us, de-
serves a still more deep and devout consideration.
"7. I am as a wonder unto many : but thou art my strong refuge."
David, banished from his kingdom, was regarded as a " wonder," or a
prodigy of wretchedness ; Christ, in his state of humiliation upon earth, was
a "sign," everywhere "spoken against," as Simeon foretold he would be,
Luke i. 34. The Christian, who lives by faith, who quits possession for
reversion, and who chooses to suffer with his Saviour here, that he may
reign with him hereafter, appears to the men of the world, as a monster of
folly and enthusiasm. But God is the " strong refuge" of all such.
"8. Let my mouth be filled with thy praise and with thy honour all the
day.y
Whatever men say or think of him, the royal prophet desires still to
strengthen, and to delight himself, in doing the will, singing the praises,
and setting forth the glory of God. Such likewise was thy desire, bles-
sed;;Jesus, in the days of thy iiesh. Ever grant that it may be ours.
" 9. Cast me not off in the time of old age ; forsake me not when my
strength faileth."
David, mindful of the noble actions which, through God's assistance, he
had achieved in his youth, beseeches him not to desert his servant, when
persecuted by a rebellious son in his old age. The weaknesses and tempta-
tions peculiar to that time of life, render this petition necessary for us all
to make, before we are overtaken by it. The church findeth but too much
occasion to make the same, now that she is sunk in years ; when faith lan-
guisheth, charity waxeth cold, and the infirmities of a spiritual old age are
coming fast upon her.
" 10. For mine enemies speak against me ; and they that lay wait for my
soul take counsel together, 11. Saying, God hath forsaken him : persecute
and take him ; for there is none to deliver him.''''
They who saw David ascending mount Olivet in tears, when Absalom had
driven him from Jerusalem, and they who beheld Jesus led forth out of the
same Jerusalem, to be crucified on mount Calvary, were tempted to regard
both the one and the other as finally deserted by God. They who view the
church, or any member thereof, under affliction and persecution, are too fre-
quently tempted to think the same, and to act accordingly ; though they are
so plainly taught the contrary, by the restoration of the king of Israel, and
the resurrection of the Son of God.
"12. O God, be not far from me : O my God, make haste to my help.
13. Let them, or, they shall, be confounded and consumed that are adver-
saries to my soul; let them, or, they shall, be covered with reproach and
dishonour that seek my hurt."
As the insolence of his persecutors increaseth, the distressed monarch
crieth more earnestl)'- unto God ; and is so far from relinquishing his hope,
that, in the midst of his sorrows, he foreseeth and foretelleththe final confu-
sion of his enemies. The Christian, who has faith in the promises, may do
likewise, in the worst of times, and the worst of circumstances. For the
day Cometh, when all the workers of wickedness shall be destroyed, "and
death and hell shall be cast into the lake of fire," Rev. xx. 11.
"14. But I will hope continually, and will yet praise thee more and
more. 15. My mouth shall shew forth thy righteousness and thy salva-
tion all the day ; for I know not the numbers thereof.''^
As there is no end to the loving-kindness of Jehovah, there should be
none to our gratitude. The "hope" of a Christian "giveth songs in the
night," and enableth him to be thankful, even in the dark season of afflic-
tion. Paul and Silas not only prayed, but also " sang praises" to God, in
a prison at midnight. Acts xvi. 25.
" 1(^ I will go in the strength of the Lord God : I will make mention of
thy righteousness, even of thine only."
Day XIV. M. P. ON THE PSALMS. 203
He who g-oeth to the battle against his spiritual enemies, should go, con-
fiding, not in his own " strength," but in that of the Lord God ; not in his
own " righteousness," but in that of his redeemer. Such an one engageth
with Om°iipotence on his side, and cannot but be victorious.
"17. O God, thou hast taught me from my youth ; and hitherto have I
declared thy wondrous works. 18. Now also when I am old and grey-
headed, God, forsake me not; until I have shewed thy strength unto this
generation, and thy power to every one that, is to come."
It was the God of Israel, who "taught" David, as a warrior, to conquer,
and as a Psalmist, to "declare the wondrous works" of his great Benefac-
tor. He requests to be preserved in his old age, until, by completing his
victories, and his Psalms composed to celebrate them, he had " showed the
strength and power of God," not only to the men of the "generation" in
which he lived, but also to " every one that should come," or arise in after
times, and chant those divine hymns in the assemblies of the faithful,
throughout all ages. Doth St. Paul wish to have his life continued upon
earth I It is only, that he may edify the church, and glorify God. Other-
wise, it is far "better," says he, " to depart, and to be with Christ."
" 19. Thy righteousness, O God, is very high, who hast done great
things : O God, who is like unto thee !"
What a force is now added to these words, by the actual exaltation of the
righteous Saviour "very high" above all heavens, and b)'' the "great
things" which he hath "done" for our souls ! Let us think on these things,
and we shall most affectionately say, with David, " O God, who is like
unto thee !" Delightful is thy love, O Lord Jesus, beyond all pleasure, more
precious than much fine gold, and honourable above the thrones of the
mighty ! The world languisheth and fadeth away at thy presence, whose
beauty is immortal, whose treasures diminish not, and whose glory endu-
reth through the unnumbered ages of eternity.
"20. Thou, which hast shewed me great and sore trouble, shalt quicken
me again, and shalt bring me up again from the depths of the earth. 21.
Thou shalt increase my greatness, and comfort me on every side."
In David, delivered out of his troubles, and restored to his throne, webe-
hold our Lord, after his "great and sore trouble, literally quickened, or
revived, brought up again from the depths of the earth, increased in great-
ness, and comforted on every side." In him we were virtuall}'^, by his grace
we are actually, raised from sin and sorrow, to righteousness and comfort;
and through his power we shall be raised, from dust and corruption, to
glory and immortality.
"22. I will also praise thee with the psaltery, even thy truth, my God:
unto thee will I sing with the harp, O thou Holy One of Israel. 23. My
lips shall greatly rejoice when I sing unto thee ; and my soul, which thou
hast redeemed. 24. My tongue also shall talk of thy righteousness all the
day long : for they are confounded, for they are brought unto shame, that
seek my hurt."
The truth of God, in accomplishing his promises by the redemption of
our souls, and the confusion of our spiritual enemies, is a subject which
demands a never-ceasing tribute of gratitude and love, of praise and thanks-
giving. To celebrate it aright, with the melody of instruments, voices, and
affections, all in perfect concord, is the duty and delight of the church mili-
tant ; which, when thus employed, affords the best resemblance of the church
triumphant.
PSALM LXXIL
ARGUMENT.
David, praying for Solomon, foretelleth his peaceful and glorious reign, and
under that figure, in most lively and beautiful colours, portrayeth the king-
204 A COMMENTARY Psai.3i LXXII.
dom of Messiah; 1 — 4. its riglileous administration; 5. its duration; 6, 7.
its blessings; 8. its extent; 9 — 11. the accession of" the Gentiles to it; 12 — 14.
the redemption to be wroug-ht, and 15. the prayers and praises to be offered
up in it; 16. its miraculous Increase and fruitfidness; 17. its perpetuity and
universality; 18, 19. a doxology sung to God for it. /
" 1. Give the Kinof thy judgments, God, and thy righ^ousness unto
the king's son.* 2. He shall judge thy people with righteousness, and thy
poor with judgment."
In this prophetical prayer the aged monarch of Israel, about to resiga
the kingdom into the hands of his son Solomon, makes unto God the
request of a wise father for him. He asks such a portion of wisdom and -
integrity from above, as might enable the young prince to govern aright the
people of God, and to exhibit to the world a fair resemblance of that King
of Israel, who was, in the fulness of time, to sit upon "the throne of his
father David;" Luke i. 32. "to reign in righteousness;" Isa. xxxii. 1. and
" to have all judgment committed unto him," John v. 22.
" 3. The mountains shall bring, or, bear, peace to the people, and the lit-
tle hills, b}', or, in righteousness."
In other words, peace, manifested by its consequence, plenteousness, shall
be upon all the mountains and little hills of Judea, by means of that righ-
teous judgment, which Solomon will execute in the land. And thus in the
days of Messiah, " Beautiful upon the mountains were the feet of them that
brought the glad tidings of peace ;" which the fruits of the Spirit, in the
churches, plainly showed to have been derived from above, through the
righteousness of the Redeemer, producing "peace on earth."
" 4. He shall judge the poor of the people, he shall save the children of
the needy, and shall break in pieces the oppressor."
It is the part of justice, in well-ordered governments, to see that the
"poor and needy have right;" to break the teeth of " oppression," and
pluck indigence from its devouring jaws. This Christ performed, when,
having undertaken the cause of his people against the adversary, he " saved"
them by his resurrection, and " broke in pieces" the power of the great op*
PRESSOR.
" 5. They shall fear thee as long as the sun and moon endure, through-
out all generations."
The kingdom of Solomon continued in his own person only for forty
years; but in his seed, that is Christ, it is established throughout all gene-
rations. He reigneth " over the house of Jacob for ever, and of his king-
dom there shall be no end," Luke i. 33. His dominion over the world by his
providence, and in the church by the influences of his grace, is to be coeval
with that of the celestial luminaries in nature. And when " the moon shall
be confounded, and the sun ashamed," when the heavens shall be dissolved,
and the earth burnt up, " the Lord of hosts shall reign on mount Sion," in
the Jerusalem above, in glory everlasting. See Isa. xxiv. 23.
" 6. He shall come down like rain upon the mown grass ; as showers that
water the earth."
Refreshing and salutary as the drops of heaven to the shorn and parched
grass, is the mild administration of a wise and pious prince to his subjects.
And what imao^e can convey a better idea of those most beneficial and
blessed effects, which followed the descent of the Son of God upon the
earth, and that of the Spirit at the day of Pentecost ] The prophets abound
with descriptions of those great events, couched in terms borrowed from
the philosophy of rain and dew. See Isa. xliv. 3. Iv. 10. Rosea xiv. 5.
Heb. vi. 7. In the last words of David, the reign of Messiah is described
under this figure; " He shall be as the tender grass springing out of the
*Thc " king" and the " king's son," are the same person ; a character that belongs to none
so proporly as to Solomon, who was the tirst prince that was at the same time "king," and
'• sun uf a king." Madge. Dr. C'liaudler is of the same opinion.
Day XIV. M. P. ON THE PSALMS. 205
earth by clear shining after rain." I cannot help "subjoining Bishop Sher-
lock's masterly illustration of this passage — "There cannot be a more
lively image of a flourishing condition than what is conveyed to us in these
words. The grass, which is forced by the heat of the sun, before the ground
is well prepared by rains, is weak and languid, and of a faint complexion;
but when clear shining succeeds the gentle showers of spring, the field puts
forth its best strength, and is more beautifully arrayed than even Solomon
in all his glory." Disc. vol. v. p. 89.
" 7. In his days shall the righteous flourish; and abundance of peace so
long as the moon endureth."
By means of rain and dew, the grass springeth out of the ground. In
the kingdom of Solomom, through the influences of his wisdom, good men
were encouraged, righteousness flourished, and the land enjoyed tranquillity.
In the days of Messiah, the fruit of the Spirit was righteousness, and the
fruit of righteousness was " abundance of peace." He was the true " Mel-
chisedek," or " King of righteousness," and therefore the true Solomon, the
*' King of Salem, the Prince of peace." And his peace is to endure, when
the moon shall have ceased to vary her appearances, and when a period
shall be put to all sublunary vicissitudes.
" 8. He shall have dominion also from sea to sea, and from the river unto
the ends of the earth, or, land."
As applicable to the kingdom of Solomon, this verse describes the extent
and limits of the promised "land:" if it be interpreted of the wide-extended
empire of Christ, that empire knows no bounds but those of the " earth" it-
self. The Hebrew word jnx, if often used for both, and, as the dominion
of Solomon represented that of a greater than Solomon, both are compre-
hended in the same words. And it is observable, that when the prophet
Zachariah foretells the advent of " the king of Sion," in great humility,
*' meek, and riding on an ass," he describes the extent of his kingdom
in these words — " His dominion shall be even from sea to sea, and from the
river even to the ends of the earth," ^ech. ix. 9, 10.
"9. They that dwell in the wilderness shall bow before him: and his
enemies shall lick the dust."
Distant nations submitted themselves to his sceptre, and prostrated them-
selves before the throne of Solomon, foreshowing the conversion of the
heathen world (in the figurative language of prophecy, frequently styled
"the wilderness") to the Gospel, and the lowly adoration to be made by
penitent sinners, at the foot-stool of the King of glory. They who take
not the advantage of the day of grace, will feel the rod of his power in the
day of vengeance,v/hen his "enemies" shall be subjected to him; when
death himself shall be destroyed; and "dust shall be the serpent's meat,"
Isa. Ixv. 25. Gen. iii. 14.
" 10. The kings of Tarshish and of the isles shall bring presents : the
kings of Sheba and Seba shall offer gifts."
This verse suggesteth to our meditation several curious and interesting
particulars, all tending to one and the same end. As, 1. The munificent
presents and immense treasures brought to Solomon from Tarshish, and the
isles of the Gentiles, 1 Kings x. 22, &c. 2. The coming of the queen of
Sheba from the south, with her gifts and acknowledgments, to Jerusalem.
3. The offerings made by the eastern Magi, as the first-fruits of the Gen-
tiles, to the Saviour of the world. And lastly, the accession of the nations
to the faith, (even these " isles of the Gentiles,") bringing their glory and
honour into the city of God. See Isa. xlix. Ix. Rev. xxi. 24.
" 11. Yea, all kings shall fall down before him ; all nations shall serve
him."
It is said, 2 Chron. ix. that "all the kings of the earth sought the pre-
sence of Solomon, to hear his wisdom : that he reigned over all the kings,
from the river even unto the land of the Philistines, and to the border of
Egypt; and that they brought unto him horses out of Egypt, and out of
18
206 A COMMENTARY PsamLXXII.
all lands." The dominion of Christ is universal ; and it will appear to be
so at the last day ; when before men and angels, he shall prove his claim
to the title, " King of kings, and Lord of lords."
" 12. For he shall deliver the needy when he crieth ; the poor also, and
him that hath no helper. 13. He shall spare the poor and needy, and shall
save the souls of the needy. 14. He shall redeem their soul from deceit
and violence : and precious shall their blood be in his sight."
These three verses, considered as describing the just and merciful admi-
nistration of Solomon, need no exposition. As prophetical of Messiah's
reign, they may be thus connected with the context, and paraphrased — The
kings and nations of the earth shall accede to the church of Christ, induced
so to do by the fame of his mercy, no less than by that of his majesty.
They shall hear of the great deliverance vvrought by him for the poor in
spirit, who make their prayer unto him, confessing their sins, and acknow-
ledging the inability of any creature, in heaven or earth, to recover them
from their lost estate. These he shall spare, and pardon, and save from
sin, and from death, and from hell. He shall for this purpose, break the
snares and destroy the power of their great oppressor, the devil ; and so
dear shall their blood be in his sight, that he shall shed his own for it;
after which, arising to a new and immortal life, he shall accomplish the
eternal redemption of his servants.
" 15. And he shall live, and to him shall be given of the gold of Sheba;
prayer also shall be made for him continually, and daily shall he be
praised."
As Solomon's reign was long and prosperous, that of Messiah is ever-
lasting and glorious; as the rich brought presents to the one, so the nations
offered up themselves, their possessions, their souls, and their bodies, to
the other; as the former was continually prayed for, and blessed by his
subjects, who owed peace and plenteousness to his government; so, with
regard to the latter, prayer is made ever in the church for the increase and
consummation of his kingdom ; and daily is he praised, by his people,
for all the riches of grace, for all the comforts of the Spirit, and for all the
hopes of glory, which they possess, and enjoy, through him.
" 16. There shall be an handful of corn in the earth upon the top of the
mountains ; the fruit thereof shall shake like Lebanon : and they of the city
shall flourish like grass of the earth."
It is here foretold, that in the days of Solomon, wonderful should be the
fruitfulness of Judea ; of the country in corn, by which the city is supported ;
and of the city in people, who, by their numbers, constitute the strength of
the king. The fruitfulness of the country was to be so great, that from a
"handful of corn," and that sown on the most barren spot, the "top of a
mountain," should issue a produce, the ears of which would "shake," and
wave in the wind, like the woods of " Lebanon ;" while in the city, a fresh
progeny of Israelites was still springing up, and advancing to maturity, like
the unnumbered blades of grass in a field which the Lord hath blessed.
See 1 Kings iv. 20, &c. Such, under the reign of King Messiah, was the
amazing increase of the " word," when sown in hearts barren before ; such
the astonishing multiplication of citizens in the Christian church; as it is
written. Acts vi. 7. " And the word of God increased : and the number
of the disciples multiplied in Jerusalem greatly." So let it be, blessed
Lord, wheresoever thy Gospel is preached throughout the world.
" 17. His name shall endure for ever: his name shall be continued, Heb.
propagated, as long as the sun; and men shall be blessed in him: all
nations shall call him blessed."
The person and kingdom of Solomon have been used all along as a chan-
nel, through which to convey a most illustrious prophecy concerning those
of Christ. But here, the type seems to be wholly absorbed in the great
antitype. His " name," his saving name, " shall indeed remain for ever,
propagated," with the faith, through all the generations of men, while the
DAT XIV. E. P. ON THE PSALMS. 207
«' sun," another of his representatives, shall continue to maintain his station
in the heavens, and to diffuse his light upon the earth. la him, as it was
promised to Abraham, shall all the true children of Abraham be " blessed,"
with the blessings of eternity ; all nations shall call him " blessed," as they
are taught to do in the remaining verses of the exalted composition.
"18." Blessed be the Lord God, the God of Israel, who only doeth won-
derous things. 19. And blessed be his glorious name for ever; and let the
whole earth be filled with his glory. Amen, and Amen."
Blessed, therefore, be thou, O Lord Jesus ; for thou art the Lord God,
even the God of Israel, who hast wrought such miracles of mercy for the
salvation of the church : and blessed, by the tongues of men and angels,
be thy holy and glorious name ; and let the whole earth be filled with the
amazingly transcendent and inconceivable majesty of thy most excellent
glory, for evermore ! So be it, so be it.
FOURTEENTH DAY EVENING PRAYER.
PSALM LXXIII.
ARGUMENT.
The person speaking in this Psalm, relates, 1 — 3. the process of a temptation,
occasioned by his beholding the prosperity of wicked men upon earth, which
he describes, 4 — 11. with, 12 — 14. the suggestions of nature on the occasion; '
but in opposition to these, grace urges, 15. the examples of saints, 16. the
difficulty of judging concerning God's dispensations, and, above all, 17 — 20.
tlie final issue of things at the last day, and the end of that prosperity which
had excited his envy. Perfectly satisfied with these considerations, 21, 22.
he owns his uneasiness to have sprung' from his ignorance ; and, 23, 28.
closes the Psalm with the most affectionate expressions of his full trust and
confidence in the Divine mercy and goodness. No temptation is more com-
mon or more formidable, than that above mentioned. A more powerful and
effectual antidote to it cannot be devised, than this most instructive and
beautiful Psalm affords.
" 1. Truly God is good to Israel, even to such as are of a clean heart,"
This declaration seems to be the result of a long struggle in the mind of
the Psalmist, between nature and grace, in which the latter proves victo-
rious, and, notwithstanding all appearances to the contrary, determines,
against the suggestions of the former, that God is the same good and merci-
ful God to his church and people, if they do but preserve inviolable their
fidelity to him, whether, in this world, they enjoy prosperity or endure
affliction.
" 2. But as for me, my feet were almost gone; my steps had well nigh
slipped. 3. For I was envious at the foolish, when I saw the prosperity of
the wicked."
Temptations impede the progress of the Christian in the way of right-
eousness, and incline him to fall : as it happens to one who walks in a slip-
pery path. The temptation here complained of, is that excited by seeing
wealth and honour in. the hands of infidelity and villany, while the faithful
servants of God are covered with infamy, and oppressed by poverty. A
prospect of this sort is apt to make us distrust the love of heaven towards
us, and its providence over us. For our benefit, therefore, in the course of
this Psalm, the disease is particularized, and the remedy prescribed.
" 4. For there are no bands, or, pangs, in their death ; but their strength
is firm."
Health and strength are to be reckoned among those temporal blessings,
which the long-suffering of God sometimes permits the ungodly to enjoy.
And accordingly, we find men of that cast, who live without sickness, and
208 A COMMENTARY Psalm LXXIH.
die in a manner without pain : while others, of a contrary character, are
worn with chronical, or racked with acute disorders, which bring them with
sorrow and torment to the grave.
*' 5. They are not in trouble as other men ; neither are they plagued like
other men."
Calamities, which overwhelm the small concerns of the poor righteous
man, approach not the borders of the wealthy sinner. Far from poverty, as
free from disease, he seems to pass his days exempted from the miseries
of mankind, without labour or anxiety : and not so much as to think of
those, who, distressed on all sides, can scarcely earn their bread by the
sweat of their brows. See this sentiment beautifully dilated, Job xxi.
See also Jer. xii. 1.
" 6. Therefore pride compasseth them about as a chain ; violence
covereth them as a garment."
Among men who have not the love of God in their hearts, or his fear be-
fore their eyes, pride and oppression are the offspring of worldly prosperity.
The daughters attend the mother, wherever she goeth, and show them-
selves openly without reserve. " Pride compasseth them about as a chain ;"
they wear it for an ornament about their necks, as gold chains, collars, or
necklaces, were worn; see Cant. iv. 9. discovering it by their stately car-
riage; see Isa. iii. 15. " Violence covereth them as a garment;" it ap-
peareth outwardly, in all they say or do, and engrosseth the whole man ;
they are, as the English phrase is, " made up of it."
" 7. Their eyes stand out with fatness : they have more than heart could
wish."
"A man may be known by his looks," saith the son of Sirach, Eccles.
xix. 20. The choleric, the lascivious, the melancholy, the cunning,
&c. &c. frequently bear their tempers and ruling passions strongly marked
on their countenances : but more especially doth the soul of man look forth
at his "eyes." The "pride" of the ungodly, occasioned by great and
unexpected success in the world, hardly ever fails to bewray itself this
way.
"8. They are corrupt; and speak wickedly co?2cera;7?^ oppression : they
speak loftily."
Prosperity in an irreligious heart breeds "corruptio.n," which from thence
is emitted by the breath in conversation, to infect and taint the minds of
others. A circle of fawning dependents is never wanting, to whom the
poor, vain, and ignorant wretch, exalted in his own conceit above the level of
mortality, may, from the chair, without control, dictate libertinism and infi-
delity, bidding defiance to the laws of God and man.
" 9. They set their mouth against the heavens, and their tongue walketh
through the earth."
The blessings, for which a Christian praises his God, only cause the in-
fidel to blaspheme him. So true is that of Solomon, " The prosperity of
fools destroyeth them." What a pity is it, that the former should ever be
less zealous and indefatigable in diffusing his piety, than we know the
latter is in propagating his blasphemies through the earth?
"10. Therefore his people return hither: and waters of a full cup are
wrung out to them."
It seemeth impossible to ascertain, with any degree of precision, the
meaning of this verse, or to whom it relates. Some think it intends those
people who resort to the company of the wicked, because they find their
temporal advantage by it; while others are of opinion, that the people of
God are meant, who, by continually revolving in their thoughts the subject
here treated of, namely, the prosperity of the wicked, are sore grieved, and
enforced to shed tears in abundance. Mr. Mudge translates the verse thus —
" Therefore let his (God's) people come before them, and waters in full
measure would be wrung out from them." That is, " Should God's peo-
ple fall into their hands, they would squeeze them to the full ; they would
Day XIV. E. P. ON THE PSAI.MS. 209
wring out all the juice in their bodies." He takes " waters in full mea-
sure," to have been a proverbial expression.
"11. And they say, How doth God know 1 and is there knowledge in
the Most High V
They who interpret the foregoing verse of the people of God, tempted by
the success of the ungodly to distrust his providence, suppose this and the
followinor verses to be uttered by " them," as questioning whether God
had any regard to what passed here below. But, to avoid confusion of per-
sons, I would rather suppose the foregoing verse (to whomsoever it may
belong) to be parenthetic, and the verse now under consideration to be an
epicurian atheistical speech in the mouth of the wicked, above described at
large ; after which the Psalmist goes on, in his own person, as from the
beo-inning, to relate the temptation which he underwent, and the issue of it.
" 12. Behold, these are the ungodly, who prosper in the world ; they in-
crease in riches."
The temptation is now stated in its full force, " These" worthless, un-
godly, blasphemous wretches, whose characters I have been delineating,
" these" are the men who prosper in the world, who succeed in everything
they undertake, and roll in riches ! What are we to think of God, his pro-
vidence, and his promises 1
" 13. Verily, I have cleansed my heart m vain, and washed my hands in
ionocency. 14. For all the day long have I been plagued, and chastened
every morning."
Nature will be apt upon this occasion to suggest, that all my faith, my
charity, and my devotion, all my watching and fastings ; in short, all the
labour and pains I have taken in the way of goodness, have been altogether
vain and fruitless ; since, while the rebellious enemies of God enjoy the
world and themselves at pleasure, I, who continue his servant, am in per-
petual tribulation and affliction.
" 15. If I say, I will speak, or, declare, or, preach, thus ; behold, I should
offend against the generation of thy children."
The Psalmist, having thus particularized the disease, proceeds now, like
a skilful physician of the soul, to prescribe a medicine for it, which, is com-
pounded of many salutary ingredients. And first, to the suggestions of
nature, grace opposes the examples of the children of God, who never fell
from their hope in another world, because of their sufferings in this. For a
man, therefore, to distrust the Divine goodness on that account, is to belie
their hope, renounce their faith, and strike his name out of their list.
" 16. When I thought to know this, it was too painful for me."
A second reason why a man should not be too forward to arraign God's
dispensations of injustice, is the extreme difficulty of understanding and
comprehending the whole of them, which indeed is not to be done by the
human mind, unless God himself shall vouchsafe it the necessary informa-
tion. " It was too painful for me," says the Psalmist.
" 17. Until I went into the sanctuary of God ; then understood I their
end."
The third argument, with which we may repress the spirit of murmuring
and distrust, so apt to be excited by the prosperity of the wicked, is one
communicated to us by the word of God, which alone can acquaint us with
what is to be the " end," the final portion of sinners at the last day. This
is an arrow from the heavenly quiver, which brings' down our enemy at
once, and lays Dagon prostrate before the ark.
" 18. Surely thou didst, or, dost set them in slippery places ; thou castedst
them down into destruction."
Worldly prosperity is as the narrow and slippery summit of a mountain,
on which, to answer the designs of his providence, God permits the wicked,
during his pleasure, to take their station ; till at length the fatal hour arrives,
when by a stroke unseen, they fall from thence, and are lost in the fathom^
less ocean of sorrow, torment, and despair,
18*
210 A COMMENTARY Psami LXXIII.
"19. How are they brought into desolation, as in a moment! they are
utterly consum.ed with terrors."
The sudden alteration which death makes in the state of a powerful and
opulent sinner, cannot but affect all around him, though they behold but
one part of it. How much more would they be astonished and terrified, if
the curtain between the two worlds were undrawn, and the other half of
the chang-e disclosed to view! Let faith do that which sight cannot do; and
then the ungodly, however wealthy and honourable, will surely cease to be
the objects of our envy.
" 20. As a dream when one awaketh; so, Lord, when thou awakest, or,
causest them to awake, thou shalt despise their image."
The life of the ungodly is a sleep ; their happiness a dream, illusive and
transitory ; at best a shadow ; afterwards, nothing. At the day of death,
the soul is roused out of this sleep, and the dream vanishes. When God
shall thus awaken them, he will " despise their image," he will bring to
nought, and render utterly contemptible, even in their own sight, as well
?is that of himself, of his holy angels, and the spirits of the righteous, those
imaginary and fantastic pleasures, for which they have lost the substantial
joys and glories of his heavenly kingdom. Now, therefore, while it will
not be in vain, "Awake, thou that sleepest, and arise from the dead, and
Christ shall give thee light." Eph. v. 14. See Job xx. 4, &c. Isa xxix. 8.
"21. Thus my heart was grieved, Heh. in a ferment, and I was pricked
in my reins. 22. So foolish was I, and ignorant : I*was as a beast before
thee."
The Psalmist, fully satisfied with the conduct of Providence, reflects upon
the folly of his former uneasiness, and humbly owns that his doubts were
occasioned solely by his ignorance of God's ways ; while he formed his
judgment of them without having duly taken into consideration the final
issue of things. The last day, when it comes, will bring with it a solution
of all difficulties. He who bears impressed upon his mind such an idea of
that day as the Scriptures can give hirn, may solve them now.
" 23. Nevertheless I am continually with thee : thou hast holden me by
my right hand."
The remainder of the Psalm contains the most dutiful and aflfectionate
expressions of a mind perfectly at ease, and reposing itself with comfortable
assurance on the loving-kindness of the Lord, of which it had experienced a
fresh instance in its support under the late temptation, and complete victory
over it. "I am continually with thee," as a child under the tender care of
a parent, and, as a parent, during my danger of falling in a slippery path,
" thou hast holden me," thy child, " by my right hand."
" 24. Thou shalt guide me with thy counsel, and afterward receive me to
glory."
He who, but a little while ago, seemed to question the providence of God
over the affairs of men, now exults in happy confidence of the Divine mercy
and favour towards himself; nothing doubting but that grace would ever
continue to guide him upon earth till glory should crown him in heaven.
Such are the blessed effects of " going into the sanctuary," and consulting
the " lively oracles," in all our doubts, difficulties, and temptations.
"25. Whom have I in heaven but thee? and there is none upon earth that
I desire besides, Heb. with, or, in comparison of, thee."
The believing soul seems here to speak in the person, and with the affec-
tion, of a spouse, declaring, that not only earth, but heaven itself, would be
unsatisfactory and comfortless without the presence of her beloved Re-
deemer, the God of her salvation. But there is a pathos in the words
themselves, which though the Christian feels, the commentator cannot
express.
"26. My flesh and my heart faileth: but God is the strength of my heart,
and my portion for ever."
None of those things, in the abundance of which the wicked place their
DAT XIV. E. p. ON THE PSALMS. 211
happiness, can deliver us in the day of death. "Flesh" must revert to dust,
and the "heart" must cease its beating. He alone, therefore, is the proper
object of our faith and love, who can support and carry us through the
dreadful hour, and then raise us again to be our " portion for ever." Lord
Jesus, who hast so graciously promised to become our portion in the next
world, prevent us from choosing any other in this.
"27. For lo, they that are far from thee shall perish: thou hast destroyed,
or, wilt destroy, all them that go a-whoring from thee."
They who are " far from God," are just so far from salvation ; and of
course, if they remain in that situation, must "perish." Nor have they
reason to expect any other fate, who in their hearts depart from the holy
Jesus, after he has betrothed them to himself in righteousness ; and prefer
to him the vilest and basest of his 'enemies, the world and the flesh, by
whose wicked hands he w^as crucified and slain.
" 28. But it is good for me to draw near to God : I have put my trust in
the Lord God, that I may declare all thy works."
As if the Psalmist had said, in other words — Hear, therefore, the con-
clusion of the whole matter. Let others, dazzled by the blaze of worldly
prosperity, forsake God, to obtain a share of it; or murmur against him,
because they cannot obtain it. I am persuaded, it now is, and finally will
be, "good," delightful, profitable, and honourable, "for me to draw near,"
and join myself "to him;" which, in this life, I can do no otherwise than
by believing and hoping in his holy name; "I will put my trust in the
Lord God," and excite others to do the same, by " declaring his works,"
and dispensations ; that all may perceive what an amazing difference will
one day be made between him who lusteth after the creature, and him who
loveth the Creator.
PSALM LXXIV.
ARGUMENT.
Upon whatever occasion this Psalm might have been originally composed, it
is plainly intended for the use of the church in time of persecution. l._She
bemoans herself as deserted by God ; the return of whose favour she en-
treats ; 2. on account of his having redeemed her ; S — 9. the ravages made,
and, 10. the reproaches thrown out by the enemy ; 11 — 15. she reminds him
of the wonders formerly wrought in her behalf, and, 16, 17. of his power
and goodness, manifested in the common course of nature; 19. of the rela-
tion in which she stands to him ; 20. of his covenant; 21, 22. of the honour
of his name, and 23. the increasing fuiy of her adversaries, just ready to
swallow her up.
"1.0 God, why hast thou cast us off for ever? why doth thine anger
smoke against the sheep of thy pasture."
God not only permits, but, by his prophet, who indited this form of words,
directs the church, under persecution, to expostulate with him, for having
to all appearance finally deserted her. And that, in such deplorable cir-
cumstances, she may move his compassion, and, as it were, revive his love
towards her, she is taught to remind him of that endearing relation which
once subsisted between him and his people, the relation of a " shepherd"
to his " sheep." The soul, when led into captivity, and detained in it, by a
prevailing lust of passion, may make her prayer likewise in these words,
adapted to her case.
" 2. Remember thy congregation, which thou hast purchased of old; the
rod, or, tribe, or, portion, of thine inheritance, which thou hast redeemed ;
this mount Zion wherein thou hast dwelt."
The Israelitish church pleads for mercy upon these considerations, that
God had formerly vouchsafed to redeem her from the Egyptian bondage.
212 A COMMENTARY Psalm LXXIV.
and to fix his residence on mount Zion, all which would prove to have been
done in vain, should he leave her at last in the hands of her enemies. The
redemption by Jesus Christ, and his habitation in the church Christian, by
his Spirit, are ihe corresponding arguments to be urged, on similar occasions,
by her, and by the believing soul.
"3. Lift up thy feet unto the perpetual desolations; even all that the
enemy hath done wickedly in the sanctuary."
God is represented as having withdrawn himself, and departed afar off;
he is therefore entreated to return without delay, to view the long lasting
desolations of the once highly favoured city, and the ravages made by aliens
in the sanctuary ; which could not but excite in him compassion for his
people, and indignation against their enemies. The outward calamities of
a persecuted church should cause us to reflect on the sad havoc and devas-
tation made by sin and Satan in the soul, which before was the city and
temple of the living God.
" 4. Thine enemies roar in the midst of thy congregations, or, places of
worship ; they set up their ensigns /or signs."
No sound can be more shocking than the confused clamour of a heathen
army sacking the temple; no sight so afflicting as that of " the abomina-
tion of desolation standing in the holy place." Turbulent passions are the
enemies which raise an uproar of confusion in the heart; wealth, power,
and pleasure, are the idols which profane that sanctuary.
"5. A man was famous according as he lifted up axes upon the thick
trees. 6. But now they break down the carved work thereof with axes
Jind hammers."
The difficulty of these verses lies altogether in the first word, i'lV, with-
out which their literal construction is as follows — " As he who lifted up
axes in the thick wood, so now they," the enemies above mentioned, " break
down the carved work thereof," of the sanctuary, " with hatchets and ham^
mers." Some interpreters render ^fiv impersonally; not "He was fa-
mous," but " It is well known," it is manifest, O God, to all the world,
" that as he who lifted up axes, so now," &c. Or, may not the sense be —
"as "^"W, a knowing, skilful person, one who understands his business,
lifted up the axe in the thick wood, so now men set themselves to work to
demolish the ornaments and timbers of the sanctuary." The words sug-
gest another reason why God should arise and have mercy upon Sion, lest
his name should be blasphemed among the nations, when they saw and
heard of the sacrilegious and horrible destruction wrought by the enemy ;
whom neither the majesty of the temple, nor the reverence of its Divine in-
habitant, could restrain from defacing the beauty of holiness. The orna-
ments of the internal and spiritual temple sometimes suffer as much from
the fury of inordinate affections, as the carved work of the sanctuary ever
did from the armies of Nebuchadnezzar or Antiochus.
"7. They have cast fire into the sanctuary; they have defiled, or, dese-
crated, by casting down the dwelling-place of thy name to the ground."
The gates of the second temple were set on fire by Antiochus ; see
1 Mac. iv. 38. but the whole fabric of the first was burnt by Nebuchadnezzar.
When animosities break forth, and contentions are raised in the church,
" fire is cast into the sanctuary:" when the soul sinks under a temptation,
*' the dwelling-place of God's name is desecrated to the ground."
"8. They said in their hearts. Let us destroy them together: they have
burnt up all the synagogues of God in the land."
Such is the rage of infidels, when it pleases God, for the sins of his peo-
ple, to let them loose upon the church, as beasts of prey. From scenes
like these, we learn the temper and disposition of that raging adversary of
mankind, and his associates ; who, if permitted, would root out Christianity
out of every heart. " Watch, therefore, and pray," saith the Captain of
our salvation, to all his soldiers,
Day XIV. E. P. ON THE PSALMS. 213
" 9. We see not our signs : there is no more any prophet: neither is there
among us any that knovveth how long."
Darkness is horrible in itself, and adds horror to everything else. The
church, therefore, complains, that in the midst of all her other troubles, she
was deserted by the light of heaven. No " signs," or miracles, were ex-
hibited for her comfort ; there was no " prophet," to inform her concerning
the will of God, or to promise her an "end" of her afflictions, as Daniel
did, when she was a captive in Babylon. Sin darkens the understanding,
takinf from it that light, the direction of which it then stands most in need
oi".
" 10. God, how long shall the adversary reproach? shall the enemy
blaspheme thy name for ever"? 11. Why withdrawest thou thine hand,
even thy right hand? Pluck it out of thy bosom."
To an enumeration of calamities succeeds a prayer for deliverance, ground-
ed on the necessity of God's vindicating the honour of his name from the
insolent and blasphemous reproaches and scoffs of the enemy. See Ezek.
XX. 19. He is therefore entreated to make bare his arm in the sight of the
nations, and let his right hand become glorious in the vindication of his
name, and the defence of his inheritance.
" 12. For God is my King of old, working salvation in the midst of the
earth."
And that he will do so, there is always reason for the afflicted church to
hope, because, as her " King," he conducted and protected her of old, and
wrought " salvation" for her upon the earth ; temporal salvation by the
hand of Moses ; eternal salvation by the power of Christ.
" 13. Thou didst divide the sea by thy strength: -thou brakest the heads
of the dragons in the waters."
The first part of this verse alludes to that marvellous act of Omnipotence,
which divided the Red Sea, for Israel to pass over; the second part, to the
return of its waves upon the heads of the Egyptians, who, like so many
sea-monsters, opening their mouths to devour the people of God, were
overwhelmed, and perished in the mighty waters. The Christian church
is taught to contemplate, under this figure, the salvation of her children,
and the destruction of their spiritual enemies, by the waters of baptism.
See 1 Cor. x. 2. and the Office for Baptism in the Church of England.
Parallel to this passage in our Psalm is that most sublime one, Isa. li. 9,
10, 11. "Awake, awake, put on strength, arm of the Lord ; awake, as
in the ancient days, in the generations of old. Art thou not it, that hath
cut Rahab, and wounded the dragon? Art thou not it, that hath dried the
sea, the waters of the great deep ; that hath made the depths of the sea a
way for the ransomed to pass over. Therefore, the Redeemed of the Lord
shall return, and come with singing unto Zion, and everlasting joy shall be
upon their heads ; they shall obtain gladness and joy, and sorrow and mourn-
ing shall flee away."
" 14. Thou breakest the heads of the leviathan in pieces, ant/gavest him
to be meat to the people inhabiting the wilderness."
" Leviathan" stands for Pharaoh, or the Egyptian power, represented by
the Egyptian animal, the "crocodile" of Nile, the Egyptian river. The
" heads" of leviathan are the princes of Egypt, the leaders of the Egyptian
armies. And " the people, or inhabitants of the wilderness," to whom they
were given for a prey, are not men, but a species of wild beasts, haunting
the deserts, for which the word tZ3M]f is used, Isa. xiii. 21. and xxxiv. 14.
The sense therefore is, that the bodies of Pharaoh and his captains were
thrown on shore by the sea, and so became food for the wild beasts of the
neighbouring deserts. The final destruction of the adversaries of Messiah's
kingdom is described at large under a like image, Rev. xix. 17, &c.
"15. Thou didst cleave the fountain and the flood, {that is, drmv forth
the fountain and the flood % cleaving the rock:) thou driest up mighty
rivers."
214 A COMMENTARY Psaim LXXIV.
Two other remarkable exertions of the Divine power, in favour of the
Israelites, are here referred to. Water was brought out of the rock to sa-
tisfy their thirst in the time of drought ; and the river Jordan was dried up,
to open the passage for them into Canaan. In the former of these transac-
tions, faith beholds the water of life springing from the Rock of Salvation ;
in the latter are discerned the mystic death and resurrection of Christians,
as a prelude to the corporeal ; when, rising from the depths of the grave,
they shall enter into the kingdom of heaven.
" 16. The day is thine, the night also is thine; thou hast prepared the
light and the sun. 17. Thou hast set all the borders of the earth : thou
hast made summer and winter."
From the miraculous interpositions of God in the behalf of his people,
the church passes to those ordinary and standing evidences of his goodness
towards us, the sweet vicissitudes of light and darkness, and the grateful
succession of times and seasons ; by which man is taught, in the most sor-
rowful night, to look for a joyful morning; and, during the severest winter,
to expect a reviving spring. Thus is the revolving year our constant in-
structor and monitor; incessantly inculcating the duties of faith and hope,
as well as those of adoration, gratitude, and praise.
" 18. Remember this, that the enemy hath reproached, O Lord, and that
the foolish people have blasphemed thy name. 19. O deliver not the soul
of thy turtle-dove unto the multitude of the wicked .- forget not the congre-
gation of thy poor for ever."
After endeavouring to support her own faith, and excite the zeal of God
for his inheritance, by a rehearsal of former mercies, the church again urges
the argument of "reproach," touched on before, at ver. 10; and then re-
minds her Saviour of that endearing appellation of his " turtle-dove," by
which he had not disdained to address her in times past. This turtle-dove,
simple, defenceless, solitary, meek, timid, and mournful, was in danger of
being speedily devoured by her inveterate and implacable enemies ; who,
like birds of prey, beset her on all sides, thirsting impatiently for her blood.
What an irresistible force do these circumstances give to the words — " O
deliver not the soul of thy turtle-dove unto the multitude of the wicked ;
and forget not the congregation of thy poor for ever!" Let us not fail, in
the hour of temptation, to use them, and try the success of them.
" 20. Have respect unto the covenant : for the dark places of the earth,
or, the land, are full of the habitations of cruelty."
The main anchor of the holy ark, in storms and tempests, is faith in the
COVENANT of graco, made from the Iseginning in Messiah ; communicated to
Noah, Abraham, David, &c. as his illustrious representatives, and in them
to the house of Israel ; accomplished (as Zacharias beareth witness by his
song, Luke i. 72, &c.) at the birth of Christ, and then extended to the
Gentiles. To this covenant, and the promises made therein, the church
here appeals, at a time when the enemy ravaged the promised land at plea-
sure,] and everything seemed to forebode the utter extirpation of the law
and people of God. Hither, therefore, the soul is to fly for refuge, when
nothing else seems capable of affording any.
"21. let not the oppressed return ashamed: let the poor and needy
praise thy name."
It is for the honour of God, that they who have recourse to him for help,
should not, by "returning" without it, suffer "shame" and confusion, in
the presence of their insulting adversaries. And another motive to engage
his assistance is, that for every lost soul, there will be a voice the less in
that choir which is to " praise his name" to all eternity.
" 22. Arise, God, plead thine own cause : remember how the foolish
man blasphemeth thee daily. 23. Forget not the voice of thine enemies :
the tumult of those that rise up against thee increaseth continually."
The church, growing more importunate in her petitions, as the danger
increases, beseeches God to appear in her cause, as being in effect his own.
DatXV. M. p. ON THE PSALMS. 215
on account of his promises, his attributes of righteousness and truth, and
the reproaches cast on Him, through his people. While speaking, she
seems to hear the tumultuous clamours of the approaching enemy growintr
every minute louder, as they advance; and we leave the " turtle-dove,"
without the Divine assistance, ready to sink under the talons of the rapa-
cious eagle.
FIFTEENTH DAY.— MORNING PRAYER.
PSALM LXXV.
ARGUMENT.
The prophet, 1. gives thanks, with the church, to God for the manifestation of
his NAME, and the wonders of salvation wrought thereby. 2. He declares his
resolution of executing judgment and justice in his kingdom, which, 3. had
been in disorder and confusion : 4, 5. he rebukes the wicked ; 6 — 8. reminds
them of the power, providence, counsels and judgments of God ; 9, 10. he
concludes with repeating his resolution to praise God ; to break the power of
wickedness ; and to establish righteousness.
"1. Unto thee, O God, do we give thanks, unto thee do we give thanks :
for that thy name is near, thy wondrous works declare."
The church offers up her repeated praises to God for deliverance; she
acknowledges the presence of his name in the midst of her, which had been
evidenced by the "wonderful works" wrought for her salvation. Upon
whatever occasion these words were originally indicted, the Christian
church now celebrates in them that great deliverance, which, by so many
miracles of mercy and power, hath been accomplished for her, through Mes-
siah, who is in Scripture frequently styled, "the name of .Tehovah." See
Isa. XXX. 27.
" 2. When I shall receive the congregation, I will judge uprightly."
The first verse was spoken by many persons; "unto thee, O God, do
WE give thanks ;" here the speaker is one, and that one is plainly a ruler,
who promises, that when he shall have " received the congregation," or, as
some render it, "when he shall have gotten an appointed, or fit time, or
season," that is, when he shall be established in power and authority, at a
fit time and place, he will "judge uprightly," and introduce a thorough re-
formation into a kingdom, which, as we shall find by the following verse,
stood greatly in need of it. From these circumstances it should seem most
probable, that David is speaking of his advancement to the throne of Israel,
and the intended rectitude of his administration, when he should be settled
thereon. What David did in Israel, was done in the church universal by
him who sat upon the throne of David, when he "received" for his inheri-
tance the great " congregation" of the Gentiles, and the earth was full of
the " righteousness" of Jehovah.
" 3. The earth, or, the land, and all the inhabitants thereof, are, or, were,
dissolved : I bear up the pillars of it."
Civil distractions, and the continual irruptions of foreign enemies, had
thrown the Israelitish affairs into confusion, and " dissolved" the frame of
government; until, by the re-establishment of royal authority, countenance
and support were again given to all the subordinate magistrates; who are,
in their respective stations, the " pillars" of a community. Such was the
universal corruption and dissolution of manners both among Jews and Gen-
tiles, when Messias, entering upon his regal office, reformed the world,
raised the glorious fabric of the church, and made his apostles and their
successors the " pillars" of his spiritual kingdom. Let men support reli-
gion ; and God will support them.
" 4. I said unto tjie fools, Deal not foolishly ; and the wicked, Lift not
216 A COMMENTARY Psaoi LXXV.
up the horn : 5. Lift not up your horn on high ; speak not loith a stiff
neck."
" Where the word of a king is, there is power." The prophet addresses
himself to the opposers of his government, and the disturbers of Israel :
he urges the "folly" of exalting themselves against their prince; and
exhorts them, for their own sakes, to humility and obedience. Is not this
the very message which the ministers of Christ have received from their
King, and are commanded to deliver to the world ?
" 6. For promotion comeih neither from the east, nor from the west, nor
from the south : 7. But God is the Judge ; he putteth down one, and setteth
up another."
The opposition, mentioned in the preceding verse, was called "folly."
In these verses it is proved to be such ; as being an opposition, in effect, to
the counsels of heaven ; for, not by worldly power or craft, but by the de-
signation and providence of God himself, the supreme Judge of princes, and
Disposer of kingdoms, was the house of Saul " put down" and the house
of David "set up." And are not, then, the enemies of the Son of God in
arms against the Father ; who, according to the promises going before con-
cerning him, hath highly exalted him ; hath committed all power and judg-
ment to him ; and hath put all things under his feet? Yea, and the hour
is coming, when he shall put down all rule, and all authority, and power,
and the Lord Jesus alone shall be exalted in that day. What will then be
the portion of his impenitent adversaries, the next verse will inform us.
" 8. For in the hand of the Lord, ihere is a cup, and the wine is red ;
it is full of mixture, and he poureth out of the same: but the dregs thereof
all the wicked of the earth shall wring them oMi, and drink them.''''
As the choicest of heavenly blessings are frequently in Scripture repre-
sented by the salutary effects of wine, a cup of which the master of the
family is supposed to hold in his hand, ready to distribute due portions of
it to those around him; so from the noxious and intoxicating qualities of
that liquor when drank strong and in too large a quantity, is borrowed a
most tremendous image of the wrath and indignation of Almighty God.
Calamity and sorrow, fear and trembling, infatuation and despair, the evils
of the present life, and of that which is to come, are the bitter ingredients
which compose this most horrible cup of mixture. It is entirely in the
hand and disposal of God, who, through every age, has been pouring out
and administering of its contents, more or less, in proportion to the sins of
men. But much of the strength and power of the liquor still remains behind
until the day of final vengeance. It will be then exhausted even to the
dregs, by unrepenting rebels; when "burning coals, fire, and brimstone,"
and eternal "tempest," shall be "the portion of their cup," Psalm xi. 6.
"9. But I will declare forever; I will sing praises to the God of Jacob."
These dispensations of mercy and judgment the prophet resolves to "de-
clare" to the world for ever, by thus " singing" the works and the " praises"
of God, in psalms, and hymns, and spiritual songs. And while we now sing
them, we declare our resolution to be the same with his.
" 10. All the horns of the wicked also will I cut off; butxhe horns of the
righteous shall be exalted."
He determines likewise, as every good governor should do, to exert the
authority with which he was intrusted ; to break the power of triumphant
wickedness; and to exalt that righteousness which exalteth a nation;
hereby rendering himself a fit image of Him, who hath since done away
transgression, and brought in everlasting righteousness, who will one day
turn the wicked into hell, and exalt his faithful servants to reign with him
in heaven. Already he reigns in them upon earth : causing " all carnal
affections to die in them, and all things belonging to the Spirit to live and
grow in them."
Day XV. M. P. ON THE PSALMS. 017
PSALM LXXVI.
ARGUMENT.
It is obvious, at first sight, to any one who reads this Psalm, that it was com-
posed as a thanksgiving hymn, on account of some great dehverance wrought
for his people by the immediate hand of God. The miraculous destruction
of the Assyrian army, by the angel, in the days of king Hezekiah, is generally
pitched upon as the subject of it, and affirmed to be so by the ancient Greek
inscription prefixed to it in the LXX. version. The prophet, 1, 2. declares
the glory which God hath gotten him in Israel ; 3 — 6. describes the circum-
stances of the deliverance, with 7. a reflection thereupon ; 8 — 10. he men-
tions the effects it had produced among the nations, and 11, 12. those which
it ought to produce in Israelitish hearts. The ideas are to be transferred to
the salvation of the church universal, by the destruction of sin and Satan, and
the overthrow of the pei'secuting powers.
"1. In Judah is God known; his name is great in Israel. 2, In Salem
also is his tabernacle, and his dwelling in Zion."
On occasion of some great deliverance, the prophet speaks in transport
concerning that presence and protection of God, which the highly favoured
Judah once enjoyed. She enjoyed them while she continued faithful, and
really was what she professed to be. But on account of her infidelity, and
rejection of her Messiah, an alteration of circumstances has taken place.
They are no longer Jews, who are such outwardly, nor is that circumcision,
which is outward in the flesh; but they are Jews, who believe in the Son
of God ; and they are of the circumcision, who are cleansed by him from
all filthiness of flesh and spirit. The Gentile Christian church hath suc-
ceeded to the privileges of the Israelitish. In her now " God is known"
by the Gospel ; and " his Name is great" in her, by reason of all the
mighty wonders which he hath wrought for her ; she is the true " Salem,"
or city of peace : she is the true "Sion," the spiritual, holy, and beloved
hill ; and in her is the " tabernacle" and " dwelling-place" of God her
Saviour, by the Spirit.
" 3. There break he the arrows of the bow, the shield, and the sword,
and the battle."
When God appeared in the defence of his ancient people, the weapons of
their enemies were at once blunted and broken, and all the formidable appa-
ratus of war became in a moment utterly useless. Such was the event when
the holy Jesus entered the lists against our spiritual adversaries " for" us;
and such ever will be the event when he engages them " in" us.
"4. Thou art more glorious aud excellent than the mountains of prey."
This may be a beautiful apostrophe to mount Sion, (mentioned ver. 2.)
as appearing infinitely more glorious and excellent through the favour and
protection of her God, than the arm of flesh and the instruments of war could
render the kingdoms of the earth, which set themselves against her; and
which, for their tyranny, and cruelty, and the ravages committed by them,
are likened to those mountains where beasts of prey, with similar disposi-
tions, rove, and roar, and devour. The powers of the world "make war
with the Lamb, whose station" is upon mount Sion: but "the Lamb shall
overcome them, for he is Lord of lords and King of kings; and they that
are with him are called, and chosen, and faithful," Rev. xiv. 1. xvii. 14.
" 5. The stout-hearted are spoiled, they have slept their sleep ; and none
of the men might have found their hands. 6. At thy rebuke, O God of
Jacob, both the chariot, or, rider, and horse, are cast into a dead sleep."
It must be acknowledged, that these two verses seem, in a very particu-
lar manner, to point at the miraculous destruction of Sennacherib's army,
when the " stout-hearted," who doubted not of taking and STJoilino- the holy
19
21S A COMMENTARY Psaoi LXXVII.
city, were themselves suddenly " spoiled" of strength and life ; they " slept
their sleep, and found not their hands ;" they awaked not ap^ain to the use
of their powers and faculties; a rebuking blast was sent from the God of
Jacob, under which the flower of Assyria withered in the space of a night,
and in the morning was no more; " the horse and his rider were cast into a
dead sleep;" they slept the sleep of death. How, in a moment, were the
mighty fallen, and the weapons of war perished ! How astonishing the
downfall of the tyrant ! How complete the triumph of the daughter of Sion !
Such will be the destruction of the world ; such the salvation of the people
of God.
" 7. Thou, even thou art to be feared ; and who may stand in thy sight
when once thou art angry ?"
Why are the miraculous exertions of Omnipotence recorded in the book
of life, but to suggest to us this reflection, that God, and God only, is the
proper object of our fear; since neither the wisdom of the wise, nor the
power of the mighty, no, not the world itself, can stand a single moment
before him, " when once he is angry." Yet we continue to dread any
frowns but those of Heaven ; and one poor, vain, sinful man shall, through
a course of sixty, or seventy years, incessantly and undauntedly tempt and
provoke Him, who destroyed 185,000 in a night. What is this but
madness !
"8. Thou didst cause judgment to be heard from heaven; the earth
feared, and was still; 9. When God arose to judgment, to save all the meek
of the earth, or, the afflicted of the land."
A destruction so far exceeding human power, was evidently the sentence
of God's judgment, audibly pronounced from the eternal throne; and it was
heard by all the earth with an awful silence, as when he speaks to attentive
nature in thunder. Such was the effect which this interposition in behalf of
his people produced among the surviving Assyrians, and the neighbouring
nations. Let us carry our thoughts on to the sensations which will be felt
in the hearts of men at that hour, when the last trump shall sound in the
heavens, and the earth shall shake from her foundations : when God shall
arise to execute judgment on the adversaries of his church; and to save,
with an everlasting salvation, all the meek and afllicted of the earth.
" 10. Surely the wrath of man shall praise thee; the remainder of w^rath
shalt thou restrain."
The wrath of man, and of Satan himself, against the church, turns, in
the end, to the praise and glory of God, who represses it when at its height;
and at all times appoints those bounds which it cannot pass, any more than
the raging waves of the ocean can overflow their appointed barrier of sand.
" 11. Vow, and pay unto the Lord your God: let all that are round
about him bring presents unto him that ought to be feared. 12. He shall
cut off", or, restrain, the spirit of princes : he is terrible to the kings of the
earth."
If such should have been the gratitude and devotion of Israelites for a
temporary deliverance from the fury of an earthly tyrant; how much higher
ought that of Christians to rise, for eternal redemption from the great
oppressor! How ought they to " vow, and pay their vows unto the Lord
their God : to bring presents," to offer all they have, and all they are, to
him who is so greatly " to be feared," so highly to be loved ; to him who
"restrains" the fury of evil angels, as well as "the spirit of princes;" and
is " terrible" to the powers of darkness, no less than to " the kings of the
earth."
PSALM LXXVII.
ARGUMENT.
As the foregoing Psalm was evidently composed, when the churcli had ob-
tained deliverance from her enemies, tliis seems no less plainly to have been
Day XV. M. P. ON THE PSALMS. 219
written at a time when she was in captivity under them. It contains, 1 — 4. a
complaint of suflerings ; and 5 — 20. a description at large of the struggle
between disti-ust and faith; which latter prevails, by having recourse to the
consideration of ancient mercies; particularly that of redemption from
Egypt. The Psalm is admirably calculated for the use and consolation of any
church, or soul, when in affliction and distress.
" 1. I cried unto God with my voice, even unto God with my voice ; and
he gave ear unto me."
Uneasiness in the heart will utter itself by the " voice ;" and when the
pain is intense, the " cry" will be loud. Only let it take a right direction,
and ascend to heaven ; let the application be made to " God," who will
both "hear" and help ; not to the world, which will not do one, and cannot
do the other. The cries of the Son of God alone were heard for his own
sake ; the cries of all other men are heard for his sake.
"2. In the day of my trouble I sought the Lord; my sore ran in the
night, and ceased not ; Heb. my hand was stretched out in the night, and
ceased not, or, without intermission: my soul refused to be comforted."
To a soul deeply sensible of the world's vanity, and the misery of sin,
every day is a " day of trouble," and the whole time of her pilgrimage is
a long, dark, and wearisome " night," during which she seeks after her
beloved by prayer; and for the sake of him, and those future joys which
she expects in his presence, the pleasures of sense are put away from her,
and she " refuses to be comforted" by such comforters. An Israelite can-
not enjoy himself in Babylon ; a Christian cannot find perfect satisfaction
in the world; a return to Jerusalem will employ the thoughts of both.
"3. I remembered God, and was troubled : I complained, and my spirit
was overwhelmed. Or, I remembered God, and made a noise, i. e. in
prayer to kirn,- I meditated, and my spirit was obscured, or, darkened,
through grief and affliction.''''
This is a fine description of what passes in an afflicted and dejected mind.
