Matthew Henry's Commentary on the Whole Bible/Volume 3/Psalms

=Preface= We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called  the abstract, or  summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not,  It is good to be here. Let us consider, I. The title of this book. It is called, 1. The  Psalms; under that title it is referred to, Luke xxiv. 44. The Hebrew calls it  Tehillim, which properly signifies  Psalms of praise, because many of them are such; but  Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another  in psalms, and hymns, and spiritual songs, Col. iii. 16. 2. It is called the  Book of Psalms; so it is quoted by St. Peter, Acts i. 20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands. II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the  sweet psalmist of Israel, 2 Sam. xxiii. 1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Ps. ii. (Acts iv. 25) and Ps. xcvi. and cv. (1 Chron. xvi.) One psalm is expressly said to be  the prayer of Moses (Ps. xc.); and that some of the psalms were penned by Asaph is intimated, 2 Chron. xxix. 30, where they are said to  praise the Lord in the words of David and Asaph, who is there called a  seer or  prophet. Some of the psalms seem to have been penned long after, as Ps. cxxxvii., at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end. III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of  Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Ps. xl. 6, li. 16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever! IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we  may go, but we  need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luke xxiv. 44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say  Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to  take with us words (Hos. xiv. 2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, "That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to  order our conversation aright, so as that, in the end,  we may see the salvation of God, Ps. i. 23. The Psalms were thus serviceable to the Old-Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect. As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernible for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Acts xiii. 33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our xi. is their x., our cxix. is their cxviii. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Ps. vi., xxxii., xxxviii., li., cii., cxxx., cxliii. The Psalms were divided into five books, each concluding with  Amen, Amen, or  Hallelujah; the first ending with Ps. xli., the second with Ps. lxxii., the third with Ps. lxxxix., the fourth with Ps. cvi., the fifth with Ps. cl. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding. =CHAP. 1.= ''This is a psalm of instruction concerning good and evil, setting before us life and death, the blessing and the curse, that we may take the right way which leads to happiness and avoid that which will certainly end in our misery and ruin. The different character and condition of godly people and wicked people, those that serve God and those that serve him not, is here plainly stated in a few words; so that every man, if he will be faithful to himself, may here see his own face and then read his own doom. That division of the children of men into saints and sinners, righteous and unrighteous, the children of God and the children of the wicked one, as it is ancient, ever since the struggle began between sin and grace, the seed of the woman and the seed of the serpent, so it is lasting, and will survive all other divisions and subdivisions of men into high and low, rich and poor, bond and free; for by this men's everlasting state will be determined, and the distinction will last as long as heaven and hell. This psalm shows us, I. The holiness and happiness of a godly man, ver. 1-3. II. The sinfulness and misery of a wicked man, ver. 4, 5. III. The ground and reason of both, ver. 6. Whoever collected the psalms of David (probably it was Ezra) with good reason put this psalm first, as a preface to the rest, because it is absolutely necessary to the acceptance of our devotions that we be righteous before God (for it is only the prayer of the upright that is his delight), and therefore that we be right in our notions of blessedness and in our choice of the way that leads to it. Those are not fit to put up good prayers who do not walk in good ways.''

The Happy Man.
$1$ Blessed  is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. $2$ But his delight  is in the law of the ; and in his law doth he meditate day and night. $3$ 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. The psalmist begins with the character and condition of a godly man, that those may first take the comfort of that to whom it belongs. Here is, I. A description of the godly man's spirit and way, by which we are to try ourselves. The Lord knows those that are his by name, but we must know them by their character; for that is agreeable to a state of probation, that we may study to answer to the character, which is indeed both the command of the law which we are bound in duty to obey and the condition of the promise which we are bound in interest to fulfil. The character of a good man is here given by the rules he chooses to walk by and to take his measures from. What we take at our setting out, and at every turn, for the guide of our conversation, whether the course of this world or the word of God, is of material consequence. An error in the choice of our standard and leader is original and fatal; but, if we be right here, we are in a fair way to do well. 1. A godly man, that he may avoid the evil, utterly renounces the companionship of evil-doers, and will not be led by them (v. 1):  He walks not in the council of the ungodly, &c. This part of his character is put first, because those that will keep the commandments of their God must say to evil-doers,  Depart from us (Ps. cxix. 115), and departing from evil is that in which wisdom begins. (1.) He sees evil-doers round about him; the world is full of them; they walk on every side. They are here described by three characters,  ungodly, sinners, and  scornful. See by what steps men arrive at the height of impiety.  Nemo repente fit turpissimus—None reach the height of vice at once. They are  ungodly first, casting off the fear of God and living in the neglect of their duty to him: but they rest not there. When the services of religion are laid aside, they come to be  sinners, that is, they break out into open rebellion against God and engage in the service of sin and Satan. Omissions make way for commissions, and by these the heart is so hardened that at length they come to be  scorners, that is, they openly defy all that is sacred, scoff at religion, and make a jest of sin. Thus is the way of iniquity down-hill; the bad grow worse, sinners themselves become tempters to others and advocates for Baal. The word which we translate  ungodly signifies such as are unsettled, aim at no certain end and walk by no certain rule, but are at the command of every lust and at the beck of every temptation. The word for  sinners signifies such as are determined for the practice of sin and set it up as their trade. The  scornful are those that set  their mouths against the heavens. These the good man sees with a sad heart; they are a constant vexation to his righteous soul. But, (2.) He shuns them wherever he sees them. He does not do as they do; and, that he may not, he does not converse familiarly with them. [1.] He does  not walk in the counsel of the ungodly. He is not present at their councils, nor does he advise with them; though they are ever so witty, and subtle, and learned, if they are ungodly, they shall not be the men of his counsel. He does not consent to them, nor  say as they say, Luke xxiii. 51. He does not take his measures from their principles, nor act according to the advice which they give and take. The ungodly are forward to give their advice against religion, and it is managed so artfully that we have reason to think ourselves happy if we escape being tainted and ensnared by it. [2.] He  stands not in the way of sinners; he avoids doing as they do; their way shall not be his way; he will not come into it, much less will he continue in it, as the sinner does, who  sets himself in a way that is not good, Ps. xxxvi. 4. He avoids (as much as may be) being where they are. That he may not imitate them, he will not associate with them, nor choose them for his companions. He does not stand in their way, to be picked up by them (Prov. vii. 8), but keeps as far from them as from a place or person infected with the plague, for fear of the contagion, Prov. iv. 14, 15. He that would be kept from harm must keep out of harm's way. [3.] He  sits not in the seat of the scornful; he does not repose himself with those that sit down secure in their wickedness and please themselves with the searedness of their own consciences. He does not associate with those that sit in close cabal to find out ways and means for the support and advancement of the devil's kingdom, or that sit in open judgment, magisterially to condemn the generation of the righteous. The seat of the drunkards is the  seat of the scornful, Ps. lxix. 12. Happy is the man that never sits in it, Hos. vii. 5. 2. A godly man, that he may do that which is good and cleave to it, submits to the guidance of the word of God and makes that familiar to him, v. 2. This is that which keeps him out of the way of the ungodly and fortifies him against their temptations.  By the words of thy lips I have kept me from the path of the deceiver, Ps. xvii. 4. We need not court the fellowship of sinners, either for pleasure or for improvement, while we have fellowship with the word of God and with God himself in and by his word.  When thou awakest it shall talk with thee, Prov. vi. 22. We may judge of our spiritual state by asking, "What is the law of God to us? What account do we make of it? What place has it in us?" See here, (1.) The entire affection which a good man has for the law of God:  His delight is in it. He delights in it, though it be a law, a yoke, because it is the law of God, which is holy, just, and good, which he freely consents to, and so delights in,  after the inner man, Rom. vii. 16, 22. All who are well pleased that there is a God must be well pleased that there is a Bible, a revelation of God, of his will, and of the only way to happiness in him. (2.) The intimate acquaintance which a good man keeps up with the word of God:  In that law doth he meditate day and night; and by this it appears that his delight is in it, for what we love we love to think of, Ps. cxix. 97. To meditate in God's word is to discourse with ourselves concerning the great things contained in it, with a close application of mind, a fixedness of thought, till we be suitably affected with those things and experience the savour and power of them in our hearts. This we must do  day and night; we must have a constant habitual regard to the word of God as the rule of our actions and the spring of our comforts, and we must have it in our thoughts, accordingly, upon every occasion that occurs, whether night or day. No time is amiss for meditating on the word of God, nor is any time unseasonable for those visits. We must not only set ourselves to meditate on God's word morning and evening, at the entrance of the day and of the night, but these thoughts should be interwoven with the business and converse of every day and with the repose and slumbers of every night.  When I awake I am still with thee. II. An assurance given of the godly man's happiness, with which we should encourage ourselves to answer the character of such. 1. In general, he is  blessed, Ps. v. 1. God blesses him, and that blessing will make him happy. Blessednesses are to him, blessings of all kinds, of the upper and nether springs, enough to make him completely happy; none of the ingredients of happiness shall be wanting to him. When the psalmist undertakes to describe a blessed man, he describes a good man; for, after all, those only are happy, truly happy, that are holy, truly holy; and we are more concerned to know the way to blessedness than to know wherein that blessedness will consist. Nay, goodness and holiness are not only the way to happiness (Rev. xxii. 14) but happiness itself; supposing there were not another life after this, yet that man is a happy man that keeps in the way of his duty. 2. His blessedness is here illustrated by a similitude (v. 3):  He shall be like a tree, fruitful and flourishing. This is the effect, (1.) Of his pious practice; he meditates in the law of God, turns that  in succum et sanguinem—into juice and blood, and that makes him like a tree. The more we converse with the word of God the better furnished we are for every good word and work. Or, (2.) Of the promised blessing; he is blessed of the Lord, and therefore  he shall be like a tree. The divine blessing produces real effects. It is the happiness of a godly man, [1.] That he is planted by the grace of God. These trees were by nature wild olives, and will continue so till they are grafted anew, and so planted by a power from above. Never any good tree grew of itself; it is  the planting of the Lord, and therefore he must in it be glorified. Isa. lxi. 3,  The trees of the Lord are full of sap. [2.] That he is placed by the means of grace, here called  the rivers of water, those rivers which  make glad the city of our God (Ps. xlvi. 4); from these a good man receives supplies of strength and vigour, but in secret undiscerned ways. [3.] That his practices shall be fruit, abounding to a good account, Phil. iv. 17. To those whom God first blessed he said,  Be fruitful (Gen. i. 22), and still the comfort and honour of fruitfulness are a recompense for the labour of it. It is expected from those who enjoy the mercies of grace that, both in the temper of their minds and in the tenour of their lives, they comply with the intentions of that grace, and then they bring forth fruit. And, be it observed to the praise of the great dresser of the vineyard, they bring forth their fruit (that which is required of them)  in due season, when it is most beautiful and most useful, improving every opportunity of doing good and doing it in its proper time. [4.] That his profession shall be preserved from blemish and decay:  His leaf also shall not wither. As to those who bring forth only the leaves of profession, without any good fruit, even their leaf will wither and they shall be as much ashamed of their profession as ever they were proud of it; but, if the word of God rule in the heart, that will keep the profession green, both to our comfort and to our credit; the laurels thus won shall never wither. [5.] That prosperity shall attend him wherever he goes, soul-prosperity.  Whatever he does, in conformity to the law, it  shall prosper and succeed to his mind, or above his hope. In singing these verses, being duly affected with the malignant and dangerous nature of sin, the transcendent excellencies of the divine law, and the power and efficacy of God's grace, from which our fruit is found, we must teach and admonish ourselves, and one another, to watch against sin and all approaches towards it, to converse much with the word of God, and abound in the fruit of righteousness; and, in praying over them, we must seek to God for his grace both to fortify us against every evil word and work and to furnish us for every good word and work.

Description and Doom of the Ungodly.
$4$ The ungodly  are not so: but  are like the chaff which the wind driveth away. $5$ Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. $6$ For the knoweth the way of the righteous: but the way of the ungodly shall perish. Here is, I. The description of the ungodly given, v. 4. 1. In general, they are the reverse of the righteous, both in character and condition:  They are not so. The LXX. emphatically repeats this:  Not so the ungodly; they are not so; they are led by the counsel of the wicked, in the way of sinners, to the seat of the scornful; they have no delight in the law of God, nor ever think of it; they bring forth no fruit but grapes of Sodom; they cumber the ground. 2. In particular, whereas the righteous are like valuable, useful, fruitful trees,  they are like the chaff which the wind drives away, the very lightest of the chaff, the dust which the owner of the floor desires to have driven away, as not capable of being put to any use. Would you value them? Would you weigh them? They are like chaff, of no worth at all in God's account, how highly soever they may value themselves. Would you know the temper of their minds? They are light and vain; they have no substance in them, no solidity; they are easily driven to and fro by every wind and temptation, and have no stedfastness. Would you know their end? The wrath of God will drive them away in their wickedness, as the wind does the chaff, which is never gathered nor looked after more. The chaff may be, for a while, among the wheat; but he is coming  whose fan is in his hand and who will  thoroughly purge his floor. Those that by their own sin and folly make themselves as chaff will be found so before the whirlwind and fire of divine wrath (Ps. xxxv. 5), so unable to stand before it or to escape it, Isa. xvii. 13. II. The doom of the ungodly read, v. 5. 1. They will be cast, upon their trial, as traitors convicted:  They shall not stand in the judgment, that is, they shall be found guilty, shall hang down the head with shame and confusion, and all their pleas and excuses will be overruled as frivolous. There is a judgment to come, in which every man's present character and work, though ever so artfully concealed and disguised, shall be truly and perfectly discovered, and appear in their own colours, and accordingly every man's future state will be, by an irreversible sentence, determined for eternity. The ungodly must appear in that judgment, to receive according to the things done in the body. They may hope to come off, nay, to come off with honour, but their hope will deceive them:  They shall not stand in the judgment, so plain will the evidence be against them and so just and impartial will the judgment be upon it. 2. They will be for ever shut out from the society of the blessed. They shall not stand  in the congregation of the righteous, that is, in the  judgment (so some), that court wherein the saints, as assessors with Christ, shall judge the world, those holy myriads with which he shall come to execute  judgment upon all, Jude 14; 1 Cor. vi. 2. Or in '' heaven. There will be seen, shortly, a  general assembly of the church of the first-born, a congregation of the righteous,'' of all the saints, and none but saints, and saints made perfect, such a congregation of them as never was in this world, 2 Thess. ii. 1. The wicked shall not have a place in that congregation. Into the new Jerusalem none unclean nor unsanctified shall enter; they shall see the righteous enter into the kingdom, and themselves, to their everlasting vexation, thrust out, Luke xiii. 27. The wicked and profane, in this world, ridiculed the righteous and their congregation, despised them, and cared not for their company; justly therefore will they be for ever separated from them. Hypocrites in this world, under the disguise of a plausible profession, may thrust themselves into the congregation of the righteous and remain undisturbed and undiscovered there; but Christ cannot be imposed upon, though his ministers may; the day is coming when he will separate  between the sheep and the goats, the tares and the wheat; see Matt. xiii. 41, 49. That  great day (so the Chaldee here calls it) will be a day of discovery, a day of distinction, and a day of final division. Then you shall return and discern between the righteous and the wicked, which here it is sometimes hard to do, Mal. iii. 18. III. The reason rendered of this different state of the godly and wicked, v. 6. 1. God must have all the glory of the prosperity and happiness of the righteous. They are blessed because  the Lord knows their way; he chose them into it, inclined them to choose it, leads and guides them in it, and orders all their steps. 2. Sinners must bear all the blame of their own destruction.  Therefore the ungodly perish, because the very way in which they have chosen and resolved to walk leads directly to destruction; it naturally tends towards ruin and therefore must necessarily end in it. Or we may take it thus, The Lord approves and is well pleased with the way of the righteous, and therefore, under the influence of his gracious smiles, it shall prosper and end well; but he is angry at the way of the wicked, all they do is offensive to him, and therefore it shall perish, and they in it. It is certain that every man's judgment proceeds from the Lord, and it is well or ill with us, and is likely to be so to all eternity, accordingly as we are or are not accepted of God. Let this support the drooping spirits of the righteous, that the Lord knows their way, knows their hearts (Jer. xii. 3), knows their secret devotions (Matt. vi. 6), knows their character, how much soever it is blackened and blemished by the reproaches of men, and will shortly make them and their way manifest before the world, to their immortal joy and honour. Let this cast a damp upon the security and jollity of sinners, that their way, though pleasant now, will perish at last. In singing these verses, and praying over them, let us possess ourselves with a holy dread of the wicked man's portion, and deprecate it with a firm and lively expectation of the judgment to come, and stir up ourselves to prepare for it, and with a holy care to approve ourselves to God in every thing, entreating his favour with our whole hearts.

=CHAP. 2.= ''As the foregoing psalm was moral, and showed us our duty, so this is evangelical, and shows us our Saviour. Under the type of David's kingdom (which was of divine appointment, met with much opposition, but prevailed at last) the kingdom of the Messiah, the Son of David, is prophesied of, which is the primary intention and scope of the psalm; and I think there is less in it of the type, and more of the anti-type, than in any of the gospel psalms, for there is nothing in it but what is applicable to Christ, but some things that are not at all applicable to David''

(ver. 6, 7): "Thou art my Son" (ver. 8), "I will give thee the uttermost parts of the earth," and (ver. 12), "Kiss the Son." It is interpreted of Christ Acts iv. 24; xiii. 33; Heb. i. 5. The Holy Ghost here foretels, I. The opposition that should be given to the kingdom of the Messiah, ver. 1-3. II. The baffling and chastising of that opposition, ver. 4, 5. III. The setting up of the kingdom of Christ, notwithstanding that opposition, ver. 6. IV. The confirmation and establishment of it, ver. 7. V. A promise of the enlargement and success of it, ver. 8, 9. VI. A call and exhortation to kings and princes to yield themselves the willing subjects of this kingdom,, ver. 10-12. Or thus: We have here, I. Threatenings denounced against the adversaries of Christ's kingdom, ver. 1-6. II. Promises made to Christ himself, the head of this kingdom, ver. 7-9. III. Counsel given to all to espouse the interests of this kingdom, ver. 10-12. This psalm, as the former, is very fitly prefixed to this book of devotions, because, as it is necessary to our acceptance with God that we should be subject to the precepts of his law, so it is likewise that we should be subject to the grace of his gospel, and come to him in the name of a Mediator.

The Enemies of Messiah.
$1$ Why do the heathen rage, and the people imagine a vain thing? $2$ The kings of the earth set themselves, and the rulers take counsel together, against the, and against his anointed,  saying, $3$ Let us break their bands asunder, and cast away their cords from us. $4$ He that sitteth in the heavens shall laugh: the Lord shall have them in derision. $5$ Then shall he speak unto them in his wrath, and vex them in his sore displeasure. $6$ Yet have I set my king upon my holy hill of Zion. We have here a very great struggle about the kingdom of Christ, hell and heaven contesting it; the seat of the war is this earth, where Satan has long had a usurped kingdom and exercised dominion to such a degree that he has been called  the prince of the power of the very  air we breathe in and  the god of the world we live in. He knows very well that, as the Messiah's kingdom rises and gets ground, his falls and loses ground; and therefore, though it will be set up certainly, it shall not be set up tamely. Observe here, I. The mighty opposition that would be given to the Messiah and his kingdom, to his holy religion and all the interests of it, v. 1-3. One would have expected that so great a blessing to this world would be universally welcomed and embraced, and that every sheaf would immediately bow to that of the Messiah and all the crowns and sceptres on earth would be laid at his feet; but it proves quite contrary. Never were the notions of any sect of philosophers, though ever so absurd, nor the powers of any prince or state, though ever so tyrannical, opposed with so much violence as the doctrine and government of Christ—a sign that it was from heaven, for the opposition was plainly from hell originally. 1. We are here told who would appear as adversaries to Christ and the devil's instruments in this opposition to his kingdom. Princes and people, court and country, have sometimes separate interests, but here they are united against Christ; not the mighty only, but the mob, the  heathen, the  people, numbers of them, communities of them; though usually fond of liberty, yet they were averse to the liberty Christ came to procure and proclaim. Not the mob only, but the mighty (among whom one might have expected more sense and consideration) appear violent against Christ. Though his kingdom is not of this world, nor in the least calculated to weaken their interests, but very likely, if they pleased, to strengthen them, yet the kings of the earth and rulers are up in arms immediately. See the effects of the old enmity in the seed of the serpent against the seed of the woman, and how general and malignant the corruption of mankind is. See how formidable the enemies of the church are; they are numerous; they are potent. The unbelieving Jews are here called  heathen, so wretchedly had they degenerated from the faith and holiness of their ancestors; they stirred up the heathen, the Gentiles, to persecute the Christians. As the Philistines and their lords, Saul and his courtiers, the disaffected party and their ringleaders, opposed David's coming to the crown, so Herod and Pilate, the Gentiles and the Jews, did their utmost against Christ and his interest in men, Acts iv. 27. 2. Who it is that they quarrel with, and muster up all their forces against; it is  against the Lord and against his anointed, that is, against all religion in general and the Christian religion in particular. It is certain that all who are enemies to Christ, whatever they pretend, are enemies to God himself; they  have hated both me and my Father, John xv. 24. The great author of our holy religion is here called  the Lord's anointed, or  Messiah, or  Christ, in allusion to the anointing of David to be king. He is both authorized and qualified to be the church's head and king, is duly invested in the office and every way fitted for it; yet there are those that are against him; nay,  therefore they are against him, because they are impatient of God's authority, envious at Christ's advancement, and have a rooted enmity to the Spirit of holiness. 3. The opposition they give is here described. (1.) It is a most spiteful and malicious opposition. They  rage and fret; they gnash their teeth for vexation at the setting up of Christ's kingdom; it creates them the utmost uneasiness, and fills them with indignation, so that they have no enjoyment of themselves; see Luke xiii. 14; John xi. 47; Acts v. 17, 33; xix. 28. Idolaters raged at the discovery of their folly, the chief priests and Pharisees at the eclipsing of their glory and the shaking of their usurped dominion. Those that did evil raged at the light. (2.) It is a deliberate and politic opposition. They  imagine or meditate, that is, they contrive means to suppress the rising interests of Christ's kingdom and are very confident of the success of their contrivances; they promise themselves that they shall run down religion and carry the day. (3.) It is a resolute and obstinate opposition. They  set themselves, set their faces as a flint and their hearts as an adamant, in defiance of reason, and conscience, and all the terrors of the Lord; they are proud and daring, like the Babel-builders, and will persist in their resolution, come what will. (4.) It is a combined and confederate opposition. They  take counsel together, to assist and animate one another in this opposition; they carry their resolutions  nemine contradicente—unanimously, that they will push on the unholy war against the Messiah with the utmost vigour: and thereupon councils are called, cabals are formed, and all their wits are at work to find out ways and means for the preventing of the establishment of Christ's kingdom, Ps. lxxxiii. 5. 4. We are here told what it is they are exasperated at and what they aim at in this opposition (v. 3):  Let us break their bands asunder. They will not be under any government; they are children of Belial, that cannot endure the yoke, at least the yoke of the Lord and his anointed. They will be content to entertain such notions of the kingdom of God and the Messiah as will serve them to dispute of and to support their own dominion with: if the Lord and his anointed will make them rich and great in the world, they will bid them welcome; but if they will restrain their corrupt appetites and passions, regulate and reform their hearts and lives, and bring them under the government of a pure and heavenly religion, truly then  they will not have this man to reign over them, Luke xix. 14. Christ has  bands and cords for us; those that will be saved by him must be ruled by him; but they are  cords of a man, agreeable to right reason, and  bands of love, conducive to our true interest: and yet against those the quarrel is. Why do men oppose religion but because they are impatient of its restraints and obligations? They would break asunder the bands of conscience they are under and the cords of God's commandments by which they are called to tie themselves out from all sin and to themselves up to all duty; they will not receive them, but cast them away as far from them as they can. 5. They are here reasoned with concerning it, v. 1. Why do they do this? (1.) They can show no good cause for opposing so just, holy, and gracious a government, which will not interfere with the secular powers, nor introduce any dangerous principles hurtful to kings or provinces; but, on the contrary, if universally received, would bring a heaven upon earth. (2.) They can hope for no good success in opposing so powerful a kingdom, with which they are utterly unable to contend. It is  a vain thing; when they have done their worst Christ will have a church in the world and that church shall be glorious and triumphant. It is  built upon a rock, and the gates of hell shall not prevail against it. The moon walks in brightness, though the dogs bark at it. II. The mighty conquest gained over all this threatening opposition. If heaven and earth be the combatants, it is easy to foretel which will be the conqueror. Those that make this mighty struggle are the people of the earth, and the kings of the earth, who, being of the earth, are earthy; but he whom they contest with is one that  sits in the heavens, v. 4. He is in the heaven, a place of such a vast prospect that he can oversee them all and all their projects; and such is his power that he can overcome them all and all their attempts. He sits there, as one easy and at rest, out of the reach of all their impotent menaces and attempts. There he sits as Judge in all the affairs of the children of men, perfectly secure of the full accomplishment of all his own purposes and designs, in spite of all opposition, Ps. xxix. 10. The perfect repose of the Eternal Mind may be our comfort under all the disquietments of our mind. We are tossed on earth, and in the sea, but he sits in the heavens, where he has prepared his throne for judgment; and therefore, 1. The attempts of Christ's enemies are easily ridiculed. God  laughs at them as a company of fools. He  has them, and all their attempts,  in derision, and therefore  the virgin, the daughter of Zion, has despised them, Isa. xxxvii. 22. Sinners' follies are the just sport of God's infinite wisdom and power; and those attempts of the kingdom of Satan which in our eyes are formidable in his are despicable. Sometimes God is said to  awake, and  arise, and  stir up himself, for the vanquishing of his enemies; here is said to  sit still and vanquish them; for the utmost operations of God's omnipotence create no difficulty at all, nor the least disturbance to his eternal rest. 2. They are justly punished, v. 5. Though God despises them as impotent, yet he does not therefore wink at them, but is justly displeased with them as impudent and impious, and will make the most daring sinners to know that he is so and to tremble before him. (1.) Their sin is a provocation to him. He is wroth; he is sorely displeased. We cannot expect that God should be reconciled to us, or well pleased in us, but in and through the anointed; and therefore, if we affront and reject him, we sin against the remedy and forfeit the benefit of his interposition between us and God. (2.) His anger will be a vexation to them; if he but speak to them in his wrath, even the breath of his mouth will be their confusion, slaughter, and consumption, Isa. xi. 4; 2 Thess. ii. 8. He speaks, and it is done; he speaks in wrath, and sinners are undone. As a word made us, so a word can unmake us again.  Who knows the power of his anger? The enemies rage, but cannot vex God. God sits still, and yet vexes them, puts them in to a consternation (as the word is), and brings them to their wits' end: his setting up this kingdom of his Son, in spite of them, is the greatest vexation to them that can be. They were vexatious to Christ's good subjects; but the day is coming when vexation shall be recompensed to them. 3. They are certainly defeated, and all their counsels turned headlong (v. 6):  Yet have I set my king upon my holy hill of Zion. David was advanced to the throne, and became master of the strong-hold of Zion, notwithstanding the disturbance given him by the malcontents in his kingdom, and particularly the affronts he received from the garrison of Zion, who taunted him with their blind and their lame, their maimed soldiers, 2 Sam. v. 6. The Lord Jesus is exalted to the right hand of the Father, has all power both in heaven and in earth, and is head over all things to the church, notwithstanding the restless endeavours of his enemies to hinder his advancement. (1.) Jesus Christ is a King, and is invested by him who is the fountain of power with the dignity and authority of a sovereign prince in the kingdom both of providence and grace. (2.) God is pleased to call him  his King, because he is appointed by him, and entrusted for him with the sole administration of government and judgment. He is his King, for he is dear to the Father, and one in whom he is well pleased. (3.) Christ took not this honour to himself, but was called to it, and he that called him owns him:  I have set him; his commandment, his commission, he received from the Father. (4.) Being called to this honour, he was confirmed in it; high places (we say) are slippery places, but Christ, being raised, is fixed: " I have set him, I have settled him." (5.) He is set upon  Zion, the hill of God's holiness, a type of the gospel church, for on that the temple was built, for the sake of which the whole mount was called  holy. Christ's throne is set up in his church, that is, in the hearts of all believers and in the societies they form. The evangelical law of Christ is said to  go forth from Zion (Isa. ii. 3, Mic. iv. 2), and therefore that is spoken of as the head-quarters of this general, the royal seat of this prince, in whom the children of men shall be joyful. We are to sing these verses with a holy exultation, triumphing over all the enemies of Christ's kingdom (not doubting but they will all of them be quickly made his footstool), and triumphing in Jesus Christ as the great trustee of power; and we are to pray, in firm belief of the assurance here given, "Father in heaven,  Thy kingdom come; let thy Son's kingdom come."

The Triumphs of Messiah.
$7$ I will declare the decree: the hath said unto me, Thou  art my Son; this day have I begotten thee. $8$ Ask of me, and I shall give  thee the heathen  for thine inheritance, and the uttermost parts of the earth  for thy possession. $9$ Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. We have heard what the kings of the earth have to say against Christ's kingdom, and have heard it gainsaid by him that sits in heaven; let us now hear what the Messiah himself has to say for his kingdom, to make good his claims, and it is what all the powers on earth cannot gainsay. I. The kingdom of the Messiah is founded upon a decree, an eternal decree, of God the Father. It was not a sudden resolve, it was not the trial of an experiment, but the result of the counsels of the divine wisdom and the determinations of the divine will, before all worlds, neither of which can be altered—the  precept or  statute (so some read it), the  covenant or  compact (so others), the federal transactions between the Father and the Son concerning man's redemption, represented by the covenant of royalty made with David and his seed, Ps. lxxxix. 3. This our Lord Jesus often referred to as that which, all along in his undertaking, he governed himself by;  This is the will of him that sent me, John vi. 40.  This commandment have I received of my Father, John x. 18; xiv. 31. II. There is a declaration of that decree as far as is necessary for the satisfaction of all those who are called and commanded to yield themselves subjects to this king, and to leave those inexcusable who will not have him to reign over them. The decree was secret; it was what the Father said to the Son, when he possessed him in the beginning of his way, before his works of old; but it is declared by a faithful witness, who had lain in the bosom of the Father from eternity, and came into the world as the prophet of the church, to declare him, John i. 18. The fountain of all being is, without doubt, the fountain of all power; and it is by, from, and under him, that the Messiah claims. He has his right to rule from what Jehovah said to him, by whose word all things were made and are governed. Christ here makes a tow-fold title to his kingdom:—1. A title by inheritance (v. 7):  Thou art my Son, this day have I begotten thee. This scripture the apostle quotes (Heb. i. 5) to prove that Christ has a more excellent name than the angels, but that he  obtained it by inheritance, v. 4. He is the Son of God, not by adoption, but his begotten Son, the only begotten of the Father, John i. 14. And the Father owns him, and will have this declared to the world as the reason why he is constituted King upon the holy hill of Zion; he is therefore unquestionably entitled to, and perfectly qualified for, that great trust. He is the Son of God, and therefore of the same nature with the Father, has in him all the fulness of the godhead, infinite wisdom, power, and holiness. The supreme government of the church is too high an honour and too hard an undertaking for any mere creature; none can be fit for it but he who is  one with the Father and was  from eternity by him as one brought up with him, thoroughly apprized of all his counsels, Prov. viii. 30. He is the Son of God, and therefore dear to him, his beloved Son, in whom he is well pleased; and upon this account we are to receive him as a King; for because  the Father loveth the Son he hath given all things into his hand, John iii. 35; v. 20. Being a Son, he is heir of all things, and, the Father having made the worlds by him, it is easy to infer thence that by him also he governs them; for he is the eternal Wisdom and the eternal Word. If God hath said unto him, " Thou art my Son," it becomes each of us to say to him, "Thou art my Lord, my sovereign." Further, to satisfy us that his kingdom is well-grounded upon his sonship, we are here told what his sonship is grounded on:  This day have I begotten thee, which refers both to his eternal generation itself, for it is quoted (Heb. i. 5) to prove that he is the  brightness of his Father's glory and the express image of his person (v. 3), and to the evidence and demonstration given of it by his resurrection from the dead, for to that also it is expressly applied by the apostle, Acts xiii. 33.  He hath raised up Jesus again, as it is written, Thou art my Son, this day have I begotten thee. It was by the resurrection from the dead, that sign of the prophet Jonas, which was to be the most convincing of all, that he was  declared to be the Son of God with power, Rom. i. 4. Christ is said to be the  first-begotten and  first-born from the dead, Rev. i. 5; Col. i. 18. Immediately after his resurrection he entered upon the administration of his mediatorial kingdom; it was then that he said,  All power is given unto me, and to that especially he had an eye when he taught his disciples to pray,  Thy kingdom come. 2. A title by agreement, v. 8, 9. The agreement is, in short, this: the Son must undertake the office of an intercessor, and, upon that condition, he shall have the honour and power of a universal monarch; see Isa. liii. 12, '' Therefore will I divide him a portion with the great, because he made intercession for the transgressors. He shall be a priest upon his throne, and the counsel of peace shall be between them both,'' Zech. vi. 13. (1.) The Son must ask. This supposes his putting himself voluntarily into a state of inferiority to the Father, by taking upon him the human nature; for, as God, he was equal in power and glory with the Father and had nothing to ask. It supposes the making of a satisfaction by the virtue of which the intercession must be made, and the paying of a price, on which this large demand was to be grounded; see John xvii. 4, 5. The Son, in asking the heathen for his inheritance, aims, not only at his own honour, but at their happiness in him; so that he intercedes for them, ever lives to do so, and is therefore able to save to the uttermost. (2.) The Father will grant more than to the half of the kingdom, even to the kingdom itself. It is here promised him, [1.] That his government shall be universal: he shall have  the heathen for his inheritance, not the Jews only, to whose nation the church had been long confined, but the Gentiles also. Those in  the uttermost parts of the earth (as this nation of ours) shall be his  possession, and he shall have multitudes of willing loyal subjects among them. Baptized Christians are the possession of the Lord Jesus; they are to him for a name and a praise. God the Father gives them to him when by his Spirit and grave he works upon them to submit their necks to the yoke of the Lord Jesus. This is in part fulfilled; a great part of the Gentile world received the gospel when it was first preached, and Christ's throne was set up there where Satan's seat had long been. But it is to be yet further accomplished when  the kingdoms of this world shall become the kingdoms of the Lord and of his Christ, Rev. xi. 15.  Who shall live when God doeth this? [2.] That it shall be victorious:  Thou shalt break them (those of them that oppose thy kingdom)  with a rod of iron, v. 9. This was in part fulfilled when the nation of the Jews, those that persisted in unbelief and enmity to Christ's gospel, were destroyed by the Roman power, which was represented (Dan. ii. 40) by feet of iron, as here by a rod of iron. It had a further accomplishment in the destruction of the Pagan powers, when the Christian religion came to be established; but it will not be completely fulfilled till all opposing rule, principality, and power, shall be finally put down, 1 Cor. xv. 24; Ps. cx. 5, 6. Observe, How powerful Christ is and how weak the enemies of his kingdom are before him; he has a rod of iron wherewith to crush those that will not submit to his golden sceptre; they are but like a potter's vessel before him, suddenly, easily, and irreparably dashed in pieces by him; see Rev. ii. 27. "Thou shalt do it, that is, thou shalt have  leave to do it." Nations shall be ruined, rather than the gospel church shall not be built and established.  I have loved thee, therefore will I give men for thee, Isa. xliii. 4. "Thou shalt have power to do it; none shall be able to stand before thee; and thou shalt do it effectually." Those that will not bow shall break. In singing this, and praying it over, we must give glory to Christ as the eternal Son of God and our rightful Lord, and must take comfort from this promise, and plead it with God, that the kingdom of Christ shall be enlarged and established and shall triumph over all opposition.

Warning to the Enemies of Messiah.
$10$ Be wise now therefore, O ye kings: be instructed, ye judges of the earth. $11$ Serve the with fear, and rejoice with trembling. $12$ Kiss the Son, lest he be angry, and ye perish  from the way, when his wrath is kindled but a little. Blessed  are all they that put their trust in him. We have here the practical application of this gospel doctrine concerning the kingdom of the Messiah, by way of exhortation to the kings and judges of the earth. They hear that it is in vain to oppose Christ's government; let them therefore be so wise for themselves as to submit to it. He that has power to destroy them shows that he has no pleasure in their destruction, for he puts them into a way to make themselves happy, v. 10. Those that would be wise must be instructed; and those are truly wise that receive instruction from the word of God. Kings and judges stand upon a level with common persons before God; and it is as necessary for them to be religious as for any others. Those that give law and judgment to others must receive law from Christ, and it will be their wisdom to do so. What is said to them is said to all, and is required of every one of us, only it is directed to kings and judges because of the influence which their example will have upon their inferiors, and because they were men of rank and power that opposed the setting up of Christ's kingdom, v. 2. We are exhorted, I. To reverence God and to stand in awe of him, v. 11. This is the great duty of natural religion. God is great, and infinitely above us, just and holy, and provoked against us, and therefore we ought to fear him and tremble before him; yet he is our Lord and Master, and we are bound to serve him, our friend and benefactor, and we have reason to rejoice in him; and these are very well consistent with each other, for, 1. We must serve God in all ordinances of worship, and all instances of a godly conversation, but with a holy fear, a jealousy over ourselves, and a reverence of him. Even kings themselves, whom others serve and fear, must serve and fear God; there is the same indefinite distance between them and God that there is between the meanest of their subjects and him. 2. We must rejoice in God, and, in subordination to him, we may rejoice in other things, but still with a holy trembling, as those that know what a glorious and jealous God he is, whose eye is always upon us. Our salvation must be wrought out  with fear and trembling, Phil. ii. 12. We ought to rejoice in the setting up of the kingdom of Christ, but to  rejoice with trembling, with a holy awe of him, a holy fear for ourselves, lest we come short, and a tender concern for the many precious souls to whom his gospel and kingdom are a savour of death unto death. Whatever we rejoice in, in this world, it must always be with trembling, lest we grow vain in our joy and be puffed up with the things we rejoice in, and because of the uncertainty of them and the damp which by a thousand accidents may soon be cast upon our joy. To  rejoice with trembling is to rejoice as though we rejoiced not, 1 Cor. vii. 30. II. To welcome Jesus Christ and to submit to him, v. 12. This is the great duty of the Christian religion; it is that which is required of all, even kings and judges, and it is our wisdom and interest to do it. Observe here, 1. The command given to this purport:  Kiss the Son. Christ is called the  Son because so he was declared (v. 7),  Thou art my Son. He is the Son of God by eternal generation, and, upon that account, he is to be adored by us. He is the  Son of man (that is, the Mediator, John v. 27), and, upon that account, to be received and submitted to. He is called the  Son, to include both, as God is often called emphatically the  Father, because he is the Father of our Lord Jesus Christ, and in him our Father, and we must have an eye to him under both considerations. Our duty to Christ is here expressed figuratively:  Kiss the Son, not with a betraying kiss, as Judas kissed him, and as all hypocrites, who pretend to honour him, but really affront him; but with a believing kiss. (1.) With a kiss of agreement and reconciliation. Kiss, and be friends, as Jacob and Esau; let the quarrel between us and God terminate; let the acts of hostility cease, and let us be at peace with God in Christ, who is our peace. (2.) With a kiss of adoration and religious worship. Those that worshipped idols kissed them, 1 Kings xix. 18; Hos. xiii. 2. Let us study how to do honour to the Lord Jesus, and to give unto him the glory due unto his name.  He is thy Lord, and worship thou him, Ps. xlv. 11. We must  worship the Lamb, as well as him that sits on the throne, Rev. v. 9-13. (3.) With a kiss of affection and sincere love: " Kiss the Son; enter into a covenant of friendship with him, and let him be very dear and precious to you; love him above all, love him in sincerity, love him much, as she did to whom much was forgiven, and, in token of it, kissed his feet," Luke vii. 38. (4.) With a kiss of allegiance and loyalty, as Samuel kissed Saul, 1 Sam. x. 1. Swear fealty and homage to him, submit to his government, take his yoke upon you, and give up yourselves to be governed by his laws, disposed of by his providence, and entirely devoted to his interest. 2. The reasons to enforce this command; and they are taken from our own interest, which God, in his gospel, shows a concern for. Consider, (1.) The certain ruin we run upon if we refuse and reject Christ: " Kiss the Son; for it is at your peril if you do not." [1.] "It will be a great provocation to him. Do it,  lest he be angry." The Father is angry already; the Son is the Mediator that undertakes to make peace; if we slight him, the  Father's wrath abides upon us (John iii. 36), and not only so, but there is an addition of the Son's wrath too, to whom nothing is more displeasing than to have the offers of his grace slighted and the designs of it frustrated. The Son can be angry, though a Lamb; he is the lion of the tribe of Judah, and the wrath of this king, this King of kings, will be as the roaring of a lion, and will drive even mighty men and chief captains to seek in vain for shelter in rocks and mountains, Rev. vi. 16. If the Son be angry, who shall intercede for us? There remains no more sacrifice, no other name by which we can be saved. Unbelief is a sin against the remedy. [2.] It will be utter destruction to yourselves:  Lest you perish from the way, or  in the way so some,  in the way of your sins, and  from the way of your vain hopes;  lest your way perish (as Ps. i. 6), lest you prove to have missed the way to happiness. Christ is the way; take heed lest you be cut off from him as your way to God. It intimates that they were, or at least thought themselves, in the way; but, by neglecting Christ, they perished from it, which aggravates their ruin, that they go to hell from the way to heaven, are not far from the kingdom of God and yet never arrive there. (2.) The happiness we are sure of if we yield ourselves to Christ. When his wrath is kindled, though  but a little, the least spark of that fire is enough to make the proudest sinner miserable if it fasten upon his conscience; for it will burn to the lowest hell: one would think it should therefore follow, "When his wrath is kindled, woe be to those that despise him;" but the Psalmist startles at the thought, deprecates that dreadful doom and pronounces those blessed that escape it. Those that trust in him, and so kiss him, are truly happy; but they will especially appear to be so when the wrath of Christ is kindled against others. Blessed will those be in the day of wrath, who, by trusting in Christ, have made him their refuge and patron; when the hearts of others fail them for fear they shall lift up their heads with joy; and then those who now despise Christ and his followers will be forced to say, to their own greater confusion, "Now we see that  blessed are all those, and those only,  that trust in him." In singing this, and praying it over, we should have our hearts filled with a holy awe of God, but at the same time borne up with a cheerful confidence in Christ, in whose mediation we may comfort and encourage ourselves and one another.  We are the circumcision, that rejoice in Christ Jesus.

=CHAP. 3.= ''As the foregoing psalm, in the type of David in preferment, showed us the royal dignity of the Redeemer, so this, by the example of David in distress, shows us the peace and holy security of the redeemed, how safe they really are, and think themselves to be, under the divine protection. David, being now driven out from his palace, from the royal city, from the holy city, by his rebellious son Absalom, I. Complains to God of his enemies, ver. 1, 2. II. Confides in God, and encourages himself in him as his God, notwithstanding, ver. 3. III. Recollects the satisfaction he had in the gracious answers God gave to his prayers, and his experience of his goodness to him,''

ver. 4, 5. IV. Triumphs over his fears (ver. 6) and over his enemies, whom he prays against,, ver. 7. V. Gives God the glory and takes to himself the comfort of the divine blessing and salvation which are sure to all the people of God, ver. 8. Those speak best of the truths of God who speak experimentally; so David here speaks of the power and goodness of God, and of the safety and tranquility of the godly.

Distress and Confidence.
$1$, how are they increased that trouble me! many  are they that rise up against me. $2$ Many  there be which say of my soul,  There is no help for him in God. Selah. $3$ But thou, ,  art a shield for me; my glory, and the lifter up of mine head. The title of this psalm and many others is as a key hung ready at the door, to open it, and let us into the entertainments of it; when we know upon what occasion a psalm was penned we know the better how to expound it. This was composed, or at least the substance of it was meditated and digested in David's thought, and offered up to God, when he fled from Absalom his son, who formed a conspiracy against him, to take away, not his crown only, but his life; we have the story, 2 Sam. xv., &c. 1. David was now in great grief; when, in his flight, he went up the Mount of Olives, he wept greatly, with his head covered, and marching bare-foot; yet  then he composed this comfortable psalm. He wept and prayed, wept and sung, wept and believed; this was sowing in tears. Is any afflicted? Let him pray; nay, let him sing psalms, let him sing this psalm. Is any afflicted with undutiful disobedient children? David was; and yet that did not hinder his joy in God, nor put him out of tune for holy songs. 2. He was now in great danger; the plot against him was laid deep, the party that sought his ruin was very formidable, and his own son at the head of them, so that his affairs seemed to be at the last extremity; yet  then he kept hold of his interest in God and improved that. Perils and frights should drive us to God, not drive us from him. 3. He had now a great deal of provocation given him by those from whom he had reason to expect better things, from his son, whom he had been indulgent of, from his subjects, whom he had been so great a blessing to; this he could not but resent, and it was enough to break in upon any man's temper; yet he was so far from any indecent expressions of passion and indignation that he had calmness enough for those acts of devotion which require the greatest fixedness and freedom of thought. The sedateness of his mind was evinced by the Spirit's coming upon him; for the Spirit chooses to move upon the still waters. Let no unkindness, no, not of a child or a friend, ever be laid so much to heart as to disfit us for communion with God. 4. He was now suffering for his sin in the matter of Uriah; this was the evil which, for that sin, God threatened to  raise up against him out of his own house (2 Sam. xii. 11), which, no doubt, he observed, and took occasion thence to renew his repentance for it. Yet he did not  therefore cast away his confidence in the divine power and goodness, nor despair of succour. Even our sorrow for sin must not hinder either our joy in God or our hope in God. 5. He seemed cowardly in fleeing from Absalom, and quitting his royal city, before he had had one struggle for it; and yet, by this psalm, it appears he was full of true courage arising from his faith in God. True Christian fortitude consists more in a gracious security and serenity of mind, in patiently bearing and patiently waiting, than in daring enterprises with sword in hand. In these three verses he applies to God. Whither else should we go but to him when any thing grieves us or frightens us? David was now at a distance from his own closet, and from the courts of God's house, where he used to pray; and yet he could find a way open heaven-ward. Wherever we are we may have access to God, and may draw nigh to him whithersoever we are driven. David, in his flight, attends his God, I. With a representation of his distress, v. 1, 2. He looks round, and as it were takes a view of his enemies' camp, or receives information of their designs against him, which he brings to God, not to his own council-board. Two things he complains of, concerning his enemies:—1. That they were very many:  Lord, how are they increased! beyond what they were at first, and beyond whatever he thought they would have been. Absalom's faction, like a snow-ball, strangely gathered in its motion. He speaks of it as one amazed, and well he might, that a people he had so many ways obliged should almost generally revolt from him, rebel against him, and choose for their head such a foolish and giddy young man as Absalom was. How slippery and deceitful are the many! And how little fidelity and constancy are to be found among men! David had had the hearts of his subjects as much as ever any king had, and yet now, of a sudden, he had lost them. As people must not trust too much to princes (Ps. cxlvi. 3), so princes must not build too much upon their interest in the people. Christ, the Son of David, had many enemies. When a great multitude came to seize him, when the crowd cried,  Crucify him, Crucify him, how were those then increased that troubled him! Even good people must not think it strange if the stream be against them and the powers that threaten them grow more and more formidable. 2. That they were very malicious. They rose up against him; they aimed to trouble him; but that was not all: they said of his soul,  There is no help for him in God. That is, (1.) They put a spiteful and invidious construction upon his troubles, as Job's friends did upon him, concluding that, because his servants and subjects forsook him thus and did not help him, God had deserted him and abandoned his cause, and he was therefore to be looked  on, or rather to be looked  off, as a hypocrite and a wicked man. (2.) They blasphemously reflected upon God as unable to relieve him: "His danger is so great that God himself cannot help him." It is strange that so great unbelief should be found in any, especially in many, in Israel, as to think any party of men too strong for Omnipotence to deal with. (3.) They endeavoured to shake his confidence in God and drive him to despair of relief from him: "They have said it  to my soul;" so it may be read; compare Ps. xi. 1; xlii. 10. This grieved him worst of all, that they had so bad an opinion of him as to think it possible to take him off from that foundation. The mere temptation was a buffeting to him,  a thorn in his flesh, nay, a  sword in his bones. Note, A child of God startles at the very thought of despairing of help in God; you cannot vex him with any thing so much as if you offer to persuade him that  there is no help for him in God. David comes to God, and tells him what his enemies said of him, as Hezekiah spread Rabshakeh's blasphemous letter before the Lord. "They say,  There is no help for me in thee; but, Lord, if it be so, I am undone. They say to my soul,  There is no salvation" (for so the word is) " for him in God; but, Lord, do thou say unto my soul,  I am thy salvation (Ps. xxxv. 3) and that shall satisfy me, and in due time silence them." To this complaint he adds  Selah, which occurs about seventy times in the book of Psalms. Some refer it to the music with which, in David's time, the psalms were sung; others to the sense, and that it is a note commanding a solemn pause.  Selah—Mark that, or, " Stop there, and consider a little." As here, they say,  There is no help for him in God, Selah. "Take time for such a thought as this.  Get thee behind me, Satan. The Lord rebuke thee! Away with such a vile suggestion!" II. With a profession of his dependence upon God, v. 3. An active believer, the more he is beaten off from God, either by the rebukes of Providence or the reproaches of enemies, the faster hold he will take of him and the closer will he cleave to him; so David here, when his enemies said,  There is no help for him in God, cries out with so much the more assurance, " But thou, O Lord! art a shield for me; let them say what they will, I am sure thou wilt never desert me, and I am resolved I will never distrust thee." See what God is to his people, what he will be, what they have found him, what David found in him. 1. Safety: " Thou art a shield for me, a shield  about me" (so some), "to secure me on all sides, since my enemies surrounded me." Not only  my shield (Gen. xv. 1), which denotes an interest in the divine protection, but a shield  for me, which denotes the present benefit and advantage of that protection. 2. Honour:  Thou art my glory. Those whom God owns for his are not safe and easy, but really look great, and have true honour put upon them, far above that which the great ones of the earth are proud of. David was now in disgrace; the crown had fallen from his head; but he will not think the worse of himself while he has God for his glory, Isa. lx. 19. " Thou art my glory; thy glory I reckon mine" (so some); "this is what I aim at, and am ambitious of, whatever my lot is, and whatever becomes of my honour—that I may be to my God for a name and a praise." 3. Joy and deliverance: " Thou art the lifter up of my head; thou wilt lift up my head  out of my troubles, and restore me to my dignity again, in due time; or, at least, thou wilt lift up my head  under my troubles, so that I shall not droop nor be discouraged, nor shall my spirits fail." If, in the worst of times, God's people can lift up their heads with joy, knowing that all shall work for good to them, they will own it is God that is the lifter up of their head, that gives them both cause to rejoice and hearts to rejoice. In singing this, and praying it over, we should possess ourselves with an apprehension of the danger we are in from the multitude and malice of our spiritual enemies, who seek the ruin of our souls by driving us from our God, and we should concern ourselves in the distresses and dangers of the church of God, which is every where spoken against, every where fought against; but, in reference to both, we should encourage ourselves in our God, who owns and protects and will in due time crown his own interest both in the world and in the hearts of his people.

Confidence in God.
$4$ I cried unto the with my voice, and he heard me out of his holy hill. Selah. $5$ I laid me down and slept; I awaked; for the sustained me. $6$ I will not be afraid of ten thousands of people, that have set  themselves against me round about. $7$ Arise, ; save me, O my God: for thou hast smitten all mine enemies  upon the cheek bone; thou hast broken the teeth of the ungodly. $8$ Salvation  belongeth unto the : thy blessing  is upon thy people. Selah. David, having stirred up himself by the irritations of his enemies to take hold on God as his God, and so gained comfort in looking upward when, if he looked round about him, nothing appeared but what was discouraging, here looks back with pleasing reflections upon the benefit he had derived from trusting in God and looks forward with pleasing expectations of a very bright and happy issue to which the dark dispensation he was now under would shortly be brought. I. See with what comfort he looks back upon the communion he had had with God, and the communications of his favour to him, either in some former trouble he had been in, and through God's goodness got through, or in this hitherto. David had been exercised with many difficulties, often oppressed and brought very low; but still he had found God all-sufficient. He now remembered with pleasure, 1. That his troubles had always brought him to his knees, and that, in all his difficulties and dangers, he had been enabled to acknowledge God and to lift up his heart to him, and his voice too (this will be comfortable reflection when we are in trouble):  I cried unto God with my voice. Care and grief do us good and no hurt when they set us a praying, and engage us, not only to speak to God, but to cry to him, as those that are in earnest. And though God understands the language of the heart, when the  voice is not heard (1 Sam. i. 13), and values not the hypocritical prayers of those who  cause their voice to be heard on high (Isa. lviii. 4),  vox et pr&#230;terea nihil— mere sound, yet, when the earnestness of the voice comes from the fervency of the heart, it shall be taken notice of, in the account, that we cried unto God with our  voice. 2. That he had always found God ready to answer his prayers:  He heard me out of his holy hill, from heaven, the high and holy place, from the ark on Mount Sion, whence he used to give answers to those that sought to him. David had ordered Zadok to  carry back the ark into the city when he was flying from Absalom (2 Sam. xv. 25), knowing that God was not tied, no, not to the ark of his presence, and that, notwithstanding the distance of place, he could by faith receive answers of peace from the holy hill. No such things can fix a gulf between the communications of God's grace towards us and the operations of his grace in us, between his favour and our faith. The ark of the covenant was in Mount Zion, and all the answers to our prayers come from the promises of that covenant. Christ was  set King upon the holy hill of Zion (Ps. ii. 6), and it is through him, whom the Father hears always, that our prayers are heard. 3. That he had always been very safe and very easy under the divine protection (v. 5): " I laid myself down and slept, composed and quiet;  and awaked refreshed,  for the Lord sustained me." (1.) This is applicable to the common mercies of every night, which we ought to give thanks for alone, and with our families, every morning. Many have not where to lay their head (but wander in deserts), or, if they have, dare not lie down for fear of the enemy; but we have laid ourselves down in peace. Many lie down and cannot sleep, but are full of tossings to and fro till the dawning of the day, through pain of body, or anguish of mind, or the continual alarms of fear in the night; but we lie down and sleep in safety, though incapable of doing any thing then for our own preservation. Many lie down and sleep, and never awake again, they sleep the sleep of death, as the first-born of the Egyptians; but we lie down and sleep, and awake again to the light and comfort of another day; and whence is it, but because the Lord has sustained us with sleep as with food? We have been safe under his protection and easy in the arms of his good providence. (2.) It seems here to be meant of the wonderful quietness and calmness of David's spirit, in the midst of his dangers. Having by prayer committed himself and his cause to God, and being sure of his protection, his heart was fixed, and he was easy. The undutifulness of his son, the disloyalty of his subjects, the treachery of many of his friends, the hazard of his person, the fatigues of his march, and the uncertainty of the event, never deprived him of an hour's sleep, nor gave any disturbance to his repose; for the Lord, by his grace and the consolations of his Spirit, powerfully sustained him and made him easy. It is a great mercy when we are in trouble to have our minds stayed upon God, so as never either to eat or sleep with trembling and astonishment. (3.) Some of the ancients apply it to the resurrection of Christ. In his sufferings he offered up strong cries, and was heard; and therefore, though he laid down and slept the sleep of death, yet he awaked the third day, for the Lord sustained him, that he should not see corruption. 4. That God had often broken the power and restrained the malice of his enemies, had  smitten them upon the cheek-bone (v. 7), had silenced them and spoiled their speaking, blemished them and put them to shame, smitten them on the cheek reproachfully, had disabled them to do the mischief they intended; for he had broken their teeth. Saul and the Philistines, who were sometimes ready to swallow him up, could not effect what they designed. The teeth that are gnashed or sharpened against God's people shall be broken. When, at any time, the power of the church's enemies seems threatening, it is good to remember how often God has broken it; and we are sure that his arm is not shortened. He can stop their mouths and tie their hands. II. See with what confidence he looks forward to the dangers he had yet in prospect. Having put himself under God's protection and often found the benefit of it, 1. His  fears were all stilled and silenced, v. 6. With what a holy bravery does he bid defiance to the impotent menaces and attempts of his enemies! " I will not be afraid of ten thousands of people, that either in a foreign invasion or an intestine rebellion  set themselves, or encamp,  against me round about." No man seemed less safe (his enemies are numerous,  ten thousands; they are spiteful and resolute, "They have set themselves against me; nay, they have prevailed far, and seem to have gained their point; for they are against me round about on every side, thousands against one"), and yet no man was more secure: "I will not be afraid, for all this; they cannot hurt me, and therefore they shall not frighten me; whatever prudent methods I take for my own preservation, I will not disquiet myself, distrust my God, nor doubt of a good issue at last." When David, in his flight from Absalom, bade Zadok carry back the ark, he spoke doubtfully of the issue of his present troubles, and concluded, like a humble penitent,  Here I am; let him do to me what seemeth to him good, 2 Sam. xv. 26. But now, like a strong believer, he speaks confidently, and has no fear concerning the event. Note, A cheerful resignation to God is the way to obtain a cheerful satisfaction and confidence in God. 2. His prayers were quickened and encouraged, v. 7. He believed God was his Saviour, and yet prays; nay, he  therefore prays, '' Arise, O Lord! save me, O my God!'' Promises of salvation do not supersede, but engage, our petitions for it. He will for this be enquired of. 3. His faith became triumphant. He began the psalm with complaints of the strength and malice of his enemies, but concludes it with exultation in the power and grace of his God, and now sees more with him than against him, v. 8. Two great truths he here builds his confidence upon and fetches comfort from. (1.) That  salvation belongeth unto the Lord; he has power to save, be the danger ever so great; it is his prerogative to save, when all other helps and succours fail; it is his pleasure, it is his property, it is his promise to those that are his, whose salvation is not of themselves, but of the Lord. Therefore all that have the Lord for their God, according to the tenour of the new covenant, are sure of salvation; for he that is their God is the God of salvation. (2.) That his blessing is upon his people; he not only has power to save them, but he has assured them of his kind and gracious intentions towards them. He has, in his word, pronounced a blessing upon his people; and we are bound to believe that that blessing does accordingly rest upon them, though there be not the visible effects of it. Hence we may conclude that God's people, though they may lie under the reproaches and censures of men, are surely blessed of him, who blesses indeed, and therefore can command a blessing. In singing this, and praying it over, we must own the satisfaction we have had in depending upon God and committing ourselves to him, and encourage ourselves, and one another to continue still hoping and quietly waiting for the salvation of the Lord.

=CHAP. 4.= ''David was a preacher, a royal preacher, as well as Solomon; many of his psalms are doctrinal and practical as well as devotional; the greatest part of this psalm is so, in which Wisdom cries to men, to the sons of men (as Prov. viii. 4, 5), to receive instruction. The title does not tell us, as that of the former did, that it was penned on any particular occasion, nor are we to think that all the psalms were occasional, though some were, but that many of them were designed in general for the instruction of the people of God, who attended in the courts of his house, the assisting of their devotions, and the directing of their conversations: such a one I take this psalm to be. Let us not make the prophecy of scripture to be of more private interpretation than needs must, 2 Pet. i. 20. Here I. David begins with a short prayer (ver. 1) and that prayer preaches. II. He directs his speech to the children of men, and, 1. In God's name reproves them for the dishonour they do to God and the damage they do to their own souls, ver. 2. 2. He sets before them the happiness of godly people for their encouragement to be religious,''

ver. 3. 3. He calls upon them to consider their ways, ver. 4. III. He exhorts them to serve God and trust in him, ver. 5. IV. He gives an account of his own experiences of the grace of God working in him, 1. Enabling him to choose God's favour for his felicity, ver. 6. 2. Filling his heart with joy therein, ver. 7. 3. Quieting his spirit in the assurance of the divine protection he was under, night and day, ver. 8.

Expostulation with Sinners.
$1$ Hear me when I call, O God of my righteousness: thou hast enlarged me  when I was in distress; have mercy upon me, and hear my prayer. $2$ O ye sons of men, how long  will ye turn my glory into shame?  how long will ye love vanity,  and seek after leasing? Selah. $3$ But know that the hath set apart him that is godly for himself: the  will hear when I call unto him. $4$ Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah. $5$ Offer the sacrifices of righteousness, and put your trust in the. The title of the psalm acquaints us that David, having penned it by divine inspiration for the use of the church, delivered it to the chief musician, or master of the song, who (according to the divine appointment of psalmody made in his time, which he was chiefly instrumental in the establishment of) presided in that service. We have a particular account of the constitution, the modelling of the several classes of singers, each with a chief, and the share each bore in the work, 1 Chron. xxv. Some  prophesied according to the order of the king, v. 2. Others  prophesied with a harp, to give thanks, and to praise the Lord, v. 3. Of others it is said that they were to  lift up the horn, v. 5. But of them all, that they were  for song in the house of the Lord (v. 6) and were  instructed in the songs of the Lord, v. 7. This psalm was committed to one of the chiefs, to be sung on  neginoth—stringed instruments (Hab. iii. 19), which were played on with the hand; with music of that kind the choristers were to sing this psalm: and it should seem that then  they only sung, not the people; but the New-Testament appoints all Christians to sing (Eph. v. 19; Col. iii. 16), from whom it is expected that they do it decently, not artfully; and therefore there is not now so much occasion for musical instruments as there was then: the melody is to be made in the heart. In these verses, I. David addresses himself to God, v. 1. Whether the  sons of men, to whom he is about to speak, will hear, or whether they will forbear, he hopes and prays that God will give him a generous audience, and an answer of peace: " Hear me when I call, and accept my adorations, grant my petitions, and judge upon my appeals;  have mercy upon me, and hear me." All the notice God is pleased to take of our prayers, and all the returns he is pleased to make to them, must be ascribed, not to our merit, but purely to his mercy. "Hear me for thy mercy-sake" is our best plea. Two things David here pleads further:—1. "Thou art  the God of my righteousness; not only a righteous God thyself, but the author of my righteous dispositions, who hast by the grace wrought that good that is in me, hast made me a righteous man; therefore  hear men, and so attest thy own work in me; thou art also the patron of my righteous cause, the protector of my wronged innocency, to whom I commit my way, and whom I trust to  bring forth my righteousness as the light." When men condemn us unjustly, this is our comfort,  It is God that justifies; he is the God of a believer's righteousness. 2. " Thou has formerly  enlarged me when I was in distress, enlarged my heart in holy joy and comfort under my distresses, enlarged my condition by bringing me out of my distresses; therefore  now, Lord, have mercy upon me, and hear me." The experience we have had of God's goodness to us in enlarging us when we have been in distress is not only a great encouragement to our faith and hope for the future, but a good plea with God in prayer. " Thou hast; wilt thou not? For thou art God, and changest not; thy work is perfect." II. He addresses himself to the children of men, for the conviction and conversion of those that are yet strangers to God, and that will not have the Messiah, the Son of David, to reign over them. 1. He endeavours to convince them of the folly of their impiety (v. 2). " O you sons of Men" (of  great men, so some, men of high degree, understanding it of the partisans of Saul or Absalom), " how long will you oppose me and my government, and continue disaffected to it, under the influence of the false and groundless suggestions of those that wish evil to me?" Or it may be taken more generally. God, by the psalmist, here reasons with sinners to bring them to repentance. "You that go on in the neglect of God and his worship, and in contempt of the kingdom of Christ and his government, consider what you do." (1.) "You debase yourselves, for you are  sons of men" (the word signifies man as a noble creature); "consider the dignity of your nature, and the excellency of those powers of reason with which you are endued, and do not act thus irrationally and unbecoming yourselves." Let the  sons of men consider and show themselves men. (2.) "You dishonour your Maker, and  turn his glory into shame." They may well be taken as God's own words, charging sinners with the wrong they do him in his honour: or, if David's words, the term glory may be understood of God, whom he called  his glory, Ps. iii. 3. Idolaters are charged with  changing the glory of God into shame, Rom. i. 23. All wilful sinners do so by disobeying the commands of his law, despising the offers of his grace, and giving the affection and service to the creature which are due to God only. Those that profane God's holy name, that ridicule his word and ordinances, and, while they profess to know him, in works deny him, do what in them lies to  turn his glory into shame. (3.) "You put a cheat upon yourselves:  You love vanity, and  seek after leasing, or  lying, or that which is  a lie. You are yourselves vain and lying, and you love to be so." Or, "You set your hearts upon that which will prove, at last, but vanity and a lie." Those that love the world, and seek the things that are beneath, love vanity, and seek lies; as those also do that please themselves with the delights of sense, and portion themselves with the wealth of this world; for these will deceive them, and so ruin them. "How long will you do this? Will you never be wise for yourselves, never consider your duty and interest?  When shall it once be?" Jer. xiii. 27. The God of heaven thinks the time long that sinners persist in dishonouring him and in deceiving and ruining themselves. 2. He shows them the peculiar favour which God has for good people, the special protection they are under, and the singular privileges to which they are entitled, v. 3. This comes in here, (1.) As a reason why they should not oppose or persecute him that is godly, nor think to run him down. It is at their peril if they  offend one of these little ones, whom God has  set apart for himself, Matt. xviii. 6. God reckons that those who touch them touch the apple of his eye; and he will make their persecutors to know it, sooner or later. They have an interest in heaven, God will hear them, and therefore let none dare to do them any injury, for God will hear their cry and plead their cause, Exod. xxii. 23. It is generally supposed that David speaks of his own designation to the throne; he is the  godly man whom  the Lord has set apart for that honour, and who does not usurp it or assume it to himself: "The opposition therefore which you give to him and to his advancement is very criminal, for therein you fight against God, and it will be vain and ineffectual." God has, in like manner, set apart the Lord Jesus for himself, that merciful One; and those that attempt to hinder his advancement will certainly be baffled, for the Father hears him always. Or, (2.) As a reason why they should themselves be good, and walk no longer in the counsel of the ungodly: "You have hitherto sought vanity; be truly religious, and you will be truly happy here and for ever; for," [1.] "God will secure to himself his interest in you."  The Lord has set apart him that is godly, every particular godly man,  for himself, in his eternal choice, in his effectual calling, in the special disposals of his providence and operations of his grace; his people are  purified unto him a peculiar people. Godly men are God's separated, sealed, ones; he knows those that are his, and has set his image and superscription upon them; he distinguishes them with uncommon favours: '' They shall be mine, saith the Lord, in that day when I make up my jewels. Know this;'' let godly people know it, and let them never alienate themselves from him to whom they are thus appropriated; let wicked people know it, and take heed how they hurt those whom God protects. [2.] "God will secure to you an interest in himself." This David speaks with application:  The Lord will hear when I call unto him. We should think ourselves happy if we had the ear of an earthly prince; and is it not worth while upon any terms, especially such easy ones, to gain the ear of the King of kings? Let us know this, and forsake lying vanities for our own mercies. 3. He warns them against sin, and exhorts them both to frighten and to reason themselves out of it (v. 4): " Stand in awe and sin not" ( be angry and sin not, so the LXX., and some think the apostle takes that exhortation from him, Eph. iv. 26); " commune with your own hearts; be converted, and, in order thereunto, consider and fear." Note, (1.) We must not sin, must not miss our way and so miss our aim. (2.) One good remedy against sin is to stand in awe.  Be moved (so some), in opposition to carelessness and carnal security. "Always keep up a holy reverence of the glory and majesty of God, and a holy dread of his wrath and curse, and dare not to provoke him." (3.) One good means of preventing sin, and preserving a holy awe, is to be frequent and serious in  communing with our own hearts: "Talk with your hearts; you have a great deal to say to them; they may be spoken with at any time; let it not be unsaid." A thinking man is in a fair way to be a wise and a good man. " Commune with your hearts; examine them by serious self-reflection, that you may acquaint yourselves with them and amend what is amiss in them; employ them in solemn pious meditations; let your thoughts fasten upon that which is good and keep closely to it. Consider your ways, and observe the directions here given in order to the doing of this work well and to good purpose." [1.] "Choose a solitary time; do it when you lie awake  upon your beds. Before you turn yourself to go to sleep at night" (as some of the heathen moralists have directed) "examine your consciences with respect to what you have done that day, particularly what you have done amiss, that you may repent of it. When you awake in the night meditate upon God, and the things that belong to your peace." David himself practised what he here counsels others to do (Ps. lxiii. 6),  I remember thee on my bed. Upon a sick-bed, particularly, we should consider our ways and commune with our own hearts about them. [2.] "Compose yourselves into a serious frame:  Be still. When you have asked conscience a question be silent, and wait for an answer; even in unquiet times keep you spirits calm and quiet." 4. He counsels them to make conscience of their duty (v. 5):  Offer to God the sacrifice of righteousness. We must not only cease to do evil, but learn to do well. Those that were disaffected to David and his government would soon come to a better temper, and return to their allegiance, if they would but worship God aright; and those that know the concerns that lie between them and God will be glad of the Mediator, the Son of David. It is required here from every one of us, (1.) That we serve him: " Offer sacrifices to him, your own selves first, and your best sacrifices." But they must be  sacrifices of righteousness, that is, good works, all the fruits of the reigning love of God and our neighbour, and all the instances of a religious conversation, which are better than all burnt-offerings and sacrifices. "Let all your devotions come from an upright heart; let all your alms be sacrifices of righteousness." The sacrifices of the unrighteous God will not accept; they are an abomination, Isa. i. 11, &c. (2.) That we confide in him. "First make conscience of offering the sacrifices of righteousness and then you are welcome to put your trust in the Lord. Serve God without any diffidence of him, or any fear of losing by him. Honour him, by trusting in him only, and not in your wealth nor in an arm of flesh; trust in his providence, and lean not to your own understanding; trust in his grace, and go not about to establish your own righteousness or sufficiency." In singing these verses we must preach to ourselves the doctrine of the provoking nature of sin, the lying vanity of the world, and the unspeakable happiness of God's people; and we must press upon ourselves the duties of fearing God, conversing with our own hearts, and offering spiritual sacrifices; and in praying over these verses we must beg of God grace thus to think and thus to do.

The Good Man's Desire.
$6$  There be many that say, Who will show us  any good? , lift thou up the light of thy countenance upon us. $7$ Thou hast put gladness in my heart, more than in the time  that their corn and their wine increased. $8$ I will both lay me down in peace, and sleep: for thou,, only makest me dwell in safety. We have here, I. The foolish wish of worldly people: '' There be many that say, Who will show us any good? Who will make us to see good?'' What good they meant is intimated, v. 7. It was the increase of their corn and wine; all they desired was plenty of the wealth of this world, that they might enjoy abundance of the delights of sense. Thus far they are right, that they are desirous of good and solicitous about it; but there are these things amiss in this wish:—1. They enquire, in general, "Who will make us happy?" but do not apply themselves to God who alone can; and so they expose themselves to be ill-advised, and show they would rather be beholden to any than to God, for they would willingly live without him. 2. They enquire for good that may be seen, seeming good, sensible good; and they show no concern for the good things that are out of sight and are the objects of faith only. The source of idolatry was a desire of gods that they might see, therefore they worshipped the sun; but, as we must be taught to worship an unseen God, so to seek an unseen good, 2 Cor. iv. 18. We look with an eye of faith further than we can see with an eye of sense. 3. They enquire for  any good, not for the chief good; all they want is outward good, present good, partial good, good meat, good drink, a good trade, and a good estate; and what are all these worth without a good God and a good heart? Any good will serve the turn of most men, but a gracious soul will not be put off so. This way, this wish, of carnal worldlings is their folly, yet  many there be that join in it; and their doom will be accordingly. " Son, remember that thou in thy life-time receivedst thy good things, the penny thou didst agree for." II. The wise choice which godly people make. David, and the pious few that adhered to him, dissented from that wish, and joined in this prayer,  Lord, lift thou up the light of thy countenance upon us. 1. He disagrees from the vote of the many. God had set him apart for himself by distinguishing favours, and therefore he sets himself apart by a distinguishing character. "They are for any good, for worldly good, but so am not I; I will not say as they say; any good will not serve my turn; the wealth of the world will never make a portion for my soul, and therefore I cannot take up with it." 2. He and his friends agree in their choice of God's favour as their felicity; it is this which in their account is better than life and all the comforts of life. (1.) This is what they most earnestly desire and seek after; this is the breathing of their souls, " Lord, lift thou up the light of thy countenance upon us. Most are for other things, but we are for this." Good people, as they are distinguished by their practices, so they are by their prayers, not the length and language of them, but the faith and fervency of them; those whom God has set apart have a prayer by themselves, which, though others may speak the words of it, they only offer up in sincerity; and this is a prayer which they all say  Amen to; "Lord, let us have thy favour, and let us know that we have it, and we desire no more; that is enough to make us happy. Lord, be at peace with us, accept of us, manifest thyself to us, let us be satisfied  of thy loving-kindness and we will be satisfied  with it." Observe, Though David speaks of himself only in the 7th and 8th verses, he speaks, in this prayer, for others also,—" upon us," as Christ taught us to pray,  "Our Father." All the saints come to the throne of grace on the same errand, and in this they are one, they all desire God's favour as their chief good. We should beg it for others as well as for ourselves, for in God's favour there is enough for us all and we shall have never the less for others sharing in what we have. (2.) This is what, above any thing, they rejoice in (v. 7): " Thou hast hereby often  put gladness into my heart; not only supported and refreshed me, but filled me with joy unspeakable; and therefore this is what I will still pursue, what I will seek after all the days of my life." When God puts grace in the heart he  puts gladness in the heart; nor is any joy comparable to that which gracious souls have in the communications of the divine favour, no, not the joy of harvest, of a plentiful harvest, when the corn and wine increase. This is gladness in the heart, inward, solid, substantial joy. The mirth of worldly people is but a flash, a shadow;  even in laughter their heart is sorrowful, Prov. xiv. 13. "Thou hast  given gladness in my heart;" so the word is. True joy is God's gift,  not as the world giveth, John xiv. 27. The saints have no reason to envy carnal worldlings their mirth and joy, but should pity them rather, for they may know better and will not. (3.) This is what they entirely confide in, and in this confidence they are always easy, v. 8. He had laid himself down and slept (Ps. iii. 5), and so he will still: " I will lay myself down (having the assurance of thy favour)  in peace, and with as much pleasure as those whose corn and wine increase, and who lie down as Boaz did in his threshing-floor, at the end of the heap of corn, to sleep there when  his heart was merry Ruth iii. 7),  for thou only makest me to dwell in safety. Though I am alone, yet I am not alone, for God is with me; though I have no guards to attend me, the Lord alone is sufficient to protect me; he can do it himself when all other defences fail." If he have the light of God's countenance, [1.] He can enjoy himself. His soul returns to God, and reposes itself in him as its rest, and so he lays himself down and sleeps in peace. He has what he would have and is sure that nothing can come amiss to him. [2.] He fears no disturbance from his enemies, sleeps quietly, and is very secure, because God himself has undertaken to keep him safe. When he comes to sleep the sleep of death, and to lie down in the grave, and to make his bed in the darkness, he will then, with good old Simeon,  depart in peace (Luke ii. 29), being assured that God will receive his soul, to be safe with himself, and that his body also shall be made to dwell in safety in the grave. [3.] He commits all his affairs to God, and contentedly leaves the issue of them with him. It is said of the husbandman that, having  cast his seed into the ground, he sleeps and rises night and day, and the seed springs and grows up, he knows not how, Mark iv. 26, 27. So a good man, having by faith and prayer cast his care upon God, sleeps and rests night and day, and is very easy, leaving it to his God to perform all things for him and prepared to welcome his holy will. In singing these verses, and praying over them, let us, with a holy contempt of the wealth and pleasure of this world, as insufficient to make us happy, earnestly seek the favour of God and pleasingly solace ourselves in that favour; and, with a holy indifferency about the issue of all our worldly concerns, let us commit ourselves and all our affairs to the guidance and custody of the divine Providence, and be satisfied that all shall be made to work for good to us if we keep ourselves in the love of God.

=CHAP. 5.= ''The psalm is a prayer, a solemn address to God, at a time when the psalmist was brought into distress by the malice of his enemies. Many such times passed over David, nay, there was scarcely any time of his life to which this psalm may not be accommodated, for in this he was a type of Christ, that he was continually beset with enemies, and his powerful and prevalent appeals to God, when he was so beset, pointed at Christ's dependence on his Father and triumphs over the powers of darkness in the midst of his sufferings. In this psalm, I. David settles a correspondence between his soul and God, promising to pray, and promising himself that God would certainly hear him, ver. 1-3. II. He gives to God the glory, and takes to himself the comfort, of God's holiness,''

ver. 4-6. III. He declares his resolution to keep close to the public worship of God, ver. 7. IV. He prayed, 1. For himself, that God would guide him,, ver. 8. 2. Against his enemies, that God would destroy them, ver. 9, 10. 3. For all the people of God, that God would give them joy, and keep them safe, ver. 11, 12. And this is all of great use to direct us in prayer.

Prayer for Guidance and Protection.
$1$ Give ear to my words,, consider my meditation. $2$ Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray. $3$ My voice shalt thou hear in the morning, ; in the morning will I direct  my prayer unto thee, and will look up. $4$ For thou  art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. $5$ The foolish shall not stand in thy sight: thou hatest all workers of iniquity. $6$ Thou shalt destroy them that speak leasing: the will abhor the bloody and deceitful man. The title of this psalm has nothing in it peculiar but that it is said to be upon  Nehiloth, a word nowhere else used. It is conjectured (and it is but a conjecture) that is signifies  wind—instruments, with which this psalm was sung, as  Neginoth was supposed to signify the  stringed—instruments. In these verses David had an eye to God, I. As a prayer-hearing God; such he has always been ever since men began to call upon the name of the Lord, and yet is still as ready to hear prayer as ever. Observe how David here styles him:  O Lord (v. 1, 3),  Jehovah, a self-existent, self-sufficient, Being, whom we are bound to adore, and, " my King and my God (v. 2), whom I have avouched for my God, to whom I have sworn allegiance, and under whose protection I have put myself as my King." We believe that the God we pray to is a King, and a God. King of kings and God of gods; but that is not enough: the most commanding encouraging principle of prayer, and the most powerful or prevailing plea in prayer, is to look upon him as  our King and  our God, to whom we lie under peculiar obligations and from whom we have peculiar expectations. Now observe, 1. What David here prays for, which may encourage our faith and hopes in all our addresses to God. If we pray fervently, and in faith, we have reason to hope, (1.) That God will take cognizance of our case, the representation we make of it and the requests we make upon it; for so he prays here:  Give ear to my words, O Lord! Though God is in heaven, he has an ear open to his people's prayers, and it is not heavy, that he cannot hear. Men perhaps will not or cannot hear us; our enemies are so haughty that they will not, our friends at such a distance that they cannot; but God, though high, though in heaven, can, and will. (2.) That he will take it into his wise and compassionate consideration, and will not slight it, or turn it off with a cursory answer; for so he prays:  Consider my meditation. David's prayers were not his words only, but his meditations; as meditation is the best preparative for prayer, so prayer is the best issue of meditation. Meditation and prayer should go together, Ps. xix. 14. It is when we thus consider our prayers, and then only, that we may expect that God will consider them, and take that to his heart which comes from ours. (3.) That he will, in due time, return a gracious answer of peace; for so he prays (v. 2):  Hearken to the voice of my cry. His prayer was a  cry; it was  the voice of his cry, which denotes fervency of affection and importunity of expression; and such effectual fervent prayers of a righteous man avail much and do wonders. 2. What David here promises, as the condition on his part to be performed, fulfilled, and kept, that he might obtain this gracious acceptance; this may guide and govern us in our addresses to God, that we may present them aright, for we ask, and have not, if we ask amiss. Four things David here promises, and so must we:—(1.) That he will pray, that he will make conscience of praying, and make a business of it:  Unto thee will I pray. "Others live without prayer, but I will pray." Kings on their own thrones (so David was) must be beggars at God's throne. "Others pray to strange gods, and expect relief from them, but to thee, to thee only, will I pray." The assurances God has given us of his readiness to hear prayer should confirm our resolution to live and die praying. (2.) That he will pray  in the morning. His praying voice shall be heard then, and then shall his prayer be directed; that shall be the date of his letters to heaven, not that only ("Morning, and evening, and at noon, will I pray, nay, seven times a day, will I praise thee"), but that certainly. Morning prayer is our duty; we are the fittest for prayer when we are in the most fresh, and lively, and composed frame, got clear of the slumbers of the night, revived by them, and not yet filled with the business of the day. We have then most need of prayer, considering the dangers and temptations of the day to which we are exposed, and against which we are concerned; by faith and prayer, to fetch in fresh supplies of grace. (3.) That he will have his eye single and his heart intent in the duty:  I will direct my prayer, as a marksman directs his arrow to the white; with such a fixedness and steadiness of mind should we address ourselves to God. Or as we direct a letter to a friend at such a place so must we direct our prayers to God as our Father in heaven; and let us always send them by the Lord Jesus, the great Mediator, and then they will be sure not to miscarry. All our prayers must be directed to God; his honour and glory must be aimed at as our highest end in all our prayers. Let our first petition be,  Hallowed, glorified,  by thy name, and then we may be sure of the same gracious answer to it that was given to Christ himself:  I have glorified it, and I will glorify it yet again. (4.) That he will patiently wait for an answer of peace: "I  will look up, will look after my prayers, and  hear what God the Lord will speak (Ps. lxxxv. 8; Hab. ii. 1), that, if he grant what I asked, I may be thankful—if he deny, I may be patient—if he defer, I may continue to pray and wait and may not faint." We must look  up, or look  out, as he that has shot an arrow looks to see how near it has come to the mark. We lose much of the comfort of our prayers for want of observing the returns of them. Thus praying, thus waiting, as the lame man looked stedfastly on Peter and John (Acts iii. 4), we may expect that God will give ear to our words and consider them, and to him we may refer ourselves, as David here, who does not pray, "Lord, do this, or the other, for me;" but, "Hearken to me, consider my case, and do in it as seemeth good unto thee." II. As a sin-hating God, v. 4-6. David takes notice of this, 1. As a warning to himself, and all other praying people, to remember that, as the God with whom we have to do is gracious and merciful, so he is pure and holy; though he is ready to hear prayer, yet, if we regard iniquity in our heart, he /ill not hear our prayers, Ps. lxvi. 18. 2. As an encouragement to his prayers against his enemies; they were wicked men, and therefore enemies to God, and such as he had not pleasure in. See here. (1.) The holiness of God's nature. When he says,  Thou art not a God that has pleasure in wickedness, he means, "Thou art a God that hates it, as directly contrary to thy infinite purity and rectitude, and holy will." Though the workers of iniquity prosper, let none thence infer that God has pleasure in wickedness, no, not in that by which men pretend to honour him, as those do that hate their brethren, and cast them out, and say,  Let the Lord be glorified. God has no pleasure in wickedness, though covered with a cloak of religion. Let those therefore who delight in sin know that God has no delight in them; nor let any say, when he is tempted,  I am tempted of God, for God is not the author of sin, neither  shall evil dwell with him, that is, it shall not always be countenanced and suffered to prosper. Dr. Hammond thinks this refers to that law of Moses which would not permit strangers, who persisted in their idolatry, to dwell in the land of Israel. (2.) The justice of his government. The foolish  shall not stand in his sight, that is, shall not be smiled upon by him, nor admitted to attend upon him, nor shall they be acquitted in the judgment of the great day. The workers of iniquity are very foolish. Sin is folly, and sinners are the greatest of all fools; not fools of God's making (those are to be pitied), for he hates nothing that he has made, but fools of their own making, and those he hates. Wicked people hate God; justly therefore are they hated of him, and it will be their endless misery and ruin. "Those whom thou hatest thou shalt destroy;" particularly two sorts of sinners, who are here marked for destruction:—[1.] Those that are fools, that speak leasing or lying, and that are deceitful. There is a particular emphasis laid on these sinners (Rev. xxi. 8),  All liars, and (Ps. xxii. 15),  Whosoever loves and makes a lie; nothing is more contrary than this, and therefore nothing more hateful to the God of truth. [2.] Those that are cruel:  Thou wilt abhor the bloody man; for inhumanity is no less contrary, no less hateful, to the God of mercy, whom mercy pleases. Liars and murderers are in a particular manner said to resemble the devil and to be his children, and therefore it may well be expected that God should abhor them. These were the characters of David's enemies; and such as these are still the enemies of Christ and his church, men perfectly lost to all virtue and honour; and the worse they are the surer we may be of their ruin in due time. In singing these verses, and praying them over, we must engage and stir up ourselves to the duty of prayer, and encourage ourselves in it, because we shall not seek the Lord in vain; and must express our detestation of sin, and our awful expectation of that day of Christ's appearing which will be the day of the perdition of ungodly men.

Delight in Public Worship; Happiness of the Righteous.
$7$ But as for me, I will come  into thy house in the multitude of thy mercy:  and in thy fear will I worship toward thy holy temple. $8$ Lead me,, in thy righteousness because of mine enemies; make thy way straight before my face. $9$ 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. $10$ 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. $11$ But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee. $12$ For thou,, wilt bless the righteous; with favour wilt thou compass him as  with a shield. In these verses David gives three characters—of himself, of his enemies, and of all the people of God, and subjoins a prayer to each of them. I. He gives an account of himself and prays for himself, v. 7, 8. 1. He is stedfastly resolved to keep closely to God and to his worship. Sinners go away from God, and so make themselves odious to his holiness and obnoxious to his justice: " But, as for me, that shall not keep me from thee." God's holiness and justice are so far from being a terror to the upright in heart, to drive them from God, that they are rather by them invited to cleave to him. David resolves, (1.) To worship God, to pay his homage to him, and give unto God the glory due unto his name. (2.) To worship him publicly: " I will come into thy house, the courts of thy house, to worship there with other faithful worshippers." David was much in secret worship, prayed often alone (v. 2, 3), and yet was very constant and devout in his attendance on the sanctuary. The duties of the closet are designed to prepare us for, not to excuse us from, public ordinances. (3.) To worship him reverently and with a due sense of the infinite distance there is between God and man: " In thy fear will I worship, with a holy awe of God upon my spirit," Heb. xii. 28. God is greatly to be feared by all his worshippers. (4.) To take his encouragement, in worship, from God himself only. [1.] From his infinite mercy. It is in the multitude of God's mercy (the inexhaustible treasures of mercy that are in God and the innumerable proofs and instances of it which we receive from him) that David confides, and not in any merit or righteousness of his own, in his approaches to God. The mercy of God should ever be both the foundation of our hopes and the fountain of our joy in every thing wherein we have to do with him. [2.] From the instituted medium of worship, which was then the temple, here called  the temple of his holiness, as a type of Christ, the great and only Mediator, who sanctifies the service as the temple sanctified the gold, and to whom we must have an eye in all our devotions as the worshippers then had to the temple. 2. He earnestly prays that God, by his grace, would guide and preserve him always in the way of his duty (v. 8):  Lead me in thy righteousness, because of my enemies—Heb. " Because of those who observe me, who watch for my halting and seek occasion against me." See here, (1.) The good use which David made of the malice of his enemies against him. The more curious they were in spying faults in him, that they might have whereof to accuse him, the more cautious he was to avoid sin and all appearances of it, and the more solicitous to be always found in the good way of God and duty. Thus, by wisdom and grace, good may come out of evil. (2.) The right course which David took for the baffling of those who sought occasion against him. He committed himself to a divine guidance, begged of God both by his providence and by his grace to direct him in the right way, and keep him from turning aside out of it, at any time, in any instance whatsoever, that the most critical and captious of his enemies, like Daniel's, might find no occasion against him. The way of our duty is here called  God's way, and  his righteousness, because he prescribes to us by his just and holy laws, which if we sincerely set before us as our rule, we may in faith beg of God to direct us in all particular cases. How this prayer of David's was answered to him see 1 Sam. xviii. 14, 15. II. He gives an account of his enemies, and prays against them, v. 9, 10. 1. If his account of them is true, as no doubt it is, they have a very bad character; and, if they had not been bad men indeed, they could not have been enemies to a man after God's own heart. He had spoken (v. 6) of God's hating the bloody and deceitful man. "Now, Lord," says he, "that is the character of my enemies: they are deceitful; there is no trusting them, for there is no faithfulness in their mouth." They thought it was no sin to tell a deliberate lie if it might but blemish David, and render him odious. " Lord, lead me," says he (v. 8), "for such as these are the men I have to do with, against whose slanders innocency itself is no security. Do they speak fair? Do they talk of peace and friendship?  They flatter with their tongues; it is designed to cover their malice, and to gain their point the more securely. Whatever they pretend of religion or friendship, two sacred things, they are true to neither:  Their inward part is wickedness itself; it is  very wickedness. They are likewise bloody; for  their throat is an open sepulchre, cruel as the grave, gaping to devour and to swallow up, insatiable as the grave, which never says,  It is enough," Prov. xxx. 15, 16. This is quoted (Rom. iii. 13) to show the general corruption of mankind; for they are all naturally prone to malice, Tit. iii. 3. The grave is opened for them all, and yet they are as open graves to one another. 2. If his prayer against them is heard, as no doubt it is, they are in a bad condition. As men are, and do, so they must expect to fare. He prays to God to destroy them (according to what he had said v. 6, "Thou shalt destroy men of this character," so  let them fall; and sinners would soon throw themselves into ruin if they were let alone), to  cast them out of his protection and favour, out of the heritage of the Lord, out of the land of the living; and woe to those whom God casts out. "They have by their sins deserved destruction; there is enough to justify God in their utter rejection:  Cast them out in the multitude of their transgressions, by which they have filled up the measure of their iniquity and have become ripe for ruin." Persecuting God's servants fills the measure as soon as any thing, 1 Thess. ii. 15, 16. Nay, they may be easily made to  fall by their own counsels; that which they do to secure themselves, and do mischief to others, by the over-ruling providence of God may be made a means of their destruction, Ps. vii. 15; ix. 15. He pleads, " They have rebelled against thee. Had they been only my enemies, I could safely have forgiven them; but they are rebels against God, his crown and dignity; they oppose his government, and will not repent, to give him glory, and therefore I plainly foresee their ruin." His prayer for their destruction comes not from a spirit of revenge, but from a spirit of prophecy, by which he foretold that all who rebel against God will certainly be destroyed by their own counsels. If it is a righteous thing with God to recompense tribulation to those that trouble his people, as we are told it is (2 Thess. i. 6), we pray that it may be done whenever we pray,  Father, thy will be done. III. He gives an account of the people of God, and prays for them, concluding with an assurance of their bliss, which he doubted not of his own interest in. Observe, 1. The description he gives of God's people. They are the righteous (v. 12); for they  put their trust in God, are well assured of his power and all-sufficiency, venture their all upon his promise, and are confident of his protection in the way of their duty; and they  love his name, are well pleased with all that by which God has made himself known, and take delight in their acquaintance with him. This is true and pure religion, to live a life of complacency in God and dependence on him. 2. His prayer for them: " Let them rejoice; let them have cause to rejoice and hearts to rejoice; fill them with joy, with great joy and unspeakable; let them shout for joy, with constant joy and perpetual;  let them ever shout for joy, with holy joy, and that which terminates in God;  let them be joyful in thee, in thy favour, in thy salvation, not in any creature. Let them rejoice  because thou defendest them, coverest them, or overshadowest them, dwellest among them." Perhaps here is an allusion to the pillar of cloud and fire, which was to Israel a visible token of God's special presence with them and the special protection they were under. Let us learn of David to pray, not for ourselves only, but for others, for all good people, for all that trust in God and love his name, though not in every thing of our mind nor in our interest. Let all that are entitled to God's promises have a share in our prayers; grace be with all that love Christ in sincerity. This is to concur with God. 3. His comfort concerning them, v. 12. He takes them into his prayers because they are God's peculiar people; therefore he doubts not but his prayers shall be heard, and they shall always rejoice; for, (1.) They are happy in the assurance of God's blessing: " Thou, Lord, wilt bless the righteous, wilt command a blessing upon them. Thou hast in thy word pronounced them blessed, and therefore wilt make them truly so.  Those whom thou blessest are blessed indeed." (2.) "They are safe under the protection of thy favour; with that thou wilt  crown him" (so some read it); "it is his honour, will be to him a diadem of beauty, and make him truly great: with that thou  wilt compass him, wilt surround him, on every side,  as with a shield." A shield, in war, guards only one side, but the favour of God is to the saints a defence on every side; like the hedge about Job, round about, so that, while they keep themselves under the divine protection, they are entirely safe and ought to be entirely satisfied. In singing these verses, and praying them over, we must by faith put ourselves under God's guidance and care, and then please ourselves with his mercy and grace and with the prospect of God's triumphs at last over all his enemies and his people's triumphs in him and in his salvation.