Between the remembrance of God and his former mercies, and the medita-
tion on the seeming desertion under present calamities, the affections are
variously agitated, and the prayers disturbed, like the tumultuous waves of
a troubled sea ; while the fair light from above is intercepted, and the face
of heaven overwhelmed with clouds and darkness.
" 4. Thou boldest mine eyes waking : I am so troubled that I cannot
speak."
Through grief and anxiety it is that the eyes are made to keep all the
watches of the night, and wait in vain for sleep to relieve them from duty,
until the dawning of the morning. To a night so spent, may a season of
captivity or persecution be compared. Thus the ancient church looked for
the first advent of Christ ; and thus doth the church, which now is, expect
his second ; prolonging her vigils, even unto the dawning of that morning,
which is at once to put a period to darkness and to sorrow. In the mean
time, she giveth herself to meditation and prayer.
" 5. I have considered the days of old, the years of ancient times. 6. I
call to remembrance my song in the night : I commune with mine own
heart : and rny spirit maketh diligent search."
Recollection of former mercies is the proper antidote against a temptation
to despair in the day of calamity : and as, in the Divine dispensations,
which are always uniform and like themselves, whatever has happened,
happens again, when the circumstances are similar; and experience of "an-
cient times" is to be called in to our aid, and duly consulted. Nay, we
may perhaps " remember" the time, when we ourselves were led to com-
pose and utter a " song" of joy and triumph, on occasion of signal mercies
vouchsafed us. Upon these topics we should, "in the night of affliction,
commune with our own hearts, and make diligent search,',' as Daniel did in
Babylon, into the cause, the nature, and the probable continuance of our
220 A COMMENTARY Psalm LXXVII.
troubles; with the proper methods of shortening, and bringing- them to an
end, by suffering them to have their intended and full effect, in a sincere
repentance and thorough reformation.
" 7. Will the Lord cast off" for ever 1 and will he be favourable no more ?
8. Is his mercy clean gone for ever 1 doth his promise fail for evermore 1
9. Hath God forgotten to be gracious 1 hath he in anger shut up his ten-
der mercies'?"
The Psalmistnow relates the process of his meditations, and of that con-
troversy which arose in his heart between faith and distrust. While he
viewed the distressful scene around him, he found himself strongly tempted
to question God's love of the church ; to think that he had finally rejected
his people ; that the promised mercy of redemption would never be accom-
plished ; and that indignation had constrained the bowels of our heavenly
Father, which no longer yearned towards his afflicted children. These
were the thoughts suggested to a desponding soul by the desolations of
Sion at that time ; and the state of things in the world may possibly be
such, as to suggest the like thoughts to many in the Christian church,
before our Lord shall appear again for her final redemption. Imaginations
of the same cast will offer themselves to the mind of the sinner, when the
hand of God has lain long and heavy upon him, by the infliction of outward
calamities, or the terrors of conscience.
" 10. And I said, This is my infirmity : but J will remember the years, or,
changes, of the right hand of the Most High."
To the insinuations of distrust, faith now begins to reply. The sufferer
checks himself in his former train of thought, and humbly acknowledges it
to have sprung from a mind dispirited, and rendered timid by misfortunes ;
"I said, This is my infirmity;" but he immediately strengthens himself
by reflecting, that all " changes" in the conditions of men are effected, for
reasons of infinite wisdom and goodness, by " the right hand of the Most
High ;" which is not shortened, but can still, as formerly, when he sees fit,
deliver and exalt, as well as punish and depress his people. What, there-
fore, though the daughter of Sion be in captivity, and her enemies insult
over her ] Messias cometh, who shall redeem her and all nations ; and then
shall the "right hand of tlie Most High" work a universal and a glorious
" change" upon the earth.
" 11. I will remember the works of the Lord ; surely I will remember
thy wonders of old. 12. 1 will meditate also of all thy works, and talk of
thy doings."
Thus restored to a right frame of mind, the Psalmist, instead of brooding
any longer over the calamities of his own time, resolves to turn his thoughts
towards the Divine dispensations of old ; to meditate on God's former
works and wonders ; his works of justice and mercy, of power and wis-
dom, of nature and grace ; and by gratefully celebrating them, to invigorate
his faith in the salvation to come, of which they were so many earnests and
pledges. And it is this consideration which makes the eucharistic Psalms
ever-pleasing and ever-comfortable to the mind ; they are appeals to those
attributes which have been so often displayed in the cause of the church ;
they are acts of faith, looking backward to the past, and forward to the
future ; they are praises, and they are prayers.
" 13. Thy way, O God, is in the sanctuary, or, in holiness ; who is so
great a god as our God."
Faith, now reinstated in its sovereignty over the prejudices and fears of
the soul, and again placed upon the judgment-seat, pronounces the " ways"
or proceedings of God to be such, as, when weighed in the balance of the
"sanctuary," and judged of by the Divine rule and manner of acting, will
be found agreeable to the standard of perfect " holiness." An assurance is
like^vise expressed, that the power of God, however it may for a time lie
dormant, yet still retains the same superiority, of which former exertions
show it to have been possessed, over the gods of the nations, the elements
DAT XV. M. P. ON THE PSALMS. 221
alms in their hands." All these sung a new song, which none could
earn but the redeemed; they "cried with a loud voice, saying. Salvation
to our God which sitteth upon the throne, and to the Lamb." See Rev. v.
vii. xiv.
" 2. Sing unto the Lord, bless his name ; shew forth his salvation from
day to day."
Again are we excited to sing unto the Lord Jesus, and in Psalms, and
hymns, and spiritual songs, to bless his saving name. The latter clause
of the verse is very expressive in the original, ^2\if2, " preach," or " evan-i
gelize his salvation from day to day;" let it be the constant theme of all
your discourses ; publish it to the world in every possible way, by your
words, and by your actions ; and while God allows you breath and life, let
one day transmit the glorious employment to another, until it be resumed
and continued in heaven to all eternity.
" 3. Declare his glory among the heathen, his wonders among all peo-
ple."
The "glory" of Messiah in his incarnation, his life, his death, resurrec-
tion, ascension, and kingdom; the " wonders" or miracles by him wrought
upon the bodies and souls of men; these were the things "declared among
the heathen," even "among all people," by the apostles and their succes-
sors; these things are still declared, by the Scriptures read, and sermons
preached in the church, which was gathered originally from among the
Gentiles.
" 4. For the Lord is great, and greatly to be praised : he is to be feared
above all gods. 5, For all the gods of the nations are idols, or, things of
nought: but the Lord made the heavens."
Christ is to he celebrated, his glory and wonders are to be declared, be-
cause he is, in every possible sense, " great;" great in dignity, in power,
in mercy; and, therefore, " greatly to be praised" by every creature. The
heavens and heavenly bodies, adored by the nations, were no gods, but the
works of his hands, who hath fixed his everlasting throne high above them
all. At the publication of the Gospel, idolatry fell before it; and what is
the world itself but one great idol, which is to fall and disappear in like
manner?
" 6. Honour and majesty are before him ; strength and beauty are in liis
sanctuary."
What are the splendour and the magnificence of earthly courts, when
compared with that glory and majesty, the unutterable brightness of which
fills the court of the heavenly King] some portion of this celestial light is
communicated through grace to the Christian church, which is described by
St. John, under images borrowed from the figurative sanctuary, and the earthly
Jerusalem, as an edifice composed of gold and precious stones, illuminated
by the glory of God and the Lamb, residing in the midst of it. See Rev. xxi.
Day XIX. M. p. ON THE PSALMS. 279
" 7. Give unto the Lord, O ye kindreds, or, families, or, tribes, of the
people, give unto the Lord glory and strength. 8. Give unto the Lord the
glory due unto his name: bring an offering, and come into his courts. 9.
worship the Lord in the beauty of holiness : fear before him all the
earth."
\\\ these three verses, the tribes of the spiritual Israel are enjoined to as-
cribe to their Redeemer all " glory and strength," as essentially inherent la
him, and by him communicated to his people; to give him the entire " glory
of his name," and of that salvation imported by it; to bring the " sacri-
fices" of the new law, and to assemble in the " courts" of his house ; to
worship him in that " beauty of holiness," which is constituted by the re-
gular and solemn services of the church; to fear and obey him, as the sub-
jects of a King, invested with plenitude of power in heaven and earth.
"10. 8ay among the heathen, That the Lord reigneth: the world also
shall be established that it shall not be moved: he shall judge the people
righteously."
In other words — Make proclamation, therefore, O ye apostles and preachers
of the Gospel, that a new and eternal kingdom is erected; the usurped em-
pire of Satan is overthrown, and the Lord Jesus having redeemed mankind,
reigneth in the hearts of his people by faith; a community is formed, not
upon the plan of secular policy, out upon the divine principle of heavenly
love ; it is established on immoveable foundations, nor shall the gates of
hell prevail against it ; righteousness shall dwell in it, since He, who is
the King of Righteousness, presides, directs, and determines all things, by
his word and his Spirit.
" U. Let the heavens rejoice, and let the earth be glad; let the sea roar,
and the fulness thereof. 13. Let the field be joyful, and all that is in it:
then shall all the trees of the wood rejoice before the Lord."
Transported with a view of these grand events, and beholding in spirit
the advent of King Messiah, the Psalmist exults in most jubilant and tri-
umphant strains, calling the whole creation to break forth into joy, and to
celebrate the glories of redemption. The heavens, with the innumerable
orbs fixed in them, which, while they roll and shine, declare the glory of
beatified saints ; the earth, which, made fertile by celestial influences,
showeth the work of grace on the hearts of men here below ; the field,
which, crowned with a produce of a hundred fold, displayeth an emblem
of the fruit yielded by the seed of the Word, in the church: the trees of
the wood, lofty, verdant, and diffusive, apt representatives of holy persons,
those " trees of righteousness, the planting of Jehovah," (Isa. Ixi. 3.)
whose examples are eminent, fair, and extensive ; all these are by the pro-
phet excited to join in a chorus of thanksgiving to the Maker and Redeemer
of the world.
" 13. For he cometh, for he cometh to judge the earth : he shall judge
the world with righteousness, and the people with his truth."
The coming of Christ is twofold ; first, he came to sanctify the creature,
and he will come again to glorify it. Either of his kingdoms, that of grace,
or that of glory, may be signified by his "judging the world in righteous-
ness and truth." If creation be represented as rejoicing at the establish-
ment of the former, how much greater will the joy be at the approach of the
latter, seeing that, notwithstanding Christ be long since come in the flesh,
though he be ascended into heaven, and hath sent the Spirit from thence,
yet the whole creation, as the Apostle speaks, Rom. viii. 2'2. " groaneth
and travaileth in pain together until now, expecting to be delivered from the
bondage of corruption, into the glorious liberty of the sons of God. And
not only they, but ourselves also, which have the first-fruits of the Spirit,
even we ourselves groan within ourselves, waiting for the adoption, to wit,
the redemption of the body;" when, at the renovation of all things, njan,
new made, shall return to the days of his youth, to begin an immortal
spring, and be for ever young.
2S0 A COMMENTARY Psalm XCVII.
PSALM XCVII.
ARGUMENT.
In this Psalm, 1, the reign of Christ is again celebrated, and the nations are
again called to rejoice on that account: 2 — 7. he is described as taking ven-
geance on his enemies, overthrowing idolatry in the heathen world, com-
manding adoration from all creatures, and 8, 9. inspiring gladness into the
the church, by subduing her enemies: 10 — 12. The duties of holiness, thank-
fulness, and rehgious joy, are inculcated.
" 1. The Lord reigneth; let the earth rejoice; let the multitude of the
isles be glad thereof."
Triumphant over death and hell, the Lord Jesus is gone up on high, and
" reigneth." What greater cause can the whole earth have to " rejoice;"
yea, even the most distant isles of the Gentiles to " be glad," and to sing
for joy; since they are all become his subjects, and share the unspeakable
blessing's of so gracious a reign. We Britons, as inhabiting one of those
heathen isles, and enjoying so fair a portion of evangelical blessings, have
reason to repeat this verse with a particular pleasure and energy. The He-
brews called by the name of " isles," □"}<, not only countries surrounded
by the sea, but all the countries which the sea divided from them ; so that
the terra became synonymous with Gentiles. Thus, it is said, Isa. xlii.
4. "The ISLES shall wait for his law;" which passage, Matt. xii. 21. is
expounded as follows, " In him shall the Gentiles trust."
" 2. Clouds and darkness are round about him: righteousness and judg-
ment are the habitation, or, establishment, of his throne."
When the mercy and grace of our heavenly King are to be described, he
is likened to the sun shining in a clear firmament, and gladdening universal
nature with his beneficent rays. But when we are to conceive an idea of
him, as going forth, in "justice and judgment" to discomfit and punish his
adversaries, the imagery is then borrowed from a troubled sky; he is pic-
tured as surrounded by " clouds and darkness;" from whence issue light-
nings and thunders, storms and tempests, affrighting and confounding the
wicked and impenitent.
" 3. A fire goeth before him, and burneth up his enemies round about.
4. His lightnings enlightened the world : the earth saw and trembled. 5.
The hills melted like wax at the presence of the Lord, at the presence of
the Lord of the whole earth."
The judgments of God, and their effects upon the world, are here set
forth under the usual similitude of lightning and fire from heaven, causing
the earth to tremble, and the mountains to melt and dissolve away. The
exaltation of Christ to the throne of his kingdom, was followed by a dread-
ful display of that vengeance, which broke in pieces the Jewish nation, and
brought their civil and religious polity to an utter dissolution. In the
history of their destruction, the world of the ungodly may view a striking
picture of the great and terrible day, when the Lord Jesus shall render a
recompense to all his enemies. He is then to descend in flaming fire; light-
nings shall be his harbingers; the earth shall tremble; and the hills shall,
literally, " melt like wax at the presence of Jehovah."
" 6. The heavens declare his righteousness, and all the people see his
glory."
" The heavens," by the manifestation of vengeance from thence, reveal,
declare, and proclaim, the "righteous" judgments of Messiah; and "all
the people" upon earth are witnesses of the "glory" of his victory over
everything that opposeth itself to the establishment of his kingdom. This
will be more eminently the case at the second advent, when the trumpet of
the archangel shall proclaim his approach in the clouds of heaven, and all
Day XIX. M. P, ON THE PSALMS.
281
the tribes of the earth shall see him coming in the glory of his Father, with
the holy angels.
" 7. Confounded be, or, shall be, all they that serve graven imao-es, that
boast themselves of idols : worship him all ye gods."
When Jesus was exalted, his Gospel published, and his power and glory
made known in the heathen world, men grew " ashamed" of their " imao-es,
and boasted themselves in their idols" no more. The last clause of "our
verse, " Worship him, all ye gods," declares the supremacy of Christ,
over all that are called gods, !ID'n'7N, in heaven and in eartli, who are en-
joined to pay adoration unto him, instead of claiming it for themselves.
"8. Zion heard, and was glad ; and the daughters of Judah rejoiced, be-
cause of thy judgments, O Lord. 9. For thou, Lord, art high above all
the earth ; thou art exalted far above all gods."
The inhabitants of the new " Sion," or the people of God, " heard" the
tidings, that idolaters and idols were fallen, and the Lord Jesus reio-ned
triumphant; they heard, "and were glad; the daughters of Judah," or
Christian churches, "rejoiced" in the Holy Ghost, and joy unspeakable,
" because of these judgments" of their God upon his enemies, whereby he
evinced himself superior to the powers of the earth, and the gods of the
nations. Thus at the fall of Babylon, it is said. Rev. xviii. 20. "Rejoice
over her, thou heaven, and ye holy apostles and prophets, for God hath
avenged you on her." And Eusebius speaks in the following terms of the
times under Constantine, which succeeded the overthrow of Maxentius and
Maximin ; "A bright and glorious day, no cloud overshadowing it, did
enlighten with rays of heavenly light the churches of Christ ove" all the
earth: — and among all Christians there was an inexpressible joy, and a
kind of celestial gladness." Ecclesiast. Hist. B. x.
" 10. Ye that love the Lord, hate evil : he preserveth the souls of his
saints ; he delivereth them out of the hand of the wicked."
Having sung the glory of the Redeemer, the Psalmist delineates the duty
of the redeemed. They are characterized by their " love to God ;" they are
enjoined to " hate evil;" this hatred is, indeed, a consequence, and a sure
proof of that love, when it is genuine and sincere. Religion must be rooted
in the heart, and spring from thence. A Christian must not oniy serve
God outwardly, but must inwardly love him; he must not content himself
with abstaining from overt acts of sin, but must truly hate it. They who
do so, are "the saints of God, whose souls he preserveth" from evil, and
will finally deliver them from the evil one and his associates, by a happy
death, and a glorious resurrection.
"11. Light is Sown for the righteous, and gladness for the upright in
heart."
However gloomy our prospect may at any time be, let us wait patiently,
as the husbandman doth all the winter, in expectation of a future crop from
the seed which lieth buried in the earth. " Light and gladness are sown
for the righteous and true-liearted," though they may not yet appear; the
seed-time is in this world; the harvest will be in that to come. "Indue
season we shall reap, if we faint not." Gal. vi. 9.
" 13. Rejoice in the Lord, ye righteous; and give thanks at the remem^
brance of his holiness."
Tribulation itself, therefore, should not prevent our "rejoicing in Jehovah
our righteousness," who justifieth us from our sins; no adversity ought to
make us negligent in celebrating, with thanksgiving, the "commemorations
of his holiness," which the church hath appointed to be observed ; to the
end that we may always remember with gratitude how great things he hath
done for us already, and reflect with comfort on those much greater things
which he hath promised to do for us hereafter.
3-1*
282 ' A COMMENTARY Psalm XCVIH.
NINETEENTH DAY-— EVENING PRAYER.
PSALM XCVIII.
ARGUMENT.
In tliis evang'elical hymn, the Prophet, 1 — 3. extols the miracles, the victory,
the salvation, the righteousness, the mercy, and truth of the Redeemer ; on
account of which, 4 — 9. calls upon man and the whole creation, to rejoice,
and praise Jehovah.
" 1. O sing unto the Lord a new song; for he hath done marvellous
things : his right hand and his holy arm hath gotten him the victory."
NevF mercies and wonders demand new songs. And what mercies, what
wonders can be compared with those wrought by the holy Jesus 1 " Go and
tell John," saith he to John's disciples; go and tell all the world, saith he
to his own disciples, "the things which ye see, and hear;" the marvellous
things which I do to the bodies and to the souls of men. "The blind
receive their sight," and the ignorant minds are enlightened with know-
ledge; "the lame walk," and strength is communicated to impotent souls;
*' the lepers are cleansed," and the lascivious rendered chaste ; " the deaf
hear," and the obstinate listen to instruction and reproof; " the dead are
raised," and sinners justified; "the Gospel is preached," and the world
converted. "His own right hand, and his holy arm," hath done these
marvellous things, without and against all worldly power; not by spear and
sword, but by patience and charity, he hath "gotten the victory," and
gained the glorious day.
" 2. The Lord hath made known his salvation : his righteousness hath
he openly showed in the sight of the heathen."
The "salvation" of Jehovah was made known by the preaching of
Christ himself in Judea, for the space of three years; " his righteousness,"
whereby sinners are justified, was " openly showed," by the sermons of
his apostles, " in the sight of the heathen." Still let that salvation be
made known, still let that righteousness be openly showed, by the mi-
nisters of the Gospel, until the fulness of the Gentiles be come in, and the
remnant of the Jews converted ; until antichrist be overthrown, and death
himself fallen before the all-conquering cross.
" 3. He hath remembered his mercy and truth toward the house of
Israel : all the ends of the earth have seen the salvation of our God."
In sending the Messiah, God showed himself mindful of the promises,
which "mercy" prompted him to make, and " truth" required him to per-
form. These promises were made to "the house of Israel;" to the lost
sheep of that house, Christ declared himself sent ; and the apostles oflfered
salvation first to the Jews ; but to them it was never intended that evan-
gelical blessings should be confined. The prophets spake in plain terms
of the call of the Gentiles, who were to be adopted into the holy family, and
mside the children of Abraham. The Gospel was accordingly preached to
the nations, the apostles made their progress through the world, and " all
the ends of the earth saw the salvation of God." The Jews fell from the
faith of their fathers, and, to this day, continue in their apostacy. And are
not the Gentiles, in their turn, falling away, after the same example of un-
belief? " Remember," yet once again, O Lord, thy " mercy and truth
towards the house of Israel; yet once again let "all the ends of the earth
see thy salvation."
" 4. Make a joyful noise unto the Lord, all the earth : make a loud noise,
and rejoice, and sing praise. 5. Sing unto the Lord with the harp; with
the harp and voice of a psalm. G. With trumpets and sound of cornet,
make a joyful noise before the Lord the King."
Day XIX. E. P. ON THE PSALMS. 283
The Psalmist, beholding in spirit the accomplishment of the promises,
the advent of Christ, and the glory of his kingdom, thinks it criminal in any
creature to be silent; he bids the whole earth break forth into joy, and exult
in God her Saviour, virith every token of gratitude and thankfulness; with
voices, and instruments of all kinds, in perfect harmony, with tempers and
affections according in like manner, men are enjoined to sound aloud the
praises of their great Redeemer.
" 7. Let the sea roar, and the fulness thereof; the world, and they that
dwell therein. 8. Let the floods clap their hands : let the hills be joyful
together, 9. Before the Lord; for he cometh to judge the earth; with
righteousness shall he judge the world, and the people with equity."
The inanimate parts of creation are called upon to bear their parts in the
new song, and to fill up the universal chorus of praise and thanksgiving, ia
honour of him that sitteth upon the throne. Or, perhaps, the converted
heathen nations are intended under the figures of the " sea," the "rivers,"
and "the hills," and their exultations expressed by the noise of many
waters, their beauty and fruitfulness by those of the hills, when, crowned
with plenty, they, as it were, laugh and sing at the approach of harvest.
The subject of this general joy is, as before, in Psalm xcvi. 13. the advent
of Messiah to reform the world, to execute judgment upon the wicked, and
to establish a kingdom of righteousness upon the earth. We expect his
second advent to restore all things, to judge the world, to condemn his
enemies, and to begin his glorious reign. Then shall heaven and earth
rejoice, and the joy of the redeemed shall be full.
PSALM XCIX.
ARGUMENT.
Under images borrowed from the old dispensation, the Prophet celebrates, 1.
the reign of Messiah, and the submission of his enemies ; 2 — 4. his exaltation,
holiness, power, and justice; which, 5. men are exhorted to acknowledge
and adore. 6 — 9. The examples of Moses, Aaron, and Samuel, are intro-
duced, to encourage us in worshipping and serving our God and Saviour.
*' 1. The Lord reigneth; let the people tremble: he sitteth between the
cherubims ; let the earth be moved, or, bow."
Jehovah reigneth in the Christian church, as he did of old in the Jewish
temple; when he appeared between the cherubims in the holy of holies, ia
the form and likeness of a man, encompassed with glory, Ezek. i. 26.
Numb. vii. 89. he subdued the enemies of Israel, when they raged most
furiously against his people : he will also bring into subjection the adver-
saries of the Gospel, and finally render us victorious over the powers of
darkness. The passions and affections may mutiny and rebel ; but if Christ
reign in the heart by faith, they must soon tremble and submit.
" 2. The Lord is great in Zion, and he is high above all people. 3. Let
them praise thy great and terrible name ; for it is holy."
The power and pre-eminence of the Redeemer, whom no creature is able
to resist, are reasons why all should save themselves, by yielding in time
to his sceptre; by taking the benefit of his protection, insteadof incurring
his displeasure; by "praising his great, terrible, and holy name," instead
of suflfering the almighty vengeance, which he who owns that name can
inflict.
"4. The King's strength also loveth judgment: thou dost establish
equity; thou executest judgment and righteousness in Jacob. 5. Exalt ye
the Lord our God, and worship at his footstool ; for he is holy."
For although the "strength" of our King be infinite, yet is it never ex-
erted but in "righteousness" and just "judgment," which are his delight;
they compose the firm basis of his throne, and direct his whole administra-
234 A COMMENTARY Psalm C
tion. Impenitent rebels must feel the weitrht of his arm, and none can
accuse the justice of their punishment ; but in all other cases, he is " mighty
only to save," Isa. Ixiii. 1. This holiness of his proceedings, this due tem-
perament of justice with mercy, the redeemed are exhorted to acknowledge
and to proclaim, falling down before the tlirone, and uttering the angelical
trisagion, " Holy, holy, holy, Lord God Almighty, which was, and is, and
is to come."
" 6. Moses and Aaron among his priests, or, chief rulers, and Samuel
among them that call upon his name; they called upon the Lord, and he
answered them. 7. He spake unto them in the cloudy pillar: they kept
his testimonies, and the ordinances fhat he gave them."
To encourage the faithful in the worship of God, the examples of Moses,
Aaron, and Samuel, are adduced, men of like infirmities with ourselves,
whose prayers were heard both for themselves and others, and answers
were returned to them from the mystic cloud, that symbol of the Divine
presence, which, for awhile, was intinerant with the camp in the wilder-
ness, and then became fixed in the tabernacle at Shiloh,till its last removal
to mount Sion. These men were heard through the intercession of the
great Mediator, whom they represented. Through that same intercession,
our prayers also are heard, if we " keep his testimonies, and the ordinances
that he hath given us."
"8. Thou answerest them, O Lord our God : thou wast a God that for-
gavest them, though thou tookest vengeance of their inventions."
The construction of the verse seems to be this : " O Lord our God, thou
didst hear or answer them," that is, the aforementioned typical mediators,
Moses, Aaron, and Samuel; "thou becamest a forbearing God for them,"
or, at their intercession: and that, even when punishing, or, when thou
hadst begun to punish the wicked deeds of them, that is, not of Moses,
Aaron, and Samuel, but of the people who had transgressed, and for whom
they interceded. This was the case, when Moses interceded for the idola-
ters, Exod. xxxii. 32. ; Aaron for tlie schismatics. Numb. xvi. 47. ; and
Samuel for the whole nation, 1 Sam. vii. 9. " Pray one for another," saith
an apostle to Christians, "that ye may be healed: the effectual fervent
prayer of a righteous man availeth much," James v. 16.
" 9. Exalt the Lord our God, and worship at his holy hill : for the Lord
our God is holy."
The Psalmist repeats his exhortation, enforced by the preceding examples
of Moses, Aaron, and Samuel, and again invites all people to worship a
holy God in a holy place, and to adore the consummate rectitude of all his
proceedings, singing, with the spirits above, " Great and marvellous are thy
works, Lord God Almighty; just and true are thy ways, thou King of
saints," Rev. xv. 3.
PSALM C.
ARGUMENT.
The Psalmist invites all the world to join with the Isr.ielites in the service of
him who was kind and gracious to them beyond expression. Accordingly,
we Christians now properly use this Psalm in acknowledg-ment of God's
wonderful love to us in Clirist ; by whom we offer up continually spiritual
sacrifices, for redeeming" us by the sacrifice which he made of himself; for
making tlie world anew, and creating us again unto good works ; according
to his faithful promises, wliich we may depend upon for ever. — Pathick.
" 1. Make a joyful noise unto the Lord, all ye lands, 2. Serve the
Lord with gladness; come before his presence with singing."
The prophet addresseth himself to " all lands," or to " all the earth ;" to
Gentiles as well as Jews. He exhorteth them to "make a joyful noise, a
noise" like that of the trumpets at the time of jubilee, a sound of universal
Day XIX. E. P. ON THE PSALMS. 285
triumph and exultation, in honour of Jehovah, now become their Lord and
Saviour. The service of this our Master is perfect freedom; it is a service
of love, and freedom from Pharaoh and the task-masters, from Satan and
our own imperious lusts ; it is a redemption from the most cruel bondage,
into the glorious liberty of the sons of God. Let us thererefore do as we
are commanded ; let us "serve the Lord with gladness;" and when we
come "before his presence" in the temple, let it be with singing to the
praise and glory of our Redeemer. Thus he is served in heaven, and thus
he delighteth to be served on earth.
" 3. Know ye that the Lord he is God : it is he that hath made us, and
not we ourselves : we are his people, and the sheep of his pasture : or, he
hath made us, and we are his,* his people, and the sheep of his pasture."
The motives here urged for serving and praising Jehovah, are the same
with those above, in Psalm xcv. 6, 7. namely, that he is " our God,"
engaged by covenant on our behalf; that his hands created us, and have
since new created us ; that we stand in the peculiar relation of " his peo-
ple," whom he hath chosen to himself, and over whom he presideth as
King; that we are "the sheep of his pasture," for whom the good Shep-
herd laid down his life, and whom he nourisheth by the word and sacra-
ments unto eternal life. These are points which every Christian ought to
know and believe, unto his soul's health. And whoever doth know them
aright, will ever be ready with heart and voice to obey the injunction which
followeth in the next verse.
"4. Enter into his gates with thanksgiving, and into his courts with
praise : be thankful unto him, and bless his name."
The Christian church is a temple, whose " gates" stand continually
open for the admission of the nations, from all the four quarters of the
world, Rev. xxi. 13. 25. Into the " courts" of this temple, which are now
truly " courts of the Gentiles," all men are invited to come, and offer their
evangelical sacrifices of" confession and praise ;" to express their gratitude
to their Saviour, and " bless" his gracious and hallowed " name." How glo-
rious will be that day which shall behold the everlasting gates of heaven
lifting up their heads, and disclosing to view those courts above, into which
the children of the resurrection are to enter, there with angels and archan-
gels to dwell and sing for evermore !
"5. For the Lord js good; his mercy is everlasting; and his truth en-
dureth to all generations."
" Jehovah is good ;" he is the source of all beauty and perfection in the
creature; how altogether lovely must he needs be in himself! "His
mercy is everlasting," extending through time into eternity; "and his
truth," or fidelity, in accomplishing his promises, " endureth to all genera-
tions," evidenced to the whole race of mankind from Adam to his last born
son. The Psalms, which celebrate these attributes, will never, therefore,
be out of date, but each successive generation will chant them with fresh
propriety, and fresh delight, until by saints and angels they are sung new
in the kingdom of God.
PSALM CL
ARGUMENT.
In the person of David, advanced to the throne of Israel, we hear King Mes-
siah declaring how he intended to walk, and to govern his household the
church, and also describing the qualifications which he should require in his
ministers and servants.
* " I am persuaded that the Masoretical correction tbi (and we are his) is right : the conBtrue-
tion and parallelism both favour it." —Bishop LmMh. A correspondent suggests— Might nol the
clause be rendered interrogatively—" Are not we his people, and the sheep of bis pasture 3"
286 A. COMMENTARY Psalm CI.
" 1. I will sing of mercy and judgment : unto thee, Lord, will I sing."
David, having determined to sing unto Jehovah, chooseth for his theme
" mercy and judgment :" either that mercy which God had shown to him,
and that judgment which had been inflicted on his enemies; or else, that
upright administration of mercy and judgment, with which he himself in-
tended to bless his people. The righteous administration of mercy and
judgment in the kingdom of Messiah, is a topic on which his subjects
always expatiate with pleasure and profit. His mercy encourageth the
greatest of sinners to hope ; his judgments forbid the best of men to pre-
sume.
" 2. I will behave myself wisely in a perfect way. O when wilt thou
come unto me ] I will walk within my house v/ith a perfect heart."
In return for the favours of Heaven, we hear the Israelitish monarch
declaring his resolution to set his court and kingdom an example of true
wisdom, and unshaken integrity ; at the same time, sighing for that visita-
tion of divine grace, which alone could enable him to put his resolution in
practice — " O when will thou come unto me 1" This was ever the voice
of the church, longing for the presence of God in human nature, " O when
wilt thou come unto me ]" And this must ever be the wish of a Christian,
who knoweth that though in himself he be nothing, yet that he can do all
things through Christ, who strengthenelh him by his Spirit in the inner
man. Messiah was the only King of Israel whose life held forth to his
subjects a perfect pattern of wisdom and righteousness, and whose death
procured them grace, in their different measures and degrees, to follow it.
" 3. I will set no wicked thing before mine eyes : I hate the work of
them that turn aside; it shall not cleave unto me."
" I will set no wicked thing before mine eyes ;" that is, I will not propose
to myself, or think of carrying into execution, any iniquitous scheme of
politics, however advantageous and tempting it may appear ; I will turn away
my eyes and my attention, and reject it at once : " I hate the work of them
tliat turn aside ;" of them who, in their counsels and their actions, deviate
from the Divine law, to serve their own interest: " it shall not cleave unto
me;" no such corrupt principle shall adhere to my soul, or find a place in
my affections. How noble a resolution for a king to make; but how diffi-
cult a one for a king to keepi Thou only, O King of Righteousness, didst
never set any wicked thing before thine eyes ; thou only hadst a perfect
aversion to the ways of transgressors.
"4. A froward heart shall depart from me; I will not know a wicked
person.''''
As is the king, so will be the court; as is the master of tlie house, such
will be those of his household. David, having resolved to " walk within
his house with a perfect," a sincere and upright "heart," determines at the
same time to expel from thence all whose hearts were perverted and de-
praved ; as he %vould " set no wicked thing before his eyes," so neither
would he form any connexions with " wicked persons;" they should not be
of his acquaintance, much less should they be his favourites. In the same
manner speaketh our heavenly King, with regard to the appointment of
his ministers and servants — " I know you not, whence you are ; depart from
me, all ye workers of iniquity," Luke xiii, 27.
" 5. Whoso privily slandereth his neighbour, him will I cut off: him
that hath an high look, and a proud, or, extended, and therefore insatiable
heart, will not I suffer."
Detraction, ambition, and avarice, are three weeds which spring and flou-
rish in the rich soil of a court. The Psalmist declareth his resolution to
undertake the diflicult task of eradicating them, for the benefit of his people,
that Israelites might not be harassed by informers, or oppressed by insolent
and rapacious ministers. Shall we imagine these vices less odious in the
eyes of that King, whose character was composed of humility and charity ;
Dai XX. M. P. ON THE PSAI.MS. 287
or will Christ admit those tempers into the court of heaven, which David
determined to exclude from his court upon earth?
" 6. Mine eyes shall he upon the faithful of the land, that they may dwell
with me : he that walketh in a perfect way, he shall serve me."
The " eyes" of princes cannot be better employed, than in looking- around
them, in order to choose from among their own subjects, fit and able men
to transact the public business; men of inviolable "fidelity" and unshaken
integrity; men who know how to think aright, and how to speak what they
tliink; men likewise who "walk in the perfect way" of holiness, who do
not disgrace their politics by their lives, or prejudice their master's cause
by their sins, more than they can ever advance it by their abilities. Bishops
may be called the eyes of Christ; they are to overlook his people, and we
pray him at the seasons of ordination, " so to guide and govern their minds,
that they may faithfully and wisely make choice of fit persons to serve in
the sacred ministry of the church."
" 7. He that worketh deceit shall not dwell within my house : he that
telleth lies shall not tarry in my sight."
To purge a court of "deceit and falsehood," was a resolution worthy
king David, worthy the representative of him who styleth himself the
TRUTH, from whose heavenly palace and city will be for ever excluded, as
St. John inforraeth us, "whosoever loveth and maketh a lie," Rev. xsii.
15.
" 8. I will early destroy all the wicked of the land, that I may cut off all
wicked doers from the city of the Lord."
Every earthly prince should consider himself as raised to a throne, and
invested with power, "for the punishment of wickedness and vice, and the
maintenance of God's true religion and virtue." " Early," therefore, in
the " morning" of his reign, he should set about the work of reformation,
that so the blessings of heaven may descend upon himself and his people,
according to the infallible promises of the Most High. And let each indi-
vidual, in like manner, and for the same reason, be zealous and diligent to
reform his own heart and ways, ever mindful of that future most awful
morning, when the King of Righteousness shall cut off, with the sword of
eternal judgment, all wicked doers from that city of Jehovah, the new and
heavenly Jerusalem.
TWENTIETH DAY.— MORNING PRAYER.
PSALM CII.
ARGUMENT.
This Psalrn is entitled, " A prayer of the afflicted, when he is overwhelmed, and
poureth out his complaint before tlie Lord." It seems to have been written
during- the captivity, by one of the prophets, wlio, like Daniel in parellel
circumstances, 1, 2. maketh supplication before his God; 3 — 11. setteth
forth, in the most affecting- strains, Jiis wretched and sorrowftd estate, or ra-
ther, perhaps, that of Jerusalem, which he personates; 12. he comfcrteth
himself, by reflecting- on the eternity and immutability of Jehovah; 13 — 24.
he predicteth and describcth the restoration of Sion, with lier enlargement
by the accession of the Gentiles, when Messiah sliall have visited and re-
deemed her; 23, 24. he returneth ag-ain to his lamentations: but, 25 — 28.
ag-ain reposeth his confidence on him who created all things, and who would
not fail to make good his word and promise, if not to the generation then
present, yet to their posterity. This is the fiftii of those styled Penitential
Psalms; and St. Paul, Heb. i. 10. hath asserted, that it is addressed to the
eternal Son of God, and Saviour of the world.
288 -A- COMMENTARY Psalm CH.
" 1. Hear my prayer, O Lord, and let my cry come unto thee. 2. Hide
not thy face from me in the day when I am in trouble ; incline thine ear unto
me : in the day when I call answer me speedily."
Sin and sorrow force prayers and cries from the sons of Adam. The
first petition here preferred is, that these prayers and cries may be " heard"
in heaven. The day of human life is a " day of trouble," a day of dark-
ness and gloominess, which nothing can brighten but the light of God's
countenance; nothing can render comfortable but a " speedy answer" of
mercy and peace from above.
" 3. For my days are consumed like, or, in, smoke, and my bones are
burnt as an hearth, or, a fire-brand."
The effects of extreme grief on the human frame are compared to those
which fire produceth upon fuel. It exhausts the radical moisture, and, by so
doing, soon consumes the substance. A man's time and his strength eva-
porate in melancholy, and his bones, those pillars and supports of his body,
become like wood, on which the fire hath done its work, and left it without
6ap, and without cohesion. A single penitent, or a whole church, bewail-
ing their respective transgressions, when under the rod of God, may use
these words, and will understand the force of them.
" 4. My heart is smitten, and withered like grass ; so that I forget to eat
my bread."
The metaphor is continued, and the heart itself, out of which flow the
streams of life, is represented as suffering that from grief, which the grass
of the field suffers from the burning heat of the sun : it is " smitten and
withered." And when grief hath thus dejected the spirits, the man has
no appetite for that food which is to recruit and elevate them. Ahab, smit-
ten with one kind of grief, David with another, Daniel with a third, all
*' forgot" or refused " to eat their bread," 1 Kings xxi. 4. 2 Sam. xii. 16.
Dan. x. 3. Such natural companions are mourning and fasting.
" 5. By reason of the voice of my groaning, my bones cleave to my
skin."
Extremity of sorrow causeth the flesh to waste, and the bones to press
upon the skin, through which they are ready to force their way. Sickness
is the chastisement of Heaven, inflicted often upon us to supply the want
of that discipline which we should exercise upon ourselves. " For if we
would judge ourselves, we should not be judged. But when we are judged,
we are chastened of the Lord, that we should not be condemned with the
world," 1 Cor. xi. 31.
" 6. I am like the pelican of the wilderness ; I am like an owl, or, bit-
tern, of the desert, or, of waste ruinous places. 7. I watch, and am as a
sparrow alone upon the house-top."
The sorrowful man is naturally desirous of retiring from the world, to
vent his complaints in solitude, and to pass the nights in watchfulness and
prayer. In such a situation the true penitent placeth himself, worthily to
bewail his sins, and deprecate the judgments of his God. And in such a
situation did captivity place the daughter of Zion, that she might do like-
wise. The use which Daniel made of it for this purpose may be seen in
the ninth chapter of his book.
" 8. Mine enemies reproach me all the day ; and they that are mad
against me are sworn against me."
The scoffs and reproaches of men are generally added to the chastise-
ments of God ; or rather, perhaps, are a part, and sometimes the bitterest
part of them. How the enemies of Jerusalem behaved in the day of her
calamity is well known. How carnal and ungodly men behave to a peni'
tent, when mourning for his sins under the afilicting hand of Heaven, is as
well known.
" 9. For, or, therefore, I have eaten ashes like bread, and mingled my
drink with weeping. 10. Because of thine indignation and thy wrath: for
thou hast lifted me up, and cast me down."
Dat XX. M. P. ON THE PSALMS. ogg
By " eating ashes, and drinking tears," we may understand the same as
if it had been said, " I have eaten the bread of humiliation, and drank the
water of affliction;" ashes being the emblem of the one, and tears the con-
sequence of the other; while the actions of eating and drinking intimate to
us the fulness and satiety which the sufferer had experienced of both, from
*'the wrath and indignation of God." Prosperity and adversity are from
him; " he lifteth up, and he casteth down ;" he lifted up Jerusalem above
all the earth, and cast her down to be trodden under foot by the Gentiles.
" 11. My days are like a shadow that declineth ; and I am withered like
grass. 12. But thou, O Lord, shalt endure for ever; and thy remembrance
unto all generations."
A " shadow" never continueth in one stay, but is still gliding impercep-
tibly on, lengthening as it goes, and at last vanisheth into darkness. The
period of its existence is limited to a day at farthest. The rising sun gives
it birth, and in that moment when the sun sets it is no more. The " grass"
of the field, in like manner, hath a being of the same duration. In the
morning, clothed with verdure and beauty, it refresheth and delighteth the
eye of the beholder; but the evening findeth it cut down, dried up, and
withered. Such is the life of man, sojourning in this land of his captivity,
and doing penance for his sins. But the eternity of Jehovah, the infallibi-
lity of his promises, and the remembrance of his former works and mer-
cies, comfort our hearts, and encourage us to hope, nay, even to rejoice, in
the midst of sorrow and tribulation.
" 13. Thou shalt arise, and have mercy upon Zion : for the time to
favour her, yea, the set time is come. 14. For thy servants take pleasure
in her stones, and favour the dust thereof."
From this passage and what follows, it appears, that the suppliant, in
this Psalm, bewails not only his own miseries, but those of the church.
Israel was in captivity, and Sion a desolation. A "time" notwithstandino-,
a " set time" there was at hand, when God had promised to " arise and to
have mercy upon her." The bowels of her children yearned over her ruins :
they longed to see her rebuilt, and were ready, whenever the word of com-
mand should be given, to set heart and hand to the blessed work. Such
ought to be our affection towards our Sion, however afflicted and destitute
she may at anytime appear to be; such should be our faith in the promises
of God concerning the future glorification of his church, af the lime ap-
pointed.
" 15. So the heathen shall fear the name of the Lord, and all the kings
of the earth thy glory. 16. When the Lord shall build up Sion, he shall
appear in his glory. 17. He will regard the prayer of the destitute, and
not despise their prayer."
The object to which the prophets of old had chiefly respect, was not only
the deliverance of Israel from Babylon, and the rebuilding of the material
temple, but the salvation of sinners, and the erection of the Christian church
in the days of Messiah's kingdom. " When the Lord" Jesus thus " built up
Sion, he appeared in his glory ; the heathen feared his name, and all the kings
of the earth" adored his majesty, because he had " regarded the prayer of
the destitute" sons of Adam, in their worse than Babylonish captivity, and
had arisen himself to be their Saviour and mighty Deliverer. We in these
latter days look and pray for the second appearance of the same Redeemer,
with power and great glory, to raise the dead, and to build up from the
dust a Jerusalem which shall experience no more vicissitudes, but continue
for ever in unchangeable beauty and brightness.
" 18. This shall be written for the generation to come; and the people
which shall be created shall praise the Lord."
The history of "this" redemption and restoration by Messiah, thus fore-
told, had been " written" in the Gospel for the benefit of " after genera-
tions," to the end that " the people who are created" anew in Christ Jesus,
may from age to age praise Jehovah, in psalms, and hymns, and spiritual
290 A COMMENTARY Psalm CII.
songs : as it is done at this day in the church, and ever will continue to be
done, till the choirs of heaven and earth shall be united before the throne of
the Lamb.
" 19. For he hath looked down from the height of his sanctuary; from
heaven did the Lord behold the earth ; 20. To hear the groaning of the
prisoner; to loose those that are appointed to death; 21. To declare the
name of the Lord in Zion, and his praise in Jerusalem ; 22. When the peo-
ple are gathered together, and the kingdoms, to serve the Lord."
Redemption is the subject of praise in the Christian church; and the pro-
cess of that great work is here described by images borrowed from the tem-
poral deliverance and restoration of Israel. God is represented as looking
with an eye of pity from heaven upon poor mankind ; as hearing the groans •
of sinners, fast bound in the chains of their sins, and sentenced to death
eternal; as coming down to forgive and release them; that being so for-
given and released, they might cause the church to resound with his
praises, when, upon the preaching of the Gospel, it should be filled with
converts, assembled from every people and kingdom of the world. Look
down, O Lord Jesus, yet once again upon thy servants, still under the
dominion of death, and the bondage of corruption ; loose these chains, even
these also, O Lord, and bring us forth into the glorious liberty of thy chil-
dren; that with the whole assembly of the redeemed, in the heavenly Jeru-
salem, we may bless and praise thy name for ever and ever.
"23. He weakened my strength in the way; he shortened my days."
The prophet, in the person of captive Sion, having, from verse 13, to
verse 22, expressed his faith and hope in the promised redemption, now
returns to his mournful complaints, as at verse^ 11. Israel doubteth not of
God's veracity, but feareih lest his heavy hand should crush the generation
then in being before they should behold the expiration of their troubles.
They were in "the way," but their "strength was so weakened," and
their" days shortened," that they almost despaired of holding out to their
journey's end. A sore trial hath the Christian church to undergo in the
last days, before the second advent of her Lord and Saviour. Strong faith
and invincible patience will be necessary to enable her to endure until the
end shall come.
"24. And I said, my God, take me not away in the midstof my days:
thy years are throughout all generations."
Israel prayeth that the holy seed might not be extirpated, and perish by a
kind of untimely death, ere yet the promise had been made good, and Sion
had seen the salvation of her God. Every man hath reason to pray, that God
would " not take him away in the midst of his days," or call upon him
when unprepared ; but that time may be allowed him, to perfect his
repentance, and work out his salvation.
" 25. Of old hast thou laid the foundation of the earth ; and the heavens
are the work of thy hands. 26. They shall perish, but thou shalt endure ;
yea, all of them shall wax old like a garment: as a vesture shalt thou
change them, and they shall be changed : 27. But thou art the same, and
thy years shall have no end."
Amidst the changes and chances of this mortal life, one topic of consola-
tion will ever remain, namely, the eternity and immutability of God our
Saviour ; of him who was, and is, and is to come. Kingdoms and empires
may rise and fall ; nay, the heavens and the earth, as the}'- were originally
produced and formed by the Word of God, the Son, or second Person in
the Trinity, to whom the Psalmist here addresseth himself; (see Heb.
i. 10.) so will they at the day appointed, be folded up, and laid aside, as an
old and worn-out garment ; or, if the substance remain, the present form
and fashion of them will perish, and they will he utterly changed and
altered from the state in which they now are. But Jehovah is ever the
same : his years have no end,' nor can his promise fail, any more than him-
self. " Heaven and earth," saith he, " shall pass away ; but my words
shall not pass away," INIatt. xxiv. 35.
DAT XX. M. P. ON THE PSALMS. 091
"28. The children of thy servants shall continue, and their seed shall be
established before thee."
Whatever be the fate of the present generations, whether they may live
to see the accomplishment of all that has been foretold or not, yet the word
of God standeth sure ; there shall be always a church, and a holy seed, to
whom the promises shall be made good. They have already been fulfilled
with regard to the advent of Messiah, and the vocation of the Gentiles.
The events which are behind, will be brought forward and come to pass in
their seasons, until the counsel of God shall be finished, and every pre-
diction receive its full accomplishment in the glorification of the redeemed,
PSALM cm.
ARGUMENT.
In this evangelical and most comfortable hymn, David, after, 1, 2. exciting him-
self to the work, 3 — 5. praiseth Jehovah for the mercies of redemption ; 6, 7.
celebrateth his goodness to Moses and Israel ; 8 — 13. settetli forth the Divine
philanthropy, under various beautiful expressions and images ; 14 — 16. de-
scribeth, in a manner wonderfully affecting, man's frail and perishable state;
but, 17, 18. leadeth him, for consolation, to the everlasting mercy of God in
Christ, the stability of whose throne and kingdom, 19. he declareth, and,
20 — 22. calleth upon heaven and earth to join with him in blessing and
praising his holy name.
" 1. Bless the Lord, O my soul; and all that is within me, hless his
holy name."
The Psalmist, about to utter a song of praise, first endeavours to awaken
and stir up his " soul" to the joyful task. He calleth forth all his powers
and faculties, " all that is withm him," that every part of his frame may
glorify its Saviour; that the understanding may know him, the will choose
him, the affections delight in him, the heart believe in him, and the tongue
confess him. " Bless the Lord, O my soul ; and all that is within me
bless his holy name."
"2. Bless the Lord, O my soul, and forget not all his benefits."
Thanksgiving cannot be sincere and hearty, unless a man bear impressed
upon his mind, at the time, a quick sense of the " benefits" received ; and
benefits we are most apt to " forget;" those especially, which are conferred
upon us by God. Therefore David repeateth his self-awakening call, and
summoneth all his powers of recollection, that none of the Divine favours
might continue unnoticed and unacknowledged. A catalogue of such parti-
cular mercies, temporal and spiritual, as each individual hath experienced
through life, might be of service to refresh the memory upon this important
head.
"3. Who forgiveth all thine iniquities; who healeth all thine infirmi*
ties."
At the head of God's mercies must for ever stand " remission of sin," or
that full and free) pardon purchased for us by Jesus Christ, whereby, if we
truly repent and believe in him, our transgressions, though ever so many,
and ever so great, are done away, and become as if they had never been;
from a state of guilt we pass into one of justification, from a state of
enmity into one of reconciliation, from a state of servitude into one of
liberty and sonship. Next to the pardon of sin, considered as a crime,
we are to commemorate the cure of it, considered as a disease, or indeed
as a complication of diseases — " Who healeth all thine infirmities."
The body experienceth the melancholy consequences of Adam's offence,
and is subject to many infirmities, but the soul is subject to as many.
What is pride, but lunacy l what is anger, but a fever ] what is avarice,
but a dropsy ? what is lust, but a leprosy 1 what is sloth, but a dead palsy ?
Perhaps there are spiritual maladies similar to all corporeal ones. When
292 A COMMENTARY Psalm CIU.
Jesus Christ was upon earth, he proved himself the Physician of men's
souls by the cures which he wrouofht upon their bodies. It is he alone
who "forgiveth all our iniquities;" it is he alone who "healeth all our
infirmities." And the person who findeth his sin cured, hath a well-
grounded assurance that it is forgiven.
" 4. Who redeemeth thy life from destruction ; who crowneth, or, en-
circleth, thee with loving-kindness and tender mercies."
Man hath two lives ; he is therefore subject to a double destruction ; and,
consequently, capable of a twofold redemption. He, who is recovered
from sickness, and thereby " redeemed" from that " destruction" which
natural death bringeth upon the body, will undoubtedly sing this strain in
transports of gratitude ; and he ought so to do. But what will be the sen-
sations of him, who celebrates, in the same words, the spiritual redemption
of his soul from death and destruction everlasting? How is he "crowned"
with the "loving-kindness" of Jehovah, how is he encircled by the arms of
mercy ! " Length of days is in her right hand, and in her left hand riches
and honour ;" never-ending length of days ; true riches that abide forever;
and the honour which cometh from God only.
" 5. Who satisfieth thy mouth with good things ,• so that thy youth is
renewed like the eagle's."
It is God who giveth us the " good things" of this world, and who giveth
us likewise an appetite and a taste to enjoy them. It is God who restoreth
a body, emaciated by sickness, to bloom, vigour, and agility. And he doth
greater things than these: He "satisfieth" all the desires of the soul with
a banquet of spiritual dainties, and bestoweth on her a relish for the same.
By the renovating power of his Spirit, he restoreth her from decrepitude to the
health and strength of a young "eagle;"* so that she can ascend up on
high, and contemplate the splendour of the son of righteousness. Thus, at
the day of the resurrection, clothed anew with salvation and glory, the body
likewise shall arise from earth, and fly away ae an eagle towards heaven,
to begin an immortal life, and be for ever young.
" 6. The Lord executeth righteousness and judgment for all that are
oppressed. 7. He made knov/n his ways unto Moses, his acts unto the
children of Israel."
From a consideration of his own particular case, the Psalmist maketh
a general reflection on that attribute of God, which inclineth him to deliver
his people, and to punish their oppressors, of what kind soever they be. And
here, that grand display of the "ways" and "works" of Jehovah, the
redemption of " Israel" by the hand of " Moses," immediately occurs, and
is celebrated. Thus each private mercy, whether of a temporal or spiri-
tual nature, should remind us of that public and universal blessing of
redemption by Jesus Christ, from which every other blessing floweth, as a
stream from its fountain, and for which God ought, therefore, upon all occa-
sions to be praised and glorified.
" 8. The Lord is merciful and gracious, slow to anger, and plenteous in
mercy."
W^hen Moses desired Jehovah to show him his way, and his glory,
(Exod. xxxii. 13. 18.) Jehovah passed by, and proclaimed himself, as here,
"Jehovah, merciful, and gracious," &c. Exod. xxxiii. 6. How full of con-
solation to the penitent soul are all the words of this verse ! The Lord is
" merciful," mn"j, the bowels of his tender compassion yearn over us, as
those of a mother yearn over the child of her womb ; "yea, a woman may
forget her sucking child, yet can he not forget us," Isa. xlix. 15. He is
* Of all birds it is known, th;it tlipy havo yearly their moulting times, when they shed their old,
and are afresh furnished vvitli a new stock of feathers, Tliis is most observable of hawks and
vultures, anil especially of " eagles, " whicli when ihey arc a hundred years old, cast their
feathers, and bccnnie bald, and like young ones, and then new feathers sprout forth. Thus St.
Ambrose. " Afpiila longama?tatem ducit, dum vetustis plumis fatisceniibus, nova pennarum
successione juvenescil." Dr. Hammond.
DAT XX. M. P. ON THE PSALMS. 293
"gracious," pjn, ready to give us freely all things that are needful for our
salvation. He is " slow to anger," bearing with the frowardness of his
children, with their provocations and relapses, for 40, 50, GO, 70 years
together, before he strikes the blow, giving them, by his long-suffering,
time for repentance. And he is "plenteous in mercy," nonm, great,
mighty in mercy, placing his chief glory in his attribute, and hereby teach-
ing us how to estimate true greatness.
" 9. He will not always chide ; neither will he keep his anger for ever.
10. He hath not dealt with us after our sins ; nor rewarded us according to
our iniquities."
God's chastisements are some of the most eminent proofs of his mercy.
They are sent to reclaim us, and to save us from eternal punishment. They
continue not " always," but are removed when they have done their work;
and while they last, are as nothing, in comparison of those heavy stripes
which our sins have deserved."
"11. For as the heaven is high above the earth, so great is his mercy
towards them that fear him. 12. As far as the east is from the west, so far
hath he removed our transgressions from us. -^ 13. Like as a father pitieth
his children, so the Lord pitieth them that fear him."
We are here presented with three of the most beautiful, apposite, and
comforting similitudes in the world. When we lift up our eyes and behold
around us the lofty and stupendous vault of heaven, encircling, protecting,
enlightening, refreshing, and cherishing the earth, and all things that are
therein, we are bidden to contemplate in this glass the immeasurable
height, the boundless extent, and the salutary influences of that mercy,
which, as it were, embraceth the creation, and is over all the works of God.
Often as we view the sun rising in the east, and darkness flying away from
before his face towards the opposite quarter of the heavens, we may see an
image of that goodness of Jehovah, whereby we are placed in the regions of
illumination, and our sins are removed and put far away out of his sight.
And that our hearts may, at all times, have confidence towards God, he is
represented as bearing towards us the fond and tender affection of a father,
ever ready to defend, to nourish, and provide for us, to bear with us, to
forgive us, and receive us in the paternal arms of everlasting love.
" 14. For he knoweth our frame ; he remembereth that we are dust. 15.
As for m^n, his days are as grass ; as a flower of the field, so he flourisheth.
16. For the wind passeth over it, and it is gone; and the place thereof
shall know it no more."
The consideration of man's frail and perishable estate weighs with the
Almighty, and prevails upon him to spare his creature. And doth not the
tear of compassion start in the eye of him, who reads the description
which David hath given of it in these verses ? " Man," fallen, mortal man,
" his days are as grass ;" like that, he cometh out of the earth, and con-
tinueth but a short time upon it ; " as a flower of the field," fair but tran-
sient, " so he" unfoldeth his beauty in youth, and "flourisheth" a while in
the vigour of manhood ; but lo, in a moment, the breath of Heaven's displea-
sure, as a blighting " wind, passeth over him, and he is gone ;" he boweth
his drooping head, and mingleth again with his native dust ; his friends and
his companions look for him at the accustomed spot, which he once adorned
— but in vain — the earth has opened her mouth to receive him, and "his
place shall know him no more."
" 17. But the mercy of the Lord is from everlasting to everlasting, upon
them that fear him, and his righteousness unto children's children ; 18. To
such as keep his covenant, and to those that remember his commandments
to do them."
Let not man presume, who withereth like the green herb ; but then, let not
man despair, whose nature, with all its infirmities, the Son of God hath
taken upon him. The flower which fadeth in Adam, blooms anew in
Christ, never to fade again. " The mercy of Jehovah," in his Messiah, " is
35*
294 A COMMENTARY PsaimCIV.
everlasting;" and of that everlasting mercy poor frail man is the bbject.
It extendeth to all the generations of the faithful servants of God. Death
shall not deprive them of its benefits, nor shall the grave hide them from
the efficacious influence of its all-enlivening beams, which shall pierce even
unto those regions of desolation, and awaken the sleepers of six thousand
years. Man must pay to justice the temporal penalty of his sins ; but mercy
shall raise him again, to receive the eternal reward, purchased by his Sa-
viour's righteousness. A passage in the first epistle of St. Peter doth most
admirably illustrate this part of our Psalm : " We are born again, not of
corruptible seed, but of incorruptible, by the word of God, which liveth and
abideth for ever. For all flesh is grass, and all the glory of man as the
flower of grass. The grass withereth, and the flower thereof falleth away ;
but the WORD of the Lord endureth for ever. And this is the word which
by the Gospel is preached unto you." 1 Pet. i. 23, &c.