=CHAP. 6.= ''David was a weeping prophet as well as Jeremiah, and this psalm is one of his lamentations: either it was penned in a time, or at least calculated for a time, of great trouble, both outward and inward. Is any afflicted? Is any sick? Let him sing this psalm. The method of this psalm is very observable, and what we shall often meet with. He begins with doleful complaints, but ends with joyful praises; like Hannah, who went to prayer with a sorrowful spirit, but, when she had prayed, went her way, and her countenance was no more sad. Three things the psalmist is here complaining of:—1. Sickness of body. 2. Trouble of mind, arising from the sense of sin, the meritorious cause of pain and sickness. 3. The insults of his enemies upon occasion of both. Now here, I. He pours out his complaints before God, deprecates his wrath, and begs earnestly for the return of his favour, ver. 1-7. II. He assures himself of an answer of peace, shortly, to his full satisfaction, ver. 8-10. This psalm is like the book of Job.''

David's Complaints.
$1$, rebuke me not in thine anger, neither chasten me in thy hot displeasure. 2 Have mercy upon me, ; for I  am weak: , heal me; for my bones are vexed. $3$ My soul is also sore vexed: but thou,, how long? $4$ Return,, deliver my soul: oh save me for thy mercies' sake. $5$ For in death  there is no remembrance of thee: in the grave who shall give thee thanks? $6$ I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears. $7$ Mine eye is consumed because of grief; it waxeth old because of all mine enemies. These verses speak the language of a heart truly humbled under humbling providences, of a broken and contrite spirit under great afflictions, sent on purpose to awaken conscience and mortify corruption. Those heap up wrath who cry not when God binds them; but those are getting ready for mercy who, under God's rebukes, sow in tears, as David does here. Let us observe here, I. The representation he makes to God of his grievances. He pours out his complaint before him. Whither else should a child go with his complaints, but to his father? 1. He complains of bodily pain and sickness (v. 2):  My bones are vexed. His bones and his flesh, like Job's, were touched. Though David was a king, yet he was sick and pained; his imperial crown could not keep his head from aching. Great men are men, and subject to the common calamities of human life. Though David was a stout man, a man of war from his youth, yet this could not secure him from distempers, which will soon make even the strong men to bow themselves. Though David was a good man, yet neither could his goodness keep him in health.  Lord, behold, he whom thou lovest is sick. Let this help to reconcile us to pain and sickness, that it has been the lot of some of the best saints, and that we are directed and encouraged by their example to show before God our trouble in that case, who  is for the body, and takes cognizance of its ailments. 2. He complains of inward trouble:  My soul is also sorely vexed; and that is much more grievous than the vexation of the bones.  The spirit of a man will sustain his infirmity, if that be in good plight; but, if that be wounded, the grievance is intolerable. David's sickness brought his sin to his remembrance, and he looked upon it as a token of God's displeasure against him; that was the vexation of his soul; that made him cry,  I am weak, heal me. It is a sad thing for a man to have his bones and his soul vexed at the same time; but this has been sometimes the lot of God's own people: nay, and this completed his complicated trouble, that it was continued upon him a great while, which is here intimated in that expostulation (v. 3), '' Thou, O Lord! how long?'' To the living God we must, at such a time, address ourselves, who is the only physician both of body and mind, and not to the Assyrians, not to the god of Ekron. II. The impression which his troubles made upon him. They lay very heavily; he  groaned till he was weary, wept till he  made his bed to swim, and  watered his couch (v. 6), wept till he had almost wept his eyes out (v. 7):  My eye is consumed because of grief. David had more courage and consideration than to mourn thus for any outward affliction; but, when sin sat heavily upon his conscience and he was made to possess his iniquities, when his soul was wounded with the sense of God's wrath and his withdrawings from him, then he thus grieves and mourns in secret, and even his soul refuses to be comforted. This not only kept his eyes waking, but kept his eyes weeping. Note, 1. It has often been the lot of the best of men to be men of sorrows; our Lord Jesus himself was so. Our way lies through a vale of tears, and we must accommodate ourselves to the temper of the climate. 2. It well becomes the greatest spirits to be tender, and to relent, under the tokens of God's displeasure. David, who could face Goliath himself and many another threatening enemy with an undaunted bravery, yet melts into tears at the remembrance of sin and under the apprehensions of divine wrath; and it was no diminution at all to his character to do so. 3. True penitents weep in their retirements. The Pharisees disguised their faces, that they might  appear unto men to mourn; but David mourned in the night upon the bed where he lay communing with his own heart, and no eye was a witness to his grief, but the eye of him who is all eye. Peter went out, covered his face, and wept. 4. Sorrow for sin ought to be great sorrow; so David's was; he wept so bitterly, so abundantly, that he watered his couch. 5. The triumphs of wicked men in the sorrows of the saints add very much to their grief. David's eye waxed old because of his enemies, who rejoiced in his afflictions and put bad constructions upon his tears. In this great sorrow David was a type of Christ, who often wept, and who cried out,  My soul is exceedingly sorrowful, Heb. v. 7. III. The petitions which he offers up to God in this sorrowful and distressed state. 1. That which he dreads as the greatest evil is the anger of God. This was the wormwood and the gall in the affliction and the misery; it was the infusion of this that made it indeed a bitter cup; and therefore he prays (v. 1), '' O Lord! rebuke me not in thy anger,'' though I have deserved it,  neither chasten me in thy hot displeasure. He does not pray, "Lord, rebuke me not; Lord, chasten me not;" for,  as many as God loves he rebukes and chastens, as a father the son in whom he delights. He can bear the rebuke and chastening well enough if God, at the same time, lift up the light of his countenance upon him and by his Spirit make him to hear the joy and gladness of his loving-kindness; the affliction of his body will be tolerable if he have but comfort in his soul. No matter though sickness make his bones ache, if God's wrath do not make his heart ache; therefore his prayer is, " Lord, rebuke me not in thy wrath; let me not lie under the impressions of that, for that will sink me." Herein David was a type of Christ, whose sorest complaint, in his sufferings, was of the trouble of his soul and of the suspension of his Father's smiles. He never so much as whispered a complaint of the rage of his enemies—"Why do they crucify me?" or the unkindness of his friends—"Why do they desert me?" But he  cried with a loud voice, My God, my God, why hast thou forsaken me? Let us thus deprecate the wrath of God more than any outward trouble whatsoever and always beware of treasuring up wrath against a day of affliction. 2. That which he desires as the greatest good, and which would be to him the restoration of all good, is the favour and friendship of God. He prays, (1.) That God would pity him and look upon him with compassion. He thinks himself very miserable, and misery is the proper object of mercy. Hence he prays, " Have mercy upon me, O Lord! in wrath remember mercy, and deal not with me in strict justice." (2.) That God would pardon his sins; for that is the proper act of mercy, and is often chiefly intended in that petition,  Have mercy upon me. (3.) That God would put forth his power for his relief: " Lord, heal me (v. 2),  save me (v. 4), speak the word, and I shall be whole, and all will be well." (4.) That he would be at peace with him: " Return, O Lord! receive me into thy favour again, and be reconciled to me. Thou hast seemed to depart from me and neglect me, nay, to set thyself at a distance, as one angry; but now, Lord, return and show thyself nigh to me." (5.) That he would especially preserve the inward man and the interests of that, whatever might become of the body: " O Lord! deliver my soul from sinning, from sinking, from perishing for ever." It is an unspeakable privilege that we have a God to go to in our afflictions, and it is our duty to go to him, and thus to wrestle with him, and we shall not seek in vain. IV. The pleas with which he enforces his petitions, not to move God (he knows our cause and the true merits of it better than we can state them), but to move himself. 1. He pleads God's mercy; and thence we take some of our best encouragements in prayer:  Save me, for thy mercies' sake. 3. He pleads God's glory (v. 5): " For in death there is no remembrance of thee. Lord, if thou deliver me and comfort me, I will not only give thee thanks for my deliverance, and stir up others to join with me in these thanksgivings, but I will spend the new life thou shalt entrust me with in thy service and to thy glory, and all the remainder of my days I will preserve a grateful remembrance of thy favours to me, and be quickened thereby in all instances of service to thee; but, if I die, I shall be cut short of that opportunity of honouring thee and doing good to others, for  in the grave who will give the thanks?" Not but that separate souls live and act, and the souls of the faithful joyfully remember God and give thanks to him. But, (1.) In the second death (which perhaps David, being now troubled in soul under the wrath of God, had some dreadful apprehensions of) there is no pleasing remembrance of God; devils and damned spirits blaspheme him and do not praise him. "Lord, let me not lie always under this wrath, for that is  sheol, it is  hell itself, and lays me under an everlasting disability to praise thee." Those that sincerely seek God's glory, and desire and delight to praise him, may pray in faith, "Lord, send me not to that dreadful place, where there is no devout remembrance of thee, nor are any thanks given to thee." (2.) Even the death of the body puts an end to our opportunity and capacity of glorifying God in this world, and serving the interests of his kingdom among men by opposing the powers of darkness and bringing many on this earth to know God and devote themselves to him. Some have maintained that the joys of the saints in heaven are more desirable, infinitely more so, than the comforts of saints on earth; yet the services of saints on earth, especially such eminent ones as David was, are more laudable, and redound more to the glory of the divine grace, than the services of the saints in heaven, who are not employed in maintaining the war against sin and Satan, nor in edifying the body of Christ. Courtiers in the royal presence are most happy, but soldiers in the field are more useful; and therefore we may, with good reason, pray that if it be the will of God, and he has any further work for us or our friends to do in this world, he will yet spare us, or them, to serve him. To depart and be with Christ is most happy for the saints themselves; but for them to abide in the flesh is more profitable for the church. This David had an eye to when he pleaded this,  In the grave who shall give thee thanks? Ps. xxx. 9; lxxxviii. 10; cxv. 17; Isa. xxxviii. 18. And this Christ had an eye to when he said,  I pray not that thou shouldst take them out of the world. We should sing these verses with a deep sense of the terrors of God's wrath, which we should therefore dread and deprecate above any thing; and with thankfulness if this be not our condition, and compassion to those who are thus afflicted: if we be thus troubled, let it comfort us that our case is not without precedent, nor, if we humble ourselves and pray, as David did, shall it be long without redress.

Confidence in God.
$8$ Depart from me, all ye workers of iniquity; for the hath heard the voice of my weeping. $9$ The hath heard my supplication; the  will receive my prayer. $10$ Let all mine enemies be ashamed and sore vexed: let them return  and be ashamed suddenly. What a sudden change is here for the better! He that was groaning, and weeping, and giving up all for gone (v. 6, 7), here looks and speaks very pleasantly. Having made his requests known to God, and lodged his case with him, he is very confident the issue will be good and his sorrow is turned into joy. I. He distinguishes himself from the wicked and ungodly, and fortifies himself against their insults (v. 8):  Depart from me, all you workers of iniquity. When he was in the depth of his distress, 1. He was afraid that God's wrath against him would give him his portion with the workers of iniquity; but now that this cloud of melancholy had blown over he was assured that his soul would not be gathered with sinners, for they are not his people. He began to suspect himself to be one of them because of the heavy pressures of God's wrath upon him; but now that all his fears were silenced he bade them depart, knowing that his lot was among the chosen. 2. The workers of iniquity had teased him, and taunted him, and asked him, "Where is thy God?" triumphing in his despondency and despair; but now he had wherewith to answer those that reproached him, for God, who was about to return in mercy to him, had now comforted his spirit and would shortly complete his deliverance. 3. Perhaps they had tempted him to do as they did, to quit his religion and betake himself for ease to the pleasures of sin. But now, " depart from me; I will never lend an ear to your counsel; you would have had me to curse God and die, but I will bless him and live." This good use we should make of God's mercies to us, we should thereby have our resolution strengthened never to have any thing more to do with sin and sinners. David was a king, and he takes this occasion to renew his purpose of using his power for the suppression of sin and the reformation of manners, Ps. lxxv. 4; ci. 3. When God has done great things for us, this should put us upon studying what we shall do for him. Our Lord Jesus seems to borrow these words from the mouth of his father David, when, having all judgment committed to him, he shall say,  Depart from me, all you workers of iniquity (Luke xiii. 27), and so teaches us to say so now, Ps. cxix. 115. II. He assures himself that God was, and would be, propitious to him, notwithstanding the present intimations of wrath which he was under. 1. He is confident of a gracious answer to this prayer which he is now making. While he is yet speaking, he is aware that God hears (as Isa. lxv. 24, Dan. ix. 20), and therefore speaks of it as a thing done, and repeats it with an air of triumph, " The Lord hath heard" (v. 8), and again (v. 9), " The Lord hath heard." By the workings of God's grace upon his heart he knew his prayer was graciously accepted, and therefore did not doubt but it would in due time be effectually answered. His tears had a voice, a loud voice, in the ears of the God of mercy:  The Lord has heard the voice of my weeping. Silent tears are not speechless ones. His prayers were cries to God: " The Lord has heard the voice of my supplication, has put his  Fiat—Let it be done, to my petitions, and so it will appear shortly." 2. Thence he infers the like favourable audience of all his other prayers: "He  has heard the voice of my supplication, and therefore he  will receive my prayer; for he gives, and does not upbraid with former grants." III. He either prays for the conversion or predicts the destruction of his enemies and persecutors, v. 10. 1. It may very well be taken as a prayer for their conversion: "Let them all be ashamed of the opposition they have given me and the censures they have passed upon me. Let them be (as all true penitents are) vexed at themselves for their own folly; let them return to a better temper and disposition of mind, and let them be ashamed of what they have done against me and take shame to themselves." 2. If they be not converted, it is a prediction of their confusion and ruin.  They shall be ashamed and sorely vexed (so it maybe read), and that justly. They rejoiced that David was vexed (v. 2, 3), and therefore, as usually happens, the evil returns upon themselves; they also shall be sorely vexed. Those that will not give glory to God shall have their faces filled with everlasting shame. In singing this, and praying over it, we must give glory to God, as a God ready to hear prayer, must own his goodness to us in hearing our prayers, and must encourage ourselves to wait upon him and to trust in him in the greatest straits and difficulties.

=CHAP. 7.= ''It appears by the title that this psalm was penned with a particular reference to the malicious imputations that David was unjustly laid under by some of his enemies. Being thus wronged, I. He applies to God for favour, ver. 1, 2. II. He appeals to God concerning his innocency as to those things whereof he was accused, ver. 3-5. III. He prays to God to plead his cause and judge for him against his persecutors, ver. 6-9. IV. He expresses his confidence in God that he would do so, and would return the mischief upon the head of those that designed it against him, ver. 10-16. V. He promises to give God the glory of his deliverance, ver. 17. In this David was a type of Christ, who was himself, and still is in his members, thus injured, but will certainly be righted at last.''

David Prays Against His Enemies; Prayer for Sinners and Saints.
$1$ my God, in thee do I put my trust: save me from all them that persecute me, and deliver me: $2$ Lest he tear my soul like a lion, rending  it in pieces, while  there is none to deliver. $3$ my God, if I have done this; if there be iniquity in my hands; $4$ If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:) $5$ Let the enemy persecute my soul, and take  it; yea, let him tread down my life upon the earth, and lay mine honour in the dust. Selah. $6$ Arise, , in thine anger, lift up thyself because of the rage of mine enemies: and awake for me  to the judgment  that thou hast commanded. $7$ So shall the congregation of the people compass thee about: for their sakes therefore return thou on high. $8$ The shall judge the people: judge me, , according to my righteousness, and according to mine integrity  that is in me. $9$ Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.  Shiggaion is a  song or  psalm (the word is used so only here and Hab. iii. 1)—a  wandering song (so some), the matter and composition of the several parts being different, but artificially put together—a  charming song (so others), very delightful. David not only penned it, but sang it himself in a devout religious manner unto the Lord,  concerning the words or affairs  of Cush the Benjamite, that is, of Saul himself, whose barbarous usage of David bespoke him rather a Cushite, or Ethiopian, than a true-born Israelite. Or, more likely, it was some kinsman of Saul named  Cush, who was an inveterate enemy to David, misrepresented him to Saul as a traitor, and (which was very needless) exasperated Saul against him, one of those children of men, children of Belial indeed, whom David complains of (1 Sam. xxvi. 19), that made mischief between him and Saul. David, thus basely abused, has recourse to the Lord. The injuries men do us should drive us to God, for to him we may commit our cause. Nay, he sings to the Lord; his spirit was not ruffled by it, nor cast down, but so composed and cheerful that he was still in tune for sacred songs and it did not occasion one jarring string in his harp. Thus let the injuries we receive from men, instead of provoking our passions, kindle and excite our devotions. In these verses, I. He puts himself under God's protection and flies to him for succour and shelter (v. 1): " Lord, save me, and deliver me from the power and malice of  all those that persecute me, that they may not have their will against me." He pleads, 1. His relation to God. "Thou art  my God, and therefore whither else should I go but to thee? Thou art my God, and therefore my shield (Gen. xv. 1), my God, and therefore I am one of thy servants, who may expect to be protected." 2. His confidence in God: "Lord, save me, for I depend upon thee:  In thee do I put my trust, and not in any arm of flesh." Men of honour will not fail those that repose a trust in them, especially if they themselves have encouraged them to do so, which is our case. 3. The rage and malice of his enemies, and the imminent danger he was in of being swallowed up by them: "Lord, save me, or I am gone; he will  tear my soul like a lion tearing his prey," with so much pride, and pleasure, and power, so easily, so cruelly. St. Paul compares Nero to a lion (2 Tim. iv. 17), as David here compares Saul. 4. The failure of all other helpers: "Lord, be thou pleased to deliver me, for otherwise  there is none to deliver," v. 2. It is the glory of God to help the helpless. II. He makes a solemn protestation of his innocency as to those things whereof he was accused, and by a dreadful imprecation appeals to God, the searcher of hearts, concerning it, v. 3-5. Observe, in general, 1. When we are falsely accused by men it is a great comfort if our own consciences acquit us— ———————- Hic murus aheneus esto, Nil conscire sibi.——————————— Be this thy brazen bulwark of defence, Still to preserve thy conscious innocence.— III. Having this testimony of his conscience concerning his innocency, he humbly prays to God to appear for him against his persecutors, and backs every petition with a proper plea, as one that knew how to order his cause before God. 1. He prays that God would manifest his wrath against his enemies, and pleads their wrath against him: "Lord, they are unjustly angry at me, be thou justly angry with them and let them know that thou art so, v. 6.  In thy anger lift up thyself to the seat of judgment, and make thy power and justice conspicuous,  because of the rage, the furies, the outrages (the word is plural)  of my enemies." Those need not fear men's wrath against them who have God's wrath for them.  Who knows the power of his anger? 2. He prays that God would plead his cause. (1.) He prays,  Awake for me to judgment (that is, let my cause have a hearing), to  the judgment which thou hast commanded; this speaks, [1.] The divine power; as he blesses effectually, and is therefore said to  command the blessing, so he judges effectually, and is therefore said to  command the judgment, which is such as none can countermand; for it certainly carries execution along with it. [2.] The divine purpose and promise: "It is the judgment which thou hast determined to pass upon all the enemies of thy people. Thou hast commanded the princes and judges of the earth to give redress to the injured and vindicate the oppressed; Lord, awaken thyself to that judgment." He that loves righteousness, and requires it in others, will no doubt execute it himself. Though he seem to connive at wrong, as one asleep, he will awake in due time (Ps. lxxviii. 65) and will make it to appear that the delays were no neglects. (2.) He prays (v. 7), " Return thou on high, maintain thy own authority, resume thy royal throne of which they have despised the sovereignty, and the judgment-seat of which they have despised the sentence. Return on high, that is, visibly and in the sight of all, that it may be universally acknowledged that heaven itself owns and pleads David's cause." Some make this to point at the resurrection and ascension of Jesus Christ, who, when he returned to heaven (returned on high in his exalted state), had all judgment committed to him. Or it may refer to his second coming, when he shall return on high to this world, to execute judgment upon all. This return his injured people wait for, and pray for, and to it they appeal from the unjust censures of men. (3.) He prays again (v. 8), " Judge me, judge for me, give sentence on my side." To enforce this suit, [1.] He pleads that his cause was now brought into the proper court:  The Lord shall judge the people, v. 8. He is the Judge of all the earth, and therefore no doubt he will do right and all will be obliged to acquiesce in his judgment. [2.] He insists upon his integrity as to all the matters in variance between him and Saul, and desires only to be judged, in this matter, according to his righteousness, and the sincerity of his heart in all the steps he had taken towards his preferment. [3.] He foretels that it would be much for the glory of God and the edification and comfort of his people if God would appear for him: " So shall the congregation of the people compass thee about; therefore do it for their sakes, that they may attend thee with their raises and services in the courts of thy house."  First, They will do it of their own accord. God's appearing on David's behalf, and fulfilling his promise to him, would be such an instance of his righteousness, goodness, and faithfulness, as would greatly enlarge the hearts of all his faithful worshippers and fill their mouths with praise. David was the darling of his country, especially of all the good people in it; and therefore, when they saw him in a fair way to the throne, they would greatly rejoice and give thanks to God; crowds of them would attend his footstool with their praises for such a blessing to their land.  Secondly, If David come into power, as God has promised him, he will take care to bring people to church by his influence upon them, and the ark shall not be neglected, as it was  in the days of Saul, 1 Chron. xiii. 3. 3. He prays, in general, for the conversion of sinners and the establishment of saints (v. 9): " O let the wickedness, not only of my wicked enemies, but  of all the wicked, come to an end! but establish the just." Here are two things which everyone of us must desire and may hope for:—(1.) The destruction of sin, that it may be brought to an end in ourselves and others. When corruption is mortified, when every wicked way and thought are forsaken, and the stream which ran violently towards the world and the flesh is driven back and runs towards God and heaven, then the wickedness of the wicked comes to an end. When there is a general reformation of manners, when atheists and profane are convinced and converted, when a stop is put to the spreading of the infection of sin, so that evil men proceed no further, their folly being made manifest, when the wicked designs of the church's enemies are baffled, and their power is broken, and the man of sin is destroyed, then the  wickedness of the wicked comes to an end. And this is that which all that love God, and for his sake hate evil, desire and pray for. (2.) The perpetuity of righteousness:  But establish the just. As we pray that the bad maybe made good, so we pray that the good may be made better, that they may not be seduced by the wiles of the wicked nor shocked by their malice, that they may be confirmed in their choice of the ways of God and in their resolution to persevere therein, may be firm to the interests of God and religion and zealous in their endeavours to bring  the wickedness of the wicked to an end. His plea to enforce this petition is,  For the righteous God trieth the hearts and the reins; and therefore he knows the secret wickedness of the wicked and knows how to bring it to an end, and the secret sincerity of the just he is witness to and has secret ways of establishing. As far as we have the testimony of an unbiased conscience for us that in any instance we are wronged and injuriously reflected on, we may, in singing these verses, lodge our appeal with the righteous God, and be assured that he will own our righteous cause, and will one day, in the last day at furthest, bring forth our integrity as the light.

The Persecutor's Doom.
$10$ My defence  is of God, which saveth the upright in heart. $11$ God judgeth the righteous, and God is angry  with the wicked every day. $12$ If he turn not, he will whet his sword; he hath bent his bow, and made it ready. 13 He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors. $14$ Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood. $15$ He made a pit, and digged it, and is fallen into the ditch  which he made. $16$ His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate. $17$ I will praise the according to his righteousness: and will sing praise to the name of the most high. David having lodged his appeal with God by prayer and a solemn profession of his integrity, in the former part of the psalm, in this latter part does, as it were, take out judgment upon the appeal, by faith in the word of God, and the assurance it gives of the happiness and safety of the righteous and the certain destruction of wicked people that continue impenitent. I. David is confident that he shall find God his powerful protector and Saviour, and the patron of his oppressed innocency (v. 10): " My defence is of God. Not only, God is my defender, and I shall find him so; but I look for defence and safety in no other; my hope for shelter in a time of danger is placed in God alone; if I have defence, it must be of God."  My shield is upon God (so some read it); there is that in God which gives an assurance of protection to all that are his. His name is a strong tower, Prov. xviii. 10. Two things David builds this confidence upon:—1. The particular favour God has for all that are sincere:  He saves the upright in heart, saves them with an everlasting salvation, and therefore will  preserve them to his heavenly kingdom; he saves them out of their present troubles, as far as is good for them; their integrity and uprightness will preserve them. The upright in heart are safe, and ought to think themselves so, under the divine protection. 2. The general respect he has for justice and equity:  God judgeth the righteous; he owns every righteous cause, and will maintain it in every righteous man, and will protect him.  God is a righteous Judge (so some read it), who not only doeth righteousness himself, but will take care that righteousness be done by the children of men and will avenge and punish all unrighteousness. II. He is no less confident of the destruction of all his persecutors, even as many of them as would not  repent, to give glory to God. He reads their doom here, for their good, if possible, that they might cease from their enmity, or, however, for his own comfort, that he might not be afraid of them nor aggrieved at their prosperity and success for a time. He goes into the sanctuary of God, and there understands, 1. That they are children of wrath. They are not to be envied, for God is angry with them, is  angry with the wicked every day. They are every day doing that which is provoking to him, and he resents it, and treasures it up  against the day of wrath. As his mercies are new every morning towards his people, so his anger is new every morning against the wicked, upon the fresh occasions given for it by their renewed transgressions. God is angry with the wicked even in the merriest and most prosperous of their days, even in the days of their devotion; for, if they be suffered to prosper, it is in wrath; if they pray, their very prayers are an abomination. The wrath of God abides upon them (John iii. 36) and continual additions are made to it. 2. That they are children of death, as all the children of wrath are, sons of perdition, marked out for ruin. See their destruction. (1.) God will destroy them. The destruction they are reserved for is  destruction from the Almighty, which ought to be a terror to every one of us, for it comes from the  wrath of God, v. 13, 14. It is here intimated, [1.] That the destruction of sinners may be prevented by their conversion, for it is threatened with that proviso:  If he turn not from his evil way, if he do not let fall his enmity against the people of God, then let him expect it will be his ruin; but, if he turn, it is implied that his sin shall be pardoned and all shall be well. Thus even the threatenings of wrath are introduced with a gracious implication of mercy, enough to justify God for ever in the destruction of those that perish; they might have turned and lived, but they chose rather to go on and die and their blood is therefore upon their own heads. [2.] That, if it be not thus prevented by the conversion of the sinner, it will be prepared for him by the justice of God. In general (v. 13),  He has prepared for him the instruments of death, of all that death which is the wages of sin. If God will slay, he will not want instruments of death for any creature; even the least and weakest may be made so when he pleases.  First, Here is variety of instruments, all which breathe threatenings and slaughter. Here is a sword, which wounds and kills at hand, a bow and arrows, which wound and kill at a distance those who think to get out of the reach of God's vindictive justice. If the sinner  flees from the iron weapon, yet the  bow of steel shall strike him through, Job xx. 24.  Secondly, These instruments of death are all said to be made ready. God has them not to seek, but always at hand. '' Judgments are prepared for scorners. Tophet is prepared of old. Thirdly,'' While God is preparing his instruments of death, he gives the sinners timely warning of their danger, and space to repent and prevent it. He is slow to punish, and '' long-suffering to us-ward, not willing that any should perish. Fourthly,'' The longer the destruction is delayed, to give time for repentance, the sorer will it be and the heavier will it fall and lie for ever if that time be not so improved; while God is waiting the sword is in the whetting and the bow in the drawing.  Fifthly, The destruction of impenitent sinners, though it come slowly, yet comes surely; for it is  ordained, they are of old ordained to it.  Sixthly, Of all sinners persecutors are set up as the fairest marks of divine wrath; against them, more than any other, God has ordained his arrows. They set God at defiance, but cannot set themselves out of the reach of his judgments. (2.) They will destroy themselves, v. 14-16. The sinner is here described as taking a great deal of pains to ruin himself, more pains to damn his soul than, if directed aright, would save it. His conduct is described, [1.] By the pains of a labouring woman that brings forth a false conception, v. 14. The sinner's head with its politics  conceives mischief, contrives it with a great deal of art, lays the plot deep, and keeps it close; the sinner's heart with its passions  travails with iniquity, and is in pain to be delivered of the malicious projects it is hatching against the people of God. But what does it come to when it comes to the birth? It is falsehood; it is a cheat upon himself; it is a lie in his right hand. He cannot compass what he intended, nor, if he gain his point, will he gain the satisfaction he promised himself. He brings forth  wind (Isa. xxvi. 18),  stubble (Isa. xxxiii. 11),  death (James i. 15), that is,  falsehood. [2.] By the pains of a labouring man that works hard to dig a pit, and then falls into it and perishes in it.  First, This is true, in a sense of all sinners. They prepare destruction for themselves by preparing themselves for destruction, loading themselves with guilt and submitting themselves to their corruptions.  Secondly, It is often remarkably true of those who contrive mischief against the people of God or against their neighbours; by the righteous hand of God it is made to  return upon their own heads. What they designed for the shame and destruction of others proves to be their own confusion. ——————————- Nec lex est jusitior ulla Quam necis artifices arte perire sua————- There is not a juster law than that the author of a murderous contrivance shall perish by it. In singing this psalm we must do as David here does (v. 17),  praise the Lord according to his righteousness, that is, give him the glory of that gracious protection under which he takes his afflicted people and of that just vengeance with which he will pursue those that afflict them. Thus we must sing to the praise of the Lord most high, who, when his enemies deal proudly, shows that he is above them.

=CHAP. 8.= ''This psalm is a solemn meditation on, and admiration of, the glory and greatness of God, of which we are all concerned to think highly and honourably. It begins and ends with the same acknowledgment of the transcendent excellency of God's name. It is proposed for proof (ver. 1) that God's name is excellent in all the earth, and then it is repeated as proved (with a "quod erat demonstrandum"—which was to be demonstrated) in the last verse. For the proof of God's glory the psalmist gives instances of his goodness to man; for God's goodness is his glory. God is to be glorified, I. For making known himself and his great name to us, ver. 1. II. For making use of the weakest of the children of men, by them to serve his own purposes, ver. 2. III. For making even the heavenly bodies useful to man, ver. 3, 4. IV. For making him to have dominion over the creatures in this lower world, and thereby placing him but little lower then the angels, ver. 5-8. This psalm is, in the New Testament, applied to Christ and the work of our redemption which he wrought out; the honour given by the children of men to him (ver. 2, compared with Matt. xxi. 16) and the honour put upon the children of men by him, both in his humiliation, when he was made a little lower then the angels, and in his exaltation, when he was crowned with glory and honour. Compare ver. 5, 6, with Heb. ii. 6-8; 1 Cor. xv. 27. When we are observing the glory of God in the kingdom of nature and providence we should be led by that, and through that, to the contemplation of his glory in the kingdom of grace.''

Glory of God in His Works.
$1$ our Lord, how excellent  is thy name in all the earth! who hast set thy glory above the heavens. $2$ Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. The psalmist here sets himself to give to God the glory due to his name. Dr. Hammond grounds a conjecture upon the title of this psalm concerning the occasion of penning it. It is said to be upon  Gittith, which is generally taken for the tune, or musical instrument, with which this psalm was to be sung; but he renders it upon the  Gittite, that is,  Goliath the Gittite, whom he vanquished and slew (1 Sam. xvii.); that enemy was stilled by him who was, in comparison, but a babe and a suckling. The conjecture would be probable enough but that we find two other psalms with the same title, Ps. lxxxi. and lxxxiv.. Two things David here admires:— I. How plainly God displays his glory himself, v. 1. He addresses himself to God with all humility and reverence, as the Lord and his people's Lord:  O Lord our Lord! If we believe that God is the Lord, we must avouch and acknowledge him to be ours. He is ours, for he made us, protects us, and takes special care of us. He must be ours, for we are bound to obey him and submit to him; we must own the relation, not only when we come to pray to God, as a plea with him to show us mercy, but when we come to praise him, as an argument with ourselves to give him glory: and we shall never think we can do that with affection enough if we consider, 1. How brightly God's glory shines even in this lower world:  How excellent is his name in all the earth! The works of creation and Providence evince and proclaim to all the world that there is an infinite Being, the fountain of all being, power, and perfection, the sovereign ruler, powerful protector, and bountiful benefactor of all the creatures. How great, how illustrious, how magnificent, is his name in all the earth! The light of it shines in men's faces every where (Rom. i. 20); if they shut their eyes against it, that is their fault. There is no speech or language but the voice of God's name either is heard in it or may be. But this looks further, to the gospel of Christ, by which the name of God, as it is notified by divine revelation, which before was great in Israel only, came to be so in all the earth, the utmost ends of which have thus been made to  see God's great salvation, Mark xvi. 15, 16. 2. How much more brightly it shines in the upper world:  Thou hast set thy glory above the heavens. (1.) God is infinitely more glorious and excellent than the noblest of creatures and those that shine most brightly. (2.) Whereas we, on this earth, only hear God's excellent name, and praise that, the angels and blessed spirits above see his glory, and praise that, and yet he is exalted far above even their blessing and praise. (3.) In the exaltation of the Lord Jesus to the right hand of God, who is the brightness of his Father's glory and the express image of his person, God set his glory above the heavens, far above all principalities and powers. II. How powerfully he proclaims it by the weakest of his creatures (v. 2):  Out of the mouth of babes and sucklings hast thou ordained strength, or perfected praise, the praise of thy strength, Matt. xxi. 16. This intimates the glory of God, 1. In the kingdom of nature. The care God takes of little children (when they first come into the world the most helpless of all animals), the special protection they are under, and the provision nature has made for them, ought to be acknowledged by every one of us, to the glory of God, as a great instance of his power and goodness, and the more sensibly because we have all had the benefit of it, for to this we owe it that we  died not from the womb, that the knees then prevented us,  and the breasts, that we should suck. "This is such an instance of thy goodness, as may for ever put to silence the enemies of thy glory, who say, There is no God." 2. In the kingdom of Providence. In the government of this lower world he makes use of the children of men, some that know him and others that do not (Isa. xlv. 4), and these such as have been babes and sucklings; nay, sometimes he is pleased to serve his own purposes by the ministry of such as are still, in wisdom and strength, little better than babes and sucklings. 3. In the kingdom of grace, the kingdom of the Messiah. It is here foretold that by the apostles, who were looked upon but as babes,  unlearned and ignorant men (Acts iv. 13), mean and despicable, and  by the foolishness of their preaching, the devil's kingdom should be thrown down as Jericho's walls were by the sound of rams' horns. The gospel is called  the arm of the Lord and  the rod of his strength; this was ordained to work wonders, not out of the mouth of philosophers or orators, politicians or statesmen, but of a company of poor fishermen, who lay under the greatest external disadvantages; yea, we hear children crying,  Hosanna to the Son of David, when the chief priests and Pharisees owned him not, but despised and rejected him; to that therefore our Saviour applied this (Matt. xxi. 16) and by it stilled the enemy. Sometimes the grace of God appears wonderfully in young children, and he  teaches those  knowledge, and makes those  to understand doctrine, who are but  newly weaned from the milk and drawn from the breasts, Isa. xxviii. 9. Sometimes the power of God brings to pass great things in his church by very weak and unlikely instruments, and confounds the noble, wise, and mighty, by the base, and weak, and foolish things of the world, that no flesh may glory in his presence, but the excellency of the power may the more evidently appear to be of God, and not of man, 1 Cor. i. 27, 28. This he does  because of his enemies, because they are insolent and haughty, that he may still them, may put them to silence, and put them to shame, and so be justly avenged on the avengers; see Acts iv. 14; vi. 10. The devil is the great enemy and avenger, and by the preaching of the gospel he was in a great measure stilled, his oracles were silenced, the advocates of his cause were confounded, and unclean spirits themselves were not suffered to speak. In singing this let us give God the glory of his great name, and of the great things he has done by the power of his gospel, in the chariot of which the exalted Redeemer rides forth conquering and to conquer, and ought to be attended, not only with our praises, but with our best wishes. Praise is perfected (that is, God is in the highest degree glorified) when strength is ordained out of the mouth of babes and sucklings.

Condescension of God.
$3$ When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; $4$ What is man, that thou art mindful of him? and the son of man, that thou visitest him? $5$ For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. $6$ Thou madest him to have dominion over the works of thy hands; thou hast put all  things under his feet: $7$ All sheep and oxen, yea, and the beasts of the field; $8$ The fowl of the air, and the fish of the sea,  and whatsoever passeth through the paths of the seas. $9$ our Lord, how excellent  is thy name in all the earth! David here goes on to magnify the honour of God by recounting the honours he has put upon man, especially the man Christ Jesus. The condescensions of the divine grace call for our praises as much as the elevations of the divine glory. How God has condescended in favour to man the psalmist here observes with wonder and thankfulness, and recommends it to our thoughts. See here, I. What it is that leads him to admire the condescending favour of God to man; it is his consideration of the lustre and influence of the heavenly bodies, which are within the view of sense (v. 3):  I consider thy heavens, and there, particularly,  the moon and the stars. But why does he not take notice of the sun, which much excels them all? Probably because it was in a night-walk, but moon-light, that he entertained and instructed himself with this meditation, when the sun was not within view, but only the moon and the stars, which, though they are not altogether so serviceable to man as the sun is, yet are no less demonstrations of the wisdom, power, and goodness of the Creator. Observe, 1. It is our duty to consider the heavens. We see them, we cannot but see them. By this, among other things, man is distinguished from the beasts, that, while  they are so framed as to look downwards to the earth, man is made erect to look upwards towards heaven.  Os homini sublime dedit, coelumque tueri jussit—To man he gave an erect countenance, and bade him gaze on the heavens, that thus he may be directed to set his affections on things above; for what we see has not its due influence upon us unless we consider it. 2. We must always consider the heavens as God's heavens, not only as all the world is his, even the earth and the fulness thereof, but in a more peculiar manner.  The heavens, even the heavens, are the Lord's (Ps. cxv. 16); they are the place of the residence of his glory and we are taught to call him  Our Father in heaven. 3. They are  therefore his, because they are the work of his fingers. He made them; he made them easily. The stretching out of the heavens needed not any outstretched arm; it was done with a word; it was but  the work of his fingers. He made them with very great curiosity and fineness, like a nice piece of work which the artist makes with his fingers. 4. Even the inferior lights, the moon and stars, show the glory and power of the Father of lights, and furnish us with matter for praise. 5. The heavenly bodies are not only the creatures of the divine power, but subject to the divine government. God not only made them, but  ordained them, and the ordinances of heaven can never be altered. But how does this come in here to magnify God's favour to man? (1.) When we consider how the glory of God shines in the upper world we may well wonder that he should take cognizance of such a mean creature as man, that he who resides in that bright and blessed part of the creation, and governs it, should humble himself to behold the things done upon this earth; see Ps. cxiii. 5, 6. (2.) When we consider of what great use the heavens are to men on earth, and how the lights of heavens are  divided unto all nations (Deut. iv. 19, Gen. i. 15), we may well say, " Lord, what is man that thou shouldst settle the ordinances of heaven with an eye to him and to his benefit, and that his comfort and convenience should be so consulted in the making of the lights of heaven and directing their motions!" II. How he expresses this admiration (v. 4): " Lord, what is man ( enosh, sinful, weak, miserable man, a creature so forgetful of thee and his duty to thee)  that thou art thus  mindful of him, that thou takest cognizance of him and of his actions and affairs, that in the making of the world thou hadst a respect to him! What is the  son of man, that thou visitest him, that thou not only feedest him and clothest him, protectest him and providest for him, in common with other creatures, but visited him as one friend visits another, art pleased to converse with him and concern thyself for him! What is man—(so mean a creature), that he should be thus honoured—(so sinful a creature), that he should be thus countenanced and favoured!" Now this refers, 1. To mankind in general. Though man is a worm, and the son of man is a worm (Job xxv. 6), yet God puts a respect upon him, and shows him abundance of kindness; man is, above all the creatures in this lower world, the favourite and darling of Providence. For, (1.) He is of a very honourable rank of beings. We may be sure he takes precedence of all the inhabitants of this lower world, for he is made but a  little lower than the angels (v. 5), lower indeed, because by his body he is allied to the earth and to the beasts that perish, and yet by his soul, which is spiritual and immortal, he is so near akin to the holy angels that he may be truly said to be but  a little lower than they, and is, in order, next to them. He is but for a little while lower than the angels, while his great soul is cooped up in a house of clay, but the children of the resurrection shall be  isangeloi— angels' peers (Luke xx. 36) and no longer lower than they. (2.) He is endued with noble faculties and capacities:  Thou hast crowned him with glory and honour. He that gave him his being has distinguished him, and qualified him for a dominion over the inferior creatures; for, having  made him wiser than the beasts of the earth and the fowls of heaven (Job xxxv. 11), he has made him fit to rule them and it is fit that they should be ruled by him. Man's reason is his crown of glory; let him not profane that crown by disturbing the use of it nor forfeit that crown by acting contrary to its dictates. (3.) He is invested with a sovereign dominion over the inferior creatures, under God, and is constituted their lord. He that made them, and knows them, and whose own they are, has  made man to have dominion over them, v. 6. His charter, by which he holds this royalty, bears equal date with his creation (Gen. i. 28) and was renewed after the flood, Gen. ix. 2. God has put all things under man's feet, that he might serve himself, not only of the labour, but of the productions and lives of the inferior creatures; they are all delivered into his hand, nay, they are all  put under his feet. He specifies some of the inferior animals (v. 7, 8), not only  sheep and oxen, which man takes care of and provides for, but  the beasts of the field, as well as those of the flood, yea, and those creatures which are most at a distance from man, as  the fowl of the air, yea,  and the fish of the sea, which live in another element and pass unseen through the paths of the seas. Man has arts to take these; though many of them are much stronger and many of them much swifter than he, yet, one way or other, he is too hard for them, Jam. iii. 7.  Every kind of beasts, and birds, and things in the sea, is tamed, and has been tamed. He has likewise liberty to use them as he has occasion.  Rise, Peter, kill and eat, Acts x. 13. Every time we partake of fish or of fowl we realize this dominion which man has over the works of God's hands; and this is a reason for our subjection to God, our chief Lord, and to his dominion over us. 2. But this refers, in a particular manner, to Jesus Christ. Of him we are taught to expound it, Heb. ii. 6-8, where the apostle, to prove the sovereign dominion of Christ both in heaven and in earth, shows that he is that man, that son of man, here spoken of, whom God  has crowned with glory and honour and made to  have dominion over the works of his hands. And it is certain that the greatest favour that ever was shown to the human race, and the greatest honour that ever was put upon the human nature, were exemplified in the incarnation and exaltation of the Lord Jesus; these far exceed the favours and honours done us by creation and providence, though they also are great and far more than we deserve. We have reason humbly to value ourselves by it and thankfully to admire the grace of God in it, (1.) That Jesus Christ assumed the nature of man, and, in that nature, humbled himself. He became the  Son of man, a partaker of flesh and blood; being so, God visited him, which some apply to his sufferings for us, for it is said (Heb. ii. 9),  For the suffering of death, a visitation in wrath,  he was crowned with glory and honour. God visited him; having laid upon him the iniquity of us all, he reckoned with him for it, visited him with a rod and with stripes, that we by them might be healed. He was,  for a little while (so the apostle interprets it), made lower than the angels, when he took upon him the form of a servant and made himself of no reputation. (2.) That, in that nature, he is exalted to be Lord of all. God the Father exalted him, because he had humbled himself,  crowned him with glory and honour, the glory which he had with him before the worlds were, set not only the  head of the church, but  head over all things to the church, and gave all things into his hand, entrusted him with the administration of the kingdom of providence in conjunction with and subserviency to the kingdom of grace. All the creatures are put under his feet; and, even in the days of his flesh, he gave some specimens of his power over them, as when he commanded the winds and the seas, and appointed a fish to pay his tribute. With good reason therefore does the psalmist conclude as he began,  Lord, how excellent is thy name in all the earth, which has been honoured with the presence of the Redeemer, and is still enlightened by his gospel and governed by his wisdom and power! In singing this and praying it over, though we must not forget to acknowledge, with suitable affections, God's common favours to mankind, particularly in the serviceableness of the inferior creatures to us, yet we must especially set ourselves to give glory to our Lord Jesus, by confessing that he is Lord, submitting to him as our Lord, and waiting till we see all things put under him and all his enemies made his footstool.