" 19. The Lord hath prepared his throne in the heavens ; and his kingdom
ruleth over all."
The glorious person who worketh all these wonders of mercy for his
people, the word of God, and Saviour of the world, is triumphantly seated
upon his " throne in heaven," and is possessed of all power to accomplish
his will, even until all things shall be subdued unto him. The glories of
his throne, the brightness of his excellent majesty, and the might of his
irresistible power, are described at large by St. John, Rev. iv. v. xix.
"20. Bless the Lord, ye his angels, that excel in strength, that do his
commandments, hearkening unto the voice of his word. 21. Bless ye the
Lord, all ye his hosts; ye ministers of his, that do his pleasure. 22. Bless
the Lord, all his works in all places of his dominion : bless the Lord, O
my soul."
Joy is observed to be of a diff"usive and communicative nature. The
heart of the Psalmist is full, and overfloweth with it. Unable worthily to
praise Jehovah for his mercies vouchsafed to the church, he inviteth heaven
and earth to join with him, and to celebrate in full chorus the redemption
of man. St. John saw the throne of Messiah prepared ; he beheld the uni-
versal band assembled ; and he heard when " all the angels round about the
throne, ten thousand times ten thousand, and thousands of thousands, with
every creature in heaven, earth, and sea," lifted up their voices, and sang
together, " Blessing, and honour, and glory, and power, be unto him that
sitteth upon the throne, and unto the Lamb, for ever and ever."
TWENTIETH DAY.— EVENING PRAYER.
PSALM CIV.
argument.
This is a eucharistic hymn, full of majesty and sweetness, addressed to Jeho-
vah as Creator of the world. It setteth forth his glory, wisdom, goodness,
and power, displayed, 1 — 9, in the formation of the heavens and earth ; 10 —
18. in the various provision made for beasts and birds, and for man, the lord
of all ; 19 — 24. in the revolutions of the celestial bodies, and the consequent
interchanges of daj- and night, of labour and rest ; 25, 26. in the sea, and
everything that moveth in, or upon the waters. 27 — 30. The dependence of
the whole creation upon God for its being and well-being, is beautifully re-
presented, with, 31, 32. the gloiy which the Creator receiveth from his
works, the pleasure which he taketh in them, and the power which he hath
over them. 'io. The Psalmist declareth his resolution ever to praise Jehovah,
and, 34. predicteth the destruction of those who refuse, or neglect so to do.
As there is a similitude between the natural and the spiritual creation, allu-
sions of that sort are frequently made in the ensuing comment, which may
perhaps point out the reason why the church hath appointed tids Psalm to
be used on Whitsunday.
DatXX. E.P, ON THE PSALMS. 295
" 1. Bless the Lord, my soul : O Lord my God, thou art very great;
thou art clothed with honour and majesty ; Heh. with glory and beauty.
2. Who covetasi thyself w\i\i light as 2y«7A a garment; who stretchest out
the heavens like a curtain^; i. e. of a tent, or pavilion."
The Scriptures inform us, that the same person who redeemed the world
did also create it. In the ciid Psalm, as we are assured by St. Paul, "to
the Sun of it is said. Thou, Lord, in the beginning, hast laid the foundation
of the earth, and the heavens are the works of thy hands." To him, there-
fore, as Creator, is the civth Psalm likewise addressed. He is described as
invested with "the glory which he had with the father before the world
was :" a glimpse of which he vouchsafed to the three disciples, who were
present at his transligaration, when " his face did shine as the sun, and his
raiment was white as the light." The first instance of his creating power
is afforded us by the " heavens," which form a magnificent " canopy, or
pavilion," comprehending within it the earth and all the inhabitants thereof.
It is enlightened by the celestial orbs suspended in it, as the holy taberna-
cle was by the lamps of the golden candlestick. And it was originally
framed, erected, and furnished by its Maker, with more ease than man can
construct a " tent" for his own temporary abode. Yet must this noble pavilion
also be taken down ; these resplendent and beautiful heavens must pass
away and come to an end. How glorious then shall be those new heavens,
which are to succeed them, and to endure for ever !
"3. Who layeth the beams of his chambers in the waters; who maketh
the clouds his chariot ; who walketh upon the wings of the wind."
The Divine architect is here represented as " laying the beams of his
chambers," as compacting his lofts, or stories, " in the waters." Some
think the formation of the terrestrial strata in the waters, which at the be-
ginning covered all things, is here allued to. If it be objected, that the
Psalmist, in the course of his description, is not yet arrived at the forma-
tion of the earth, but is still in the upper regions of the air; may we not
suppose that the subject is, in this particular, a little anticipated, which is
no uncommon case in the sacred writings I The generality of expositors,
however, interpret the passage of those "dark waters, compacted into thick
clouds of the skies," which the Almighty is elsewhere said to make the
" secret place," or chamber of his residence, and a kind of " footstool" to
his throne, Psalm xviii. 9. 11. And thus, indeed, the former part of our
verse is plainly and immediately connected with what follows : " Who
maketh the clouds his chariots, and walketh upon the wings of the wind."
How astonishingly magnificent and tremendous is the idea which these
words convey to us of the great King, riding upon the heavens, encompass-
ed with clouds and darkness, attended by the lightnings, those ready execu-
tioners of his vengeance, and causing the world to resound and tremble at
the thunder of his power, and the noise of his chariot wheels. By these
ensigns of royalty, these emblems of omnipotence, and instruments of his
displeasure, doth Jehovah manifest his presence, when he visiteth rebel-
lious man, to make him own and adore his neglected and insulted Lord.
See and compare Psalm xviii. 10. and the context.
"4. Who maketh his angels spirits, his ministers a flaming fire."
From the manner in which these words are introduced, and the place
•where they stand, one should conceive the meaning of them to be, that God
employeth the elements of air and fire, the winds, mnn, and the lightnings,
as his messengers, VDx'to, and ministers to execute his commands upon
the earth.* But the Apostle, Heb. i. 7. informeth us, that they have a
further reference to immaterial angels ; either because those angels often
appeared in the likeness, or because they were endued with the properties,
of "wind and flame." Intellectual beings of the highest order in the realms
* In the French translation it is—" Who maketh the winds his angels, the flaming fire his
ministers."
296 A COMMENTARY Psalm CIV.
above, are as ready to fulfil the word of Jehovah, as are the elements of this
lower world. Both teach a lesson of obedience to the sons of men ; to those
of them more especially, who are appointed " angels" of the churches, and
<' ministers" of Christ.
"5. Who laid the foundations of the earth, that it should not be removed
for ever."
In the original it is, " Who hath founded the earth upon its basis." The
formation of this globe, on which we tread, is a wonderful instance of di-
vine wisdom and power, whether we consider the manner in which the
parts of it are put and kept together, or its suspension in the circumambient
fluid, which, as some philosophers suppose, by pressing upon it on every
side, forms so many columns, as it were, to support and keep it balanced.
The words, " that it should not be removed for ever, do by no means imply,
that the earth is stationary, or that it is eternal; but only thus much, that
it is so constructed, as to answer the end, and to last the time, for which it
was created and intended. It shall continue the same in itself, and with
relation to other bodies, neither altering its shape, nor changing its course,
till the day appointed for its dissolution ; after which, as there are to be
" new heavens," so will there also be a " new earth."
" 6. Tliou coveredst it with the deep as with a garment : the waters stood
above the mountains. 7. At thy rebuke they fled; at the voice of thy thun-
der they hasted away. 8. They go, or, went, up by the mountains ; they
go, or, went, down by the vallies, unto the place which thou hadst founded
for them. 9. Thou hast seta bound that they may not pass over; they
turn not again to cover the earth."
Most interpreters suppose this to be a description of the situation of
things, and of what was effected by the power of God, on the third day of
the creation, when he said, "Let the waters be gathered together into one
place, and let the dry land appear; and it was so." Indeed, the process at
the creation was so exactly similar to that at the deluge, with regard to the
circumstances here mentioned, that it matters not to which we apply the
beautiful and truly poetical passage before us. In both cases, the earth
was covered with the waters as with a garment, in every part ; in both
cases, they fled at the Almighty word, like the scattered remains of a routed
army; from the heights of mountains, whither they had ascended, they
sunk down into the valleys; from the valleys they retired to the bed of
the ocean, and a part of them descended from thence into the great deep,
that lieth beneath. Bounds were set them, beyond which they should never
pass, to overwhelm us any more for ever. And the experience of 4000
years hath taught us, that where the Creator hath laid his commands, plain
sand is a sufficient barrier. Thus the church hath been delivered from her
spiritual enemies ; and she hath a promise, on which she may with full con-
fidence rely, that " the gates of hell shall never prevail against her."
" 10. He sendeth the springs into the vallies, ivhich run among the hills.
II. They give drink to every beast of the field : the wild asses quench their
thirst."
The waters of the sea are not only prevented from destroying the earth,
but by a wonderful machinery are rendered the means of preserving every
living thing which moveth thereon. Partly ascending from the great deep
through the strata of the earrh, partly exhaled in vapour from the surface
of the ocean into the air, and from thence falling in rain, especially on the
tops and by the sides of the mountains, they break forth in fresh " springs,"
having left their salts behind them ; they trickle through the " valleys, be-
tween the hills," receiving new supplies as they go ; they become large
rivers, and after watering, by their innumerable turnings and windings, im-
mense tracts of country, they return to the place from whence they came.
Thus every animal hath an opportunity of " quenching" that thirst, which
must otherwise soon put a period to its existence. The " wild asses" are
particularly mentioned, because they live in remote and sandy deserts ; yet
DAT XX. E. P. ON THE PSALMS. 297
even such creatures, in such places, are by the God of nature taught the
way to the waters; insomuch that the parched traveller, when in search of
a fountain, findeth them to be the best guides in the world, and needeth
only to observe and follow the herds of them descending to the streams.
In the spiritual system, or new creation, there are wells of salvation, living
springs, waters of comfort, of which all nations, even the most savage and
barbarous, are invited to come and drink freely. They flow among the
churches; they descend into the hearts of the lowly; and they refresh us
in our passage through the wilderness ; for even there "do waters break
out, and streams in the desert," Isa. xxxv. 6.
" 12. By them shall the fowls of the air have their habitation, which sing
among the branches."
" By them," that is, " by springs of water in the valleys," the birds de-
light to have their habitations, and to sing amidst the verdant branches,
which conceal them from our sight. "The music of birds," as one hath
well observed, " was the first song of thanksgiving which was offered on
earth before man was formed. All their sounds are different, but all har-
monious, and all together compose a choir which we cannot imitate."* If
these little choristers of the air, when refreshed by the streams, near which
they dwell, express their gratitude by chanting, in their way, the praises of
their Maker and Preserver, how ought Christians to blush, who, beside the
comforts and conveniences of this world, are indulged with copious draughts
of the water of eternal life, if, for so great blessings, they pay not their tribute
of thanksgiving, and sing not unto the Lord the songs of Sion ! " He that at
midnight, when the very labourer sleeps securely, should hear, as I have
often done, the clear airs, the sweet descants, the natural rising and falling,
tlie doubling and redoubling of the nightingale's voice, might well be lifted
above earth, and say. Lord, what music hast thou provided for the saints in
heaven, when thou affordest bad men such music upon earth !" Walton's
Complete Angler, p. 9.
" 13. He watereth the hills from his chambers : the earth is satisfied
with the fruit of thy works. 14. He causeth the grass to grow for the cat-
tle, and herb for the service of man; that he may bring forth food out of
the earth ; 15. And wine that maketh glad the heart of man, a7id oil to make
his face to shine, and bread which strengtheneth man's heart."
The fertility of the earth is owing to God, who for that purpose " wa-
tereth" it, rpr"7yD, from his " chambers," whether the word has a refe-
rence to the clouds above, or the depths below, for both are concerned in
the operation. Hence all the glory and beauty of the vegetable world ;
hence the grass, which nourisheth the cattle that they may nourish the hu-
man race; hence the green herb, for food and for medicine; hence fields
covered with corn, for the support of life; hence vines and olive-trees laden
with fruits, whose juices exhilarate the heart, and brighten the countenance.
Nor let us forget the spiritual benedictions corresponding to these external
ones; the fruitfulness of the church through grace, the bread of everlasting
life, the cup of salvation, and the oil of gladness.
" 16. The trees of the Lord are full of sap ,• the cedars of Lebanon,
which he hath planted."
The whole earth is a garden, planted by the hand, and watered by the
care of Jehovah. But in a more especial manner is his glory set forth by
the lofty and magnificent cedars, which, growing wild on the mountain and
in the forest, owe nothing to the skill and industry of man. The moisture
of the earth, rarified by the heat of the sun, enters their roots, ascends in
their tubes, and by due degrees expands and increases them, till they arrive
at their growth. God hath also another garden in which there are other
trees of his planting, called by Isaiah, ch. Ixi. 3. " trees of righteousness."
These are his faithful servants, who through the Spirit which is given unto
* Wesley's Survey of the Wisdom of God in the Creation, vol. i. p. 143.
298 A COMMENTARY Psalm CIV.
them, become eminent and steady in goodness ; their examples are fragrant,
and their charity diffusive.
" 17. Where the birds make their nests : as for the stork, the firtrees are
her house."
Most admirable is that wisdom and understanding, which the Creator
hath imparted to the birds of the air, whereby they distinguish times and
seasons, choose the properest places, construct their nests with an art and
exactness unattainable by man, and secure and provide for their young. —
*' Is it for the birds, Lord, who have no knowledge thereof, that thou
hast joined together so many miracles T Is it for the men who give no at-
tention to them] Is it for those who admire them, without thinking of thee ?
Rather, is it not thy design, by all these wonders, to call us to thyself; to
make us sensible of thy wisdom, and fill us with confidence in thy bounty,
who watchest so carefully over these inconsiderable creatures, two of which
are sold for a farthing 1"*
" 18. The high hills are a refuge for the wild goats, and the rocks for the
conies."
The same force of what we call instinct, prevails in terrestrial animals,
and directs them to places of refuge, where they may be safe from their
enemies. Thus the wild goats climb with ease to the tops and crags of
mountains, where they deposit their young. And thus animals of another
kind, which are more defenceless than the goats, and not able to climb
like them, yet have a way of entrenching themselves in a situation perfectly
impregnable among the rocks ;"(" we find them on that account, numbered
by Solomon among the four kinds of animals, which, though little upon the
earth, are exceeding wise : " The CD'JiJty are but a feeble folk, yet make
they their houses in the rocks," Prov. xxx. 26. They who in themselves
are feeble and helpless, should look out betimes for a mountain of refuge,
and a rock of safety.
" 19. He appointeth the moon for seasons : the sun knoweth his going
down."
From a survey of the works of God upon earth, the Psalmist proceedeth
to extol that divine wisdom, which is manifested in the motions and revo-
lutions of the heavenly bodies, and in the grateful vicissitude of day and
night, occasioned thereby. A beautiful passage in the book of Ecclesias-
ticus will, perhaps, be the best comment on the former part of this verse.
" He- made the moon to serve in her season, for a declaration of times, and
a sign to the world. From the moon is the sign of feasts, a light that
decreaseth in her perfection. The month is called after her name, in-
creasing wonderfully in her changing, being an instrument of the armies
above, shining in the firmament of heaven ; the beauty of heaven, the glory
of the stars, an ornament giving light in the highest places of the Lord,"
eh. xlii. 6. The latter part of the verse expresseth the obedience of the
" sun," or solar light, to the law of its Creator ; it seemeth to " know"
the exact time of its coming on, and going off, and fulfiUeth the course pre-
scribed to it, without the least deviation. O that we, who are endowed
with sense and reason, could in like manner fulfil our course; and that
God's will were "done on earth, as it is" even in this lower and material
" heaven !"
" 20. Thou makest darkness, and it is night; wherein all the beasts of
the forest do creep forth. 21, The young lions roar after their prey, and
seek their meat from God."
Night and darkness invite the wild beasts of the forest and desert from
their dens and recesses, to "seek" the "prey" allotted them by the pro-
vidence of that God, who feedeth the young lions, as well as the young
* Weslej', as above.
t It is uncertain what species of animals is here intended by the word uID'Jflty. But it is
enough for our purpose, that they are creatures remarkable for securing themselves in the man-
ner here mentioned.
DAT XX. E. P. ON THE PSALMS. 299
ravens, when hunger enforceth them, as it were, to call upon him. Thus,
when a nation hath filled up the measure of its iniquities, the Sun of
Righteousness knoweth the time of his departure from it ; the light of the
Gospel is darkened, and a horrible night succeeds ; the executioners of ven-
geance are in motion, and a commission from above is given them to seize
upon the prey.
" 22. The sun ariseth, they gather themselves together, and lay them
down in their dens. 23. Man goeth forth to his work and to his labour,
until the evening."
At the return of day the sons of ravage retire and skulk away to their
several hiding-places, that man, the lord of the creation, may arise and per-
form, unmolested, the task which his Maker hath appointed him. When
the light of truth and righteousness shineth, error and iniquity fly away
before it, and the "roaring lion" himself departeth for a time. Then the
Christian goeth forth to the work of his salvation, and to his labour of love,
until the evening of old age warns him to prepare for his last repose, in faith
of a joyful resurrection.
" 24. Lord, how manifold are thy works ! in wisdom hast thou made
them all : the earth is full of thy riches."
Transported with a survey of the wonders which present themselves in
heaven above, and on earth below, the Psalmist breaks forth into an excla-
mation (and what heart hath not already anticipated him) on the variety
and magnificence, the harmony and proportion of the works of God, in this
outward, and visible, and perishable world. What then are the miracles
of grace and glory 1 What are those invisible and eternal things, which
God hath prepared for them that love him, in another and a better world,
and of which the things visible and temporary are no more than shadows %
Admitted to that place, where we shall at once be indulged with a view
of all the Divine dispensations, and of that beatitude in which they
terminate, shall we not, with angels and archangels, cry out, " O Lord,
how manifold are thy works ! in wisdom hast thou made them all ; heaven
and earth are full of thy riches, and of thy glory."
" 25. So is this great and wide sea, wherein are things creeping innume-
rable, both small and great beasts, or, living creatures. 26. There go the
ships : there is that leviathan, luhom thou hast made to play therein."
There is not in all nature a more august and striking object than the
ocean. Its inhabitants are as numerous as those upon the land ; nor is the
wisdom and power of the Creator less displayed, perhaps, in their formation
and preservation, from the smallest fish that swims, to the enormous tyrant
of the deep, the leviathan himself. By means of navigation, Providence
hath opened a communication between the most distant parts of the globe;
the largest solid bodies are wafted with incredible swiftness, upon one
fluid, by the impulse of anotlier, and seas join the countries which they
appear to divide. In the ocean we behold an emblem of the world : under
a smooth deceitful surface it conceals dangerous rocks and devouring mon-
sters ; its waves are ever restless, and oftentimes it is all over storm and
tempest, threatening to overwhelm the helpless despairing mariner in a mo-
ment. Such is the voyage we all have to make, ere we can reach the
desired haven and attain that happy climate, where, as we are told, " there
is no more sea." Rev. xxi. 1.
"27. These wait all upon thee; that thou mayest give them their meat in
due season. 28. That thou givest them, they gather : thou openest thine
hand, they are filled with good."
In various ways hath God provided food for the support of all living crea-
tures, and directed them to seek and to find it. How pleasing a speculation
is it, to consider the whole family of air, earth and sea, as " waiting upon"
the Father and Lord of all things, expecting when he should "open his
hand," and distribute to each member his "portion of meat indue season !"
The case is the same with regard to beings intellectual and spiritual, of
300 A. COMMENTARY Psaim CIV.
which is composed the church and family of Christ in heaven and earth ;
these wait all upon Him, by whom Jehovah hath opened the hand of
mercy, and abundantly supplied all our needs, through the riches of his
grace.
"29. Thou hidest thy face, they are troubled: thou takest away their
breath, they die, and return to their dust. 30. Thou sendest forth thy
Spirit, they are created : and thou renewest the face of the earth."
Wiien God, in the season of winter, seemeth to hide his face, and to have
withdrawn liis beneficent influences, we hear the cries of the creation in
distress; if he recall the breath of life from any creature to v.'hich he had
communicated it, that creature presently ceaseth to be what it was ; sense
and motion are at an end ; the form and figure of it perish ; and it is
resolved into its original dust. But again he exerteth his quickening power,
and lo, fresh generations of animals are produced; fresh crops of vegetables
shoot forth to nourish them ; and there is a renovation of universal nature.
The presence of God, in like manner, is the life, his absence is the death,
of the soul. If he withdraw his grace, we perish everlastingly ; but when
he "sendeth forth his Spirit," as he did on the day of Pentecost, " old
things pass away, and all things become new ;" the winter is over, and
spring succeeds in its place. Nay, the hour is coming, when through the
same Spirit, he shall also quicken our mortal bodies, and thus, in a more
evident and wonderful manner, " renew the face of the earth."
"31. The glory of the Lord shall endure for ever: the Lord shall
rejoice in his works. 33. He looketh on the earth, and it trembleth ; he
toucheth the hills, and they smoke."
Such being the works of God, so manifold and so marvellous, the pro-
phet foretelleth that his "glory," displayed and declared by the same,
should endure for ever;" that creatures would never be wanting, to give
him the praise and honour due unto him ; insomuch that, graciously
accepting this their tribute, and pleased to find a proper return made him,
Jehovah should, as at the first creation, acquiesce and rejoice in all his
works and dispensations. In the mean time, let the unruly and disobedient
reflect upon tlie greatness of his power, and the terrors of his vengeance,
who with a look can shake the earth, and with a touch can fire the moun-
tains, as when he once descended on Sinai.
"33. I will sing unto the Lord as long as I live; I will sing praise
unto my God while I have my being. 34. My meditation of him sliall be
sweet: I will be glad in the Lord."
And who, O divine Psalmist, will not sing with thee, that hath an under-
standing to apprehend, and a tongue to celebrate the works of his Maker
and Redeemer! To whom will not thy heavenly meditations be sv.-eet as
honey, fragrant as the breath of spring, pleasant and cheering as the fruit of
the vinel Who doth not long to partake of thy spiritual joy and holy
gladness 1
" 35. Let the sinners, or, the sinners shall, be consumed out of the earth,
and let the wicked, or, the wicked shall, be no more. Bless thou the Lord,
O my soul. Praise ye the Lord."
" Tlie sinners," and "the wicked," are they of whom it is elsewhere
said, that they "consider not the Vv'orks of Jehovah, nor regard the opera-
tions of his hands," to give him praise and glory for them. These shall
one day experience the power of that God, whose wisdom and goodness
they would never acknowledge. They shall be "consumed," and "pe-
rish from the presence of the Lord, and from the glory of his power, when
he ariseth to shake terribly the earth." The Psalmist, therefore, endeth as
he began ; " Bless thou the Lord. my soul ; adding by way of exhorta-
tion to us, and to all the world, "Praise ye the Lord." Lotus, then, with
"the four and twenty elders, fall down before him that sitteth upon the
throne, and worship him that liveth for ever and ever, saying. Thou art
worthy, O Lord, to receive glory, and honour, and power; for thou hast
Day XXI. M. P. ON THE PSALMS. 301
created all things, and for thy pleasure they are, and were created,"
Rev. iv. 10, 11.
TWENTY-FIRST DAY.— MORNING PRAYER.
PSALM CV.
ARGUMENT.
This Psalm, the first part of it, at least, to ver. 15. we know, from 1 Chron. xvi.
to have been composed by David, and given out on occasion of his placing
tlie ark of God in Sion. It containeth, 1 — 8. an exhortation to praise Jeho-
vah for his works of mercy and power, wrought in favour of Israel. 9 — 44.
These are traced from their source, namely, the covenant made with Abra-
ham, througli the patriarchal history, to the deliverance of the nation from
the Egyptians, and its settlement in Canaan; the end of all which, 45, is de-
clared to have been, that God might have a people to serve him. The same
is true of our redemption by Jesus Christ, which was the grand subject of the
promise made to Abraham, and of which the temporal mercies, vouchsafed
to the patriarchs and theu- posterity, were so many pledges and figures.
"1.0 give thanks unto the Lord ; call upon his name ; make known his
deeds among the people."
God, who formerly resided in mount Zion, vouchsafing his presence in a
tabernacle made with hands, hath since blessed the church with his ap-
pearance in the flesh; and we Christians are bound to "make known his
deeds," and the mercies which he wrought for us, " among the people ;"
that so all the world may know him, and love him, and partake of his sal-
vation.
" 2. Sing unto him, sing psalms unto him : talk ye of his wondrous
works."
Music and conversation are two things by which the mind of man re-
ceiveth much good, or a great deal of harm. They who make Jehovah
and his wondrous works the subjects of both, enjoy a heaven upon earth.
And they who do in reality love their Saviour, will always find themselves
inclined to " sing to him," and to " talk of him."
" 3. Glory ye in his holy name : let the heart of them rejoice that seek
the Lord."
In whom should the redeemed " glory," exult, and triumph, but in their
Redeemer, who hath made himself one with them, that they may be one
with him? They who " seek" the Lord Jesus by prayer, should do it with
a cheerful and joyous heart, because better is it to seek him, than to find
all things else; and the soul that is brought to seek him, will soon exchange
the galling cares and tormenting desires of the world, for the light yoke
and easy burthen of her Saviour, in whom she will find rest, and peace,
and comfort. Therefore,
" 4. Seek the Lord, and his strength : seek his face evermore."
By faith we find our Redeemer in this life, and experience the power and
comfort of his grace ; but hope and love still seek, and wish, and aspire
after the sight and enjoyment of him in heaven, whither he is ascended.
" 5. Remember his marvellous works that he hath done, his wonders, and
the judgments of his mouth, 6. O ye seed of Abraham his servant, ye
children of Jacob his chosen."
As an encouragement to seek " Jehovah evermore, the seed of Abraham,
and the children of Jacob," are exhorted to bear in mind the marvellous
" works which he hath done" for them from the beginning, to protect and to
deliver them; as also "the judgments of his mouth," whether by this
phrase we understand the righteous laws given to his people, or the denan-
26
302 A COMMENTARY Psalm CV.
ciations and executions of vengeance against their enemies. But, alas! the
" seed of Abraham" kept not the faith of their great progenitor; the " chil-
dren of Jacob" have forfeited the blessing which their father obtained*
We Gentiles have been, for a long season, the adopted seed of Abraham,
and have inherited the benediction of Jacob. Let us not forget the " mar-
vellous works" of God in Christ, and " the judgments of his mouth."
" 7. He is the Lord our God : his judgments are in all the earth."
If Jehovah were the God of Israel, on account of what, in covenant, he
promised and performed for them, he is now the God of us all, on account
of what he promised and hath performed, in Christ Jesus, for them and for
us. If, when he settled Israel in Canaan, " his judgments" were mani-
fested to " all the earth," were they not manifested also, when the Chris-
tian church was established, and the idolatrous powers of the world were
overthrown by the Gospel 1
" 6. He hath remembered his covenant for ever, the word which he com-
manded to a thousand generations : 9. Which cuvenant he made with Abra-
ham, and his oath unto Isaac; 10. And confirmed the same unto Jacob for
a law, and io Israel /or an everlasting covenant: 11. Saying, Unto thee will
I give the land of Canaan, the lot of your inheritance."
LIpon bringing the ark to mount Sion, David teacheth Israel to bless and
praise God for having " remembered his covenant," made with an " oath"
to their forefathers, Abraham, Isaac, and Jacob, that he would in due time
settle his people in the land of Canaan. Now, it is very observable, that
in the hymn uttered by Zacharias, the Father of St. John the Baptist, on
the subject of our redemption by Christ, thanks are given to the Lord God
of Israel, because he had " remembered his holy covenant, and performed
tlie oath which he sware to our forefather Abraham." And what was that ?
Why, " that we, being delivered out of the hand of our, enemies, should
serve him without fear, in holiness and righteousness." But when, or where
did God promise any such thing to Abraham, except when he told him,
" that his seed should be in bondage four hundred years," but that " the
nation," which detained them in bondage, should afterwards be "judged,"
and that they should be " brought out," and come to Canaan, (Gen. xv. 13.)
where they were to "serve" him? The case seems to be this : Zacharias,
under the immediate influence and direction of the Holy Spirit, transfers
the language of the old dispensation to the affairs of the new one ; he ce-
lebrates the redemption of the world by Christ from sin and death, in words
which literally describe the redemption of Israel from Egypt by Moses; to
teach us, that we should regard one as a sacramental pledge and figure of
the other ; that there is another bondage, in which the people of God are
held ; another Moses, who is to deliver them ; another land of promise and
rest, where they are to be settled. This the Hebrews might have known,
as St. Paul tells them, Heb. iv. from a passage in the xcvth Psalm, where,
long after they had been in possession of Canaan, David speaks of another
day of probation, and " another rest." The Jews have since had a melan-
choly proof of the same thing, by being dispossessed of that earthly inhe-
ritance which they falsely deemed to have been perpetual, and vainly re-
garded as the end of all the promises, made to a " thousand generations,"
that is, (a definite number being put for an indefinite) to them and to us,
and to "as many as the Lord our God shall call," while the world shall
last.
" 12. When they were hut a iev7 men in number; yea, very few, and
strangers in it. 13. When they went from one nation to another, from one
kingdom to another people."
How wonderful was the display of God's wisdom and power, in his
choosing a single family, and that a small one, the members of which were
literally "strangers and pilgrims upon earth;" in his promising to that fa-
mily, in those circumstances, a large and fertile country, where the thrones of
many princes were then firmly established ; and, lastly, in his putting them
DAT XXI. M. P. ON THE PSALMS. 303
into actual possession of it at the time appointed ! Thus the family of the
holy Jesus was at first but small ; the members of it were a " few, yea, a
very few ;" they were sojourners in a land not theirs ; " they went from one
nation to another ;" nay, they were accounted the " refuse of the world,
and the offscouring of all things." But, " P'ear not, little flock," saith he
unto them, " for it is your Father's good pleasure to give you the kingdom,"
Luke xii. 32. Let us view Israel brought into Canaan, nor doubt but that
believers shall inherit the kingdom of heaven, and succeed to the thrones
of apostate angels.
"14. He suffered no man to do them wrong; yea, he reproved kings for
their sakes: 15. Saying, Touch not mine anointed, and do ray prophets no
harm."
The patriarchs, during their peregrinations, were often in imminent dan-
ger; as Abraham on account of Sarah, Gen. xx. ; Isaac, in a similar case,
Gen. xxvi.; Jacob from Laban, Gen. xxxi. and from his brother Esau, Gen.
xsxiii. Yet, destitute as they were of earthly help, the mightiest kings
could not hurt them. Their " ways pleased the Lord, and he made even
their enemies to be at peace with them," Prov. xvi. 7. They were the ty-
pical prophets and Messiahs, or Christs,* of Jehovah; and kings were
forbidden to lift up a hand against them. How doth the same kind Pro-
vidence watch over the body and the members of the true Christ! how
often hath it interposed to protect and preserve them from the powers of the
world !
" 16. Moreover, he called for a famine upon the land : he brake the whole
staff of bread."
When Jacob had escaped other perils, we find him and his family likely
to perish with hunger. Gen. xlii. " Famine" is here finely represented as
a servant, ready to come and go at the call and command of God ; for
calamities, whether public or private, are the messengers of divine justice.
"Bread" is the staff which supports life; when that staff is " broken" the
body fails, and sinks to the earth. The word of God is the staff of spiri-
tual life, the food and support of the soul ; and the sorest of Heaven's judg-
ments is that mentioned by the prophet Amos, eh. viii. 11. " Behold, the
days come, saith the Lord God, that I will send a famine in the land; not
a famine of bread, nor a thirst of water, but of hearing the words of the
Lord." Such a famine was sore in all lands, when Christ made his ap-
pearance in the flesh, viiiose advent, with the blessed effects of it, is won-
derfully shadowed forth in the prophetical history of the patriarch Joseph.
" 17. He sent a man before them, even Joseph, who was sold for a ser-
vant; 18. Whose feet they hurt with fetters; he was laid in iron."
Joseph and Jesus were both envied, hated, and sold by their brethren ;
both suffered by a false accusation ; the former was laid in irons, the latter
crucified, and confined in the prison of the grave, fast bound with the bands
of death. The wickedness of man, in working its own will, did unwittingly
accomplish the counsels of God. " As for you," saith Joseph to his bre-
thren, Gen. 1. 20. " ye thought evil against me ; but God meant it unto good,
to bring to pass, as it is this day, to save much people alive." And how
doth St. Peter address the brethren of that other Joseph? " Him, being
delivered by the determinate counsel and foreknowledge of God, ye have
taken, and by wicked hands have crucified and slain — And now brethren, I
wot that through ignorance ye did it — But those things which God before
had shown by the mouth of all his prophets, that Christ should suffer, he
hath so fulfilled," Acts, ii. 23. and iii. 17.
* Ideoaiitem Christ! sive Uncti dicuntur, quodessent et sacordotes etreges; gumma quippa
potestate pr.-editi, nullique obnoxii. Hiiic fhederaajquojure pacta cum regilius: hinc bella sus-
ceptaet quidem nutusuo, auspiciis, ut auint, suis, Gen. xiv. 21. Hinc Hethoai ad Abrahamiim:
" Audi nos, Domine: Princeps Dei es apud nos." Ibid, xxiii. 6. nemini obnovius, nisie Deo.
Q.ua jure Isaacus et Jacobus usi sunt. Gen. xxvi., &c. Ad iiffic Proplieta; erant; ut liic, et.
Gen. XX. 7. (iuos omnes titulos unu;n Christi nomen complectitur. Cbristi autem dicuntur,
in typo Christi ipsius ab eis orituri. Bossuet.
304 A COMMENTARY Psalm CV.
"19. Until that time that his word came : the word of the Lord tried
him."
Joseph continued in prison, " until the time that his word, or cause T31,
came" before the king, and was known, (according to our old translation ;)
or, "until his word," or prediction concerning the chief butler's promotion,
" came to pass," for this was the means of Joseph's enlargement and justi-
fication; since a person, guilty of the crime with which he stood charged,
would not have been inspired to foretell future events. " Can we tind," said
Pharaoh, " such an one as this is, a man in whom the Spirit of God is I"
Gen.xli. 31. In the mean time, the " word," commandment, or decree, r\1!0N,
" of the Lord tried him," in the furnace of affliction, there refining and ,
preparing him for his approaching exaltation to glory and honour. Thus
was there a time appointed for the abode of Jesus in the grave, at the expi-
ration of which, all his promises and predictions were fulfilled : he came
forth, made "perfect through sufferings," and ready to "enter into his
glory."
" 20. The king sent and loosed him ; even the ruler of the people, and let
him go free. 21. He made him lord of his house, and ruler of all his sub-
stance : 22. To bind his princes at his pleasure, and teach his senators wis-
dom."
The circumstances of Joseph's advancement, here alluded to, are related,
Gen. xli. &c. Those of our Lord's resurrection and glorification afford a
marvellous parallel. At the determined hour, " the King" of heaven
" sent" his angel, " and loosed him" from the bands of death ; " the Ru-
ler" of the world "let him go free" from the penalty which he had under-
taken to pay, and had now fully paid. " He made him Lord of his house," the
church, and "Ruler of all his substance" in heaven and in earth, that he
might by his holy discipline, "bind princes at his pleasure," and by his
Gospel " teach true wisdom" to the " senators" and politicians of the
world : he was clothed with the robes of majesty, he was adorned with all
the ensigns of royalty, and to him it was ordained that " every knee should
bow." The store-houses of grace and salvation were opened ; the nations
came to be supplied by him with the bread of life ; and we look for that
happy day when the Jews shall do the same, and "Joseph shall be made
known to his brethren."
"23. Israel also came into Egypt, and Jacob sojourned in the land of
Ham. 24. And he increased his people greatly, and made them stronger
than their enemies. 25. He turned their heart to hate his people, to deal
subtily with his servants."
The Psalmist now exhibiteth to our view a fresh scene of tribulation and
affliction, which occasioned repeated mercies, and a new deliverance.
Israel, by means of Joseph, obtained an establishment in Egypt. But in
process of time, the increase and prosperity of Israel excited the envy and
jealousy of Egypt, and brought on a persecution. The kindness and love
of God to his people, "turned the hearts of the Egyptians against them,"
and caused animosity to take the place of friendship. A king arose who
knew not Joseph, and measures were concerted to keep the Hebrews under;
a royal edict was issued to prevent their increase, by putting the males to
death ; and the generation then in being was reduced to a state of the most
abject servitude and cruel bondage. Such usage the people of God have
often experienced from the world, at the instigation of him, who in Scrip-
ture is styled the " prince of the world."
" 26. He sent Moses his servant, and Aaron whom he had chosen. 27.
They showed his signs among them, and wonders in the land of Ham."
When the tyranny and oppression of Pharaoh were at the highest, ^and
Israel cried unto Jehovah because of the bondage, he remembered his pro-
mise to Abraham, and sent Moses, ^^h Aaron, to effect that mighty deliver-
ance, which was to be the grand pledge and figure of our salvation by
Jesus Christ. Of him Moses prophesied, when he said, "A prophet shall
Dat XXr. M. p. ON THE PSALMS. 305
the Lord your God raise up unto you of your brethren, like unto me," Deut.
xviii. 15. (cited and applied, Acts iii. 22.) He came to rescue mankind
. from a spiritual bondage, and to deliver all who were oppressed by the
devil. Acts X. 38.; he came at a time when that oppression was most
grievous among- Jews and Gentiles : his birth was signalized by an
order from another Pharaoh, to slay the infants ; and Egypt afforded him
a refuge from the tyrant's fury : he wrought innumerable signs and won-
ders ; but they were all signs of mercy, and wonders of love. Those of
terror and vengeance were reserved for a future advent, foreshowed in
the destruction of Jerusalem.
"28. He sent darkness, and made it dark ; and they rebelled not ao-ainst
his word : or, and did they not still rebel against his word? 29. He turned
their waters into blood, and slew their fish. 30. Their land brought forth
frogs in abundance in the chambers of their kings. 31. He spake, and
there came divers sorts of flies, Heb, a mixture came, and lice in all their
coasts. 32. He gave theni hail for rain, and flaming fire in their land. 33.
He smote their vines also, and fig-trees ; and break the trees of their coasts.
34. He spake, and the locusts came; and caterpillars, and that without
number. 35. And did eat up all herbs in their land, and devoured the
fruit of their ground. 36. He smote also the first-born in their land, the
chief of all their strength."
Who can behold this army of divine judgments thus passing in dreadful
array before him, without trembling very exceedingly at that power which
is able to send them, singly or in conjunction, upon a sinful land ? Who
can reflect upon their number and variety, without adoring that goodness,
patience, and long-suffering, which tried so many different methods, and
waited so long to lead the offenders to repentance 1 For more particulars,
see the comment on Psalm Ixxviii. 43 — 51.
" 37. He brought them?, e. the people of Israel, forth also with silver and
gold: and there was not one ieehle person among their tribes. 38. Egypt
was glad when they departed : for the fear of them fell upon them."
The Israelites not only came forth from Egypt, but came forth laden
with the spoils of their enemies, which they were commanded to take, by
him who is the absolute Lord of all property, and who, as a righteous Judge,
did award to his people the wages due to their incredible labours, The
Egyptians being now willing and ready to furnish them with anythinor
required, in order to dismiss them. " The Egyptians were urgent upon the
people, that they might send them out of the land in haste : for they said.
We be all dead men," Exod. xii. 33. And what was very extraordinary,
among such a number of men, women, children, and cattle, nothino- was
weak and " feeble," nothing unable to perform the journey. The order was,
that "not a hoof should be left behind," Exod. x. 26. and he who com-
manded, gave strength to obey. Thou hast also enjoined us, they servants,
O Lord, to quit Egypt, and march for Canaan ; let thy grace invigorate us
from time to time, that so we faint not by the way.
" 39. He spread a cloud for a covering ; and fire to give light in the night,
40. The people asked, and he brought quails, and satisfied them with^the
bread of heaven. 41. He opened the rock, and the waters gushed out ; they
ran in the dry places like a river."
" Brethren, I would not that ye should be ignorant, how that all our
fathers were under the cloud ; and were all baptized unto Moses in the cloud ;
and did all eat the same spiritual meat; and did all drink the same spiritual
drink : for they drank of that spiritual Rock that followed them ; and that
Rock was Christ," 1 Cor. x. 1 — 4. In our passage through this wilderness
of life, over barren sands, and amidst fiery serpents, be thou, blessed Lord our
guide and our guard ; protected by thy nrovidence, supported by thy word,
and refreshed by thy Spirit, lead us evj^where and in what manner it shall
seem good to thee ; only do not now forsake us, and we ask no more.
♦' 42. For he remembered his holy promise, and Abraham his servant,
26*
306 A COMMENTARY Psalm CVI.
43. And he brought forth his people with joy, and his chosen with glad-
ness."
The same God hath since "remembered" again "his promise; to Abra-
ham;" he hath visited his people, and redeemed them from the bondage of
sin, under the tyranny of Satan : which redemption they daily celebrate in
the church with "joy and gladness," waiting for their final deliverance
from death and the grave, when they are to sing in heaven " the song of
Moses and of the Lamb," Rev. xv. 3.
"44. And gave them the lands of the heathen : and they inherited the
labour of the people ; 45. That they might observe his statutes, and keep
his laws. Praise ye the Lord."
It was not, therefore, intended, that the Israelites should regard Canaan
as their Paradise, and look no farther ; but that being rescued from their
enemies, and settled in peace and plenty, they should improve the opportu-
nity thereby afforded them, of serving the Lord their God, and of securing
to themselves, through the obedience of faith, an inheritance in a " better
country, that is to say, an heavenly." And let all the children of faithful
Abraham, whose lot hath fallen in " a land flowing with milk and honey,"
upon earth, reflect, that God hath given them riches, and the leisure which
riches procure, not for the purpose of indulging and corrupting themselves
and others, but that they may glorify him, benefit their neighbours, and
save their own souls ; " that they may observe his statutes, and keep his
laws." Israel was delivered by Moses, and the church redeemed by Christ,
that God might "purify to himself a peculiar people, zealous of good
works." Titus ii. 14.
TWENTY-FIRST DAY.— EVENING PRAYER.
PSALM CVI.
AKGUMENT.
The Psalmist here again commemorates the Divine benefits, upbraiding withal
the ingratitude of those who I'cceived them. 1, 2. He exhorteth men to the
praise of Jehovah; 3 — 5. proclaimeth the blessedness, and longeth for the
felicity of the saints ; 6. confesseth the sins of Israel, and giveth a detail of
then- rebellions, 7 — 12. at the Red Sea ; 13 — 15. when they lusted for flesh
in the wilderness; 16 — 18. in the matter of Korah; 19 — 23. in that of the
golden calf; 24 — 27. at the report of the spies; 28 — 31. in the affair of Baal
Peor; 32, 33. at the waters of Meribah; 34 — 39. in not destroying idolatry,
but being seduced by it. 40 — 46. God's frequent judgments, and as frequent
mercies, are related; 47. a prayer is made, that Jehovah would gather Israel
from among the heathen, which shows the Psalm to have been written
during some captivity, or dispersion. The last verse contains an act of
blessing and praise.
" 1. O give thanks unto the Lord ; for he is good : for his mercy
endureth for ever."
In the person of a penitent nation, the prophet invites mankind to " give
thanks unto Jehovah," for that "goodness" which preventeth us with
blessings, and for that " mercy" which forgiveth our transgressions ; that
mercy which was shown to our forefathers, upon their repentance, and will
" ever" be shown, upon the same condition, to us and our posterity ; that
mercy, which will bring sin and misery to an end, itself continuing eternal
and unchangeable.
" 2. Who can utter the mighty acts of the LordI who can shew forth all
his praise V
But who is sufficient for a work, which demandeth the tongues and harps
of angels 1 " When you glorify the Lord," saith the son of Sirach, " exalt
DAT XXI. E. P. ON THE PSALMS. 307
him as much as you can ; for even yet will he far exceed : and when you
exalt him, put forth all your strength, and be not weary; for you can never
go far enough," Eccl. xliii. 30.
" 3. Blessed are they that keep judgment ; and he that doeth righteous-
ness at all times."
Next to angels, they are blessed and qualified to praise God with the
voice, who glorify him in their lives ; who having experienced in them-
selves the " mighty acts" of mercy, pardoning the guilt, and breaking the
power of sin, are become the servants of Jesus, and render to their Saviour,
"at all times," in adversity no less than iu prosperity, the due tribute of
unfeigned love and obedience.
" "1. Remember me, O Lord, with the favour which thou hearest unto thy
people : visit me with thy salvation ; 5. That I may see the good of thy
chosen, that I may rejoice in the gladness of thy nation; that I may glory
with thine inheritance."
The Psalmist offereth a prayer for himself, or rather for the church of
Israel, that she, with 'himself, might partake of such blessedness. The
words might have a reference to a temporal restoration and felicity: but
they certainly extend much farther, and form the most spiritual and heavenly
petition that the devoutest Christian can prefer to the throne of grace.
" Remember me, O Lord, with the favour" which thou hast always shown
to "thy people," in whom thou hast delighted from the foundation of the
world, and on whom it is thy good pleasure to confer a glorious kingdom.
" O visit me with thy salvation," with which so many patriarchs, prophets,
and kings, have desired to be visited, the salvation of thy Christ, the justi-
fier of all them that believe, and the rewarder of his saints : " that I may
see the good of thy chosen," their felicity in beholding thy countenance,
and living for ever in thy presence ; " that I may rejoice in the gladness of
thy nation," the unspeakable gladness of those who enter into the joy of
their Lord: "and glory with thine inheritance," singing hallelujahs before
thine everlasting throne, in the Jerusalem which is above. The Israelitish
church, when in peace and tranquillity serving her God, and chanting the
songs of Sion, afforded a very lively representation of this eternal felicity.
" 6. We have sinned with our fathers : we have committed iniquity, we
have done wickedly."
They who have joined with the prophet, in his affectionate aspiration
after the Divine favour, may here learn the surest way to attain it ; namely,
by confessing their own sins, and those of their ancestors. " We have
sinned with our fathers," that is, after their example of unbelief and disobe-
dience, of which an account immediately followeth. The father's sins are
often reflected in their children, and each new reflection, instead of beinor
weaker, is stronger than the foregoing; as in the case of the Jews.
"7. Our fathers understood not thy wonders in Egypt: they remem-
bered not the multitude of thy mercies ; but provoked Am at the sea, even
at the Red Sea."
The Israelites did not profit, as they should have done, by the miracles
wrought for them in Egypt ; they increased not in the wisdom and know-
ledge of God their Saviour; but when they saw themselves ])ursued by
Pharaoh, their faith failed, they murmured against Moses, and wished
themselves again in the bondage from which they were just delivered,
Exod. xiv. 10, &c. Thus when the penitent findeth himself beset with
difficulties and dangers ; when he seeth before him that death unto sin,
tlirough which he must pass to a life of righteousness, while the devil and
the world follow hard after him, to destroy or bring him back to a more
cruel bondage; how apt is he to forget all that Christ hath done for him !
Fear puts out the light of faith, and hides the prospect of the promised
land ; imagination recalls the former gratification of sense ; he is tempted
to regret the desertion of Egypt, and to wish for a return to it again.
" 8. Nevertheless he saved them for his name's sake : that he might
308 A COMMENTARY Psalm CVI.
make his mighty power to be known. 9. He rebuked the Red Sea also,
and it was dried up : so he led them through the depths, as through the
■wilderness. 10. And he saved them from the hand of him that hated
them- and redeemed them from the hand of the enemy. 11. And the
waters covered their enemies : there was not one of them left. 12. Then
believed they his words ; they sang his praise."
Comforted and encouraged by Moses, the armies of Israel advanced to
the shore ; and lo, the waves, at the lifting up of the powerful rod, instantly
parted, and, like so many well-disciplined troops, arranging themselves in
two columns, disclosed a new and strange path, by which the people of
God were conducted, in perfect security, to the opposite shore: when the
waters, falling down, and reassuming their ancient habitation, overwhelmed
the infidel host, and left not a man to carry the news to Egypt. Through
all the difficulties and dangers of the Christian course, faith will ever find a
w"ay opened, by the power of Jesus, from sin to righteousness, and from
death to life; the enemies of our salvation, how formidable soever, shall
disappear, and be no more: and we shall sing, like Israel a song of
triumph to the Lord our God.
" 13. They soon forgat his works ; Heb. They made haste, they forgat
his works; they waited not for his counsel. 14. But lusted exceedingly
in the wilderness, and tempted God in the desert. 15. And he gave them
their request; but sent leanness into their souls."
Soon after the Israelites had experienced the power and goodness of
Jehovah at the Red Sea, we find them murmuring against him, Exod.
XV. 22. They grew impatient, they looked upon themselves as forgotten,
and given over to destruction. They loathed manna, and required flesh ;
flesh was sent them, on which they surfeited themselves ; the wrath of God
smote them, and many were carried off by a grievous plague. Numb.
ix. 4. 33. Let us learn to wait God's time and counsel for the supply of
necessaries, much more of conveniences; remembering that he hath given
us his Son : and therefore will not deny us such inferior corporeal blessings
as he foreseeth will really prove blessings to us. Let us be duly thankful
for that " bread which cometh down from heaven," cautious how we request
the good things of this world, and strictly temperate in the use of them
when given.
" 16. They envied Moses also in the camp, and Azrou the saint of the
Lord. 17. The earth opened and swallowed up Dathan, and covered the
company of Abiram. 18. And a fire was kindled in their company ; the
flame burnt up the wicked."
Moses and Aaron were the divinely appointed governors of Israel, in
church and state. Envy and ambition led Korah, Dathan, and Abiram, to
accuse the former of tyranny, and the latter of priestcraft. Jehovah was
appealed to, a day appointed, and a decision made. One body of the male-
contents went down alive into the pit, another was consumed by fire from
heaven, Numb. xvi. Let schismatics and rebels beware of that "pit"
which is bottomless, and of that "fire" which shall never be quenched.
" 19. They made a calf in Horeb, and worshipped the molten image.
20. Thus they changed their glory into the similitude of an ox that eateth
grass. 21. They forgat God their Saviour, which had done great things in
Egypt. 22. Wondrous works in the land of Ham, and terrible things by
the Red Sea."
While the terrible presence of God abode upon Mount Sinai, and Moses
was gone up thither to receive the law, even then and there, "at Horeb,"
the people apostatized to the old favourite sin of idolatry, and persuaded
Aaron to make them a "calf," or "ox," before which they prostrated
themselves, acknowledging it, or the power represented by it, whatever that
was, to have been the author of their deliverance from Egypt; Exod. xxxii.
for "as to Moses, they knew not what was become of him," nor ever
expected to see him any more. Thus they exchanged their glory, the glory
Day XXI. E. P. ON THE PSALMS. 309
which had accompanied them in the mystic cloud, nay, which was then
present before their eyes on the top of the mount, for " an image made
like a four-footed beast," as it is said of the heatlien in their worst estate ;
Rom. i. 23. and thus they forgat Jehovah, who had wrought his works and
wonders for them in Egypt, and at the Red Sea. It is to be hoped we shall
never live to see a time, when the miracles of our redemption shall be for-
gotten ; when the return of Jesus Christ from heaven shall be despaired of;
and when the people shall solicit their teachers to fabricate a new philoso-
phical deity for them to worship, instead of the God of their ancestors, to
whom glory hath been ascribed from generation to generation.
" 23. Therefore he said that he would destroy them, had not Moses his
chosen stood before him in the breach, to turn away his wrath, lest he
should destroy them.''''
When we hear Jehovah saying to Moses, on account of his people's mon-
strous ingratitude, and atrocious wickedness, " Let me alone, that my wrath
may wax hot against them, and that I may consume them ; and I will make
of thee a great nation;" when we hear Moses, notwithstanding this, inter-
ceding for his countrymen with the offended Majesty of heaven ; urging to
God the glory of his name; the relation in which he stood to Israel, the
covenant he had made with their fathers; and if he must be cast off, de-
siring himself to perish with them — " If thou wilt, forgive their sin ; and
if not, blot me, I pray thee, out of thy book which thou hast written !" —
how are we astonished at an instance of such invincible fortitude, fervent
piety, unadulterated patriotism, triumphant faith, and unbounded charity!
Once, and but once, was this instance exceeded, by Him, in whose name
the intercession of Moses was made and accepted ; who, really taking upon
himself the sins of his people, suffered the vengeance due to them; and
who is now at the right hand of God, interceding for us all. See Exod.
xsxii. 10—14, 32.
" 24. Yea, they despised the pleasant land : they believed not his word;
25. But murmured in their tents, and hearkened not unto the voice of the
Lord. 2G. Therefore he lifted up his hand against them, to overthrow them
in the wilderness. 27. To overthrow their seed also among the nations,
and to scatter them in the lands."
The history here alluded to is contained in Numb. xiii. and xiv. The
spies brought back a favourable account of the promised land, and its pro-
ductions, but communicated to the people those terrible apprehensions, with
which themselves were possessed, concerning the power of the Anakims,
and other inhabitants of Canaan. Infidelity presently discovered itself, by
its usual fruit, disobedience. They thought they should never be able to
surmount all these difficulties, but should become a prey, with their wives
and children, to the sword ; and a return to Egypt was once morethe cry of
tlie camp of Israel. Therefore did Jehovah " lift up his hand against them ;"
he declared, that none of the generation then in being, Joshua and Caleb
only excepted, should enter into his rest, but that they should fall in the
wilderness, without setting foot in that pleasant and most desirable land.
Discomfiture and dispersion were also threatened to their posterity, that is,
if they should go on in the same spirit of rebellion, and fill up the measure
of their father's iniquities ; which they have since done, and are accordingly
" overthrown among the nations, and scattered among the lands" to this day.
But do not thou sutler us, O Lord, to despise that " pleasant land," which
thou designedst to be the inheritance of thy saints; whatever obstructions
may be thrown in our way, suffer us not, through sloth and cowardice, to
"disbelieve thy word," to doubt the accomplishment of thy promises, or to
" murmur" against thy dispensations.
" 28. They joined themselves also unto Baal Peor, and ate the sacrifices
of the dead. 29. Thus they provoked him to anger with their inventions;
and the plague brake in upon them. 30. Then stood up Phinehas, and
310 A COxMMENTARY PsAtM CVI.
executed judgment; and so the plague vrns stayed, 31. And that was
counted unto him for righteousness unto all generations for evermore."
By Balaam's advice, Numb. xxxi. 16, the Moabites and Midianites sent
their daughters among the people of Israel, who soon yielded to the temp-
tation, and fornication ended in idolatry; nay, perhaps it might be a part of
tlie Moabitish ritual ; as we know it was among the religious services paid
by the latter heathens to some of their deities. By the " sacrifices of the
dead," may be meant sacrifices which were offered either to dead idols, or
to men deified after death. To punish this apostacy, the wrath of Jehovah
went forth, and 24,000 perished by the plague, which at length ceased, when
Phinehas had "executed judgment" upon Zimri and Coshbi, who seemed,
indeed, to call aloud for it, by indulging their lawless passions in the midst
of so grievous a calamity, at a time when the whole congregation were
humbling themselves before God, at the door of the tabernacle. " Where-
fore," saith God, " behold, I give unto him my covenant of peace; and he
shall have it, and his seed after him, even the covenant of an everlasting
priesthood, because he was zealous for his God, and made an atonement for
the children of Israel," Numb. xxv. 12. It is most probable, as Dr. Ham-
mond observes, that Phinehas, being the son of Eleazar, the son of Aarbn,
was one of the judges of Israel; and if so, he had a clear commission, for
what he did, from Moses, who had " said to the judges of Israel, Slay ye
every one his man that were joined to Baal Peor;" Numb. xxv. 5. The
case of Phinehas, therefore, is no precedent for uncommissioned zealots.
In general, we learn from this part of the sacred history, how acceptable to
God is a well-timed zeal for his service; as also, how dangerous it is to
converse too freely with those of the other sex, especially when they have
been educated in a false religion, or in no religion at all.
" 32. They angered him also at the waters of strife, so that it went ill
with IMoses for their sakes : 33. Because they provoked his spirit, so that
he spake unadvisedly with his lips."
This instance of disobedience was, in point of time, prior to that men-
tioned in the preceding verses. It is related. Numb. xx. 2 — 13. The spirit
of IMoses, though he was the meekest man upon earth, was so exasperated
and imbittered by continual murmurings and rebellions, that he is charged
with " not having believed God, to sanctify him in the eyes of the children
of Israel ;" and he was, on that account, denied the honour of bringing them
into the land of promise. He had been commanded to smite the rock, that
water might come forth. In anger he smote it twice, thus upbraiding the
people ; " Hear now, ye rebels ; must we fetch you water out of this rock ■?"
He shoAved not that afliance in God, that disposition to glorify him before
his people, which became him in the execution of his office. " The wrath
of man" found admission, and that " worketh not the righteousness of
God." Thou, blessed Jesus, art the only perfect pattern of patience and
love: grant to all, but above all, to the pastors of thy flock, a " spirit"
not easy to be "provoked," and lips not hasty to " speak unadvisedly."
" 34. They did not destroy the nations, concerning whom the Lord com-
manded them ; 35. But were mingled among the heathen, and learned their
works. 36. And they served their idols; which were a snare unto them."
When the iniquity of the Canaanites was full, it pleased God to extirpate
the race, and Israel was commissioned to execute upon them the vengeance
determined. But the conquerors suffered themselves frequently to be se-
duced into all the abominations of the conquered, and spared their idola-
trous altars, till themselves came to bow down before them. Judges ii. 2, 3.
The Canaanites, against whom we Christians militate, are our lusts, which,
if tliey are spared and treated with, will prove " a snare" to us, and in time
become our masters. Mercy shown to them, its cruely to ourselves, and
will always be found so in the end.
" 37. Yea, they sacrificed their sons and their daughters unto devils : 38.
And shed innocent blood, eve7i the blood of their sons and of their daughters,
Dat XXI. E. P. ON THE PSALMS. 311
whom they sacrificed unto the idols of Canaan : and the land was polluted
with blood."
It is plain, that the devils, mentioned in the former of these two verses,
are " the idols of Canaan" mentioned in the latter. The word translated
" devils," is □nty, literally, " The pourers forth;" by which it is hinrhly,
probable, that the idolaters meant the great agents of nature, or the heavens,
considered as giving rain, causing the earth to send out springs, and put
forth her increase, vegetables to yield and nourish their fruit, and animals
to abound with milk, for the subsistence of their young.* Idolatry being
a work of the devil, it is true, in fact, that what is offered to an idol, is
offered to the devil; though the word, □'"ity, doth by no means imply it.
We stand astonished, doubtless, at this horrid, barbarous, and unnatural
impiety, of offering children by fire to a Moloch : but how little is it consi-
dered, that children brought up in the ways of ignorance, error, vanity,
folly, and vice, are more effectually sacrificed to the great adversary of
mankind!
" 39. Thus were they defiled with their own works, and went a-whoring
with their own inventions. 40. Therefore was the wrath of the Lord kiiv
died against his people, insomuch that he abhorred his own inheritance.
4L And he gave them into the hand of the heathen ; and they that hated
them ruled over them. 42. Their enemies also oppressed them, and they
were brought into subjection under their hand. 43. Many times did he
deliver them : but they provoked him with their counsel, and were brought
low for their iniquity. 44. Nevertheless he regarded their affliction, when
he heard their cry : 45. And he remembered for them his covenant, and re-
pented according to the multitude of his mercies, 46. He made them also
to be pitied of all those that carried them captives."
This is an epitome of the history of the Israelites, from the time when
they took possession of Canaan, downwards. Transgressions brought on
chastisements ; chastisements produced repentance ; and repentance obtained
mercy. For the last and grand rebellion against the Son of God, and their
King Messiah, whom they murdered, the sore burden of Heaven's displea-
sure hath now rested upon the nation these seventeen hundred years ; but
their eyes are not yet opened ; their hearts have not, hitherto, relented.
How hath the " wrath of Jehovah been kindled against his people, insomuch
that he hath abhorred his own inheritance !" How hath he "given them
into the hand of the heathen," and " caused them that hated them to rule
over them!" How have " their enemies oppressed them;" how have they
been " brought into subjection under their hand ! Nevertheless, O Lord, re-
gard their afflictions, when thou hearest their cry;" grant them repentance
first, and then pardon ; " remember, for them thy covenant," let them change
their mind, and do thou change thy purpose, "according to the multitude
of thy mercies ; make them also to be pitied of all those that have carried
them captives;" cause them, upon their conversion, to find favour in the
eyes of the nations ; and do Thou, who hast so long been " a light to lighten
the Gentiles," become once more " the glory of thy people Israel."
" 47. Save us, O Lord our God, and gather us from among the heathen,
to give thanks unto thy holy name, and to triumph in thy praise."
It appears from this verse, that the Psalm was written at a time when
Israel was in captivity " among the heathen." Such will be the petition
of the Jews hereafter to him whom they crucified ; and such is now the
petition of the Christian church, that the elect may be finally gathered
together, and united in one congregation, " to give thanks unto the name,
and triumph for ever in the praises of Jesus."
" 48, Blessed be the Lord God of Israel from everlasting to everlasting :
and let all the people say. Amen, Praise ye the Lord,"
*See the account given of the word by the learned and ingenious Mr. Parkburst, in his excel-
lent Hebrew-English Lexicon.
312 A COMMENTARY Psalm CVII.
At all times, in all places, and by all persons, on earth and heaven, in
prosperity and adversity, peace or persecution, •' the Lord God of Israel,"
the Saviour and Redeemer of his church, is to be " blessed :" nor can any
situation exempt a believer from saying, " Amen, Hallelujah," that is,
firom blessing God, himself, and exciting others to do the same.
TWENTY-SECOND DAY.—MORNING PRAYER.
PSALM CVIL
ARGUMENT.
The redeemed of the Lord are exhorted, in this Psalm, 1 — 3. to praise him for
his goodness in redeeming', and gathering them from the four quarters of the
world. Their danger and their deliverance are represented under the four
striking images, 4 — 9. of travellers lost in a wilderness, but directed and con-
ducted home; 10 — 16. of prisoners rescued from captivity; 17 — 22. of sick
and dying men restored to health; 23 — 32. of mariners preserved in a storm
at sea, and brought safe into port. 33 — 41, Some other instances of God's
providence in the government of the world, and of the church, are adduced
and insisted on, for, 42. the consolation of the righteous, and, 43. the in-
struction of all.
"1. give thanks unto the Lord; for he is good: for his mercy
endureth for ever. 2. Let the redeemed of the Lord say so, whom he hath
redeemed from the hand of the enemy ; 3. And gathered them out of the
lands, from the east, and from the west, from the north, and from the south."
Eternal mercy is the theme here proposed ; and they who have tasted its
sweets, are invited to join in setting forth its praises. The members of the
Christian church are now, in the most proper and emphatical sense of the
words, " the redeemed of Jehovah, whom he hath redeemed from the hand
of the enemy, and gathered them," by the Gospel, " out of all lands,"
and from all the four quarters of the world, to form a church, and to supply
the place of the apostate Jews : whose forefathers experienced, in type and
shadow, the good things prepared for them and for us, in truth and sub-
stance. " Many," saith our Lord to the Jews, " shall come from the east,
and from the west, and from the north, and from the south, and shall sit down
in the kingdom of God — and ye yourselves shall be thrust out," Matt,
viii. 11. Luke xiii. 29. We, converted Gentiles, are the happy people;
and we are taught in this Psalm to celebrate that mercy which made us so.
" 4. They wandered in the wilderness, in a solitary way : they found no
city to dwell in. 5. Hungry and thirsty, their soul fainted in them. 6. Then
they cried unto the Lord in their trouble, andhe delivered them out of their
distresses. 7. And he led them forth by the right way, that they might go
to a city of habitation."
The spiritual blessings of redemption are represented by the Psalmist
under four exquisitely beautiful and expressive images ; which images are
themselves four special acts of God's providential care and love, shown
toward the bodies of men in the world ; corresponding with as many works
of grace, wrought on the souls of believers, in the church. The first of
these pictures exhibiteth to our view a set of travellers lost in a pathless
desert, and well nigh famished, through want of necessary provisions.
They make their distresses known by prayer to Jehovah, and, lo, he
appears, as their guard, and their guide ; he supplies all their necessities
upon the journey, and conducts them in safety to their place of abode. Thus
he dealt with Israel of old, in their passage, through the waste and howling
wilderness, from Egypt to Canaan. And thus he is ready to deal with us all.
"The world," saith Lord Bolingbroke,* "is a great wilderness, wherein
* Reflections on History, vol. i. p.244, andl71.
Bay XXII. M. p. ON THE PSALMS. 313
mankind have wandered about from the creation — We are not only passen-
gers, or sojourners, but absolute strangers, at the first steps we make in it."
We are so, indeed ; and too often, through our own fault, continue such to
the last; we find not the way which leads to heaven, nor, if we did find it,
have we strength to travel in it, without the viaticum which cometh from
thence, and which alone can bring us thither. Fervent and importunate
prayer to the God of our salvation will procure, from above, knowledge to
dispel our ignorance, and grace to help our infirmities; the former will dis-
cover to us our road, the latter will enable us to walk in it, and both
together will carry us, in due time, to "the city of our eternal habitation."
"8. O that men would praise the Lord for his goodness, and fur his
wonderful works to the children of men ! 9. For he satisfieth the longing,
or, thirsty, soul, and filleth the hungry soul with goodness."
The former of these two verses is a chorus, repeated after the celebration
of each of the four mercies here related. Literally it is, " Let them acknow-
ledge to Jehovah his mercy, and his wonders for the children of Adam."
And what can better deserve our acknowledgment, than the provision
made for the bodies and souls of Christian travellers, in their way to that
heavenly country and city, where " they shall hunger no more, neither thirst
any more, neither shall the sun light on them, nor any heat; for the Lamb
which is in the midst of the throne shall feed them, and shall lead them
unto living fountains of waters : and God shall wipe away all tears from
their eyes." Rev. vii. 16, 17.
" 10. Such as sit in darkness, and in the shadow of death, being bound
in afiiiction and iron; 11. Because they rebelled against the words of God,
and contemned the counsel of the Most High ; 12. Therefore he brought
down their heart v/ith labour: they fell down, "and there was none to help.
13. Then they cried unto the Lord in their trouble, and he saved them out
of their distresses. 14. He brought them out of darkness, and the shadow
of death, and break their bands in sunder. 15. Oh that men would praise
the Lord for his goodness, and for his wonderful works to the children of
men ! 16. For he hath broken the gates of brass, and cut the bars of iron
in sunder."
In this second piece of divine scenery, we behold a people groaning
under all the miseries of captivity, deprived of light and liberty, chained
down in horrid dungeons, and there expecting the day of execution. These
calamities they are represented as having brought upon themselves, by
their rebellion against God, who takes this method of humbling them. It
succeeds, and brings them upon their knees to Him, who alone is able to
deliver them. Moved by their cries, he exerts his power on their behalf,
and frees them from the house of bondage. To a state of corporal servitude,
the Israelites, for their transgressions, were frequently reduced, and many
times experienced, upon their repentance, the goodness of Jehovah in
rescuing them from it. But the grand and universal captivity is that of sin
and death ; the grand and universal deliverance, for which all the redeemed
of the Lord ought to praise his mercy, is that by Jesus Christ. Adam and
all his posterity " rebelled against the words of God, and contemned the
counsel of the Most High." By so doing, they subjected themselves to a
slavery, the heaviest and bitterest of all others. The devil led them cap-
tive at his will, and set over them their own insatiable lusts and passions,
as so many task-masters, to afflict, and keep them under. By these the
soul is confined so close in prison, and bound with so many chains, that it
cannot get forth to do the will of God, even when that is made known to it.
Of mankind, in this state, how truly may it be said, and how often in Scrip-
ture is it said, under these and the like figures, "They sit in darkness,
and in the shadow of death, being fast bound in misery, and bands stronger
than iron — He also brought down their heart through heaviness, they fell
down, and there was none to help !" A sense of this his woful condition,
forces the sinner to "cry unto the Lord Jesus in his trouble," and to say,
27
314 A COMMENTARY Psaim CVII.
"0 wretched man that I am, who shall deliver me from this body of
death !" " Bring ray soul out of prison, that I may give thanks unto thy
name." And now his prayer is heard, the grace of Christ cometh to his
assistance, and he is made " free indeed." His chains, like those of St.
Peter, fall off at the v?ord of his Deliverer ; he is " saved out of his dis-
tress; he is brought out of darkness and the shadow of death," into the
glorious light and liberty of the sons of God. The joy consequent upoa
such a deliverance will be exceeded only by that which shall take place in
the hearts, and be expressed by the voices of the redeemed, on the day
when Christ shall accomplish the redemption of their bodies also, as he
hath already effected that of his own, from the power of the grave ; when
he shall dash in pieces the brazen gates, and adamantine bars of that
prison-house, put an end for ever to the bondage of corruption, and lead
captivity captive into the highest heavens.
" 17. Fools, because of their trangression, and because of their iniquities,
are afflicted. 18. Their soul abhorreth all manner of meat; and they draw
near unto the gates of death. 19. Then they cry unto the Lord in their
trouble, and he saveth them out of their distresses. 20. He sent his word,
and healed them, and delivered them from their destruction. 21. O that
men would praise the Lord for his goodness, and for his wonderful works
to the children of men! 22. And let them sacrifice the sacrifices of thanks-
giving, and declare his works with rejoicing."
The recovery of men from sickness affords a third image of the benefits
conferred on our nature by the Redeemer. Sickness, as we are here in-
formed, is the punishment of human folly and iniquity. When it is extreme,
it deprives man of all relish and appetite for his food ; nay, it makes him
loathe and detest the very sight and smell of that which should nourish and
support him ; in which case, he must waste away, and soon " draw near to
the gates of death." But from those dreadful gates the power of God can
snatch us, when we are just about to enter them. To an infirm and emaciated
body he can restore health, strength, and beauty; for diseases are his mi-
nisters and messengers ; they visit us at his command, and at his command
they retire, and we recover again. The Israelites in the wilderness, "be-
cause of their transgressions, and because of their iniquities, were often
afflicted" with a plague. But when they repented, and atonement was
made, the plague ceased. They were stung by fiery serpents ; but when
they cried unto Jehovah, he sent his word, and healed them. " They were
troubled," as the author of the book of Wisdom observes, " for a small
season, that they might be admonished, having a sign of salvation to put
them in remembrance of the commandment of thy law. For he that turned
himself towards it, was not saved by the thing that he saw, but by thee,
who art the Saviour of all," Wisd. xvi. 6. 7. Sentence of death was passed
upon Hezekiah; he already saw himself at "the gates of the grave," and
expected no more to " behold man with the inhabitants of the world." Yet
his prayer prevailed for a respite, and fifteen years were added to his life,
Isa. xxxviii. Now the mind, by reason of sin, is not less subject to infir-
mities than the body. These infirmities reduce a man to a state of languor
and listlessness; he finds himself incapable of action, indisposed for the
reception of divine truths, without taste for knowledge, or inclination for
virtue ; he even nauseates the book of God, and the bread of heaven ; and
the life of faith is in great danger. But the case is not desperate, while
there is breath enough left to call in, by prayer, the great Physician of spi-
rits. The most inveterate malady gives place to his efRcacious medicines :
appetite revives, health returns, and the believer is reinstated in the vigour
and beanty of holiness. Let all who have been thus " healed and saved
from destruction," either of body or soul, acknowledge to Jehovah his
mercy, and his wonders wrought for the children of Adam : " let them sacri-
fice the sacrifices of thanksgiving, and declare his works with rejoicing."
" 23. They that go down to the sea in ships, that do business in great
DAT XXII. MP. ON THE PSALMS. 315
waters : 24. These see the works of the Lord, and his wonders in the deep.
25. For he commandeth, and raiseth the stormy wind, which lifted up the
waves thereof. 26. They mount up to heaven, they go down again to the
depths; tlieir soul is melted because of trouble. 27. They reel to and fro,
and stagger like a drunken man, and are at their wits end; Heh. all their
wisdom, or skill, is swallowed up. 28. Then they cry unto the Lord in
their trouble, and he bringeth them out of their distresses. 29. He raaketh
the storm a calm, so that the waves thereof are still. 30. Then are they
glad because they be quiet; so he bringeth them unto their desired haven.
31. O that men would praise the Lord fur his goodness, and for his won-
derful works to the children of men ! 32. Let them exalt him also in the
congregation of the people, and praise him in the assembly of the elders."
The fourth similitude chosen to portray the dangers of our present state,
and the goodness of God displayed in our salvation, is taken from that
signal instance of the Divine power and providence, the preservation of
mariners in a storm at sea. The description which the Psalmist hath given
us of such an event admitteth of no comment. Experience alone can il-
lustrate its beauty, evince its truth, and point out the propriety of the cir-
cumstances which are selected to furnish us with a full and complete idea
of the whole. Few of us, indeed, are ever likely to be in that terrible
situation. But then we cannot help reflecting, that there is a ship, in which
we are all embarked ; there is a troubled sea, on which we all sail ; there
are storms, by which we are all frequently overtaken ; and there is a haven
which we all desire to behold and to enter. For the church is a ship; the
world is a sea; temptations, persecutions, and afflictions, are the waves of
it; the prince of the power of the air is the stormy wind which raises them;
and heaven is the only port of rest and security. Often during the voyage,
for our punishment, or our trial, God permitteth us to be thus assaulted.
The succession and the violence of our trouble, the elevations and depres-
sions of mind and fortune, the uncertainty of our counsels, and our utter
inabilit)'- to help ourselves, are finely represented by the multitude and im-
petuosity of the waves, the tossings and agitations of the vessel, the con-
fusion, terror, and distress among the sailors. In both cases, prayer is the
proper effect, and the only remedy left. With the earnestness of affrighted
mariners, who will then be devout, though they never were so before, we
should "cry unto the Lord Jesus in our trouble;" we should, as it were,
"awake" him, like the disciples, with repetitions of, "Lord, save us, we
perish !" Then will he arise, and rebuke the authors of our tribulation,
saying unto them, " Peace, be still ;" and they shall hear and obey his
voice. " He will make the storm a calm, so that the waves thereof shall
be still;" and at length he will "bring us" in peace, joy, and gladness,
" to our desired haven," there to " exalt him in the congregation" of his
chosen, and " praise him in the" great " assembly" of saints and angels.
This is the consummation so devoutly wished and requested by the church
for all her children, at the time of their baptism, that they, " being delivered
from God's wrath, may be received into the ark of Christ's church; and,
being steadfast in faith, joyful through hope, and rooted in charity, may so
pass the waves of this troublesome world, that finally they may come to the
land of everlasting life." Thus we see there is no spiritual evil, out of
which God is not both able and willing to deliver us, when we call upon
him.- Are we ignorant of the way to the heavenly city? He will guide
and conduct us thither. Are we bound with the chains of sin and death?
He will loose and deliver us. Are our minds diseased and languid ? He
will heal and invigorate them. Are we in danger of being overwhelmed
by the troubles of the world"? He will preserve us in the midst of them,
until he bid them cease. Of his power and inclination to do these things
for our souls, he hath given assurance to all men, by those pledges of his
love, the benefits and blessings conferred on the bodies of his people, in
leadinor them through the Avilderness to Canaan; in rescuing them so often
1
316 A COMMENTARY Psalm CVII.
from the miseries of captivity; in healing their diseases; and in saving
those of them who " did business in great waters," from the perils of the
sea. Certainly, the mind of man cannot have a nobler subject for medita-
tion in this world, than the wonders of Providence, considered as represent-
ing the mercies of redemption.
" 33. He turneth rivers into a wilderness, and the water-springs into dry
ground, 34, A fruitful land into barrenness, for the wickedness of them that
dwell therein. 35. He turneth the wilderness into a standing water, and
dry ground into water-springs : 36. And there he maketh the hungry to
dwell, that they may prepare a city for habitation; 37. And sow the fields,
and plant vineyards, which may yield fruits of increase. 38. He blessed
them also, so that they are multiplied greatly, and suffereth not their cattle
to decrease."
In tills latter part of the Psalm, the prophet farther exemplifieth the
power, the justice, and the goodness of God: his power, in being able to
change the very natureof things ; his justice and his goodness, in so doing,
either to punish the rebellious, or to reward the obedient. A " well-watered"
and " fertile country," shall " for the sins of its inhabitants," be converted
into "a dry and barren one." The plain of Jordan, which, before the over-
throw of Sodom and Gomorrah, was '• well watered everywhere, like the
garden of Jehovah," Gen. xiii. 10. hath, since that overthrow, been a land
of salt and sulphur, and perpetual sterility. Nay, even the once fruitful
Palestine itself, that flowed with milk and honey, is at this day a region of
such utter desolation, that the very possibility of its ever having sufficed
to maintain the people who formerly possessed it, is now called in question.
And, indeed, while the rain of heaven shall continue to be in the hand of God,
how easy is it for him, by withholding it during a few months, to blast all
the most promising hopes of man; and, instead of plenty, joy, and health,
to visit him with famine, pestilence, and death! On the other hand, when
the ways of a people please him, he can rid them of these dreadful guests;
the rain shall descend from above, the springs shall rise from beneath, the
earth shall yield her increase, the cattle shall feed in large pastures, the
seasons shall be kindly, the air salutary, and the smiling face of nature
shall attest the loving-kindness of the Lord. Thus, in the dispensations of
grace, hath he dealt with Jews and Gentiles. The synagogue of the former,
once rich in faith, watered with the benedictions of Heaven, fruitful in
prophets and saints, adorned with the services of religion, and the presence
of Jehovah, hath been, since the murder of the Son of God, cursed with
infidelity, parched like the withered tops of the mountains of Gilboah, bar-
ren and desolate as the land of their ancient residence, whose naked rocks
seem to declare to all the world the hard-heartedness and unprofitableness of
its old possessors. When the " fruitful field" thus became a " forest," the
" wilderness," at the same time, became a " fruitful field." A church was
planted in the Gentile world, and the Spirit was poured out upon it from on
high. In that " wilderness did waters break out, and streams in that desert."
There was faith sown, and holiness was the universal product. " The wil-
derness and the solitary place was glad, and the desert rejoiced, and blos-
somed as the rose. It blossomed abundantly, and rejoiced even with joy
and singing; the glory of Lebanon was given unto it, the excellency of
Carmel and Sharon;" the privileges and honours of the synagogue were
conferred upon the church ; and the nations now " saw the glory of Jeho-
vah, and the excellency of God;" Isa. xxxii, 15. xxxv. 1, 2. Spiritual
increase, health, and plenty; spiritual peace, joy, and happiness, appeared
in beauteous and lovely procession; and the blessing of Jesus was upon
this his new inheritance in every way.
" 39. Again, they are minished, and brought low through oppression,
affliction, and sorrow. 40. He poureth contempt upon princes, and causeth
them to wander in the wilderness, where there is no way. 41. Yet setteth
he the poor on high from affliction, and maketh him families like a flock."
DAT XXII. E. P. ON THE PSALMS. 317
But let not those who have received the largest share of Heaven's favours,
therefore boast and presume. The continuance of those favours dependeth
upon the continuance of their fidelity and obedience. Mighty empires, with
their " princes," have, for their wickedness, been "brought low" by the arm
of Jehovah, and laid in the dust, while nations poor and feeble, and never
thought of, have been taken from thence, and exalted over them. What
revolutions have in like manner, happened, and probably are still to happen,
in the church ! Jerusalem is fallen, through unbelief; and the Gentile
church standeth only by faith, from which if she depart, vengeance will be
executed on her likewise. Yet, even in the worst of times, there is a pro-
mise, that " the poor" in spirit, the faithful and humble disciples of the
holy Jesus, shall be preserved from the evil, and " set on high from afflic-
tion ;" yea, that they shall be multiplied " like a flock," under the care of
the good Shepherd, to preserve his name, and to continue a church upon the
earth, until he shall return again.
"42. The righteous shall see and rejoice ; and all iniquity shall stop her
mouth."
Two consequences will follow from this alternate display of the mercy
and the judgment of God. The righteous, finding themselves still the
objects of the former, will have cause to rejoice and give thanks; and the
wicked, when visited with the latter, will be forced by their silence at least,
to own that their punishment is just. This will certainly be the case at
the last day, when the dispensations of God, and the perfect rule of equity
observed in them, shall be manifested to all the world.
" 43. Whoso is wise, and|will observe these things, even they shall under-
stand the loving-kindness of the Lord; or. Who is wise? and he will
observe these things ; and they shall understand the loving-kindness of the
Lord."
A truly "wise" person will treasure up in his heart the contents of this
most instructive and delightful Psalm. By so doing, he will fully "under-
stand and comprehend the weakness and wretchedness of man, and the
power and "loving-kindness" of God, who, not for our merit, but for his
mercy's sake, dispelleth our ignorance, breaketh off our sins, healeth our
infirmities, preserveth us in temptations, placeth us in his church, enricheth
us with his grace, sheltereth us from persecution, blesseth us in time, and
will crown us in eternity.
TWENTY-SECOND DAY.— EVENING PRAYER.
PSALM cvm.
This Psalm is composed of parts taken, without any material alteration,
from two others. The first five verses occur in Psalm Ivii. 7 — 11; the
last eight are found in Psalm Ix. 5 — 12. The reader is therefore referred to
the exposition already given of those Psalms.
PSALM CIX.
ARGUMENT.
St. Peter, Acts i. 11. hath taught us to apply the predictions in this Psalm to
the betrayers and murderers of Messiah, who is, consequently, tlie person
here speaking-, and, 1 — 5. complaining of the injuries which he suffered from
them ; after which, 6 — 20. he forewarneth them of all the judgments and sore
calamities that should come upon them and their posterity ; 21 — 25. he re-
turnetli to the subject of his p.ission ; 26 — 29. repeateth his supplications for
himself and his church ; and, 30 — 31. concludeth with an act of praise. In this
27*
318 A COMMENTARY Psalm CIX.
liglit was the Psalm considered and interpreted in the ancient church, by
Chrysostom, Jerome, Augustine, Theodoret, and others.
" 1. Hold not thy peace, God of my praise ; i. e. who art the subject
of my praise ; 2. For the mouth of the wicked, and the mouth of the de-
ceitful are opened against me ; they have spoken against me with a lying
tongue. 3. They compassed me about also with words of hatred ; and
fought against me without a cause. 4. For my love they are my adversa-
ries : but I give mijself unto prayer. 5. And they have rewarded me evil
for good, and hatred for my love."
The holy Jesus, in these words, maketh supplication to the Father for
redress and deliverance. He complaineth of the manner in which he was
treated, when "he came unto his own, and his own received him not," John
i. 11. Sometimes "the mouth of the wicked -was opened upon him,"*
roaring against him, like the roaring of lions, while they cried out, " He is a
Samaritan, and hath a devil, and is mad ; away with him, away with him,
crucify him, crucify him." Sometimes, " deceitful and lying tongues"
were employed, either to entangle and entrap him in his talk, or to bear
false witness against him. And all this was done, not only without a cause,
but men were his bitter and implacable " adversaries," in return for that
" love" which brought him from heaven, to save them with an everlasting
salvation. Let the afflicted and traduced disciple rejoice, in that he is
conformed to the image of his Master. And from the example of that Mas-
ter let him learn what course to take, when in such circumstances — " But I
give myself unto prayer."
" 6. \ Thou wilt set a wicked man, or, the wicked one, over him, and
Satan shall stand at his right hand. 7. When he is judged, he shall be
condemned ; and his prayer shall become sin."
A transition is here made to the adversaries of Messiah ; primarily to
Judas, " who was guide to them that took Jesus," Acts i. 16. ; secondarily
to the synagogue, of whom Judas may be considered as an epitome and re-
presentative. It is foretold, that by betraying and murdering the best of Mas-
ters, they should subject themselves to the tyranny of the worst ; that they
should become slaves to the " wicked one," who should justly be " set over
them," when they had delivered themselves into his hands ; that "Satan,"
who had stood by them to tempt them, should stand at their right hand to
accuse them at the tribunal of God ; that when tried, they would be convicted
and condemned, and even their prayer would be abomination in the sight
of the Lord, as being offered without true contrition and repentance, with-
out faith, hope, or charity. Such is the wretched state of the Jews, estran-
ged from God, and in bondage to the devil ; such the prayers, which, from
hardened and malignant hearts, they continually utter, for the excision of
all Christians, and for the extirpation of that blessed name on which Chris-
tians call. These prayers, instead of lightening the burden of their sins,
certainly add to its weight. Enable us, Lord Jesus, to resist Satan as a
tempter, that he may not be our accuser; and grant us always so to pray,
tljat our prayers may me heard.
" 8. His days shall be few, and another shall take his office."
This is the verse which St. Peter hath cited and applied, in his discourse
to the disciples, at the election of Matthias into the place of Judas. " Men
and brethren, this scripture must needs have been fulfilled, which the Holy
Ghost, by the mouth of David, spake before concerning Judas, who was
* Haec autem cecinii David spirituali sensu in persona Cbristi a Jadseis impetiti omnimodis
blasphemiis. Bossuet.
t As most of the following verbs are in the future tense, and the rest have evidently a predictive
and future import, the same liberty is here taken, as in Psalm Ixix. of rendering tiiem through-
out uniformly in that tense: by which means the curses pronounced in this Psalm will at once
appear to be of the same import with those in tlie xxviiith chapter of Deuteronomy. The reader
is entreated, when he shall have perused this Psalui, to turn to that chapter and judge for him-
self.
DAT XXn. E. p. ON THE PSALMS. 319
guide to them that took Jesus. For he was numbered with us, and had
obtained part of this ministry. Now this man purchased a field with the
reward of iniquity, and falling headlong, he burst asunder in the midst, and
all his bowels gushed out — For it is written in the book of Psalms, Let his
habitation be desolate, and let no man dwell therein: and. His bishopric
let another take." The former of these two citations is made from Psalm
Ixix. 25. ; the latter is a part of the verse now before us. If Judas, there-
fore, be the person whose destruction the sufferer fortelleth, the person
speaking in this prophetical Psalm must of necessity be our Lord him-
self, who suffered by the treachery of Judas. In Psalm Ixix. 25. the
prediction is in the plural number, "Their habitation shall be void;"
yet St. Peter applies it, in the singular number, to Judas, 'i'he pas-
sage in our Psalm is singular, yet applicable not to Judas only, but to
the whole nation of the Jews ; whose " days," after they had crucified the
Lord of glory, "were few;" who Avere dispossessed of the place and
"office" which they held as the church of God, and to which, with all its
honours and privileges, the Gentile Christian church succeeded in their
stead, when the Aaronical priesthood was abolished, and that of the true
Melchizedek established forever.
"9. His children shall be fatherless, and his wife a widow. 10. His
children shall be continually vagabonds, and beg; they shall seek their bread
also out of desolate places."
If, by the wretched death of Judas, his wife became a widow, and his
child ren'orphans, vagabonds, and beggars, their fate was but a prelude to that
of thousands and ten thousands of the same nation, whose husbands and
fathers came afterwards to a miserable end, at the destruction of Jerusalem.
Their children, and children's children, have since been " continually vaga-
bonds" upon the earth, in the state of Cain, when he had murdered his
righteous brother, not cut off, but marvellously preserved for punishment
and wo. Having nothing of their own, they roam through all parts of the
world, civilized or barbarous, the scorn and contempt of mankind. And
even if they are able to amass wealth, their unparalleled avarice still keeps
them poor and beggarly in the midst of it. Thus Dr. Hammond, in his
Annotation on these verses — " By this is described, in a very lively man-
ner, the condition of the Jewish posterity, ever since their ancestors fell
under that signal vengeance, for the crucifying of Christ. First, their deso-
lations and devastations in their own country, and being ejected thence ;
secondly, their continual wanderings from place to place, scattered over the
face of the earth ; and, thirdly, their remarkable covetousness, keeping
them always poor and beggarly, be they never so rich, and continually
labouring and moiling for gain, as the poorest are wont to do ; and this is
continually the constant curse attending this people, wheresoever they are
scattered."
"IL The extortioner, or, creditor, shall catch, or, seize, all that he hath ;
and the stranger shall spoil his labour. 12. There shall be none to extend
mercy to him: neither shall there be any to favour his fatherless children."
Since the destruction of Jerusalem, how often hath this race been seized,
pillaged, and stripped, and empoverished, by prince and people, in all the
nations of the known world ; none appearing, as in other cases, to favour
and extend mercy to them !* "They have had no nation, none to avenge
their grievous wrongs, which the Lord God of their forefathers had ordained
they should suffer, at all times, and in all places, wheresoever they have
come, without redress. Nay, their general carriage hath been so odious
and preposterous, that albeit the Christian magistrates had conspired to-
gether for their good, they would themselves have certainly provoked their
own misery." Thus that excellent divine, the learned and pious Dr. Jack-
* Thou Shalt be only oppressed and spoiled evermore, and no man shall save Ihee— The fruit
of thy land and all thy labours, shall a nation which tliou knowest not, eat up, and thou shall
be only oppressed and crushed alway . Deut. isviii. 29, 33.
320 A COMMENTARY Psalm CIX.
son, vol. i. pp, 142, and 135, whose reflections upon the history of the Jews,
at and since their dispersion, it were to be wished that every Christian
could peruse. For, as he himself observes, "Christian parents, whether
bodily or spiritual, should be as careful to instruct their children what the
Lord has done to these Jews, as the Israelites should have been to tell their
sons what God had done to Pharaoh." Ibid. p. 152.
" 13. His posterity shall be cut off; and in the generation following their
name shall be blotted out. 14. The iniquity of his fathers shall be remem-
bered with the Lord ; and the sin of his mother shall not be blotted out.
15. They shall be before the Lord continually, that he may cut off the
memory of them from the earth."
The traitorous and rebellious " posterity" of traitorous and rebellious
parents suffered an " excision" by the Roman sword, and " in the genera-
tion following," their name, as a church and civil polity, was " blotted out"
of the list of states and kingdoms upon earth. "The iniquity of their
fathers" which they had filled up, " was remembered with Jehovah, and
the sin of their mother," that is, perhaps of the synagogue of Jerusalem,
now in bondage with her children, " was not blotted out; that upon them
might come all the righteous blood shed, from the blood of righteous Abel
unto the blood of Zacharias, whom they slew between the temple and the
altar," Matt, xxiii. 25. The blood of the prophets cried for vengeance
against those who crucified the Lord of the prophets. God hid not his face
any longer from all these horrible transgressions, but " they were before
him continually," and occasioned him to "cut off the memory" of his peo-
ple, once precious and fragrant, "from the earth;" so that while apostles
and martyrs are annually commemorated with honour, and their good deeds,
blossoming out of the dust, perfume the church, and delight the souls of the
faithful, the names of "Judas," and "Jew," are never mentioned but
with contempt and abhorrence.
" 16. Because that he remembered not to shew mercy, but persecuted the
poor and needy man, that he might even slay the broken in heart."
The crime which brought upon its perpetrators all the above-mentioned
judgments and calamities, is here pointed out too plainly to be mistaken.
" They remembered not to show mercy" to him, who showed it to all the
World; they "persecuted" him who for our sakes became "poor," and
who condescended to ask of his creatures water to drink; they betrayed and
murdered the lowly and afflicted Jesus, whose " heart" was " broken" with
sorrow for their sins, and with a sense of the punishment due to them. How
long will it be, ere the brethren of this most innocent and most injured
Joseph, " say one to another. We are very guilty concerning our brother,
in that we saw the anguish of his soul, when he besought us, and we would
not hear; therefore is this distress come upon us !" Gen. xlii, 21.
"17. As he loved cursing, so shall it come unto him; as he delighted
not in blessing, so shall it be far from him. 18. As he clothed himself with
cursing like as with his garment, so shall it come into his bowels like water,
and like oil into his bones. 19. It shall be unto him as the garment
which covereth him, and for a girdle wherewith he is girded continually.
20. This shall be the reward of mine adversaries from the Lord, and of
them that speak evil against my soul."
They who reject Christ reject the fountain of "blessing," and choose a
"curse" for their portion; and this portion, when they have finally made
their choice, will certainly be given to them in full measure. The curse,
that lighted on the Jewish nation, is resembled, for its universality and
adhesion, to a " garment," which covereth the whole man, and is "girded"
close about his loins ; for its diffusive and penetrating nature, to " water,"
which, from the stomach, passeth into the "bowels," and is dispersed
through all the vessels of the frame; and to "oil," which imperceptibly
insinuates itself into the very "bones." When that unhappy multitude,
assembled before Pontius Pilate, pronounced the words, " His blood be on
us, and on our children," Matt, xxvii. 25. then did they put on the enve-
Day XXII. E. P. ON THE PSALMS. 321
nomed garment, which has stuck to and tormented the nation ever since ;
then did they eagerly swallow down that deadly draught, the effects
whereof have been the infatuation and misery of 1700 years! If such, in
this world, be " the reward of Messiah's adversaries, and of those who
spake evil against him," what will hereafter be the vengeance inflicted on
those who " crucify him afresh, and put him again to an open shame V
Heb. vi. 6. And what will be the operation of the sentence, " Go, ye
cursed," upon the bodies and souls of the wicked ■? how will it at once
affect all the senses of the former, and all the faculties of the latter, with
pain, anguish, horror, and despair ! Think on these things, ye sinners ;
tremble, and repent!
"21. But do thou, for me, God the Lord, Heb. Jehovah the Lord, for
thy name's sake : because thy mercy is good, deliver thou me. 22. For I
am poor and needy, and my heart is wounded within me. 23. I am gone
like the shadow when it declineth; I am tossed up and down as the locust.
24. My knees are weak through fasting: and my flesh faileth ofYatness.
25. I became also a reproach unto them : when they looked upon me, they
shaked their heads."
In this last pari of the Psalm, Messiah petitioneth for deliverance, urging
to the Father his power as " Lord," the honour of his "name," and the
greatness of his "mercy." He then pleadeth his own humiliation and
affliction, his "poverty" and "heart"-felt agony of grief. Drawing towards
the evening of his mortal life, he compareth himself to a " shadow, declin-
ing," and about to vanish from the earth, where he hath no rest, being per-
secuted from place to place, as a "locust" is driven hither and thither by
the stormy wind and tempest ; while enfeebled and emaciated by frequent
"fastings," and long want of food during his passion, he was ready to
sink under his burden ; and what aggravated all his sufferings v/as, that he
met with no pity and compassion from those around him; his enemies
"reproached" and "reviled him, shaking their heads, and saying. Ah!
thou that destroyest the temple, and buildest it in three days, save thy-
self," &c. Mark xv. 29. Nor are we to suppose our Lord thus praying
for his natural body only, but also for his mystical body, the church, that
from all distresses, persecutions, and insults, the members of that body may
in due time be delivered, like their blessed Head, by a joyful resurrection
to eternal life.
" 26. Help me, O Lord my God : O save me, according to thy mercy :
27. That they may know that this is thy hand; that thou, Lord, hast
done it."
The resurrection of Christ was to be the great demonstration of Jehovah's
power ; and it was published as such by the apostles to all the nations of
the world, who thereupon believed, and were converted. The Jews alone
hardened their hearts against that proof, and continued impenitent.
"28. They will curse, but thou shalt bless: when they arise, they shall
be ashamed ; but thy servant shall rejoice. 29. Mine adversaries shall be
clothed with shame, and they shall cover themselves with their own confu-
sion, as with a mantle."
The apostate sons of Israel, though they have been so long " con-
founded" and blasted by the breath of Heaven's displeasure, yet continue
" cursing" and blaspheming, as it is here foretold that they should do so.
But God hath " blessed" his Son Jesus, and through him all nations, who
have been adopted into his family, and made his children by baptism;
yea, and they shall be blessed, and enter by thousands and millions, into
the " joy" of their Lord, in that day when his crucifiers shall have no cover-
ing but their own " shame" and "confusion."
" 30. I will greatly praise the Lord with my mouth ; yea, I will praise
him among the multitude. 31. For he shall stand at the right hand of the
poor, to save him from those that condemn his soul."
The former of these two verses is parallel to that which St. Paul citeth
322 A COMMENTARY Psalm CX.
from Psalm xxii. 22. " He that sanctifieth and they who are sanctified, are
all of one : for which cause he is not ashamed to call them brethren, say-
ing, I will declare thy name unto my brethren, in the midst of the church
will I sing praise unto thee," Heb. ii. 11. Great is the joy of the redeemed
upon earth ; greater will it be, after the resurrection of the dead, in the
courts of heaven. Jesus unjustly put to death, and now risen again, is a
perpetual advocate and intercessor for his people, ever ready to appear on
their behalf against the iniquitous sentence of a corrupt world, and the
malice of the grand accuser.
TWENTY-THIRD DAY.— MORNING PRAYER.
PSALM CX.
ARGUMENT.
In this Psalm David prophesieth concerning', 1. the exaltation of Christ; 2.
the sceptre of his kingdom; 3. the character of his subjects; 4. his everlast-
ing- priesthood; 5, 6. his tremendous victories and judgments; 7. the means
of his obtaining both kingdom and priesthood, by his sufferings and resur-
rection. Parts of this prophecy are cited and applied in tlie New Testament,
by our Lord himself, Matt. xxii. 43. by St. Peter, Acts ii. 34. by St. Paul,
1 Cor. XV. 25. Heb. v. 6. The church likewise hath appointed it as one of
the proper Psalms to be read on Cliristmas-day. It appertaineth literally and
solely to King Messiah.
" 1. The Lord said unto my Lord, Sit thou at my right hand, until I
make thine enemies thy footstool."
We are here informed of Jehovah's eternal and unchangeable decree con-
cerning the kingdom of Messiah, its extension, power, and duration. That
Messiah should, after his sufferings, be thus exalted, was determined in the
Divine counsel and covenant, before the world began. Whether we sup-
pose the Psalmist to be speaking of that determination, or of its actual ac-
complishment at the time of Christ's ascension into heaven, it maketh no
great difference. The substance of the decree is the same. It was ad-
dressed by the Father to the Son, by Jehovah to Messiah, whom David in
spirit styleth ''3"]N, my Lord ; one that should come after him, as his off-
spring according to the flesh ; but one, in dignity of person, and greatness
of power, far superior to him, and to every earthly potentate ; King of
kings, and Lord of lords ; God and man united in one person. To this
person it was said by the Father, " Sit thou at my right hand, until I make
thine enemies thy footstool;" in other words. Seeing, O my Son Messiah,
thou hast glorified me on the earth, and finished the work which I gave thee
to do, the great work of man's redemption, take now the throne prepared for
thee from the foundation of the world ; behold, all power is given unto thee ;
enter upon thy mediatorial kingdom, and reign till every opposer shall have
submitted himself to thee, and sin and death shall have felt thy all-conquer-
ing arm.
" 2. The Lord shall send the rod of thy strength out of Zion : rule thou
in the midst of thine "enemies."
In the foregoing verse, David related the words spoken by the Father to
the Son. In this, he himself, as a prophet, directeth his speech to King
Messiah, predicting the glorious consequences of his enthronization, and
the manner in which " his enemies" are to be " made his footstool." The
" rod" or sceptre of Christ's " strength" is his word, accompanied by his
Spirit. The law was given to Israel from Sinai, but the Gospel went forth
from " Sion ;" it was preached to all nations, " beginning at Jerusalem,"
Luke xxiv. 47. ; there began the spiritual kingdom of Jesus ; there were
the first converts made ; and from thence the faith was propagated by the
Day XXIU. M. P. ON THE PSALMS. ' 323
apostles to the ends of the earth. This David seeing beforehand, criesout,
"Rule thou in the midst of thine enemies!" Go on, victorious Prince;
plant the standard of thy cross among the thickest ranks of the adversary;
and, in opposition to both Jew and Gentile, tumultuously raging against
thee, erect and establish thy church throughout the world ! This was ac-
cordingly done with marvellous speed and success; and the church, thus
erected and established among the nations, hath been as marvellously pre-
served, "in the midst of her enemies," unto this day; yea, and the world
shall sooner be destroyed, than she shall ceasfe to be preserved.
" 3. Thy people shall he willing in the day of thy power, in the beauties
of holiness : from the womb of the morning thou, hast the dew of thy
youth."
The blessed effects of the Gospel, upon its publication, are here foretold.
"The people" of Christ are those given him by his Father, and gathered
to him by the preachers of his word. " The day of his power" is the sea-
son of their co,nversion, when the corruptions of nature can no longer hold
out against the prevailing influences of grace ; when the heart, will, and
affections, turn from the world to God ; and they make, as the first disciples
did, a free and voluntary offer of themselves, and all they have, to their Re-
deemer. Then it is that they appear " in the beauties of holiness," adorned
with humility, faith, hope, love, and all the graces of the Spirit. With
regard to the last clause of this verse. Bishop Lowth, in his admired Lec-
tures,* has observed, and proved, that it may be fairly construed to this
effect: — " More than the dew from the womb of the morning, is the derw of
thy progeny;" that is, Tliy children, begotten to thee through the Gospel,
shall exceed in number, as well as brightness and beauty, the spangles of
early dew, which the morning discloseth to the delighted eye of the be-
holder. The whole verse, therefore, containeth a lively character of the
subjects of Christ's spiritual kingdom, who are described by their relation
to him as "his people;" by their "willingness" to obey and serve him; by
their honourable attire, the rich and splendid robes of "holiness;" and by
their multitudes, resembling the drops of "dew" upon the grass.
" 4. The Lord hath sworn, and will not repent, Thonart a priest for ever
after tHe order of Melchizedek."
From Christ's regal office, and the administration thereof by the sceptre of
his word and Spirit, the prophet passeth to his sacerdotal office, which was also
conferred on him by the decree of the Father, and that decree, as we are here
told, ratified by an oath ; "Jehovah hath sworn, and will not repent," or change
his purpose. The oath of God was the great seal of heaven, designed to inti-
mate the importance of the deed to which it was set, and " to show to the
heirs of promise the immutability of his counsel," Heb. vi. 17. Whether this
oath passed at the actual consecration of Messiah to the priesthood .upon
his ascension, or at his designation thereto by the covenant before the world,
sufficient is it for our assurance and comfort, that it did pass. We have a
Priest in heaven, who standeth continually pleading the merits of his sa-
crifice once offered upon the cross ; " who ever liveth to make intercession
for us ;" and who is ready at all times, to bless us, " by turning away every
man from his iniquities," Acts iii. 26. by aiding us against our enemies,
and supporting us under our necessities. Oblation, intercession, and bene-
diction, are the three branches of the sacerdotal office, which our great High
Priest now exerciseth for us, and in the exercise of which the Father hath
condescended in the most awful manner to promise, that he will hear and
accept him on our behalf. Hi^ priesthood is not, like that of Aaron, figu-
rative, successive, and transient, but real and effectual, fixed and incommu-
nicable, eternal and unchangeable, according to that pattern of it exhibited
to Abraham, before the law, In the person of Melchizedek, Gen. xiv. 18 — 20.
and discoursed upon at large by the Apostle, Heb. vii. throughout.
* Trtelect. x.
324 A COMMENTARY Psalm CXI.
" 5. The Lord upon thy right hand shall strike through kings in the day
of his wrath. 6. He shall judge among the heathen, he shall fill the places
with the dead bodies; he shall wound the heads over many countries; Heb,
the head over much country."
This is a description of the vengeance which King Messiah should take
on his impenitent adversaries. By " The Lord, or my Lord, upon thy
right hand," "jJl'D' "7]^ 'JUX, the same person must undoubtedly be un-
derstood, who is mentioned in the first verse under the same title, "'JlN, as
" sitting at the right hand of Jehovah." And the Psalmist, who has hitherto
addressed himself to Messiah, or the Son, must be supposed now to make
a sudden apostrophe to Jehovah, or the Father; as if he had said, "This
my Lord Messiah, who sitteth at thy right hand, Jehovah, shall smite
through kings in the day of his wrath;" the kings of the earth will endea-
vour to destroy his religion, and put an end to his kingdom; the Neros,and
Domitians, the Dioclesians, the Maxentiuses, the Julians, &c. &c. shall
stand up, and set themselves in array against him ; but " the Lamb shall
overcome them ;" he shall judge and punish the heathen princes, with their
people, when in arms against his church ; he shall raise up those who shall
successfully fight his battles, and strew the ground with their " carcasses."
As Messiah hath done to the antichristian power of old, so shall he do to
all others, before or at his second advent. There is a day of forbearance,
during which he will have his church to be. like himself, oppressed and
aflilicted, humble and resigned ; but there is also a future day of wrath and
recompense, when the sins and provocations of her persecutors shall be
ripe for judgment; when their triumphs and her sufferings shall be at an
end ; when they shall fall for ever, and he shall ascend to heaven.
" 7. He shall drink of the brook, or, torrent, in the way: and therefore
shall he lift up his head,"
The means, by which Christ should obtain his universal kingdom and
everlasting priesthood, seem here to be assigned. In his " way" to glory,
he was to drink deep of the waters* of affliction ; the swollen " torrent' oc-
curred in the way, and presented itself between him and the throne of God.
To this torrent in the way the Saviour descended; he bowed himself down,
and drank of it for us all ; and therefore, ]3n'7i% did he lift up his
" head ;" that is, he arose victorious, and from the valley, in which the tor-
rent ran, ascended to the summit of that holy and heavenly mount, where
he reigneth till "his enemies be made his footstool." St. Paul hath ex-
pressed the same sentiment in literal terms : " He humbled himself, and
became obedient unto death, even the death of the cross : wherefore, J/o,
God also hath highly exalted him," Phil. ii. 8.
PSALM CXL
ARGUMENT.
This is one of the proper Psalms appointed by the church to'be read on Easter-
day. It containeth, 1. a resolution to praise Jehovah in the congregation,
* The Hebrew word vTlji signifies, in general, " a current of water," wliich may he citlier a
turbid, overwh«lmins torrent, or a clear and gentle stream. In Psalm xviii. 4. it denotes the
" floods of ungodliness;" in Psalm xxxvi.8. it is used to signify the" rivers of divine pleasures/'
Hence arises an ambiguity in the interpretation of the words, " He shall drink of the biook in
the way," which may be expounded either of the sufferings Christ tasted, or the refreshments he
experienced ; as the waters are supposed to be those of " atHiction," or those of " ccmfort."
Either way, the sense is good and true, as it relates to Messiah. Torrents, or the '' overflowing
of rivers," in the scripture language certainly, as Dr. Durell observes, do often denote " afflie-
tions;" as in Psalm xviii. 4. cxxiv. 4,5. c.xliv. 7,&c. the being oppressed by them, is also described
by the action of drinking. Psalm Ix. 3. Ixxv. 8, &c. And the idea of a brook in the w.4Y, or the
ROAD, seems so favour this exposition. But the author advances it, as becomes him to do, with
great deference and submission, since Bishop Lowlh, and Mr. Merrick, are of a different opi-
nion.
Day XXIII. M. p. ON THE PSALMS. 305
2, 3. for his great and glorious works, and, 4. for the appointed memorials of
them ; 5, 6. his mercies to the church are celebrated, and, 7, 8. the equity
and stability of his counsels declared ; 9. the blessings of redemption, and the
new covenant, are mentioned, as they were prefigured of old in God's dis-
pensations toward Israel. 10. Religion is proclaimed to be true wisdom,
" 1. I will praise the Lord with my whole heart, in the assembly of the
upright, and in the congregation."
Jehovah is to be " praised," not only with the voice and the understand-
ing, but with the " heart," with the " whole" heart, and all its affections,
tuned, like the chords of the son of Jesse's harp, to a song of gratitude and
love. Solitary devotion hath, doubtless, its beauties and excellencies ; but
how glorious is it to hear the voices of a whole Christian " congregation"
break forth into hallelujahs, like the sound of many waters, and the noise
of mighty thunderings, while each one, as it were, provokes another to con-
tinue the blessed employment, with unremitted attention, and unabated fer-
vour.
" 2. The works of the Lord are great, sought out of all them that have
pleasure therein."
The subjects of man's praise are the works of God. Every one of these
works, whether in the natural, or the spiritual system, is " great." Nothing
cometh from the hands of the Divine artist, but what is excellent and
perfect in its kind, adapted with infinite skill to its proper place, and fitted
for its intended use. Happy are they, who with humility and diligence,
with faith and devotion, give themselves to the contemplation of these works,
and take " pleasure," and delight therein. To them shall the gate of true
science open; they shall understand the mysteries of creation, providence,
and redemption ; and they who thus " seek," shall find the treasures of eter-
nal wisdom.
"3. His work is honourable and glorious; and his righteousness en-
dureth for ever."
The " work," of all others, in which the "honour and glorious majesty"
of Jehovah appeared, and which the Christian church celebrates with this
Psalm, is the salvation and exaltation of our nature, by the resurrection of
Jesus Christ from the dead ; an event which contained in it the accomplisli-
ment of the ancient promises, and thereby demonstrated to all the world the
everlasting truth, fidelity, and " righteousness," of hirn who made them.
" 4. He hath made his wonderful works to be remembered ; or, he hath
appointed a memorial for his wonders : the Lord is gracious, and full of
compassion."
Jewish feasts were " memorials" of the "wonders" wrought for Israel of
old ; Christian festivals are memorials of the wonders wrought in Christ for
all mankind, to whom, no less than to Israel, God had now showed him-
self " gracious and full of compassion."
"5. He hath given meat to them that fear him : he will ever be mindful
of his covenant. 6. He hath shewed his people the power of his works,
that he may, or, might, give them the heritage of the heathen."
Agreeably to the " covenant" which God made with Abraham, as con-
cerning his children according to the flesh, he "fed" and supported them in
the wilderness, he overthrew their enemies by the might of his " power,"
and he put them in possession of Canaan, which before was the " heritage
of the heathen." Agreeably to the covenant which God made with the
same Abraham, as /concerning all believers, those " children of the promise
which are counted for the seed," he feedeth them in the world with the
true manna,* the bread which cometli down from heaven ; he hath again
" showed the power of his works" in the overthrow of idolatry ; and
* " Escam dedit" — Manna: qure casterai Dei mirabilia in memoriamrevocabat: unde in Arra
servari jnssa, Exod. xvi. 3iJ. Erat autein Eucliaristiai figura, quae vere divini amorismonumen-
tum aeteinam. Bossuet.
28
326 A COMMExXTARY Psam CXII.
again, by the conversion of nations, given to his church the heritage of the
heathen; although, like Israel, she is commanded, and hath had frequent
admonitions, not to fix her heart on an earthly Canaan ; not to expect any
permanent habitation, any enduring city here below ; not to stop short of
an eternal and heavenly rest.
"7. The works of his hands are verity and judgment; all his command-
ments are sure. 8. They stand fast for ever and ever, and are done in truth
and uprightness."
In all God's dispensations towards his faitliful servants, and towards his
impenitent adversaries, we admire and adore his " verity" in the perform-
ance of his promises to the former, and his "justice" in executing his ven-
geance on the latter. Thus the time of fulfilling his promise to Ab raham
came not till the iniquity of the Amorites was full. The case is the same
as to the coming of Christ, the subversion of paganism, the deaths of per-
secutors, the rise and fall of nations, the conversion or excision of indi-
viduals, and every other instance of mercy or judgment. Another property
of God's works is, that, being "done in truth and uprightness, they stand
fast for ever;" and will then appear in perfect glory and beauty, when
all the arts and labours of man shall be no more.
" 9. He sent redemption unto his people; he hath commanded his cove-
nant for ever: holy and reverend, o;-, terrible, is his name."
He who sent redemption to Israel by the hand of Moses, hath now sent
redemption by the power of Jesus, to all the world : he who, at mount Sinai,
established his covenant with his people, and gave them a law, had now
eitablished his "covenant" with the Gentiles, and published to them his
Gospel from Sion. Holy is his name, and therefore " terrible" to those
who, under all the means of grace, continue unholy.
" 10. The fear of the Lord is the beginning of wisdom : a good under-
standing have all they that do his commandments : his praise endureth for
ever."
The fear of God is the first step to salvation, as it exciteth a sinner to
depart from evil, and to do good ; to implore pardon, and to sue for grace ; to
apply to a Saviour for the one, and to a Sanctifier for the other. Religion
is the perfection of wisdom, practice the best instructor, and thanksgiving
the sweetest recreation.
PSALM CXII.
ARGUMENT.
The Psalmist enumerateth the blessing-s attending' the man who feareth Jeho-
vah ; l.the pleasure which he taketh in doing his will; 2. the prosperity of
his seed ; 3. the plenteousness in his house ; 4. his comfort in trouble ; 5. his
internal joys ; 6. the honour with which he is remembered ; 7, 8. his holy con-
fidence in God ; 9. bis good deeds, and the reward of them ; 10. the envy,
wretchedness, and perdition of the wicked. The blessings of the Gospel
are spiritual and eternal ; and they are conferred upon the members of the
Christian church through Christ their head, who is the pattern of all right-
eousness, and the giver of all grace.
" 1. Blessed is the man ihat feareth the Lord, that delighteth greatly in
his commandments ; or, he delighteth greatly in his commandments."
The man who duly feareth God, is delivered from every other fear; the
man who delighteth in God's commandments, is freed from every inordi-
nate desire of earthly things; and such a man must needs be "blessed."
Of this kind was thy blessedness, O holy Jesus, on whom did rest " the
Spirit of knowledge and of the fear of Jehovah," and whose meat it was to
do the will of him that sent thee, and to finish his work, Isa. xi. 2. John iv.
34,
dayXxiii. m. p. on the psalms. 327
" 2. His seed shall be mighty upon earth : the generatioa of the upright
shall be blessed."
A father's piety derives the benediction of Heaven upon his children.
The posterity of faithful Abraham were often spared and favoured on
account of (heir progenitor; as the whole family of believers, Abraham and
all, are blessed in Him, who is the great Father of that family, and the
Author of their salvation.
" 3. Wealth and riches shall he in his house ; and his righteousness en-
dureth for ever."
It sometimes pleaseth God to bestow on his servants, as he did on Israel
of old, the good things of this world. And a rich man is therefore happier
than a poor man, because it is more blessed to give than to receive, Acts
XX. 35. But the true wealth of Christians is of another kind ; their riches
are such as neither moth can corrupt, nor thief steal. Grace and glory are
in the house of Christ, and everlasting righteousness is the portion of his
children.
" 4. Unto the upright there ariseth light in the darkness : he is gracious,
and full of compassion, and righteous."
While we are on earth, we are subject to a threefold darkness ; the dark-
ness of error, the darkness of sorrow, and the darkness of death. To dispel
these, God visiteth us by his word, with a threefold light ; the light of truth,
the light of comfort, and the light of life. The Christian's temper is framed
after the pattern of his Master; and he is ever ready to show to others that
"love" and " mercy" which have been shown to him.
" 5. A good man showeth favour, and lendeth : he will guide his affairs
with discretion."
The former part of this verse may be rendered with a little yariation,
" It is well with the man who is gracious and communicative." Ill nature
and avarice are their own tormentors ; but love and liberality do good to them-
selves, by doing it to others, and enjoy all the happiness which they cause.
It is not God's intention, that any of the talents which he bestoweth upon
us should lie dead, but that our brethren should have the use of them ; even
as Christ receiveth the Spirit to communicate it to us, and our salvation is
his glory and joy. The latter part of this verse is likewise capable of a dif-
ferent, and, indeed, a more literal translation ; " He will support, or maintain,
his words, or, his transactions, in judgment;" that is, he who thus em-
ployed his talents for the benefit of mankind, will be able to render a good
account to his Lord who intrusteth them with him.
"6. Surely he shall not be moved for ever: the righteous shall be had in
everlasting remembrance. 7. He shall not be afraid of evil tidings : his
heart is fixed, trusting in the Lord. 8. His heart is established, he shall
not be afraid, until he see his desire upon his enemies."
Nothing can deprive the person here described, of his felicity. When his
work is done, his body will go to its repose in the dust, but the memorial
of his name and of his good deeds will be still fresh as the morning breeze,
and fragrant as the flower of the spring. " He feareth no evil report;" no
blast of slander and malice can touch him; no tidings of calamity and
destruction can shake his confidence in God ; but he will hear the trump of
judgment, and behold the world in flames, rather with joy than with dread ;
as knowing, by those tokens, that the hour of his redemption is come, when
he shall see his enemies, and even death, the last of them, under his feet.
"9. He hath dispersed, he hath given to the poor; his righteousness
endureth for ever ; his horn shall he exalted with honour."
His riches are not hoarded up, but dispersed abroad ; and that not by
others after his death, but by himself in his lifetime ; " He hath dispersed."