=CHAP. 9.= In this psalm, I. David praises God for pleading his cause, and giving him victory over his enemies and the enemies of his country (ver. 1-6), and calls upon others to join with him in his songs of praise,

ver. 11, 12. II. He prays to God that he might have still further occasion to praise him, for his own deliverances and the confusion of his enemies, ver. 13, 14, 19, 20. III. He triumphs in the assurance he had of God's judging the world (ver. 7, 8), protecting his oppressed people (ver. 9, 10, 18), and bringing his and their implacable enemies to ruin, ver. 15-17. This is very applicable to the kingdom of the Messiah, the enemies of which have been in part destroyed already, and shall be yet more and more till they all be made his footstool, which we are to assure ourselves of, that God may have the glory and we may take the comfort.

Devout Acknowledgments.
$1$ I will praise  thee,, with my whole heart; I will show forth all thy marvellous works. $2$ I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High. $3$ When mine enemies are turned back, they shall fall and perish at thy presence. $4$ For thou hast maintained my right and my cause; thou satest in the throne judging right. $5$ Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever. $6$ O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them. $7$ But the shall endure for ever: he hath prepared his throne for judgment. $8$ And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness. $9$ The also will be a refuge for the oppressed, a refuge in times of trouble. 10 And they that know thy name will put their trust in thee: for thou,, hast not forsaken them that seek thee. The title of this psalm gives a very uncertain sound concerning the occasion of penning it. It is upon  Muth-labben, which some make to refer to the death of Goliath, others of Nabal, others of Absalom; but I incline to think it signifies only some tone, or some musical instrument, to which this psalm was intended to be sung; and that the enemies David is here triumphing in the defeat of are the Philistines, and the other neighbouring nations that opposed his settlement in the throne, whom he contested with and subdued in the beginning of his reign, 2 Sam. v. 8. In these verses, I. David excites and engages himself to praise God for his mercies and the great things he had of late done for him and his government, v. 1, 2. Note, 1. God expects suitable returns of praise from those for whom he has done marvellous works. 2. If we would praise God acceptably, we must praise him in sincerity, with our hearts, and not only with our lips, and be lively and fervent in the duty, with our  whole heart. 3. When we give thanks for some one particular mercy we should take occasion thence to remember former mercies and so to  show forth all his marvellous works. 4. Holy joy is the life of thankful praise, as thankful praise is the language of holy joy:  I will be glad and rejoice in thee. 5. Whatever occurs to make us glad, our joy must pass through it, and terminate in God only:  I will be glad and rejoice in thee, not in the gift so much as in the giver. 6. Joy and praise are properly expressed by singing psalms. 7. When God has shown himself to be above the proud enemies of the church we must take occasion thence to give glory to him as the  Most High. 8. The triumphs of the Redeemer ought to be the triumphs of the redeemed; see Rev. xii. 10; xix. 5; xv. 3, 4. II. He acknowledges the almighty power of God as that which the strongest and stoutest of his enemies were no way able to contest with or stand before, v. 3. But, 1. They are forced to turn back. Their policy and their courage fail them, so that they cannot, they dare not, push forward in their enterprises, but retire with precipitation. 2. When once they turn back, they fall and perish; even their retreat will be their ruin, and they will save themselves no more by flying than by fighting. If Haman begin to fall before Mordecai, he is a lost man, and shall prevail no more; see Esther vi. 13. 3. The presence of the Lord, and the glory of his power, are sufficient for the destruction of his and his people's enemies. That is easily done which a man does with his very presence; with  that God confounds his enemies, such a presence has he. This was fulfilled when our Lord Jesus, with one word,  I am he, made his enemies to  fall back at his presence (John xviii. 6) and he could, at the same time, have made them perish. 4. When the enemies of God's church are put to confusion we must ascribe their discomfiture to the power, not of instruments, but of his presence, and give him all the glory. III. He gives to God the glory of his righteousness, in his appearing on his behalf (v. 4): " Thou hast maintained my right and my cause, that is, my righteous cause; when that came on,  thou satest in the throne, judging right." Observe, 1. God sits in the throne of judgment. To him it belongs to decide controversies, to determine appeals, to avenge the injured, and to punish the injurious; for he has said,  Vengeance is mine. 2. We are sure that the judgment of God is according to truth and that with him there is no unrighteousness. Far be it from God that he should pervert justice. If there seem to us to be some irregularity in the present decisions of Providence, yet these, instead of shaking our belief of God's justice, may serve to strengthen our belief of the judgment to come, which will set all to-rights. 3. Whoever disown and desert a just and injured cause, we may be sure that the righteous God will maintain it and plead it with jealousy, and will never suffer it to be run down. IV. He records, with joy, the triumphs of the God of heaven over all the powers of hell and attends those triumphs with his praises, v. 5. By three steps the power and justice of God had proceeded against the heathen, and wicked people, who were enemies to the king God had lately set up upon his holy hill of Zion. 1. He had checked them: " Thou hast rebuked the heathen, hast given them real proofs of thy displeasure against them." This he did before he destroyed them, that they might take warning by the rebukes of Providence and so prevent their own destruction. 2. He had cut them off:  Thou hast destroyed the wicked. The wicked are marked for destruction, and some are made monuments of God's vindictive justice and destructive power in this world. 3. He had buried them in oblivion and perpetual infamy, had put out their name for ever, that they should never be remembered with any respect. V. He exults over the enemy whom God thus appears against (v. 6):  Thou hast destroyed cities. Either, "Thou, O enemy! hast destroyed our cities, at least in intention and imagination," or "Thou, O God! hast destroyed their cities by the desolation brought upon their country." It may be taken either way; for the psalmist will have the enemy to know, 1. That their destruction is just and that God was but reckoning with them for all the mischief which they had done and designed against his people. The malicious and vexatious neighbours of Israel, as the Philistines, Moabites, Ammonites, Edomites, and Syrians, had made incursions upon them (when there was no king in Israel to fight their battles), had destroyed their cities and done what they could to make their memorial perish with them. But now the wheel was turned upon them; their destructions of Israel had come to a perpetual end; they shall now cease to spoil and must themselves be spoiled, Isa. xxxiii. 1. 2. That it is total and final, such a destruction as should make a perpetual end of them, so that the very memorial of their cities should perish with them, So devouring a thing is time, and much more such desolations do the righteous judgments of God make upon sinners, that great and populous cities have been reduced to such ruins that their very memorial has perished, and those who have sought them could not find where they stood; but we look for a city that has stronger foundations. VI. He comforts himself and others in God, and pleases himself with the thoughts of him. 1. With the thoughts of his eternity. On this earth we see nothing durable, even strong cities are buried in rubbish and forgotten;  but the Lord shall endure for ever, v. 7. There is no change of his being; his felicity, power, and perfection, are out of the reach of all the combined forces of hell and earth; they may put an end to our liberties, our privileges, our lives, but our God is still the same, and sits even upon the floods, unshaken, undisturbed, Ps. xxix. 10; xciii. 2. 2. With the thoughts of his sovereignty both in government and judgment:  He has prepared his throne, has fixed it by his infinite wisdom, has fixed it by his immutable counsel. It is the great support and comfort of good people, when the power of the church's enemies is threatening and the posture of its affairs melancholy and perplexed, that God now rules the world and will shortly judge the world. 3. With the thoughts of his justice and righteousness in all the administrations of his government. He does all every day, he will do all at the last day, according to the eternal unalterable rules of equity (v. 8):  He shall judge the world, all persons and all controversies,  shall minister judgment to the people (shall determine their lot both in this and in the future state) in righteousness and  in uprightness, so that there shall not be the least colour of exception against it. 4. With the thoughts of that peculiar favour which God bears to his own people and the special protection which he takes them under. The Lord, who endures for ever, is their everlasting strength and protection; he that judges the world will be sure to judge for them, when at any time they are injured or distressed (v. 9):  He will be a refuge for the oppressed, a high place, a strong place, for the oppressed,  in times of trouble. It is the lot of God's people to be oppressed in this world and to have troublous times appointed to them. Perhaps God may not immediately appear for them as their deliverer and avenger; but, in the midst of their distresses, they may by faith flee to him as their refuge and may depend upon his power and promise for their safety, so that no real hurt shall be done them. 5. With the thoughts of that sweet satisfaction and repose of mind which those have that make God their refuge (v. 10): " Those that know thy name will put their trust in thee, as I have done" (for the grace of God is the same in all the saints), "and then they will find, as I have found, that thou dost not forsake those that seek thee;" for the favour of God is the same towards all the saints. Note, (1.) The better God is known the more he is trusted. Those who know him to be a God of infinite wisdom will trust him  further than they can see him (Job xxxv. 14); those who know him to be a God of almighty power will trust him when creature-confidences fail and they have nothing else to trust to (2 Chron. xx. 12); and those who know him to be a God of infinite grace and goodness will trust him  though he slay them, Job xiii. 15. Those who know him to be a God of inviolable truth and faithfulness will rejoice in his word of promise, and rest upon that, though the performance be deferred and intermediate providences seem to contradict it. Those who know him to be the Father of spirits, and an everlasting Father, will trust him with their souls as their main care and trust in him at all times, even to the end. (2.) The more God is trusted the more he is sought unto. If we trust God we shall seek him by faithful and fervent prayer, and by a constant care to approve ourselves to him in the whole course of our conversations. (3.) God never did, nor ever will, disown or desert any that duly seek to him and trust in him. Though he afflict them, he will not leave them comfortless; though he seem to forsake them for a while, yet he will gather them with everlasting mercies.

A Call to Praise God; Certain Ruin of the Wicked.
$11$ Sing praises to the, which dwelleth in Zion: declare among the people his doings. $12$ When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble. 13 Have mercy upon me, ; consider my trouble  which I suffer of them that hate me, thou that liftest me up from the gates of death: $14$ That I may show forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation. $15$ The heathen are sunk down in the pit  that they made: in the net which they hid is their own foot taken. $16$ The is known  by the judgment  which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah. $17$ The wicked shall be turned into hell,  and all the nations that forget God. $18$ For the needy shall not alway be forgotten: the expectation of the poor shall  not perish for ever. $19$ Arise, ; let not man prevail: let the heathen be judged in thy sight. $20$ Put them in fear, :  that the nations may know themselves  to be but men. Selah. In these verses, I. David, having praised God himself, calls upon and invites others to praise him likewise, v. 11. Those who believe God is greatly to be praised not only desire to do that work better themselves, but desire that others also may join with them in it and would gladly be instrumental to bring them to it:  Sing praises to the Lord who dwelleth in Zion. As the special residence of his glory is in heaven, so the special residence of his grace is in his church, of which Zion was a type. There he meets his people with his promises and graces, and there he expects they should meet him with their praises and services. In all our praises we should have an eye to God as dwelling in Zion, in a special manner present in the assemblies of his people, as their protector and patron. He resolved himself to show forth God's marvellous works (v. 1), and here he calls upon others to  declare among the people his doings. He commands his own subjects to do it, for the honour of God, of their country, and of their holy religion; he courts his neighbours to do it, to sing praises, not, as hitherto, to their false gods, but to Jehovah who dwelleth in Zion, to the God of Israel, and to own among the heathen that  the Lord has done great things for his people Israel, Ps. cxxvi. 3, 4. Let them particularly take notice of the justice of God in avenging the blood of his people Israel on the Philistines and their other wicked neighbours, who had, in making war upon them, used them barbarously and given them no quarter, v. 12. When God comes to  make inquisition for blood by his judgments on earth, before he comes to do it by the judgment of the great day,  he remembers them, remembers every drop of the innocent blood which they have shed, and will return it sevenfold upon the head of the blood-thirsty; he will give them blood to drink, for they are worthy. This assurance he might well build upon that word (Deut. xxxii. 43),  He will avenge the blood of his servants. Note, There is a day coming when God will make inquisition for blood, when he will discover what has been shed secretly, and avenge what has been shed unjustly; see Isa. xxvi. 21; Jer. li. 35. In that day it will appear how precious the blood of God's people is to him (Ps. lxxii. 14), when it must all be accounted for. It will then appear that he has not forgotten  the cry of the humble, neither the cry of their blood nor the cry of their prayers, but that both are sealed up among his treasures. II. David, having praised God for former mercies and deliverances, earnestly prays that God would still appear for him; for he sees not all things put under him. 1. He prays, (1.) That God would be compassionate to him (v. 13): " Have mercy upon me, who, having misery only, and no merit, to speak for me, must depend upon mercy for relief." (2.) That he would be concerned for him. He is not particular in his request, lest he should seem to prescribe to God; but submits himself to the wisdom and will of God in this modest request, " Lord, consider my trouble, and do for me as thou thinkest fit." 2. He pleads, (1.) The malice of his enemies, the trouble which he suffered from those that hated him, and hatred is a cruel passion. (2.) The experience he had had of divine succours and the expectation he now had of the continuance of them, as the necessity of his case required: " O thou that liftest me up, that canst do it, that hast done it, that wilt do it, whose prerogative it is to lift up thy people  from the gates of death!" We are never brought so low, so near to death, but God can raise us up. If he has saved us from spiritual and eternal death, we may thence take encouragement to hope that in all our distresses he will be a very present help to us. (3.) His sincere purpose to praise God when his victories should be completed (v. 14): "Lord, save me, not that I may have the comfort and credit of the deliverance, but that thou mayest have the glory,  that I may show forth all thy praise, and that publicly,  in the gates of the daughter of Zion;" there God was said to dwell (v. 11) and there David would attend him, with joy in God's salvation, typical of the great salvation which was to be wrought out by the Son of David. III. David by faith foresees and foretels the certain ruin of all wicked people, both in this world and in that to come. 1. In this world, v. 15, 16. God executes judgment upon them when the measure of their iniquities is full, and does it, (1.) So as to put shame upon them and make their fall inglorious; for they sink into the pit which they themselves digged (Ps. vii. 15), they are taken in the net which they themselves laid for the ensnaring of God's people, and they are snared in the work of their own hands. In all the struggles David had with the Philistines they were the aggressors, 2 Sam. v. 17, 22. And other nations were subdued by those ward in which they embroiled themselves. The overruling providence of God frequently so orders it that persecutors and oppressors are brought to ruin by those very projects which they intended to be destructive to the people of God. Drunkards kill themselves; prodigals beggar themselves; the contentious bring mischief upon themselves. Thus men's sins may be read in their punishment, and it becomes visible to all that the destruction of sinners is not only meritoriously, but efficiently, of themselves, which will fill them with the utmost confusion. (2.) So as to get honour to himself:  The Lord is known, that is, he makes himself known, by these judgments which he executes. It is known that there is a God who judges in the earth, that he is a righteous God, and one that hates sin and will punish it. In these judgments the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. The psalmist therefore adds here a note extraordinary, commanding special regard,  Higgaion; it is a thing to be carefully observed and meditated upon. What we see of present judgments, and what we believe of the judgment to come, ought to be the subject of our frequent and serious meditations. 2. In the other world (v. 17):  The wicked shall be turned into hell, as captives into the prison-house, even  all the nations that forget God. Note, (1.) Forgetfulness of God is the cause of all the wickedness of the wicked. (2.) There are nations of those that forget God, multitudes that live without God in the world, many great and many mighty nations, that never regard him nor desire the knowledge of his ways. (3.) Hell will, at last, be the portion of such, a state of everlasting misery and torment— Sheol, a pit of destruction, in which they and all their comforts will be for ever lost and buried. Though there be nations of them, yet they shall be turned into hell, like sheep into the slaughter-house (Ps. xlix. 14), and their being so numerous will not be any security or ease to them, nor any loss to God or the least impeachment of his goodness. IV. David encourages the people of God to wait for his salvation, though it should be long deferred, v. 18. The needy may think themselves, and others may think them, forgotten for a while, and their expectation of help from God may seem to have perished and to have been for ever frustrated. But he that believes does not make haste; the vision is for an appointed time, and at the end it shall speak. We may build upon it as undoubtedly true that God's people, God's elect, shall not always be forgotten, nor shall they be disappointed of their hopes from the promise. God will not only remember them, at last, but will make it to appear that he never did forget them; it is impossible he should, though a woman may forget her sucking child. V. He concludes with prayer that God would humble the pride, break the power, and blast the projects, of all the wicked enemies of his church: " Arise, O Lord! (v. 19), stir up thy self, exert thy power, take thy seat, and deal with all these proud and daring enemies of thy name, and cause, and people." 1. "Lord, restrain them, and set bounds to their malice:  Let not man prevail; consult thy own honour, and let not weak and mortal men prevail against the kingdom and interest of the almighty and immortal God.  Shall mortal man be too hard for God, too strong for his Maker?" 2. "Lord, reckon with them:  Let the heathen be judges in thy sight, that is, let them be plainly called to an account for all the dishonour done to thee and the mischief done to thy people." Impenitent sinners will be punished in God's sight; and, when their day of grace is over, the bowels even of infinite mercy will not relent towards them, Rev. xiv. 10. 3. "Lord, frighten them:  Put them in fear, O Lord! (v. 20), strike a terror upon them, make them afraid with thy judgments." God knows how to make the strongest and stoutest of men to tremble and to flee when none pursues, and thereby he makes them know and own that they are but men; they are but weak men, unable to stand before the holy God—sinful men, the guilt of whose consciences make them subject to alarms. Note, It is a very desirable thing, much for the glory of God and the peace and welfare of the universe, that men should know and consider themselves to be but men, depending creatures, mutable, mortal, and accountable. In singing this psalm we must give to God the glory of his justice in pleading his people's cause against his and their enemies, and encourage ourselves to wait for the year of the redeemed and the year of recompences for the controversy of Zion, even the final destruction of all anti-christian powers and factions, to which many of the ancients apply this psalm.

=CHAP. 10.= ''The Septuagint translation joins this psalm with the ninth, and makes them but one; but the Hebrew makes it a distinct psalm, and the scope and style are certainly different. In this psalm, I. David complains of the wickedness of the wicked, describes the dreadful pitch of impiety at which they had arrived''

(to the great dishonour of God and the prejudice of his church and people), and notices the delay of God's appearing against them, ver. 1-11. II. He prays to God to appear against them for the relief of his people and comforts himself with hopes that he would do so in due time, ver. 12-18.

The Character of the Wicked; The Character of Persecutors.
$1$ Why standest thou afar off, ?  why hidest thou  thyself in times of trouble? $2$ The wicked in  his pride doth persecute the poor: let them be taken in the devices that they have imagined. $3$ For the wicked boasteth of his heart's desire, and blesseth the covetous,  whom the abhorreth. $4$ The wicked, through the pride of his countenance, will not seek  after God: God  is not in all his thoughts. $5$ His ways are always grievous; thy judgments  are far above out of his sight:  as for all his enemies, he puffeth at them. $6$ He hath said in his heart, I shall not be moved: for  I shall never  be in adversity. $7$ His mouth is full of cursing and deceit and fraud: under his tongue  is mischief and vanity. 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. $9$ He lieth in wait secretly as a lion in his den: he lieth in wait to catch the poor: he doth catch the poor, when he draweth him into his net. $10$ He croucheth,  and humbleth himself, that the poor may fall by his strong ones. $11$ He hath said in his heart, God hath forgotten: he hideth his face; he will never see  it. David, in these verses, discovers, I. A very great affection to God and his favour; for, in the time of trouble, that which he complains of most feelingly is God's withdrawing his gracious presence (v. 1): " Why standest thou afar off, as one unconcerned in the indignities done to thy name and the injuries done to the people?" Note, God's withdrawings are very grievous to his people at any time, but especially in times of trouble. Outward deliverance is afar off and is hidden from us, and then we think God is afar off and we therefore want inward comfort; but that is our own fault; it is because we judge by outward appearance; we stand afar off from God by our unbelief, and then we complain that God stands afar off from us. II. A very great indignation against sin, the sins that made the times perilous, 2 Tim. iii. 1. he beholds the transgressors and is grieved, is amazed, and brings to his heavenly Father their evil report, not in a way of vain-glory, boasting before God that he was not as  these publicans (Luke xviii. 11), much less venting any personal resentments, piques, or passions, of his own; but as one that laid to he art that which is offensive to God and all good men, and earnestly desired a reformation of manners. Passionate and satirical invectives against bad men do more hurt than good; if we will speak of their badness, let it be to God in prayer, for he alone can make them better. This long representation of the wickedness of the wicked is here summed up in the first words of it (v. 2),  The wicked in his pride doth persecute the poor, where two things are laid to their charge, pride and persecution, the former the cause of the latter. Proud men will have all about them to be of their mind, of their religion, to say as they say, to submit to their dominion, and acquiesce in their dictates; and those that either eclipse them or will not yield to them they malign and hate with an inveterate hatred. Tyranny, both in state and church, owes its origin to pride. The psalmist, having begun this description, presently inserts a short prayer, a prayer in a parenthesis, which is an advantage and no prejudice to the sense:  Let them be taken, as proud people often are,  in the devices that they have imagined, v. 2. Let their counsels be turned headlong, and let them fall headlong by them. These two heads of the charge are here enlarged upon. 1. They are proud, very proud, and extremely conceited of themselves; justly therefore did he wonder that God did not speedily appear against them, for he hates pride, and resists the proud. (1.) The sinner proudly glories in his power and success. He  boasts of his heart's desire, boasts that he can do what he pleases (as if God himself could not control him) and that he has all he wished for and has carried his point. Ephraim said,  I have become rich, I have found me out substance, Hos. xii. 8. "Now, Lord, is it for thy glory to suffer a sinful man thus to pretend to the sovereignty and felicity of a God?" (2.) He proudly contradicts the judgment of God, which, we are sure, is according to truth; for he  blesses the covetous, whom the Lord abhors. See how God and men differ in their sentiments of persons: God abhors covetous worldlings, who make money their God and idolize it; he looks upon them as his enemies, and will have no communion with them.  The friendship of the world is enmity to God. But proud persecutors bless them, and approve their sayings, Ps. xlix. 13. They applaud those as wise whom God pronounces foolish (Luke xii. 20); they justify those as innocent whom God condemns as deeply guilty before him; and they admire those as happy, in having their portion in this life, whom God declares, upon that account, truly miserable.  Thou, in thy lifetime, receivedst thy good things. (3.) He proudly casts off the thoughts of God, and all dependence upon him and devotion to him (v. 4):  The wicked, through the pride of his countenance, that pride of his heart which appears in his very countenance (Prov. vi. 17),  will not seek after God, nor entertain the thoughts of him.  God is not in all his thoughts, not in any of them.  All his thoughts are that there is not God. See here, [1.] The nature of impiety and irreligion; it is  not seeking after God and  not having him in our thoughts. There is no enquiry made after him (Job xxxv. 10, Jer. ii. 6), no desire towards him, no communion with him, but a secret wish to have no dependence upon him and not to be beholden to him. Wicked people will not seek after God (that is, will not call upon him); they live without prayer, and that is living without God. They have many thoughts, many projects and devices, but no eye to God in any of them, no submission to his will nor aim at his glory. [2.] The cause of this impiety and irreligion; and that is pride. Men will not seek after God because they think they have no need of him, their own hands are sufficient for them; they think it a thing below them to be religious, because religious people are few, and mean, and despised, and the restraints of religion will be a disparagement to them. (4.) He proudly makes light of God's commandments and judgments (v. 5):  His wings are always grievous; he is very daring and resolute in his sinful courses; he will have his way, though ever so tiresome to himself and vexatious to others; he travails with pain in his wicked courses, and yet his pride makes him wilful and obstinate in them. God's judgments (what he commands and what he threatens for the breach of his commands) are  far above out of his sight; he is not sensible of his duty by the law of God nor of his danger by the wrath and curse of God. Tell him of God's authority over him, he turns it off with this, that he never saw God and therefore does not know that there is a God, he is  in the height of heaven, and  qu&#230; supra nos nihil ad nos—we have nothing to do with things above us. Tell him of God's judgments which will be executed upon those that go on still in their trespasses, and he will not be convinced that there is any reality in them; they are  far above out of his sight, and therefore he thinks they are mere bugbears. (5.) He proudly despises all his enemies, and looks upon them with the utmost disdain; he puffs at those whom God is preparing to be a scourge and ruin to him, as if he could baffle them all, and was able to make his part good with them. But, as it is impolitic to despise an enemy, so it is impious to despise any instrument of God's wrath. (6.) He proudly sets trouble at defiance and is confident of the continuance of his own prosperity (v. 6):  He hath said in his heart, and pleased himself with the thought,  I shall not be moved, my goods are laid up for many years, and  I shall never be in adversity; like Babylon, that said,  I shall be a lady for ever, Isa. xlvii. 7; Rev. xviii. 7. Those are nearest ruin who thus set it furthest from them. 2. They are persecutors, cruel persecutors. For the gratifying of their pride and covetousness, and in opposition to God and religion, they are very oppressive to all within their reach. Observe, concerning these persecutors, (1.) That they are very bitter and malicious (v. 7):  His mouth is full of cursing. Those he cannot do a real mischief to, yet he will spit his venom at, and breathe out the slaughter which he cannot execute. Thus have God's faithful worshippers been anathematized and cursed, with bell, book, and candle. Where there is a heart full of malice there is commonly a mouth full of curses. (2.) They are very false and treacherous. There is mischief designed, but it is hidden under the tongue, not to be discerned, for  his mouth is full of deceit and vanity. He has learned of the devil to deceive, and so to destroy; with this his hatred is covered, Prov. xxvi. 26. He cares not what lies he tells, not what oaths he breaks, nor what arts of dissimulation he uses, to compass his ends. (3.) That they are very cunning and crafty in carrying on their designs. They have ways and means to concert what they intend, that they may the more effectually accomplish it. Like Esau, that cunning hunter,  he sits in the lurking places, in the secret places, and  his eyes are privily set to do mischief (v. 8), not because he is ashamed of what he does (if he blushed, there were some hopes he would repent), not because he is afraid of the wrath of God, for he imagines God will never call him to an account (v. 11), but because he is afraid lest the discovery of his designs should be the breaking of them. Perhaps it refers particularly to robbers and highwaymen, who lie in wait for honest travellers, to make a prey of them and what they have. (4.) That they are very cruel and barbarous. Their malice is against  the innocent, who never provoked them—against  the poor, who cannot resist them and over whom it will be no glory to triumph. Those are perfectly lost to all honesty and honour against whose mischievous designs neither innocence nor poverty will be any man's security. Those that have power ought to protect the innocent and provide for the poor; yet these will be the destroyers of those whose guardians they ought to be. And what do they aim at? It is to  catch the poor, and  draw them into their net, that is, get them into their power, not to strip them only, but to  murder them. They hunt for the precious life. It is God's poor people that they are persecuting, against whom they bear a mortal hatred for his sake whose they are and whose image they bear, and therefore they lie in wait to murder them:  He lies in wait as a lion that thirsts after blood, and feeds with pleasure upon the prey. The devil, whose agent he is, is compared to a roaring lion that seeks not what, but whom, he may devour. (5.) That they are base and hypocritical (v. 10):  He crouches and humbles himself, as beasts of prey do, that they may get their prey within their reach. This intimates that the sordid spirits of persecutors and oppressors will stoop to any thing, though ever so mean, for the compassing of their wicked designs; witness the scandalous practices of Saul when he hunted David. It intimates, likewise, that they cover their malicious designs with the pretence of meekness and humility, and kindness to those they design the greatest mischief to; they seem to humble themselves to take cognizance of the poor, and concern themselves in their concernments, when it is in order to make them fall, to make a prey of them. (6.) That they are very impious and atheistical, v. 11. They could not thus break through all the laws of justice and goodness towards man if they had not first shaken off all sense of religion, and risen up in rebellion against the light of its most sacred and self-evident principles:  He hath said in his heart, God has forgotten. When his own conscience rebuked him with the consequences of it, and asked how he would answer it to the righteous Judge of heaven and earth, he turned it off with this,  God has forsaken the earth, Ezek. viii. 12; ix. 9. This is a blasphemous reproach, [1.] Upon God's omniscience and providence, as if he could not, or did not, see what men do in this lower world. [2.] Upon his holiness and the rectitude of his nature, as if, though he did see, yet he did not dislike, but was willing to connive at, the most unnatural and inhuman villanies. [3.] Upon his justice and the equity of his government, as if, though he did see and dislike the wickedness of the wicked, yet he would never reckon with them, nor punish them for it, either because he could not or durst not, or because he was not inclined to do so. Let those that suffer by proud oppressors hope that God will, in due time, appear for them; for those that are abusive to them are abusive to God Almighty too. In singing this psalm and praying it over, we should have our hearts much affected with a holy indignation at the wickedness of the oppressors, a tender compassion of the miseries of the oppressed, and a pious zeal for the glory and honour of God, with a firm belief that he will, in due time, give redress to the injured and reckon with the injurious.

Prayer against Persecutors.
$12$ Arise, ; O God, lift up thine hand: forget not the humble. $13$ Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require  it. $14$ 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. $15$ Break thou the arm of the wicked and the evil  man: seek out his wickedness  till thou find none. $16$ The  is King for ever and ever: the heathen are perished out of his land. $17$, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear: 18 To judge the fatherless and the oppressed, that the man of the earth may no more oppress. David here, upon the foregoing representation of the inhumanity and impiety of the oppressors, grounds an address to God, wherein observe, I. What he prays for. 1. That God would himself appear (v. 12): " Arise, O Lord! O God! lift up thy hand, manifest thy presence and providence in the affairs of this lower world.  Arise, O Lord! to the confusion of those who say that thou hidest thy face. Manifest thy power, exert it for the maintaining of thy own cause, lift up thy hand to give a fatal blow to these oppressors; let thy everlasting arm be made bare." 2. That he would appear for his people: " Forget not the humble, the afflicted, that are poor, that are made poorer, and are poor in spirit. Their oppressors, in their presumption, say that thou hast forgotten them; and they, in their despair, are ready to say the same. Lord, make it to appear that they are both mistaken." 3. That he would appear against their persecutors, v. 15. (1.) That he would disable them from doing any mischief:  Break thou the arm of the wicked, take away his power,  that the hypocrite reign not, lest the people be ensnared, Job xxxiv. 30. We read of oppressors whose dominion was taken away, but their lives were prolonged (Dan. vii. 12), that they might have time to repent. (2.) That he would deal with them for the mischief they had done: " Seek out his wickedness; let that be all brought to light which he thought should for ever lie undiscovered; let that be all brought to account which he thought should for ever go unpunished; bring it out  till thou find none, that is, till none of his evil deeds remain unreckoned for, none of his evil designs undefeated, and none of his partisans undestroyed." II. What he pleads for the encouraging of his own faith in these petitions. 1. He pleads the great affronts which these proud oppressors put upon God himself: "Lord, it is thy own cause that we beg thou wouldst appear in; the enemies have made it so, and therefore it is not for thy glory to let them go unpunished" (v. 13):  Wherefore do the wicked contemn God? He does so; for he says, " Thou wilt not require it; thou wilt never call us to an account for what we do," than which they could not put a greater indignity upon the righteous God. The psalmist here speaks with astonishment, (1.) At the wickedness of the wicked: "Why do they speak so impiously, why so absurdly?" It is a great trouble to good men to think what contempt is cast upon the holy God by the sin of sinners, upon his precepts, his promises, his threatenings, his favours, his judgments; all are despised and made light of.  Wherefore do the wicked thus contemn God? It is because they do not know him. (2.) At the patience and forbearance of God towards them: "Why are they suffered thus to contemn God? Why does he not immediately vindicate himself and take vengeance on them?" It is because the day of reckoning is yet to come, when the measure of their iniquity is full. 2. He pleads the notice God took of the impiety and iniquity of these oppressors (v. 14): "Do the persecutors encourage themselves with a groundless fancy that thou wilt never see it? Let the persecuted encourage themselves with a well-grounded faith, not only that thou hast seen it, but that thou doest behold it, even all the mischief that is done by the hands, and all the spite and malice that lurk in the hearts, of these oppressors; it is all known to thee, and observed by thee; nay, not only thou hast seen it and dost behold it, but thou wilt requite it, wilt recompense it into their bosoms, by thy just and avenging hand." 3. He pleads the dependence which the oppressed had upon him: " The poor commits himself unto thee, each of them does so, I among the rest. They rely on thee as their patron and protector, they refer themselves to thee as their Judge, in whose determination they acquiesce and at whose disposal they are willing to be.  They leave themselves with thee" (so some read it), "not prescribing, but subscribing, to thy wisdom and will. They thus give thee honour as much as their oppressors dishonour thee. They are thy willing subjects, and put themselves under thy protection; therefore protect them." 4. He pleads the relation in which God is pleased to stand to us, (1.) As a great God. He  is King for ever and ever, v. 16. And it is the office of a king to administer justice for the restraint and terror of evil-doers and the protection and praise of those that do well. To whom should the injured subjects appeal but to the sovereign? '' Help, my Lord, O King! Avenge me of my adversary.'' "Lord, let all that pay homage and tribute to thee as their King have the benefit of thy government and find thee their refuge. Thou art an everlasting King, which no earthly prince is, and therefore canst and wilt, by an eternal judgment, dispense rewards and punishments in an everlasting state, when time shall be no more; and to that judgment the poor refer themselves." (2.) As a good God. He is the helper of the fatherless (v. 14), of those who have no one else to help them and have many to injure them. He has appointed kings to  defend the poor and fatherless (Ps. lxxxii. 3), and therefore much more will he do so himself; for he has taken it among the titles of his honour to be a Father to the fatherless (Ps. lxviii. 5), a helper of the helpless. 5. He pleads the experience which God's church and people had had of God's readiness to appear for them. (1.) He had dispersed and extirpated their enemies (v. 16): " The heathen have perished out of his land; the remainders of the Canaanites, the seven devoted nations, which have long been as thorns in the eyes and goads in the sides of Israel, are now, at length, utterly rooted out; and this is an encouragement to us to hope that God will, in like manner, break the arm of the oppressive Israelites, who were, in some respects, worse than heathens." (2.) He had heard and answered their prayers (v. 17): " Lord, thou hast many a time  heard the desire of the humble, and never saidst to a distressed suppliant,  Seek in vain. Why may not we hope for the continuance and repetition of the wonders, the favours, which our father told us of?" 6. He pleads their expectations from God pursuant to their experience of him: " Thou hast heard, therefore  thou will cause thy ear to hear, as, Ps. vi. 9. Thou art the same, and thy power, and promise, and relation to thy people are the same, and the work and workings of grace are the same in them; why therefore may we not hope that he who has been will still be, will ever be, a God hearing prayers?" But observe, (1.) In what method God hears prayer. He first prepares the heart of his people and then gives them an answer of peace; nor may we expect his gracious answer, but in this way; so that God's working upon us is the best earnest of his working for us. He prepares the heart for prayer by kindling holy desires, and strengthening our most holy faith, fixing the thoughts and raising the affections, and then he graciously accepts the prayer; he prepares the heart for the mercy itself that is wanting and prayed for, makes us fit to receive it and use it well, and then gives it in to us. The preparation of the heart is from the Lord, and we must seek unto him for it (Prov. xvi. 1) and take that as a leading favour. (2.) What he will do in answer to prayer, v. 18. [1.] He will plead the cause of the persecuted, will judge the fatherless and oppressed, will judge for them, clear up their innocency, restore their comforts, and recompense them for all the loss and damage they have sustained. [2.] He will put an end to the fury of the persecutors. Hitherto they shall come, but no further; here shall the proud waves of their malice be stayed; an effectual course shall be taken  that the man of the earth may no more oppress. See how light the psalmist now makes of the power of that proud persecutor whom he had been describing in this psalm, and how slightly he speaks of him now that he had been considering God's sovereignty.  First, He is but  a man of the earth, a man  out of the earth (so the word is), sprung out of the earth, and therefore mean, and weak, and hastening to the earth again. Why then should we be afraid of the fury of the oppressor when he is but  man that shall die, a son of man that shall be as grass? Isa. li. 12. He that protects us is the Lord of heaven; he that persecutes us is but a man of the earth.  Secondly, God has him in a chain, and can easily restrain the remainder of his wrath, so that he cannot do what he would. When God speaks the word Satan shall by his instruments no more deceive (Rev. xx. 3), no more oppress. In singing these verses we must commit religion's just but injured cause to God, as those that are heartily concerned for its honour and interests, believing that he will, in due time, plead it with jealousy.

=CHAP. 11.= ''In this psalm we have David's struggle with and triumph over a strong temptation to distrust God and betake himself to indirect means for his own safety in a time of danger. It is supposed to have been penned when he began to feel the resentments of Saul's envy, and had had the javelin thrown at him once and again. He was then advised to run his country. "No," says he, "I trust in God, and therefore will keep my ground." Observe, I. How he represents the temptation, and perhaps parleys with it,''

ver. 1-3. II. How he answers it, and puts it to silence with the consideration of God's dominion and providence (ver. 4), his favour to the righteous, and the wrath which the wicked are reserved for, ver. 5-7. In times of public fear, when the insults of the church's enemies are daring and threatening, it will be profitable to meditate on this psalm.

Confidence in God.
$1$ In the put I my trust: how say ye to my soul, Flee  as a bird to your mountain? $2$ For, lo, the wicked bend  their bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart. $3$ If the foundations be destroyed, what can the righteous do? Here is, I. David's fixed resolution to make God his confidence:  In the Lord put I my trust, v. 1. Those that truly fear God and serve him are welcome to put their trust in him, and shall not be made ashamed of their doing so. And it is the character of the saints, who have taken God for their God, that they make him their hope. Even when they have other things to stay themselves upon, yet they do not, they dare not, stay upon them, but on God only. Gold is not their hope, nor are horses and chariots their confidence, but God only; and therefore, when second causes frown, yet their hopes do not fail them, because the first cause is still the same, is ever so. The psalmist, before he gives an account of the temptation he was in to distrust God, records his resolution to trust in him, as that which he was resolved to live and die by. II. His resentment of a temptation to the contrary: " How say you to my soul, which has thus returned to God as its rest and reposes in him,  Flee as a bird to your mountain, to be safe there out of the reach of the fowler?" This may be taken either, 1. As the serious advice of his timorous friends; so many understand it, and with great probability. Some that were hearty well-wishers to David, when they saw how much Saul was exasperated against him and how maliciously he sought his life, pressed him by all means to flee for the same to some place of shelter, and not to depend too much upon the anointing he had received, which, they thought, was more likely to occasion the loss of his head than to save it. That which grieved him in this motion was not that to flee now would savour of cowardice, and ill become a soldier, but that it would savour of unbelief and would ill become a saint who had so often said,  In the Lord put I my trust. Taking it thus, the two following verses contain the reason with which these faint-hearted friends of David backed this advice. They would have him flee, (1.) Because he could not be safe where he was, v. 2. "Observe," say they, "how  the wicked bend their bow; Saul and his instruments aim at thy life, and the uprightness of thy heart will not be thy security." See what an enmity there is in the wicked against the upright, in the seed of the serpent against the seed of the woman; what pains they take, what preparations they make, to do them a mischief:  They privily shoot at them, or,  in darkness, that they may not see the evil designed, to avoid it, nor others, to prevent it, no, nor God himself, to punish it. (2.) Because he could be no longer useful where he was. "For," say they, " if the foundations be destroyed" (as they were by Saul's mal-administration), "if the civil state and government be unhinged and all out of course" (Ps. lxxv. 3, lxxxii. 5), "what canst thou do with thy righteousness to redress the grievances? Alas! it is to no purpose to attempt the saving of a kingdom so wretchedly shattered; whatever the righteous can do signifies nothing."  Abi in cellam, et dic, Miserere mei, Domine—Away to thy cell, and there cry, Pity me, O Lord! Many are hindered from doing the service they might do to the public, in difficult times, by a despair of success. 2. It may be taken as a taunt wherewith his enemies bantered him, upbraiding him with the professions he used to make of confidence in God, and scornfully bidding him try what stead that would stand him in now. "You say, God is your mountain; flee to him now, and see what the better you will be." Thus they endeavoured to shame the counsel of the poor, saying, There is  no help for them in God, Ps. xiv. 6; iii. 2. The confidence and comfort which the saints have in God, when all the hopes and joys in the creature fail them, are a riddle to a carnal world and are ridiculed accordingly. Taking it thus, the two following verses are David's answer to this sarcasm, in which, (1.) He complains of the malice of those who did thus abuse him (v. 2):  They bend their bow and make ready their arrows; and we are told (Ps. lxiv. 3) what their arrows are, even bitter words, such words as these, by which they endeavour to discourage hope in God, which David felt as a sword in his bones. (2.) He resists the temptation with a gracious abhorrence, v. 3. He looks upon this suggestion as striking at the foundations which every Israelite builds upon: "If you destroy the foundations, if you take good people off from their hope in God, if you can persuade them that their religion is a cheat and a jest and can banter them out of that, you ruin them, and break their hearts indeed, and make them of all men the most miserable." The principles of religion are the foundations on which the faith and hope of the righteous are built. These we are concerned, in interest as well as duty, to hold fast against all temptations to infidelity; for, if these be destroyed, if we let these go,  What can the righteous do? Good people would be undone if they had not a God to go to, a God to trust to, and a future bliss to hope for.

verses 4-7
$4$ The  is in his holy temple, the 's throne  is in heaven: his eyes behold, his eyelids try, the children of men. $5$ The trieth the righteous: but the wicked and him that loveth violence his soul hateth. $6$ Upon the wicked he shall rain snares, fire and brimstone, and a horrible tempest:  this shall be the portion of their cup. $7$ For the righteous loveth righteousness; his countenance doth behold the upright. The shaking of a tree (they say) makes it take the deeper and faster root. The attempt of David's enemies to discourage his confidence in God engages him to cleave so much the more closely to his first principles, and to review them, which he here does, abundantly to his own satisfaction and the silencing of all temptations to infidelity. That which was shocking to his faith, and has been so to the faith of many, was the prosperity of wicked people in their wicked ways, and the straits and distresses which the best men are sometimes reduced to: hence such an evil thought as this was apt to arise,  Surely it is vain to serve God, and we may call the proud happy. But, in order to stifle and shame all such thoughts, we are here called to consider, I. That there is a God in heaven:  The Lord is in his holy temple above, where, though he is out of our sight, we are not out of his. Let not the enemies of the saints insult over them, as if they were at a loss and at their wits' end: no, they have a God, and they know where to find him and how to direct their prayer unto him, as their Father in heaven. Or, He is in his holy temple, that is, in his church; he is a God in covenant and communion with his people, through a Mediator, of whom the temple was a type. We need not say, "Who shall go up to heaven, to fetch us thence a God to trust to?" No, the word is nigh us, and God in the word; his Spirit is in his saints, those living temples, and the Lord is that Spirit. II. That this God governs the world. The Lord has not only his residence, but his throne, in heaven, and he has  set the dominion thereof in the earth (Job xxxviii. 33); for, having  prepared his throne in the heavens, his kingdom ruleth over all, Ps. ciii. 19. Hence the heavens are said  to rule, Dan. iv. 26. Let us by faith see God on this throne, on his throne of glory, infinitely transcending the splendour and majesty of earthly princes—on his throne of government, giving law, giving motion, and giving aim, to all the creatures—on his throne of judgment, rendering to every man according to his works—and on his throne of grace, to which his people may come boldly for mercy and grace; we shall then see no reason to be discouraged by the pride and power of oppressors, or any of the afflictions that attend the righteous. III. That this God perfectly knows every man's true character:  His eyes behold, his eye-lids try, the children of men; he not only sees them, but he sees through them, not only knows all they say and do, but knows what they think, what they design, and how they really stand affected, whatever they pretend. We may know what men seem to be, but he knows what they are, as the refiner knows what the value of the gold is when he has tried it. God is said to try  with his eyes, and  his eye-lids, because he knows men, not as earthly princes know men, by report and representation, but by his own strict inspection, which cannot err nor be imposed upon. This may comfort us when we are deceived in men, even in men that we think we have tried, that God's judgment of men, we are sure, is according to truth. IV. That, if he afflict good people, it is for their trial and therefore for their good, v. 5. The Lord tries all the children of men that he may  do them good in their latter end, Deut. viii. 16. Let not that therefore shake our foundations nor discourage our hope and trust in God. V. That, however persecutors and oppressors may prosper and prevail awhile, they now lie under, and will for ever perish under, the wrath of God. 1. He is a holy God, and therefore hates them, and cannot endure to look upon them:  The wicked, and him that loveth violence, his soul hateth; for nothing is more contrary to the rectitude and goodness of his nature. Their prosperity is so far from being an evidence of God's love that their abuse of it does certainly make them the objects of his hatred. He that hates nothing that he has made, yet hates those who have thus ill-made themselves. Dr. Hammond offers another reading of this verse:  The Lord trieth the righteous and the wicked (distinguishes infallibly between them, which is more than we can do), and  he that loveth violence hateth his own soul, that is, persecutors bring certain ruin upon themselves (Prov. viii. 36), as follows here. 2. He is a righteous Judge, and therefore he will punish them, v. 6. Their punishment will be, (1.) Inevitable:  Upon the wicked he shall rain snares. Here is a double metaphor, to denote the unavoidableness of the punishment of wicked men. It shall be rained upon them from heaven (Job xx. 23), against which there is no fence and from which there is no escape; see Josh. x. 11; 1 Sam. ii. 10. It shall surprise them as a sudden shower sometimes surprises the traveller in a summer's day. It shall be as snares upon them, to hold them fast, and keep them prisoners, till the day of reckoning comes. (2.) Very terrible. It is  fire, and brimstone, and a horrible tempest, which plainly alludes to the destruction of Sodom and Gomorrah, and very fitly, for that destruction was intended for a figure of  the vengeance of eternal fire, Jude 7. The fire of God's wrath, fastening upon the brimstone of their own guilt, will burn certainly and furiously, will burn to the lowest hell and the utmost line of eternity. What a horrible tempest are the wicked hurried away in at death! What a lake of fire and brimstone must they make their bed in for ever, in the congregation of the dead and damned! It is this that is here meant; it is this that shall be the portion of their cup, the heritage appointed them by the Almighty and allotted to them, Job xx. 29. This is the cup of trembling which shall be put into their hands, which they must  drink the dregs of, Ps. lxxv. 8. Every man has the portion of his cup assigned him. Those who choose the Lord for the portion of their cup shall have what they choose, and be for ever happy in their choice (Ps. xvi. 5); but those who reject his grace shall be made to drink the cup of his fury, Jer. xxv. 15; Isa. li. 17; Hab. ii. 16. VI. That, though honest good people may be run down and trampled upon, yet God does and will own them, and favour them, and smile upon them, and that is the reason why God will severely reckon with persecutors and oppressors, because those whom they oppress and persecute are dear to him; so that  whosoever toucheth them toucheth the apple of his eye, v. 7. 1. He loves them and the work of his own grace in them. He is himself a righteous God, and therefore loves righteousness wherever he finds it and pleads the cause of the righteous that are injured and oppressed; he delights to execute judgment for them, Ps. ciii. 6. We must herein be followers of God, must love righteousness as he does, that we may keep ourselves always in his love. He looks graciously upon them:  His countenance doth behold the upright; he is not only at peace with them, and puts gladness into their hearts, by letting them know that he is so. He, like a tender father, looks upon them with pleasure, and they, like dutiful children, are pleased and abundantly satisfied with his smiles. They walk in the light of the Lord. In singing this psalm we must encourage and engage ourselves to trust in God at all times, must depend upon him to protect our innocence and make us happy, must dread his frowns as worse than death and desire his favour as better than life.