They are not squandered in the ways of vanity and folly, " but given to the
poor;" nor are they given indiscriminately and at random, but dispersed,
like precious seed, with prudence and discretion, according to the nature of
the soil, and in proper season, so as to produce the most plentiful harvest.
328 A COMMENTARY Psalx CXIH.
Therefore " his righteousness endureth for ever;" its fruits and its g-ood
report are lasting among men, and it is never forgotten before God, who
hath prepared for it an eternal reward. " His horn shall be exalted with
honour," or, in glory; whatever may be his lot upon earth, (and even here
the charitable man will frequently be had in " honour,") at the last day,
certainly when the thrones of the mighty shall be cast down, and the scep-
tres of tyrants broken in pieces, then shall he lift up his head, and be
exalted to partake of the " glory" of his Redeemer, the author of his faith,
and the pattern of his charity, who gave himself for us, and is now seated
at the right hand of the Majesty in the heavens.
"10. The wicked shall see it, and be grieved ; he shall gnash with his'
teeth, and melt away : the desire of the wicked shall perish."
The sight of Christ in glory, with his saints, will, in an inexpressible
manner, torment the crucifiers of the one, and the persecutors of the others ;
as it will show them the hopes and wishes of their adversaries all granted
to the full, and all their own " desires," and desio-ns, for ever at an end ;
so it will excite an envy which must prey upon itself, produce a grief which
can admit of no comfort, give birth to a worm that can never die, and blow
up those fires which nothing can quench.
PSALM CXIII.
ARGUMENT.
The servants of God, are, 1. exhorted to praise his name, 2. at all times, and,
3. in all places, on account, 4, 5. of his power and glory, 6 — 8. of his mercy
in redeeming man, and, 9. making the Gentile church to be a joyful mother
of children. This Psalm is appointed to be read on Easter-day.
" 1. Praise, O ye servants of the Lord, praise the name of the Lord.
2. Blessed be the name of the Lorjj from this time forth and for evermore."
Christians are the "servants" of Jesus Christ; and a most delightful part
of their service it is to " praise" his holy and saving " name" in the church,
which now useth this Psalm, among others, and with it blesseth the name
of her Lord and Saviour, from age to age. The Psalmist wished and
prayed that this might be done, and he foresaw that it would be done, while
the world should last, upon earth, and afterwards for "evermore," in
heaven.
"3. From the rising of the sun, unto the going down of the same, the
Lord's name is to be praised: or, is praised. 4. The Lord is high above
all nations, cmd his glory above the heavens."
At the diffusion of the Gospel through the world, the name of Christ was
praised " from tire east to the west," in the churches, everywhere planted
by the apostles and their successors; and the grand subjects of joy and
triumph among believers were, the superiority of their Master over the
"heathen nations" and their idols ; the exaltation of "his glory above the
heavens," and all the powers therein ; the might of his arm, and the majesty
of his kingdom.
" 5. Who is like unto the Lord our God, who dwelleth on high ! 6. Who
humbleth himself to behold t/ie things that are in heaven and in earth I"
Highly as our Lord is exalted above this system, above these heavens,
and this earth of ours, yet he condescendeth to regard everything that
passeth here, and to make us, the inhabitants of this lower world, and, for
our sakes, all the other creatures in it, the objects of his peculiar care, and
paternal love.
" 7. He raisetb the poor out of the dust, and lifteth the needy out of the
dunghill ; 8. That he may set him with princes, even with the princes of his
people."
Such is his mercy to the poor sons of Adam in their fallen estate, that
DAT XXUI. E. P. ON THE PSALMS. 329
from the lowest and most abject condition, from the pollutions of sin, and
from the dishonours of the grave, he raiseth them to righteousness and
holiness, to glory and immortality ; he setteth them on high, with the
inhabitants of the heavenly Jerusalem, " with the princes of his people,"
the leaders of the armies above, with angels and archangels before his
throne. What is the exaltation of the meanest beggar from a dunghill
to an earthly diadem, when compared with that of human nature from the
grave to the throne of God 1 Here is honour worth our ambition ; honour
after which, all are alike invited to aspire; which all may obtain, who
strive worthily and lawfully ; and of which, when once obtained, nothing
can ever deprive the possessors.
"9. He maketh the barren woman to keep house, a7id to be a joyful
mother of children. Praise ye the Lord."
In the sacred history of the Old Testament, we meet with frequent
instances of barren women who were miraculously made to bear children.
Isaac, Joseph, Sampson, and Samuel, were thus born of Sarah, Rachel, the
wife of IManoah, and Hannah. To these may be added, from the history of
the New Testament, the instance of Elizabeth, the wife of Zacharias, and
mother of St. John the Baptist. These examples may be considered as pre-
ludes to that marvellous exertion of divine power, whereby the Gentile
church, after so many years of barrenness, became, in her old age, "a fruit-
ful parent of children, and the mother of us all." Wherefore it is written,
" Sing, O barren, thou that didst not bear ; break forth into singing, and
cry aloud, thou that didst not travail with child ; for more are the children
of the desolate, than the children of the married wife, saith the Lord."
Isa. liv. I. Gal. iv. 27.
TWENTY-THIRD DAY.— EVENING PRAYER.
PSALM CXIV.
ARGUMENT.
This is another Of the Psalms appointed by our church to be read on Easter-
day. It celebrates the exodus of Israel from Egypt, and the mii-acles wTought
for that people, prefig-uring' the redemption of our nature from sin and
death, and the wonders of mercy and love wrought for us by Jesus Christ.
"1. When Israel went out of Egypt, the house of Jacob from a people
of strange language; 2. Judah was his, {that is God's) sanctuary, and
Israel his dominion."
When Jehovah delivered Israel from the bondage of Egypt, he chose
them for his peculiar people : his presence resided in their camp, as in a
.sanctuar}^ or temple ; and he ruled them, as an earthly king exerciseth
sovereignty in his " dominions." This world, and the prince of this world,
are to us, what Egypt and Pharaoh were to Israel. The redemption of our
nature, by the resurrection of Christ, answereth to their redemption by the
hand of Moses. When we are baptized into the death and resurrection of
our Lord, we renounce the world, its pomps and vanities; and should,
therefore, quit its corrupt " language," manners and customs, with as much
alacrit}' and expedition as the family of Jacob left those of Egypt. We
are the sanctuary, the temple, in which Christ dwelleth by his Spirit ; we
are the subjects of his spiritual "kingdom;" we are his peculiar people;
in one word, we are his church, and succeed, as such, to all the titles and
privileges formerly conferred on Israel.
" 3. The sea saw it, and fled ; Jordan was driven back."
Although forty years intervened between the two events here mentioned,
yet, as the miracles were of a similar nature, they are spoken of together.
In the passage of Israel through the Red Sea, we may contemplate oup
28*
330 A COMMENTARY Psaim CXV.
passage from a death of sin to a life of righteousness through the waters of
baptism ; as our translation from death temporal to life eternal is figured by
their entrance into the promised land through the river Jordan. The waters
in both cases are poetically represented as sensible of their Creator's pre-
sence ; and by their retiring and opening a path for the people of God, we
are taught, that if we continue faithful, all obstructions will be removed in
our way to heaven.
" 4. The mountains skipped like rams, and the little hills like lambs."
The tremors of mount Sinai and the neighbouring hills, when the law
was given, afforded some specimen of that power which was afterwards
exerted in the overthrow of idolatry, and the casting down of every high
thing that exalted itself against the Gospel at its publication. " See, there-
fore, that ye refuse not him that speaketh ; for if they escaped not who
refused him that spake on earth, much more shall not we escape, if we turn
away from him that speaketh from heaven; whose voice then shook the
earth : but now he hath promised, saying. Yet once more I shake not the
earth only, but also heaven," Heb. xii. 25.
" 5. What ailed thee, O thou sea, that thou fleddest ] Thou Jordan, that
thou wast driven back] 6. Ye mountains, that ye skipped like rams; and
ye little hills like lambs'? 7. Tremble, thou earth, at the presence of the
Lord, at the presence of the God of Jacob."
If the Divine presence hath such an effect upon inanimate matter, how
ought it to operate on rational and unaccountable beings % Let us be afraid,
with a holy fear, at the presence of God, in the world by his providence,
and by his Spirit in our consciences; so that we may have hope and courage
in the day when he shall arise to shake terribly the earth ; when " every
island shall fly away, and the mountains shall be no more found," Rev.
xvi. 20.
" 8. Which turned the rock into a standing water, the flint into a fountain
of waters."
He who brought water out of the sacramental rock in the wilderness,
hath since caused rivers of living water to flow through the world, from the
Rock of our salvation; nay, he hath dissolved the stony hearts of sinners,
and made to spring up in them fountains of this water of Jife. For these
great instances of his power and his love, we are taught to bless his holy
name, when we sing this Psalm, as an evangelical hymn, on the day of our
Lord's resurrection.
PSALM CXV.
ARGUMENT.
The church, 1, 2. prayeth that God would glorify liimself in her salvation; 3.
she declai-eth her fiiith \n him; 4 — 8. exposeth the vanity and folly of idola-
try; 9 — 11. exhorteth her children to rely upon Jehovah; 12 — 15. foretelleth
how he will bless, pi'osper, and increase his people, 16 — 18. never suffering
the voice of praise and thanksgiving to cease from the earth.
" 1. Not unto us, O Lord, not unto us, but unto thy name give glory, for
thy mercy, and for thy truth's sake. 2. Wherefore should the heathen say,
Where is now their God 1"
From these two verses it is evident, that the Psalm is not a thanksgiving
for victory, but a petition for deliverance. God is entreated to give " glory"
by such deliverance, not to us, to our works or endeavours, but " to his own
name;" he is requested to vouchsafe salvation, not on account of our me-
rits, but of his " mercy," which inclineth him to be gracious; of his truth,
which disposeth him to fulfil his promises; and of his honour, that the
enemy may not have occasion to blaspheme him, and reproach his servants,
as if their master either could not, or would not, help them in the day of
Day XXm. E. P. ON THE PSALMS. 331
their distress. " Wherefore should the heathen say, Where is now their
God?"
" 3, But our God is in the heavens ; he hath done whatsoever he pleased ;
or, he doeth whatsoever he pleaseth."
Should the insulting- adversary ask the above question, " Where is now
their God ]" the faithful are ready with their reply, " Our God is in the
heaven ;" he is, where he ever was, upon his glorious throne, high over all
the kingdoms of the world, and the powers of created nature; from thence
he observeth and ordereth all things here below ; what we suffer is by his
appointment; and, at his good time and pleasure, he both can and will re-
lieve us; " he doeth whatsoever he pleaseth."
" 4. Their idols are silver and gold, the work of men's hands. 5. They
have mouths, but they speak not; eyes have they, but they see not; 6.
They have ears, but they hear not; noses have they, but they smell not;
7. They have hands, but they handle not; feet have they, but they walk
not; neither speak they through their throat."
A beautiful contrast is formed between the God of Israel and the heathen
idols. He made everything, they are themselves made by men ; he is in
heaven, they are upon earth; he doeth whatsoever he pleaseth, they can do
nothing ; he seeth the distresses, heareth and answereth the prayers, accepteth
the offerings, cometh to the assistance, and effecteth the salvation of his ser-
vant; they are blind, deaf, and dumb, senseless, motionless, and impotent.
Equally slow to hear, equally impotent to save in the time of greatest need,
will every worldly idol prove, on which men have set their affections, and
to which they have, in effect, said, "Thou art my God."
" 8. They that make them are like unto them ; so is every one that trusteth
in them."
Idolaters, like the objects of their worship, are rather lifeless images than
real men. What our Lord said of the Jews, is applicable to them, and in-
deed to all who reject the knowledge of the true God, and the doctines of
salvation ; " Having eyes they see not, having ears they hear not." They
see not the things which belong unto their peace ; they hear not the word
of instruction and exhortation; they speak not of religion and the kingdom
of heaven ; they work not the works of piety and charity ; they walk not in
the path of the divine commandments; they are spiritually blind, deaf,
dumb, lame, and impotent ; and when their idols are destroyed, they will
perish in like inanner.
" 9. O Israel, trust thou in the Lord : he is their help and their shield.
10. O house of Aaron, trust in the Lord: he is their help and their shield.
11. Ye that fear the Lord, trust in the Lord: he ts their help and their
shield."
Let the men of the world make to themselves gods, and vainly trust in
the work of their own hands or heads ; but let the church repose all her
confidence in Jehovah, her Saviour and Redeemer, who alone can be her
defender and protector; more especially let her ministers, the sons of the
true Aaron, do this, who are the peculiar portion of their God, employed
continually in his service, and designed to build up others in faith and hope;
and let all who have been instructed, by their ministry, in the fear of the
Lord, trust always in him, nor suffer any apprehension of danger or dis-
tress to separate them from him.
"12. The Lord hath been, or, is, mindful of us: he will bless us.- he
will bless the house of Israel; he will bless the house of Aaron. 13. He
will bless them that fear the Lord, both small and great. 14. The Lord
shall increase you more and more, you and your children. 15. You are
blessed of the Lord, which made heaven and earth."
The heart of the Psalmist is full of "blessing," and on his tongue is the
word of kindness and comfort. The " blessings" formerly confined to Is-
rael, have since been extended to the whole race of mankind. Jehovah,
ever "mindful" of his creatures, hath visited the world by his Son, and by
332 A COMMENTARY Psal3i CXVL
his Spirit; he hath formed a church from among the Gentiles, appointed a
priesthood and ministry in it, and given his benediction to both; he hath
" blessed" with the blessings of grace, " them that fear him," of all nations,
and of every degree; he hath "increased" and multiplied his people ex-
ceedingly; and the faithful members of the Christian church are now "the
blessed of Jehovah, who made heaven and earth," and who is, consequently,
possessed of all power in both.
" IG. The heaven, even the heavens, or, tlie heavens of heavens, are the
Lord's; but the earth hath he given to the children of men. 17. The dead
praise not the Lord, neither any that go down into silence. 18. But we
will bless the Lord, from this time forth and for evermore. Praise the
Lord."
He who himself dwelleth in the highest heavens, where he is praised
and glorified by angels " hath given the earth" for a habitation, at present,
" to the sons of men," whose duty it is to praise and glorify him here below,
as the angels do above. Now as the " dead cannot praise him," as they
who sleep in the silent grave cannot celebrate him, we may be certain, that
he will not suffer his people to be destroyed and extirpated, but will always
preserve a church to "bless him" in all ages, till the end of the world;
when the dead shall be raised, and the choirs of heaven and earth shall be
united, to praise and glorify him together before his throne for evermore.
TWENTY-FOURTH DAY.— MORNING PRAYER.
PSALM CXVL
ARGUMENT.
It is not certain by whom, or upon what occasion, this Psalm was composed.
It plainly appears, however, to be a song of thanksg'iving' for deliverance
from trouble, either temporal, or spiritual, or both. To render it of general
use, let it be considered as an evangelical hymn, in the moutli of a penitent,
expressing his gratitude for salvation from sin and death. 1, 2. He declareth
his love of God, who hath vouchsafed to hear his prayer; 3 — 9. describeth
his distress, his deliverance out of it, and subsequent peace and comfort; 10,
11. he acknowledgeth himself to have been tempted to despond, but was sup-
ported by faith, in the day of trouble; 12 — 19. he determineth to receive the
cup of salvation, to praise and to serve Jehovah, who thus dehvereth the
souls of hb people.
" 1. I love the Lord, because he hath heard my voice, and my supplica-
tions. 2. Because he hath inclined his ear unto me, therefore will I call
upon him as long as I live."
In the original it is, " I love,* because Jehovah hath heard," &c. The
soul, transported with gratitude and love, seems at first to express her
affection without declaring its object, as thinking that all the world must
know who is the person intended. Thus Mary Magdalene, in her conver-
sation at the sepulchre, with one whom she supposed to have been the gar-
dener, though no previous mention had been made of Jesus, saith, " Sir, if
thou have borne him hence, tell me where thou hast laid him, and I will
take him away," John xx. 15. And ought not the love of God to be ex-
cited in all our hearts by the consideration, that when we were not able to
raise ourselves up to him, he mercifully and tenderly " inclined" and bowed
down " his ear" to us ; he " heard our supplications," and descended from
heaven to help and deliver us. With hope, therefore, and confidence, should
we " call upon" him, in all our troubles, " as long as we live."
«'3. The sorrows of death compassed me, and the pains of hell gat hold
* Some critics prefer our old version—" I am well pleased."
DAT XXIV. M. P. ON THE PSALMS. 333
upon me ; I found trouble and sorrow. 4. Then called I upon the name of
the Lord ; Lord, I beseech thee, deliver my soul."
These " sorrows," or "bands of death," once "compassed" the human
race; these "pains of hell" were ready to seize on every son of Adam.
The av\-akened and terrified conscience of a sinner hath felt the opposition of
the former, and experienced some foretaste of the latter. In this situation he is
described by St. Paul as crying out, " O wretched man that I am, who shall
deliver me from this body of death V Let him take the course which the
Psalmist took; let him " call upon the name of the Lord," even the Lord
Jesus, who put himself in the sinner's place, and suffered for him unspeaka-
ble "sorrows and pains;" let him do this, and he shall be saved; and shall
sing the praises of his almighty Saviour, in the words of this beautiful
Psalm.
" 5. Gracious is the Lord, and righteous ; yea, our God is merciful. G.
The Lord preserveth the simple : 1 was brought low and he lielped me."
In the salvation of a sinner we contemplate God's "grace" by which the
work is effected ; his " righteousness," which causeth him to perform what
he hath promised through Christ; his "mercy" which induced him to send
his Son, and to make the promise. This mercy is the mercy of a parent,
and such as a parent showeth to those young and simple ones, who have
been overreached and deceived by a crafty adversary ; to those who fall, and
are unable of themselves to rise again ; " I was brought low, and he helped
me."
" 7. Return unto thy rest, O my soul ; for the Lord hath dealt bountiful-
ly with me. 8. For thou hast delivered my soul from death, mine eyes
from tears, and my feet from falling. 9. I will walk before the Lord in the
land of the living."
That peace of conscience, and joy in the Holy Ghost, which the penitent
experienceth, as the effect and fruit of pardon, afford him some idea of the
rest and felicity of heaven ; and, accordingly, he speaks as one translated to
those happy mansions, where there is no more death, neither sorrow, nor
crying, because there is no more sin. A Christian, delivered out of the
miseries of this troublesome world, and at rest in Abraham's bosom, would
express himself, as one should think, in these very terms. Remission of
sins ought to be followed by newness of life, and the resolution of him
whose " soul" hath been " delivered from death, his eyes from tears and
his feet from falling," should always be this, "I will walk before the
Lord," as one under his inspection, " in the land of the living," or amongst
the redeemed in the church ; until the time come for me to depart hence, and
to be numbered with the saints in glory everlasting.
" 10. I believed, therefore have I spoken : I was greatly afflicted : 11. I
said in my haste. All men are liars."
In afflictions and distresses, those of the spirit and conscience more espe-
ciall}^ the soul is tempted to despond, and can only be supported by faith
exerting itself in prayer; "I believed, and therefore have I spoken," or,
" therefore spake I," that is, as above, verse 4. " I called upon the name
of the Lord; O Lord, I beseech thee, deliver my soul." And this I did,
though so " greatly afflicted," that I had " said in my haste," in my hurry
and trepidation, occasioned by fear and amazement, "all men are liars;"
there is no credit to be given to their promises of deliverance ; lam lost and
undone for ever. Yet my faith failed not entirely, and, lo, my prayer hath
been heard and answered. St. Paul, relating the troubles which came upon
him, and the manner in which he sustained them, thus citeth a part of the
tenth verse : " We, having the same spirit of faith, according as it is writ-
ten, I believed, and therefore have I spoken : we also believe, and therefore
speak ; knowing that he, which raised up the Lord Jesus, shall raise up us
also by Jesus, and shall present us with you," 2 Cor. iv. 13, 14.
" 12. What shall I render unto the Lord /or all his benefits towards me ?
13. I will take the cup of salvation, and call upon the name of the Lord.
334 A COMMENTARY Psam CXYU.
14. 1 will pay my vows unto the Lord now in the presence of all his peo-
ple."
The grateful penitent now asketh, What return shall he make to his kind
Benefactor, for the most valuable of all the blessings conferred upon him ?
And he presently resolveth to make the only return in his power, namely, to
acknowledge and declare before men the goodness of Jehovah, ascribing all
the glory where it is all due. This he determineth to do, by " taking the
cup of salvation," which, as Dr. Hammond observes, among the Jews was
twofold; one offered in a more solemn manner in the temple. Numb, xxviii.
7. ; the other more private in families, called the cup of thanksgiving, or
commemoration of any deliverance, begun by the master of the family, and
attended, on festival days, with a suitable hymn ; such as was that sung by
our Lord and his disciples, on the night when he advanced that cup into the
sacrament of his blood, which hath ever since been to Christians " the cup
of salvation," and which all penitents should now receive in the church, with
invocation, thanksgiving, and payment of the " vows" made in the time of
trouble.
" 15. Precious in the sight of the Lord is the death of his saints."
The notion of the original word, ID'' in this place, for " rare," or "pre-
cious," must be so taken as not to signify that which is spoken of to be de-
sirable to, or in the presence of, the Lord; for it is the life, not the death of
his servants, which is precious, in that sense, to God, the preserver of their
lives. But when it is said, that their " death is precious," it means in effect
no more, than that it is so considered, it is rated at so high a price by God,
as that he will not easily grant it to any one who most desires it of him.—
Thus far Dr. Hammond. We may add, that much less will God be pre-
vailed on to give up his people to death eternal. Rather will he work won-
ders of mercy and loving-kindness to save them as the penitent happily ex-
perienceth in himself.
"16. O Lord, truly I am thy servant, I am thy servant, and the son of
thine handmaid ; thou hast loosed my bonds. 17. I will offer to thee the
sacrifice of thanksgiving, and will call upon the name of the Lord. 18. I
will pay my vows to the Lord now in the presence of all his people. 19.
In the courts of the Lord's house, in the midst of thee, O Jerusalem. Praise
ye the Lord."
Every penitent is the " servant" of God, " the son of his handmaid," the
church, " loosed from his bonds," and redeemed from a state of slavery un-
der sin, the world, and the devil, that he may serve abetter Master, whose
" yoke is easy, and his burden light." This blessed Master is from thence-
forth the object of his love, duty, and adoration: to him he " offereth the
sacrifice of thanksgiving," to him he "payeth his vows" among his fellow-
sen'ants in the church on earth ; longing for that day to come, when, loosed
also from the bonds of death and the grave, he shall be admitted to sing
liallelujahs with saints and angels, in the "courts" of the eternal temple,
even " in the midst of thee, O Jerusalem," the holy, heavenly, and glorious
city of God most high !
PSALM CXVIL
argument.
This Psalm, like the cxth, seems to be altog-ether prophetical of the joy that all
the world shall conceive, at the coming' of the Messiah, to give sahation, first
to tlie Jews, and then to all other nations, according to his faithful promise.
— Patrick.
"1.0 praise the Lord, all ye nations : praise him, all ye people. 2. For
his merciful kindness is great towards us : and the truth of the Lord e7idu-
reth for ever. Praise ye the Lord."
Bay XXIV. M. P. ON THE PSALMS.
335
It is remarkable, that of so short a Psalm one vorse is quoted in the New
Testament by St. Paul ; the second verse is explained thoutrh not quoted.
Two questions naturally arise, upon reading- the Psalm ; first, who are the
" nations and people," exhorted to praise Jehovah 1 secondly, what is that
raerciiul kindness, and that truth, forwhich they are exhorted to praise him ?
The Apostle hath given a satisfactory and decisive answer to both these
questions, Rom. xv. 8, 9, &c. "Now, I say, that Jesus Christ was a
minister of the circumcision for the truth of God, to confirm the promises
made unto the fathers, and that ye Gentiles might glorify God for his
MERCY ; as it is written, Praise the Lord, all the Gentiles, and laud him, all
ye people." From the Apostle's reasoning, the verse of our Psalm, which
he hath cited, appears to be a proof, that "the Gentiles," or the heathen
world, should one day " glorify God;" they are, therefore, the "people"
whom the Psalmist, in the spirit of prophecy, exhorteth to " praise Jeho-
vah." It appears also, why the Gentiles were to glorify God ; namely,
for his "mercy" and "truth" shown in confirming or accomplishino- the
"promises" concerning their vocation and conversion, "made unto the
fathers;"* to Abraham, and his seed for ever; to all believers, whether of
the circumcision, or the uncircumcision. Such, then, is the "merciful
kindness" of Jehovah, which is said, in the Psalm, to be " great," mighty,
and powerful, "towards us;" such his " truth," which is affirmed to " en-
dure for ever;" as the promises were made good to the Gentiles, when the
Jews, because of unbelief, had been cast off. Let the hallelujahs of the
redeemed be suitable to that " mercy," and coeternal with that " truth."
PSALM CXVIIL
ARGUMENT.
In this Psalm, a king of Israel appears leading- his people in solemn procession
to the temple, there to offer up the sacrifice of praise and thanksgiving-, for
a marvellous deliverance from his enemies, and a g'lorious victory g-ained
over them. After inviting the whole nation, 1 — 4. to join with him upon this
joyful occasion, he describeth at large, 5 — 18. his danger, and his dehverance
from it, which latter is wholly attributed to the power and goodness of Jeho-
vah. After tills, as Mr. Mudge has rightly observed, there ensues a kind of
sacred dialogue. Being come to the temple, the victorious monarch speaks
the 19th verse ; they that open the gate the 20th ; he again, as he enters, the
21st ; they with him seem to speak the next four verses to the 25th ; the
priests of the temple, the 26th ; the first part to the king, the other to
the people ; the people the 27th ; he the 28th ; the 29th is the chorus verse,
concluding as it began. The repeated application made of the 22d verse in
the New Testament, and the appointment of the Psalm, by the church, to
be used on Easter-day, lead us to consider the whole as a tirumphant hymn,
sung by the King Messiah, at the head of the Israel of God, on occasion of his
resurrection and exaltation.
"1.0 give thanks unto the Lord for he is good : because his mercy
endureth for ever. 2. Let Israel now say. That his mercy endureth for
ever. 3. Let the house of Aaron now say. That his mercy endureth for
ever. 4. Let them now that fear the Lord, say. That his mercy endureth
for ever."
The subjects of "thanksgiving" here proposed are, Jehovah's "good-
ness" and his " mercy." He is the sole fountain of absolute and essential
"goodness," the source of all excellency and perfection; and his "mercy"
is the channel by which he communicateth this goodness, in an overllowing
* " Confirmata— et Veritas Domini"— Promiserat enim Abrahanin Deiisfuturum, ut per Chris-
tum, beiiedictuiu illiid Abraliami semen, benediceientur omnes gentcs, Gen. xii. 3. w. 18. inter-
prete Apostolo, Gal. iii. W. (iuotl cum pncslitiim vicieamus, jam intelligimus vere, advenisse
I'liristum, ac promissa Dei firma esse omuia. Bossuet.
336 A COMMENTARY Psalm CXVIII.
stream to his people, who are therefore, exhorted to praise him. The Chris-
tian church is now " the Israel of God ! her ministers constitute the true
house of Aaron," being the spiritual progeny of our great High Priest ; and
the Gentiles, not the Jews, are they who know and " fear Jehovah," Let
these all celebrate, for these all have experienced, the benefits and bless-
ings of "eternal mercy" by the resurrection of Jesus from the dead.
" 5. I called upon the Lord in distress : the Lord answered me, and set
me in a large place."
The true value of every deliverance is to be estimated by the nature of the
" distress" which required it. The rescue of David from his enemies, or
that of Israel from captivity, might deservedly be extolled with the songs
of Sion. How much more, then, is the church universal bound to lift up
her voice in honour of Jehovah, who hath redeemed her from her spiritual
adversaries, and freed her from the bondage of corruption, through him who
"died for sins, and rose again for her justification;" who, in the days of
his flesh, being, on her account, in " distress" and affliction, "called upon
Jehovah, and was answered," by an " enlargement" from the narrow pri-
son of the "grave" to a boundless and glorious kingdom.
" 6. The Lord is on my side ; I will not fear : what can man do unto
mel 7. The Lord taketh my part with them that help me ; therefore shall
I see my desire upon them that hate me."
By frequent experience of the Divine power and mercy, from time to
time exerted on the behalf of Israel, that nation was instructed to trust in
Jehovah ; and, whenever they did so, success and victory never failed to
attend their steps. Would not the case be the same with ns, in all our
undertakings, if our faith was right and steadfast in God, who raised np
Jesus from the dead, and who hath promised to make us " more than con-
querors T'
" 8. It is better to trust in the Lord, than to put confidence in man.
9. // is better to trust in the Lord, than to put confidence in princes."
Armies of "men," however numerous, and to appearance, powerful, may
be routed and dispersed at once. " Princes" may not be able to help us ;
if able, they may fail us, as not being willing to do it ; if both able and
willing, they may die ere they can execute their purpose. But that hope
which is placed in God, can never, by these or any other means, be disap-
pointed. As we so often repeat these two verses, let us act agreeably to
the declaration which we then make, and instead of courting the world, by
undue compliances, for its deceitful smiles and treacherous favours, let us
in all points do our duty, and leave the event to God above. To encourage
us in the performance of such a resolution as this, let it be remembered,
that because our Saviour witnessed a good confession before Pontius Pilate,
and with meekness and patience resigned himself to the death of the cross
for it, therefore God exalted him to glory and honour.
" 10. All nations compassed me about: but in the name of the Lord will.
I, or, I did, destroy them. 11. They compassed me about; yea, they com-
passed me about: but in the name of the Lord I will, or, I did, destroy
them. 12. They compassed me about like bees ; they are quenched as the
fire of thorns: for in the name of the Lord I will, or, I did, destroy them."
The tenor of the Psalm, being one of thanksgiving for a deliverance
already experienced, seemeth to require, that the verb at the close of each of
these verses, should be rendered in the past time ; not " I will destroy them,"
but, " I did destroy them :" especially as it is said, " they compassed me
about," and "they are quenched." As David and Israel were encom-
passed by hostile nations, over whom, through God's assistance, they often
triumphed ; so the Son of David, in the day of his passion, was surrounded
by the furious multitude of Jews and Gentiles seeking his life; after the
same example, his mystical body, the church, hath frequently been, on all
sides, vexed and persecuted in the world. But, through the power of Jeho-
vah, Christ overcame, and is set down at the right hand of the Majesty on
Dai XXIV. M. P. ON THE PSALMS. 337
high. The church, likewise, hath often risen superior to the effortg of her
innumerable and malicious enemies, whose fury hath blazed forth against
her with the sudden fierceness of fire, when it is applied to a heap of dry
" thorns ;" and hath been as soon at an end ; she hath triumphed, yea, and
she will finally triumph, "in the name of the Lord her God."
" 13. Thou hast thrust sore at me that I might fall : but the Lord helped
me. 14. The Lord is my strength and song, and is become my salvation.
15. The voice of rejoicing and salvation is in the tabernacles of the righ-
teous ; the right hand of the Lord doth valiantly. 16. The right hand of
the Lord is exalted ; the right hand of the Lord doth valiantly."
The church may consider herself as victorious over her great adversary,
the author of all evil, who had made his grand effort to effect her destruc-
tion, by putting to death her champion and king, Messiah. But Jehovah
appeared, at the time appointed, to bring him, and virtually all that should
believe in him, from the dead. " Thou hast thrust sore at me, that I might
fall; but Jehovah helped me." Risen, therefore, with Christ, from the
frave, we proceed to praise Jehovah in the words w^hich Moses and Israel
rst used, when they had ascended from the depths of the sea, and beheld
their enemies destroyed for ever; "Jehovah is my strength, and my song,
and is become my salvation." Exod. xv. 2. And never doth that sacred
day come round, on which the resurrection of Jesus is celebrated, "but the
voice of rejoicing is in the tabernacles of the righteous : there is a noise of
them that sing for joy, in the camp of the saints ; the church militant
resoundeth with thanksgiving and the voice of melody; paradise is restored
below, and earth beareth some resemblance of heaven, while these trans-
porting hymns are sung in honour of our great Redeemer. He is that
" Arm and Right Hand of Jehovah," which hath done valiantly, which
hath crushed our strongest enemy, and is very high " exalted" over all.
" Thy right hand, O Lord, is become glorious in power; thy right hand, O
Lord, hath dashed in pieces the enemy," Exod. xv. 6.
'♦17. I shall not die, but live, and declare the works of the Lord.
18. The Lord hath chastened me sore: but he hath not given me over unto
death."
As Christ is risen, we shall not die, but live : we shall not die eternally,
but we shall live in this world the life of grace, in the world to come the life
of glory; that we may, in both, "declare the works," and chant the
praises of God our Saviour. We are "chastened" for our sins, but "not
given over to death" and destruction everlasting; nay, our being chastened
is now a proof that we are not so "given over;" for "what son is he
whom the father chasteneth not?" Heb. xii. 7.
" 19. Open to me the gates of righteousness ; I will go into them, and I
will praise the Lord : 20. This gate, or, this is the gate, of the Lord, into
which the righteous shall enter. 21. I will praise thee, for thou hast heard
me, and art become my salvation,"
The faithful, like David and his people of old, demand admission into
the courts of the Lord's house, there to praise him for his great and mani-
fold mercies. But we may extend our ideas much farther, and consider the
whole company of the redeemed, as beholding the angels ready to unbar the
gates of heaven, and throw open the doors of the eternal sanctuary, for the
true disciples of the risen and glorified Jesus to enter in. " Open ye," may
believers exclaim in triumph to those celestial spirits, who delight to
minister to the heirs of salvation, " Open ye the gates of righteousness,"
those gates through which nothing unclean can pass, "that the righteous
nation, which keepeth the truth, may enter in," Isa. xxvi. 2. and sing wilh
your harmonious choirs, the praises of him who sitteth upon the throne; for
he hath overcome the sharpness of death, he hath opened the kingdom of
heaven to all believers. "This is the gate of the Lord, into which the
righteous shall enter," to take possession of the inheritance prepared for
them, to thank him who hath heard them, and is become their salvation.
29
338 A COMMENTARY Psalm CXVIII.
" 22. The stone which the builders refused is become the head-s^owe of
the corner. 23. This is the Lord's doing; it is marvellous in our eyes."
Whether this passage had first a reference to the case of David,* who as
a figure of Messiah, was brought from a state of rejection and persecution
to the throne of Israel; or whether there be any truth in a Jewish tradition
concerning a certain stone, which, after having been, by the builders of the
second temple, thrown aside among the rubbish, was at last found to be
exactly fitted for the honourable place of a chief corner-stone, it is neither
possible nor needful to ascertain. That the verses belong, in a full and
proper sense, to Messiah, is confessed by the Rabbles, and acknowledged
by all. No text in the Old Testament is quoted by the writers of the New
so often as this, which we meet with in six ditferent places : namely,
Matt. xxi. 42. Mark xii. 10. Luke xx. 17. Acts iv. 11. Ephes. ii. 20.
1 Pet. ii. 4. The sum and substance of the New Testament applications
and expositions is, that Jesus Christ is the stone here mentioned ; that he
was rejected and set at nought by the chief priests and Pharisees, the then
builders of the church ; but that, being chosen of God, and precious to him,
this most valuable stone, thus despised and rejected of men, thus thrown
among the rubbish, and buried in it, was, at length, from such a state
exalted to be the chief corner-stone in the building, the main support of the
edifice, and a centre of union for Jew and Gentile, the two parts of Avhich it
consisted ; that this was the work of God, and the admiration of man.
And what can be more truly marvellous, than that a person, put to death as
a malefactor, and laid in the grave, should from thence rise immortal, and
become the head of an immortal society; should ascend into heaven, be
invested with power, and crowned with glory ; and should prepare a way
for the sons of Adam to follow him into those mansions of eternal bliss.
" 24. This is the day which the Lord hath made; we will rejoice and be
glad in it."
Of the day on which Christ arose from the dead, it may, with more pro-
priety than of any other day, be affirmed, " This is the day which Jehovah
hath made." Then it was, that the " rejected stone" became the " head of the
corner." A morning then dawned which is to be followed by no evening;
a brighter sun arose upon the world, which is to set no more ; a day began,
which will never end; and night and darkness departed, to return not again.
For thus saith the Lord to his church by the prophet Isaiah, " Thy sun
shall no more go down, neither shall thy moon withdraw itself, for the
Lord shall be thine everlasting light, and the days of thy mourning shall
be ended," Isaiah Ix. 20. Easter-day is in a peculiar manner consecrated
to Him, who, by his resurrection, triumphed over death and hell. On that
day, through faith, we triumph with him; "we rejoice and are glad in his
salvation."
" 25. Save now, I beseech thee, O Lord : O Lord, I beseech thee, send
now prosperity. 26. Blessed be he that cometh in the name of the Lord :
we have blessed you out of, or, you that are of, the house of the Lord."
As a prelude to the triumphant manner in which Jesus Christ, after his
resurrection, should ascend to the heavenly Jerusalem, he entered the
earthly city, before his passion, amidst the acclamations of the multitude,
who hailed him as King of Sion, and with palm branches, the emblems of
victory, in their hands, sung before him these words, partly taken from our
Psalm, " Hosanna to the Son of David ; blessed is he that cometh in the
name of the Lord ; hosanna in the highest." The word, " hosanna," is in
the original XJny'B'Tn, " Save now !" Theform of words used by the people
was both a petition and a congratulation; as if they had said, ' Let us be-
seech Jehovah, in the language of the cxviiith Psalm to grant salvation to
the Son of David, and to send us now prosperity under him : Blessed is he
* David a Saiile et alquandiu a decern tribubus reprobatiis, ac soli Tribui Judae agnitus, deinde
omnium priiiceps; etsiib figura ejusChristus.a Judxis ac Glentibus impetitus, mox utiorumque
caput, ul ipseinierpretatur, Malt. s.\i. 43. Bossuet.
DAT XXIV. E. P. ON THE PSALMS. 339
who thus Cometh, not in his own name and power, but in the name and
power of Jehovah, according to the prophecies concerning him, to deliver
us from all our enemies : Ratify, O Jehovah, in the highest, or in heaven,
these petitions which we make for the salvation and prosperity of our King,
that thy blessings upon him and us may be established on earth." Since
the resurrection of our Lord, the faithful have expressed, in these two
verses, the same wishes and prayers for the increase of his kingdom and
the prosperity of his house and family, of his ministers and his people :
" We bless you that are of the house of Jehovah."
" 27. God is the Lord, which hath shewed us light : bind the sacrifice
with cords, even unto the horns of the altar."
As Jehovah hath manifested his power and glory, by raising Christ from
the dead; as he hath, by so doing, " showed us the light" of life and im-
mortality; let us observe the festival, which is designed to perpetuate the
memory of so great and joyful an event. " Christ, our passover," saith an
apostle, " is sacrificed for us; therefore let us keep the feast," 1 Cor. v. 7.
Let us keep it, only changing legal for evangelical sacraments and ceremo-
nies; let us go to the altar, not to see a figure of the Lamb of God, as he
was to be slain ; but to behold a representation of him as he hath been slain ;
to behold, in figure, bis body broken, and his blood poured out; to eat the
bread of life, and drink the cup of salvation.
" 28. Thou art my God, and I will praise thee; thou art my God, I will
exalt thee. 29. O give thanks unto the Lord, for he is good : for his mercy
enditreth for ever."
The prophet declareth his resolution to " praise" and to "exalt," to mag-
nify and to glorify, his " God ;" he then concludes, as he began, with ex-
horting all the world to do the same. Preserve to us, blessed Lord, the use
of these divine hymns in thy church, until, at the resurrection of the just,
we shall celebrate an Easter in heaven, and sing them new in the kingdom
of God.
TWENTY-FOURTH DAY.— EVENING PRAYER.
PSALM CXIX.
ARGUMENT.
This Psalm is divided (most probably for the advantage of memory) according
to the number of letters which compose tlie Hebrew alphabet, into twenty-
two portions, of eight verses each; and not only every portion, but every
verse of that portion, begins with the letter appropriated to it. David must,
undoubtedly, have been the author. He describeth, in a series of devotional
meditations, the instruction and the comfort which, through all vicissitudes of
mind and fortune, he had ever found in the woi"d of God. The many strong
expressions of love towards the law, and the repeated resolutions and vows
to observe it, will often force us to turn our thoughts to the true David,
whose *' meat and drink it was to do the will of him that sent him." The
passages more especially characteristic of him, as well as those which allude
primarily to any particular circumstances in the history of the ]:>atriai-ch Da-
vid, are pointed out in the course of the comment. But the chief design
through the whole hath been, to draw forth the lessons of heavenly wisdom
and comfort contained in this interesting composition, for the service of be-
lievers, who, while they are accomphshing their pilgi-image and warfare upon
earth, should continually solace themselves with the cxixth Psalm, and repair
to it as to a fountain, which can never be exhausted. Between the verses of
each portion, a connexion is frequently to be traced, but it doth not often
seem to extend from one portion to another. The many words employed to
express the revelations of God's will, have distinct significations, denoting
different parts or portions of the Scriptures, which it hath sometimes been
340 A COxMMENTARY Psam CXIX.
found of great use to take into consideration, while at others the terms ap-
pear to be used promiscuously, in a general sense, and for tlie sake of variety.
ALEPH. PART I.
" 1. Blessed art the undefiled, Hth. perfect, or, sincere, in the way, who
walk in the law of the Lord."
By sin, misery entered into the world ; holiness alone, therefore, can lead
us to happiness. "The law of Jehovah" is the path of life, and by " walk-
ing in the way," we shall attain to the end. But, alas, we are out of the
way; we have walked in the law of sin, after the lust of the flesh; who
will direct and strengthen us to walk in the law of God, after the desires
of the Spirit? We are fallen from our integrity; who will raise us again?
The Gospel, which was preached to Abraham before the Mosaic dispensa-
tion, and which was prefigured and believed under it, returneth us, to all
these questions, answers of peace. The Redeemer hath prevailed for the
pardon of our errors: the Redeemer hath raised us from our fallen state;
he hath conducted us to the path of life; in his name we arise and walk;
he maketh us righteous, and consequently he maketh us blessed. For,
" blessed are the sincere in the way, who walk in the law of Jehovah."
" 2. Blessed are. they that keep his testimonies, and that seek him with
the whole heart."
The Divine revelations and institutions, whether of the old or the new
law, are called God's "testimonies;" they are the witnesses of his will,
and the pledges of his love. They are committed to the church, as a pre-
cious deposit, or trust, to be by her children " kept," and observed. In
and by these God is to be sought; "they that seek him with the whole
heart," with ardent and undivided affection, fail not to find him, as an in-
structer and a comforter ; and they who find him find all things, that are
"blessed" indeed.
" 3. They also do no iniquity : they walk in his ways."
blissful state of those, who are redeemed from the earth, and all earthly
desires ; who are delivered for the dominion of sin ; who " follow the Lamb
whithersoever he goeth," and like Zacharias and Elizabeth, " walk in the
statutes and ordinances of the Lord blameless," Luke i. 6. Enrol us, O
Lord, in the happy number of these thy servants; pardon our offences;
give us a new nature, and new desires, averse from sin, and inclined to
sanctity; and guard us, that the wicked one touch us not.
" 4. Thou hast commanded us to keep thy precepts diligently."
He who made us, and redeemed us, hath a double right to our service.
We are not our own, having been bought with the blood of our Lord ; his
will, therefore, and not our own, is to be done by us. And his will is, that
we should " keep his precepts diligently," because in " keeping" them,
and keeping them diligently, so as not to halt between God and the world,
but to serve one Master only, doth our happiness consist. Now, when the
commands of our Superior and our greatest Benefactor, of our Friend, our
Father, and our God, coincide with our own interests, temporal and eternal,
what pretext can there be for disobedience and rebellion!
" 5. that my ways were directed, or, prepared, and established, to keep
thy statutes !"
The faithful soul, enraptured with the contemplation of that blessedness
which is the consequence of serving God, but conscious, at the same time,
of an inability to attain it, sighs after the refreshing and strengthening in-
fluences of divine grace. Shebeholdeth her Saviour afar off; she beholdeth
the beauty and glorious majesty of his heavenly kingdom ; she beholdeth
the way which leads to it; but she hath not power to walk therein. This
consideration causeth her to groan earnestly within herself, and at length to
breathe forth a wish, that the Spirit of truth and love would fix and esta-
blish her in a holy course of thinking, speaking, and acting, upon all occa-
Day XXIV. E. P. ON THE PSALMS. 341
sions, and would prevent her from turning aside out of it, to the right hand
or to the left.
" 6. Then shall I not be ashamed, when I have respect unto all thy com-
mandments."
All the commandments have the same author, and the same sanction.
He who thinketh to atone for the breach of one, by the observation of an-
other; he who reserveth to himself a license of indulging any favourite
darling lust, while, in general, he preserveth the appearance of an exem-
plary conduct, is a hypocrite, and, unless he repent, will be brought to
" shame," if not before men here, yet before men and angels hereafter,
" Shame" is the fruit of sin ; confidence is the effect of righteousness.
Wherefore, in all our proceeding, let us " have respect," not to the opinions
of men, to the currupt customs of the world, or to the deceitful suggestions
of our own hearts, "but to the commandments, to all the commandments
of God;" let us, as St. John exhorteth, "abide in Christ; that when he
shall appear, we may have confidence, and not be ashamed before him at
his coming." 1 John ii. 28.
"7. I will praise thee with uprightness of heart, when I shall have
learned thy righteous judgments."
Confidence in God will always be productive of joy, and undissembled
<» praise" will accompany true conversion. The Scriptures are styled God's
" righteous judgments," as containing an account of his decrees and deter-
minations concerning us, with a history of cases and precedents, entered
upon record for our admonition. By these we are to form our opinions, and
to regulate our conduct. And when we shall have so " learned" these, as
to walk according to them, we shall praise God with an " upright heart ;"
our tongues will utter what our hearts feel.
" 8. I will keep thy statutes : O forsake me not utterly."
The result of our meditations on God's word, and on the advantages of
studying, in order to observe its directions, should always be a resolution so
to do, and a prayer for grace to execute that resolution. Lord, we will
keep thy statutes ; for love can do all things, when thou hast shed it abroad
in our hearts. " Love worketh no ill ; therefore love is the fulfilling of the
law;" Rom. xiii. 10. ; and mercy will accept what grace enableth us to
perform. Be thou, therefore, ever with us, and forsake us not ; or if, at any
time, to try our faith, and to exercise our patience, thou shouldest depart
from us, and leave us to ourselves for a time, short be thy absence, and
speedy thy return ; " O forsake us not utterly."
BETH. PART. H.
"9. Wherewith shall a young man cleanse his way? By taking heed
thereto according to thy word."
Youth enters upon the journey of life headstrong and inexperienced, with a
bias of original corruption, and all the passions awake. In such circum-
stances, how shall a young man direct his steps, so as to " escape the pol-
lution that is in the world through lust?" 2 Pet. i. 4. He must, for this
purpose, take with him the directions to be found in the Scriptures of truth.
"I have written unto you, young men," says the beloved disciple, "be-
cause ye are strong, and the word of God abideth in you, and ye have over-
come the wicked one." He who became man for our salvation, passed
through this state of youth, undefiled, that he might, as it were, reclaim
and consecrate it anew to God. Let every young man often meditate on this
circumstance.
"10. With my whole heart have I sought thee: O let me not wander
from thy commandments."
Despairing of sufficient assistance from any other quarter, because no
one else can either shew us the way to heaven, or enable us to walk therein,
even if it could be shown, " with our whole heart have we sought thee,"
29*
342 A COMMENTARY Psalm CXIX.
God, thy direction, and thine aid ; and thou hast promised, " that they who
seek shall find ;" like sheep without a shepherd are we given to stray ; O
preserve us from error, in principle and in practice ; let us not wander from
thy commandments.
" 11. Thy word have I hid in mine heart, that I might not sin against
thee."
The young man who would cleanse his way, and take heed according to
God's word, must " lay up that word in his heart;" for from the heart are
the issues of life, the thoughts, the words, and the actions ; when God
ruleth in the heart by his word and Spirit, these become his subjects; then
" the kingdom of heaven is within us," and all is obedience, peace and love.
Thou are our King, O Lord Jesus ; suffer no usurper to possess thy place in
our affections ; permit no other Lord to have dominion over us.
" 12. Blessed art thou, O Lord : teach me thy statutes."
He who is blessed can make us so ; he who delighteth to communicate
blessing, will do it, if we ask him, by teaching us his statutes, which corn-
form us to his nature, that we may live his life, and bless his name for ever.
When the word of God is our lesson, the Spirit of God must be our Mas-
ter.
" 13. With my lips have I declared all the judgments of thy mouth."
The best sign that God hath " taught us his statutes," and the greatest in-
ducement to him to teach us still more and more, is a readiness to make
others partakers of those blessings which we ourselves have received from
him. Jehovah fashions the " lips" of man, and he expects that they should
be employed in his service. " Out of the abundance of the heart the mouth
speaketh," and the stream will always show the nature of the fountain.
When we make the Scriptures the subject of our conversations we glorify
God, we edify our neighbours, and we improve ourselves.
" 14. I have rejoiced in the way of thy testimonies, us much as in all
riches."
Truth and holiness afford to the sincere believer a pleasure more exquisite,
as well as more solid and enduring, than that which a miser feels at the
acquisition of his darling wealth. Let us no longer envy the joys of
worldly men, no longer be chagrined at the prosperity of the wicked. The
"true riches" we may always acquire ; and, surely, as much as the heaven
is higher than the earth, so much are heavenly joys above earthly, in kind,
degree, and duration.
" 15. I will meditate in thy precepts, and have respect unto thy ways."
Meditation is that exercise of the mind, whereby it recalls a known truth,
as some kinds of creatures do their food, to be ruminated upon, until all the
nutritious parts are extracted, and fitted for the purposes of life. By study
we lay in knowledge, by meditation we reduce that knowledge to prac-
tise. And we have then duly "meditated on God's precepts," when in all
our proceedings we "have respect unto his ways," comparing our actions
with the rule of his word.
"16. I will delight myself in thy statutes: I will not forget thy word."
By frequent meditation and continual practice, the Divine " statutes,''
will become our "delight;" and from the pleasures, as well as from the
cares of the world, we shall gladly fly to them, for recreation and comfort.
Of holy exercises there is great variety, and spiritual joys are without num-
ber. Lord, make us to " delight ourselves in thy statutes," and when we
delight in what we learn, we shall easily retain it in memory ; we shall not
forget thy word.
GIMEL. PART IH.
" 17. Deal bountifully with thy servant, that I may live, and keep thy
word."
In the foregoing parts of the Psalm, we have heard the believer declaring
DAT XXIV. E, P. ON THE PSALMS. 343
the excellency of God's word, and expressing both his desire and his reso-
lution to observe its directions. He now beseecheth God to remove all im-
pediments, and to accomplish this work in him. And as a man must
"live," in order to work, the first petition is, that God would " deal" with
his servant, according to the measure of grace and mercy, enabling him to
"live" the life of faith, and strengthening him by the Spirit of might in the
inner man, to " keep the word" of truth, and to walk in the commandments
of his blessed Master all his days.
" 18. Open thou mine eyes, that I may behold wondrous things out of
thy law."
So far are we naturally from being able to "keep" the word, that we are
notable to understand it. The law of God is full of divine and spiritual
truths, concealed under literal histories, visible signs, and external ceremo-
nies. To discern these, r\'x"73D» wondrous, because hidden, "mysterious
"things," our ''eyes," the eyes of our understanding, must be " unveiled ;"
that " veil" must be taken off, which St. Paul affirmeth to be upon the
hearts of the Jews, "in reading the Old Testament," and which will con-
tinue there, until they turn to the Lord Jesus Christ. Then the veil will
be taken away, and they will behold him, and the redemption by him, as
prefigured in their law, and foretold by their prophets.* Pride, prejudice,
and interest, will compose a veil, through which a Christian shall see as
little of the New Testament, as a Jew doth of the Old. Lord, convince us
of our blindness, and restore us to our sight.
"19. lama stranger in the earth; hide not thy commandments from
me."
The above request for divine illumination is enforced by this argument,
that the petitioner is a " stranger," and a sojourner "upon the earth," he is
travelling through a foreign country to his native city, where are his kindred,
his treasure, and his heart; as a sojourner, he hath renounced the world,
which is therefore become his enemy ; as a stranger, he is fearful of losing
his way ; on these accounts he requesteth, that God would compensate the
loss of earthly comforts, by affording the light of heaven ; that he would
not " hide" his commandments, but show and teach him those steps, by
which he may ascend towards heaven, rejoicing in hope of future glory.
" 20. My soul breaketh for the longing that it hath unto thy judgments at
all times."
Another argument here urged, is that "longing" desire which the soul
hath, during her state of pilgrimage below, "unto the revelation of God's
will." Grieved and vexed at the prospect of sin, vanity, and folly, and
finding nothing below that will satisfy the desires of an immortal spirit, she
setteth her affections on the better things above, which are proposed in the
Scriptures, as the proper objects of our wishes. Her appetite for the divine
word is " keen" as that of hunger or thirst, and hope deferred maketh the
heart sick. This disposition is not a transient fit, but it is constant and
uniform at all times.
" 21. Thou hast rebuked the proud that are cursed, which do err from thy
commandments."
The consideration of the wretched condition of impenitent sinners, is
another reason, why we entreat God to set and to keep us in the way of
his commandments. " Pride" produceth " error," and obstinacy in that
error: obstinate transgressors reject the call, the covenant, and the terms of
the Gospel; to such the "curse" of the law is ratified and sealed, and
mercy consigns them over to justice, which seldom fails to give them some
" rebuke" even in this world, for a foretaste to them, and a warning to
others.
* " Revela ociilus meo3 :" aperi.dispelle umbras, tolle velamentiim, quo spirituales oculicon-
teguntur. " Considerabo inirabila;" ut peiiitiis introspiciain, non literam, lantum, ac velut
conicem legis, sed arcana spiritualia, piita in sabbatis rtquiem sempiternam, siinplicatem in
azymis, in victimis obedientiam. et ubique Cbristuni. Bossuct.
344 A COMMENTARY Psalm CXIX.
" 22. Remove from me reproach and contempt : for I have kept thy testi-
monies."
"Reproach and contempt" are liberally bestowed by the world upon
men, who, being not of it, reprove its deeds by their exemplary conduct.
These, to beginners more especially, are sore lets and hinderances in the way
of duty; and after the example of David, we may beseech God to "remove"
them from us, when we suffer them in his cause, and know ourselves to be
innocent of the crimes laid to our charge. In the mean time, to comfort
ourselves under them, let us remember, that He, who alone, in the strict
and unlimited sense of the words, could say, I have kept thy testimonies,
sustained the utmost degree of reproach and contempt for our sakes, and
was patient and resigned under it all, until God removed it from him by a
glorious resurrection. There remaineth likewise a resurrection for the mys-
tical body of Christ: and then, "Wisdom will be justified of all her chil-
dren."
"23. Princes also did sit and speak against me: but thy servant did
meditate in thy statutes."
Princes and rulers have often " sate" in council upon the servants of
God, and spoken, in judgment, false things "against them," as they did
against their blessed Master in the days of his flesh. David hath taught us
how to act in such circumstances. We are not to renounce the creed, or the
commandments, should it so happen that "the rulers and the Pharisees"
neither believe the former, nor observe the latter; but rather, we should
meditate more than ever, in the Scriptures : that we may draw from thence
comfort in the troubles, and direction in the difficulties, which persecution
bringeth upon us: always bearing in mind, when princes command any
thing contrary to the word of God, that our service is due to a higher mas-
ter ; " THY SERVANT did meditate in thy statutes."
" 24. Thy testimonies also are my delight, and my counsellors."
Pleasure and wisdom, as the world hath ordered matters, are almost in-
compatible ; insomuch that Solomon, relating the experience he had had of
voluptuousness, mentions it as a thing out of the ordinary course, that, " his
wisdom" all the time "remained with him," Eccles. ii. 9. But they who
meditate in the word of God, find a pleasure, which hath wisdom for its
inseparable companion. Their sorrow is dispelled, and their doubts are
resolved. For how can he be sorrowful, who sits by the fountain of joy?
How can he be long in doubt, who hath the prophets and apostles for his
counsellors ?
DALETH. PART IV.
" 25. My soul cleaveth unto the dust : quicken thou me according to thy
word."
The Psalmist, in a state of affliction and humiliation, still seeketh relief
by prayer, from the Scriptures. His circumstances vary, but his affection
to the word of God continueth the same. Every one whose affections are
set on things below, hath reason to exclaim with David, " My soul
cleaveth to the dust." From this kind of death we are "quickened," or
made alive, by the Gospel, through that same Spirit which raised Christ
from the dead, and which shall raise us also at the last day. Then soul
and body, perfected together, shall take their final farewell of earth, and
ascend to heaven, where the soul shall feel no passion but the love of God,
and the body shall have no employment but to express it.
"26. I have declared my ways, and thou heardest me: teach me thy
statutes."
We should freely and ingenuously declare to God in prayer our sins, our
temptations, our sorrows, and our undertakings ; it argues love, confidence,
and sincerity, so to do; it is a means of acquainting us with our own state,
of which generally we are ignonant ; and it will not fail to procure us those
DAT XXIV. E. P. ON THE PSALMS. 345
aids from above, of which we stand in need. God will hear us, he will
pardon our offences, strengthen us in our trials, dispel our grief, and pros-
per the work of our hands upon us. These mercies, when received, should
incline us to walk worthy of them, and for that purpose, to beg the farther
instruction and direction of the Divine Spirit. " I have declared my ways,
and thou heardest me — teach me thy statutes."
" 27. Make me to understand the way of thy precepts ; so shall I talk,
or, meditate, of thy wondrous works, or, thy mysteries."
The heart of the troubled Psalmist is intent upon duty, and the deliver-
ance which he chiefly requesteth is that from ignorance and error. True
knowledge cometh from God, and it cannot be too often desired of him. It
is pleasant as the light, extensive as the heavens, and more profitable than
the treasures of eastern kings. He who is led to understand the celestial
mysteries of the Scriptures, will never want subjects for meditation, and
should never permit those subjects either to slip out of his mind or, to lie
unimproved in it.