=CHAP. 12.= ''It is supposed that David penned this psalm in Saul's reign, when there was a general decay of honesty and piety both in court and country, which he here complains of to God, and very feelingly, for he himself suffered by the treachery of his false friends and the insolence of his sworn enemies. I. He begs help of God, because there were none among men whom he durst trust,''

ver. 1, 2. II. He foretels the destruction of his proud and threatening enemies, ver. 3, 4. III. He assures himself and others that, how ill soever things went now (ver. 8), God would preserve and secure to himself his own people (ver. 5, 7), and would certainly make good his promises to them, ver. 6. Whether this psalm was penned in Saul's reign or no, it is certainly calculated for a bad reign; and perhaps David, in spirit foresaw that some of his successors would bring things to as bad a pass as is here described, and treasured up this psalm for the use of the church then. "O tempora, O mores!—Oh the times! Oh the manners!"

Complaints of the Times.
$1$ Help, ; for the godly man ceaseth; for the faithful fail from among the children of men. $2$ They speak vanity every one with his neighbour:  with flattering lips  and with a double heart do they speak. $3$ The shall cut off all flattering lips,  and the tongue that speaketh proud things: $4$ Who have said, With our tongue will we prevail; our lips  are our own: who  is lord over us? $5$ For the oppression of the poor, for the sighing of the needy, now will I arise, saith the ; I will set  him in safety  from him that puffeth at him. $6$ The words of the  are pure words:  as silver tried in a furnace of earth, purified seven times. 7 Thou shalt keep them,, thou shalt preserve them from this generation for ever. $8$ The wicked walk on every side, when the vilest men are exalted. This psalm furnishes us with good thoughts for bad times, in which, though the prudent will keep silent (Amos v. 13) because a man may then be made an offender for a word, yet we may comfort ourselves with such suitable meditations and prayers as are here got ready to our hand. I. Let us see here what it is that makes the times bad, and when they may be said to be so. Ask the children of this world what it is in their account that makes the times bad, and they will tell you, Scarcity of money, decay of trade, and the desolations of war, make the times bad. But the scripture lays the badness of the times upon causes of another nature. 2 Tim. iii. 1,  Perilous times shall come, for iniquity shall abound; and that is the thing David here complains of. 1. When there is a general decay of piety and honesty among men the times are then truly bad (v. 1):  When the godly man ceases and the faithful fail. Observe how these two characters are here put together, the godly and the faithful. As there is no true policy, so there is no true piety, without honesty. Godly men are faithful men,  fast men, so they have sometimes been called; their word is as confirming as their oath, as binding as their bond; they make conscience of being true both to God and man. They are here said to cease and fail, either by death or by desertion, or by both. Those that were godly and faithful were taken away, and those that were left had sadly degenerated and were not what they had been; so that there were few or no good people that were Israelites indeed to be met with. Perhaps he meant that there were no godly faithful men among Saul's courtiers; if he meant there were few or none in Israel, we hope he was under the same mistake that Elijah was, who thought he only was left alone, when God had 7000 who kept their integrity (Rom. xi. 3); or he meant that there were few in comparison; there was a general decay of religion and virtue (and the times are bad, very bad, when it is so), not a man to be found that executes judgment, Jer. v. 1. 2. When dissimulation and flattery have corrupted and debauched all conversation, then the times are very bad (v. 2), when men are generally so profligate that they make no conscience of a lie, are so spiteful as to design against their neighbours the worst of mischiefs, and yet so base as to cover the design with the most specious and plausible pretences and professions of friendship. Thus  they speak vanity (that is, falsehood and a lie)  every one to his neighbour, with flattering lips and a double heart. They will kiss and kill (as Joab did Abner and Amasa in David's own time), will smile in your face and cut your throat. This is the devil's image complete, a complication of malice and falsehood. The times are bad indeed when there is no such thing as sincerity to be met with, when an honest man knows not whom to believe nor whom to trust, nor dares put confidence in a friend, in a guide, Mic. vii. 5, 6; Jer. ix. 4, 5. Woe to those who help to make the times thus perilous. 3. When the enemies of God, and religion, and religious people, are impudent and daring, and threaten to run down all that is just and sacred, then the times are very bad, when proud sinners have arrived at such a pitch of impiety as to say, " With our tongue will we prevail against the cause of virtue;  our lips are our own and we may say what we will;  who is lord over us, either to restrain us or to call us to an account?" v. 4. This bespeaks, (1.) A proud conceit of themselves and confidence in themselves, as if the point were indeed gained by eating forbidden fruit, and they were as gods, independent and self-sufficient, infallible in their knowledge of good and evil and therefore fit to be oracles, irresistible in their power and therefore fit to be lawgivers, that could prevail with their tongues, and, like God himself, speak and it is done. (2.) An insolent contempt of God's dominion as if he had no propriety in them— Our lips are our own (an unjust pretension, for who made man's mouth, in whose hand is his breath, and whose is the air he breathes in?) and as if he had no authority either to command them or to judge them:  Who is Lord over us? Like Pharaoh, Exod. v. 1. This is as absurd and unreasonable as the former; for he in whom we live, and move, and have our being, must needs be, by an indisputable title, Lord over us. 4. When the poor and needy are oppressed, and abused, and puffed at, then the times are very bad. This is implied (v. 5) where God himself takes notice of  the oppression of the poor and  the sighing of the needy; they are oppressed because they are poor, have all manner of wrong done them merely because they are not in a capacity to right themselves. Being thus oppressed, they dare not speak for themselves, lest their defence should be made their offence; but they sigh, secretly bemoaning their calamities, and pouring out their souls in sighs before God. If their oppressors be spoken to on their behalf, they puff at them, make light of their own sin and the misery of the poor, and lay neither to heart; see Ps. x. 5. 5. When wickedness abounds, and goes barefaced, under the protection and countenance of those in authority, then the times are very bad, v. 8.  When the vilest men are exalted to places of trust and power (who, instead of putting the laws in execution against vice and injustice and punishing the wicked according to their merits, patronise and protect them, give them countenance, and support their reputation by their own example), then  the wicked walk on every side; they swarm in all places, and go up and down seeking to deceive, debauch, and destroy others; they are neither afraid nor ashamed to discover themselves; they declare their sin as Sodom and there is none to check or control them. Bad men are base men, the vilest of men, and they are so though they are ever so highly exalted in this world. Antiochus the illustrious the scripture calls  a vile person, Dan. xi. 21. But it is bad with a kingdom when such are preferred; no marvel if wickedness then grows impudent and insolent.  When the wicked bear rule the people mourn. II. Let us now see what good thoughts we are here furnished with for such bad times; and what times we may yet be reserved for we cannot tell. When times are thus bad it is comfortable to think, 1. That we have a God to go to, from whom we may ask and expect the redress of all our grievances. This he begins with (v. 1): " Help, Lord, for the godly man ceaseth. All other helps and helpers fail; even the godly and faithful, who should lend a helping hand to support the dying cause of religion, are gone, and therefore whither shall we seek but to thee?" Note, When godly faithful people cease and fail it is time to cry,  Help, Lord! The abounding of iniquity threatens a deluge. "Help, Lord, help the virtuous; few seek to hold fast their integrity, and to stand in the gap; help to save thy own interest in the world from sinking.  It is time for thee, Lord, to work." 2. That God will certainly reckon with false and proud men, and will punish and restrain their insolence. They are above the control of men and set them at defiance. Men cannot discover the falsehood of flatterers, nor humble the haughtiness of those that speak proud things; but the righteous God will  cut off all flattering lips, that give the traitor's kiss and speak words softer then oil when war is in the heart; he will pluck out  the tongue that speaks proud things against God and religion, v. 3. Some translate it as a prayer, "May God cut off those false and spiteful lips."  Let lying lips be put to silence. 3. That God will, in due time, work deliverance for his oppressed people, and shelter them from the malicious designs of their persecutors (v. 5):  Now, will I arise, saith the Lord. This promise of God, which David here delivered by the spirit of prophecy, is an answer to that petition which he put up to God by the spirit of prayer. "Help, Lord," says he; "I will," says God; "here I am, with seasonable and effectual help." (1.) It is seasonable, in the fittest time. [1.] When the oppressors are in the height of their pride and insolence—when they say,  Who is lord over us?—then is God's time to let them know, to their cost, that he is above them. [2.] When the oppressed are in the depth of their distress and despondency, when they are sighing like Israel in Egypt by reason of the cruel bondage, then is God's time to appear for them, as for Israel when they were most dejected and Pharaoh was most elevated.  Now will I arise. Note, There is a time fixed for the rescue of oppressed innocency; that time will come, and we may be sure it is the fittest time, Ps. cii. 13. (2.) It is effectual:  I will set him in safety, or in salvation, not only protect him, but restore him to his former prosperity, will  bring him out into a wealthy place (Ps. lxvi. 12), so that, upon the whole, he shall lose nothing by his sufferings. 4. That, though men are false, God is faithful; though they are not to be trusted, God is. They speak vanity and flattery, but  the words of the Lord are pure words (v. 6), not only all true, but all pure, like silver tried in a furnace of earth or a crucible. It denotes, (1.) The sincerity of God's word, every thing is really as it is there represented and not otherwise; it does not jest with us, not impose upon us, nor has it any other design towards us than our own good. (2.) The preciousness of God's word; it is of great and intrinsic value, like silver refined to the highest degree; it has nothing in it to depreciate it. (3.) The many proofs that have been given of its power and truth; it has been often tried, all the saints in all ages have trusted it and so tried it, and it never deceived them nor frustrated their expectation, but they have all set to their seal that God's word is true, with an  Experto crede—Trust one that has made trial; they have found it so. Probably this refers especially to these promises of succouring and relieving the poor and oppressed. Their friends put them in hopes that they will do something for them, and yet prove a broken reed; but the words of God are what we may rely upon; and the less confidence is to be put in men's words let us with the more assurance trust in God's word. 5. That God will secure his chosen remnant to himself, how bad soever the times are (v. 7):  Thou shalt preserve them from this generation for ever. This intimates that, as long as the world stands, there will be a generation of proud and wicked men in it, more or less, who will threaten by their wretched arts to ruin religion, by  wearing out the saints of the Most High, Dan. vii. 25. But let God alone to maintain his own interest and to preserve his own people. He will keep them from this generation, (1.) From being debauched by them and drawn away from God, from mingling with them and learning their works. In times of general apostasy the Lord knows those that are his, and they shall be enabled to keep their integrity. (2.) From being destroyed and rooted out by them. The church is built upon a rock, and so well fortified that the gates of hell shall not prevail against it. In the worst of times God has his remnant, and in every age will reserve to himself a holy seed and preserve that to his heavenly kingdom. In singing this psalm, and praying it over, we must bewail the general corruption of manners, thank God that things are not worse than they are, but pray and hope that they will be better in God's due time.

=CHAP. 13.= ''This psalm is the deserted soul's case and cure. Whether it was penned upon any particular occasion does not appear, but in general, I. David sadly complains that God had long withdrawn from him and delayed to relieve him, ver. 1, 2. II. He earnestly prays to God to consider his case and comfort him, ver. 3, 4. III. He assures himself of an answer of peace, and therefore concludes the psalm with joy and triumph, because he concludes his deliverance to be as good as wrought, ver. 5, 6.''

David's Complaints and Prayers Turned into Praises.
$1$ How long wilt thou forget me, ? for ever? how long wilt thou hide thy face from me? $2$ How long shall I take counsel in my soul,  having sorrow in my heart daily? how long shall mine enemy be exalted over me? $3$ Consider  and hear me, my God: lighten mine eyes, lest I sleep the  sleep of death; $4$ Lest mine enemy say, I have prevailed against him;  and those that trouble me rejoice when I am moved. $5$ But I have trusted in thy mercy; my heart shall rejoice in thy salvation. $6$ I will sing unto the, because he hath dealt bountifully with me. David, in affliction, is here pouring out his soul before God; his address is short, but the method is very observable, and of use for direction and encouragement. I. His troubles extort complaints (v. 1, 2); and the afflicted have liberty to  pour out their complaint before the Lord, Ps. cii.  title. It is some ease to a troubled spirit to give vent to its griefs, especially to give vent to them at the throne of grace, where we are sure to find one who is afflicted in the afflictions of his people and is troubled with the feeling of their infirmities; thither we have boldness of access by faith, and there we have  parresia— freedom of speech. Observe here, 1. What David complains of. (1.) God's unkindness; so he construed it, and it was his infirmity. He thought God had forgotten him, had forgotten his promises to him, his covenant with him, his former lovingkindness which he had shown him and which he took to be an earnest of further mercy, had forgotten that there was such a man in the world, who needed and expected relief and succour from him. Thus Zion said,  My God has forgotten me (Isa. xlix. 14), Israel said,  My way is hidden from the Lord, Isa. xl. 27. Not that any good man can doubt the omniscience, goodness, and faithfulness of God; but it is a peevish expression of prevailing fear, which yet, when it arises from a high esteem and earnest desire of God's favour, though it be indecent and culpable, shall be passed by and pardoned, for the second thought will retract it and repent of it. God hid his face from him, so that he wanted that inward comfort in God which he used to have, and herein was a type of Christ upon the cross, crying out,  My God, why hast thou forsaken me? God sometimes hides his face from his own children, and leaves them in the dark concerning their interest in him; and this they lay to heart more than any outward trouble whatsoever. (2.) His own uneasiness. [1.] He was racked with care, which filled his head:  I take counsel in my soul; "I am at a loss, and am  inops consilii—without a friend to advise with that I can put any confidence in, and therefore am myself continually projecting what to do to help myself; but none of my projects are likely to take effect, so that I am at my wits' end, and in a continual agitation." Anxious cares are heavy burdens with which good people often load themselves more than they need. [2.] He was overwhelmed with sorrow, which filled his heart:  I have sorrow in my heart daily. He had a constant disposition to sorrow and it preyed upon his spirits, not only in the night, when he was silent and solitary, but by day too, when lighter griefs are diverted and dissipated by conversation and business; nay, every day brought with it fresh occasions of grief;  the clouds returned after the rain. The bread of sorrow is sometimes the saint's daily bread. Our Master himself was a man of sorrows. (3.) His enemies' insolence, which added to his grief. Saul his great enemy, and others under him, were exalted over him, triumphed in his distress, pleased themselves with his grief, and promised themselves a complete victory over him. This he complained of as reflecting dishonour upon God, and his power and promise. 2. How he expostulates with God hereupon: " How long shall it be thus?" And, "Shall it be thus  for ever?" Long afflictions try our patience and often tire it. It is a common temptation, when trouble lasts long, to think it will last always; despondency then turns into despair, and those that have long been without joy begin, at last, to be without hope. "Lord, tell me how long thou wilt hide thy face, and assure me that it shall not be for ever, but that thou wilt return at length in mercy to me, and then I shall the more easily bear my present troubles." II. His complaints stir up his prayers, v. 3, 4. We should never allow ourselves to make any complaints but what are fit to be offered up to God and what drive us to our knees. Observe here, 1. What his petitions are:  Consider my case,  hear my complaints, and  enlighten my eyes, that is, (1.) "Strengthen my faith;" for faith is the eye of the soul, with which it sees above, and sees through, the things of sense. "Lord, enable me to look beyond my present troubles and to foresee a happy issue of them." (2.) "Guide my way; enable me to look about me, that I may avoid the snares which are laid for me." (3.) "Refresh my soul with the joy of thy salvation." That which revives the drooping spirits is said to  enlighten the eyes, 1 Sam. xiv. 27; Ezra ix. 8. "Lord, scatter the cloud of melancholy which darkens my eyes, and let my countenance be made pleasant." 2. What his pleas are. He mentions his relation to God and interest in him ( O Lord my God!) and insists upon the greatness of the peril, which called for speedy relief and succour. If his eyes were not enlightened quickly, (1.) He concludes that he must perish: "I shall  sleep the sleep of death; I cannot live under the weight of all this care and grief." Nothing is more killing to a soul then the want of God's favour, nothing more reviving than the return of it. (2.) That then his enemies would triumph: " Lest my enemy say, So would I have it; lest Saul, lest Satan, be gratified in my fall." It would gratify the pride of his enemy: He will say, " I have prevailed, I have gotten the day, and been too hard for him and his God." It would gratify the malice of his enemies: They will  rejoice when I am moved. And will it be for God's honour to suffer them thus to trample upon all that is sacred both in heaven and earth? III. His prayers are soon turned into praises (v. 5, 6): But  my heart shall rejoice and I will sing to the Lord. What a surprising change is here in a few lines! In the beginning of the psalm we have him drooping, trembling, and ready to sink into melancholy and despair; but, in the close of it, rejoicing in God, and elevated and enlarged in his praises. See the power of faith, the power of prayer, and how good it is to draw near to God. If we bring our cares and griefs to the throne of grace, and leave them there, we may go away like Hannah, and our  countenance will be no more sad, 1 Sam. i. 18. And here observe the method of his comfort. 1. God's mercy is the support of his faith. "My case is bad enough, and I am ready to think it deplorable, till I consider the infinite goodness of God; but, finding I have that to trust to, I am comforted, though I have no merit of my own. In former distresses  I have trusted in the mercy of God, and I never found that it failed me; his mercy has in due time relieved me and my confidence in it has in the mean time supported me. Even in the depth of this distress, when God hid his face from me, when without were fightings and within were fears, yet  I trusted in the mercy of God and that was as an anchor in a storm, by the help of which, though I was tossed, I was not overset." And still  I do trust in thy mercy; so some read it. "I refer myself to that, with an assurance that it will do well for me at last." This he pleads with God, knowing what pleasure he takes  in those that hope in his mercy, Ps. cxlvii. 11. 2. His faith in God's mercy filled his heart with  joy in his salvation; for joy and peace come  by believing, Rom. xv. 13.  Believing, you rejoice, 1 Pet. i. 8. Having put his trust in the mercy of God, he is fully assured of salvation, and that his heart, which was now daily grieving, should  rejoice in that salvation. Though weeping endure long, joy will return. 3. His joy in God's salvation would fill his mouth with songs of praise (v. 6): " I will sing unto the Lord, sing in remembrance of what he has done formerly; though I should never recover the peace I have had, I will die blessing God that ever I had it. He has dealt bountifully with me formerly, and he shall have the glory of that, however he is pleased to deal with me now. I will sing in hope of what he will do for me at last, being confident that all will end well, will end everlastingly well." But he speaks of it as a thing past  (He has dealt bountifully with me), because by faith he had received the earnest of the salvation and he was as confident of it as if it had been done already. In singing this psalm and praying it over, if we have not the same complaints to make that David had, we must thank God that we have not, dread and deprecate his withdrawings, sympathize with those that are troubled in mind, and encourage ourselves in our most holy faith and joy.

=CHAP. 14.= ''It does not appear upon what occasion this psalm was penned nor whether upon any particular occasion. Some say David penned it when Saul persecuted him; others, when Absalom rebelled against him. But they are mere conjectures, which have not certainty enough to warrant us to expound the psalm by them. The apostle, in quoting part of this psalm (Rom. iii. 10, &c.) to prove that Jews and Gentiles are all under sin (ver. 9) and that all the world is guilty before God''

(ver. 19), leads us to understand it, in general, as a description of the depravity of human nature, the sinfulness of the sin we are conceived and born in, and the deplorable corruption of a great part of mankind, even of the world that lies in wickedness, 1 John v. 19. But as in those psalms which are designed to discover our remedy in Christ there is commonly an allusion to David himself, yea, and some passages that are to be understood primarily of him (as in psalm ii., xvi,, xxii., and others), so in this psalm, which is designed to discover our wound by sin, there is an allusion to David's enemies and persecutors, and other oppressors of good men at that time, to whom some passages have an immediate reference. In all the psalms from the 3rd to this (except the 8th) David had been complaining of those that hated and persecuted him, insulted him and abused him; now here he traces all those bitter streams to the fountain, the general corruption of nature, and sees that not his enemies only, but all the children of men, were thus corrupted. Here is, I. A charge exhibited against a wicked world, ver. 1. II. The proof of the charge, ver. 2, 3. III. A serious expostulation with sinners, especially with persecutors, upon it, ver. 4-6. IV. A believing prayer for the salvation of Israel and a joyful expectation of it, ver. 7.

Human Depravity.
$1$ The fool hath said in his heart,  There is no God. They are corrupt, they have done abominable works,  there is none that doeth good. $2$ The looked down from heaven upon the children of men, to see if there were any that did understand,  and seek God. $3$ They are all gone aside, they are  all together become filthy:  there is none that doeth good, no, not one. If we apply our hearts as Solomon did (Eccl. vii. 25)  to search out the wickedness of folly, even of foolishness and madness, these verses will assist us in the search and will show us that sin is exceedingly sinful. Sin is the disease of mankind, and it appears here to be malignant and epidemic. 1. See how malignant it is (v. 1) in two things:— (1.) The contempt it puts upon the honour of God: for there is something of practical atheism at the bottom of all sin.  The fool hath said in his heart, There is no God. We are sometimes tempted to think, "Surely there never was so much atheism and profaneness as there is in our days;" but we see the former days were no better; even in David's time there were those who had arrived at such a height of impiety as to deny the very being of a God and the first and self-evident principles of religion. Observe, [1.] The sinner here described. He is one that  saith in his heart, There is no God; he is an atheist. "There is no  Elohim, no Judge or governor of the world, no providence presiding over the affairs of men." They cannot doubt of the being of God, but will question his dominion. He says this  in his heart; it is not his judgment, but his imagination. He cannot satisfy himself that there is none, but he wishes there were none, and pleases himself with the fancy that it is possible there may be none. He cannot be sure there is one, and therefore he is willing to think there is none. He dares not speak it out, lest he be confuted, and so undeceived, but he whispers it secretly  in his heart, for the silencing of the clamours of his conscience and the emboldening of himself in his evil ways. [2.] The character of this sinner. He is a fool; he is simple and unwise, and this is an evidence of it; he is wicked and profane, and this is the cause of it. Note, Atheistical thoughts are very foolish wicked thoughts, and they are at the bottom of a great deal of the wickedness that is in this world. The word of God is a  discerner of these thoughts, and puts a just brand on him that harbours them.  Nabal is his name, and folly is with him; for he thinks against the clearest light, against his own knowledge and convictions, and the common sentiments of all the wise and sober part of mankind. No man will say,  There is no God till he is so hardened in sin that it has become his interest that there should be none to call him to an account. (2.) The disgrace and debasement it puts upon the nature of man. Sinners are corrupt, quite degenerated from what man was in his innocent estate:  They have become filthy (v. 3), putrid. All their faculties are so disordered that they have become odious to their Maker and utterly incapable of answering the ends of their creation.  They are corrupt indeed; for, [1.] They do no good, but are the unprofitable burdens of the earth; they do God no service, bring him no honour, nor do themselves any real kindness. [2.] They do a great deal of hurt.  They have done abominable works, for such all sinful works are. Sin is an abomination to God; it is that  abominable thing which he hates (Jer. xliv. 4), and, sooner or later, it will be so to the sinner; it will be  found to be hateful (Ps. xxxvi. 2), an  abomination of desolation, that is, making desolate, Matt. xxiv. 15. This follows upon their saying,  There is no God; for those that  profess they know God, but in works deny him, are abominable, and to every good work reprobate, Tit. i. 16. 2. See how epidemic this disease is; it has infected the whole race of mankind. To prove this, God himself is here brought in for a witness, and he is an eye-witness, v. 2, 3. Observe, (1.) His enquiry:  The Lord looked down from heaven, a place of prospect, which commands this lower world; thence, with an all-seeing eye, he took a view of all  the children of men, and the question was,  Whether there were any among them  that did understand themselves aright, their duty and interests, and did seek God and set him before them. He that made this search was not only one that could find out a good man if he was to be found, though ever so obscure, but one that would be glad to find out one, and would be sure to take notice of him, as of Noah in the old world. (2.) The result of this enquiry, v. 3. Upon search, upon his search, it appeared,  They have all gone aside, the apostasy is universal,  there is none that doeth good, no, not one, till the free and mighty grace of God has wrought a change. Whatever good is in any of the children of men, or is done by them, it is not of themselves; it is God's work in them. When God had made the world he looked upon his own work, and  all was very good (Gen. i. 31); but, some time after, he looked upon man's work, and, behold, all was very bad (Gen. vi. 5), every operation of the thought of man's heart was evil, only evil, and that continually. They have gone aside from the right of their duty, the way that leads to happiness, and have turned into the paths of the destroyer. In singing this let us lament the corruption of our own nature, and see what need we have of the grace of God; and, since that which is born of the flesh is flesh, let us not marvel that we are told we must be born again.

verses 4-7
$4$ Have all the workers of iniquity no knowledge? who eat up my people  as they eat bread, and call not upon the. $5$ There were they in great fear: for God  is in the generation of the righteous. $6$ Ye have shamed the counsel of the poor, because the  is his refuge. 7 Oh that the salvation of Israel  were come out of Zion! when the bringeth back the captivity of his people, Jacob shall rejoice,  and Israel shall be glad. In these verses the psalmist endeavours, I. To convince sinners of the evil and danger of the way they are in, how secure soever they are in that way. Three things he shows them, which, it may be, they are not very willing to see—their wickedness, their folly, and their danger, while they are apt to believe themselves very wise, and good, and safe. See here, 1. Their wickedness. This is described in four instances:—(1.) They are themselves  workers of iniquity; they design it, they practise it, and take as much pleasure in it as ever any man did in his business. (2.) They  eat up God's people with as much greediness  as they eat bread, such an innate and inveterate enmity they have to them, and so heartily do they desire their ruin, because they really hate God, whose people they are. It is meat and drink to persecutors to be doing mischief; it is as agreeable to them as their necessary food. They eat up God's people easily, daily, securely, without either check of conscience when they do it or remorse of conscience when they have done it; as Joseph's brethren  cast him into a pit and then  sat down to eat bread, Gen. xxxvii. 24, 25. See Mic. iii. 2, 3. (3.) They  call not upon the Lord. Note, Those that care not for God's people, for God's poor, care not for God himself, but live in contempt of him. The reason why people run into all manner of wickedness, even the worst, is because they do not call upon God for his grace. What good can be expected from those that live without prayer? (4.) They  shame the counsel of the poor, and upbraid them with making God their refuge, as David's enemies upbraided him, Ps. xi. 1. Note, Those are very wicked indeed, and have a great deal to answer for, who not only shake off religion, and live without it themselves, but say and do what they can to put others out of conceit with it that are well-inclined—with the duties of it, as if they were mean, melancholy, and unprofitable, and with the privileges of it, as if they were insufficient to make a man safe and happy. Those that banter religion and religious people will find, to their cost, it is ill jesting with edged-tools and dangerous persecuting those that make God their refuge.  Be you not mockers, lest your bands be made strong. He shows them, 2. Their folly:  They have no knowledge; this is obvious, for if they had any knowledge of God, if they did rightly understand themselves, and would but consider things as men, they would not be so abusive and barbarous as they are to the people of God. 3. Their danger (v. 5):  There were they in great fear. There, where they ate up God's people, their own consciences condemned what they did, and filled them with secret terrors; they sweetly sucked the blood of the saints, but in their bowels it is turned, and become the gall of asps. Many instances there have been of proud and cruel persecutors who have been made like Pashur,  Magormissabibs—terrors to themselves and all about them. Those that will not fear God perhaps may be made to fear at the shaking of a leaf. II. He endeavours to comfort the people of God, 1. With what they have. They have God's presence (v. 5): He  is in the generation of the righteous. They have his protection (v. 6):  The Lord is their refuge. This is as much their security as it is the terror of their enemies, who may jeer them for their confidence in God, but cannot jeer them out of it. In the judgment-day it will add to the terror and confusion of sinners to see God own the generation of the righteous, which they have hated and bantered. 2. With what they hope for; and that is the  salvation of Israel, v. 7. When David was driven out by Absalom and his rebellious accomplices, he comforted himself with an assurance that god would in due time  turn again his captivity, to the joy of all his good subjects. But surely this pleasing prospect looks further. He had, in the beginning of the psalm, lamented the general corruption of mankind; and, in the melancholy view of that, wishes for the salvation which should be wrought out by the Redeemer, who was expected  to come to Zion, to  turn away ungodliness from Jacob, Rom. xi. 26. The world is bad; O that the Messiah would come and change its character! There is a universal corruption; O for the times of reformation! Those will be as joyful times as these are melancholy ones. Then shall God  turn again the captivity of his people; for the Redeemer shall  ascend on high, and lead captivity captive, and Jacob shall then rejoice. The triumphs of Zion's King will be the joys of Zion's children. The second coming of Christ, finally to extinguish the dominion of sin and Satan, will be the completing of this salvation, which is the hope, and will be the joy, of every Israelite indeed. With the assurance of that we should, in singing this, comfort ourselves and one another, with reference to the present sins of sinners and sufferings of saints.

=CHAP. 15.= ''The scope of this short but excellent psalm is to show us the way to heaven, and to convince us that, if we would be happy, we must be holy and honest. Christ, who is himself the way, and in whom we must walk as our way, has also shown us the same way that is here prescribed, Matt. xix. 17. "If thou wilt enter into life, keep the commandments." In this psalm, I. By the question (ver. 1) we are directed and excited to enquire for the way. II. By the answer to that question, in the rest of the psalm, we are directed to walk in that way, ver. 2-5. III. By the assurance given in the close of the psalm of the safety and happiness of those who answer these characters we are encouraged to walk in that way, ver. 5.''

The Citizen of Zion.
$1$, who shall abide in thy tabernacle? who shall dwell in thy holy hill? $2$ He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. $3$  He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour. $4$ In whose eyes a vile person is contemned; but he honoureth them that fear the.  He that sweareth to  his own hurt, and changeth not. $5$  He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these  things shall never be moved. Here is, I. A very serious and weighty question concerning the characters of a citizen of Zion (v. 1): " Lord, who shall abide in thy tabernacle? Let me know who shall go to heaven." Not, who by name (in this way the  Lord only knows those that are his), but who by description: "What kind of people are those whom thou wilt own and crown with distinguishing and everlasting favours?" This supposes that it is a great privilege to be a citizen of Zion, an unspeakable honour and advantage,—that all are not thus privileged, but a remnant only,—and that men are not entitled to this privilege by their birth and blood: all shall not  abide in God's tabernacle that have Abraham to their father, but, according as men's hearts and lives are, so will their lot be. It concerns us all to put this question to ourselves,  Lord, what shall I be, and do, that I may abide in thy tabernacle? Luke xviii. 18; Acts xvi. 30. 1. Observe to whom this enquiry is addressed—to God himself. Note, Those that would find the way to heaven must look up to God, must take direction from his word and beg direction from his Spirit. It is fit he himself should give laws to his servants, and appoint the conditions of his favours, and tell who are his and who not. 2. How it is expressed in Old-Testament language. (1.) By the  tabernacle we may understand the church militant, typified by Moses's tabernacle, fitted to a wilderness-state, mean and movable. There God manifests himself, and there he meets his people, as of old in the tabernacle of the testimony, the tabernacle of meeting. Who shall dwell in this tabernacle? Who shall be accounted a true living member of God's church, admitted among the spiritual priests to lodge in the courts of this tabernacle? We are concerned to enquire this, because many pretend to a place in this tabernacle who really have no part nor lot in the matter. (2.) By the  holy hill we may understand the church triumphant, alluding to Mount Zion, on which the temple was to be built by Solomon. It is the happiness of glorified saints that they dwell in that holy hill; they are at home there: they shall be for ever there. It concerns us to know who shall dwell there, that we may make it sure to ourselves that we shall have a place among them, and may then take the comfort of it, and rejoice in prospect of that holy hill. II. A very plain and particular answer to this question. Those that desire to know their duty, with a resolution to do it, will find the scripture a very faithful director and conscience a faithful monitor. Let us see then the particular characters of a citizen of Zion. 1. He is one that is sincere and entire in his religion: He  walketh uprightly, according to the condition of the covenant (Gen. xvii. 1), " Walk before me, and be thou perfect" (it is the same word that is here used) "and then thou shalt find me a God all-sufficient." He is really what he professes to be, is sound at heart, and can approve himself to God, in his integrity, in all he does; his conversation is uniform, and he is of a peace with himself, and endeavours to stand complete in all the will of God. His eye perhaps is weak, but it is single; he has his spots indeed, but he does not paint; he is an  Israelite indeed in whom is no guile, John i. 47; 2 Cor. i. 12. I know no religion but sincerity. 2. He is one that is conscientiously honest and just in all his dealings, faithful and fair to all with whom he has to do: He  worketh righteousness; he walks in all the ordinances and commandments of the Lord, and takes care to give all their due, is just both to God and man; and, in speaking to both, he speaks that which is  the truth in his heart; his prayers, professions, and promises, to God, come not out of feigned lips, nor dares he tell a lie, or so much as equivocate, in his converse or commerce with men. He walks by the rules of righteousness and truth, and scorns and abhors the gains of injustice and fraud. He reckons that that cannot be a good bargain, nor a saving one, which is made with a lie, and that he who wrongs his neighbour, though ever so plausibly, will prove, in the end, to have done the greatest injury to himself. 3. He is one that contrives to do all the good he can to his neighbours, but is very careful to do hurt to no man, and is, in a particular manner, tender of his neighbour's reputation, v. 3. He  does no evil at all  to his neighbour willingly or designedly, nothing to offend or grieve his spirit, nothing to prejudice the health or ease of his body, nothing to injure him in his estate or secular interests, in his family or relations; but walks by that golden rule of equity, To do as he would be done by. He is especially careful not to injure his neighbour in his good name, though many, who would not otherwise wrong their neighbours, make nothing of that. If any man, in this matter, bridles not his tongue, his religion is vain. He knows the worth of a good name, and therefore  he backbites not, defames no man, speaks evil of no man, makes not others' faults the subject of his common talk, much less of his sport and ridicule, nor speaks of them with pleasure, nor at all but for edification. He makes the best of every body, and the worst of nobody. He does not  take up a reproach, that is, he neither raises it nor receives it; he gives no credit nor countenance to a calumny, but frowns upon a backbiting tongue, and so silences it, Prov. xxv. 23. If an ill-natured character of his neighbour be given him, or an ill-natured story be told him, he will disprove it if he can; if not, it shall die with him and go no further. His  charity will cover a multitude of sins. 4. He is one that values men by their virtue and piety, and not by the figure they make in the world, v. 5. (1.) He thinks the better of no man's wickedness for his pomp and grandeur:  In his eyes a vile person is contemned. Wicked people are vile people, worthless and good for nothing (so the word signifies), as dross, as chaff, and as salt that has lost its savour. They are vile in their choices (Jer. ii. 13), in their practices, Isa. xxxii. 6. For this wise and good men contemn them, not denying them civil honour and respect as men, as men in authority and power perhaps (1 Pet. ii. 17, Rom. xiii. 7), but, in their judgment of them, agreeing with the word of God. They are so far from envying them that they pity them, despising their gains ( Isa. xxxiii. 15), as turning to no account, their dainties (Ps. cxli. 4), their pleasures (Heb. xi. 24, 25) as sapless and insipid. They despise their society (Ps. cxix. 115; 2 Kings iii. 14); they despise their taunts and threats, and are not moved by them, nor disturbed at them; they despise the feeble efforts of their impotent malice (Ps. ii. 1, 4), and will shortly triumph in their fall, Ps. lii. 6, 7. God despises them, and they are of his mind. (2.) He thinks the worse of no man's piety for his poverty and meanness,  but he knows those that fear the Lord. He reckons that serious piety, wherever it is found, puts an honour upon a man, and makes his face to shine, more than wealth, or wit, or a great name among men, does or can. He honours such, esteems them very highly in love, desires their friendship and conversation and an interest in their prayers, is glad of an opportunity to show them respect or do them a good office, pleads their cause and speaks of them with veneration, rejoices when they prosper, grieves when they are removed, and their memory, when they are gone, is precious with him. By this we may judge of ourselves in some measure. What rules do we go by in judging of others? 5. He is one that always prefers a good conscience before any secular interest or advantage whatsoever; for, if he has promised upon oath to do any thing, though afterwards it appear much to his damage and prejudice in his worldly estate, yet he adheres to it and  changes not, v. 4. See how weak-sighted and short-sighted even wise and good men may be; they may  swear to their own hurt, which they were not aware of when they took the oath. But see how strong the obligation of an oath is, that a man must rather suffer loss to himself and his family than wrong his neighbour by breaking his oath. An oath is a sacred thing, which we must not think to play fast and loose with. 6. He is one that will not increase his estate by any unjust practices, v. 5. (1.) Not by extortion:  He putteth not out his money to usury, that he may live at ease upon the labours of others, while he is in a capacity for improving it by his own industry. Not that it is any breach of the law of justice or charity for the lender to share in the profit which the borrower makes of his money, any more than for the owner of the land to demand rent from the occupant, money being, by art and labour, as improvable as land. But a citizen of Zion will freely lend to the poor, according to his ability, and not be rigorous and severe in recovering his right from those that are reduced by Providence. (2.) Not by bribery: He will not  take a reward against the innocent; if he be any way employed in the administration of public justice, he will not, for any gain, or hope of it, to himself, do any thing to the prejudice of a righteous cause. III. The psalm concludes with a ratification of this character of the citizen of Zion. He is like Zion-hill itself, which cannot be moved, but abides for ever, Ps. cxxv. 1. Every true living member of the church, like the church itself, is built upon a rock, which the gates of hell cannot prevail against:  He that doeth these things shall never be moved; shall not be moved  for ever, so the word is. The grace of God shall always be sufficient for him, to preserve him safe and blameless to the heavenly kingdom. Temptations shall not overcome him, troubles shall not overwhelm him, nothing shall rob him of his present peace nor his future bliss. In singing this psalm we must teach and admonish ourselves, and one another, to answer the characters here given of the citizen of Zion, that we may never be moved from God's tabernacle on earth, and may arrive, at last, at that holy hill where we shall be for ever out of the reach of temptation and danger.

=CHAP. 16.= ''This psalm has something of David in it, but much more of Christ. It begins with such expressions of devotion as may be applied to Christ; but concludes with such confidence of a resurrection (and so timely a one as to prevent corruption) as must be applied to Christ, to him only, and cannot be understood of David, as both St. Peter and St. Paul have observed, Acts ii. 24; xiii. 36. For David died, and was buried, and saw corruption. I. David speaks of himself as a member of Christ, and so he speaks the language of all good Christians, professing his confidence in God ( ver. 1), his consent to him (''

ver. 2), his affection to the people of God ( ver. 3), his adherence to the true worship of God ( ver. 4), and his entire complacency and satisfaction in God and the interest he had in him, ver. 5-7. II. He speaks of himself as a type of Christ, and so he speaks the language of Christ himself, to whom all the rest of the psalm is expressly and at large applied (Acts ii. 25, &c.). David speaks concerning him (not concerning himself), "I foresaw the Lord always before my face," &c. And this he spoke, being a prophet, ver. 30, 31. He spoke, 1. Of the special presence of God with the Redeemer in his services and sufferings, ver. 8. 2. Of the prospect which the Redeemer had of his own resurrection and the glory that should follow, which carried him cheerfully through his undertaking, ver. 9-11.