" 28. My soul melteth for heaviness ; strengthen thou me according unto
thy word."
Let us not marvel, if sin bring us to the knowledge of sorrow, since he
who knew no sin, was yet on our account so intimately acquainted with
gTief. In the garden, his soul melted for heaviness, "and there appeared
an angel from heaven strengthening him," Luke xxii. 43. Our transgres-
sions deserve an eternity of sorrow ; let us not, therefore, repine at any part
of it that may fall to our share in time. No, blessed Jesus, let us suffer
with thee, as both a means and a pledge of our future glorification with
thee. Only "strengthen us, according to" the promises in "thy word."
In this life, all we ask is faith and patience, faith, to assure us that thou
orderest all things for the best : and patience to preserve that faith. These
were the provisions with which thy best beloved servants of old travelled
through this mortal life. Enable us, upon whom the ends of the world are
come, to do the same ; that so, when the days of our earthly pilgrimage
shall be happily accomplished, we may sit down with Abraham, and Isaac,
and Jacob, in thy heavenly kingdom.
"29. Remove from me the way of lying: and grant me thy law gra-
ciously. 30. I have chosen the way of truth : thy judgments have I laid
before nie.^^ *
It is plain that "the way of truth," in the latter of these two verses, is
opposed to the "way of lying," or of falsehood, in the former. The one
comprehends everything in doctrine and practice that is right, and therefore
true ; the other denotes everything which is wrong, and therefore " false."
Of these two ways man hath his choice. God points out to him the
former by his word, and offers to conduct him in it by his Spirit. Satan
shows him the latter, and endeavours to seduce him into it by his tempta-
tions. The Psalmist declareth himself to have chosen God's way, and to
have "laid" the Scriptures " before him," as the chart by which he was to
direct his course. He therefore prays, that the other way be far " removed"
from him; and that God would vouchsafe him such a thorough ac-
quaintance with the " way" of truth, as might prevent him from ever wan-
dering into the path of error. How much depends upon the road we choose !
How difficult is it, in a divided and distracted world, to choose aright!
Yet this choice, so important, so difficult, frequently remains to be made by
us, when we have neither judgment to choose, nor strength to travel !
" 3L I have stuck unto thy testimonies : O Lord, put me not_ to shame."
Having once chosen our road, it remains that we persevere in it; since
better had it been for us never to have known the way of truth, than to for-
sake it when known ; and we have the same reasons to go on, w'hich induced
us to begin; nay, though the love of the world may require novelty and
variety to support it, yet, in the blessed union of the soul with its Redeemer,
true affection will increase with time and acquaintance. The Psalmist doth
346 A COMMENTARY Psalm CXIX.
not only say, "I have followed," but "I stuck unto thy testimonies ;" I
have adhered so closely and firmly to them, that temptation has in vain
essayed to allure, and persecution as vainly attempted to force me from
them. And therefore he beseecheth God so to continue his grace and
favour, that he may never, by falling from his steadfastness, disgrace his
Master, his cause, his brethren, himself, nor be put to shame at the last
day. " O Lord, put me not to shame !"
" 32. I will run the way of thy commandments, when thou shalt enlarge
my heart."
The true Christian is always proceeding in the way of godliness, though
not always with equal pace. In grief, whether for temporal or spiritual
losses, the heart is contracted, and the spirits are all summoned home to
comfort and support it, so that the faculties are left feeble and sluggish ;
and then the progress can be but slow. This was the Psalmist's case. But
even then he promises that, when God, by sending him joy and gladness,
should enlarge " his heart," dilate his spirits, and put life and strength
into his actions, he would quicken his pace in proportion, and, with
renewed vigour and alacrity, " run the way" of the divine " command-
ments," until it should have brought him to rest and felicity in the bosom
of God.
TWENTY-FIFTH DAY.— MORNING PRAYER.
HE. PART V.
"33. Teach me, O Lord, the way of thy statutes; and I shall keep it
unto the end."
Instruction from above is necessary for the children of God, while they
continue in this world. The more we know, the more we shall desire to
know; we shall beg a daily supply of grace, as well as of bread; and a
taste of "the cluster of Eshcol" will make us long after the vintage of
Canaan, Numb. xiii. 23. Religion is the art of holy living, and then only
known when it is practised ; as he is not a master of music, who can read
the notes which compose it, but he who has learned how to take a lesson
readily from the book, and play it on his instrument; after which, the plea-
sure it affords will be sufficient motive for continuing so to do. "Teach
me, O Lord, the way of thy statutes; and I shall keep it unto the end."
" 31. Give me understanding, and I shall keep thy law ; yea, 1 shall
observe it, with my whole heart."
Much "understanding" is needful in order to the observation of the law,
that we may know what is commanded, and what is forbidden, and how
far; that we may avoid the snares laid for us in the way of duty; that we
may respect things according to their due rank and worth ; that we may do
good works in their proper time, place, and manner; above all, that the
affections may be directed by the judgment, and not the judgment by the
affections. The law cannot be observed, unless it be understood ; and it
is understood in vain, unless it be observed ; or rather, if it be indeed un-
derstood, if there be upon the mind, at all times, a full conviction of divine
truths, and their excellency, not only in themselves, but compared with the
offers of the world, the flesh, and the devil, then it will certainly operate
in hearty obedience. " Give me understanding, and I shall keep thy law;
yea, I shall observe it with my whole heart."
" 35. Make me to go, or, conduct me, in the path of thy commandments ;
for therein do I delight."
He who teacheth us the way to heaven, must also conduct us in it, and
the same grace must give light and strength. The Scripture is our rule,
the Spirit is our guide; and from beginning to end, it is God who inclines,
prepares, and enables us "to go in the" clean and pleasant "path of his
commandments ;" a path which leads us from the noise and pollution of the
DAT XXV. M. P. ON THE PSALMS. 347
world, through a paradise of promises and comforts, grateful as the fra-
grance of early spring, or the incense ascending from the holy altar. Hap-
py the soul, that can say to God, therein do I delight;" which is at the
same time a reason for her to ask, and for him to grant, a continuance and
perseverance therein.
" 3G. Incline my heart unto thy testimonies, and not to covetousness."
The wit of man may conceive, and his tongue may utter, great things of
God and holiness, while his heart is averse from both; therefore David
saith, not only, " Give me understanding," but, " incline my heart." Our
true characters are formed by the desires of our hearts, which not finding
satisfaction in themselves, must seek it in something without them. The
world offers itself first; and custom, as well as nature, inclineth us to the
love of that, and of money, which commandeth all things in it. Such love
is contrary to the love of God, being one of the thorns which choke the
seed, and render it unfruitful. Therefore, the Psalmist requesteth, that his
heart may be " inclined to the Divine testimonies, and not to covetousness."
And as God only can change the disposition of the heart, to God he pre-
ferreth his petition. It is to be observed, that by the words, " Incline not
my heart to covetousness," is meant, " suffer not my heart to be inclined,"
or, "give it not over to covetousness."
" 37. Turn away mine eyes from beholding vanity ; and quicken thou
me in thy way."
"Turn away mine eyes from beholding vanity;" and what is there else
on earth to behold 1 What is there which when possessed, doth not disap-
point the expectation conceived of it, the possessors themselves being
judges] Solomon took an inventory of the world, and all the best things
in it; he cast up the account, and the sum total was, vanity. The "eye"
is the grand inlet of temptation, and "beholding," we come to desire and
long after the objects of sense; from which time our affection toward the
objects of faith waxeth cold. " Turn away our eyes" therefore, O Lord,
" from beholding vanity, and quicken us in thy way;" mortify the flesh,
and the spirit shall live.
" 38. Stablish thy word unto thy servant, who is devoted to thy fear."
The "word" here intended is the word of promise, which the believer
entreateth God to " stablish," confirm, or accomplish, to him by his sanc-
tification, that so he may walk in the way of truth and life. He pleadeth
his title to the promise, as a servant of God, and one who feared to offend
him.
" 39. Turn away my reproach which I fear : for thy judgments are good."
The " reproach" which we have all most reason to dread, and to pray
that God would keep far from us here and hereafter, is that of having for-
saken and apostatized from those statutes and "judgments" revealed in the
Scriptures, which we own to be so " good," so pleasant, and so profitable.
" 40. Behold, I have longed after thy precepts : quicken me in thy righ-
teousness."
The Psalmist appealeth to God, the searcher of hearts, for the truth of
the protestation he was about to make, that the desire of his soul was to-
ward the Divine word ; not only toward the promises, to believe and em-
brace them, but also toward the " precepts," to observe and to do them.
He therefore prayeth, with confidence, that God would finish the work he
had begun, and enable him to carry his wishes into execution, by continu-
ally " quickening" and enlivening him more and more through grace, to
finish his course in "righteousness," and to obtain that crown which is to
be the reward of it.
VAU. PART VI.
"41. Let thy mercies come also unto me, Lord, even thy salvation,
according to thy word."
Persecution and affliction, of which they never fail, in some way, or other,
848 A COMMENTARY Psalm CXIX.
to have their share, who live godly in Christ Jesus, should teach us, like
David, to fly for refuge to that " mercy," from whence proceedeth all " sal-
vation," temporal and eternal ; and to pray without ceasing, for the accom-
plishment of that " word," which promiseth to the people of God deliver-
ance out of all their troubles.
" 42. So shall I have wherewith to answer him that reproacheth me : for
I trust in thy word."
A believer trusting in the promises of God, when the whole world hath
forsaken him, and v.o sign or probability appears of their being fulfilled, is
always, among the wicked, an object of scorn and "reproach." Such was
David, when Shimei cursed him. Such was our blessed Master, when men
said, " He trusted in God that he would deliver him, let him deliver him
now, if he will have him." And his disciples are not to expect better usage.
" Therefore," saith one of them, " we both labout^and suffer reproach, be-
cause we trust in the living God," 1 Tim, iv. 10. To silence these re-
proaches, we beseech God to manifest his mercy in our salvation. The
resurrection of Jesus was an "answer" to his blasphemers; and the mouth
of all wickedness will be stopped at the last day.
" 43. And take not the word of truth utterly out of my month : for I have
hoped in thy judgments."
In the mean time, while affliction presseth hard upon us, while our deli-
verance is deferred, and the enemy is suffered to reproach and blaspheme,
our prayer must be, that God would give us courage and utterance, still to
confess him before men, and boldly to speak his " word of truth," for the
edification of some, and the confutation of others ; as knowing, that our
faith is not vain, nor shall we be disappointed of our " hope," since both
are built upon the "judgments," or revealed decrees of Him, who can
neither err nor deceive.
" 44. So shall I keep thy law continually, for ever and ever."
By means of strength and power from above, we shall be enabled to
serve God, in adversity as well as in prosperity; and amidst all difficulties
and dangers, into which the path of duty may lead us. Charity will perse-
vere in it, till, arriving at the gate of heaven, and there taking leave of her
companions and fellow-travellers. Faith and Hope, she shall enter those
blissful regions, to perform to eternity that perfect will of God, which the
infirmities of fallen nature prevented her from having so fully performed
here below.
" 45. And I will walk at liberty: for I seek thy precepts."
No external pressure can take away that spiritual " liberty" which the
faithful Christian experienceth when he hath made an open confession of
the truth, and determined at all events to do his duty. Then he is no longer
straitened by fear, but set at large by love. "The truth maketh him free,
and he walketh in the liberty of the children of God ;" a liberty which they
only obtain " who seek his precepts," and, by the performance of theni,
are rescued from the bondage both of tyrannical desires and slavish fears.
"46. I will speak of thy testimonies also before kings, and will not be
ashamed."
A prophet may be called " before kings," either in the course of his of-
fice to instruct them, or else, in a judiciary way, to give an account of his
faith. In either case, if he " walketh at liberty," he will " speak of God's
testimonies," with due reverence to the person and authority of his prince,
but as one who is neither afraid nor " ashamed" to declare the whole coun-
sel of heaven to any being upon earth.
"47. And I will delight myself in thy commandments, which I have
loved. 48. IMy hands also will I lift up unto thy commandments, which
I have loved : and I will meditate in thy statutes."
He who would preach boldly to others, must himself "delight" in the
practice of what he preacheth. If there be in us a new nature, it will
" love the commandments of God," as being congenial to it; on that which
Day XXV. M. P, ON THE PSALMS. 349
we love we shall be conlinually be meditating; and our meditation will
end in action; we shall "lift up the hands which hang down," Heb. xii.
12. that they may work the works of God, while it is day; because the
night Cometh, when no man can work," John ix. 4.
ZAIN. PART VII.
"49. Remember the word unto thy servant, upon which thou hast caused
me to hope."
God promiseth salvation, before he giveth it, to excite our desire of it,
to exercise our faith, to prove our sincerity, to perfect our patience. For
these purposes, he seemeth to have sometimes forgotten his word, and to
have deserted those whom he had engaged to succour and relieve; in which
case he would have us, as it were, to remind him of his promise, and solicit
his performance of it. The Psalmist here instructeth us to prefer our peti-
tion upon these grounds ; first, that God cannot prove false to his own
word ; " Remember the word unto thy servant ;" secondly, that he will
never disappoint an expectation which himself hath raised ; " upon which
thou hast caused me to hope."
" 50. This is my comfort in my affliction : for thy word hath quickened
me."
While performance is delayed, we "rejoice in hope," Roin. xii. 13.;
and the promise is our "comfort in affliction ;" a comfort, divine, strong,
lasting ; a comfort that will not, like others, fail us when we most want it,
in the day of sickness, and at the hour of death ; but will always keep pace
with our necessities, increasing in proportion as the pleasures of the world
and the flesh decrease in us, and then becoming complete, when they are
no more. So powerful is the word of God to revive us, when dead, either
in sins or in sorrow ; " thy word hath quickened me."
"51. The proud hath had me greatly in derision; yet have I not declined
from thy law."
A true servant of God helieveth the promises, and practiseth the precepts
of his blessed Master. The haughty infidel will scoff at him for one part
of his conduct; the insolent worldling will ridicule him for the other. But
neither will induce him to disbelieve, or disobey. Let us be certain that
we have the Divine "law" for our warrant in what we believe, and in what
we do ; and then, let not the "derision of the proud" prevail upon us to
" decline from it."
" 5-2. I remembered thy judgments of old, Lord ; and have comforted
myself."
The great remedy against that temptation which ariseth from the re-
proaches of our scornful and insulting adversaries, is here prescribed, namely,
a "remembrance of God's judgments of old," whether we understand the
•judgments of his mouth, or those of his hand; his righteous decrees for the
punishment of bad, and reward of good men, or the many and wonderful in-
stances of his executing those decrees, from the beginning of the world,
recorded in the sacred history. These are sources of real and endless com-
fort upon such occasions ; because nothing can happen to us, which hath not
happened to God's people of old ; no case, of which there is not a prece-
dent in Scripture, where we may read the process of similar trials, their
issue, and the final sentence of the Judge, who is still the same, and whose
rule of procedure and determination is invariable.
" 53. Horror hath taken hold upon me, because of the wicked that for
sake thy law."
The consequence of a due meditation on God's judgments, will be a com-
passion for the "wicked," on whom those judgments, in the end, fall ; so
that instead of feeling for ourselves, on account of the injuries they do u>.
we shall feel for them, who are thereby drawing down vengeance and de-
30
350 A COMMENTARY Psalm CXIX.
struction on their own heads. " Daughters of Jerusalem," said the blessed
Jesus, when led to be crucified, " weep not for me, but weep for yourselves,
and for your children," Luke xxiii. 28.
" 54. Thy statutes have been my songs in the house of my pilgrimage."
The soul, which descended from above, and longs to return tliitheragain,
is a stranger and a sojourner upon earth. The body is " the house of her
pilgrimage," in which she is confined, during her state of exile. And, how
harsh soever the usage may be which she receiveth from the world, she
ever findeth joy and comfort, as once did the fugitive and wandering son of
Jesse, in making God's statutes the subjects of her psalms, and hymns, and
spiritual songs, until death shall restore her to liberty. Then, ascending
to heaven from whence she came, and like the early lark, singing as she
ascends, she will seek her native abode; there to celebrate her redemption
from the earth, and to chant forth the praises of Him who hath redeemed
her, in a new song, before the throne.
" 55. I have remembered thy name, Lord, in the night, and have kept
thy law."
By the name of God, his nature, so much at least of it as we are concerned
to know, and are capable of receiving, is revealed to us. Such a love had
the Psalmist for it on that account, that as in the day God's statutes were
his songs, so in the night God's name was the subject of his meditation.
With his tongue he praised him in the day, with his heart he desired him
in the night-watches. At night, the dissipation, noise and hurry of busi-
ness, cease ; external silence produceth internal calmness and composure,
inviting us to celestial contemplation ; the world is dead to us, and we are
dead to the world; the soul is then most alive, and seemeth to experience
a foretaste of that time, when the body and its concerns shall no more molest
and impede her. The good effects of hours thus secretly passed in holy
exercises, will appear openly in our lives and conversations: "I have re-
membered thy name, Lord, in the night, and," as the fruit of it, " have
kept thy law."
*'56. This I had, because I kept thy precepts."
As one sin is often the consequence and the punishment of another, so
one act of obedience is the issue and the reward of another ; and, to him
who hath well used the grace already received, shall more be given.
"This I had ;" this ability to perform my duty, and to delight in the per-
formance of it day and night, was vouchsafed unto me, " because I kept thy
precepts," because I was not heretofore disobedient, but employed the
strength with which thou, O Lord, hast endued me, not in doing mine own
will, but thine.
CHETH. PART VIIL
" 57. Thou art my portion, O Lord : I have said that I would keep thy .
words."
Happy the man who can sincerely say, " Thou art my portion, Lord ;"
I have considered, and made my choice ; from henceforth, I renounce all
tilings for the love of thee ; thou art suflicicnt for me ; thee only I desire to
enjoy, and therefore, thee only I desire to please; "I have said that I
would keep thy words."
" 58. I entreated thy favour with my whole heart : be merciful unto me,
according to thy word."
He who hath chosen God for his portion, will earnestly seek his favour,
and the light of his countenance ; he who hath promised and vowed to
" keep the words" of God, hath need to seek that favour and that light,
that he may have grace and power to fulfil his engagements. INIercy is the
sole fountain of every good gift for which we ask, and God's promise the
only ground upon which we ask it ; " Be merciful unto me, according to thy
word."
DatXXV. M. p. ON THE PSALMS. 351
" 59. I thought on my ways, and turned my feet unto thy testimonies."
The Psalmist did not content himself with barely praying for strength
and grace, but his faith, relying on the word of promise, put itself in mo-
tion. He considered his " ways," his course of thinking, speaking, and
acting; how far he had proceeded in it, and whither it led him; and this
consideration produced a conversion of the whole man, of the heart and its
affections, from the creature to the Creator, as he hath revealed himself in
the Scriptures of truth ; "1 turned my feet unto thy testimonies."
"(50. I made haste, and delayed not to keep thy commandments."
A true penitent suflereth no time to be lost between his good resolu-
tions and the performance of them. " Draw me," saith the church, " and
we will RUN after thee," Cant. i. 4. Andrew, Peter, and others, stayed not
for a second call from Christ, but followed him immediately upon the first.
By deferring our return to duty, we lose many comfortable fruits, wiiich it
would have produced both in ourselves and others, while the difBculties of
ever returning, and the danger of never returning, are daily and hourly in-
creasing.
"61. The bands, or^ troops of the ungodly have robbed me : hut I have
not forgotten thy law."
To be robbed, or plundered of his possessions in this world, was by no
means a case peculiar to David. The primitive Christians were continu-
ally so treated ; and our Lord gives all his disciples warning to stand pre-
pared for such events, ready in disposition, in heart and mind, to quit
all, as they who first followed him literally did. The Apostle tells us of
some, who not only bore patiently, but even " took joyfully, the spoiling of
their goods :" the reason he assigns for so extraordinary a behaviour, de-
serves to be noted and remembered ; " knowing that they had in heaven a
better and an enduring substance," Heb. x. 34. They who part with earth
to gain heaven, and exchange the world for its Maker, certainly lose no-
thing by the bargain. Nay, there will come an hour, when, for that fore-
taste of glory which a good conscience affordeth to its happy possessor, the
dearest lover of mammon would joyfully give up all the gold of Peru, and
all the diamonds of Indostan.
"62. At midnight I will rise to give thanks unto thee, because of thy
righteous judgments."
So far were temporal losses from causing the Psalmist to forsake God,
that he sought him the more earnestly and fervently on that account, rising
at "midnight to give thanks" for all his "righteous judgments" and dis-
pensations towards his servants. Thus Paul and Silas, not only empove-
rished, but imprisoned for the testimony of Jesus, yet in that situation, with
their feet fast in the stocks, "sang praises at midnight," thereby turning
their night into day, and their prison into a paradise; when, lo, their halle-
lujahs ascended to heaven, and God arose to judgment ; the earth trembled,
the doors were opened, their chains fell off", the gaoler and his family were
converted, and the apostles set at liberty. And although there be no obliga-
tion upon men to " rise at midnight," in order to give thanks, yet if they
who awake, at that, or any other time, would accustom their hearts, at least,
to so divine an exercise, they would find it always productive of the most
comfortable effects.
"63. I am a companion of all them that fear thee, and of them that keep
thy precepts."
As no sufferings should make us neglect our intercourse with God, so
neither should they tempt us to forsake the communion of saints, or fellow-
ship of them who " fear God, and work righteousness." These are knit
together in love, as members of the same mystical body, insomuch that "if
one member suffer, or be honoured, all the members should suffer, or be
honoured with it ;" these we should own at all times, in prosperity, and in
adversity ; with these should our acquaintance and conversation be, for the
mutucil improvement and consolation of them and of ourselves. Of such
352 A COMMENTARY Psalm CXIX.
was David a "companion," and such the Redeemer himself "is not
ashamed to call brethren," Heb. ii. 11.
"G4. The earth, O Lord, is full of thy mercy: teach me thy statutes."
Heaven and earth, and all that are therein, declare, from day to day, the
"mercy" of their Creator and Preserver, which is "over all his works."
And his goodness, thus displayed through the outward and visible world,
forbids us to doubt of his loving-kindness towards those immortal spirits,
which in tenements of mortal clay, make, for awhile, their abode here
below ; during which short period, they beseech him earnestly to grant
them such a portion of that saving knowledge, which is his gift, as may
secure to them, when they shall depart hence, a place in a happier country,
and a more enduring city. "Teach me thy statutes !"
TETH. PART IX.
" 65. Thou hast dealt well v.ath thy servant, Lord, according to thy
word."
As the sense of our wants should prepare the mind for prayer, so grati-
tude for blessings received should tune the heart to praise. In preferring our
petitions, self-love may sometimes have a share ; but thankfulness is the
offspring of an ingenuous spirit, and the love of God. Let a man carefully
recount the Divine mercies shown to him from his birth, considering withal
how unworthy he hath been of the least of those mercies, as also how far
preferable his state is to that of many others ; and he will find reason " in
all things to give thanks," to acknowledge, with David, the goodness and
truth of Jehovah, and to say, "Thou hast dealt well with thy servant, O
Lord, according to thy word."
" 6G. Teach me good judgment and knowledge : for I have believed thy
commandments."
From thanksgiving, the Psalmist returneth again to prayer, as, while we
continue in this world, we must all do. The gift, for which he nowprayeth,
is that of " a good judgment with knowledge ;" as the former must enable
us to make a proper use of the latter. The word, Oj'tS, which is here
translated "judgment," signifies bodily taste, and that faculty in the mind
which answers to it, the faculty of discerning, distinguishing, and judging
rightly of things moral and spiritual, as the palate doth of meats, their dif-
ferent flavours, and qualities. Without this taste, or discretion, we must
mistake falsehood for truth in our studies, and wrong for right in our prac-
tice ; superstition and enthusiasm may pass with us for religion, or else
Licentiousness may intrude itself upon us, under the name and notion of
liberty; in a word, our learning and knowledge prove useless, if not preju-
dicial to us. A sound mind, therefore, should, above all things, be desired
of God in our prayers ; and those prayers will be heard, when we can sin-
cerely profess a readiness to be directed by God's laws, through faith in
their author, his promises and threatenings; on which ground David urgeth
his request; "for I have believed thy commandments."
" 67. Before I was afflicted I went astray : but now I have kept thy
word."
We collect from this verse, that prosperity is too often the parent of sin ;
that adversity is, first, its punishment, then its remed)s and that every con-
siderate man, who hath been afflicted, will thankfully acknowledge as much.
" When afflictions fail to have their due effect, the case is desperate. They
are the last remedy which indulgent Providence uses ; and if they fail, we
must languish and die in misery and contempt. Vain men ! How seldom
do we know what to wish, or pray for! When we pray against misfor-
tunes, and when we fear them most, we want them most. The shortest and
the best prayer which we can address to Him who knows our wants, and
our ignorance in asking, is this — ^Thy will be done." Lord Bolingbrokt's
Reflections on Exile, p. 276.
Day XXV. E. P. ON THE PSALMS. 353
" 68. Thou art good, and doest good : teach me thy statutes."
In other words, as bishop Patrick iiath well connected and paraphrased
it, "Thou art in thine own nature kind and good; and nothing else can pro-
ceed frona thee, who designest our good, even when thou afflictest us ; take
what methods thou pleasest with me, only teach me effectually to do as
thou wouldest have me."
" (59. The proud have forged a lie against me : hut I will keep thy pre-
cepts with my whole heart."
Every disciple of Christ, who, like his Master, goeth contrary to the
ways of the world, and condemneth them, must expect to be, like that Mas-
ter, slandered and calumniated by the world. To such slanders and calum-
nies, a good life is the best answer. When a friend once told Plato what
scandalous stories his enemies had propagated concerning him, " I will live
so," replied that great philosopher, "that nobody shall believe them."
" 70. Their heart is as fat as- grease ; but I delight in thy law."
" The fatness of the heart" implieth, in this place, two things in those of
whom it is affirmed ; luxury, and its consequence, insensibility to those spiri-
tual and divine truths, which are not only the study, but the " delight" of
temperate and holy persons, who gladly fly from large companies, full
tables, costly meats, and rich wines, to enjoy in private the more exalted
pleasures of abstinence, meditation, and prayer.
"71. It is good for me that I have been afflicted ; that I might learn thy
statutes."
God's statutes are best learned in the school of affliction, because by afflic-
tion the great impediments to our learning them are removed ; pride is sub-
dued, and concupiscence is extinguished. " He that hath suffered in the
flesh," saith an apostle, " hath ceased from sin ;" 1 Pet. iv. 1. and in an im-
munity from sin consisteth one of the greatest felicities of heaven, which
thus descends into the afflicted soul, so as to render even the state of sick-
ness itself, in some sort, desirable. Strange as this proposition may ap.?
pear, the reader will find its truth demonstrated by the inimitable bishop
Jeremy Taylor in that truly golden tract, "The Rule and Exercises of
Holy Dying," chap. iii. sect. 6. on " the Advantages of Sickness."
" 72. The law of thy mouth is better unto me than thousands of gold and
silver."
Affliction taketh from us the inclination to offend, and it giveth us, in re-
turn, a knowledge of that law which "is better," and which, when we are
thoroughly acquainted with it, we shall esteem to be better "than thousands
of gold and silver ;" better in its nature, for it is from heaven, they are from
the earth ; better in its use, for it bringeth salvation to our souls, whereas
they can only procure sustenance for the body; better in point of duration,
for the benefits of one are certain and eternal, the advantages of the other
temporal and uncertain. Blessed are they who seek in the Scriptures the
true riches ; who traffic for the spiritual gains of celestial wisdom ; for surely
" the merchandise of it is better than the merchandise of silver, and the
gain thereof than fine gold," Prov. iii. 14.
TWENTY-FIFTH DAY— EVENING PRAYER.
JOB. PART X.
" 73. Thy hands have made me and fashioned me : give me understands
ing, that I may learn thy commandments."
The formation of man was the last and the noblest work of God, and it is
a standing miracle of divine wisdom and power. The consideration, that
God made us, is here urged as an argument why he should not forsake and
reject us, since every artist hath a value for his own work, proportioned
to its excellence. It is, at the same time, acknowledgment of the service
30*
354 A COMMENTARY Psaim CXIX.
■we owe him, founded on the relation which a creature beareth to his Crea-
tor. And the petition implieth in it a confession of our present inability to
know his will without his revelation, and to do it without his grace.
" 74. They that fear thee will be glad when they see me ; because I have
hoped in thy word."
They who " fear God" are naturally " glad" when " they see" and con-
verse with one like themselves ; but more especially so, when it is one
whose faith and patience have carried him through troubles, and rendered
him victorious over temptations; one who hath "hoped in God's word,"
and hath not been disappointed. Every such instance affordeth fresh en-
couragement to 'all those who, in the course of their warfare, are to undergo
like troubles, and to encounter like temptations. In all our trials, let us
therefore remember, that our brethren, as well as ourselves, are deeply in-
terested in the event, which may either strengthen or weaken the hands of
multitudes.
" 75. I know, Lord, that thy judgments are right, and that thou in
faithfulness hast afflicted me."
This humble, pious, and dutiful confession will be made by every true
child of God, when under the correction of his heavenly Father. From
whatever quarter afflictions come upon us, they are "the judgments of
God," without whose providence nothing befallcth us. His judgments are
alwa5'^s " right, or just," duly proportioned to the disease and strength of
the patient; in sending them, God is "faithful" and true to his word,
wherein he hath never promised the crown without the cross, but hath on the
contrary assured us, that one will be necessary in order to our obtaining the
other ; and that they who are beloved by him shall not sin with impunity,
nor go astray without a call to return. AH this we ought to " know," or to
be assured of beyond doubt, as we may be from the many declarations in
Scripture, from our own experience, and from that of others.
" 76. Let, I pray thee, thy merciful kindness be for my comfort, accord-
ing to thy word unto thy servant."
In the former verse the criminal, finding that the hand of God was upon
him, had owned the justice and the faithfulness of his judge in the punish-
ment inflicted. Judgment having thus had her perfect work, the offender,
now humbled and penitent, maketh application to the throne of grace, and
sueth for that mercy, which God, by his " word" hath promised to his
servants, who are chastened, not for their destruction, but for their salva-
tion. When God's "judgments" have brought us to an acknowledgment
of our sins, his " merciful kindness" will speedily be our " comfort."
" 77. Let thy tender mercies come unto me, that I may live : for thy law
is my delight."
The mercies of God are " tender mercies," they are the mercies of a
father to his children, nay, tender as the compassion of a mother over the
son of her womb. They " come imto" us when we are not able to go to
them. By them alone we "live" the life of faith, of love, of joy and glad-
ness. And to such as " delight" in his law, God will grant these mercies,
and this life ; he will give them pardon, and by so doing, he will give them
life from the dead.
" 78. Let the proud be ashamed ; for they dealt perversely with me with-
out a cause; hut I will meditate in thy precepts."
This complaint of the Psalmist hath been made by the faithful in all
ages, that the men of the world " dealt perversely with them without a
cause," or oppressed them falsely, first spreading slanders and calumnies
concerning them, and then persecuting them for those supposed crimes.
Such usage should have no other effect upon us, than it had upon David.
He prayed that "shame" and disappointment might teach humility to the
" proud" and applied himself still more and more to meditate in the "pre-
cepts" of his God.
" 79. Let thoSe that fear thee turn unto me, and those that have known
thy testimonies."
Day XXV. E. P. ON THE PSALMS. 355
David beseecheth God, if any good men have been alienated from him,
either through fear, prejudice, or offence, that they might return to him
join, and acknowledge him. To thee, O thou Son of David, and Kintr of the
spiritual Israel, let those among thy people, who, through any temptation,
have fallen from their allegiance, return and he subject.
"80. Let my heart be sound in thy statutes: that I be not ashamed."
This is a prayer necessary for all men to use at all times, but more parti-
cularly in seasons of persecution and temptation. By " soundness of heart,"
is meant solidity and steadfastness in grace and virtue, as opposed to the
mere form of godliness, or fair show of the hypocrite, which conceal the
rottenness and corruption lurking within ; and also to the sudden and
vanishing goodness of the temporary convert, which quickly disappears
like the morning dew, and withers like the seed sown on a rock. When
internal holiness accompanies and actuates that which is external, when
the word is thoroughly rooted, and faith hath acquired the sovereignty over
our desires, then our "hearts" are " found in God's statutes," and there is
hope, that, in the day of trial, we shall not give our brethren cause to be
ashamed of us, nor be ourselves " ashamed" before God.
CAPH. PART XL
"8L My soul fainteth for thy salvation: but I hope in thy word, or, I
have expected thy word."
Thus have the true servants of God, in every age, expressed their ardent
desire of his salvation. Thus did the patriarchs, the prophets, the kings,
and the faithful people, formerly wish to behold the advent of their
Saviour in the flesh ; until Simeon, taking him in his arms, spoke
what they would all have spoken had they been present, " Lord, now
lettest thou thy servant depart in peace, according to thy word ; for mine eyes
have seen thy salvation." But the Bridegroom was soon taken away, and
the heavens have received him, until the restitution of all things; for which
the church upon earth at this day waiteth and prayeth ; that she may be
delivered from all her troubles, and inseparably united to him in whom
she delighteth. Every individual, when oppressed by sin and sorrow, may
make his supplication in the same words, for that salvation which is by
grace, through faith.
" 82. Mine eyes fail for thy word, saying, When wilt thou comfort me 1"
While the promised salvation is delayed, the afflicted soul thinketh every
day a year, and looketh toward heaven for the accomplishment of God's
word, saying to " her Friend and her Beloved, When wilt thou comfort me 1
Come, Lord Jesu, come quickly!"*
" 83. For I am become like a bottle in the smoke : yet do I not forget
tliy statutes."
" Bottles," among the Jews, were made of skins. One of these, if
exposed to heat and " smoke," would become shrivelled and useless. Such
a change will labour and sorrow cause in the huro.an frame ; and the
Psalmist here complaineth that his beauty and strength were gone; the
natural moisture was dried up ; in consequence of which the skin shrivelled,
and both colour and vigour departed from him. Disease and old age will
produce the same sad effects in us all ; but the body's weakness is the
soul's strength; as the outward man decayeth, the inward man is renewed,
" 1 do not forget thy statutes."
• " Defecerunt oculimei;" Ambrosius : " Nonne qnando aliquem (lesidoramns et speramu?
adfore, eo derigimus oculos unde speramus esse ventiiriim? Sic tenera; uxor ittatis, de spcciiUi
litorali. iiulefessa expectatione conjugis priEstolatur adveiitiim : at qiiamcunque naviin viderit,
iUic putat coiijiigem navigare, metiiatque ne videndi gratia dilecti, alius antovertat, nee ipsa
possit prima dioere, video to, mi marite." Vide reliqiia apiid Ambrosiiim, ejusdem plane spiri-
tU3, nectamen potui temperare, qiiin h<-cc excriberem. Sic afTectus est quisquiscum Paulo disi-
solvi cupit, et esse cum Christo. Sic denique qui semel gustato bono Dei verbo, ut idem Paulefi
ait, sibi postea relictus, deficit taedio sui, ac reddi sibi postulat pnegUBtatcm suavissiini amoris
dulcedinem. Bossuet.
356 A COMMENTARY Psalm CXIX.
" 84. How many are the days of thy servants 1 When -wilt thou execute
judgment on them that persecute mel"
The well-beloved John heard a question, of the same import with this,
asked by the spirits of the martyrs, that had left their bodies, and were
waiting in the separate state, for the day of retribution. The answer which
was made to them, may likewise satisfy our impatience, when suffering
affliction and persecution : " I saw under the altar the souls of them that
were slain for the word of God, and for the testimony which they held.
And they cried with a loud voice, saying, How long, O Lord, holy and
true, dost thou not judge and avenge our blood on them that dwell on
the earth? And white robes were given unto every one of them, and it was
said unto them, that they should rest yet for a little season, until their
fellow-servants also, and their brethren, that should be killed as they were,
should be fulfilled," Rev. vi. 9, &c.
" 85. The proud have digged pits for me, which are not after thy law."
The manner of taking wild beasts was by " digging pits," and covering
them over with turf, upon which when the beast trod, he fell into the pit,
and was there confined and taken. But there was a " law," that if a pit
were left open, and a tame beast, an ox, or an ass, fell into it, the owners
of the pit should make good the damage, Exod, xxi. 33. Much more shall
men be called to a severe account, who purposely lay snares and stumbling-
blocks before the feet of their innocent brethren, to cause them to fall and
perish.
" 86. All thy'commandments are faithful : they persecute me wrongfully ;
help thou me."
Man is perfidious and deceitful ; God is " faithful" and true ; he hath
promised to " help" those who suffer wrongfully, and he will, in the end,
show himself to be the avenger of all such. Let them wait with patience,
since the King of Righteousness himself suffered as a malefactor before he
entered into his glory.
" 87. They had almost consumed me upon earth: but I forsook not thy
precepts."
However low the church, or any member thereof, may by persecution
and tribulation, be brought upon earth, yet nothing can separate them from
the love of God, while they " forsake not his precepts," nor disbelieve his
promises. The soul, we know, must forsake the body; but God will for-
sake neither.
"88. Quicken me after thy loving-kindness; so shall I keep the testi-
mony of thy mouth."
Through the " loving-kindness" of God our .Saviour, the Spirit of life is
given unto us, by whose " quickening" influences we are revived, when
sunk in sins, or in sorrows, and are enabled with joy and gladness to per-
severe in keeping the " testimony of his mouth."
LAMED. PART XH.
*' 89. For ever, O Lord, thy word is settled in heaven : or, Thou art for
ever, Lord, thy word is settled in heaven. 90. Thy faithfulues is unto
all generations : thou has established the earth, and it abideth. 9L They
continue this day according to tliine ordinances : for all are thy servants."
The eternity of Jehovah, and the immutability of his counsels, are con-
siderations which afford comfort and encouragement to his people, when
their enemies are in arms against them. Even in this world the unwearied
heavens continue to perform invariably their operations upon themselves
and the bodies placed in them; while the globe of the earth, retaining its
original form and coherence of parts, still, as at the beginning, supports and
maintains the successive generations of men, which live and move upon it,
to whom the faithful promises of God are fulfilled, from age to age. Thus
doth the unchangeable order of nature itself point out to us the truth of her
DAT XXV. E. P. ON THE PSALMS. 357
great Author, and at the same time reprove the eccentric motions of rebel-
lious man. The heavens and the earth "continue this day according to thine
ordinance," Lord, " for all are thy servants ;" all invariably serve thee,
except man, who alone was endowed with reason, that he might obey and
glorify thee, in this life and that which is to come.
" 92. Unless thy law had been my delights, I should then have perished
in mine affliction."
The Psalmist assareth us, from his own experience, how pleasant and
how profitable, in time of trouble, is the meditation on the fidelity of God,
as displayed in the stability of his works. The " delights" by this afforded,
sustained his soul in " afflictions," which must otherwise have brought him
to an end. And the same everlasting word should be the believer's support
and consolation, even when the heavens shall melt around him with fervent
heat, and the earth, and all that is therein, shall be burnt up. " Heaven
and earth shall pass away," saith He who made them, "but my word shall
not pass away."
" 93. I will never forget thy precepts : for with them thou hast quickened
me."
Great are the necessities, and many the disorders of the soul ; but in the
Scripture there is provision and medicine for them all; and according to our
various wants and maladies, God relieveth and " quickeneth" us, some-
times with one part of his word, sometimes with another. Now, when we
have found ourselves thus benefited, at any time, by a particular passage of
holy writ, we should, " never forget," but remember and treasure it up in
our minds, against a like occasion, when the same affliction or temptation
may again befall us.
" 94. I am thine, save me : for I have sought thy precepts."
The double relation which we have the honour to bear to God, by crea-
tion and by redemption, as the work of his hands, and the purchase of his
blood, is a most endearing and prevailing argument with him, to "save"
us from our enemies. But then let it be remembered, that no man can say
to God with a good conscience, " I am thine," unless he can also go on,
and say, " I have sought thy precepts," I desire to serve and obey thee
alone; since, after all, "his servants we are to whom we obey;" and if
sin be our master, how can we say to a Master, w'hose interest is directly
opposite, "I am thine!"
" 95. The wicked have waited for me to destroy me : hut I will consider
thy testimonies."
In the preceding verse, David besought God to save him. The reason of
that prayer is here assigned, namely, because " the wicked lay in wait for
him, to destroy him," as they afterwards did to destroy one, whom the
afflicted and persecuted Psalmist represented. Spiritual enemies are con-
tinually upon the watch to destroy us all ; and we can no way escape their
wiles, but by " considering," so as to understand and observe, God's " tes-
timonies."
" 96. I have seen an end of all perfection : but thy commandment is ex-
ceeding broad."
"Of all perfection" in this world, whether of beauty, wit, learning,
pleasure, honour, or riches, experience will soon show us the " end." But
where is the end or boundary of the word of God ] Who can ascend to the
height of its excellency; who can fathom the depth of its mysteries; who
can°fiiid out the comprehension of its precepts, or conceive the extent of its
promises ; who can take the dimensions of that love of God to man which
it describeth, or that love of man to God which it teacheth. The know-
ledge of one thing leadeth us forward to that of another, and still as we
travel on, the prospect opens before us into eternity, like the pleasant and
fruitful mountains of Canaan, rising on the other side of Jordan, when
viewed by Moses from the top of Pisgah. happy region of celestial
wisdom, permanent felicity, true riches, and unfading glory ; while we con-
358 A COMMENTARY Psalm CXIX.
template thee, how doth the world lessen, and shrink to nothing in our eyes !
Thy blessings faith now beholdeth, but it is charity which shall hereafter
possess and enjoy them.
MEM. PART XIII.
" 97. O how I love thy law 1 It is my meditation all the day."
"Words cannot express the love which a pious mind entertaineth for the
Scriptures. They are the epistle of God to mankind, offering reconcilia-
tion, peace, and union with himself in glory; containing reasons why we
should love him and each other, with directions how to show forth that,
love, which, as the Apostle saith, is " the fulfilling of the law," Rom. xiii.
10. On some portions of these Scriptures should our "meditation" be
continually, and "each day" should add something to our knowledge, to
our faith, to our virtue.
" 98. Thou, through thy commandments, hast made me wiser than mine
enemies: for they ai-e ever with me. 99. I have more understanding than
all my teachers: for thy testimonies are my meditation. 100. I understand
more than the ancients, because I keep thy precepts."
The " commandments" of God were " ever with" David ; the " testimo-
nies" of God were his "meditation;" and the "precepts" of God it was
his care to "observe;" therefore his wisdom exceeded the policy of his " ene-
mies," the learning of his " teachers," and the experience of the " an-
cients." Thus, by the wisdom of the Scriptures, did the holy Jesus, in
the days of his flesh, confound his adversaries, astonish the teachers of the
law, and instruct the aged. And it is the high prerogative of the Scrip-
tures, at all times, to render youth and simplicity superior to the inveterate
malice and subtlety of the grand deceiver and his associates.
"101. I have refrained my feet from every evil way, that I might keep
thy word."
The foundation of all religion must be laid in mortification and self-de-
nial ; for since the wi'ii of fallen man is contrary to the will of God, we
must abstain from doing the one, in order to do the other. The affections
may be styled the "feet" of the soul, and unless these be " refrained from
evil ways," no progress can be made in that way which alone is good and
right; we cannot "keep God's word."
"102. I have not departed from thy judgments: for thou hast taught
me."
Perseverance is the effect of instruction from above, by the Spirit, through
the word: and our heavenly Teacher differeth from all others in this, that,
with the lesson, he bestoweth on the scholar both a disposition to learn,
and ability to perform.
" 103. How sweet are thy words unto my taste! yea, sweeter than honey
to my mouth !"
_ The soul hath its " taste," as well as the body, and that taste is then in
right order, when the " words" of Scripture are " sweet" to the soul, as
"honey" is to the mouth. If they are not always so, it is because our
taste is vitiated by the world and the flesh ; and we shall ever find our
relish for the word of God to be greatest, when that for the world and the
flesh is least, in time of affliction, sickness, and death; for these are con-
trary one to the other. In heaven the latter will be no more, and therefore
the former will be all in all.
" 104. Through thy precepts I get understanding: therefore I hate every
false way."
He who delighteth to study the Scriptures, will " understand" from them
the true nature of righteousness and of sin; he who. doth understand the
nature of each, will love the former, and, in proportion, " hate" the latter;
and with that which we thoroughly hate, we shall not bear to have any
connexion; with suspicion and jealousy we shall eye it approaching; with
Day XXVI. M. P. ON THE PSALMS. 359
courage and constancy we shall arm and fight against it; we shall make no
peace, nor so much as a truce with it; but, as faithful soldiers and servants
of Jesus Christ, we shall aim at that utter extermination of it, which we
have vowed, and which, through the .Spirit of grace and power, will be
accomplished, but not, perhaps, totally, till our life and warfare shall end
together.
TWENTY-SIXTH DAY.— MORNING PRAYER.
NUN. PART XIV.
" 105. Thy word is a lamp unto my feet, and a light unto my path,"
Man is a traveller, his life is a journey, heaven is his end, his road lieth
through a wilderness, and he is in the dark. Thus circumstanced, how
earnestly and devoutly ought he to pray, " O send out thy light and thy
truth ; let them lead me, let them bring me to thy holy hill, and to thy ta-
bernacles !" Psalm xliii. 3. For surely, " the commandment is a lamp,
and the law is light; and reproofs of instruction are the way of life," Prov.
vi. 23. The word of God discovereth to us our errors ; it showeth us
where we lost our way, and how we may recover it again. If we take this
" lamp" in our hand, it will not only point out our course in general, but
also direct us in every step, and guide our " feet" aright in the " path" of
holiness and peace. Thus, through the devious and lonely wilds of Arabia,
was Israel once conducted to the land of promise, by the illuminating pillar,
or rather by Him, whose presence dwelt in the midst of it.
" 106. I have sworn, and I will perform ii, that I will keep thy righteous
judgments."
Such being the direction afforded by the word of God to a benighted pil-
grim, David had obliged himself, in the most solem manner, to follow that
direction. Every Christian doth, at his baptism, in like manner, " promise
and vow to keep God's commandments, and to walk in the same all the
days of his life." The nature and extent of these engagements must be in-
terpreted according to thecovenantof grace, under which they are made. The
command to us sinners is, that we should repent, and believe in him, who
will pardon our failings, and strengthen our infirmities, that we may walk
as becometh his disciples, who, though they ought not to commit sin, may
yet, by divine grace, be restored and saved from it. " These things write
I unto you, that ye sin not. And if any man sin, we have an advocate with
the Father, Jesus Christ the righteous; and he is the propitiation for our
sins," 1 John ii. 1.
" 107. I am afflicted very much: quicken me, Lord, according to thy
word."
The faithful servants of God maybe "afflicted;" they may be "very
much" and grievously afflicted : but let them consider, that, by afflictions,
their corruptions are purged away, their faith is tried, their patience per-
fected, their brethren are edified, and their Master is glorified. Let them
still firmly rely on the Divine promise of grace and salvation; still hum-
bly pray for its accomplishment in themselves; "quicken me, O Lord,
according to thy word."
" 108." Accept, I beseech thee, the free-will oflferings of my mouth,
Lord, and teach me thy judgments."
The "offerings" of the believer are prayer, praise, and holy resolutions
and vows, like that of the Psalmist above, "to keep God's righteous judg-
ments," in which he therefore petitioneth to be every day more and more
"taught" and instructed by the Spirit of truth. Christians are called by
St. Peter, " a royal and holy priesthood, appointed to offer up spiritual
sacrifices, acceptable to God, by Jesus Christ," 1 Pet. ii. 5. 9.
" 109. My soul is continually in my hand ; yet do I not forget thy law."
360 A COMMENTARY Psalm CXIX.
To have one's " soul," ^21, or life, " in one's hand," is a phrase often used
in Scripture, and implieth going in continual danger of one's life. See
Judges xii. 3. 1 Sam. xix. 5. andxxviii. 21. Job xiii. 14. Great and inces-
sant as David's perils were, he did not "forget" God's promises, nor his
precepts, but trusted in the former, and performed the latter. St. Paul
knew, that "in every city bonds and afflictions waited for him : but none of
these things," saith he, " move me, neither count I my life dear unto my-
self, so that I might finish my course with joy." Acts xx. 23.
" 110. The wicked have laid a snare for me: yet I erred not from thy
precepts."
When open violence fails to move a man from his steadfastness, "the.
wicked will lay snares" for him, to entice him into sin, by the baits of
honour, pleasure, or profit; by exposing him to unavoidable temptations,
as when David was driven out of his own land, to live amongst idolaters,
of which usage he complaineth, 1 Sam. xxvi. 19. or else, by making laws
which an honest man cannot obey without sin, or refuse to obey without
danger. Numberless are the traps, of one kind or other, which human wit
and diabolical malice, in conjunction, have set for the consciences of those
who profess themselves to be the servants of God ; and happy is that ser-
vant, whom they have not caused to "err from the precepts" of his ]\Ias-
ter.
"111. Thy testimonies have I taken as an heritage forever ; for they are
the rejoicing of my heart."
The " testimonies" of God's will, his word and his sacraments, are the
bonds and the deeds by which we hold our heavenly inheritance, as heirs
of God, and joint heirs with Christ." Of these deeds, and this inheritance,
no power can deprive us ; and when " they are the rejoicing of our hearts,"
we shall not, by preferring an earthly inheritance, deprive ourselves of
them.
"112. I have inclined mine heart to perform thy statutes always, ei-e?i
unto the end."
The " inclination of the heart" to good, is the work of God ; but man is,
nevertheless, in this, as in other instances, said to perform it, when he
listens to the call, and obeys the motions, of his grace. We are not to
judge of ourselves by what we sometimes say and do, but by the general
disposition and tendency of the heart and its atfections. When after r(v
peated trials, we find that the love of God casts the scale against the love
of the world ; when it is our glory, our delight, our treasure, our meat ami
drink, to do his will, against all opposition, to persevere in doing it, " even
unto the end ;" then are we the true disciples of that Master, whose heart
was evermore inclined to good ; who alone performed a perfect and spotless
obedience, and persisted in working the work of him that sent hira, until,
with his last breath, he declared upon the cross, it is finished.
SAMECH. PART XV.
" 113. I hate rain thoughts ; but thy law do I love."
" Love and hatred" are tlie two great and influencing affections of the
human mind. Since the fall, they have been misplaced. B)'' nature we
" love vain thoughts," and " hate the law of God." " The carnal mind is
enmity against God, for it is not subject to the law of God, neither indeed
can be," Rom. viii. 7. But in a renewed mind the case is altered ; its de-
light is in that law of God, and therefore it cannot bear "vain thoughts,"
which are contrary to the law, and exalt themselves against it. Thoughts
are often said to be free : from human censure they are, but not from the
cognizance and judgment of the Omniscient. The mind should be well
furnished with proper materials, on which to employ itself. We shall then
be secured against the incursions of rambling, conceited, worldly, impure,
Day XXVI. M. P, ON THE PSALMS. 3(jl
and revengeful thoughts, which otherwise will devour half our time, and
appear against us, to our unspeakable amazement, in that day when the
secrets of all hearts shall be revealed.
" 114. Thou art my hiding place, and my shield : I hope in thy word."
From vain thoughts, and vain persons, the Psalmist teacheth us to fly, by
prayer to God, as our refuge and protector. This course a believer will as
naturally take, in the hour of temptation and danger, as the otVspring of the
hen, on perceiving a bird of prey hovering over their heads, retire to the
"hiding place" under the wings of their dam ; or as the warrior opposeth
his " shield" to the darts which are aimed at him.
"115. Depart from me, ye evil doers : for I will keep the commandments
of God."
Safe under the protection of the Almighty, David bids the wicked " de-
part from him;" he neither fears their malice, nor will follow their coun-
sels, being resolutely determined to adhere to his duty, and to " keep the
commandments of his God." He who hath formed David's resolution,
must, like him, disclaim and renounce the society of "evil doers;" for
every man will insensibly contract the good or bad qualities of the com-
pany which he keeps ; and should, therefore, be careful to keep such as will
make him wiser and better, and lit him for the goodly fellowship of saints
and angels.
" lie. Uphold me according to thy word, that I may live : and let me
not be ashamed of my hope. 117. Hold thou me up, and I shall be safe :
and I will have respect unto thy statutes continually."
A resolution to fly from evil, and to do good, is properly followed by au
earnest and repeated prayer, to be " upheld" in the performance of it, by
divine grace, according to " God's word" and promise; that so our "hope"
in that word may not fail, and put us to " shame" before our enemies ;
that we may be "saved" from falling, and enabled, in our walking, to
have "respect unto the Divine statutes continually." How necessary is
this prayer to be made by creatures, whose tempers and dispositions are
ever varying ; who have so many and so formidable adversaries to contend
with ; and on whom their temporal condition hath so much influence !
"118. Thou hast trodden down all them that err from thy statutes : for
their deceit is falsehood."
The dreadful judgments which God, from time to time, in all ages of the
world, hath executed, and which he still can, and will execute, upon impeni-
tent sinners, afford a kind admonition, and a powerful motive to obedience.
As no force can counteract the power of God, so no "cunning" can deceive
his wisdom, but will always, in the end, miserably " deceive" those who
trust in it, and employ it against the counsels of heaven ; "their deceit, or
subtlety, is falsehood," Ipty, it will fall and ruin its owners. Of this, his-
tory furnisheth instances in abundance. And it will be evident to all the
world, when simplicity and innocence shall reign triumphant, with the
Lamb on mount Sion ; and deceit and guile shall have their portion with
the serpent in the lake of fire.
" 119. Thou puttest away all the wicked of the earth like dross : there-
fore I love thy testimonies."
Ungodly men and hypocrites are mingled among the sons and servants
of God, as "dross" is blended with the pure metal, and appeareth to be part
of it. But the fiery trial of divine judgment soon discovereth the difference.
The false pretences of the hypocrite are detected, and the glory of the
wicked vanisheth away. These dispensations of God's providence increase
our "love" of his "word;" because they give us sensible experience of
its truth, they show us the justice of God in punishing others, together with
his mercy in sparing us, and removing those who might have corrupted us,
and turned' the silver itself into dross. In times of visitation, Christ sitteth
among his people " as a refiner and purifier of silver," purging away all
dross, that out of what remains may be made " vessels of honour, meet for
31
362 A COMMENTARY Psalm CXIX.
the Master's use," to serve and to adorn the sanctuary. See Mai. iii. 3.
Isa. i. 25. 2 Tim. ii. 21.
" 120. My flesh trembleth for fear of thee; and I am afraid of thy judg-
ments."
At the presence of Jehovah, when he appeareth in judgment, the earth
trembleth and is still. His best servants are not exempted from an awful
dread, upon such occasions; scenes of this kind, shown in vision to the
. prophets, cause their flesh to quiver, and all their bones to shake. Encom-
passed with a frail body, and a sinful world, we stand in need of every
possible tie ; and the affections both of fear and love must be employed, to
restrain us from transgression ; we must, at the same time, " love God's
testimonies, and fear his judgments."
AIN. PART XVI.
" 121. I have done judgment and justice : leave me not to mine oppres-
sors."
He who is engaged in a righteous cause, and hath acted uprightly in
support of it, may, so far, without incurring the censure of boasting, or trust-
ing in his own righteousness, make David's plea, " I have done judgment
and justice;" as if he had said. Thou, O my God, knowest that I am in-
nocent of the crimes whereof my implacable enemies accuse me, and that I
have done no wrong to those who seek to take away my life ; deliver not
thine injured servant, therefore, into their hands; "leave me not to mine
oppressors." The Son of David might use the words in their full and ab-
solute sense, and plead for a glorious resurrection, on the foot of his having
performed a perfect obedience to the law.
" 123. Be surety to thy servant for good : let not the proud oppress me."
The Psalmist, finding himself ready to be seized by his insolent adversa-
ries, like a helpless and insolvent debtor, entreateth the Almighty to ap-
pear in his defence, to take the matter into his own hands, to interpose and
plead his cause, as his surety and his advocate, in the day of trouble. Good
Hezekiah uses the same word in the same sense, speaking of the time when
death was about to make his claim upon the mortal part of him ; " O Lord,
1 am oppressed, 'J^Vi undertake, be surety for me," Isa. xxxviii. 14. Hap-
py the creatures, whose Creator is their surety, and hath interposed to
rescue them from those great oppressors, sin, death, and Satan !
" 123. Mine eyes fail for thy salvation, and for the word of thy righteous-
ness."
Salvation, whether temporal or spiritual, may be delayed ; the " eyes"
of the sufferer may " fail" with looking upward, and his earnest expecta-
tion may be ready to break forth, in the words of Sisera's mother, " Why
is his chariot so long in coming? Why tarry the wheels of his chariot?"
But what saith God, by his prophets and apostles'? " Though it tarry, wait
for it, because it will surely corne," Hab. ii. 3. " Yet a little while, and
he that shall come, will come," Heb. x. 37. The "word" which hath pro-
mised it, is the word of truth, faithfulness, and "righteousness;" the attri-
butes of God are engaged for its accomplishment, and he cannot deny him-
self.
" 124. Deal with thy servant according unto thy mercy, and teach me
thy statutes. 125. I am thy servant; give me understanding, that I may
know thy testimonies."
The consideration, that we are the " servants" of God, if indeed we are
so, will always be successfully urged to the best of Masters, as an argu-
ment why he should " deal with us according to his mercy," in the pardon-
ing of our off'ences; "teach us his statutes," that we may know and do his
wfll ; and instruct us in his " testimonies," that we may believe aright con-
cerning him.
DAT XX\1. E. P. ON THE PSALMS. 363
" 126. It is time for thee, Lord, to work : for they have made void thy
law."
The " law" of God "is made void" by those who deny its authority, or
its obligation; by thosewho render it of none effect through their traditions,
or their lives. When a deluge of wickedness and impiety, entering at these
gates, hath overwhelmed a land, " it is time for the Lord to work;" the
great Lawgiver will then exert his power, and vindicate his authority
speedily. There is a certain measure of iniquity, which when communi-
ties, orindividuals, respectively, have filled up, the destroying angel comes
forth, and executes his commission. How ought a man to fear, lest the next
sin he commits should fill up his measure, and seal his eternal doom !
" 1'21. Therefore I love thy commandments above gold; yea, above fine
gold."
As the wickedness of those increaseth, who " make void the Divine
law," the zeal and " love" of believers should increase in proportion, to
stem the torrent; and this may be done, to a surprising degree, by a few
persons, who, after the example of the first Christians, can forsake all, to
follow their Master ; who have the sense and the courage to prefer truth,
wisdom, holiness, and heaven, to falsehood, folly, sin, and the world ; who
can resolutely reject the glittering temptation, and say, without hypocrisy,
to their God, "I love thy commandments above gold, yea, above fine
gold."
" 128. Therefore I esteem all thy precepts concerning all tMngs to he
right: or, Therefore all thy precepts, even all, have I approved ; and I hate
every false way."
For the same reason that the children of God, in the worst of times,
" love his commandments," they love them " all," not observing such only
as they can observe without giving offence, but, regardless of the censures
of the world, doing their duty in every particular ; not " hating" some
"evil ways," and at the same time walking in others, but extending and
manifesting their aversion to all alike. Of such persons it is evident, that
they make a conscience of their doings, and their conduct appears to be
uniform; the adversary will have no evil thing to say of them; they will
do real service to the cause which they maintain ; and, after having ho-
noured their Master before men, they will by him be honoured before men
and angels.
PE. PART XVn.
" 129. Thy testimonies are wonderful : therefore doth my soul keep, or,
observe them."
The Scriptures are " wonderful," with respect to the matter which they
contain, the manner in which they are written, and the effects which they
produce. They contain the sublimest spiritual truths, veiled under exter-
nal ceremonies and sacraments, figurative descriptions, typical histories,
parables, similitudes, &c. When properly opened and enforced, they ter-
rify and humble, they convert and transform, they console and strengthen.
Who but must delight to study and to "observe" these " testimonies" of
the will and the wisdom, the love and the power, of God most high I While
we have these holy writings, let us not waste our time, misemploy our
thoughts, and prostitute our admiration, by doting on human follies, and
wondering at human trifles.
" 130. The entrance of thy words giveth light: it giveth understanding
unto the simple."
The vScriptures are the appointed means of enlightening the mind with
true and saving knowledge. They show us what we were, what we are,
and what we shall be ; they show us what God hath done for us, and whot
he expecteth us to do for him ; they show us the adversaries we have at
encounter, and how to encounter them with success ; they show us the
364 A COMMENTARY Psalm CXIX.
mercy and the justice of the Lord, the joys of heaven, and the pains of hell.
Thus will they give to the simple, in a few days, an " understanding" of
those matters, which philosophy, for whole centuries, sought in vain.
" 131. I opened my mouth, and panted: for I longed for thy command-
ments."
An eastern traveller, fatigued through toil, and parched by heat, doth not,
with more vehement desire, gasp for the cooling breeze, than the servant of
God, in time of temptation and trouble, panteth after that spirit of refresh-
ment and consolation, which breathes in the Scriptures of truth. The
affections are the springs of human actions; no arguments are needful to
impel, and no difficulties are sufficient to retard, the man who is in pursuit
of an object which, with all his heart he loves and " longs for." How
happy is it when heaven, instead of earth is that object!
" 132. Look thou upon me, and be merciful unto me, as thou usest to do
unto those that love thy name."
A child of God is never so much afflicted, as when his heavenly Fa-
ther seemeth, for a time, to have turned away his face from him. All
lesser troubles vanish, when God doth but vouchsafe a "look" of paternal
compassion. And since the love of Jehovah to his people is unchangeable
as his nature, mercies formerly shown to others, are most forcibly urged by
the Psalmist, in his petition for the like; " Be merciful unto me, as thou
usest to do unto those that love thy name."
" 133. Order my steps in thy word; and let not any iniquity have domi-
nion over me."
By the instruction of his " word," God bringeth us into the way of life;
by the aids of his grace he " directeth" and " supporteth" our " steps" in
that way, enabling us, as we proceed, to overcome the sins which do beset
us, so that they prevail not to turn us back, or to make us desist from tra-
velling towards the city of our eternal habitation.
" 134. Deliver me from the oppression of man : so will I keep thy pre-
cepts."
He truly loveth God, who requesteth " deliverance" from " oppression"
and persecution, that he may again enjoy the opportunities of " keeping
his precepts," and of serving him without distraction. And gratitude for
his deliverance will be, with such a one, an additional reason for using
those opportunities, when they are restored, to the best advantage.
" 135. Make thy face to shine upon thy servant; and teach me thy sta-
tutes."
The same sentiment is again expressed in different language. The Psalm-
ist prayeth for a return of the Divine favour, and for better days, that in
peace and tranquillity he may learn and do the will of God. Tribulation
is a dark and tempestuous night; but Jehovah causeth "his face to shine"
upon his people, and the effects are like those produced by the sun at his
rising, when universal nature revives and rejoices, and clouds and darkness
fly away.
" 136. Rivers of waters run down mine eyes, because they keep not thy
law."
David, who, through this whole Psalm, so often and so ardently be-
seecheth God to " teach him his statutes," declareth, in this verse, his con-
tinual grief of heart, occasioned by seeing others break those statutes.
Thus Lot, among the Sodomites, was " vexed from day to day," not so much
at their usage of himself, as at " seeing and hearing their unlawful deeds,"
2 Pet. ii. 8. Thus Jeremiah telleth the ungodly of his time, "If ye will
not hear, my soul shall weep in secret places for your pride; and mine eyes
shall weep sore, and run down with tears," Jer. xiii. 17. Thus the holy
Jesus " looked round about on the Pharisees, being grieved for the hard-
ness of their hearts," Mark iii. 5. and " wept over" a city which had always
persecuted, and was then about to crucify him, because it " knew not the
things which belonged to its peace," Luke xix. 41. Accept, O Lord, the
Day XXVI. M. P. ON THE PSALMS. 365
tears which our blessed Redeemer shed, in the days of his flesh, for us-
who should, but, alas ! too often, cannot, weep for our brethren, or for our,
selves ; and give us, at least, the grace of holy mourning, which in thy
sight is of great price.
TZADDI. PART XVIII.
" 137. Righteous art thou, O Lord, and upright are thy judgments."
This portion of our Psalm is employed in celebrating the righteousness
of God, manifested to us by his word, and by his dispensations, which
that word both recordeth and explaineth. It is said of the emperor Mau-
ritius, that, upon seeing all his children slain before his face, at the com-
mand of that bloody tyrant and usurper, Phocas, himself expecting the
next stroke, with a philosophy truly divine, he exclaimed aloud, in these
w^ords of David, " Righteous art thou, O Lord, and upright are thy judg-
ments."* By faith he was assured of this great truth, and nobly confessed
it, notwithstanding all appearances to the contrary. The last day will de-
monstrate the same thing to the whole world, and open the mouths of men
and angels to declare, concerning all the Divine proceedings, what the good
Mauritius acknowledged, at the time, with regard to the murder of his
children.
" 138. Thy testimonies, that thou hast commanded, are righteous and
very faithful."
The revelations of God's will are "righteousness" and "truth;" his
commands are just, and ought to be obeyed ; his promises and his threaten.,
ings will infallibly come to pass, and deserve, above all things, to be
regarded.
" 139. My zeal hath consumed me; because mine enemies have forgot-
ten thy words."
" Zeal" is a high degree of love ; and when the object of that love is ill-
treated, it venteth itself in a mixture of grief and indignation, which are
sufficient to wear and " consume" the heart. This will be the case, where
men rightly conceive of that dishonour which is continually done to God,
by creatures whom he hath made and redeemed. But never could the verse
be uttered, with such fulness of truth and propriety, by any one, as by the
Son of God, who had such a sense of his Father's glory, and of man's sin,
as no person else ever had. And, accordingly, when his zeal had exerted
itself in purging the temple, St. John tells us, " his disciples remembered
that it was written. The zeal of thine house hath eaten me up." The place
where it is so written, is Psalm Ixix. 9. and the passage is exactly parallel
to this before us.
" 140. Thy word is very pure : therefore thy servant loveth it."
"Thy word is very pure;" in the original, "tried, refined, purified like
gold in the furnace ;"j" absolutely perfect, without the dross of vanity and
fallibility, which runs through human writings. The more we try the pro-
mises, the surer we shall find them. This pure word hath likewise in it a
power of purifying us. It containeth precepts and examples of purity,
helps and encouragemenls to purity, and the Spirit of purity goeth with it,
and worketh by it. "Therefore thy servant loveth it:" and no one, but a
true servant of God, can "therefore" love it, because it is pure ; since he,
who loves it, must desire to be like it, to feel its eflicacy, to be reformed by
it, and conformed to it.
" 141. I am small and despised : yet do not I forget thy precepts."
Faithfulness to God will often reduce men to straits, and bring upon them
the contempt of the world ; happy are they who, under these difficulties
* Baron. Annal. ad. Ann. (i02.
t Pure gold is so fi.\ed, that Boerhaave informs tisofan ounceof it set in the eye of a glass fur-
nace for two months, without losing a single grain.
31*
366 A COMMENTARY Psalm CXIX.
and discouragements, " forget not his precepts," but still continue faithful,
looking unto Jesus, who once "endured the cross, despising the shame, and
is now set down at the right hand of God," Heb. xii. 2.
" 142. Thy righteousness is an everlasting righteousness, and thy law is
the truth."
Men may decree wickedness by a law, or they may change their decrees,
and, with them, what was right to-day, may be wrong to-morrow. But the
law of God is righteousness," and it is "truth," to-day and for ever. His
justice, goodness, and fidelity, are unchangeable; he will never forsake us,
unless we forsake him, but will remember us in our lowest estate, if, in .
that estate, "we do not forget his precepts."
"143. Trouble and anguish have taken hold upon, or have found, me;
yet thy commandments are my delights."
We need not take pains, as many do, "to find trouble and anguish," for
they will, one day, " find us." In that day, the revelations of God must be
to us instead of all worldly " delights" and pleasures, which will then
have forsaken us ; and how forlorn and desolate will be our state, if we shall
have no other delights, no other pleasures, to succeed them, and to accom-
pany us into eternity ! Let our study be now in the Scriptures, if we expect
our comfort from them in time to come.
" 144. The righteousness of thy testimonies is everlasting : give me
understanding, and I shall live."
In every sense, O Lord Jesus, thy righteousness is "everlasting;" grant
us the " understanding" of it, in every sense, and we " shall live," in thee
now, and with thee for ever.
TWENTY-SIXTH DAY.— EVENING PRAYER.
KOPH. PART XIX.
" 145. I cried with my whole heart; hear me, Lord : I will keep thy
statutes. 146. I cried unto thee ; save me, and 1 shall keep thy testi-
monies."
Believers, in time of affliction, make their prayer to God with fervour
and importunity, petitioning for deliverance, that they may the better serve
their Deliverer, and keep his laws.
" 148. I prevented the dawning of the morning, and cried : I hoped in
thy word. 148. Mine eyes prevent the night watches, that I might medi-
tate in thy word."
It is a certain sign that our hearts are set upon a work, when the thoughts
of it cause sleep to depart from us, and we awake readily, constantly, and
early, to the performance of it. David delighted in the holy exercises of
prayer and meditation ; therefore he "prevented the dawning of the morn-
ing," and was beforehand with the light itself; therefore his "eyes pre-
vented the watches," that is, the last of those watches, into which the
night was by the Jews divided ; he needed not the watchman's call, but
was stirring before it could be given. Climate and constitution will, doubt-
less, make a difference, and claim considerable allowance : but by Chris-
tians, who enjoy their health, in temperate weather the sun should not be
suffered to shine in vain, nor the golden hours of the morning to glide away
unimproved; since of David's Lord, as well as of David, it is said, "in the
morning rising up, a great while before day, he went out and departed into
a solitary place, and there prayed," Mark i. 35.
"149. Hear my voice, according unto thy loving-kindness: O Lord,
quicken meaccording to thyjudgment; that is, thyword. 150. They draw
nigh that follow after mischief; they are far from thy law. 151. Thou art
near, O Lord; and all thy commandments are truth."
If our enemies " draw nigh" to destroy us, God is still " nearer" to pre-
Day XXVI. E. P. ON THE PSALMS. 367
serve us ; and, however his " word" may be rejected by the wicked, the
faithful always find it to be " true," to their great and endless comfort.
" 152. Concerning thy testimonies, I have known of old, that thou hast
founded them for ever."
This portion of our Psalm endeth with the triumph of faith over all dan-
gers and temptations. " Concerning thy testimonies," the revelations of
thy will, thy counsels for the salvation of thy servants, " I have known of
old," by faith, and by my own experience, as well as that of others, " that
thou hast founded them for ever ;" they are unalterable and everlasting as
the attributes of their great Author, and can never fail those who rely upon
them, in time or in eternity.
RESH. PART XX.
" 153. Consider mine affliction, and deliver me : for I do not forget thy
law."
It is happy when our " afflictions" do not make us to " forget the law of
God ;" then have we confidence toward him in our prayers, that he will
"consider" and regard our sufferings, as he did those of Israel in Egypt,
and come down to "• deliver" us out of all our troubles ; for Israel is still
in Egypt, while the church is in the world ; but let us remember the pro-
mise, and rejoice in hope.
" 154. Plead my cause, and deliver me : quicken me according to thy
word."
God is the patron of his people, to " plead" their " cause ;" their Re-
deemer, to "deliver" them out of troubles; the author and fountain of their
life, to " quicken" and support them. We may, therefore, have recourse to
him at all times, as an advocate, a Saviour, and a Comforter, for the
defence of our cause, the deliverance of our persons, and the support of our
hearts. And all this, " according to his word," in which he hath engaged
thus to patronize, to rescue, and to strengthen those who trust in him, and
apply to him.
" 155. Salvation is far from the wicked : for they seek not thy statutes."
The " salvation" which is nigh the faithful, because they diligently and
earnestly seek to know and to do the will of God revealed to them in his
word, " is far from the wicked," because " they seek not his statutes," nor
concern themselves to know what they are, much less to observe and prac-
tise them.
" 156. Great are thy tender mercies, O Lord : quicken me according to
thy judgments, that is, thy word. 157. Many are my persecutors and mine
enemies : yet do I not decline from thy testimonies. 158. I beheld the
transgressors, and was grieved ; because they kept not thy word."
Persecution tempteth men to apostacy, and is the great trial of our fidelity
to God and to his word. He who, in such circumstances, forgetteth his
own sufferings, to commiserate the sin and folly of his persecutors, is a
true follower, as David was a forerunner, of Jesus Christ.
" 159. Consider how I love thy precepts : quicken me, O Lord, accord-
ing to thy loving-kindness. 160. Thy word is true froi7i the beginning:
and every one of thy righteous judgments endureth for ever."
It is observable how the Psalmist delighteth to dwell on these two sweet
notes; the "loving-kindness" of God in promising salvation, and his
" truth" in the constant performance of that promise to his church, while
she "loves" and adheres to his " precepts." Thus it hath been from the
"beginning," and thus it will be until the whole counsel of heaven shall
at length be fulfilled, by the resurrection and salvation of the just,
SCHIN. PART XXI.
" 161. Princes have persecuted me without'a cause : but my heart stand-
eth in awe of thy word. 162. I rejoice at thy word, as one that findeth
great spoil."
368 A COMMENTARY Psalm CXIX.
David was persecuted, by Saul and his associates, "'without a cause."
The life of Saul was spared by him, because " he stood in awe of God's
word," and preferred the comfortable reflection, of having obeyed its in-
junctions, to all the " spoils," and to those many advantages, that would
have accrued to him, by the overthrow and death of his implacable adver-
sar)% who acknowledged, upon the occasion, " Thou art more righteous
than I," 1 Sam. xxiv. 17. The sufferings of the body are soon over; the
joys of conscience have no end.
" 163. I hate and abhor lying : but thy law do I love."
The word of truth is the proper object of our " /one," and everything
which is contrary to it deserveth our hatred and abhorrence; nor is life
itself worth preserving, at the expense either of our faith or our virtue.
" 164. Seven times a day do I praise thee, because of thy righteous judg-
ments."
They who, like David, during the time of persecution and affliction, put
their trust in God, and wait his decision of their course, will always find
reason, as David did, " to praise him seven times a day," or continually,
for his just decrees and "righteous judgments" concerning them.
"165. Great peace have they which love thy law: and nothing shall
offend them."
Amidst the storms and tempests of the world, there is a perfect calm in
the breasts of those, who not only do the will of God, but "love" to do it.
They are at peace with God, by the blood of reconciliation ; at peace with
themselves, by the answer of a good conscience, and the subjection of those
desires which war against the soul ; at peace will all men, by the spirit of
charity ; and the whole creation is so at peace with them, that all things
work together for their good. No external troubles can rob them of this
" great peace," no " offences" or stumbling blocks, which are thrown ia
their way by persecution or temptation, by the malice of enemies or the
apostacy of friends, by anything which they see, hear of, or feel, can de-
tain or divert them from their course. Heavenly love surmounts every
obstacle, and runs with delight the way of God's commandments.
"166. Lord, I have hoped for thy salvation, and done thy command-
ments."
This is the true posture of a Christian, in which he need not fear to be
found by his last and great enemy, death, " doing" his duty, and " hoping"
for salvation from the person who is his Master as well as his Redeemer,
and who, consequently, expecteth to be obeyed, no less than to be believed
in.
" 167. My soul hath kept thy testimonies, and loved them exceedingly.
168. I have kept thy precepts and thy testimonies : for all my ways are be-
fore thee."
The " love of God's testimonies," and the consideration, that all "our
ways are before him," and subject to his immediate inspection, are two
powerful motives to obedience. The plea of having " kept the Divine pre-
cepts," &c. in the mouth of David, or any other believer, intendeth sin-
cerity, not perfection, and is alleged as an evidence of grace, not as a claim
of merit. Christ alone kept the old law, and he enableth us to observe the
new.
" 169. Let my cry come near before thee, O Lord : give me understanding
according to thy word. 170. Let my supplication come before thee; de-
liver me according to thy word."
The Psalmist still continueth instant in prayer for "understanding," to
direct him in the midst of dangers and temptations, and for " deliverance"
out of them all, when God shall see fit to accomplish the promises made in
his " word." These are blessings, for which a man cannot be too frequent,
or too earnest in his petitions to the throne of heaven.
" 171. My lips shall utter praise, when thou hast taught me thy statutes.
Day XXVII. M. P. ON THE PSALMS. 369
172. My tongue shall speak thy word : for all thy commandments are right-
eousness."
He who obtaineth his requests, and is made a partaker of that grace and
salvation, for which he so fervently prayed, will edify men, by singing the
"praises," and proclaiming the "righteousness" of God his Saviour.
" 173. Let thine hand help me : for I have chosen thy precepts. 174. I
have longed for thy salvation, O Lord : and thy law is my delight."
" Salvation" by the " hand" or arm of Jehovah, (which is often in Scrip-
ture a title of Messiah,) hath been the object of the hopes, the desires, and
"longing" expectation of the faithful, from Adam to this hour; and will
continue so to be, until He, who hath already visited us in great humility,
shall come again in glorious majesty, to complete our redemption, and take
us to himself.
" 175. Let my soul live, and it shall praise thee ; and let thy judgments
help me."
The " life" which God granteth and preserveth to us whether it be the
natural life of the body, or the spiritual life of the soul (for both are from
him), should be employed in "praising" him. This return for his mercies
we are always ready to promise, when we are in danger, but often forgetful
to perform, when delivered out of it.
" 176. I have gone astray like a lost sheep ; seek thy servant : for I do
not forget thy commandments."
It is doubtful, whether David here speaks of his misery, or his sin ; of
his " wandering," as an exile in foreign lands, or of his " going astray"
from the " commandments" of his God, though he had not altogether " for-
gotten," but was desirous of returning again to the observance of them,
and therefore beseeches the great Shepherd to " seek" and bring back his
*' lost sheep."* In the application of the passage to ourselves, it matters
not which interpretation we adopt, since we are both sinners and exiles ;
exiles, because sinners ; " we have erred and strayed from God's ways, like
lost sheep," and are, for that reason, excluded from our heavenly city and
country, to wander for a time in the wilderness. Restore us, O Lord Jesus,
by thy grace, to righteousness, by thy power to glory.
TWENTY-SEVENTH DAY.— MORNING PRAYER.
PSALM CXX.
ARGUMENT.
This, and. the fourteen Psalms which follow it, are entitled, "Psalms of De-
grees, or of Ascensions." For what reason they were so called, is altogether
uncertain. Certain, however, it is, that they are most instructive and
pleasing compositions, wonderfully calculated to elevate the soul to God ;
and that the Christian, as he proceeds from one degree of virtue to another,
in liis way towards eternal felicity, cannot employ himself better than in me-
* '• Erravi sicut ovis— Omiies nos quasi oves erravimus," Isa. liii. 6. Set! nos bonus ille Pas-
tor liumeris reportavit, Luc. .v v. 5. Bossuef. Mr. Merriclc'g Poetical Paraphrase of this verse is
so beautiful and alFecting, that I cannot refrain from subjoining it —
Tliineeyes in me the sheep behold,
Whose feet have wander'd from tlie fold ;
That, guideless, helpless, strives in vain
To find its safe retreat again ;
Now listens, if perchance its ear
The Shepherd's well known voice may hear;
Now, as the tempests round it blow.
In plaintive accents vents its wo.
Great Ruler of this earthly ball,
Do thou my erring steps recall ;
O seek thou him who thee has sought.
Nor turns from thy decrees his thought.
370 A COMMENTARY Psalm CXX.
ditation on them. In the first of these Psalms, the author, most probably
David, complaineth of the falsehood, the treachery, and the violence of men,
amongst v\'hom he grieveth that his pilgrimage is prolonged.
" 1. In ray distress I cried unto the Lord, and he heard me. 2. Deliver
my soul, Lord, from lying lips, and from a deceitful tongue."
The prophet relateth the success of his prayer made to Jehovah in time
of trouble. He " cried" and was " heard." The particular species of
trouble, under which he then laboured, was that caused by the malice and
treachery of his adversaries, who either with " lying lips" bore false witness
against him, or with a " deceitful tongue" tried to ensnare him, and to draw
something from him, on which they might ground an accusation. Thus th&
Jews dealt with Christ ; and men of their cast and complexion have, in all
ages, dealt thus with his followers. From such " lips," and such " tongues,"
God only can "deliver" the persons and the reputations of the most inno-
cent.
" 3. What shall be given unto thee 1 or what shall be done unto thee,
thou false tongue? 4. Sharp arrows of the mighty, with coals of juniper."
Some render the first of these two verses a little differently; " What shall
a false tongue give thee, or what shall it add to thee?" The sense will be
much the same, whether the Psalmist be supposed to address his question
to the false tongue, or to him who is the owner of it. The purport of the
question plainly is this ; What profit or advantage do you expect to reap
from this practice of lying and slandering; what will at last be its end and
its reward ? Then followeth the answer ; " Sharp arrows of the mighty
one," ni:!J, who is the avenger of truth and innocence ; with a fire that
burns fiercely, and burns long, like that which was made of "juniper," or
some wood used in those days, remarkable for increasing and retaining
heat; punishments justly inflicted on the tongue, the words of which have
been keen and killing as arrows, and which, by its lies and calumnies, hath
contributed to set the world on fire. We read in the Gospel, of one who
exclaimed, " Send Lazarus, that he may dip the tip of his finger in water,
and cool my tongue ; for I am tormented in this fl.oie."
" 5. Woe is me that I sojourn in Mesech, that I dwell in the tents of
Kedar!"
The Psalmist lamenteth his long continuance among those deceitful and
malicious men, whom he compareth to the wild, barbarous, and idolatrous
Arabs, the descendants of " Kedar," the son of Ishmael, Gen. xxv. 13.
The former part of the verse is with greater propriety, perhaps, rendered, by
many of the translators and expositors, thus ; " Wo is me that my sojourn-
ing is prolonged — " -\V!^ 'mj O, " I dwell, or, my dwelling is, among
the tents of Kedar." When our Lord was upon earth, the Jews were be-
come the spiritual Ishmaelites, sons of the bond-woman, persecutors of the
sons of the free-woman, and the children of promise. " O faithless and per-
verse generation," sailh he, "how long shall I be with you ? How long
shall I suffer you?" Matt. xvii. 17. " And as then he that was born after
the flesh, persecuted him that was born after the Spirit, even so it is now,"
Gal. iv. 29. The church daily sigheth and groaneth, because her " so-
journing is prolonged," and she dwelleth among adversaries of various de-
nominations, among those who take delight in vexing and troubling her.
These are " the tents of Kedar," among which we dwell in the wilderness,
longing to depart, and to be with Christ in the city of the living God.
"6. My soul hath long dwelt with him that hateth peace. 7. I am for
peace ; or, I am a man of peace : but when I speak, they are for war."
If this was the case with David, much more might the Son of David make
the same complaint, that he dwelt with them that hated peace ; that although
he was a " man of peace," meek, lowly, and gracious, in his deportment to
all around him ; although he came to make peace, and to reconcile all
things in heaven and earth ; although his conversation and his preaching
DatXXVU. M.P. ON THE PSALMS. 371
were of peace, and love, and the kingdom of God ; yet no sooner did he
open his mouth to "speak" upon these divine subjects, but his enemies
ivere up in arms, ready to apprehend, to accuse, to condemn, and to crucify
him. Marvel not, disciple of Jesus! if the world hate and oppose thee ;
but pray only, that when thou shalt be used as he was, thou mayest be
enabled to bear that usage as he did.
PSALM CXXI.
ARGUMENT.
In this Psalm, the prophet, 1, 2. introduceth a person, most probably an Is-
raelite on his way to Jerusalem, expressing his trust and confidence in Jeho-
vah, the maker of heaven and earth, of whose favour and protection, at all
times, and in all dangers, the prophet, 3 — 8. assureth him. These promises,
like those in the xcist Psalm, were, in their full spiritual sense, made good
to Messiah, and are now daily accomplishing in the members of his mystical
body, the Chi'istian church. Bishop Lowth supposeth the two first verses to be
spoken by David, when going out to war, and the answer of encouragement
to be made by the high priest from the holy place. In this case, the idea of
warfare is added to that of pilgrimage, and the Psalm rendered still more
applicable to us, as well as to the true David our King.
" 1. I will lift up mine eyes unto the hills, from whence cometh my help.
2. My help cometh from the Lord, which made heaven and earth."
The true Israelite, amidst the dangers of his earthly pilgrimage and war-
fare, looketh continually towards the heavenly city, whither he is travelling.
Faith showeth him afar off the everlasting " hills, from whence cometh
the help" which must bring him in safety to them. He "lifteth up his
eyes," in prayer to the Almighty, whose temple and habitation are thereon.
He putteth not his trust in any creature, but imploreth aid immediately of
" him who made heaven and earth," and who, consequently, hath power
over all things in both.
"3. He will not suffer thy foot to be moved : he that keepeth thee will
not slumber. 4. Behold, he that keepeth Israel, shall neither slumber nor
sleep."
In the two first verses, we heard the believer declaring his resolution to
trust in God. The Prophet now commendeth that resolution, and en-
courageth him to persevere in it. As if he had said. Thou doest well to
expect help from Jehovah alone; to overlook the vanities here below; to
place thy confidence, and set thy affections, on him who dwelleth above.
Know, therefore, assuredly, that he will be with thee in the way in which
thou goest; he will preserve thee from falling, and defend thee from all
danger ; for in him thou hast a guardian, who is not like all others, liable
to remit his care, by being subject to sleep or death. The eye of his pro-
vidence is upon thee, and that is always open. "Behold, he that keepeth
Israel shall neither slumber nor sleep."
"5. The Lord /sthy keeper: the Lord is thy shade upon thy right hand.
6. The sun shall not smite thee by day, nor the moon by night."
The meaning is, that the good man, during his journey through life, shall
be under God's protection at all seasons ; as Israel in the wilderness was
defended from the burning heat of the sun, by the moist and refreshing
shadow of the cloud ; and secured against the inclement influences of the
nocturnal heavens, by the kindly warmth and splendour diffused from the
pillar of fire. Be thou with us, thy servants, Lord, in the world, as
thou wast with Israel in the wilderness ; suffer not our virtue to dissolve
before the sultry gleams of prosperity ; permit it not to be frozen by the
chilling blasts of adversity.
" 7. The Lord shall preserve thee from all evil : he shall preserve thy
372 A COMMENTARY Psalm CXXH.
soul. 8. The Lord shall preserve thy going out, and thy coming in, from
this time forth for evermore."
To dissipate our fears, and remove every ground of diffidence, Jehovah
promiseth, hy his holy prophet, to " preserve us from all evil," ■which
might befall us in the way, either by turning it aside, or taming it finally
to our advantage, so that we shall not perish, but see our labours happily
begun and ended in him ; he shall preserve our going out, and our coming
in, until, through all the vicissitudes of the mortal state, he shall have
brought us into his holy '• temple," there to become " pillars," and to " go
no more out," Rev. iii. 12.
PSALM CXXIL
ARGUMENT.
The author of this Psalm, as we are informed by its title, was David. The sub-
ject of it is that joy which tlie people were wont to express upon their going
up in companies to keep a feast at Jerusalem, when the divine services were
regulated, and that city was appointed to be the place of public worship.
Everything which can be said upon this topic, must naturally hold good in
its application to the Christian church, and the celebration of her feasts ; at
which seasons the believer will as naturally extend his thoughts to the Jeru-
salem above, and to tliat festival, which shall one day be there kept by all
the people of God.
"1. I was glad when they said unto me. Let us go into the house of the
Lord."
Great was the joy of an Israelite, when his brethren called upon him to
accompany them, on some festive occasion, to the tabernacle, or temple at
Jerusalem; great is the joy of a Christian, when he is invited, in like man-
ner, to celebrate the feasts of the church, to commemorate the nativity, or
the resurrection, and to eat and drink at the table of his Lord. Such, in
kind, but far greater in degree, is that gladness, which the pious soul expe-
riences, when she is called hence ; when descending angels say unto her.
Thy labour and sorrow are at an end, and the hour of thy enlargement is
come ; put off immortality and misery at once ; quit thy house of bondage,
and the land of thy captivity ; fly forth, and " let us go together into the
house of the Lord, not made with hands, eternal in the heavens."
" 2. Our feet stand within thy gates, O Jerusalem."
Yes, O thou holy and happy city of peace, and love, and everlasting
delight, our God will in time bring us to behold, and to enter thee: our
feet, which now, with many a weary step, tread the earth, "shall" one day
" stand within thy gates," which ar6 opened to all believers ; we shall at
length rest in thy celestial mansions, and converse for ever with thy blest
inhabitants !
" 3. Jerusalem is builded as a city that is compact together."
We see thee not, indeed, as yet, but we hear of thy stability, thy unity,
thy beauty, and thy magnificence. Thy foundations are firm upon the holy
hills ; they are garnished with all manner of precious stones ; and in them
are the names of the twelve apostles of the Lamb. Thy gates are of pearl,
twelve in number, and open to all quarters, for the tribes of the spiritual
Israel to come in. Thy streets are of pure gold, as it were transparent
glass ; thou art crowned with the unfading brightness of eternal glory ; and
the Lord God Almighty and the Lamb are in the temple in the midst of
thee. All these glorious things are spoken of thee, thou city of God ' And
yet, when we come to see thee with our eyes, we shall be forced to confess,
as the queen of Sheba did upon viewing the earthly Jerusalem, with its
material temple, and the courts of its mortal king, that thou far " exceedest
the fame which we had heard," and that "the half was not told us,"
1 Kings X. 7.
DAT XXVII. M. P. ON THE PSALMS. 373
" 4. Whither the tribes go up, the tribes of the Lord, unto, or, according
to, the testimony of Israel, to give thanks unto the name of the Lord."
As all the " tribes" of Israel, three times in the )'ear, were seen "going
up" to the old Jerusalem in compliance with the testimonies, the injunc-
tions, and institutions of their law, to acknowledge the mercies, and
to o-ive thanks unto the name of " Jehovah," wlio had done such great
thino-s for them ; so from the ends of the earth are the redeemed of the
Lord, out of every nation, and kindred, and people, continually ascending,
by faith and charity, to the new Jerusalem. St. John saw the nations of
them that were saved, walking in the light of the heavenly city, and he
heard her streets resound with the hallelujahs of ten thousand times ten
thousand.
"5. For there are set thrones of judgment, the thrones of the house of
David."
The Israelites resorted to Jerusalem, because it was the metropolis of the
country, and there .was the residence of their monarchs, after the kingdom
was established in the house of David. But alas ! that metropolis is deso-
late, and "the thrones of judgment" which were there, have been long since
cast down to the ground. A Jerusalem, however, remains, which shall
never be moved ; in that Jerusalem is the throne of eternal judgment
erected, and the Son of David sitteth upon it. Of him it was said by the
angel to Mary, " The Lord God shall give unto him the throne of his
father David : and he shall reign over the house of Jacob for ever, and of his
kingdom there shall be no end," Luke i. 32. And he himself thus ad-
dressed his apostles ; " Verily, I say unto you, that ye which have followed
me in the regeneration, when the Son of man shall sit on the throne of his
glory, ye also shall sit upon twelve thrones, judging the twelve tribes of
Israel," Matt. xix. 28.
" 6. Pray for the peace of Jerusalem : they shall prosper that love thee."
In this latter part of our Psalm, the members of the Israelitish church
are exhorted to pray for its peace and welfare. What that church was, the
Christian church militant upon earth now is, and demandeth in like man-
ner, the prayers of all Christian people for its peace and welfare in a trou-
blesome and contentious world. Its increase here below is in reality the
increase of Jerusalem above, of which it is a part, and ought to be a resem-
blance. Heaven has therefore decreed, that they who contribute their la-
bours as well as their prayers, to promote so good and so glorious an end,
shall enjoy its protection, and its blessing shall be upon the work of their
hands ; "They shall prosper that love thee."
" 7. Peace be within thy walls, and prosperity, or, plenteousness, within
thy palaces."
Come, O thou divine Spirit of peace and love, who didst reside in the
soul of the holy Jesus, descend into his mystical body, and fill us, who
compose it, with all its heavenly tempers; put an end to heresies, heal all
schisms, cause bitter contentions to cease, abolish every enmity, and make
us to be of one mind in thy holy city ; that so, " peace being within her
walls," her citizens may give themselves to every profitable employment,
and plenteousness of grace, wisdom, and truth, as well as of earthly bless-
ings, may be in all her " palaces." Thus will she become a lively portrait
of that place which is prepared for them that love one another, where, with
one heart and one voice, they shall ascribe " salvation and glory to God and
to the Lamb."
" 8. For my brethren and companions' sakes, I will now say, Peace be
within thee. 9. Because of the house of the Lord our God, I will seek
thy good."
In these concluding verses, the Psalmist d eel areth the two motives, which
induced him to utter his best wishes, and to use his best endeavours, for
the prosperity of Jerusalem; namely, love to his brethren, whose happiness
was involved in that of their city ; and love to God, who had there fixed
32
374
A COMMENTARY
Psalm CXXII.
the residence of his glory. These motives are ever in force, and ought,
surely, to operate with marvellous energy upon our hearts, to stir us up to
imitate the pattern now before us, in fervent zeal and unwearied labour, for
the salvation of men, and the glory of their great Redeemer ; both which
will then be complete, and the church militant shall become triumphant,
and the heavenly paradise shall be filled with plants taken from its terres-
trial nursery.
Theodore Zuinger, of whom some account may be found in Thuanus,
when he lay on his death-bed, took his leave of the world in a paraphrase on
the foregoing Psalm ; giving it the same turn with that given to it above.
I have never been able to get a sight of the original ;* but one may venture,
I believe, to say, that it has lost nothing in a translation of it by the late
learned and pious Mr. Merrick; which is so excellent, that I must beg
leave to present it to the reader. Some of the lines are retained in his
more literal Poetical Version, published in 1765. It may serve as a finished
specimen of the noble and exalted use which a Christian maj% and ought
to xnake of the Psalms of David.
PSALM CXXII.
VVhatjoy, while tliiia I view the day
That warns my thirsting soul away,
What transports fill my breast!
For, lo,my great Redeemer's power
Unfolds the everlasting door,
And leads me to hisEest.
II.
The festive morn, my God, is come,
That calls me to the hallow'd dome,
Thy presence to adore ;
My feet the summons shall attend.
With willing steps thy courts ascend,
And tread th' ethereal floor.
III.
E'en now to my expecting eyes
The heav'n-built towers of Salem rise :
E'en now, with glad survey,
I view her mansions, that contain
Th' angelic forms, an awful train
And shine with cloudless day.
IV.
Hither, from earth's remotest end,
Lo, the redeem'd of God ascend,
Their tribute hither bring :
Here crown'd with everlasting joy,
In hymns of praise their tongues employ.
And hail th' immortal King.
V.
Great Salem's King; who bids each state
On her decrees dependent viait ;
In her, e'er lime begun.
High on eternal base uprear'd.
His hands the regal seat prepar'd
For Jesse's favour'd son.
VI.
Mother of cities! o'er thy head
See Peace, with healing wings out-spread,
Delighted fix her stay;
How blest, vv'ho calls himself thy friend!
Success his labours shall attend.
And safety guard his way.
VII.
Thy walls, remote from hostile fear.
Nor the loud voice of tumult hear.
Nor war's wild wastes deplore ;
There smiling plenty takes her stand.
And in thy courts with lavish hand
Has pour'd forth all her store.
VIII.
Let me, blest seat, my name behold
Among thy citizens enroll'd
In thee for ever dwell.
T,et Charity my steps attend,
My sole companion and my friend.
And Faith and Hope farewell !
* Since the publication of the first edition, a learned friend has obliged me with a copy of
these Latin verses of Zuinger transcribed from the 303d page of VitEe Germanorum Medicorum,
by Melchior Adamus. They are as follow :
O lux Candida, lux mihi
Lseti conscia Iransitus !
Per Christi meritum patet
Vitce porta beatse.
Me status revocat dies
Augustum Domini ad domum :
Jam sacra a-therii premam
Lstus limina templi.
JamvisamSolymE edita
Ccelo culmina, et adium
CcEtus angelicos, suoet
Augustum populo urbem :
Urbem, quam procul infimis
Terrrc finibus exciti
Petunt ChristiadK, et Deum
Laudent voce perenni :
Jussamcoelitus oppidis
Urbem jus dare caeteris,
Et sedem fore Davidis
Cuncta in swcla beati.
Mater nobilis urbiuni!
Semper te bona pax amat :
Et te semper amantibus
Cedunt omnia recte.
Semper pax tua mcenia
Colit ; semper in atriis
Tuis copiadextera
Larga munera fundit.
Dulcis Christiadum dnmus,
Civem adscribe novitium:
Solocomitata Caritas—
Spesque Fidesque valete.
Day XXVU. M. P. ON THE PSALMS. 375
PSALM cxxm.
ARGUMENT.
This Psalm containeth, 1, 2. an act of confidence in God, with, 3,4. a prayer
for dehverance from that reproacli and contempt which i\ifidelity and sen-
suaUty are wont to pour upon the afflicted people of God.
"1. Unto thee I lift up mine eyes, O thou that dwellest in the hea-
vens."
The church, when distressed and persecuted upon earth, "lifteth up
her eyes to him that dwelleth in the heavens," from thence beholding and
ordering- all things here below. It is by his permission that she is de-
pressed and insulted ; and he only can deliver her out of the hands of her
enemies.
" 2, Behold, as the eyes of servants looh unto the hand of their masters,
and as the eyes of a maiden unto the hand of her mistress; so our eyes
wait upon the Lord our God, until that he have mercy upon us."
Tke servants of God like other servants, if they are injured and suffer
violence, expect redress and protection from their Master, whose they are
and whom they serve. Under the law of Moses, a master was to demand
satisfaction, and to have it made him, for any hurt done to his servant.
And shall not the best of Masters avenge the wrongs done to those who
serve Him; and done, perhaps, because they serve himT Without doubt,
he will avenge them speedily, and reward the sufferers gloriously.
" 3. Have mercy upon us, O Lord, have mercy upon us : for we are ex-
ceedingly filled with contempt. 4. Our soul is exceedingly filled with the
scorning of those that are at ease, and with the contempt of the proud."
Unbelieving, ungodly, and worldly men, who are " at ease," and boast
themselves in the multitude of their riches, will always be ready to cast
upon the afflicted servants of Christ some portion of that reproach and con-
tempt, which were so plentifully poured upon their blessed Master, in the
day of his passion, and indeed through his whole life. With these they
may justly complain that "their souls are exceedingly filled," insomuch
that they are compelled to exclaim with redoubled earnestness, " Have
mercy upon us, O Lord, have mercy upon us." And let them know, for
their comfort, that the Lord will " have mercy upon them" in that day when
sensuality shall be succeeded by torment, and pride shall end in shame and
confusion; when patient poverty shall inherit everlasting riches, and op»
pressed humility shall be exalted to a throne above the stars.
PSALM CXXIV.
ARGUMENT.
In this Psalm, which, as we are informed by the title, hath David for its author,
tlie church describeth the danger in which she had been, and giveth to God
alone the glory of her deliverance out of it.
"1. If it had not been the Lord who was on our side, now may Israel
say; 2. If it had not been the Lord who was on our side, when men rose
up against us : 3. Then they had swallowed us up quick, when their wrath
was kindled against us."
The people of Israel rescued from impending ruin, break forth into a joy-
ful acknowledgment of that almighty aid, to which they were indebted for
their deliverance. " Men" rose up against them, but "Jehovah" was on
their side; men intended to devour, but God interposed to save. May not
" the Israel of God" say, in like manner, "If the Lord had not been on our
376 A COMMENTARY Psalm CXXV.
side," when our spiritual enemies, sin, death, and hell, were in arms acjainst
us, surely now " they had swallowed us up quick," and we had perished
everlastingly. It is thou, O Lord Jesu, who hast wrought for us tliis great
salvation ; it is thou who from tlie beginning hast preserved thy church in
the world, amidst the persecutions which must otherwise have put an end
to its very existence.
" 4. Then the vi'aters had overwhelmed us ; the stream, or^ torrent, had
gone over our soul : 5. Then the proud, or, swelling, waters had gone
over our soul."
The redeemed are astonished, upon looking back, at the greatness of the
danger to which they had been exposed. They can compare the fury
and insolence of their adversaries to nothing but overwhelming floods and
desolating torrents; and they consider themselves as snatched by a miracle
from instant destruction. Happy they, who are taken from the evil to come,
and have passed from the miseries of earth to the felicities of heaven,
where they are neither tempted nor molested more. The devout Christian,
who, in perilous times, and towards the close of life, a gracious Providence
has thrown ashore in some sequestered corner, from whence he views those
secular tumults with which he hath no farther concern, is perhaps arrived
at the next degree of happiness to that of just spirits made perfect.
"G. Blessed he the Lord, who hath not given us as a prey to their teeth.
7. Our soul is escaped as a bird out of the snare of the fowlers : the snare
is broken, and we are escaped."
The marvellous deliverance of Israel is illustrated by two other images.
It is compared to the escape of a lamb from the jaws of a wolf, or a lion ;
and to that of a bird, by the breaking of the snare, in which it had been en-
tangled, before the fowler came to seize and to kill it. Save us, O God, from
the rage and the subtlety of our spiritual adversary ; save us from his teeth,
when he would devour ; from his snares, when he would deceive ; suffer us
not, either by persecution or temptation, to fall from thee; let the lion gnash
his teeth, and the fowler look for his captive in vain ; that so we too may sing
the songof Zion in thy heavenly kingdom, and say, "Blessed be the Lord,
who hath not given us over for a prey unto their teeth. Our soul is escaped
as a bird out of the snare of the fowlers; the snare is broken, and we are
escaped."
"8. Our help is in the name of the Lord, who made heaven and earth."
The great lesson which this Psalm, from the beginning to the end, incul-
cates, is, that for every deliverance, whether of a temporal or spiritual na-
ture, we should, in imitation of the saints above, ascribe "salvation to God
and to the Lamb."
PSALM CXXV.
ARGUMENT.
In this Psalm, the church is comforted with the promises, 1,2. of God's protec-
tion, and, 3. of his removing, in due time, from his inheritance the rod of the
oppressor ; when, 4. tiie faitliful will be revvai-ded, and, 5. apostates punished
with other workers of iniquity. Aben Ezra, as cited by Hammond, applietli
the Psalm to the days of ilessiah.
" 1. They that trust the Lord shall he as mount Zion, ivhicJi cannot be re-
moved, hut abideth for ever. 2. Jls the mountains are round about Jerusa-
lem, so the Lord is round about his people from henceforth, even for ever."
The stability of the church, and the protection afforded her by Jehovah,
were of old represented by the mountain on which the Divine presence resi-
ded, and by the hills which encompassed Jerusalem, so as to render that
city in a manner impregnable. While her inhabitants continued to " trust
in the Lord," this was the case. But when they became faithless and diso-
XXVII. E. P. ON THE PSALMS. 377
bedient, she became weak, and like another city. Let not our " trust in
God," be a presumptuous, ungrounded assurance; but let it be a confidence
springing- from faith unieigned, out of a pure heart, a good conscience, and
fervent charity. Tlien shall our situation, whether as a church or as indivi-
duals, resemble that of the holy mount in the beloved city, and our God
will be unto us a fortress, and a wall round about. But let us never forget,
that the promises to us, like those to Israel, are conditional : " Because of
unbelief they were broken off; and we stand by faith."
" 3. For the rod of the wicked shall not rest upon the lot of the righteous ;
lest the righteous put forth their hands unto iniquity."
God may, and often doth, permit " the rod" or power " of the wicked to
fall upon the lot of the righteous," in this world. But it is only for the
purposes of chastisement, or probation. Tbe rod is not suifered to "rest,"
or abide, there too long, "lest the righteous," harassed and worn down by
oppression, and seeing no end of their calamities, should be tempted to
" put their hands to iniquity," and practise that wickedness, which they
find to prosper so well here below. The import of this verse seemeth to be
the same with that of our Lord's prediction concerning the troubles of the
latter days. "Then shall be great tribulation, such as was not since the
beginning of the world to this time, no nor ever shall be. And except those
days should be shortened, there should no flesh be saved. But for the elects'
salve those days shall be shortened," Matt. xxiv. 21, 22.
" 4. Do good, O Lord, unto those that be good, and to them that are up-
right in their hearts. 5. As for such as turn aside unto their crooked ways,
the Lord shall lead them forth with the workers of iniquity ; but peace shall
be upon Israel."
" The good and upright in heart" are they who stand steady in every
change of circumstances ; who complain not of God's dispensations, but, be-
lieving everything to be best which he ordains, adhere to him with a will
entirely conformed to his, in adversity no less than in prosperity. To these
Jehovah will finally " do good ;" and they shall receive the reward of their
faith and patience ; while such as, in time of trial, have fallen away, and
returned no more, " shall be led forth" to punishment " with the workers of
iniquity," to whose company their apostacy hath joined them. And then,
" peace shall be upon the Israel of God," with joy and gladness, for ever*
more.
TWENTY-SEVENTH DAY— EVENING PRAYER,
PSALM CXXVI.
ARGUHIENT.
In this Psalm, the children of Zion, 1 — 3, describe the joy consequent upon
tlieir restoration from captivity ; 4. they pray God to bring back the rest of
their countrymen, and to complete his work ; 5, 6. they foresee and predict
tbe success of their labours in rebuilding their ruined city with its temple,
and cultivating again their desolated country. The return of Israel from
Babylon holds forth a figure of the same import with the exodus of that peo-
ple from Egypt. And this Psalm, like tiie prophecies of Isaiah, represen-
teth the blessed effects of a spiritual redemption, in words primarily alluding
to tliat temporal release.
"1. When the Lord turned again the captivity of Zion, we were like
them that dream."
That Cyrus should issue a decree for the Jews to return to their own
country, and to rebuild their city and temple ; that he should dismiss such
a number of captives, not only without money and without price, but should
33*
378 A. COMMENTARY Psalm CXXVI.
send tiiem home laden with presents ; Ezra i. 1 — 4. this was the work of
Jehovah, who only could thus " turn the captivity of Zion." A restoration
so complete, so strange and unlooked for, brought about at once, without
any endeavours used on the side of Israel, seemed, in all these respects, as
a "dream;" and the parties concerned, when they saw and heard such
things, could scarce believe themselves to be awake. That the King of
kings, of his own mere love and mercy, should take pity on poor mankind,
in their more grievous captivity under sin and death ; that he should send
his only Son to purchase their liberty, his Spirit to enrich, and to conduct
them to their country above, and his heralds to proclaim such unexpected
deliverance to all the world ; this likewise was the work of the same Jeho-
vah, who only could thus " turn again the captivity of his Zion." Sin-
ners, when the tidings of a salvation so great and marvellous are preached
to them, think themselves in a " dream," and with difficulty give credit
even to the royal proclamation, though the great seal of heaven be affixed
to it.
" 2. Then was our mouth filled with laughter, and our tongue with sing-
ing : then said they among the heathen, Tlie Lord hath done great things
for them. 3. The Loud hath done great things for us; luliereof vie are
glad."
The people of God soon find, that they are not mocked with illusions,
but that all about them is reality and truth. Then sorrow and sighing, fear
and distrust, fly away together. Joy fills their hearts, and overflows by their
tongues, in songs of praise. The nations hear, and are astonished, and
own the hand of Jehovah in the restoration of his people ; "Jehovah hath
done great things for them." The chosen people echo back the gladsome
sound, and reply, with transports of gratitude, " Jehovah hath done great
things for us, whereof we are glad." Every word of this agreeth not more
exactly to the return from Babylon, than it doth to that eternal redemption
thereby prefigured, which is the grand subject of thanksgiving in the Chris-
tian church.
"4. Turn again our captivity, O Lord, as the streams in the south."
The joy occasioned by Cyrus's proclamation having been described in the
former part of the Psalm, we may now suppose some of the Jews ready to
set out on their return home ; at which time, and during their journey, they
prefer this petition to God, that he would be pleased to bring back the rest
of their countrymen, who, like " floods" rolling down upon the thirsty re-
gions of the "south,"* might people the land, and by their labours put an
end to the desolations of Judah. That God would daily increase the num-
ber of true converts from the world to the church, to clear and cultivate the
mystical vineyard, to build and to ornament the holy city, should be the
prayer of every labourer in that vineyard, of every citizen in that city.
" 5. They that sow in tears shall reap in joy. 6. He that goeth forth and
weepeth, bearing precious seed, shall doubtless come again with rejoicing,
bringing his sheaves ivith him.''^
The fatigue of travelling from Babylon to Judea; the melancholy pros-
pect of a long-depopulated country, and ruined city ; the toil necessary to
he undergone before the former could be again brought into order, and the
latter rebuilt; all these considerations could not but allay the joy of the
released captives, and even draw many tears from their eyes. They are
therefore comforted with a gracious promise that God would give a blessing
to the labours of their hands, and crown them with success, so that they
* I think the image is taken from the "torrents" in the deserts to the south of Judea ; in
Idumsea, Arabia Petraea.&c. a mountainous country. These torrents we; e constantly dried up
in the summer ; See Job vi. 17, 18. and as constantly " returned" after the rainy season, and
filled again their deserted channels. Tlie point of the comparison seems to be the "return" and
renewal of these (not " rivers" but) " torrents;" which yearly leave their beds dry, but fill
them ag^in ; as the Jews had left their country desolate, but now "flowed again" into it. —
Bishop Lowth, in Merrick's Annotations. Dr. Durell renders this verse as follows — "The turn-
ing of our captivity, O Lord, is as streams in the south."
DAT XXVII. E. P. ON THE PSALMS. 379
should once more see Jerusalem in prosperity, and beliold in Zion the
beauty of holiness. This promise is conveyed under imag:es borrowed from
the instructive scenes of agriculture. In the sweat of his brow the hus-
bandman tills his land, and casts the seed into the ground, where, for a time,
it lies dead and buried. A dark and dreary winter succeeds, and all seems
to be lost. But at the return of spring, universal nature revives, and the
once-desolate fields are covered with corn, which, when matured by the
sun's heat, the cheerful reapers cut down, and it is brought home witli tri-
umphant shouts of jo3^ Here, O disciple of Jesus, behold an emblem of
thy present labour and thy future reward. Thou " sowest," perhaps "in
tears;" thou doest thy duty amidst persecution and afliiction, sickness, pain,
and sorrow ; thou labourest in the church, and no account is made of thy
labours; no profit seems likely to arise from them. Nay, thou must thy-
self drop into the dust of death, and all the storms of that winter must pass
over thee, until thy form shall be perished, and thou shalt see corruption.
Yet, the day is coming, when thou shalt " reap in joy ;" and plentiful shall
be thy harvest. For thus thy blessed Master " went forth weeping, a man
of sorrows, and acquainted with grief, bearing precious seed," and sowing
it around him, till at length his own body was buried, like a grain of wheat,
in the furrow of the grave. But he arose, and is now in heaven; from
whence he " shall doubtless come again with rejoicing," with the voice of
the archangel and the trump of God, " bringing his sheaves with him."
Then shall every man receive the fruit of his works, and have praise of
God.
PSALM CXXVII.
ARGUMENT.
If this Psalm was written by Solomon, or by David for Solomon, as the title
importeth, it was probably used again at the time of rebuilding- the city and
temple, after the return from Babylon. But indeed it is a Psulm which can
never be out of season, the design of its author being to teach us the neces-
sity of a dependence upon God and his blessing, in every work to which we
set our hands. What is said with regard to an earthly house, city, and fa-
mily, extendeth also to the spiritual house, city, and family of Christ, which are
now what Jerusalem, the temple, and the people of Israel, were in old time.
" I. Except the Lord build the house, they labour in vain that build it :
except the Lord keep the city, the watchman waketh but in vain."
In every undertaking, the blessing of God must accompany the labours
of man, to render them effectual. No work can prosper without him, nor
can any design miscarry under his favour and protection, which are equally
necessary to be obtained by the builder in time of peace, and by the sol-
dier in time of war. But they, above all men, ought to implore the Divine
grace and benediction, who are employed either in building or defending
the spiritual house and city of God ; especially as the same persons, like
the Jews after their captivity, surrounded by enemies always ready to ob-
struct the work, are often obliged to hold a sword in one hand, while they
build with the other. Our own edification in faith and holiness must like-
wise be carried on by us in this attitude, by reason of the many temptations
which are continually assailing us. It may also be remarked, that both
Solomon and Zerubbabel had vainly laboured to construct the first or the
second material temple, unless Jehovah himself had built the true House
for the reception of his glory, that is to say, the Temple of Christ's body,
and, after it was fallen down, had reared it again, by a resurrection from
the dead.
" 2. It is vain for you to rise up early, to sit up late, to eat the bread of
sorrows ; for so he giveth his beloved sleep."
The Psalmist doth not, certainly, intend to say, that labour and diligence
380 A COMMENTARY Psaim CXXVH.
are vain, but that they are so, except the Lord be with the labourer: the
business is not to be done by all the industry and pains, all the carking and
caring in the world, without him; whereas, if his aid be called in, if part
of our time be spent in prayer, not the whole of it in prayerless toiling and
moiling, our work will become easier, and go on better ; a solicitude and
anxiety for its success and completion, will no longer prey upon our minds
by day, and break our rest at night ; we shall cheerfully fulfil our daily
tasks, and then, with confidence and resignation, lay our heads upon our
pillows, and God will " give to his beloved" a sweet and undisturbed
" sleep," which shall fit them to return every morning, with renewed vigour
and alacrity, to their stated employments. This seemeth to be the import
of the verse. An obscurity has been occasioned in the translations, by
rendering the adverb, 13, so; " so he giveth his beloved sleep ;" in which
form, this last part of the verse will not connect with what goes before.
But if T3 be translated, like its kindred particle TDN', " surely* he giveth his
beloved sleep ;" or, as Dr. Hammond renders it, " since he giveth his be-
loved sleep ;" the difficulty will vanish, and the sense appear to be as
above. Nor can we easily find a more profitable piece of instruction, with
regard to the management of all our concerns, temporal and spiritual.
" 3. Lo, children are an heritage of the Lord : and the fruit of the womb
is his reward."
The labours of mankind, first in building houses and cities, and then in
guarding and securing their possessions, are undergone, not with a view to
themselves alone, but to their families, which they would establish and
perpetuate. The Psalmist, therefore, in the preceding verses, having taught
men to expect a happy settlement only from the favour of Jehovah, now
directs them to look up to him for the farther blessing of a numerous and
virtuous progeny. He can in a moment blast the most fruitful stock, or he
can " make the barren woman to keep house, and to become a joyful mother
of children." " Lo, children are an heritage of Jehovah ;" an heritage
which he bestows on those who fear him ; " the fruit of the womb is a re-
ward" conferred by him, where he sees it will be a blessing indeed, upon
faithful and pious parents. »St. Paul calls the converts made by his mi-
nistry, his "children;" and all believers are the children of Christ, the
heritage given him by his Father, the reward of his righteous life and
meritorious death ; as it is written, " I will give thee the heathen for thine
inheritance. He shall see of the travail of his soul, and shall be satisfied,"
Psalm ii. 8. Isa. liii. 11.
" 4. As arrows are in the hand of a mighty man ; so are children of the
youth."
Children, when well educated, are like so many " arrows in the hand of
a strong man ;" ready winged with duty and love, to fly to the mark ; po-
lished and keen, to grace and maintain the cause of their parents, to defend
them from hostile invasions, and instantly to repel every assailant. The
apostles and first Christians were arrows in the hand of Messiah, with
which he encountered his enemies, and subdued the nations to the faith.
When by the splendour of their sanctity, the power of their miracles, and
the efficacy of their preaching, they pierced the hearts of thousands and
ten thousands, what were they but " arrows in the hand of 13J the Mighty
One'?" And in this instance likewise it may truly be said, that no well
nurtured son of Christ and the church will hear his Father dishonoured, or
despise his Mother when she is old.
" 5. Happy is the man that hath his quiver full of them : they shall not
be ashamed, but they shall speak with the enemies in the gate."
In a house full of dutiful children consisteth the happiness of their pa-
rents, who then can never want friends; friends, that will at no time be
* This is the second of the senses given to this particle by Noldius, who cites in confirnia-
lion of it, 1 Sam. ix. 13. 1 Kings xx. 40.