Believing Confidence; Consecration to God.
$1$ Preserve me, O God: for in thee do I put my trust. $2$  O my soul, thou hast said unto the, Thou  art 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. $4$ Their sorrows shall be multiplied  that hasten  after another  god: their drink offerings of blood will I not offer, nor take up their names into my lips. $5$ The  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. $7$ I will bless the, who hath given me counsel: my reins also instruct me in the night seasons. This psalm is entitled  Michtam, which some translate  a golden psalm, a very precious one, more to be valued by us than gold, yea, than much fine gold, because it speaks so plainly of Christ and his resurrection, who is the true treasure hidden in the field of the Old Testament. I. David here flies to God's protection with a cheerful believing confidence in it (v. 1): " Preserve me, O God! from the deaths, and especially from the sins, to which I am continually exposed;  for in thee, and in thee only,  do I put my trust." Those that by faith commit themselves to the divine care, and submit themselves to the divine guidance, have reason to hope for the benefit of both. This is applicable to Christ, who prayed,  Father, save me from this hour, and trusted in God that he would deliver him. II. He recognizes his solemn dedication of himself to God as his God (v. 2): " O my soul! thou hast said unto the Lord, Thou art my Lord, and therefore thou mayest venture to trust him." Note, 1. It is the duty and interest of every one of us to acknowledge the Lord for our Lord, to subject ourselves to him, and then to stay ourselves upon him.  Adonai signifies  My stayer, the strength of my heart. 2. This must be done with our souls: "O my soul! thou hast said it." Covenanting with God must be heart-work; all that is within us must be employed therein and engaged thereby. 3. Those who have avouched the Lord for their Lord should be often putting themselves in mind of what they have done. "Hast thou said unto the Lord,  Thou art my Lord? Say it again then, stand to it, abide by it, and never unsay it. Hast thou said it? Take the comfort of it, and live up to it. He is thy Lord, and worship thou him, and let thy eye be ever towards him." III. He devotes himself to the honour of God in the service of the saints (v. 2, 3):  My goodness extends not to thee, but to the saints. Observe, 1. Those that have taken the lord for their Lord must, like him, be good and do good; we do not expect happiness without goodness. 2. Whatever good there is in us, or is done by us, we must humbly acknowledge that it extends not to God; so that we cannot pretend to merit any thing by it. God has no need of our services; he is not benefited by them, nor can they add any thing to his infinite perfection and blessedness. The wisest, and best, and most useful, men in the world cannot be profitable to God, Job xxii. 2; xxxv. 7. God is infinitely above us, and happy without us, and whatever good we do it is all from him; so that we are indebted to him, not he to us: David owns it (1 Chron. xxix. 14),  Of thy own have we given thee. 3. If God be ours, we must, for his sake, extend our goodness to those that are his, to the saints in the earth; for what is done to them he is pleased to take as done to himself, having constituted them his receivers. Note, (1.) There are saints in the earth; and saints on earth we must all be, or we shall never be saints in heaven. Those that are renewed by the grace of God, and devoted to the glory of God, are saints on earth. (2.) The saints in the earth are excellent ones, great, mighty, magnificent ones, and yet some of them so poor in the world that they need to have David's goodness extended to them. God makes them excellent by the grace he gives them.  The righteous is more excellent than his neighbour, and then he accounts them excellent. They are precious in his sight and honourable; they are his jewels, his peculiar treasure. Their God is their glory, and a diadem of beauty to them. (3.) All that have taken the Lord for their God delight in his saints as excellent ones, because they bear his image, and because he loves them. David, though a king, was a  companion of all that feared God (Ps. cxix. 63), even the meanest, which was a sign that his delight was in them. (4.) It is not enough for us to delight in the saints, but, as there is occasion, our goodness must extend to them; we must be ready to show them the kindness they need, distribute to their necessities, and abound in the labour of love to them. This is applicable to Christ. The salvation he wrought out for us was no gain to God, for our ruin would have been no loss to him; but the goodness and benefit of it extend to us men, in whom he delighteth, Prov. viii. 31.  For their sakes, says he,  I sanctify myself, John xvii. 19. Christ delights even in the saints on earth, notwithstanding their weaknesses and manifold infirmities, which is a good reason why we should. IV. He disclaims the worship of all false gods and all communion with their worshippers, v. 4. Here, 1. He reads the doom of idolaters, who hasten after another God, being mad upon their idols, and pursuing them as eagerly as if they were afraid they would escape from them:  Their sorrows shall be multiplied, both by the judgments they bring upon themselves from the true God whom they forsake and by the disappointment they will meet with in the false gods they embrace. Those that multiply gods multiply griefs to themselves; for, whoever thinks one God too little, will find two too many, and yet hundreds not enough. 2. He declares his resolution to have no fellowship with them nor with their unfruitful works of darkness: " Their drink-offerings of blood will I not offer, not only because the gods they are offered to are a lie, but because the offerings themselves are barbarous." At God's altar, because the blood made atonement, the drinking of it was most strictly prohibited, and the drink-offerings were of wine; but the devil prescribed to his worshippers to drink of the blood of the sacrifices, to teach them cruelty. "I will have nothing to do" (says David) "with those bloody deities, nor so much as take their names into my lips with any delight in them or respect to them." Thus must we hate idols and idolatry with a perfect hatred. Some make this also applicable to Christ and his undertaking, showing the nature of the sacrifice he offered (it was not the blood of bulls and goats, which was offered according to the law; that was never named, nor did he ever make any mention of it, but his own blood), showing also the multiplied sorrows of the unbelieving Jews, who hastened after another king, C&#230;sar, and are still hastening after another Messiah, whom they in vain look for. V. He repeats the solemn choice he had made of God for his portion and happiness (v. 5), takes to himself the comfort of the choice (v. 6), and gives God the glory of it, v. 7. This is very much the language of a devout and pious soul in its gracious exercises. 1. Choosing the Lord for its portion and happiness. "Most men take the world for their chief good, and place their felicity in the enjoyments of it; but this I say,  The Lord is the portion of my inheritance and of my cup, the portion I make choice of, and will gladly take up with, how poor soever my condition is in this world. Let me have the love and favour of God, and be accepted of him; let me have the comfort of communion with God, and satisfaction in the communications of his graces and comforts; let me have an interest in his promises, and a title by promise to everlasting life and happiness in the future state; and I have enough, I need no more, I desire no more, to complete my felicity." Would we do well and wisely for ourselves, we must take God, in Christ, to be, (1.) The portion of our inheritance in the other world. Heaven is an inheritance. God himself is the inheritance of the saints there, whose everlasting bliss is to enjoy him. We must take that for our inheritance, our home, our rest, our lasting, everlasting, good, and look upon this world to be no more ours than the country through which our road lies when we are on a journey. (2.) The portion of our cup in this world, with which we are nourished, and refreshed, and kept from fainting. Those have not God for theirs who do not reckon his comforts the most reviving cordials, acquaint themselves with them, and make use of them as sufficient to counterbalance all the grievances of this present time and to sweeten the most bitter cup of affliction. 2. Confiding in him for the securing of this portion: " Thou maintainest my lot. Thou that hast by promise made over thy self to me, to be mine, wilt graciously make good what thou hast promised, and never leave me to myself to forfeit this happiness, nor leave it in the power of my enemies to rob me of it. Nothing shall pluck me out of thy hands, nor separate me from thy love, and the sure mercies of David." The saints and their bliss are kept by the power of God. 3. Rejoicing in this portion, and taking a complacency in it (v. 6):  The lines have fallen to me in pleasant places. Those have reason to say so that have God for their portion; they have a worthy portion, a goodly heritage. What can they have better? What can they desire more?  Return unto thy rest, O my soul! and look no further. Note, Gracious persons, though they still covet more of God, never covet more than God; but, being satisfied of his loving-kindness, they are abundantly satisfied with it, and envy not any their carnal mirth and sensual pleasures and delights, but account themselves truly happy in what they have, and doubt not but to be completely happy in what they hope for. Those whose lot is cast, as David's was, in a land of light, in a valley of vision, where God is known and worshipped, have, upon that account, reason to say,  The lines have fallen to me in pleasant places; much more those who have not only the means, but the end, not only Immanuel's land, but Immanuel's love. 4. Giving thanks to God for it, and for grace to make this wise and happy choice (v. 7): " I will bless the Lord who has given me counsel, this counsel, to take him for my portion and happiness." So ignorant and foolish are we that, if we be left to ourselves, our hearts will follow our eyes, and we shall choose our own delusions, and forsake our own mercies for lying vanities; and therefore, if we have indeed taken God for our portion and preferred spiritual and eternal blessings before those that are sensible and temporal, we must thankfully acknowledge the power and goodness of divine grace directing and enabling us to make that choice. If we have the pleasure of it, let God have the praise of it. 5. Making a good use of it. God having given him counsel by his word and Spirit, his own  reins also (his own thoughts) instructed him in the night-season; when he was silent and solitary, and retired from the world, then his own conscience (which is called the  reins, Jer. xvii. 10) not only reflected with comfort upon the choice he had made, but instructed or admonished him concerning the duties arising out of this choice, catechized him, and engaged and quickened him to live as one that had God for his portion, by faith to live upon him and to live to him. Those who have God for their portion, and who will be faithful to him, must give their own consciences leave to deal thus faithfully and plainly with them. All this may be applied to Christ, who made the Lord his portion and was pleased with that portion, made his Father's glory his highest end and made it his meat and drink to seek that and to do his will, and delighted to prosecute his undertaking, pursuant to his Father's counsel, depending upon him to maintain his lot and to carry him through his undertaking. We may also apply it to ourselves in singing it, renewing our choice of God as ours, with a holy complacency and satisfaction.

Prophecy Relating to the Messiah; Sufferings and Consequent Glory of Christ.
$8$ I have set the always before me: because  he is at my right hand, I shall not be moved. $9$ Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. 10 For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. $11$ Thou wilt show me the path of life: in thy presence  is fulness of joy; at thy right hand  there are pleasures for evermore. All these verses are quoted by St. Peter in his first sermon, after the pouring out of the Spirit on the day of pentecost (Acts ii. 25-28); and he tells us expressly that David in them speaks concerning Christ and particularly of his resurrection. Something we may allow here of the workings of David's own pious and devout affections towards God, depending upon his grace to perfect every thing that concerned him, and looking for the blessed hope, and happy state on the other side death, in the enjoyment of God; but in these holy elevations towards God and heaven he was carried by the spirit of prophecy quite beyond the consideration of himself and his own case, to foretel the glory of the Messiah, in such expressions as were peculiar to that, and could not be understood of himself. The New Testament furnishes us with a key to let us into the mystery of these lines. I. These verses must certainly be applied to Christ; of him speaks the prophet this, as did many of the Old-Testament prophets, who  testified beforehand the sufferings of Christ and the glory that should follow (1 Pet. i. 11), and that is the subject of this prophecy here. It is foretold (as he himself showed concerning this, no doubt, among other prophecies in this psalm, Luke xxiv. 44, 46) that  Christ should suffer, and rise from the dead, 1 Cor. xv. 3, 4. 1. That he should suffer and die. This is implied here when he says (v. 8),  I shall not be moved; he supposed that he should be struck at, and have a dreadful shock given him, as he had in his agony, when his soul was exceedingly sorrowful, and he prayed that the cup might pass from him. When he says, " My flesh shall rest," it is implied that he must put off the body, and therefore must go through the pains of death. It is likewise plainly intimated that his soul must go into a state of separation from the body, and that his body, so deserted, would be in imminent danger of seeing corruption—that he should not only die, but be buried, and abide for some time under the power of death. 2. That he should be wonderfully borne up by the divine power in suffering and dying. (1.) That he should not be moved, should not be driven off from his undertaking nor sink under the weight of it, that he should not fail nor be discouraged (Isa. xlii. 4), but should proceed and persevere in it, till he could say,  It is finished. Though the service was hard and the encounter hot, and he trod the winepress alone, yet he was not moved, did not give up the cause, but set his face as a flint, Isa. l. 7-9.  Here am I, let these go their way. Nay, (2.) That his heart should rejoice and his glory be glad, that he should go on with his undertaking, not only resolutely, but cheerfully, and with unspeakable pleasure and satisfaction, witness that saying (John xvii. 11),  Now I am no more in the world, but I come to thee, and that (John xviii. 11),  The cup that my Father has given me, shall I not drink it? and many the like. By his glory is meant his  tongue, as appears, Acts ii. 26. For our tongue is our glory, and never more so than when it is employed in glorifying God. Now there were three things which bore him up and carried him on thus cheerfully:—[1.] The respect he had to his Father's will and glory in what he did:  I have set the Lord always before me. He still had an eye to his Father's commandment (John x. 18, xiv. 31), the will of him that sent him. He aimed at his Father's honour and the restoring of the interests of his kingdom among men, and this kept him from being moved by the difficulties he met with; for he always did those things that pleased his Father. [2.] The assurance he had of his Father's presence with him in his sufferings:  He is at my right hand, a present help to me, nigh at hand in the time of need.  He is near that justifieth me (Isa. l. 8); he is at my right hand, to direct and strengthen it, and hold it up, Ps. lxxxix. 21. When he was in his agony an angel was sent from heaven to strengthen him, Luke xxii. 43. To this the victories and triumphs of the cross were all owing; it was the Lord at his right hand that  struck through kings, Ps. cx. 5; Isa. xlii. 1, 2. [3.] The prospect he had of a glorious issue of his sufferings. It was  for the joy set before him that  he endured the cross, Heb. xii. 2. He rested in hope, and that made his rest glorious, Isa. xi. 10. He knew he should be justified in the Spirit by his resurrection, and straightway glorified. See John xiii. 31, 32. 3. That he should be brought through his sufferings, and brought from under the power of death by a glorious resurrection. (1.) That his soul should not be left in hell, that is, his human spirit should not be long left, as other men's spirits are, in a state of separation from the body, but should, in a little time, return and be re-united to it, never to part again. (2.) That being God's holy One in a peculiar manner, sanctified to the work of redemption and perfectly free from sin, he should not see corruption nor feel it. This implies that he should not only be raised from the grave, but raised so soon that his dead body should not so much as being to corrupt, which, in the course of nature, it would have done if it had not been raised the third day. We, who have so much corruption in our souls, must expect that our bodies also will corrupt (Job xxiv. 19); but that holy One of God who knew no sin saw no corruption. Under the law it was strictly ordered that those parts of the sacrifices which were not burnt upon the altar should by no means be kept till the third day, lest they should putrefy (Lev. vii. 15, 18), which perhaps pointed at Christ's rising the third day, that he might not see corruption—neither was a bone of him broken. 4. That he should be abundantly recompensed for his sufferings, with the joy set before him, v. 11. He was well assured, (1.) That he should not miss of his glory: " Thou wilt show me the path of life, and lead me to that life through this darksome valley." In confidence of this, when he gave up the ghost, he said,  Father, into thy hands I commit my spirit; and, a little before,  Father, glorify me with thy own self. (2.) That he should be received into the presence of God, to sit at his right hand. His being admitted into God's presence would be the acceptance of his service and his being set at his right hand the recompence of it. (3.) Thus, as a reward for the sorrows he underwent for our redemption, he should have a  fulness of joy, and pleasures for evermore; not only the glory he had with God, as God, before all worlds, but the joy and pleasure of a Mediator, in seeing his seed, and the success and prosperity of his undertaking, Isa. liii. 10, 11. II. Christ being the Head of the body, the church, these verses may, for the most part, be applied to all good Christians, who are guided and animated by the Spirit of Christ; and, in singing them, when we have first given glory to Christ, in whom, to our everlasting comfort, they have had their accomplishment, we may then encourage and edify ourselves and one another with them, and may hence learn, 1. That it is our wisdom and duty to set the Lord always before us, and to see him continually at our right hand, wherever we are, to eye him as our chief good and highest end, our owner, ruler, and judge, our gracious benefactor, our sure guide and strict observer; and, while we do thus, we shall not be moved either from our duty or from our comfort. Blessed Paul set the Lord before him, when, though bonds and afflictions did await him, he could bravely say,  None of these things move me, Acts xx. 24. 2. That, if our eyes be ever towards God, our hearts and tongues may ever rejoice in him; it is our own fault if they do not. If the heart rejoice in God, out of the abundance of that let the mouth speak, to his glory, and the edification of others. 3. That dying Christians, as well as a dying Christ, may cheerfully put off the body, in a believing expectation of a joyful resurrection:  My flesh also shall rest in hope. Our bodies have little rest in this world, but in the grave they shall rest as in their beds, Isa. lvii. 2. We have little to hope for from this life, but we shall rest in hope of a better life; we may put off the body in that hope. Death  destroys the hope of man (Job xiv. 19), but not the hope of a good Christian, Prov. xiv. 32. He has hope in his death, living hopes in dying moments, hopes that the body shall not be left for ever in the grave, but, though it see corruption for a time, it shall, at the end of the time, be raised to immortality; Christ's resurrection is an earnest of ours if we be his. 4. That those who live piously with God in their eye may die comfortably with heaven in their eye. In this world sorrow is our lot, but in heaven there is joy. All our joys here are empty and defective, but in heaven there is a fulness of joy. Our pleasures here are transient and momentary, and such is the nature of them that it is not fit they should last long; but those at God's right hand are pleasures for evermore; for they are the pleasures of immortal souls in the immediate vision and fruition of an eternal God.

=CHAP. 17.= ''David being in great distress and danger by the malice of his enemies, does, in this psalm, by prayer address himself to God, his tried refuge, and seeks shelter in him. I. He appeals to God concerning his integrity, ver. 1-4. II. He prays to God still to be upheld in his integrity and preserved from the malice of his enemies, ver. 5-8, 13. III. He gives a character of his enemies, using that as a plea with God for his preservation, ver. 9-12, 14. IV. He comforts himself with the hopes of his future happiness, ver. 15. Some make him, in this, a type of Christ, who was perfectly innocent, and yet was hated and persecuted, but, like David, committed himself and his cause to him that judgeth righteously.''

Sincere and Importunate Prayer.
$1$ Hear the right,, attend unto my cry, give ear unto my prayer,  that goeth not out of feigned lips. $2$ Let my sentence come forth from thy presence; let thine eyes behold the things that are equal. $3$ Thou hast proved mine heart; thou hast visited  me in the night; thou hast tried me,  and shalt find nothing; I am purposed  that my mouth shall not transgress. 4 Concerning the works of men, by the word of thy lips I have kept  me from the paths of the destroyer. $5$ Hold up my goings in thy paths,  that my footsteps slip not. 6 I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me,  and hear my speech. $7$ show thy marvellous lovingkindness, O thou that savest by thy right hand them which put their trust  in thee from those that rise up  against them. This psalm is a prayer. As there is a time to weep and a time to rejoice, so there is a time for praise and a time for prayer. David was now persecuted, probably by Saul, who hunted him like a partridge on the mountains; without were fightings, within were fears, and both urged him as a suppliant to the throne of mercy. He addresses himself to God in these verses both by way of appeal ( Hear the right, O Lord! let my righteous cause have a hearing before thy tribunal, and give judgment upon it) and by way of petition ( Give ear unto my prayer v. 1, and again v. 6,  Incline thy ear unto me and hear my speech); not that God needs to be thus pressed with our importunity, but he gives us leave thus to express our earnest desire of his gracious answers to our prayers. These things he pleads with God for audience, 1. That he was sincere, and did not dissemble with God in his prayer:  It goeth not out of feigned lips. He meant as he spoke, and the feelings of his mind agreed with the expressions of his mouth. Feigned prayers are fruitless; but, if our hearts lead our prayers, God will meet them with his favour. 2. That he had been used to pray at other times, and it was not his distress and danger that now first brought him to his duty: " I have called upon thee formerly (v. 6); therefore, Lord, hear me now." It will be a great comfort to us if trouble, when it comes, find the wheels of prayer a-going, for then we may come with the more boldness to the throne of grace. Tradesmen are willing to oblige those that have been long their customers. 3. That he was encouraged by his faith to expect God would take notice of his prayers: "I know  thou wilt hear me, and therefore, O God,  incline thy ear to me." Our believing dependence upon God is a good plea to enforce our desires towards him. Let us now see, I. What his appeal is; and here observe, 1. What the court is to the cognizance and determination of which he makes his appeal; it is the court of heaven. "Lord, do thou hear the right, for Saul is so passionate, so prejudiced, that he will not hear it. Lord,  let my sentence come forth from thy presence, v. 2. Men sentence me to be pursued and cut off as an evil-doer. Lord, I appeal from them to thee." This he did in a public remonstrance before Saul's face (1 Sam. xxiv. 12,  The Lord judge between me and thee), and he repeats it here in his private devotions. Note, (1.) The equity and extent of God's government and judgment are a very great support to injured innocency. If we are blackened, and abused, and misrepresented, by unrighteous men, it is a comfort that we have a righteous God to go to, who will take our part, who is the patron of the oppressed, whose judgment is according to truth, by the discoveries of which every person and every cause will appear in a true light, stripped of all false colours, and by the decisions of which all unrighteous dooms will be reversed, and to every man will be rendered according to his work. (2.) Sincerity dreads no scrutiny, no, not that of God himself, according to the tenour of the covenant of grace:  Let thy eyes behold the things that are equal. God's omniscience is as much the joy of the upright as it is the terror of hypocrites, and is particularly comfortable to those who are falsely accused and in any wise have wrong done them. 2. What the evidence is by which he hopes to make good his appeal; it is the trial God had made of him (v. 3):  Thou hast proved my heart. God's sentence is  therefore right, because he always proceeds upon his knowledge, which is more certain and infallible than that which men attain to by the closest views and the strictest investigations. (1.) He knew God had tried him, [1.] By his own conscience, which is God's deputy in the soul.  The spirit of a man is the candle of the Lord, with this God had searched him, and  visited him in the night, when he  communed with his own heart upon his bed. He had submitted to the search, and had seriously reviewed the actions of his life, to discover what was amiss, but could find nothing of that which his enemies charged him with. [2.] By providence. God had tried him by the fair opportunity he had, once and again, to kill Saul; he had tried him by the malice of Saul, the treachery of his friends, and the many provocations that were given him; so that, if he had been the man he was represented to be, it would have appeared; but, upon all these trials, there was nothing found against him, no proof at all of the things whereof they accused him. (2.) God tried his heart, and could witness to the integrity of that; but, for the further proof of his integrity, he himself takes notice of two things concerning which his conscience bore him record:—[1.] That he had a fixed resolution against all sins of the tongue: " I have purposed and fully determined, in the strength of God's grace,  that my mouth shall not transgress." He does not say, "I hope that it will not," or, "I wish that it may not," but, "I have fully purposed that it shall not:" with this bridle he kept his mouth, Ps. xxxix. 1. Note, Constant resolution and watchfulness against sins of the tongue will be a good evidence of our integrity.  If any offend not in word, the same is a perfect man, Jam. iii. 2. He does not say, "My mouth never shall transgress" (for in many things we all offend), but, "I have purposed that it shall not;" and he that searches the heart knows whether the purpose be sincere. [2.] That he had been as careful to refrain from sinful actions as from sinful words (v. 4): " Concerning the common  works of men, the actions and affairs of human life,  I have, by the direction of thy word,  kept myself from the paths of the destroyer." Some understand it particularly, that he had not been himself a destroyer of Saul, when it lay in his power, nor had he permitted others to be so, but said to Abishai,  Destroy him not, 1 Sam. xxvi. 9. But it may be taken more generally; he kept himself from all evil works, and endeavoured, according to the duty of his place, to keep others from them too. Note,  First, The ways of sin are paths of the destroyer, of the devil, whose name is  Abaddon and  Apollyon, a destroyer, who ruins souls by decoying them into the paths of sin.  Secondly, It concerns us all to keep out of the paths of the destroyer; for, if we walk in those ways that lead to destruction, we must thank ourselves if destruction and misery be our portion at last.  Thirdly, It is by the word of God, as our guide and rule, that we must keep out of the paths of the destroyer, by observing its directions and admonitions, Ps. cxix. 9.  Fourthly, If we carefully avoid all the paths of sin, it will be very comfortable in the reflection, when we are in trouble. If we  keep ourselves, that the wicked one touch us not with his temptations (1 John v. 18), we may hope he will not be able to touch us with his terrors. II. What his petition is; it is, in short, this, That he might experience the good work of God in him, as an evidence of and qualification for the good will of God towards him: this is grace and peace from God the Father. 1. He prays for the work of God's grace in him (v. 5): " Hold up my going in thy paths. Lord, I have, by thy grace, kept myself from the paths of the destroyer; by the same grace let me be kept in thy paths; let me not only be restrained from doing that which is evil, but quickened to abound always in that which is good. Let my goings be held in thy paths, that I may not turn back from them nor turn aside out of them; let them be held up in thy paths, that I may not stumble and fall into sin, that I may not trifle and neglect my duty. Lord, as thou hast kept me hitherto, so keep me still." Those that are, through grace, going in God's paths, have need to pray, and do pray, that their goings may be held up in those paths; for we stand no longer than he is pleased to hold us, we go no further than he is pleased to lead us, bear us up, and carry us. David had been kept in the way of his duty hitherto, and yet he does not think that this would be his security for the future, and therefore prays, "Lord, still hold me up." Those that would proceed and persevere in the way of God must, by faith and prayer, fetch in daily fresh supplies of grace and strength from him. David was sensible that his way was slippery, that he himself was weak, and not so well fixed and furnished as he should be, that there were those who watched for his halting and would improve the least slip against him, and therefore he prays, "Lord, hold me up, that my foot slip not, that I may never say nor do any thing that looks either dishonest or distrustful of thee and thy providence and promise." 2. He prays for the tokens of God's favour to him, v. 7. Observe here, (1.) How he eyes God as the protector and Saviour of his people, so he calls him, and thence he takes his encouragement in prayer:  O thou that savest by thy right hand (by thy own power, and needest not the agency of any other)  those who put their trust in thee from those that rise up against them. It is the character of God's people that they trust in him; he is pleased to make them confidants, for his secret is with the righteous; and they make him their trust, for to him they commit themselves. Those that trust in God have many enemies, many that rise up against them and seek their ruin; but they have one friend that is able to deal with them all, and, if he be for them, no matter who is against them. He reckons it his honour to be their Saviour. His almighty power is engaged for them, and they have all found him ready to save them. The margin reads it,  O thou that savest those who trust in thee from those that rise up against thy right hand. Those that are enemies to the saints are rebels against God and his right hand, and therefore, no doubt, he will, in due time, appear against them. (2.) What he expects and desires from God:  Show thy marvellous loving-kindness. The word signifies, [1.] Distinguishing favours. "Set apart thy loving-kindnesses for me; put me not off with common mercies, but be gracious to me,  as thou usest to do to those who love thy name." [2.] Wonderful favours. "O make thy loving-kindness admirable! Lord, testify thy favour to me in such a way that I and others may wonder at it." God's loving-kindness is marvellous for the freeness and the fulness of it; in some instances it appears, in a special manner, marvellous (Ps. cxviii. 23), and it will certainly appear so in the salvation of the saints, when Christ shall come to be  glorified in the saints and to be admired in all those that believe.

Prayer for Protecting Mercy; Character of David's Enemies.
$8$ 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. $10$ They are inclosed in their own fat: with their mouth they speak proudly. $11$ They have now compassed us in our steps: they have set their eyes bowing down to the earth; $12$ Like as a lion  that is greedy of his prey, and as it were a young lion lurking in secret places. $13$ Arise,, disappoint him, cast him down: deliver my soul from the wicked,  which is thy sword: $14$ From men  which are thy hand,  , from men of the world,  which have their portion in  this life, and whose belly thou fillest with thy hid  treasure: they are full of children, and leave the rest of their  substance to their babes. $15$ As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness. We may observe, in these verses, I. What David prays for. Being compassed about with enemies that sought his life, he prays to God to preserve him safely through all their attempts against him, to the crown to which he was anointed. This prayer is both a prediction of the preservation of Christ through all the hardships and difficulties of his humiliation, to the glories and joys of his exalted state, and a pattern to Christians to commit the keeping of their souls to God, trusting him to  preserve them to his heavenly kingdom. He prays, 1. That he himself might be protected (v. 8): "Keep me safe, hide me close, where I may not be found, where I may not be come at. Deliver my soul, not only my mortal life from death, but my immortal spirit from sin." Those who put themselves under God's protection may in faith implore the benefit of it. (1.) He prays that God would keep him, [1.] With as much care as a man keeps the apple of his eye with, which nature has wonderfully fenced and teaches us to guard. If we keep God's law as the  apple of our eye (Prov. vii. 2), we may expect that God will so keep us; for it is said concerning his people that whoso  touches them touches the apple of his eye, Zech. ii. 8. [2.] With as much tenderness as the hen gathers her young ones under her wings with; Christ uses the similitude, Matt. xxiii. 37. " Hide me under the shadow of thy wings, where I may be both safe and warm." Or, perhaps, it rather alludes to the wings of the cherubim shadowing the mercy-seat: "Let me be taken under the protection of that glorious grace which is peculiar to God's Israel." What David here prays for was performed to the Son of David, our Lord Jesus, of whom it is said (Isa. xlix. 2) that God hid  him in the shadow of his hand, hid him  as a polished shaft in his quiver. (2.) David further prays, "Lord, keep me from the wicked, from men of the world," [1.] "From being, and doing, like them, from walking in their counsel, and standing in their way, and eating of their dainties." [2.] "From being destroyed and run down by them. Let them not have their will against me; let them not triumph over me." 2. That all the designs of his enemies to bring his either into sin or into trouble might be defeated (v. 13): " Arise, O Lord! appear for me, disappoint him, and cast him down in his own eyes by the disappointment." While Saul persecuted David, how often did he miss his prey, when he thought he had him sure! And how were Christ's enemies disappointed by his resurrection, who thought they had gained their point when they had put him to death! II. What he pleads for the encouraging of his own faith in these petitions, and his hope of speeding. He pleads, 1. The malice and wickedness of his enemies: "They are such as are not fit to be countenanced, such as, if I be not delivered from them by the special care of God himself, will be my ruin. Lord, see what wicked men those are that oppress me, and waste me, and run me down." (1.) "They are very spiteful and malicious; they are  my deadly enemies, that thirst after my blood, my heart's blood— enemies against the soul," so the word is. David's enemies did what they could to drive him to sin and drive him away from God; they bade him  go serve other gods (1 Sam. xxvi. 19), and therefore he had reason to pray against them. Note, Those are our worst enemies, and we ought so to account them, that are enemies to our souls. (2.) "They are very secure and sensual, insolent and haughty (v. 10):  They are enclosed in their own fat, wrap themselves, hug themselves, in their own honour, and power, and plenty, and then make light of God, and set his judgments at defiance, Ps. lxxiii. 7; Job xv. 27. They wallow in pleasure, and promise themselves that to-morrow shall be as this day. And therefore with their mouth they speak proudly, glorying in themselves, blaspheming God, trampling upon his people, and insulting them." See Rev. xiii. 5, 6. "Lord, are not such men as these fit to be mortified and humbled, and made to know themselves? Will it not be for thy glory  to look upon these proud men and abase them?" (3.) "They are restless and unwearied in their attempts against me: They  compass me about, v. 9. They have now in a manner gained their point; they have surrounded us, they have compassed us in our steps, they track us wherever we go, follow us as close as the hound does the hare, and take all advantages against us, being both too many and too quick for us. And yet they pretend to look another way, and set their eyes bowing down to the earth, as if they were meditating, retired into themselves, and thinking of something else;" or (as some think), "They are watchful and intent upon it, to do us a mischief; they are down-looked, and never let slip any opportunity of compassing their design." (4.) "The ringleader of them (that was Saul) is in a special manner bloody and barbarous, politic and projecting (v. 12),  like a lion that lives by prey and is therefore greedy of it." It is as much the meat and drink of a wicked man to do mischief as it is of a good man to do good. He is like  a young lion lurking in secret places, disguising his cruel designs. This is fitly applied to Saul, who sought David  on the rocks of the wild goats (1 Sam. xxiv. 2) and in  the wilderness of Ziph (Ps. xxvi. 2), where lions used to lurk for their prey. 2. The power God had over them, to control and restrain them. He pleads, (1.) "Lord, they are  thy sword; and will any father suffer his sword to be drawn against his own children?" As this is a reason why we should patiently bear the injuries of men, that they are but the instruments of the trouble (it comes originally from God, to whose will we are bound to submit), so it is an encouragement to us to hope both that their wrath shall praise him and that the remainder thereof he will restrain, that they are God's sword, which he can manage as he pleases, which cannot move without him, and which he will sheathe when he has done his work with it. (2.) "They are  thy hand, by which thou dost chastise thy people and make them feel thy displeasure." He therefore expects deliverance from God's hand because from God's hand the trouble came.  Una eademque manus vulnus opemque tulit—The same hand wounds and heals. There is no flying from God's hand but by flying to it. It is very comfortable, when we are in fear of the power of man, to see it dependent upon and in subjection to the power of God; see Isa. x. 6, 7, 15. 3. Their outward prosperity (v. 14): "Lord, appear against them, for," (1.) "They are entirely devoted to the world, and care not for thee and thy favour. They are  men of the world, actuated by the spirit of the world, walking according to the course of this world, in love with the wealth and pleasure of this world, eager in the pursuits of it (making them their business) and at ease in the enjoyments of it—making them their bliss. They  have their portion in this life; they look upon the good things of this world as the best things, and sufficient to make them happy, and they choose them accordingly, place their felicity in them, and aim at them as their chief good; they rest satisfied with them, their souls take their ease in them, and they look no further, nor are in any care to provide for another life. These things are their consolation (Luke vi. 24),  their good things (Luke xvi. 25),  their reward (Matt. vi. 5), the penny they agreed for, Matt. xx. 13. Now, Lord, shall men of this character be supported and countenanced against those who honour thee by preferring thy favour before all the wealth in this world, and taking thee for their portion?" Ps. xvi. 5. (2.) They have abundance of the world. [1.] They have enlarged appetites, and a great deal wherewith to satisfy them:  Their bellies thou fillest with thy hidden treasures. The things of this world are called  treasures, because they are so accounted; otherwise, to a soul, and in comparison with eternal blessings, they are but trash. They are hidden in the several parts of the creation, and hidden in the sovereign disposals of Providence. They are God's hidden treasures, for the earth is his and the fulness thereof, though the men of the world think it is their own and forget God's property in it. Those that fare deliciously every day have their  bellies filled with these hidden treasures; and they will but  fill the belly (1 Cor. vi. 13); they will not fill the soul; they are not bread for that, nor can they satisfy, Isa. lv. 2. They are husks, and ashes, and wind; and yet most men, having no care for their souls, but all for their bellies, take up with them. [2.] They have numerous families, and a great deal to leave to them:  They are full of children, and yet their pasture is not overstocked; they have enough for them all, and  leave the rest of their substance to their babes, to their grand-children; and this is their heaven, it is their bliss, it is their all. "Lord," said David, " deliver me from them; let me not have my portion with them. Deliver me from their designs against me; for, they having so much wealth and power, I am not able to deal with them unless the Lord be on my side." 4. He pleads his own dependence upon God as his portion and happiness. "They have their portion in this life, but as for me (v. 15) I am none of them, I have but little of the world.  Nec habeo, nec careo, nec curo—I neither have, nor need, nor care for it. It is the vision and fruition of God that I place my happiness in; that is it I hope for, and comfort myself with the hopes of, and thereby distinguish myself from those who have their portion in this life." Beholding God's face with satisfaction may be considered, (1.) As our duty and comfort in this world. We must in righteousness (clothed with Christ's righteousness, having a good heart and a good life) by faith behold God's face and set him always before us, must entertain ourselves from day to day with the contemplation of the beauty of the Lord; and, when we awake every morning, we must be satisfied with his likeness set before us in his word, and with his likeness stamped upon us by his renewing grace. Our experience of God's favour to us, and our conformity to him, should yield us more satisfaction than those have whose belly is filled with the delights of sense. 2. As our recompence and happiness in the other world. With the prospect of that he concluded the foregoing psalm, and so this. That happiness is prepared and designed only for the righteous that are justified and sanctified. They shall be put in possession of it when they awake, when the soul awakes, at death, out of its slumber in the body, and when the body awakes, at the resurrection, out of its slumber in the grave. That blessedness will consist in three things:—[1.] The immediate vision of God and his glory:  I shall behold thy face, not, as in this world, through a glass darkly. The knowledge of God will there be perfected and the enlarged intellect filled with it. [2.] The participation of his likeness. Our holiness will there be perfect. This results from the former (1 John iii. 2):  When he shall appear we shall be like him, for we shall see him as he is. [3.] A complete and full satisfaction resulting from all this:  I shall be satisfied, abundantly satisfied with it. There is no satisfaction for a soul but in God, and in his face and likeness, his good-will towards us and his good work in us; and even that satisfaction will not be perfect till we come to heaven.

=CHAP. 18.= ''This psalm we met with before, in the history of David's life, 2 Sam. xxii. That was the first edition of it; here we have it revived, altered a little, and fitted for the service of the church. It is David's thanksgiving for the many deliverances God had wrought for him; these he desired always to preserve fresh in his own memory and to diffuse and entail the knowledge of them. It is an admirable composition. The poetry is very fine, the images are bold, the expressions lofty, and every word is proper and significant; but the piety far exceeds the poetry. Holy faith, and love, and joy, and praise, and hope, are here lively, active, and upon the wing. I. He triumphs in God, ver. 1-3. II. He magnifies the deliverances God had wrought for him, ver. 4-19. III. He takes the comfort of his integrity, which God had thereby cleared up, ver. 20-28. IV. He gives to God the glory of all his achievements, ver. 29-42. V. He encourages himself with the expectation of what God would further do for him and his, ver. 43-50.''

David's Triumphs in God; Devout Confidence.
$1$ I will love thee,, my strength. $2$ The  is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation,  and my high tower. $3$ I will call upon the,  who is worthy to be praised: so shall I be saved from mine enemies. 4 The sorrows of death compassed me, and the floods of ungodly men made me afraid. $5$ The sorrows of hell compassed me about: the snares of death prevented me. $6$ In my distress I called upon the, and cried unto my God: he heard my voice out of his temple, and my cry came before him,  even into his ears. $7$ Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth. $8$ There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it. $9$ He bowed the heavens also, and came down: and darkness  was under his feet. $10$ And he 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. $12$ At the brightness  that was before him his thick clouds passed, hail  stones and coals of fire. $13$ The also thundered in the heavens, and the Highest gave his voice; hail  stones and coals of fire. $14$ Yea, he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them. $15$ Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke,, at the blast of the breath of thy nostrils. $16$ He sent from above, he took me, he drew me out of many waters. 17 He delivered me from my strong enemy, and from them which hated me: for they were too strong for me. $18$ They prevented me in the day of my calamity: but the was my stay. $19$ He brought me forth also into a large place; he delivered me, because he delighted in me. The title gives us the occasion of penning this psalm; we had it before (2 Sam. xxii. 1), only here we are told that the psalm was delivered  to the chief musician, or precentor, in the temple-songs. Note, The private compositions of good men, designed by them for their own use, may be serviceable to the public, that others may not only borrow light from their candle, but heat from their fire. Examples sometimes teach better than rules. And David is here called  the servant of the Lord, as Moses was, not only as every good man is God's servant, but because, with his sceptre, with his sword, and with his pen, he greatly promoted the interests of God's kingdom in Israel. It was more his honour that he was a servant of the Lord than that he was king of a great kingdom; and so he himself accounted it (Ps. cxvi. 16): '' O Lord! truly I am thy servant.'' In these verses, I. He triumphs in God and his relation to him. The first words of the psalm, '' I will love thee, O Lord! my strength,'' are here prefixed as the scope and contents of the whole. Love to God is the first and great commandment of the law, because it is the principle of all our acceptable praise and obedience; and this use we should make of all the mercies God bestows upon us, our hearts should thereby be enlarged in love to him. This he requires and will accept; and we are very ungrateful if we grudge him so poor a return. An interest in the person loved is the lover's delight; this string therefore he touches, and on this he harps with much pleasure (v. 2): " The Lord Jehovah  is my God; and then he is my  rock, my fortress, all that I need and can desire in my present distress." For there is that in God which is suited to all the exigencies and occasions of his people that trust in him. "He is my rock, and strength, and fortress;" that is, 1. "I have found him so in the greatest dangers and difficulties." 2. "I have chosen him to be so, disclaiming all others, and depending upon him alone to protect me." Those that truly love God may thus triumph in him as theirs, and may with confidence call upon him, v. 3. This further use we should make of our deliverances, we must not only love God the better, but love prayer the better— call upon him as long as we live, especially in time of trouble, with an assurance that so we shall be saved; for thus it is written,  Whosoever shall call upon the name of the Lord shall be saved, Acts ii. 21. II. He sets himself to magnify the deliverances God had wrought for him, that he might be the more affected in his returns of praise. It is good for us to observe all the circumstances of a mercy, which magnify the power of God and his goodness to us in it. 1. The more imminent and threatening the danger was out of which we were delivered the greater is the mercy of the deliverance. David now remembered how the forces of his enemies poured in upon him, which he calls  the floods of Belial, shoals of the children of Belial, likely to overpower him with numbers. They surrounded him,  compassed him about; they surprised him, and by that means were very near seizing him; their snares prevented him, and, when without were fightings, within were fears and sorrows, v. 4, 5. His spirit was overwhelmed, and he looked upon himself as a lost man; see Ps. cxvi. 3. 2. The more earnest we have been with God for deliverance, and the more direct answer it is to our prayers, the more we are obliged to be thankful. David's deliverances were so, v. 6. David was found a praying man, and God was found a prayer-hearing God. If we pray as he did, we shall speed as he did. Though distress drive us to prayer, God will not therefore be deaf to us; nay, being a God of pity, he will be the more ready to succour us. 3. The more wonderful God's appearances are in any deliverance the greater it is: such were the deliverances wrought for David, in which God's manifestation of his presence and glorious attributes is most magnificently described, v. 7, &c. Little appeared of man, but much of God, in these deliverances. (1.) He appeared a God of almighty power; for he made the earth shake and tremble, and moved even the  foundations of the hills (v. 7), as of old at Mount Sinai. When the men of the earth were struck with fear, then the earth might be said to  tremble; when the great men of the earth were put into confusion, then the hills moved. (2.) He showed his anger and displeasure against the enemies and persecutors of his people:  He was wroth, v. 7. His wrath smoked, it burned, it was fire, it was devouring fire (v. 8), and  coals were kindled by it. Those that by their own sins make themselves as coals (that is, fuel) to this fire will be consumed by it. He that ordains his arrows against the persecutors sends them forth when he pleases, and they are sure to hit the mark and do execution; for those arrows are lightnings, v. 14. (3.) He showed his readiness to plead his people's cause and work deliverance for them; for he rode upon a cherub and did fly, for the maintaining of right and the relieving of his distressed servants, v. 10. No opposition, no obstruction, can be given to him  who rides upon the wings of the wind, who rides on the heavens, for the help of his people, and, in his excellency, on the skies. (4.) He showed his condescension, in taking cognizance of David's case:  He bowed the heavens and came down (v. 9), did not send an angel, but came himself, as one afflicted in the afflictions of his people. (5.) He wrapped himself in darkness, and yet commanded light to shine out of darkness for his people, Isa. xlv. 15. He is a God that hideth himself; for he  made darkness his pavilion, v. 11. his glory is invisible, his counsels are unsearchable, and his proceedings unaccountable, and so, as to us, clouds and darkness are round about him; we know not the way that he takes, even when he is coming towards us in ways of mercy; but, when his designs are secret, they are kind; for, though he hide himself, he is the God of Israel, the Saviour. And,  at his brightness, the thick clouds pass (v. 12), comfort returns, the face of affairs is changed, and that which was gloomy and threatening becomes serene and pleasant. 4. The greater the difficulties are that lie in the way of deliverance the more glorious the deliverance is. For the rescuing of David, the waters were to be divided till the very channels were seen; the earth was to be cloven till the very foundations of it were discovered, v. 15. There were waters deep and many, waters out of which he was to be drawn (v. 16), as Moses, who had his name from being drawn out of the water literally, as David was figuratively. His enemies were strong, and they hated him; had he been left to himself, they would have been too strong for him, v. 17. And they were too quick for him; for they  prevented him in the day of his calamity, v. 18. But, in the midst of his troubles, the Lord was his stay, so that he did not sink. Note, God will not only deliver his people out of their troubles in due time, but he will sustain them and bear them up under their troubles in the mean time. 5. That which especially magnified the deliverance was that his comfort was the fruit of it and God's favour was the root and fountain of it. (1.) It was an introduction to his preferment, v. 19. "He brought me forth also out of my straits into a large place, where I had room, not only to turn, but to thrive in." (2.) It was a token of God's favour to him, and that made it doubly sweet: " He delivered me because he delighted in me, not for my merit, but for his own grace and good-will." Compare this with 2 Sam. xv. 26,  If he thus say, I have no delight in thee, here I am. We owe our salvation, that great deliverance, to the delight God had in the Son of David, in whom he has declared himself to be well pleased. In singing this we must triumph in God, and trust in him: and we may apply it to Christ the Son of David. The sorrows of death surrounded him; in his distress he prayed (Heb. v. 7); God made the earth to shake and tremble, and the rocks to cleave, and brought him out, in his resurrection, into a large place, because he delighted in him and in his undertaking.

Devout Thanksgivings; Devout Confidence
$20$ The 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, and have not wickedly departed from my God. $22$ For all his judgments  were before me, and I did not put away his statutes from me. 23 I was also upright before him, and I kept myself from mine iniquity. $24$ Therefore hath the recompensed me according to my righteousness, according to the cleanness of my hands in his eyesight. $25$ With the merciful thou wilt show thyself merciful; with an upright man thou wilt show thyself upright; 26 With the pure thou wilt show thyself pure; and with the froward thou wilt show thyself froward. $27$ For thou wilt save the afflicted people; but wilt bring down high looks. $28$ For thou wilt light my candle: the my God will enlighten my darkness. Here, I. David reflects with comfort upon his own integrity, and rejoices in the testimony of his conscience that he had had his conversation in godly sincerity and not with fleshly wisdom, 2 Cor. i. 12. His deliverances were an evidence of this, and this was the great comfort of his deliverances. His enemies had misrepresented him, and perhaps, when his troubles continued long, he began to suspect himself; but, when God visibly took his part, he had both the credit and the comfort of his righteousness. 1. His deliverances cleared his innocency before men, and acquitted him from those crimes which he was falsely accused of. This he calls  rewarding him according to his righteousness (v. 20, 24), that is, determining the controversy between him and his enemies, according to the justice of his cause and the cleanness of his hands, from that sedition, treason, and rebellion, with which he was charged. He had often appealed to God concerning his innocency; and now God had given judgment upon the appeal (as he always will) according to equity. 2. They confirmed the testimony of his own conscience for him, which he here reviews with a great deal of pleasure, v. 21-23. His own heart knows, and is ready to attest it, (1.) That he had kept firmly to his duty, and had not departed, not wickedly, not wilfully departed, from his God. Those that forsake the ways of the Lord do, in effect, depart from their God, and it is a wicked thing to do so. But though we are conscious to ourselves of many a stumble, and many a false step taken, yet if we recover ourselves by repentance, and go on in the way of our duty, it shall not be construed into a departure, for it is not a wicked departure, from our God. (2.) That he had kept his eye upon the rule of God's commands (v. 22): " All his judgments were before me; and I had a respect to them all, despised none as little, disliked none as hard, but made it my care and business to conform to them all. His statutes I did not put away from me, out of my sight, out of my mind, but kept my eye always upon them, and did not as those who, because they would quit the ways of the Lord, desire not the knowledge of those ways." (3.) That he had kept himself from his iniquity, and thereby had approved himself upright before God. Constant care to abstain from that sin, whatever it be, which most easily besets us, and to mortify the habit of it, will be a good evidence for us that we are upright before God. As David's deliverances cleared his integrity, so did the exaltation of Christ clear his, and for ever roll away the reproach that was cast upon him; and therefore he is said to be  justified in the Spirit, 1 Tim. iii. 16. II. He takes occasion thence to lay down the rules of God's government and judgment, that we may know not only what God expects from us, but what we may expect from him, v. 25, 26. 1. Those that show mercy to others (even they need mercy, and cannot depend upon the merit, no, not of their works of mercy) shall find mercy with God, Matt. v. 7. 2. Those that are faithful to their covenants with God, and the relations wherein they stand to him, shall find him all that to them which he has promised to be. Wherever God finds an upright man, he will be found an upright God. 3. Those that serve God with a pure conscience shall find that the words of the Lord are pure words, very sure to be depended on and very sweet to be delighted in. 4. Those that resist God, and walk contrary to him, shall find that he will resist them, and walk contrary to them, Lev. xxvi. 21, 24. III. Hence he speaks comfort to the humble (" Thou wilt save the afflicted people, that are wronged and bear it patiently"), terror to the proud ("Thou  wilt bring down high looks, that aim high, and look with scorn and disdain upon the poor and pious"), and encouragement to himself—" Thou wilt light my candle, that is, thou wilt revive and comfort my sorrowful spirit, and not leave me melancholy; thou wilt recover me out of my troubles and restore me to peace and prosperity; thou wilt make my honour bright, which is now eclipsed; thou wilt guide my way, and make it plain before me, that I may avoid the snares laid for me; thou wilt light my candle to work by, and give me an opportunity of serving thee and the interests of thy kingdom among men." Let those that walk in darkness, and labour under many discouragements in singing these verses, encourage themselves that God himself will be a light to them.

Grateful Remembrance of Past Deliverances; Confidence in the Divine Goodness.
$29$ For by thee I have run through a troop; and by my God have I leaped over a wall. $30$  As for God, his way  is perfect: the word of the is tried: he  is a buckler to all those that trust in him. $31$ For who  is God save the ? or who  is a rock save our God? $32$  It is God that girdeth me with strength, and maketh my way perfect. $33$ He maketh my feet like hinds'  feet, and setteth me upon my high places. $34$ He teacheth my hands to war, so that a bow of steel is broken by mine arms. $35$ Thou hast also given me the shield of thy salvation: and thy right hand hath holden me up, and thy gentleness hath made me great. $36$ Thou hast enlarged my steps under me, that my feet did not slip. $37$ 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. $39$ 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. 41 They cried, but  there was none to save  them: even unto the, but he answered them not. $42$ Then did I beat them small as the dust before the wind: I did cast them out as the dirt in the streets. 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. $44$ 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. $46$ The liveth; and blessed  be my 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 delivereth me from mine enemies: yea, thou liftest me up above those that rise up against me: thou hast delivered me from the violent man. $49$ Therefore will I give thanks unto thee, , among the heathen, and sing praises unto thy name. $50$ Great deliverance giveth he to his king; and showeth mercy to his anointed, to David, and to his seed for evermore. In these verses, I. David looks back, with thankfulness, upon the great things which God had done for him. He had not only wrought deliverance for him, but had given him victory and success, and made him triumph over those who thought to triumph over him. When we set ourselves to praise God for one mercy we must be led by that to observe the many more with which we have been compassed about, and followed, all our days. Many things had contributed to David's advancement, and he owns the hand of God in them all, to teach us to do likewise, in reviewing the several steps by which we have risen to our prosperity. 1. God had given him all his skill and understanding in military affairs, which he was not bred up to nor designed for, his genius leading him more to music, and poetry, and a contemplative life:  He teaches my hands to war, v. 34. 2. God had given him bodily strength to go through the business and fatigue of war: God  girded him with strength (v. 32, 39), to such a degree that he could break even a bow of steel, v. 34. What service God designs men for he will be sure to fit them for. 3. God had likewise given him great swiftness, not to flee from the enemies but to fly upon them (v. 33):  He makes my feet like hinds' feet, v. 36. " Thou hast enlarged my steps under me; but" (whereas those that take large steps are apt to tread awry) "my feet did not slip." He was so swift that he pursued his enemies and overtook them, v. 37. 4. God had made him very bold and daring in his enterprises, and given him spirit proportionable to his strength. If a troop stood in his way, he made nothing of running through them; if a wall, he made nothing of leaping over it (v. 29); if ramparts and bulwarks, he soon mounted them, and by divine assistance set his feet upon the high places of the enemy, v. 33. 5. God had protected him, and kept him safe, in the midst of the greatest perils. Many a time he put his life in his hand, and yet it was wonderfully preserved: " Thou hast given me the shield of thy salvation (v. 35), and that has compassed me on every side. By that I have been delivered from the strivings of the people who aimed at my destruction (v. 43), particularly from the violent man" (v. 48), that is, Saul, who more than once threw a javelin at him. 6. God had prospered him in his designs; he it was that made his way perfect (v. 32) and it was his right hand that held him up, v. 35. 7. God had given him victory over his enemies, the Philistines, Moabites, Ammonites, and all that fought against Israel: those especially he means, yet not excluding the house of Saul, which opposed his coming to the crown, and the partisans of Absalom and Sheba, who would have deposed him. He enlarges much upon the goodness of God to him in defeating his enemies, attributing his victories, not to his own sword or bow, nor to the valour of his mighty men, but to the favour of God:  I pursued them (v. 37),  I wounded them (v. 38);  for thou hast girded me with strength (v. 39), else I could not have done it. All the praise is ascribed to God:  Thou hast subdued them under me, v. 39. Thou hast  given me their necks (v. 40), not only to trample upon them (as Josh. x. 24), but to cut them off. Even those who hated David whom God loved, and were enemies to the Israel of God, in their distress cried unto the Lord: but in vain; he answered them not. How could they expect he should when it was he whom they fought against? And, when he disowned them (as he will all those that act against his people), no other succours could stand them in stead:  There was none to save them, v. 41. Those whom God has abandoned are easily vanquished:  Then did I beat them small as the dust, v. 42. But those whose cause is just he avenges (v. 47), and those whom he favours will certainly be  lifted up above those that rise up against them, v. 48. 8. God had raised him to the throne, and not only delivered him and kept him alive, but dignified him and made him great (v. 35):  Thy gentleness has increased me—thy  discipline and  instruction; so some. The good lessons David learned in his affliction prepared him for the dignity and power that were intended him; and the lessening of him helped very much to increase his greatness. God made him not only a great conqueror, but a great ruler:  Thou hast made me the head of the heathen (v. 43); all the neighbouring nations were tributaries to him. See 2 Sam. viii. 6, 11. In all this David was a type of Christ, whom the Father brought safely through his conflicts with the powers of darkness, and made victorious over them, and gave to be head over all things to his church, which is his body. II. David looks up with humble and reverent adorations of the divine glory and perfection. When God had, by his providence, magnified him, he endeavours, with his praises, to magnify God, to bless him and exalt him, v. 46. He gives honour to him, 1. As a living God:  The Lord liveth, v. 46. We had our lives at first from, and we owe the continuance of them to, that God who has life in himself and is therefore fitly called  the living God. The gods of the heathen were dead gods. The best friends we have among men are dying friends. But God lives, lives for ever, and will not fail those that trust in him, but, because he lives, they shall live also; for he is their life. 2. As a finishing God:  As for God, he is not only perfect himself, but  his way is perfect, v. 30. He is known by his name  Jehovah (Exod. vi. 3), a God performing and perfecting what he begins in providence as well as creation, Gen. ii. 1. If it was God that made David's way perfect (v. 32), much more is his own way so. There is no flaw in God's works, nor any fault to be found with what he does, Eccl. iii. 14. And what he undertakes he will go through with, whatever difficulties lie in the way; what God begins to build he is able to finish. 3. As a faithful God:  The word of the Lord is tried. "I have tried it" (says David), "and it has not failed me." All the saints, in all ages, have tried it, and it never failed any that trusted in it. It is tried as silver is tried, refined from all such mixture and alloy as lessen the value of men's words. David, in God's providences concerning him, takes notice of the performance of his promises to him, which, as it puts sweetness into the providence, so it puts honour upon the promise. 4. As the protector and defender of his people. David had found him so to him: " He is the God of my salvation (v. 46), by whose power and grace I am and hope to be saved; but not of mine only: he is  a buckler to all those that trust in him (v. 30); he shelters and protects them all, is both able and ready to do so." 5. As a non-such in all this, v. 31. There is a God, and  who is God save Jehovah? That God is a rock, for the support and shelter of his faithful worshippers; and  who is a rock save our God? Thus he not only gives glory to God, but encourages his own faith in him. Note, (1.) Whoever pretends to be deities, it is certain that there is no God, save the Lord; all others are counterfeits, Isa. xliv. 8; Jer. x. 10. (2.) Whoever pretends to be our felicities, there is no rock, save our God; none that we can depend upon to make us happy. III. David looks forward, with a believing hope that God would still do him good. He promises himself, 1. That his enemies should be completely subdued, and that those of them that yet remained should be made his footstool,—that his government should be extensive, so that even a people whom he had not known should serve him (v. 43),—that his conquests, and, consequently, his acquests, should be easy ( As soon as they hear of me they shall obey me, v. 44), —and that his enemies should be convinced that it was to no purpose to oppose him; even those that had retired to their fastnesses should not trust to them, but be afraid out of their close places, having seen so much of David's wisdom, courage, and success. Thus the Son of David, though he sees not yet all things put under him, yet knows he shall reign till all opposing rule, principality, and power shall be quite put down. 2. That his seed should be forever continued in the Messiah, who, he foresaw, should come from his loins, v. 50. He  shows mercy to his anointed, his Messiah,  to David himself, the anointed of the God of Jacob in the type, '' and to his seed for evermore. He saith not unto seeds, as of many, but to his seed, as of one, that is Christ,'' Gal. iii. 16. It is he only that shall reign for ever, and of the increase of whose government and peace there shall be no end. Christ is called  David, Hos. iii. 5. God has called him  his king, Ps. ii. 6. Great deliverance God does give, and will give to him, and to his church and people, here called  his seed, for evermore. In singing these verses we must give God the glory of the victories of Christ and his church hitherto and of all the deliverances and advancements of the gospel kingdom, and encourage ourselves and one another with an assurance that the church militant will be shortly triumphant, will be eternally so.

=CHAP. 19.= ''There are two excellent books which the great God has published for the instruction and edification of the children of men; this psalm treats of them both, and recommends them both to our diligent study. I. The book of the creatures, in which we may easily read the power and godhead of the Creator, ver. 1-6. II. The book of the scriptures, which makes known to us the will of God concerning our duty. He shows the excellency and usefulness of that book''

(ver. 7-11) and then teaches us how to improve it, ver. 12-14.

God's Glory Seen in the Creation.
$1$ The heavens declare the glory of God; and the firmament showeth his handywork. $2$ Day unto day uttereth speech, and night unto night showeth knowledge. $3$  There is no speech nor language,  where their voice is not heard. $4$ Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, $5$ Which  is as a bridegroom coming out of his chamber,  and rejoiceth as a strong man to run a race. $6$ His going forth  is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof. From the things that are seen every day by all the world the psalmist, in these verses, leads us to the consideration of the invisible things of God, whose being appears incontestably evident and whose glory shines transcendently bright in the visible heavens, the structure and beauty of them, and the order and influence of the heavenly bodies. This instance of the divine power serves not only to show the folly of atheists, who see there is a heaven and yet say, "There is no God," who see the effect and yet say, "There is no cause," but to show the folly of idolaters also, and the vanity of their imagination, who, though the heavens declare the glory of God, yet gave that glory to the lights of heaven which those very lights directed them to give to God only, the Father of lights. Now observe here, 1. What that is which the creatures notify to us. They are in many ways useful and serviceable to us, but in nothing so much as in this, that they declare the glory of God, by showing his handy-works, v. 1. They plainly speak themselves to be God's handy-works; for they could not exist from eternity; all succession and motion must have had a beginning; they could not make themselves, that is a contradiction; they could not be produced by a casual hit of atoms, that is an absurdity, fit rather to be bantered than reasoned with: therefore they must have a Creator, who can be no other than an eternal mind, infinitely wise, powerful, and good. Thus it appears they are God's works, the  works of his fingers (Ps. viii. 3), and therefore they declare his glory. From the excellency of the work we may easily infer the infinite perfection of its great author. From the brightness of the heavens we may collect that the Creator is light; their vastness of extent bespeaks his immensity, their height his transcendency and sovereignty, their influence upon this earth his dominion, and providence, and universal beneficence: and all declare his almighty power, by which they were at first made, and continue to this day according to the ordinances that were then settled. II. What are some of those things which notify this? 1. The heavens and the firmament—the vast expanse of air and ether, and the spheres of the planets and fixed stars. Man has this advantage above the beasts, in the structure of his body, that whereas they are made to look downwards, as their spirits must go, he is made erect, to look upwards, because upwards his spirit must shortly go and his thoughts should now rise. 2. The constant and regular succession of day and night (v. 2):  Day unto day, and night unto night, speak the glory of that God who first divided between the light and the darkness, and has, from the beginning to this day, preserved that established order without variation, according to God's covenant with Noah (Gen. viii. 22), that,  while the earth remains, day and night shall not cease, to which covenant of providence the covenant of grace is compared for its stability, Jer. xxxiii. 20; xxxi. 35. The counterchanging of day and night, in so exact a method, is a great instance of the power of God, and calls us to observe that, as in the kingdom of nature, so in that of providence,  he forms the light and creates the darkness (Isa. xlv. 7), and sets the one over-against the other. It is likewise an instance of his goodness to man; for he  makes the out-goings of the morning and evening to rejoice, Ps. lxv. 8. He not only glorifies himself, but gratifies us, by this constant revolution; for as the light of the morning befriends the business of the day, so the shadows of the evening befriend the repose of the night; every day and every night speak the goodness of God, and, when they have finished their testimony, leave it to the next day, to the next night, to stay the same. 3. The light and influence of the sun do, in a special manner, declare the glory of God; for of all the heavenly bodies that is the most conspicuous in itself and most useful to this lower world, which would be all dungeon, and all desert, without it. It is not an improbable conjecture that David penned this psalm when he had the rising sun in view, and from the brightness of it took occasion to declare the glory of God. Concerning the sun observe here, (1.) The place appointed him. In the heavens God has  set a tabernacle for the sun. The heavenly bodies are called  hosts of heaven, and therefore are fitly said to  dwell in tents, as soldiers in their encampments. The sun is said to have a tabernacle set him, no only because he is in continual motion and never has a fixed residence, but because the mansion he has will, at the end of time, be taken down like a tent, when the heavens shall be rolled together like a scroll and the sun shall be turned to darkness. (2.) The course assigned him. That glorious creature was not made to be idle, but  his going forth (at least as it appears to our eye)  is from one point of the heavens, and his circuit thence to the opposite point, and thence (to complete his diurnal revolution) to the same point again; and this with such steadiness and constancy that we can certainly foretel the hour and the minute at which the sun will rise at such a place, any day to come. (3.) The brightness wherein he appears. He is  as a bridegroom coming out of his chamber, richly dressed and adorned, as fine as hands can make him, looking pleasantly himself and making all about him pleasant; for  the friend of the bridegroom rejoices greatly to hear the bridegroom's voice, John iii. 29. (4.) The cheerfulness wherewith he makes this tour. Though it seems a vast round which he has to walk, and he has not a moment's rest, yet in obedience to the law of this creation, and for the service of man, he not only does it, but does it with a great deal of pleasure and  rejoices as a strong man to run a race. With such satisfaction did Christ, the Sun of righteousness, finish the work that was given him to do. (5.) His universal influence on this earth:  There is nothing hidden from the heart thereof, no, not metals in the bowels of the earth, which the sun has an influence upon. III. To whom this declaration is made of the glory of God. It is made to all parts of the world (v. 3, 4):  There is no speech nor language (no nation, for the nations were divided  after their tongues, Gen. x. 31, 32) '' where their voice is not heard. Their line has gone through all the earth'' (the equinoctial line, suppose)  and with it  their words to the end of the world, proclaiming the eternal power of God of nature, v. 4. The apostle uses this as a reason why the Jews should not be angry with him and others for preaching the gospel to the Gentiles, because God had already made himself known to the Gentile world by the works of creation, and left not himself without witness among them (Rom. x. 18), so that they were without excuse if they were idolaters, Rom. i. 20, 21. And those were without blame, who, by preaching the gospel to them, endeavoured to turn them from their idolatry. If God used these means to prevent their apostasy, and they proved ineffectual, the apostles did well to use other means to recover them from it.  They have no speech or language (so some read it)  and yet their voice is heard. All people may hear these natural immortal preachers speak to them in their own tongue the wonderful works of God. In singing these verses we must give God the glory of all the comfort and benefit we have by the lights of the heaven, still looking above and beyond them to the Sun of righteousness.

The Excellency of the Scriptures.
$7$ The law of the  is perfect, converting the soul: the testimony of the   is sure, making wise the simple. $8$ The statutes of the  are right, rejoicing the heart: the commandment of the  is pure, enlightening the eyes. $9$ The fear of the  is clean, enduring for ever: the judgments of the  are true  and righteous altogether. $10$ More to be desired  are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. $11$ Moreover by them is thy servant warned:  and in keeping of them  there is great reward. $12$ Who can understand  his errors? cleanse thou me from secret  faults. $13$ Keep back thy servant also from presumptuous  sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. $14$ Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight,, my strength, and my redeemer. God's glory, (that is, his goodness to man) appears much in the works of creation, but much more in and by divine revelation. The holy scripture, as it is a rule both of our duty to God and of our expectation from him, is of much greater use and benefit to us than day or night, than the air we breathe in, or the light of the sun. The discoveries made of God by his works might have served if man had retained his integrity; but, to recover him out of his fallen state, another course must be taken; that must be done by the word of God. And here, 1. The psalmist gives an account of the excellent properties and uses of the word of God, in six sentences (v. 7-9), in each of which the name  Jehovah is repeated, and no vain repetition, for the law has its authority and all its excellency from the law-maker. Here are six several titles of the word of God, to take in the whole of divine revelation, precepts and promises, and especially the gospel. Here are several good properties of it, which proves its divine original, which recommend it to our affection, and which extol it above all other laws whatsoever. Here are several good effects of the law upon the minds of men, which show what it is designed for, what use we are to make of it, and how wonderful the efficacy of divine grace is, going along with it, and working by it. 1.  The law of the Lord is perfect. It is perfectly free from all corruption, perfectly filled with all good, and perfectly fitted for the end for which it is designed; and it will make the man of God perfect, 2 Tim. iii. 17. Nothing is to be added to it nor taken from it. It is of use to  convert the soul, to bring us back to ourselves, to our God, to our duty; for it shows us our sinfulness and misery in our departures from God and the indispensable necessity of our return to him. 2.  The testimony of the Lord (which witnesses for him to us)  is sure, incontestably and inviolably sure, what we may give credit to, may rely upon, and may be confident it will not deceive us. It is a sure discovery of the divine truth, a sure direction in the way of duty. It is a sure foundation of living comforts and a sure foundation of lasting hopes. It is of use to make us wise, wise to salvation, 2 Tim. iii. 15. It will give us an insight into things divine and a foresight of things to come. It will employ us in the best work and secure to us our true interests. It will make even  the simple (poor contrivers as they may be for the present world) wise for their souls and eternity. Those that are humbly simple, sensible of their own folly and willing to be taught, shall be made wise by the word of God, Ps. xxv. 9. 3.  The statutes of the Lord (enacted by his authority, and binding on all wherever they come)  are right, exactly agreeing with the eternal rules and principles of good and evil, that is, with the right reason of man and the right counsels of God. All God's precepts, concerning all things, are right (Ps. cxix. 128), just as they should be; and they will set us to rights if we receive them and submit to them; and, because they are right, they  rejoice the heart. The law, as we see it in the hands of Christ, gives cause for joy; and, when it is written in our hearts, it lays a foundation for everlasting joy, by restoring us to our right mind. 4.  The commandment of the Lord is pure; it is clear, without darkness; it is clean, without dross and defilement. It is itself purified from all alloy, and is purifying to those that receive and embrace it. It is the ordinary means which the Spirit uses in  enlightening the eyes; it brings us to a sight and sense of our sin and misery, and directs us in the way of duty. 5.  The fear of the Lord (true religion and godliness prescribed in the word, reigning in the heart, and practised in the life)  is clean, clean itself, and will make us clean (John xv. 3); it will cleanse our way, Ps. cxix. 9. And it  endureth for ever; it is of perpetual obligation and can never be repealed. The ceremonial law is long since done away, but the law concerning the fear of God is ever the same. Time will not alter the nature of moral good and evil. 6.  The judgments of the Lord (all his precepts, which are framed in infinite wisdom)  are true; they are grounded upon the most sacred and unquestionable truths; they are  righteous, all consonant to natural equity; and they are so  altogether: there is no unrighteousness in any of them, but they are all of a piece. II. He expresses the great value he had for the word of God, and the great advantage he had, and hoped to have, from it, v. 10, 11. 1. See how highly he prized the commandments of God. It is the character of all good people that they prefer their religion and the word of God, (1.) Far before all the wealth of the world. It is  more desirable than gold, than fine gold,  than much fine gold. Gold is of the earth, earthly; but grace is the image of the heavenly. Gold is only for the body and the concerns of time; but grace is for the soul and the concerns of eternity. (2.) Far before all pleasures and delights of sense. The word of God, received by faith, is sweet to the soul,  sweeter than honey and the honey comb. The pleasures of sense are the delight of brutes, and therefore debase the great soul of man; the pleasures of religion are the delight of angels, and exalt the soul. The pleasures of sense are deceitful, will soon surfeit, and yet never satisfy; but those of religion are substantial and satisfying, and there is no danger of exceeding in them. 2. See what use he made of the precepts of God's word:  By them is thy servant warned. The word of God is a word of warning to the children of men; it warns us of the duty we are to do, the dangers we are to avoid, and the deluge we are to prepare for, Ezek. iii. 17; xxxiii. 7. It warns the wicked not to go on in his wicked way, and warns the righteous not to turn from his good way. All that are indeed God's servants take this warning. 3. See what advantage he promised himself by his obedience to God's precepts:  In keeping them there is great reward. Those who make conscience of their duty will not only be no losers by it, but unspeakable gainers. There is a reward, not only after keeping, but in keeping, God's commandments, a present great reward of obedience. Religion is health and honour; it is peace and pleasure; it will make our comforts sweet and our crosses easy, life truly valuable and death itself truly desirable. III. He draws some good inferences from this pious meditation upon the excellency of the word of God. Such thoughts as these should excite in us devout affections, and they are to good purpose. 1. He takes occasion hence to make a penitent reflection upon his sins; for  by the law is the knowledge of sin. "Is the commandment thus holy, just, and good? Then  who can understand his errors? I cannot, whoever can." From the rectitude of the divine law he learns to call his sins his  errors. If the commandment be true and righteous, every transgressions of the commandment is an error, as grounded upon a mistake; every wicked practice takes rise from some corrupt principle; it is a deviation from the rule we are to work by, the way we are to walk in. From the extent, the strictness, and spiritual nature, of the divine law he learns that his sins are so many that he cannot understand the number of them, and so exceedingly sinful that he cannot understand the heinousness and malignity of them. We are guilty of many sins which, through our carelessness and partiality to ourselves, we are not aware of; many we have been guilty of which we have forgotten; so that, when we have been ever so particular in the confession of sin, we must conclude with an  et cetera—and such like; for God knows a great deal more evil of us than we do of ourselves. In many things we all offend, and who can tell how often he offends? It is well that we are under grace, and not under the law, else we were undone. 2. He takes occasion hence to pray against sin. All the discoveries of sin made to us by the law should drive us to the throne of grace, there to pray, as David does here, (1.) For mercy to pardon. Finding himself unable to specify all the particulars of his transgressions, he cries out,  Lord, cleanse me from my secret faults; not secret to God, so none are, nor only such as were secret to the world, but such as were hidden from his own observation of himself. The best of men have reason to suspect themselves guilty of many secret faults, and to pray to God to cleanse them from that guilt and not to lay it to their charge; for even our sins of infirmity and inadvertency, and our secret sins, would be our ruin if God should deal with us according to the desert of them. Even secret faults are defiling, and render us unfit for communion with God; but, when they are pardoned, we are cleansed from them, 1 John i. 7. (2.) For grace to help in time of need. Having prayed that his sins of infirmity might be pardoned, he prays that presumptuous sins might be prevented, v. 13. All that truly repent of their sins, and have them pardoned, are in care not to relapse into sin, nor to return again to folly, as appears by their prayers, which concur with David's here, where observe, [1.] His petition: "Keep me from ever being guilty of a wilful presumptuous sin." We ought to pray that we may be kept from sins of infirmity, but especially from presumptuous sins, which most offend God and wound conscience, which wither our comforts and shock our hopes. "However, let none such  have dominion over me, let me not be at the command of any such sin, nor be enslaved by it." [2.] His plea: " So shall I be upright; I shall appear upright; I shall preserve the evidence and comfort of my uprightness; and I  shall be innocent from the great transgression;" so he calls a presumptuous sin, because no sacrifice was accepted for it, Num. xv. 28-30. Note,  First, Presumptuous sins are very heinous and dangerous. Those that sin against the habitual convictions and actual admonitions of their consciences, in contempt and defiance of the law and its sanctions, that sin with a high hand, sin presumptuously, and it is a great transgression.  Secondly, Even good men ought to be jealous of themselves, and afraid of sinning presumptuously, yea, though through the grace of God they have hitherto been kept from them. Let none be high-minded, but fear.  Thirdly, Being so much exposed, we have great need to pray to God, when we are pushing forward towards a presumptuous sin, to keep us back from it, either by his providence preventing the temptation or by his grace giving us victory over it. 3. He takes occasion humbly to beg the divine acceptance of those his pious thoughts and affections, v. 14. Observe the connexion of this with what goes before. He prays to God to keep him from sin, and then begs he would accept his performances; for, if we favour our sins, we cannot expect God should favour us or our services, Ps. lxvi. 18. Observe, (1.) What his services were—the  words of his mouth and the meditations of his heart, his holy affections offered up to God. The pious meditations of the heart must not be smothered, but expressed in the words of our mouth, for God's glory and the edification of others; and the words of our mouth in prayer and praise must not be formal, but arising from the meditation of the heart, Ps. xlv. 1. (2.) What was his care concerning these services—that they might be acceptable with God; for, if our services be not acceptable to God, what do they avail us? Gracious souls must have all they aim at if they be accepted of God, for that is their bliss. (3.) What encouragement he had to hope for this, because God was his strength and his redeemer. If we seek assistance from God as our strength in our religious duties, we may hope to find acceptance with God in the discharge of our duties; for by his strength we have power with him. In singing this we should get our hearts much affected with the excellency of the word of God and delivered into it, we should be much affected with the evil of sin, the danger we are in of it and the danger we are in by it, and we should fetch in help from heaven against it.

=CHAP. 20.= ''It is the will of God that prayers, intercessions, and thanksgivings, should be made, in special manner, for kings and all in authority. This psalm is a prayer, and the next a thanksgiving, for the king. David was a martial prince, much in war. Either this psalm was penned upon occasion of some particular expedition of his, or, in general, as a form to be used in the daily service of the church for him. In this psalm we may observe, I. What it is they beg of God for the king, ver. 1-4. II. With what assurance they beg it. The people triumph (ver. 5), the prince (ver. 6), both together (ver. 7, 8), and so he concludes with a prayer to God for audience, ver. 9. In this, David may well be looked upon as a type of Christ, to whose kingdom and its interests among men the church was, in every age, a hearty well-wisher.''

Petitions against Sin.
$1$ The hear thee in the day of trouble; the name of the God of Jacob defend thee; $2$ Send thee help from the sanctuary, and strengthen thee out of Zion; $3$ Remember all thy offerings, and accept thy burnt sacrifice; Selah. $4$ Grant thee according to thine own heart, and fulfil all thy counsel. $5$ We will rejoice in thy salvation, and in the name of our God we will set up  our banners: the fulfil all thy petitions. This prayer for David is entitled  a psalm of David; nor was it any absurdity at all for him who was divinely inspired to draw up a directory, or form of prayer, to be used in the congregation for himself and those in authority under him; nay it is very proper for those who desire the prayers of their friends to tell them particularly what they would have to be asked of God for them. Note, Even great and good men, and those that know ever so well how to pray for themselves, must not despise, but earnestly desire, the prayers of others for them, even those that are their inferiors in all respects. Paul often begged of his friends to pray for him. Magistrates and those in power ought to esteem and encourage praying people, to reckon them their strength (Zech. xii. 5, 10), and to do what they can for them, that they may have an interest in their prayers and may do nothing to forfeit it. Now observe here, I. What it is that they are taught to ask of God for the king. 1. That God would answer his prayers:  The Lord hear thee in the day of trouble (v. 1), and  the Lord fulfil all thy petitions, v. 5. Note, (1.) Even the greatest of men may be much in trouble. It was often a day of trouble with David himself, of disappointment and distress, of treading down and of perplexity. Neither the crown on his head nor the grace in his heart would exempt him from the trouble. (2.) Even the greatest of men must be much in prayer. David, though a man of business, a man of war, was constant to his devotions; though he had prophets, and priests, and many good people among his subjects, to pray for him, he did not think that excused him from praying for himself. Let none expect benefit by the prayers of the church, or of their ministers or friends for them, who are capable of praying for themselves, and yet neglect it. The prayers of others for us must be desired, not to supersede, but to second, our own for ourselves. Happy the people that have praying princes, to whose prayers they may thus say,  Amen. 2. That God would protect his person, and preserve his life, in the perils of war: " The name of the God of Jacob defend thee, and set thee out of the reach of thy enemies." (1.) "Let God by his providence keep thee safe, even the God who preserved Jacob in the days of his trouble." David had mighty men for his guards, but he commits himself, and his people commit him, to the care of the almighty God. (2.) "Let God by his grace keep thee easy from the fear of evil.—Prov. xviii. 10,  The name of the Lord is a strong tower, into which the righteous run by faith,  and are safe; let David be enabled to shelter himself in that strong tower, as he has done many a time." 3. That God would enable him to go on in his undertakings for the public good—that, in the day of battle, he would  send him help out of the sanctuary, and strength out of Zion, not from common providence, but from the ark of the covenant and the peculiar favour God bears to his chosen people Israel. That he would help him, in performance of the promises and in answer to the prayers made in the sanctuary. Mercies out of the sanctuary are the sweetest mercies, such as are the tokens of God's peculiar love, the blessing of God, even our own God. Strength out of Zion is spiritual strength, strength in the soul, in the inward man, and that is what we should most desire both for ourselves and others in services and sufferings. 4. That God would testify his gracious acceptance of the sacrifices he offered with his prayers, according to the law of that time, before he went out on a dangerous expedition:  The Lord remember all thy offerings and accept thy burnt-sacrifices (v. 3), or  turn them to ashes; that is, "The Lord give thee the victory and success which thou didst by prayer with sacrifices ask of him, and thereby give as full proof of his acceptance of the sacrifice as ever he did by kindling it with fire from heaven." By this we may now know that God accepts our spiritual sacrifices, if by his Spirit he kindles in our souls a holy fire of pious and divine affection and with that makes our hearts burn within us. 5. That God would crown all his enterprises and noble designs for the public welfare with the desired success (v. 4):  The Lord grant thee according to thy own heart. This they might in faith pray for, because they knew David was a man after God's own heart, and would design nothing but what was pleasing to him. Those who make it their business to glorify God may expect that God will, in one way or other, gratify them: and those who walk in his counsel may promise themselves that he will fulfil theirs.  Thou shalt devise a thing and it shall be established unto thee. II. What confidence they had of an answer of peace to these petitions for themselves and their good king (v. 5): " We will rejoice in thy salvation. We that are subjects will rejoice in the preservation and prosperity of our prince;" or, rather, "In thy salvation, O God! in thy power and promise to save, will we rejoice; that is it which we depend upon now, and which, in the issue, we shall have occasion greatly to rejoice in." Those that have their eye still upon the salvation of the Lord shall have their hearts filled with the joy of that salvation:  In the name of our God will we set up our banners. 1. "We will wage war in his name; we will see that our cause be good and make his glory our end in every expedition; we will ask counsel at his mouth, and take him along with us; we will follow his direction, implore his aid and depend upon it, and refer the issue to him." David went against Goliath in the name of the Lord of hosts, 1 Sam. xvii. 45. (2.) "We will celebrate our victories in his name. When we lift up our banners in triumph, and set up our trophies, it shall be in the name of our God; he shall have all the glory of our success, and no instrument shall have any part of the honour that is due to him." In singing this we ought to offer up to God our hearty good wishes to the good government we are under and to the prosperity of it. But we may look further; these prayers for David are prophecies concerning Christ the Son of David, and in him they were abundantly answered; he undertook the work of our redemption, and made war upon the powers of darkness. In the day of trouble, when his soul was exceedingly sorrowful, the Lord heard him, heard him in that he feared (Heb. v. 7),  sent him help out of the sanctuary, sent an angel from heaven to strengthen him, took cognizance of his offering when he made his soul an offering for sin, and accepted his burnt-sacrifice, turned it to ashes, the fire that should have fastened upon the sinner fastening upon the sacrifice, with which God was well pleased. And he granted him according to his own heart, made him to see of the travail of his soul, to his satisfaction, prospered his good pleasure in his hand, fulfilled all his petitions for himself and us; for him the Father heareth always and his intercession is ever prevailing.

The Subject's Prayer for the Sovereign.
$6$ Now know I that the saveth his anointed; he will hear him from his holy heaven with the saving strength of his right hand. $7$ Some  trust in chariots, and some in horses: but we will remember the name of the our God. $8$ They are brought down and fallen: but we are risen, and stand upright. $9$ Save, : let the king hear us when we call. Here is, I. Holy David himself triumphing in the interest he had in the prayers of good people (v. 6): " Now know I (I that pen the psalm know it)  that the Lord saveth his anointed, because he hath stirred up the hearts of the seed of Jacob to pray for him." Note, It bodes well to any prince and people, and may justly be taken as a happy presage, when God pours upon them a spirit of prayer. If he see us seeking him, he will be found of us; if he cause us to hope in his word, he will establish his word to us. Now that so many who have an interest in heaven are praying for him he doubts not but that God will hear him, and grant him an answer of peace, which will, 1. Take its rise from above:  He will hear him from his holy heaven, of which the sanctuary was a type (Heb. ix. 23), from the throne he hath prepared in heaven, of which the mercy-seat was a type. 2. It shall take its effect here below: He will hear him  with the saving strength of his right hand; he will give a real answer to his prayers, and the prayers of his friends for him, not by letter, nor by word of mouth, but, which is much better, by his right hand, by the saving strength of his right hand. He will make it to appear that he hears him by what he does for him. II. His people triumphing in God and their relation to him, and his revelation of himself to them, by which they distinguish themselves from those that live without God in the world. 1. See the difference between worldly people and godly people, in their confidences, v. 7. The children of this world trust in second causes, and think all is well if those do but smile upon them; they trust  in chariots and in horses, and the more of them they can bring into the field the more sure they are of success in their wars; probably David has here an eye to the Syrians, whose forces consisted much of chariots and horsemen, as we find in the history of David's victories over them, 2 Sam. viii. 4; x. 18. "But," say the Israelites, "we neither have chariots and horses to trust to nor do we want them, nor, if we had them, would we build our hopes of success upon that;  but we will remember, and rely upon,  the name of the Lord our God, upon the relation we stand in to him as the Lord our God and the knowledge we have of him by his name," that is, all that whereby he makes himself known; this we will remember and upon every remembrance of it will be encouraged. Note, those who make God and his name their praise may make God and his name their trust. 2. See the difference in the issue of their confidences and by that we are to judge of the wisdom of the choice; things are as they prove; see who will be ashamed of their confidence and who not, v. 8. "Those that trusted in their chariots and horses are brought down and fallen, and their chariots and horses were so far from saving them that they helped to sink them, and made them the easier and the richer prey to the conqueror, 2 Sam. viii. 4. But we that trust in the name of the Lord our God not only stand upright, and keep our ground, but have risen, and have got ground against the enemy, and have triumphed over them." Note, A believing obedient trust in God and his name is the surest way both to preferment and to establishment, to rise and to stand upright, and this will stand us in stead when creature-confidences fail those that depend upon them. III. They conclude their prayer for the king with a  Hosanna, "Save, now, we beseech thee, O Lord!" v. 9. As we read this verse, it may be taken as a prayer that God would not only bless the king, "Save, Lord, give him success," but that he would make him a blessing to them, " Let the king hear us when we call to him for justice and mercy." Those that would have good of their magistrates must thus pray for them, for they, as all other creatures, are that to us (and no more) which God makes them to be. Or it may refer to the Messiah, that King, that King of kings; let him hear us when we call; let him come to us according to the promise, in the time appointed; let him, as the great Master of requests, receive all our petitions and present them to the Father. But many interpreters give another reading of this verse, by altering the pause,  Lord, save the king, and hear us when we call; and so it is a summary of the whole psalm and is taken into our English Liturgy; '' O Lord! save the king, and mercifully hear us when we call upon thee.'' In singing these verses we should encourage ourselves to trust in God, and stir up ourselves to pray earnestly, as we are in duty bound, for those in authority over us, that under them we may lead quiet and peaceable lives in all godliness and honesty.

=CHAP. 21.= ''As the foregoing psalm was a prayer for the king that God would protect and prosper him, so this is a thanksgiving for the success God had blessed him with. Those whom we have prayed for we ought to give thanks for, and particularly for kings, in whose prosperity we share. They are here taught, I. To congratulate him on his victories, and the honour he had achieved, ver. 1-6. II. To confide in the power of God for the completing of the ruin of the enemies of his kingdom, ver. 7-13. In this there is an eye to Messiah the Prince, and the glory of his kingdom; for to him divers passages in this psalm are more applicable than to David himself.''

The Subject's Thanksgiving.
$1$ The king shall joy in thy strength, ; and in thy salvation how greatly shall he rejoice! $2$ Thou hast given him his heart's desire, and hast not withholden the request of his lips. Selah. $3$ For thou preventest him with the blessings of goodness: thou settest a crown of pure gold on his head. $4$ He asked life of thee,  and thou gavest  it him,  even length of days for ever and ever. $5$ His glory  is great in thy salvation: honour and majesty hast thou laid upon him. $6$ For thou hast made him most blessed for ever: thou hast made him exceeding glad with thy countenance. David here speaks for himself in the first place, professing that his joy was in God's strength and in his salvation, and not in the strength or success of his armies. He also directs his subjects herein to rejoice with him, and to give God all the glory of the victories he had obtained; and all with an eye to Christ, of whose triumphs over the powers of darkness David's victories were but shadows. 1. They here congratulate the king on his joys and concur with him in them (v. 1): " The king rejoices, he uses to rejoice  in thy strength, and so do we; what pleases the king pleases us," 2 Sam. iii. 36. Happy the people the character of whose king it is that he makes God's strength his confidence and God's salvation his joy, that is pleased with all the advancements of God's kingdom and trusts God to bear him out in all he does for the service of it. Our Lord Jesus, in his great undertaking, relied upon help from heaven, and pleased himself with the prospect of that great salvation which he was thereby to work out. 2. They gave God all the praise of those things which were the matter of their king's rejoicing. (1.) That God had heard his prayers (v. 2):  Thou hast given him his heart's desire (and there is no prayer accepted but what is the heart's desire), the very thing they begged of God for him, Ps. xx. 4. Note, God's gracious returns of prayer do, in a special manner, require our humble returns of praise. When God gives to Christ the heathen for his inheritance, gives him to see his seed, and accepts his intercession for all believers, he give him his heart's desire. (2.) That God had surprised him with favours, and much outdone his expectations (v. 3):  Thou preventest him with the blessings of goodness. All our blessings are blessings of goodness, and are owing, not at all to any merit of ours, but purely and only to God's goodness. But the psalmist here reckons it in a special manner obliging that these blessings were given in a preventing way; this fixed his eye, enlarged his soul, and endeared his God, as one expresses it. When God's blessings come sooner and prove richer than we imagine, when they are given before we prayed for them, before we were ready for them, nay, when we feared the contrary, then it may be truly said that he prevented us with them. Nothing indeed prevented Christ, but to mankind never was any favour more preventing than our redemption by Christ and all the blessed fruits of his mediation. (3.) That God had advanced him to the highest honour and the most extensive power: " Thou hast set a crown of pure gold upon his head and kept it there, when his enemies attempted to throw it off." Note, Crowns are at God's disposal; no head wears them but God sets them there, whether in judgment to his land or for mercy the event will show. On the head of Christ God never set a crown of gold, but of thorns first, and then of glory. (4.) That God had assured him of the perpetuity of his kingdom, and therein had done more for him than he was able either to ask or think (v. 4): "When he went forth upon a perilous expedition  he asked his  life of thee, which he then put into his hand,  and thou not only  gavest him that, but withal gavest him  length of days for ever and ever, didst not only prolong his life far beyond his expectation, but didst assure him of a blessed immortality in a future state and of the continuance of his kingdom in the Messiah that should come of his loins." See how God's grants often exceed our petitions and hopes, and infer thence how rich he is in mercy to those that call upon him. See also and rejoice in the length of the days of Christ's kingdom. He was dead, indeed, that we might live through him; but he is alive, and lives for evermore, and  of the increase of his government and peace there shall be no end; and because he thus lives we shall thus live also. (5.) That God had advanced him to the highest honour and dignity (v. 5): " His glory is great, far transcending that of all the neighbouring princes, in the salvation thou hast wrought for him and by him." The glory which every good man is ambitious of is to see the salvation of the Lord.  Honour and majesty hast thou laid upon him, as a burden which he must bear, as a charge which he must account for. Jesus Christ  received from God the Father honour and glory (2 Pet. i. 17), the glory which he had with him before the worlds were, John xvii. 5. And on him is laid the charge of universal government and to him all power in heaven and earth is committed. (6.) That God had given him the satisfaction of being the channel of all bliss to mankind (v. 6): " Thou hast set him to be blessings for ever" (so the margin reads it), "thou hast made him to be a universal blessing to the world, in whom the families of the earth are, and shall be blessed; and so thou hast made him exceedingly glad with the countenance thou hast given to his undertaking and to him in the prosecution of it." See how the spirit of prophecy gradually rises here to that which is peculiar to Christ, for none besides is blessed for ever, much less a blessing for ever to that eminency that the expression denotes: and of him it is said that God made him full of joy with his countenance. In singing this we should rejoice in his joy and triumph in his exaltation.

The Subject's Hope.
$7$ For the king trusteth in the, and through the mercy of the most High he shall not be moved. $8$ Thine hand shall find out all thine enemies: thy right hand shall find out those that hate thee. $9$ Thou shalt make them as a fiery oven in the time of thine anger: the shall swallow them up in his wrath, and the fire shall devour them. $10$ Their fruit shalt thou destroy from the earth, and their seed from among the children of men. $11$ For they intended evil against thee: they imagined a mischievous device,  which they are not able  to perform. $12$ Therefore shalt thou make them turn their back,  when thou shalt make ready  thine arrows upon thy strings against the face of them. $13$ Be thou exalted,, in thine own strength:  so will we sing and praise thy power. The psalmist, having taught his people to look back with joy and praise on what God had done for him and them, here teaches them to look forward with faith, and hope, and prayer, upon what God would further do for them:  The king rejoices in God (v. 1), and therefore we will be thankful;  the king trusteth in God (v. 7), therefore will we be encouraged. The joy and confidence of Christ our King is the ground of all our joy and confidence. I. They are confident of the stability of David's kingdom.  Through the mercy of the Most High, and not through his own merit or strength,  he shall not be moved. His prosperous state shall not be disturbed; his faith and hope in God, which are the stay of his spirit, shall not be shaken. The mercy of the Most High (the divine goodness, power, and dominion) is enough to secure our happiness, and therefore our trust in that mercy should be enough to silence all our fears. God being at Christ's right hand in his sufferings (Ps. xvi. 8) and he being at God's right hand in his glory, we may be sure he shall not, he cannot, be moved, but continues ever. II. They are confident of the destruction of all the impenitent implacable enemies of David's kingdom. The success with which God had blessed David's arms hitherto was an earnest of the rest which God would give him from all his enemies round about, and a type of the total overthrow of all Christ's enemies who would not have him to reign over them. Observe, 1. The description of his enemies. They are such as hate him, v. 8. They hated David because God had set him apart for himself, hated Christ because they hated the light; but both were hated without any just cause, and in both God was hated, John xv. 23, 25. 2. The designs of his enemies (v. 11):  They intended evil against thee, and imagined a mischievous device; they pretended to fight against David only, but their enmity was against God himself. Those that aimed to un-king David aimed, in effect, to un-God Jehovah. What is devised and designed against religion, and against the instruments God raises up to support and advance it, is very evil and mischievous, and God takes it as devised and designed against himself and will so reckon for it. (3.) The disappointment of them: "They devise what they are  not able to perform," v. 11. Their malice is impotent, and they  imagine a vain thing, Ps. ii. 1. (4.) The discovery of them (v. 8): " Thy hand shall find them out. Though ever so artfully disguised by the pretences and professions of friendship, though mingled with the faithful subjects of this kingdom and hardly to be distinguished from them, though flying from justice and absconding in their close places, yet thy hand shall find them out wherever they are." There is no escaping God's avenging eye, no going out of the reach of his hand; rocks and mountains will be no better shelter at last than fig-leaves were at first. (5.) The destruction of them; it will be an utter destruction (Luke xix. 27); they shall be swallowed up and devoured, v. 9. Hell, the portion of all Christ's enemies, is the complete misery both of body and soul.  Their fruit and their seed shall be destroyed, v. 10. The enemies of God's kingdom, in every age, shall fall under the same doom, and the whole generation of them will at last be rooted out, and all opposing rule, principality, and power, shall be put down. The arrows of God's wrath shall confound them and put them to flight, being levelled at the face of them, v. 12. That will be the lot of daring enemies that face God. The fire of God's wrath will consume them (v. 9); they shall not only be cast into a furnace of fire (Matt. xiii. 42), but he shall make them themselves as a fiery oven or furnace; they shall be their own tormentors; the reflections and terrors of their own consciences will be their hell. Those that might have had Christ to rule and save them, but rejected him and fought against him, shall find that even the remembrance of that will be enough to make them, to eternity, a fiery oven to themselves: it is the worm that dies not. III. In this confidence they beg of God that he would still appear for his anointed (v. 13), that he would act for him in his own strength, by the immediate operations of his power as Lord of hosts and Father of spirits, making little use of means and instruments. And, 1. Hereby he would exalt himself and glorify his own name. "We have but little strength, and are not so active for thee as we should be, which is our shame; Lord, take the work into thy own hands, do it, without us, and it will be thy glory." 2. Hereupon they would exalt him: " So will we sing, and praise thy power, the more triumphantly." The less God has of our service when a deliverance is in the working the more he must have of our praises when it is wrought without us.