Day XXVII. E. P. ON THE PSALMS. 381
ashamed, but will at all times rejoice to appear for them, to meet their
" enemies" and accusers " in the gate, "or place of judgment ;* there to an-
swer any charge against them, to vindicate them in iheir persons, their good
name, or tlieir property. It is a glorious sight to behold children thus stand-
ing forth in the defence of their parents. In the multitude of true believers
consist the glory of Christ, and the riches of the church. How forward
were the primitive Christians to meet the enemies of these their spiritual
parents " in the gate ;" how ready, in their cause, to speak openly, and,
having witnessed a good confession, to die by the hand of the executioner !
Therefore shall they not be ashamed at the judgment of the last day, but
shall then stand with great boldness before the face of such as have af-
flicted, persecuted, and tormented them. For their heavenly B'ather will
then be their Judge, and will own, in his turn, the cause of his dutiful
children, who for his sake endured tribulation, and loved not their lives unto
the death. Confusion shall overwhelm the accuser of the brethren, with
all the instruments of his malice; but glory, honour, and immortality shall
be given to the children of God.
PSALM CXXVIII.
ARGUMENT.
This Psalm containeth a promise made to him who, 1, feareth Jehovah, and
walketh in his ways, that he should be blessed, 2. in his person, and, 3, 4.
in his famil}'; and that he should see the good of Jerusalem. The Psalm was,
probably, sung at tlie marriages of the Isi-aehtes, as it is now a part of the
matrimonial service among us. In its prophetical and exalted sense, it hath
respect to the person, marriage, family, and city of Messiah.
"1. Blessed is every one that feareth the Lord: that walketh in his
ways."
Happiness belongeth not to the rich, the powerful, and the prosperous,
as such ; but in every state and condition, blessed is the man that " feareth
Jehovah," that so feareth him as to obey him, and to "walk in his ways,"
notwithstanding all the obstructions he may meet with from the world,
the flesh, and the devil. Blessed above all the sons of men, and the
author of blessing to them all, was the man Christ Jesus, because above
them all, and for them all, he feared, he loved, and he obeyed.
" 2. For thou shalt eat the labour of thine hands : happy s/ialt thou be,
and it ahall be well with thee."
The person is here beautifully changed, and to the man who feareth Je-
hovah is addressed an enumeration of those blessings which shall attend
him. He is to " eat the labour of his hands," that is, the fruit, or returns
of his labours. Hereby it is implied, that he is not to be idle, but to "la-
bour," that he may eat; that he is not to be niggardly, but to "eat," when
he has laboured; that he is neither to be unjust, by living upon the labours,
nor enslaved by depending upon the bounty, of others, but to eat "his own"
labours; and that he, whose labours procure him a sustenance, hath enough
to be "blessed" and happy. Happy shalt thou be, and it shall be well
with thee ; everything shall happen, which God seeth to be best for thee
in this life, and (as saith the Chaldee Paraphrast on the place) " it shall be
good to thee in the world to come." The glory of Christ, and the salvation
of mankind, were the fruits of his actions and his sufferings in the days of
his flesh; so that, in the enjoyment of them, he doth no more than "eat of
the labours of his hands;" or, to use the words of Isaiah, " he seeth of the
travail of his soul, and is satisfied." Before he went hence, he took cora-
*Mr. Merrick observes, that the gate was sometimes the seat of war, as well as the place of
judicature. "Tlieti was war in the jrates," Jiulees v. 8. He mentions a remarkahle Cliinusu
proverb; "When a son is horn into a family, a bow and arrow are hung before tlicgute.''
3S2 A COMMENTARY Psalm CXXVIII.
fort in the reflection, "I have glorified thee on the earth, I have finished the
work which thou gavest me to do," John xvii. 4. Happy shait thou be, O
Christian, and it shall be well with thee, if at thy latter end thou shalt be
able to draw comfort from the same consideration.
"• 3. Thy wife shall be as a fruitful vine by the sides of thine house : thy
children like olive plants round about thy table."
Marriage was ordained by God to complete the felicity of man in a state
of innocence ; and the benediction of heaven will ever descend upon it, when
undertaken in the " fear of the Lord." The vine, a lowly plant, raised with
tender care, becoming, by its luxuriancy, its beauty, its fragrance, and its clus-
ters, the ornament and glory of the house to which it is joined, and by which it
is supported, forms the finest imaginable emblem of a fair, virtuous, and fruit- •
ful wife. The olive trees planted by the inhabitants of the eastern countries
around their tables, or banqueting places in their gardens,* to cheer the eye
by their verdure, and to refresh the body by their cooling shade, do no less
aptly and significantly set forth the pleasure which parents feel, at the sight
of a numerous and flourishing off'spring. As marriage was from the be-
ginning intended to represent the mystical union between Christ and his
church, which union is spoken of in matrimonial language, through the
Scriptures, both of the Old and New Testament, we need but extend our
view to behold, under the imagery of the vine and the olive-plants, the pro-
lific spouse of Messiah, and the children of peace assembled around the ta-
ble of their heavenly Father. See Psalm Ixxx. 8. Roman xi. 17.
" 4. Behold, that thus shall the man be blessed that feareth the Lord."
Are temporal blessings, then, the reward of piety ? They are not its only,
iior chief reward, but are often added, even under the new dispensation, to
those who "first seek the kingdom of God, and his righteousness." When
they are withholden, or withdrawn, it is for the security or increase of those
more valuable blessings, which are spiritual. There are times, when fa-
ther, mother, brethren, sisters, wife, children, and lands, must be given up
for Christ's and the Gospel's sake. But ample amends are promised to be
made to all who thus part wath earthly relations and possessions. They
find in the church other fathers, mothers, brethren, sisters, children, &c.
and at the resurrection they will " inherit all things," Rev. xxi. 7. and
brighter coronets of glory shall sparkle from their heads. The Scriptures
show us the servants of God in every state and condition ; we view them rich
and poor, honoured and despised, sick and iu health, married and single,
childless and otherwise, in prosperity and in adversity; to teach us, that
all things work together for good to them who love God ; so that the be-
liever hath comfort always. If temporal blessing be granted him, he ac-
cepteth them as shadows of those which are eternal ; if they are denied, he
reraembereth that they are only shadows, and are therefore denied, that he
may fix his thoughts and affections more firmly on the substance.
" 5. The Lord shall bless thee out of Zion : and thou shalt see the good
of Jerusalem all the days of thy life. 6. Yea, thou shalt see thy children's
children, and peace upon Israel."
Every true Israelite rejoiceth in the prosperity of Zion; a blessing upon
the church diffuseth itself to all the members thereof; and the good of Je-
rusalem, with peace upon Israel, is all the good we can desire to see upon
earth. Hereafter we shall see greater things than these. Jehovah from the
heavenly Zion will bless us with the vision of his immortal glory; we shall
see the good of the new Jerusalem, the wealth, beauty, and majesty of that
holy city; we shall see the generations of the faithful walking in the light
* This is Bishop Patrick's idea. The learned and ingenious Mr. Harmer, in his very vahiable
" Observations on divers passages of Scripture,'' (Vo\. 1. p. 107, 2d edit.) disapproves of it; as, he
says, " we find no such arbours in the Levant, nor is the tree very proper for the purpose." He
thinks therefore, the table refers to the "children" only, and not to tlie " olives." But Mr. Mer-
rick, in Ins Jlnnotations, produces some very good arguments on the side of Bishop Patrick.
DAT XXVII. E. P. ON THE PSAI-MS. 333
of it ; with that everlasting peace and rest which remain for the Israel of God.
These are the blessings promised to Messiah, and his seed, for evermore.
PSALxM CXXIX.
ARGUJIENT.
In the former part of this Psalm, 1—4 the church declareth herself to have
been often assailed and persecuted by her enemies, but as often rescued and
preserved by Jehovah ; in the latter part of it, 5 — 8. she predicteth the
miserable end of all those who hate Zion.
" 1. Many a time have they afflicted me from my youth, may Israel now
say : 2. IMany a time have they afflicted me from my youth : yet they
have not prevailed against me."
Affliction is nothing new to the people of God. Many a time have the
righteous been under persecution, from the hour when Cain rose up against
his brother Abel, to this day. Like the bush which Moses beheld in the
desert, the church hath " burned with fire," but is not yet "consumed;"
and for the same reason, because God is in the midst of her.* He who
took our nature upon him, was also afflicted from his youth, but his ene-
mies "prevailed not finally against him." And it is observable, that what
God spake, by his prophet Hosea, concerning Israel, "When Israel was a
child, then I loved him, and called my son out of Egypt," is by St. Matthew
applied to Christ ; "Joseph took the young child and his mother by night,
and departed into Egypt, and was there until the death of Herod: that it
might be fulfilled which was spoken by the prophet. Out of Egypt have I
called my son," Matt. ii. 14. Hos. xi. 1. The truth is, that there subsist-
eth between Christ and the church a union like that between the head and
the members of the same body ; they are therefore called by the same name,
Israel, and what is said concerning one, frequently admitteth of an appli-
cation to the other. He became like us by taking our nature, and we be-
came like him by receiving his grace. Our sufferings are accounted as his ;
and his righteousness spoken of as ours.
" 3. The ploughers ploughed upon my back ; they made long their fur-
rows. 4. The Lord is righteous ; he hath cut asunder the cords of the
wicked."
The former of these two verses expresseth a state of great affliction, the
latter a deliverance from that state. The word W\r\, which signifieth to
dig, or cut the ground, and so, to plough, is also used simply for cutting,
carving, or graving; see Exod. xxxv. 33. Jer. xvii, 1. Being here applied
to the back of the captives, and cords having been the instruments of it, in
all reason it is to be understood of scourging, with cuts, and, as it were, digs,
and ploughs, and makes furrows in the flesh ; and the longer the cords of
the scourges are, the longer are the wounds and furrows. For our sakes, he
who knew no sin " gave his back to the smiters," Isa. 1. 6. and permitted
those ploughers to make long their furrows upon it. But "the righteous
Lord cut asunder the cords of the wicked;" vengeance overtook the
wretched instruments of his sufferings ; and the persecutors of his servants
shall perish in like manner, as the Psalmist proceedeth to assure us in the
verses following.
" 5. Let them all, or, they all shall, be confounded and turned back that
hate Zion."
Since the ways of God are equal, the destruction which hath lighted on
former persecutors of the church affordeth an assurance, that all in every
* EcclesiK jam irnle ab initio in Abel, in Enoch, in Noi;, in Abraham, in Lot, in iEcyptiaca
sevvitute, in Moyse,etProphetig, graves perpessainimicos; (licit ilia quidem SEpe a jiivciitute
se fuisse nppiiinatam ; nihilo tamen seciiis porvenisse ad senectntem, ac ne in senectuLe qui-
dem opprimi |)i)ise. Victus eiiiiu qui s;eviebat, vicit (pii suflbrebat. Bossuet.
384 -^ COMMENTARY Psalm CXXIX.
ao-e, who hate Zion, shall, at the day of final retribution, if not before that
day, feel the weight of his arm, who is the Saviour, the King, and the God
of Zion.
" 6. Let them, or, they shall, be as the grass vpon the house-tops, which
withereth afore it groweth up ; Heh. is pulled up.* 7. Wherewith the
mower filleth not his hand ; nor he that hindeth sheaves his bosom.
8. Neither do they which go by say. The blessing of the Lord he upon you :
We bless you in the name of the Lord."
The transient prosperity of mortal man is often in sacred writ compared
to D-rass, the history of which is contained in these few words, "It cometh
up, and is cut down." But here the comparison is carried still farther.
Not the common grass in the field, but grass growing on the house-tops, is
selected to convey the idea of bad men ; grass, which having no depth of
earth, into which it may strike its roots, doth not await the hand of the
gatherer, but "withereth" even " before it is plucked up." And then, so
thin, so wretched, and so unprofitable is the crop, that none are employed
to collect and carry it in ; none to whom passengers might address those
acclamations and salutations, customary at such times, as "The Lord be
with you, bless you," &c. Ruth ii. 4. Thus, while the felicity of Zion's
children is rootedand grounded in Christ, that of her enemies hath no foun-
dation at all. While the church subsisteth from generation to generation,
the kingdoms and empires, that have persecuted her, fade and wither aw-ay
of themselves. And at the general harvest of the world, ^vhen the righ-
teous shall be carried by angels, with joyful acclamations, into the mansions
prepared for them above, the wicked, unregarded by the heavenly reapers,
and unblessed by all, shall become fuel for a fire that goeth not out;
resembling, in this their sad end, likewise, that worthless grass, "which
to-day is, and to-morrow is cast into the oven."
PSALM CXXX.
ARGUMENT.
This is the sixth of those which are styled " Penitential Psalms." It is calcu-
lated for the use of the church; or any member tliereof; and containeth, 1, 2.
a complaint of great distress; 3. a confession of man's sinfulness ; 4 — 8. an
act of faith in the Divine mercy, and the promised redemption.
" 1. Out of the depths have I cried unto thee, Lord. 2. O Lord, hear
my voice : let thine ears be attentive to the voice of my supplications."
From the depths of sin, and the misery occasioned by sin, the penitent,
like another Jonas, entombed in the whale's bellj'', and surrounded by all
the waves of the ocean, crieth unto God for help and salvation. Fervent
prayer will find its way, through every obstruction, to the ears of him who
sitteth upon his holy hill. And may not the bodies of the faithful, buried in
the dust, be said to cry, out of the depths of the grave, for a joyful resurrec-
tion, according to the promise and the pattern of Christ, who, after three
days, came forth from the heart of the earth, as Jonas did from the belly of
the whale ?
"3. If thon. Lord, shouldest mark iniquities, O Lord, who shall stand V
A reason is here urged, why God should spare and pardon the suppliant,
namely, because was he accurately to note the offences of the best men, and
to produce them in judgment against the oflenders, no man could stand in
that judgment, but the whole race of Adam must continue to eternity under
the dominion of sin and death ; which a gracious and merciful God would
not permit to be the case. It is accordingly declared in the next verse, that
measures had been taken to prevent so deplorable a catastrophe.
" 4. But there is forgiveness with thee, that thou mayest be feared."
* Mr. HaiTOer takes the idea of llie Psalmist to be, " Which withereth before it unsheaths its
ear." Otecrp. 11.463.
Day XXVII. E. P. ON THE PSALMS. 385
True repentance is founded upon the sense of our own wretchedness, and
faith in the Divine mercy. Without the former, we should never seek for
pardon and grace; without the latter, we should despair of finding them.
Tlie Psalmist, therefore, having in the three preceding verses, expressed
the one, now maketh profession of the other. "There is forgiveness with
thee;" thou wilt not "mark iniquities," or leave us to the rigours of strict
justice, but thou hast devised means that we perish not for ever ; thou hast
provided an atonement, and in virtue of that atonement, the sinner may
obtain pardon; he need not, therefore, reject thy service, and cast himself
away in despair, but is encouraged to serve thee acceptably through faith,
with godly fear; "there is forgiveness with thee, that thou mayest be
feared." Or the meaning be. Thou forgivest man, that so, being restored
to thy favour, and endued with thy grace, he may thenceforth fear, or serve
thee, as it becomes one who hath obtained mercy to do.
" 5. I wait for the Lord, my soul doth wait, and in his word do I hope.
6. My soul wulteth for the Lord, more than they that watch for the morn-
ing : I say, more than they that watch for the morning."
The repetitions here do beautifully express that ardent desire which the
contrite soul hath for the salvation of God. Dr. Hammond seemeth to have
given the true construction of ver. 6. "'JTf^'7 'li'DJ, " My soul to the Lord,
that is, riseth, cometh, or hasteneth to the Lord, 1pD^» □'"IDK/O, from the
morning watchers, that is, from the time when they hasten to their watches ;
in other words, the guards that every morning hasten to their watches, are
not earlier than I am in my daily addresses to God. Who these watchers
or guards of the morning are, the Chaldee hath best expressed ; They that
observe the morning watches, that they may offer their morning oblation ;
tliat is, the priests which in their turn officiated ; or rather, some officers of
theirs, which were peculiarly appointed from a tower to expect the first
appearance of break of day." With such earnestness did the ancient
church expect the appearance of that Day-Spring from on high, which was,
in the fulness of time, to visit the world. With equal earnestness have the
faithful since looked out for the dawning of the last morning, which is to
abolish sin, and put an end to sorrow.
" 7. Let Israel hope in the Lord : for with the Lord there is mercy, and
with him is plenteous redemption. 8. And he shall redeem Israel from all
his iniquities, or, sins."
These verses are perfectly evangelical. The church of Israel was ex-
horted to "hope" in Jehovah, because with him there was "mercy and
plenteous redemption." And of what nature was that redemption ■? A
redemption from sin ; " he shall redeem Israel from all his sins ;" con-
sequently from all trouble and misery, which are but the effects of sin, and
will cease when their cause shall be finally taken away. Now what is
this, but the Gospel itself] Or where is the difference between this of the
Psalmist, " He shall redeem Israel from all his sins," and that of the evan-
gelist, "Thou shalt call his name Jesus, for he shall save his people from
THEIR sins'?" Matt. i. 2L The Israel of God, or church universal, hoping
in the same mercy, in the same plenteous redemption, expecteth the full
accomplishment of this gracious promise at the second advent of her Saviour,
■when the penalty of sin shall be taken off, and death be swallowed up in
victory.
PSALM CXXXL
argument.
This Psalm containeth, 1, 2. a description of true humifity, and resignation to
the will of God, with, 3. an exhortation to tlie practice thereof. It is, most
probably, a Psalm of David, and is eminently applicable to Messiah, in his
state of humiliation on earth. Happy would it be for the world, if all his
disciples could imbibe the spirit of this short but lovely Psalm, and copy
after tlie example which it setteth before them.
33
386 A COMMENTARY Psalm CXXXII.
"1. Lord, my heart is not haughty, nor mine eyes lofty: neither do 1
exercise myself in great matters, or in things too high for me."
Pride beginneth in the heart, and discovereth itself in the " eyes," the
countenance, and the carriage ; thinking nothing " too high for it," it is
always aiming at still " greater matters," scheming to be at the top of
earthly grandeur ; and, when there, restless because it can go no further.
Of this disposition the Son of David, like his father and representative
of old, was by his enemies affirmed to be ; he was accused of affecting the
sovereignty, and therefore hunted and persecuted even to the death. But
how truly do these words of the Psalmist delineate his real character 1 He
was not " haughty," but " meek and lowly in heart :" his " eyes," were not
"lofty," but kindly regarded the meanest object that presented itself to
tliem ; he looked not " to great matters" and "high things," but chose to
be, and to be esteemed, the least and lov/est of all.
"2. Surely I have behaved, or subdued and quieted myself, as a child
that is weaned of his mother : my soul is even as a weaned child."
A child newly weaned mourneth because of the favourite aliment which is
withdrawn from him, but depending absolutely on the mother for every-
thing, learneth to acquiesce in her treatment of him, and quietly to accept
what it should please her to give. Such was the humble resignation of the
Lamb of God to the will of his heavenly Father, under the severest dispen-
sations, when even the Divine presence, and that support which it afforded,
seemed to have been withdrawn ; " Father, into thy hands I commend my
spirit !" Who, then, can expect to enter into the kingdom of heaven,
" except he be converted, and become as a little child ]" Matt, xviii. 3.
" 3. Let Israel hope in the Lord, from henceforth and for ever."
After the example, therefore, of the King of Israel, who thus demeaned
himself in his afflictions, lowly, contented, and resigned, casting all hiscare
upon the Father, who cared for him, and patiently waiting his time for
deliverance and salvation ; after this their example and pattern, let his
faithful people hope and trust, not in themselves, their wisdom, or theii
power, but in Jehovah alone, who will not fail to exalt them, as he hath
already exalted their Redeemer, if they do but follow his steps.
TWENTY-EIGHTH DAY MORNING PRAYER.
PSALM CXXXIL
ARGUMENT.
This is one of the Proper Psalms, wiiich the church hath appointed to be used
on Chrislmas-day. It containeth, 1 — 5. a petition that Jehovah would be
mindful of the zeal shown by his servant David, in preparing' a place for his
habitation ; 6. the exultation of the faithful upon hearing the glad tidings,
that God would dwell among them ; and, 7. their resolution to worship at
the place which he had chosen for that purpose ; 8 — 10. an address to Je-
hovah, used by Solomon at the dedication of tiie temple, whence some have
tlioughthim to have been the author of the Psalm; 11 — 18. the substance of
God's promises made to David and to his seed. The whole Psalm is per-
fectly well adapted to the festival of the incarnation, as the following com-
ment wOl, it is hoped, abundantly demonstrate.
" 1. Lord, remember David, o«c? all his afflictions."
Israel beseecheth Jehovah to be mindful of those sorrows and sufferings
which had been undergone by his servant David, ere he attained to the
throne, and established the ancient church in the beauty of holiness. That
God would remember the far greater afflictions sustained for our sake by
Messiah in the days of his humiliation, when through much tribulation he
accomplished our redemption, and entered into his glory, is the petition pre-
ferred, in these words, by us Christians.
Day XXXVm. M. P. ON THE PSALMS. 387
" 2. How he swore unto the Lord, and vowed unto the mighty God of
Jacob ; 3. Surely I will not come into the tabernacle of my house, nor g-o up
into my bed : 4. I will not give sleep to mine eyes, or slumber to mine
eye-lids, 5. Until I find out a place for the Lord, an habitation for the
mighty God of Jacob."
Li all circumstances and situations, David was solicitous for the taber-
nacle and service of God. Of the oath and vow here mentioned, we have,
indeed, no account in the sacred history ; and we read, 2 Sam. vii. 2. of the
uneasiness which he expressed to Nathan the prophet, at the thought of his
dwelling in a palace of cedar, while the ark of God dwelt only within the
curtains of a tent. Nay, we find by 1 Chron. xvi. 43. that he did not bless,
and consequently did not inhabit his own house, until he had brought the
ajk to Zion, where the temple was afterwards erected. He could take
neither pleasure nor rest, until a place was prepared for the residence of
Jehovah in the midst of his people ; and from thenceforth he gave himself,
with unwearied diligence, to lay in a plentiful store of the most costly ma-
terials, silver, gold, and precious stones, which were employed by his son
and successor Solomon, in constructing the magnificent and mystic edifice.
Thus, in the covenant of grace, did the Son of God engage not to take pos-
session of his heavenly place, nor to enter into his eternal rest, until he had
prepared upon the earth a place for the residence of the Lord ; a building
framed of materials more precious than gold and silver, more bright and
beautiful than rubies, emeralds, and diamonds. All this was planned and
executed by one and the same person, who first suffered in meekness and
patience like David, then reigned in glory and peace like Solomon. The
believer should spare no pains, no time, no thought, to find out and prepare
in his heart a habitation for the God of Jacob, since our Lord hath gra-
ciously vouchsafed to make this general promise to us all, " If a man love
me, my Father will love him, and we will come unto him, and make our
abode with him," John xiv. 23.
" 6. Lo, we heard of it at Ephratah : we found it in the fields of the
wood."
In other words, as bishop Patrick hath paraphrased this verse, "And now,
behold, the Lord himself, to our great joy, hath told us the very place
where he will fix his habitation, 1 Chron. xxi. 18, 26. in the territory of
Bethlehem Ephratah,* Gen. xxxv. 16. 19. in the fields of that forest, where
tlie angel stood, and directed David to build an altar to the Lord," 1 Chron.
xxi. 18. xxii. 1. Bethlehem Ephratah was the city of David ; it was like-
wise the city wherein the Son of David was born, as the prophet Micah
had foretold : " And thou Bethlehem, in the land of Judah, are not the least
among the cities of Judah, for out of thee shall come a Governor, that shall
rule my people Israel," Micah v. 2. cited by the chief priests and scribes
to Herod, Matt. ii. 6. Christians, as well as Jews, may therefore say, and
upon the festival of Christ's nativity, using this Psalm, they do say,
" Lo, we heard of it at Ephratah ;" for there the angel first proclaimed the
news of the incarnation to the shepherds; "Behold, I bring you good
tidings of great joy, which shall be to all people ; for unto you is born this
day, in the city of David, a Saviour, which is Christ the Lord," Luke ii. 10.
there was found the true tabernacle and temple, " not made with hands, the
place for Jehovah, the habitation for the mighty God of Jacob."
" 7. We will go into his tabernacles : we will worship at his footstool."
If this were the resolution of Israelites, who saw the incarnation only in
type and figure, how much more ought it to be ours, who live since the
accomplishment of that which was foreshown; since the Word, made flesh,
hath dwelt upon the earth, and the church hath been erected among the
* Jerusalem, as Mr. Merrick, observes from Geierus, being situated not far from Bethlehem,
might be comprehenfled in the region of Ephratah; or NnmSJ may be rendered "n(Ja^•
Ephratah."
388 A. COMMENTARY Psalm CXXXII.
nations 1 If they worshipped the God of Israel, who then dwelt in the
holy of holies between the cherubim, shall not we worship the same divine
Person, who, though ascended up on high above all heavens, yet hath
assured us, that where two or three are gathered together in his name, there
is he in the midst of them 1
"8. Arise, O Lord, into thy rest; thou, and the ark of thy strength."
When the ark marched before the children of Israel, to find out a resting-
place, it is recorded, Numb. x. 35, 36. that Moses said, " Rise up, Jehovah,
and let thine enemies be scattered, and let them that hate thee flee before
thee." And when it rested, he said, " Return, or bring back the many
thousands of Israel." The verse before us was used, with the two suc-
ceeding verses, by Solomon, as the conclusion of his prayer at the dedica-
tion of the temple, 2 Chron. vi. 41. The purport of the petition, therefore,
was, that the presence of Jehovah might rest upon Zion, and dwell in the
house prepared for it, as the same presence hath since dvk'elt in Christ, and
is to be with the Christian church to the end of the world.
" 9. Let thy priests be clothed with righteousness ; and let thy saints
shout for joy."
The ark being placed in the temple, prayer is next made for the minis-
ters of religion, that they might, through grace, be invested with righteous-
ness as with a garment, and be both covered and adorned with a robe of
inviolable sanctity ; that spiritual joy might fill their hearts, and break forth
in songs of praise to the Lord God of Israel. Let not those who have
obtained the evangelical priesthood, be exceeded, by the sons of Levi, in
holiness and alacrity.
"10. For thy servant David's sake turn not away the face of thine
anointed."
Solomon beseecheth God, for the sake of his favourite servant David,
and the promises made to him and his seed, that he would not deny the
request of David's son, now " anointed" to be king over Israel, and, by so
doing, confound, put him to shame, or " turn away his face." That this is
the meaning of the phrase is plain, from 1 Kings ii. IG. where Adonijah
says to Bathsheba, "And now I ask one petition of thee, deny me not;" in
the Hebrew, "turn not away my face." A Christian asked nothing, but
in the name, and for the sake of the Son of David, Jesus Christ our Lord,
in whom all the promises are yea and amen, and in whom whosoever
believeth shall never be confounded, or denied that which is really good
and profitable for him to receive.
"11. The Lord hath sworn in truth unto David, he will not turn from
it; Of the fruit of thy body will I set upon thy throne."
That this is a prophecy of Messiah, we have the authority of St. Peter to
say ; Acts ii. 30. " David being a prophet, and knowing that God had
sworn with an oath to him, that of the fruit of liis loins, according to the
flesh, he would raise up Christ to sit on his throne," &c. The promise to
David occurs, 2 Sam. vii. 12. and hath a twofold sense, relating to Solomon
in type and shadow, to Christ in truth and substance. See more on Psalm
Ixxxix. 3, 4.
" 12. If thy children will keep my covenant, and my testimony that I
shall teach them, their children shall also sit upon thy throne for evermore."
The promises of God to Christ are absolute; but to his "children," as
well as those of David, they are conditional, so that our interest in them
dependeth on our faith, our obedience, our perseverance. " Behold," saith
St. Paul, " the goodness and severity of God : on them which fell, severity ;
but towards thee, goodness, if thou continue in that goodness ; otherwise,
thou also shalt be cut off." Rom. xi. 22.
" 13. For the Lord hath chosen Zion : he hath desired it for his habita-
tion. 14. This is my rest forever : here will I dwell ; for 1 have desired it."
How ineffable is the love of God to man, that he should use such expres-
sions as these concerning his church I He is pleased to say, that it is his
Day XXVm. M. P. UN THE PSALMS. 389
desire to dwell with us ; yet how little do we desire to dwell with him !
In Zion he fixed his abode, and there continued, till the iniquities of Israel
provoked him to forsake his holy mountain, and to give up Jerusalem for a
prey to the spoilers. Since that time, his tabernacle has been removed into
tlie possession of the Gentiles. Forsake not this thy new Zion, O God,
and deliver not us thy people, in like manner, sinful as we are, into the
hands of the enemy and the avenger.
" 15. I will abundantly bless her provision : I will satisfy her poor with
bread. 16. I will also clothe her priests with salvation: and her saints
shall shout aloud for joy."
That city, in which the King of heaven deigns to place his throne, can
want no manner of thing that is good. There will be always "plenty of
provision" for the body and for the soul. The poor will be satisfied with
bread, and to the poor in spirit will be given the bread of eternal life.
" Salvation" will God appoint for a wall and a bulwark around the
" priests" and the temple ; joy and gladness shall be heard within, thanks-
giving and the voice of melody. What a dreadful reverse of all this do we
behold in the present state of the once-glorious, but now desolated Jerusa^
lem ! Let not any Christian church, after what has happened to that city,
be high-minded, but let all fear.
"17. There will I make the horn of David to bud: I have ordained a
lamp formine anointed."
Bishop Patrick hath well paraphrased this verse : " There, namely, in
Jerusalem, will I make the regal power and majesty of David to put forth
itself, afresh in his royal successors ; no sooner shall one be extinguished,
but another shall shine in such splendour, as shall give a lustre to the name
of that anointed servant of mine, till the great prince, the Messiah, appear:"
then will the " horn" of salvation be raised up in the house of David, to
subdue the empires of the world, and to vanquish all opposition ; then shall
the Branch of Jehovah "bud" into beauty and glory upon the earth; then
shall the "lamp" of Israel become a Sun of righteousness, burning and
shining with lustre inextinguishable, to all eternity. That this verse doth
mystically refer to Christ, the Jews confess, as Dr. Hammond has observed.
So saith R. Saadiah, " The Lamp is the King, which illuminates the
nations ;" and Kimchi, "The horn of David, is the Messias."
" 18. His enemies will I clothe with shame: but upon myself shall his
crown flourish."
It is here predicted, that God would blast and bring to nothing every
design formed to destroy the house of David, until King Messiah should
arise out of it, to sit upon the throne of his Father. In him all the
promises centre, and the kingdom is established for ever : " His enemies,"
who will not have him to reign over them, shall, at the last day, "be
clothed with shame" and everlasting confusion; "but upon himself shall
his crown flourish," filling heaven and earth with the brightness of its
glory.
PSALM cxxxm.
ARGUMENT.
This short but pleasing Psalm was composed either to recommend unity among
tlie tribes of Israel, or to celebrate it when it had taken place. Bishop Pa-
ti-ick justly observes, that " it was as fitly used bj^ the first Christians, to ex-
press their joy for the blessed union of Jews and Gentiles; and may now
sen'e tlie uses of all Christian societies, wiiose happiness lies in holy peace
and concord." It containeth, 1. a rapturous exclamation on the comforts
and advantages of union, which, 2, 3. are illustrated by the two exquisitg
similitudes of the holv anointing oil, and of dew.
33*
390 A. COMMENTARY Psalm CXXXIII.
" 1. Behold how good and how pleasant it is for brethren to dwell to-
gether in unity."
Many things are good which are not pleasant ; and many pleasant, which
are not good. But unity among brethren, whether civil or religious, is
productive both of profit and pleasure. Of profit, because therein consist-
eth the welfare and security of every society; of pleasure, because mutual
love is the source of delight ; and the happiness of one becomes, in that
case, the happiness of all. It is unity alone, which gives beauty, as well
as strength, to the state ; which renders the church, at the same time, "fair
as the moon, and terrible as an army with banners," Cant. vi. 10.
"2. // is like the precious ointment upon the head, that ran down upon
the beard, even Aaron's beard ; that went down to the skirts of his garments :
3. As the dew of Hermon,* and as the dew that descended upon the moun-
tains of Zion : for there the Lord commanded the blessing, even life for
evermore."
" Unity, beginning in the prince, and diffused through the people, is here
illustrated," saith doctor Delany, "by two images, the most apt and beau-
tiful that ever were imagined. Kingdoms are considered as bodies politic,
of which the king is the head, and the people, in their several ranks and
orders, the parts and members. A spirit of union beginning upon the
prince, whose person is sacred, is like oil poured upon the head of Aaron,
which naturally descends, and spreads itself over all parts of the body, and
diffuses beauty and fragrance over the whole, reaching even to the skirts of
the garment. Oil is, without question, the finest emblem of union that ever
was conceived. It is a substance consisting of very small parts, which yet
by their mutual adhesion, constitute one uniform, well united, and useful
body. The sacred oil carries the idea and the advantage of union yet far-
ther ; which being extracted from various spices, yet made up one well
cohering and more valuable compound. The next image carries the exhor-
tation to union, and the advantages of it still higher. Hermon was the gene-
ral name of one mountain, comprehending many lesser and lower hills, under
the surround of a greater. Union in any nation is the gift of God ; and
therefore unity among brethren, beginning from the king, is like the dew of
heaven, which falling first upon the higher summit of Hermon (refreshing
and enriching wherever it falls,) naturally descends to Zion, a lower; and
thence even to the humble valleys. Zion was the centre of union to all the
tribes ; there God himself had promised his people rest, and peace from
their enemies ; which, however, were of little value without union and har-
mony among themselves."! Thus far this learned and pious author, whose
explanation of the Psalmist's imagery, as descriptive of civil unity in the
state, is so just and elegant, that I could not forbear transcribing the pas-
sage at length. It only remains to be added, that these divine pictures
receive an additional beauty, and the colouring is much heightened, by
their being viewed in another light, as representations of spiritual unity in
the church. The spirit of heavenly love was that oil of gladness which
Jehovah poured without measure on him who is the High Priest and Head
of his church. Insinuating and healing, comforting and exhilarating, it is
diffused from him over his body mystical, even down to the least and
lowest members ; " of his fulness have we all received ;" and, as it is said
of Mary's box of spikenard in the Gospel, " the house is filled with the
odour of the ointment." Nor did the dew of heaven, in the time of
drought, ever prove more refreshing and beneficial to the mountains of Ju-
dah, than are the influences of grace, when descending in soft silence from
above upon the church, in the union and communion of which, God hath
* Bishop Lowthseemeth fully to have justified our translators in supplying the ellipsis as
they have done, and thereby removing the absurdity of making Ihe dew of Hermon, a ninunlain
on one side of .Jordan, towards the eastern extremity of Canaan, descend on llie mountain of
Zion, which was situated on the other side of Jordan at Jerusalem.
t Life of King David, Vol. III. p. 204.
DAT XXVra. M. p. ON THE PSALMS. 391
" commanded the blessing, even life for evermore." O come the day, when
division shall cease, and enmity be done away ; vi^henthe tribes of the spiri-
tual Israel shall be united in a bond of eternal charity, under the true David,
in the Jerusalem which is above ; and saints and angels shall sing this
lovely Psalm together.
PSALM CXXXIV.
ARGUMENT.
With this Psalm, Christians in the church, like the Levltes of old, in the tem-
ple, 1, 2. call upon each other to bless God, and, 3. upon God to bless them
all.
" 1. Behold, bless ye the Lord, all ye servants of the Lord, which by night
stand in the house of the Lord. 2. Lift up your hands in the sanctuary,
and bless the Lord."
The first word in this verse, "Behold," seemeth to point at the reasons
which the priests in the temple had to "bless Jehovah ;" as if it had beeu
said, Behold, the house of God is built, the holy services are appointed, and
tire Lord hath given you rest from your enemies, that you may serve him ac-
ceptably; set about it, therefore, with gratitude and alacrity. We read, 1
Chron. ix. 33. that the Levitical singers were employed in their work day
and night ; to the end, doubtless, that the earthly sanctuary might bear
some resemblance of that above, where St. John tells us, the redeemed " are
before the throne of God, and serve him day and night in his temple," Rev.
vii. 15. Christians are the redeemed of the Lord, redeemed from the guilC
and dominion of sin, delivered out of the hands of their enemies, the world,
the flesh, and the devil, that they may become the servants of Christ. He
hath built his church, and in it he wills that men pray, lifting up holy hands,
and that they offer the sa.crifices of thanksgiving. "Behold," therefore,
"bless the Lord Jesus, all ye servants of his;" bless him in the cheer-
ful and busy hours of the day; bless him in the solemn and peaceful
■watches of the night ; making melody, even then, in your hearts at least,
if not with your voices. The pious Mr. Nicholas Farrer exhibited, in
the last century, an instance of a Protestant family, in which a constant
course of psalmody was appointed, and so strictly kept up, that, through
the whole four and twenty hours of day and night, there was no portion
of time, when some of the members were not employed in perform-
ing that most pleasant part of duty and devotion. The reader may see
the curious life of this extraordinary person, as drawn up by Dr. Turner,
bishop of Ely, in the Christian Magazine, vol. ii. p. 356.
" 3. The Lord, that made heaven and earth, bless thee out of Zion."
The two preceding verses, as Mr. Mudge observes, seem directed to the
priests of the temple, by some person, probably of consequence, come up to
pay his devotions. This third verse is therefore returned, as from the
priests. And thus it is, that prayer and praise which by grace are caused
to ascend from our hearts to God, will certainly return in the benedictions
of heaven upon our souls and bodies, our persons and our families, our
church and our country ; like the vapours, which, exhaled by the warmth
of the sun from the bowels of the earth, mount upwards into the air ; but
soon fall again in fruitful showers, causing the little hills to rejoice, and the
valleys to laugh and sing.
PSALM CXXXV.
ARGUMENT.
In this Psalm, 1, 2. the servants of Jehovah are exhorted to praise him, 3. on
account of liis goodness ; of the pleasure to be found in tlie employment ; 4.
392 A COMMENTARY Psalm CXXXV.
of his peculiar mercies shown to Israel ; 5. of his infinite superiority over
tlie gods of the nations, manifested, 6, 7. in the works of creation, 9 — 14. in
his dealing's with tlie church, and with her adversaries. 15 — 18. The folly
of idolatry, and of those who practise it, is described ; and 19 — 21. Israel is
again stirred up to praise Jehovah.
" 1. Praise ye the Lord. Praise ye the name of the Lord; praise him,
O ye servants of the Lord. 2. Ye that stand in the house of the Lord, in
the courts of the house of our God. 3. Praise the Lord; for the Lord is
good: sing praises unto his name; for jY w pleasant."
All the servants of God, they, more especially, who minister in the tem-
ple, are repeatedly, as in the foregoing Psalm, excited to praise their blessed
Master. Two reasons are assigned why they should do this. First, the
"goodness" of that Master, and secondly, the "pleasantness" of the em-
ployment. The latter of these reasons hath a natural and necessary de-
pendence on the former. A sense of the Divine mercy will tune our hearts
and voices to praise. We, who are upon earth, often find ourselves indis-
posed for the duty of thanksgiving, because the concerns of the body, the
cares and pleasures of life, extinguish, for a time, this sense in us, until
grace, prayer, and meditation, render it again lively and active. Li the
inhabitants of heaven, who behold God without the veil of matter interposed,
it is always so; and, therefore, they rest not day or night from singing hal-
lelujahs, nor cease one moment to rejoice in God their Saviour
"4. For the Lord hath chosen Jacob unto himself, and Israel for his pe-
culiar treasure. 5. For I know that the Lord is great, and that our Lord
is above all gods."
A third reason why the children of Israel should praise the name of Je-
hovah, was the circumstance of their having been " selected from among
the nations" to be his church, to receive the law and the promises, to have
his presence residing in the midst of them, and to be the guardians of the
tiue faith and worship. And a fourth reason, was the " superiority of Je-
hovah their God over the gods of the heathen," and consequently over those
who worshipped them ; from whence followed this comfortable inference,
that he was able to protect and to defend his people against every enemy
that had evil will at Zion. Shall not we, Christians, then, praise the same
gracious Lord, who hath chosen us out of the world, who hath given unto
ns his Gospel, who dwelleth in us by his Spirit, and who by that Spirit
maketh us more than conquerors over our spiritual adversaries?
" 6. Whatsoever the Lord pleased, that did he in heaven, and in earth,
in the seas, and all deep places."
The pre-eminence of Jehovah above the gods of the nations, is evinced
by this consideration, that he, at the beginning, created and formed those
powers of nature, whose operations "in the heavens, the earth, and the
waters," led the heathen world, after it had lost the knowledge of the
Creator, to adore the creature as independent. Let us praise him, who, in
the intellectual as in the material world, is Lord and King; who is obeyed
by the angels in heaven, served by the church upon earth, and feared by the
spirits imprisoned in deep places beneath.
" 7. He causeth the vapours to ascend from the ends of the earth ; he
maketh lightnings for the rain ; hebringeth the wind out of his treasuries."
They who in old time paid their devotions to the elements, imagined those
elements to be capable of giving or withholding rain at pleasure. There-
fore we find the prophet Jeremiah reclaiming that power to Jehovah, as the
God who made and governed the world. " Are there any among the vani-
ties of the Gentiles that can cause rain? or can the heavens give showers?
Art thou not he, O Jehovah our God ? Therefore we will wait upon thee :
for thou hast made all these things," Jer. xiv. 2'2. Among the Greeks and
Romans we meet with a Jupiter possessed of the thunder and the lightning,
and an iEolus ruling over the winds. The Psalmist teacheth us to restore
Day XXVni. E. P. ON THE PSALMS. 393
the celestial artillery to its rightful owner. Jehovah, the God of Israel,
and Creator of the universe, contrived the wonderful machinery of light
and air, by which " vapours are raised from the earth," compacted into
clouds, and distilled in " rain." At his command the " winds" are sud-
denly in motion, and as suddenly at rest again ; we hear the sound, but
cannot tell whence they come, or whither they go; as if they were taken
from secret " storehouses" of the Almighty, and then laid up till their ser-
vice was required again. The same idea God himself is pleased to give
us in the book of Job, where he describeth the instruments of his power, as
so many weapons of war in the arsenal of a mighty prince : " Hast thou
entered into the treasures of the snow? Or, hast thou seen the treasures of
the hail which I have reserved against the time of trouble, against the day
of battle and war 1 By what way is the light parted, which scattereth the
east wind upon the earth 1 Who hath divided a water-course for the over-
flowing of waters] or a way for the lightning of thunder, to cause it to rain
on the earth ?" Job xxviii. 92, &c. It is a great instance of the Divine
wisdom and goodness, that lightning should be accompanied by rain, to
soften its rage, and prevent its mischievous effects. Thus, in the midst of
judgment, does God remember mercy. The threatenings in his word against
sinners are like lightning; they would blast and scorch us up, were it not
for his promises made in the same word to penitents, which, as a gracious
rain, turn aside their fury, refreshing and comforting our affrighted spirits.
" 8. Who smote the first-born of Egypt, both of man and beast. 9. Who
sent tokens and wonders into the midst of thee, Egypt, upon Pharaoh,
^nd upon all his servants."
"Egypt" was the theatre of the grand contest between the God of Is-
rael and the gods of the I'.eatben. The superiority of the former over the
latter was shown in every possible way by the miracles of Moses, which
demonstrated all the powers of nature to be under the dominion of Jehovah,
and to act at his command, so that, instead of being able to protect, they
were made to torment and destroy their deluded votaries. See more on
Psalm Ixxviii. 44, &c. The objects of a man's sin frequently become, in
the end, the instruments of his punishment.
" 10. Who smote great nations, and slew mighty kings: 11. Sihon king
of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan:
12. And gave their land fui- an heritage, an heritage unto Israel his peo-
ple."
The victories gained by Israel over " Sihon and Og," in their passage
to Canaan, and afterwards over the idolatrous kings of that country, are
more proofs of the same point. For Israel therefore conquered, because
Jehovah fought for them, and " put them in possession of that good land,"
when the iniquity of its old inhabitants was full, and cried to heaven for
vengeance. The enemies we have to encounter in our way to the promised
inheritance, will also, if vigorously opposed, fall before us. " The king-
dom of heaven suffereth violence, and the violent take it by force." But it
is God who fighteth for us, and with us, who giveth us the victory, and
putteth us in possession, through our Lord Jesus Christ.
" 13. Thy name, O Lord, endureth for ever; and thy memorial, O Lord,
throughout all generations. 14. For the Lord will judge his people; and
he will repent himself concerning his servants."
By the destruction of Pharaoh, with his Egyptians, and by the battles
and victories of Joshua; much more, by the overthrow of the spiritual Pha-
raoh, with his infernal host, and by the battles and victories of the true
Joshua, Jehovah hath gotten him glory, and his " name is magnified" in
the church from age to age. The people whom he hath redeemed, may,
indeed, for the chastisement of their ini(|uities, be sometimes delivered into
the hands of their enemies, and oppressed by them ; but it is only to show
them their transgressions, and lead them to repentance. When this effect
is wrought, he is always ready to "judge" them, to plead and to avenge
394 A COMMENTARY Psalm CXXXVI.
their cause; "he repenteth him" of the evil, and averteth it; he is en-
treated for the land, and becometh gracious to his servants.
" 15. The idols of the heathen are silver and gold, the work of men's
hands. 16. They have mouths, but they speak not; eyes have they, but
they see not. 17. They have ears, but they hear not; neither is there any
breath in their mouths. 18. They that make them are like unto them : so
is every one that trusteth in them."
In these verses is set forth the difference between the God of Israel, and
tlie idols of the nations, as also between the worshippers of each ; all tend-
ing to confirm the truth of what was asserted, verse 5. "I know ihat the
Lord is great, and that our Lord is above all gods." As the same words
occur. Psalm cxv. 4, &c. the reader is referred thither for the explication of
them.
" 13, Bless the Lord, house of Israel : bless the Lord, O house of Aaron :
20. Bless the Lord, O house of Levi : ye that fear the Lord, bless the
Lord. 21. Blessed be the Lord out of Zion, which dwelleth at Jerusalem.
Praise ye the Lord."
He who proved himself superior to the objects of ancient idolatry, is no
less superior to every object on which deluded man can place his affections.
The Lord gave, and the Lord will take them away. Let the " house of
Israel," therefore, and "the sons of Aaron," the church and the ministers
thereof, let all who " fear the Lord," bless and praise his holy name in the
temple here below, until they shall be admitted to do it for evermore, in
that which is above.
TVVEISTY-EIGHTH DAY.— EVENING PRAlER.
PSALM CXXXVL
ARGUMENT.
Tlijs is a delightful hymn of praise and thanksgiving to Jehovah, 1 — 3. God of
gods, and Lord of lords, for the wonders, 4 — 9. of creation, 10 — 26. of pro-
vidence and grace; which were probably celebrated in due order by one
half of the choir, while the other half, or, perhaps, the whole in full chorus,
lookup the burthen of each verse, -'For, his mercy endureth for ever!"
A form of acknowledgment, as Bishop Patrick observes, prescribed by Da-
vid, 1 Chron. xvi. 41. to be used continually in the Divine service. A form
highly proper for creatiu-es, and sinful creatures to use, whose great employ-
ment it is now, and will be for ever, to magnify the mercy and loving-kind-
ness of their God.
"1.0 give thanks unto the Lord : for he is good : for his mercy endureth
for ever. 2. O give thanks unto the God of gods : for his mercy endureth
for ever. 3. O give thanks unto the Lord of lords : for his mercy endureth
for ever."
We are called upon to praise Jehovah, first, for his own essential attri-
butes; then, for the exertion of those attributes in his works. The attri-
butes here mentioned are those of goodness and power; the one renders
him willing, the other able, to save: and what can we desire more, but that
he should continue to be so? Of this likewise we are assured, by contem-
plating the unchangeableness of his nature. His disposition altereth not,
and his kingdom none can take from him : his mercy endureth for ever.
" 4. To him who alone doeth great wonders : for his mercy endureth for
ever."
All the works of God are " wonderful," and speak him alone to have
been their author. The established course of the world is in reality no
less admirable, than are those extraordinary interpositions of Omnipotence,
whereby it hath been sometimes interrupted and suspended; though the
DATXXVni, E.P. ON THE PSALMS. 395
latter, on account of their novelty, are apt to affect us more than the former
doth, which is ever before our eyes, and therefore less reg-arded by us. How
many of those for whom the wonders of creation, providence, and redemp-
tion, have been wrought, think none of them worthy their attention ! An-
gels admire and adore, where man will not deign to cast an eye, or employ
a thought.
" 5. To him that by wisdom made the heavens : for his mercy endureth
for ever. 6. To him that stretched out the earth above the waters : for hig
mercy endureth for ever."
The heavens above, and the earth beneath, declare the wisdom of their
great Maker, and proclaim aloud to an intelligent ear the Divinity of the
hand that formed them. The heavens display the love of God to man ; the
earth teaches the duty of man to God. Heaven is glorious and gracious,
earth verdant and fruitful. The bright and ample circumference of heaven,
tire variegated surface of the earth, and the profusion of good things that
distinguish the seasons, contaminated as they all have been by man's trans-
gression, even now yield a prospect which annihilates all human grandeur.
What idea, then, are we to frame of those new heavens and earth, from
which sin and corruption are excluded, and where righteousness hath fixed
her eternal throne?
" 7. To him that made great lights: for his mercy endureth for ever: 8
The sun to rule by day : for his mercy endureth for ever; 9. The moon and
stars to rule by night : for his mercy endureth for ever."
" Light" is the life and soul of the universe, the noblest emblem of the
power and glory of God, who in the night season leaves not himself with-
out witness, but gives us some portion of that light reflected, which by day
we behold flowing from its great fountain, in the heart of heaven. Thy
church and thy saints, O Lord, " are the moon and the stars," which, by
the communication of doctrine, and the splendour of example, guide our
feet, while we travel on in the night that hath overtaken us, waiting for
the dawn of everlasting day. Then we shall behold thy glory, and see thee
as thou art.
" 10. To him that smote Egypt in their first-born : for his mercy endureth
forever: 11. And brought out Israel from among them: for his mercy
endureth for ever: 12. With a strong hand, and with a stretched out arm :
for his mercy endureth for ever. 13. To him which divided the Red Sea
into parts : for his mercy endureth for ever : 14. And made Israel to pass
through the midst of ft : for his mercy endureth for ever : 15. But overthrew
Pharaoh and his host in the Red Sea : for his mercy endureth for ever. IG.
To him which led his people through the wilderness : for his mercy endur-
eth for ever. 17. To him which smote great kings: for his mercy endureth
for ever: 18. And slew famous kings: for his mercy endureth for ever: 19.
Sihon king of tiie Amorites : for his mercy endureth for ever: 20. And Og
the king of Bashan: for his mercy endureth for ever: 21. And gave their
land for an heritage : for his mercy endureth for ever: 22. Even an heritage
unto Israel his servant : for his mercy endureth for ever. 23. Who remem-
bered us in our low estate: for his mercy endureth for ever: 24. And hath
redeemed us from our enemies: for his mercy endureth for ever."
From the works of creation the Psalmist proceeds to those of providence
and grace. He celebrates that mercy which rescued Israel from oppression,
brought them out of the house of bondage, divided the sea to make a way
for them, supported and conducted them through a waste howling wilder-
ness, crushed the might and power of those who opposed them, and at length
settled them in the inheritance promised to their fathers. Eternal mercy
hath, in Christ Jesus, realized all these figures, and accomplished the great
redemption, thus foreshadowed of old. The Israel of God hath been res-
cued from the oppression of Satan, and brought out of the house of spiritual
bondage. In the waters of baptism the old man of sin is buried, and we
arise triumphant, to sing the praises of God our Saviour, who from thence-
396 A COMMENTARY Psalm CXXXVII.
forth supports and conducts us in our passage through the world, strength-
ening us in the day of battle against every enemy that opposeth us, until
•we enter the heavenly Canaan, promised to the fathers of our faith, and
dwell for ever in the possession of peace. When we consider how God
has thus '" remembered us in our low estate," and thus "redeemed us
from our enemies," can we be weary of repeating, " For his mercy endureth
for everT'
" 25. Who giveth food to all flesh : for his mercy endureth for ever. 26.
O give thanks unto the God of heaven : for his mercy endureth for ever."
The same bounty, which, in the natural world, provideth proper nutri-
ment for every creature, hath also provided, for the spirits of all flesh, the
bread of eternal life. In either sense, Jehovah " openeth his hand, and'
filleth all things living with plenteousness." Be, therefore, his praise as
universal and lasting as his mercy.
PSALM CXXXVII.
ARGUMENT.
The Israelites, ca])tives in Babylon, 1 — 2. describe their woful estate, and, 3,
4. the insults of their cruel masters. 5, 6. They declare tlieir inviolable af-
fection for Jerusalem; 7. pray that God would remember the behaviour of
Edom; and 8, 9. predict the destruction of Babylon. The Psalm admits of
a beautiful and useful application to the state of Christians in this world, and
theu: expected delivei-ance out of it.
"1. By the rivers of Babylon, there we sat down; yea, we wept when
we remembered Zion."
What an inexpressible pathos is there in these few words'? How do they
at once transport us to Babj'lon, and place before our eyes the mournful
situation of the Israelitish captives ! Driven from their native country,
stripped of every comfort and convenience, in a strange land, among idola-
ters, wearied and broken-hearted, they sit in silence by those hostile waters.
Then the pleasant banks of Jordan present themselves to their imaginations ;
the towers of Salem rise to view ; and the sad remembrance of much-loved
Zion causes tears to run down their cheeks : " By the waters of Babylon
we sat down, yea, we wept, when we remembered Zion !" Besides the
use which may be made of this Psalm by any church, when, literally, in a
state of captivity, there is a sense in which it may be used by us all. For
Zion is, in Scripture, the standing type of heaven, as Babylon is the grand
figure of the world, the seat of confusion, the oppressor and persecutor of
the people of God. In these, or the like terms, we may, therefore, suppose
a sinner to bemoan himself upon the earth — O Lord, I am an Israelite, exiled
by my sins from thy holy city, and left to mourn in this Babylon, the land
of my captivity. Here I dwell in sorrow, by these transient waters, musing
on the restless and unstable nature of earthly pleasures, which pass swiftly
by me, and are soon gone for ever. Yet for these, alas ! I have exchanged
the permanent joys of Zion, and parted with the felicity of thy chosen-
Wherefore my heart is pained within me, and the remembrance of my folly
will not let me rest night or day. O Zion, thou holy and beautiful city,
the temple of the Lamb, the habitation of the blessed, the seat of delight,
the land of the living, when shall I behold thee ] When shall I enter thy
gates with thanksgiving, and thy courts with praise'? The hope of a re-
turn to thee is my only comfort in this vale of tears, where I am and will
be a mourner, till my captivity be brought back, and my sorrow be turned
into joy.
" 2. We hanged our harps upon the willows in the midst thereof."
The additional circumstance, which the divine painter hath here thrown
into his piece, is to the last degree just and striking. It was not enough to
DAT XXVIII. E. P. ON THE PSALMS. 397
represent the Hebrew captives weeping on the banks of the Euphrates, at
the remembrance of Zion, but, upon looking up, we beheld their harps un-
strung, and pendent on the willows that grew there. The sincere penitent,
like them, hath bidden adieu to mirth ; his soul refuseth to be comforted
with the comforts of Babylon ; nor can he sing any more, till pardon and
restoration shall have enabled him to sing, in the temple, a song of praise
and thanksgiving.
" 3. For they that carried us away captive required of us a song: and
they that wasted us, required of us mirth, saying, Sing us one of the songs
of Zion. 4. How shall we sing the Lord's song in a strange land V*
The Babylonians are introduced as insulting over the Israelites, and scof-
fing at their faith and worship, not without a tacit reflection on their God,
who could not protect his favoured people against their enemies. " Now
sing us one of your songs of Zion ; now let us hear you sound the praises
of that God, of whom you boasted, that he dwelt among you in the temple
which we have laid waste, and burnt with fire." Thus the faithful have been,
and thus they will be, insulted by infidels in the day of their calamity.
And "how" indeed, " can they sing the Lord's song in a strange land?"
How can they tune their voices to festive and eucharistic strains, when God,
by punishing them for their sins, calleth to mourning and weeping? But
then, Israel in Babylon foresaw a day of redemption ; and so doth the church
in the world ; a day when she shall triumph, and her enemies shall lick
the dust. No circumstances, therefore, should make us forget her, and the
promises concerning her.
" 5. If I forget thee, O Jerusalem, let my right hand forget her cunning.
6. If I do not remember thee, let my tongue cleave to the roof of my mouth :
if I prefer not Jerusalem above my chief joy,"
The whole nation may be supposed in these words to declare, as one
man, that neither the afflictions nor the allurements of Babylon should
efface from their minds the remembrance of Jerusalem, or prevent their
looking forward to her future glorious restoration. If any temptation should
induce them to employ their tongues and their hands in the service of Babel,
rather than in that of Zion, they wish to lose the use of the former, and the
skill of the latter. The thoughts and affections of true penitents, both in
prosperity and adversity, are fixed upon their heavenly country and city ;
they had rather be deprived of their powers and faculties, than of the will
to use them aright ; and the hope of glory hereafter to be revealed in the
church, is the flower and crown of their joy.
"7. Remember, O Lord, the children of Edom in the day of Jerusalem ;
who said. Rase it, rase it, even to the foundation thereof."
The people of God beseech him to take their cause in hand, and to avenge
them on their adversaries, particularly on the Edomites, who, though their
brethren according to the flesh, being descended from Esau, the brother of
Jacob, yet in the day of Jerusalem's affliction, when the Chaldeans came
against it, were aiding and encouraging those pagans to destroy it utterly.
Edom is charged with this unnatural behaviour, and threatened for it, by
God himself, in the prophecy of Obadiah, verse 10, &c. " For thy violence
against thy brother Jacob, shame shall cover thee, and thou shalt be cut off
for ever. In the day that thou stoodest on the other side, in the day that
the strangers carried away captive his forces, and foreigners entered into
his gates, and cast lots upon Jerusalem, even thou wast as one of them.
But thou shouldest not have looked on the day of thy brother, in the day
that he became a stranger ; neither shouldest thou have rejoiced over the
children of Judah in the day of their destruction — For the day of the Lord
* Many singers were carried captives, Ezra ii. 41. These would of course take their instru-
ments with tliem, and be insulted, as liere. Their songs were sacred, and unfit to be sung before
idolaters. But the words, "How shall wesing,"