=CHAP. 22.= ''The Spirit of Christ, which was in the prophets, testifies in this psalm, as clearly and fully as any where in all the Old Testament, "the sufferings of Christ and the glory that should follow" (1 Pet. i. 11); of him, no doubt, David here speaks, and not of himself, or any other man. Much of it is expressly applied to Christ in the New Testament, all of it may be applied to him, and some of it must be understood of him only. The providences of God concerning David were so very extraordinary that we may suppose there were some wise and good men who then could not but look upon him as a figure of him that was to come. But the composition of his psalms especially, in which he found himself wonderfully carried out by the spirit of prophecy far beyond his own thought and intention, was (we may suppose) an abundant satisfaction to himself that he was not only a father of the Messiah, but a figure of him. In this psalm he speaks, I. Of the humiliation of Christ (ver. 1-21), where David, as a type of Christ, complains of the very calamitous condition he was in upon many accounts. 1. He complains, and mixes comforts with his complaints; he complains (ver. 1, 2), but comforts himself (ver. 3-5), complains again (ver. 6-8), but comforts himself again, ver. 9, 10. 2. He complains, and mixes prayers with his complaints; he complains of the power and rage of his enemies (ver. 12, 13, 16, 18), of his own bodily weakness and decay (ver. 14, 15, 17); but prays that God would not be far from him (ver. 11, 19), that he would save and deliver him, ver. 19-21. II. Of the exaltation of Christ, that his undertaking should be for the glory of God (ver. 22-25), for the salvation and joy of his people (ver. 26-29), and for the perpetuating of his own kingdom, ver. 30, 31. In singing this psalm we must keep our thoughts fixed upon Christ, and be so affected with his sufferings as to experience the fellowship of them, and so affected with his grace as to experience the power and influence of it.''

Sorrowful Complaints.
$1$ My God, my God, why hast thou forsaken me?  why art thou so far from helping me,  and from the words of my roaring? $2$ O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent. 3 But thou  art holy,  O thou that inhabitest the praises of Israel. $4$ Our fathers trusted in thee: they trusted, and thou didst deliver them. $5$ They cried unto thee, and were delivered: they trusted in thee, and were not confounded. $6$ But I  am a worm, and no man; a reproach of men, and despised of the people. $7$ All they that see me laugh me to scorn: they shoot out the lip, they shake the head,  saying, $8$ He trusted on the  that he would deliver him: let him deliver him, seeing he delighted in him. $9$ But thou  art he that took me out of the womb: thou didst make me hope  when I was upon my mother's breasts. $10$ I was cast upon thee from the womb: thou  art my God from my mother's belly. Some think they find Christ in the title of this psalm, upon  Aijeleth Shahar— The hind of the morning. Christ is as the swift hind upon the mountains of spices (Cant. viii. 14), as the loving hind and the pleasant roe, to all believers (Prov. v. 19); he giveth goodly words like Naphtali, who is compared to a  hind let loose, Gen. xlix. 21. He is the hind of the morning, marked out by the counsels of God from eternity, to be run down by those dogs that compassed him, v. 16. But others think it denotes only the tune to which the psalm was set. In these verses we have, I. A sad complaint of God's withdrawings, v. 1, 2. 1. This may be applied to David, or any other child of God, in the want of the tokens of his favour, pressed with the burden of his displeasure, roaring under it, as one overwhelmed with grief and terror, crying earnestly for relief, and, in this case, apprehending himself forsaken of God, unhelped, unheard, yet calling him, again and again, " My God," and continuing to cry day and night to him and earnestly desiring his gracious returns. Note, (1.) Spiritual desertions are the saints' sorest afflictions; when their evidences are clouded, divine consolations suspended, their communion with God interrupted, and the terrors of God set in array against them, how sad are their spirits, and how sapless all their comforts! (2.) Even their complaint of these burdens is a good sign of spiritual life and spiritual senses exercised. To cry out, "My God, why am I sick? Why am I poor?" would give cause to suspect discontent and worldliness. But,  Why has though forsaken me? is the language of a heart binding up its happiness in God's favour. (3.) When we are lamenting God's withdrawings, yet still we must call him our God, and continue to call upon him as ours. When we want the faith of assurance we must live by a faith of adherence. "However it be, yet God is good, and he is mine;  though he slay me, yet I trust in him; though he do not answer me immediately, I will continue praying and waiting; though he be silent, I will not be silent." 2. But it must be applied to Christ: for, in the first words of this complaint, he poured out his soul before God when he was upon the cross (Matt. xxvii. 46); probably he proceeded to the following words, and, some think, repeated the whole psalm, if not aloud (because they cavilled at the first words), yet to himself. Note, (1.) Christ, in his sufferings, cried earnestly to his Father for his favour and presence with him. He cried  in the day-time, upon the cross,  and in the night-season, when he was in agony in the garden.  He offered up strong crying and tears to him that was able to save him, and with some fear too, Heb. v. 7. (2.) Yet God forsook him, was far from helping him, and did not hear him, and it was this that he complained of more than all his sufferings. God delivered him into the hands of his enemies; it was by his determinate counsel that he was crucified and slain, and he did not give in sensible comforts. But, Christ having made himself sin for us, in conformity thereunto the Father laid him under the present impressions of his wrath and displeasure against sin.  It pleased the Lord to bruise him and put him to grief, Isa. liii. 10. But even then he kept fast hold of his relation to his Father as his God, by whom he was now employed, whom he was now serving, and with whom he should shortly be glorified. II. Encouragement taken, in reference hereunto, v. 3-5. Though God did not hear him, did not help him, yet, 1. He will think well of God: " But thou art holy, not unjust, untrue, nor unkind, in any of thy dispensations. Though thou dost not immediately come in to the relief of thy afflicted people, yet though lovest them, art true to thy covenant with them, and dost not countenance the iniquity of their persecutors, Hab. i. 13. And, as thou art infinitely pure and upright thyself, so thou delightest in the services of thy upright people:  Thou inhabitest the praises of Israel; thou art pleased to manifest thy glory, and grace, and special presence with thy people, in the sanctuary, where they attend thee with their praises. There thou art always ready to receive their homage, and of the tabernacle of meeting thou hast said,  This is my rest for ever." This bespeaks God's wonderful condescension to his faithful worshippers—(that, though he is attended with the praises of angels, yet he is pleased to inhabit the praises of Israel), and it may comfort us in all our complaints—that, though God seem, for a while, to turn a deaf ear to them, yet he is so well pleased with his people's praises that he will, in due time, give them cause to change their note:  Hope in God, for I shall yet praise him. Our Lord Jesus, in his sufferings, had an eye to the holiness of God, to preserve and advance the honour of that, and of his grace in inhabiting the praises of Israel notwithstanding the iniquities of their holy things. 2. He will take comfort from the experiences which the saints in former ages had of the benefit of faith and prayer (v. 4, 5): " Our fathers trusted in thee, cried unto thee, and thou didst deliver them; therefore thou wilt, in due time, deliver me, for never any that hoped in thee were made ashamed of their hope, never any that sought thee sought thee in vain. And thou art still the same in thyself and the same to thy people that ever thou wast. They were our fathers, and thy people are  beloved for the fathers' sake," Rom. xi. 28. The entail of the covenant is designed for the support of the seed of the faithful. He that was our fathers' God must be ours, and will therefore be ours. Our Lord Jesus, in his sufferings, supported himself with this—that all the fathers who were types of him in his sufferings, Noah, Joseph, David, Jonah, and others, were in due time delivered and were types of his exaltation too; therefore he knew that  he also should not be confounded, Isa. l. 7. III. The complaint renewed of another grievance, and that is the contempt and reproach of men. This complaint is by no means so bitter as that before of God's withdrawings; but, as that touches a gracious soul, so this a generous soul, in a very tender part, v. 6-8. Our fathers were honoured, the patriarchs in their day, first or last, appeared great in the eye of the world, Abraham, Moses, David; but Christ is  a worm, and no man. It was great condescension that he became man, a step downwards, which is, and will be, the wonder of angels; yet, as if it were too much, too great, to be a man, he becomes a worm, and no man. He was  Adam—a mean man, and  Enosh—a man of sorrows, but  lo Ish—not a considerable man: for he took upon him the form of a servant, and  his visage was marred more than any man's, Isa. lii. 14. Man, at the best, is a worm; but he became  a worm, and no man. If he had not made himself a worm, he could not have been trampled upon as he was. The word signifies such a worm as was used in dyeing scarlet or purple, whence some make it an allusion to his bloody sufferings. See what abuses were put upon him. 1. He was reproached as a bad man, as a blasphemer, a sabbath-breaker, a wine-bibber, a false prophet, an enemy to C&#230;sar, a confederate with the prince of the devils. 2. He was despised of the people as a mean contemptible man, not worth taking notice of, his country in no repute, his relations poor mechanics, his followers none of the rulers, or the Pharisees, but the mob. 3. He was ridiculed as a foolish man, and one that not only deceived others, but himself too. Those that saw him hanging on the cross laughed him to scorn. So far were they from pitying him, or concerning themselves for him, that they added to his afflictions, with all the gestures and expressions of insolence upbraiding him with his fall. They make mouths at him, make merry over him, and make a jest of his sufferings:  They shoot out the lip, they shake their head, saying, This was he that said  he trusted God would deliver him; now let him deliver him. David was sometimes taunted for his confidence in God; but in the sufferings of Christ this was literally and exactly fulfilled. Those very gestures were used by those that reviled him (Matt. xxvii. 39); they wagged their heads, nay, and so far did their malice make them forget themselves that they used the very words (v. 43),  He trusted in God; let him deliver him. Our Lord Jesus, having undertaken to satisfy for the dishonour we had done to God by our sins, did it by submitting to the lowest possible instance of ignominy and disgrace. IV. Encouragement taken as to this also (v. 9, 10): Men despise me,  but thou art he that took me out of the womb. David and other good men have often, for direction to us, encouraged themselves with this, that God was not only the  God of their fathers, as before (v. 4), but the God of their infancy, who began by times to take care of them, as soon as they had a being, and therefore, they hope, will never cast them off. He that did so well for us in that helpless useless state will not leave us when he has reared us and nursed us up into some capacity of serving him. See the early instances of God's providential care for us, 1. In the birth:  He took us also out of the womb, else we had died there, or been stifled in the birth. Every man's particular time begins with this pregnant proof of God's providence, as time, in general, began with the creation, that pregnant proof of his being. 2. At the breast: " Then didst thou make me hope;" that is, "thou didst that for me, in providing sustenance for me and protecting me from the dangers to which I was exposed, which encourages me to hope in thee all my days." The blessings of the breasts, as they crown the blessings of the womb, so they are earnests of the blessings of our whole lives; surely he that fed us then will never starve us, Job iii. 12. 3. In our early dedication to him:  I was cast upon thee from the womb, which perhaps refers to his circumcision on the eighth day; he was then by his parents committed and given up to God as his God in covenant; for circumcision was a seal of the covenant; and this encouraged him to trust in God. Those have reason to think themselves safe who were so soon, so solemnly,  gathered under the wings of the divine majesty. 4. In the experience we have had of God's goodness to us all along ever since, drawn out in a constant uninterrupted series of preservations and supplies:  Thou art my God, providing me and watching over me for good,  from my mother's belly, that is, from my coming into the world unto this day. And if, as soon as we became capable of exercising reason, we put our confidence in God and committed ourselves and our way to him, we need not doubt but he will always remember the  kindness of our youth and the love of our espousals, Jer. ii. 2. This is applicable to our Lord Jesus, over whose incarnation and birth the divine Providence watched with a peculiar care, when he was born in a stable, laid in a manger, and immediately exposed to the malice of Herod, and forced to flee into Egypt.  When he was a child God loved him and called him thence (Hos. xi. 1), and the remembrance of this comforted him in his sufferings. Men reproached him, and discouraged his confidence in God; but God had honoured him and encouraged his confidence in him.

The Sufferings of the Messiah; The Messiah Supported in His Sufferings.
$11$ Be not far from me; for trouble  is near; for  there is none to help. $12$ Many bulls have compassed me: strong  bulls of Bashan have beset me round. 13 They gaped upon me  with their mouths,  as a ravening and a roaring lion. $14$ I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. $15$ My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. $16$ For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. $17$ I may tell all my bones: they look  and stare upon me. $18$ They part my garments among them, and cast lots upon my vesture. $19$ But be not thou far from me, : O my strength, haste thee to help me. $20$ Deliver my soul from the sword; my darling from the power of the dog. $21$ Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns. In these verses we have Christ suffering and Christ praying, by which we are directed to look for crosses and to look up to God under them. I. Here is Christ suffering. David indeed was often in trouble, and beset with enemies; but many of the particulars here specified are such as were never true of David, and therefore must be appropriated to Christ in the depth of his humiliation. 1. He is here deserted by his friends:  Trouble and distress are  near, and  there is none to help, none to uphold, v. 11. He trod the wine-press alone; for all his disciples forsook him and fled. It is God's honour to help when all other helps and succours fail. 2. He is here insulted and surrounded by his enemies, such as were of a higher rank, who for their strength and fury, are compared to bulls,  strong bulls of Bashan (v. 12), fat and fed to the full, haughty and sour; such were the chief priests and elders that persecuted Christ; and others of a lower rank, who are compared to dogs (v. 16), filthy and greedy, and unwearied in running him down. There was an assembly of the wicked plotting against him (v. 16); for the chief priests sat in council, to consult of ways and means to take Christ. These enemies were numerous and unanimous: "Many, and those of different and clashing interests among themselves, as Herod and Pilate, have agreed to compass me. They have carried their plot far, and seem to have gained their point, for they have  beset me round, v. 12. They have enclosed me, v. 16. They are formidable and threatening (v. 13):  They gaped upon me with their mouths, to show me that they would swallow me up; and this with as much strength and fierceness as a roaring ravening lion leaps upon his prey." 3. He is here crucified. The very manner of his death is described, though never in use among the Jews:  They pierced my hands and my feet (v. 16), which were nailed to the accursed tree, and the whole body left so to hang, the effect of which must needs be the most exquisite pain and torture. There is no one passage in all the Old Testament which the Jews have so industriously corrupted as this, because it is such an eminent prediction of the death of Christ and was so exactly fulfilled. 4. He is here dying (v. 14, 15), dying in pain and anguish, because he was to satisfy for sin, which brought in pain, and for which we must otherwise have lain in everlasting anguish. Here is, (1.) The dissolution of the whole frame of his body:  I am poured out like water, weak as water, and yielding to the power of death, emptying himself of all the supports of his human nature. (2.) The dislocation of his bones. Care was taken that not one of them should be broken (John xix. 36), but they were all out of joint by the violent stretching of his body upon the cross as upon a rack. Or it may denote the fear that seized him in his agony in the garden, when he began to be sore amazed, the effect of which perhaps was (as sometimes it has been of great fear, Dan. v. 6), that the  joints of his loins were loosed and his knees smote one against another. His bones were put out of joint that he might put the whole creation into joint again, which sin had put out of joint, and might make our broken bones to rejoice. (3.) The colliquation of his spirits:  My heart is like wax, melted to receive the impressions of God's wrath against the sins he undertook to satisfy for, melting away like the vitals of a dying man; and, as this satisfied for the hardness of our hearts, so the consideration of it should help to soften them. When Job speaks of his inward trouble he says,  The Almighty makes my heart soft, Job xxiii. 16, and see Ps. lviii. 2. (4.) The failing of his natural force:  My strength is dried up; so that he became parched and brittle like a potsherd, the radical moisture being wasted by the fire of divine wrath preying upon his spirits. Who then can stand before God's anger? Or who knows the power of it?  If this was done in the green tree, what shall be done in the dry? (5.) The clamminess of his mouth, a usual symptom of approaching death:  My tongue cleaveth to my jaws; this was fulfilled both in his thirst upon the cross (John xix. 28) and in his silence under his sufferings; for,  as a sheep before the shearers is dumb, so he opened not his mouth, nor objected against any thing done to him. (6.) His giving up the ghost: " Thou hast brought me to the dust of death; I am just ready to drop into the grave;" for nothing less would satisfy divine justice. The life of the sinner was forfeited, and therefore the life of the sacrifice must be the ransom for it. The sentence of death passed upon Adam was thus expressed:  Unto dust thou shalt return. And therefore Christ, having an eye to that sentence in his obedience to death, here uses a similar expression:  Thou hast brought me to the dust of death. 5. He was stripped. The shame of nakedness was the immediate consequence of sin; and therefore our Lord Jesus was stripped of his clothes, when he was crucified, that he might clothe us with the robe of his righteousness, and that the shame of our nakedness might not appear. Now here we are told, (1.) How his body looked when it was thus stripped:  I may tell all my bones, v. 17. His blessed body was lean and emaciated with labour, grief, and fasting, during the whole course of his ministry, which made him look as if he was nearly 50 years old when he was yet but 33, as we find, John viii. 57. His wrinkles now witnessed for him that he was far from being what was called,  a gluttonous man and a wine-bibber. Or his bones might be numbered, because his body was distended upon the cross, which made it easy to count his ribs.  They look and stare upon me, that is, my bones do, being distorted, and having no flesh to cover them, as Job says (ch. xvi. 8),  My leanness, rising up in me, beareth witness to my face. Or "the standers by, the passers by, are amazed to see my bones start out thus; and, instead of pitying me, are pleased even with such a rueful spectacle." (2.) What they did with his clothes, which they took from him (v. 18):  They parted my garments among them, to every soldier a part, and  upon my vesture, the seamless coat,  do they cast lots. This very circumstance was exactly fulfilled, John xix. 23, 24. And though it was no great instance of Christ's suffering, yet it is a great instance of the fulfilling of the scripture in him.  Thus it was written, and therefore  thus it behoved Christ to suffer. Let this therefore confirm our faith in him as the true Messiah, and inflame our love to him as the best of friends, who loved us and suffered all this for us. II. Here is Christ praying, and with that supporting himself under the burden of his sufferings. Christ, in his agony, prayed earnestly, prayed that the cup might pass from him. When the prince of this world with his terrors set upon him,  gaped upon him as a roaring lion, he fell upon the ground and prayed. And of that David's praying here was a type. He calls God his  strength, v. 19. When we cannot rejoice in God as our song, yet let us stay ourselves upon him as out strength, and take the comfort of spiritual supports when we cannot come at spiritual delights. He prays, 1. That God would be with him, and not set himself at a distance from him:  Be not thou far from me (v. 11), and again, v. 19. "Whoever stands aloof from my sore, Lord, do not thou." The nearness of trouble should quicken us to draw near to God and then we may hope that he will draw near to us. 2. That he would help him and make haste to help him, help him to bear up under his troubles, that he might not fail nor be discouraged, that he might neither shrink from his undertaking nor sink under it. And the Father  heard him in that he feared (Heb. v. 7) and enabled him to go through with his work. 3. That he would deliver him and save him, v. 20, 21. (1.) Observe what the jewel is which he is in care for, "The safety of my soul, my darling; let that be redeemed from the power of the grave, Ps. xlix. 15. Father, into thy hands I commit that, to be conveyed safely to paradise." The psalmist here calls his soul his  darling, his  only one (so the word is): " My soul is  my only one. I have but one soul to take care of, and therefore the greater is my shame if I neglect it and the greater will the loss be if I let it perish. Being my only one, it ought to be my darling, for the eternal welfare of which I ought to be deeply concerned. I do not use my soul as my darling, unless I take care to preserve it from every thing that would hurt it and to provide all necessaries for it, and be entirely tender of its welfare." (2.) Observe what the danger is from which he prays to be delivered,  from the sword, the flaming sword of divine wrath, which turns every way. This he dreaded more than any thing, Gen. iii. 24. God's anger was the wormwood and the gall in the bitter cup that was put into his hands. "O deliver my soul from that. Lord, though I lose my life, let me not lose thy love. Save me from  the power of the dog, and  from the lion's mouth." This seems to be meant of Satan, that old enemy who bruised the heel of the seed of the woman, the prince of this world, with whom he was to engage in close combat and whom he saw coming, John xiv. 30. "Lord, save me from being overpowered by his terrors." He pleads, "Thou hast formerly  heard me from the horns of the unicorn," that is, "saved me from him in answer to my prayer." This may refer to the victory Christ had obtained over Satan and his temptations (Matt. iv.), when the devil left him for a season (Luke iv. 13), but now returned in another manner to attack him with his terrors. "Lord, thou gavest me the victory then, give it me now, that I may spoil principalities and powers, and  cast out the prince of this world." Has God delivered us  from the horns of the unicorn, that we be not tossed? Let that encourage us to hope that we shall be delivered from the lion's mouth, that we be not torn. He that has delivered doth and will deliver. This prayer of Christ, no doubt, was answered, for the Father heard him always. And, though he did not deliver him from death, yet he suffered him not to see corruption, but, the third day, raised him out of the dust of death, which was a greater instance of God's favour to him than if he had helped him down from the cross; for that would have hindered his undertaking, whereas his resurrection crowned it. In singing this we should meditate on the sufferings and resurrection of Christ till we experience in our own souls the power of his resurrection and the fellowship of his sufferings.

The Messiah's Triumphs; Extension and Perpetuity of the Church.
$22$ I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. $23$ Ye that fear the, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. $24$ For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard. $25$ My praise  shall be of thee in the great congregation: I will pay my vows before them that fear him. $26$ The meek shall eat and be satisfied: they shall praise the that seek him: your heart shall live for ever. $27$ All the ends of the world shall remember and turn unto the : and all the kindreds of the nations shall worship before thee. $28$ For the kingdom  is the 's: and he  is the governor among the nations. $29$ All  they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul. $30$ A seed shall serve him; it shall be accounted to the Lord for a generation. $31$ They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done  this. The same that began the psalm complaining, who was no other than Christ in his humiliation, ends it here triumphing, and it can be no other than Christ in his exaltation. And, as the first words of the complaint were used by Christ himself upon the cross, so the first words of the triumph are expressly applied to him (Heb. ii. 12) and are made his own words:  I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. The certain prospect which Christ had of the joy set before him not only gave him a satisfactory answer to his prayers, but turned his complaints into praises; he saw of the travail of his soul, and was well satisfied, witness that triumphant word wherewith he breathed his last:  It is finished. Five things are here spoken of, the view of which were the satisfaction and triumph of Christ in his sufferings:— I. That he should have a church in the world, and that those that were given him from eternity should, in the fulness of time, be gathered in to him. This is implied here; that he should  see his seed, Isa. liii. 10. It pleased him to think, 1. That by the declaring of God's name, by the preaching of the everlasting gospel in its plainness and purity, many should be effectually called to him and to God by him. And for this end ministers should be employed to publish this doctrine to the world, and they should be much his messengers and his voice that their doing it should be accounted his doing it; their word is his, and by them he declares God's name. 2. That those who are thus called in should be brought into a very near and dear relation to him as his brethren; for he is not only not ashamed, but greatly well pleased, to call them so; not the believing Jews only, his countrymen, but those of the Gentiles also who became fellow-heirs and of the same body, Heb. ii. 11. Christ is our elder brother, who takes care of us, and makes provision for us, and expects that our desire should be towards him and that we should be willing he should rule over us. 3. That these is brethren should be incorporated into a congregation, a great congregation; such is the universal church, the whole family that is named from him, unto which all the  children of God that were scattered abroad are collected, and in which they are united (John xi. 52, Eph. i. 10), and that they should also be incorporated into smaller societies, members of that great body, many religious assemblies for divine worship, on which the face of Christianity should appear and in which the interests of it should be supported and advanced. 4. That these should be accounted the seed of Jacob and Israel (v. 23), that on them, though Gentiles, the blessing of Abraham might come (Gal. iii. 14), and to them might pertain the adoption, the glory, the covenant, and the service of God, as much as ever they did to  Israel according to the flesh, Rom. ix. 4, Heb. viii. 10. The gospel church is called  the Israel of God, Gal. vi. 16. II. That God should be greatly honoured and glorified in him by that church. His Father's glory was that which he had in his eye throughout his whole undertaking (John xvii. 4), particularly in his sufferings, which he entered upon with this solemn request,  Father, glorify thy name, John xii. 27, 28. He foresees with pleasure, 1. That God would be glorified by the church that should be gathered to him, and that for this end they should be called and gathered in that they might be unto God  for a name and a praise. Christ by his ministers will declare God's name to his brethren, as God's mouth to them, and then by them, as the mouth of the congregation to God, will God's name be praised. All that fear the Lord will praise him (v. 23), even every Israelite indeed. See Ps. cxviii. 2-4; cxxxv. 19, 20. The business of Christians, particularly in their solemn religious assemblies, is to praise and glorify God with a holy awe and reverence of his majesty, and therefore those that are here called upon to praise God are called upon to fear him. 2. That God would be glorified in the Redeemer and in his undertaking.  Therefore Christ is said to  praise God in the church, not only because he is the Master of the assemblies in which God is praised, and the Mediator of all the praises that are offered up to God, but because he is the matter of the church's praise. See Eph. iii. 21. All our praises must centre in the work of redemption and a great deal of reason we have to be thankful, (1.) That Jesus Christ was owned by his Father in his undertaking, notwithstanding the apprehension he was sometimes under that his Father had forsaken him. (v. 24):  For he hath not despised nor abhorred the affliction of the afflicted one (that is, of the suffering Redeemer), but has graciously accepted it as a full satisfaction for sin, and a valuable consideration on which to ground the grant of eternal life to all believers. Though it was offered for us poor sinners, he did not despise nor abhor him that offered it for our sakes; nor did he turn his face from him that offered it, as Saul was angry with his own son because he interceded for David, whom he looked upon as his enemy. But when he cried unto him, when his blood cried for peace and pardon for us, he heard him. This, as it is the matter of our rejoicing, ought to be the matter of our thanksgiving. Those who have thought their prayers slighted and unheard, if they continue to pray and wait, will find they have not sought in vain. (2.) That he himself will go on with his undertaking and complete it. Christ says,  I will pay my vows, v. 25. Having engaged to bring many sons to glory, he will perform his engagement to the utmost, and will lose none. III. That all humble gracious souls should have a full satisfaction and happiness in him, v. 26. It comforted the Lord Jesus in his sufferings that in and through him all true believers should have everlasting consolation. 1. The poor in spirit shall be rich in blessings, spiritual blessings; the hungry shall be filled with good things. Christ's sacrifice being accepted, the saints shall feast upon the sacrifice, as, under the law, upon the peace-offerings, and so partake of the altar:  The meek shall eat and be satisfied, eat of the bread of life, feed with an appetite upon the doctrine of Christ's mediation, which is meat and drink to the soul that knows its own nature and case. Those that hunger and thirst after righteousness in Christ shall have all they can desire to satisfy them and make them easy, and shall not labour, as they have done, for that which satisfies not. 2. Those that are much in praying shall be much in thanksgiving:  Those shall praise the Lord that seek him, because through Christ they are sure of finding him, in the hopes of which they have reason to praise him even while they are seeking him, and the more earnest they are in seeking him the more will their hearts be enlarged in his praises when they have found him. 3. The souls that are devoted to him shall be for ever happy with him: " Your heart shall live for ever. Yours that are meek, that are satisfied in Christ, that continue to seek God; what ever becomes of your bodies,  your hearts shall live for ever; the graces and comforts you have shall be perfected in everlasting life. Christ has said,  Because I live, you shall live also, (John xiv. 19); and therefore that life shall be as sure and as long as his." IV. That the church of Christ, and with it the kingdom of God among men, should extend itself to all the corners of the earth and should take in all sorts of people. 1. That it should reach far (v. 27, 28), that, whereas the Jews had long been the only professing people of God, now all the ends of the world should come into the church, and, the partition-wall being taken down, the Gentiles should be taken in. It is here prophesied, (1.) That they should be converted: They  shall remember, and turn to the Lord. Note, Serious reflection is the first step, and a good step it is towards true conversion. We must consider and turn. The prodigal came first to himself, and then to his father. (2.) That then they should be admitted into communion with God and with the assemblies that serve him;  They shall worship before thee, for  in every place incense shall be offered to God, Mal. i. 11; Isa. lxvi. 23. Those that turn to God will make conscience of worshipping before him. And good reason there is why all the kindreds of nations should do homage to God, for (v. 28)  the kingdom is the Lord's; his, and his only, is the universal monarchy. [1.] The kingdom of nature is the Lord Jehovah's, and his providence rules among the nations, and upon that account we are bound to worship him; so that the design of the Christian religion is to revive natural religion and its principles and laws. Christ died to bring us to God, the God that made us, from whom we had revolted, and to reduce us to our native allegiance. [2.] The kingdom of grace is the Lord Christ's, and he, as Mediator, is appointed governor among the nations, head over all things to his church. Let every tongue therefore confess that he is Lord. 2. That it should include many of different ranks, v. 29. High and low, rich and poor, bond and free, meet in Christ. (1.) Christ shall have the homage of many of the great ones.  Those that are fat upon the earth, that live in pomp and power,  shall eat and worship; even those that fare deliciously, when they have eaten and are full, shall bless the Lord their God for their plenty and prosperity. (2.) The poor also shall receive his gospel:  Those that go down to the dust, that sit in the dust (Ps. cxiii. 7), that can scarcely keep life and soul together,  shall bow before him, before the Lord Jesus, who reckons it his honour to be the poor man's King (Ps. lxxii. 12) and whose protection does, in a special manner, draw their allegiance. Or this may be understood in general of dying men, whether poor or rich. See then what is our condition—we are going down to the dust to which we are sentenced and where shortly we must make our bed. Nor can we keep alive our own souls; we cannot secure our own natural life long, nor can we be the authors of our own spiritual and eternal life. It is therefore our great interest, as well as duty, to bow before the Lord Jesus, to give up ourselves to him to be his subjects and worshippers; for this is the only way, and it is a sure way, to secure our happiness when we go down to the dust. Seeing we cannot keep alive our own souls, it is our wisdom, by an obedient faith, to commit our souls to Jesus Christ, who is able to save them and keep them alive for ever. V. That the church of Christ, and with it the kingdom of God among men, should continue to the end, through all the ages of time. Mankind is kept up in a succession of generations; so that there is always a generation passing away and a generation coming up. Now, as Christ shall have honour from that which is passing away and leaving the world (v. 29,  those that go down to the dust shall bow before him, and it is good to die bowing before Christ;  blessed are the dead who thus  die in the Lord), so he shall have honour from that which is rising up, and setting out, in the world, v. 30. Observe, 1. Their application to Christ:  A seed shall serve him, shall keep up the solemn worship of him and profess and practice obedience to him as their Master and Lord. Note, God will have a church in the world to the end of time; and, in order to that, there shall be a succession of professing Christians and gospel ministers from generation to generation.  A seed shall serve him; there shall be a remnant, more or less, to whom shall pertain the service of God and to whom God will give grace to serve him,—perhaps not the seed of the same persons, for grace does not run in a blood (he does not say  their seed, but  a seed),—perhaps but few, yet enough to preserve the entail. 2. Christ's acknowledgment of them:  They shall be accounted to him for a generation; he will be the same to them that he was to those who went before them; his kindness to his friends shall not die with them, but shall be drawn out to their heirs and successors, and instead of the fathers shall be the children, whom all shall acknowledge to be a  seed that the Lord hath blessed, Isa. lxi. 9; lxv. 23. The generation of the righteous God will graciously own as his treasure, his children. 3. Their agency for him (v. 31):  they shall come, shall rise up in their day, not only to keep up the virtue of the generation that is past, and to do the work of their own generation, but to serve the honour of Christ and the welfare of souls in the generations to come; they shall transmit to them the gospel of Christ (that sacred deposit) pure and entire, even to a people that shall be born hereafter; to them they shall declare two things:—(1.) That there is an everlasting righteousness, which Jesus Christ has brought in. This righteousness of his, and not any of our own, they shall declare to be the foundation of all our hopes and the fountain of all our joys. See Rom. i. 16, 17. (2.) That the work of our redemption by Christ is the Lord's own doing (Ps. cxviii. 23) and no contrivance of ours. We must declare to our children that God has done this; it is his wisdom in a mystery; it is his arm revealed. In singing this we must triumph in the name of Christ as above every name, must give him honour ourselves, rejoice in the honours others do him, and in the assurance we have that there shall be a people praising him on earth when we are praising him in heaven.

=CHAP. 23.= ''Many of David's psalms are full of complaints, but this is full of comforts, and the expressions of delight in God's great goodness and dependence upon him. It is a psalm which has been sung by good Christians, and will be while the world stands, with a great deal of pleasure and satisfaction. I. The psalmist here claims relation to God, as his shepherd, ver. 1. II. He recounts his experience of the kind things God had done for him as his shepherd, ver. 2, 3, 5. III. Hence he infers that he should want no good (ver. 1), that he needed to fear no evil (ver. 4), that God would never leave nor forsake him in a way of mercy; and therefore he resolves never to leave nor forsake God in a way of duty, ver. 6. In this he had certainly an eye, not only to the blessings of God's providence, which made his outward condition prosperous, but to the communications of God's grace, received by a lively faith, and returned in a warm devotion, which filled his soul with joy unspeakable. And, as in the foregoing psalm he represented Christ dying for his sheep, so here he represents Christians receiving the benefit of all the care and tenderness of that great and good shepherd.''

The Divine Shepherd.
$1$ The  is my shepherd; I shall not want. $2$ He maketh me to lie down in green pastures: he leadeth me beside the still waters. 3 He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake. $4$ Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou  art with me; thy rod and thy staff they comfort me. 5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. 6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the for ever. From three very comfortable premises David, in this psalm, draws three very comfortable conclusions, and teaches us to do so too. We are saved by hope, and that hope will not make us ashamed, because it is well grounded. It is the duty of Christians to encourage themselves in the Lord their God; and we are here directed to take that encouragement both from the relation wherein he stands to us and from the experience we have had of his goodness according to that relation. I. From God's being his shepherd he infers that he shall not want anything that is good for him, v. 1. See here, 1. The great care that God takes of believers. He is their shepherd, and they may call him so. Time was when David was himself a shepherd; he was taken from following the ewes great with young (Ps. lxxviii. 70, 71), and so he knew by experience the cares and tender affections of a good shepherd towards his flock. He remembered what need they had of a shepherd, and what a kindness it was to them to have one that was skilful and faithful; he once ventured his life to rescue a lamb. By this therefore he illustrates God's care of his people; and to this our Saviour seems to refer when he says,  I am the shepherd of the sheep; the good shepherd, John x. 11. He that is the shepherd of Israel, of the whole church in general (Ps. lxxx. 1), is the shepherd of every particular believer; the meanest is not below his cognizance, Isa. xl. 11. He takes them into his fold, and then takes care of them, protects them, and provides for them, with more care and constancy than a shepherd can, that makes it his business to keep the flock. If God be as a shepherd to us, we must be as sheep, inoffensive, meek, and quiet, silent before the shearers, nay, and before the butcher too, useful and sociable; we must know the shepherd's voice, and follow him. 2. The great confidence which believers have in God: "If the Lord is my shepherd, my feeder, I may conclude I shall not want any thing that is really necessary and good for me." If David penned this psalm before his coming to the crown, though destined to it, he had as much reason to fear wanting as any man. Once he sent his men a begging for him to Nabal, and another time went himself a begging to Ahimelech; and yet, when he considers that God is his shepherd, he can boldly say,  I shall not want. Let not those fear starving that are at God's finding and have him for their feeder. More is implied than is expressed, not only,  I shall not want, but, "I shall be supplied with whatever I need; and, if I have not every thing I desire, I may conclude it is either not fit for me or not good for me or I shall have it in due time." II. From his performing the office of a good shepherd to him he infers that he needs not fear any evil in the greatest dangers and difficulties he could be in, v. 2-4. He experiences the benefit of God's presence with him and care of him now, and therefore expects the benefit of them when he most needs it. See here, 1. The comforts of a living saint. God is his shepherd and his God—a God all-sufficient to all intents and purposes. David found him so, and so have we. See the happiness of the saints as the sheep of God's pasture. (1.) They are well placed, well laid:  He maketh me to lie down in green pastures. We have the supports and comforts of this life from God's good hand, our daily bread from him as our Father. The greatest abundance is but a dry pasture to a wicked man, who relishes that only in it which pleases the senses; but to a godly man, who tastes the goodness of God in all his enjoyments, and by faith relishes that, though he has but little of the world, it is a green pasture, Ps. xxxvii. 16; Prov. xv. 16, 17. God's ordinances are the green pastures in which food is provided for all believers; the word of life is the nourishment of the new man. It is milk for babes, pasture for sheep, never barren, never eaten bare, never parched, but always a green pasture for faith to feed in. God makes his saints to lie down; he gives them quiet and contentment in their own minds, what ever their lot is; their souls dwell at ease in him, and that makes every pasture green. Are we blessed with the green pastures of the ordinances? Let us not think it enough to pass through them, but let us lie down in them, abide in them; this is my rest for ever. It is by a constancy of the means of grace that the soul is fed. (2.) They are well guided, well led. The shepherd of Israel guides Joseph like a flock; and every believer is under the same guidance:  He leadeth me beside the still waters. Those that feed on God's goodness must follow his direction; he leads them by his providence, by his word, by his Spirit, disposes of their affairs for the best, according to his counsel, disposes their affections and actions according to his command, directs their eye, their way, and their heart, into his love. The still waters by which he leads them yield them, not only a pleasant prospect, but many a cooling draught, many a reviving cordial, when they are thirsty and weary. God provides for his people not only food and rest, but refreshment also and pleasure. The consolations of God, the joys of the Holy Ghost, are these still waters, by which the saints are led, streams which flow from the fountain of living waters and make glad the city of our God. God leads his people, not to the standing waters which corrupt and gather filth, not to the troubled sea, nor to the rapid rolling floods, but to the silent purling waters; for the still but running waters agree best with those spirits that flow out towards God and yet do it silently. The divine guidance they are under is stripped of its metaphor (v. 3):  He leadeth me in the paths of righteousness, in the way of my duty; in that he instructs me by his word and directs me by conscience and providence. Theses are the paths in which all the saints desire to be led and kept, and never to turn aside out of them. And those only are led by the still waters of comfort that walk in the paths of righteousness. The way of duty is the truly pleasant way. It is the work of righteousness that is peace. In these paths we cannot walk unless God both lead us into them and lead us in them. (3.) They are well helped when any thing ails them:  He restoreth my soul. [1.] "He restores me when I wander." No creature will lose itself sooner than a sheep, so apt is it to go astray, and then so unapt to find the way back. The best saints are sensible of their proneness to  go astray like lost sheep (Ps. cxix. 176); they miss their way, and turn aside into by-paths; but when God shows them their error, gives them repentance, and brings them back to their duty again, he restores the soul; and, if he did not do so, they would wander endlessly and be undone. When, after one sin, David's heart smote him, and, after another, Nathan was sent to tell him,  Thou art the man, God restored his soul. Though God may suffer his people to fall into sin, he will not suffer them to lie still in it. [2.] "He recovers me when I am sick, and revives me when I am faint, and so restores the soul which was ready to depart." He is the Lord our God that heals us, Exod. xv. 26. Many a time we should have fainted unless we had believed; and it was the good shepherd that kept us from fainting. 2. See here the courage of a dying saint (v. 4): "Having had such experience of God's goodness to me all my days, in six troubles and in seven, I will never distrust him, no, not in the last extremity; the rather because all he has done for me hitherto was not for any merit or desert of mine, but purely for his name's sake, in pursuance of his word, in performance of his promise, and for the glory of his own attributes and relations to his people. That name therefore shall still be my strong tower, and shall assure me that he who has led me, and fed me, all my life long, will not leave me at last." Here is, (1.) Imminent danger supposed: " Though I walk through the valley of the shadow of death, that is, though I am in peril of death, though in the midst of dangers, deep as a valley, dark as a shadow, and dreadful as death itself," or rather, "though I am under the arrests of death, have received the sentence of death within myself, and have all the reason in the world to look upon myself as a dying man, yet I am easy." Those that are sick, those that are old, have reason to look upon themselves as in the valley of the shadow of death. Here is one word indeed which sounds terrible; it is  death, which we must all count upon;  there is no discharge in that war. But, even in the supposition of the distress, there are four words which lessen the terror:—It is death indeed that is before us; but, [1.] It is but the  shadow of death; there is no substantial evil in it; the shadow of a serpent will not sting nor the shadow of a sword kill. [2.] It is the  valley of the shadow, deep indeed, and dark, and dirty; but the valleys are fruitful, and so is death itself fruitful of comforts to God's people. [3.] It is but a  walk in this valley, a gentle pleasant walk. The wicked are chased out of the world, and their souls are required; but the saints take a walk to another world as cheerfully as they take their leave of this. [4.] It is a walk  through it; they shall not be lost in this valley, but get safely to the mountain of spices on the other side of it. (2.) This danger made light of, and triumphed over, upon good grounds. Death is a king of terrors, but not to the sheep of Christ; they tremble at it no more than sheep do that are appointed for the slaughter. "Even in  the valley of the shadow of death I will fear no evil. None of these things move me." Note, A child of God may meet the messengers of death, and receive its summons with a holy security and serenity of mind. The sucking child may play upon the hole of this asp; and the weaned child, that, through grace, is weaned from this world, may put his hand upon this cockatrice's den, bidding a holy defiance to death, as Paul, '' O death! where is thy sting?'' And there is ground enough for this confidence, [1.] Because there is no evil in it to a child of God; death cannot separate us from the love of God, and therefore it can do us no real harm; it kills the body, but cannot touch the soul. Why should it be dreadful when there is nothing in it hurtful? [2.] Because the saints have God's gracious presence with them in their dying moments; he is then at their right hand, and therefore why should they be moved? The good shepherd will not only conduct, but convoy, his sheep through the valley, where they are in danger of being set upon by the beasts of prey, the ravening wolves; he will not only convoy them, but comfort then when they most need comfort. His presence shall comfort them:  Thou art with me. His word and Spirit shall comfort them— his rod and staff, alluding to the shepherd's crook, or the rod under which the sheep passed when they were counted (Lev. xxvii. 32), or the staff with which the shepherds drove away the dogs that would scatter or worry the sheep. It is a comfort to the saints, when they come to die, that God takes cognizance of them ( he knows those that are his), that he will rebuke the enemy, that he will guide them with his rod and sustain them with his staff. The gospel is called  the rod of Christ's strength (Ps. cx. 2), and there is enough in that to comfort the saints when they come to die, and  underneath them are  the everlasting arms. III. From the good gifts of God's bounty to him now he infers the constancy and perpetuity of his mercy, v. 5, 6. Here we may observe, 1. How highly he magnifies God's gracious vouchsafements to him (v. 5): " Thou preparest a table before me; thou hast provided for me all things pertaining both to life and godliness, all things requisite both for body and soul, for time and eternity:" such a bountiful benefactor is God to all his people; and it becomes them abundantly to utter his great goodness, as David here, who acknowledges, (1.) That he had food convenient, a table spread, a cup filled, meat for his hunger, drink for his thirst. (2.) That he had it carefully and readily provided for him. His table was not spread with any thing that came next to hand, but prepared, and prepared  before him. (3.) That he was not stinted, was not straitened, but had abundance: " My cup runs over, enough for myself and my friends too." (4.) That he had not only for necessity, but for ornament and delight:  Thou anointest my head with oil. Samuel anointed him king, which was a certain pledge of further favor; but this is rather an instance of the plenty with which God had blessed him, or an allusion to the extraordinary entertainment of special friends, whose heads they anointed with oil, Luke vii. 46. Nay, some think he still looks upon himself as a sheep, but such a one as the  poor man's ewe-lamb (2 Sam. xii. 3), that did eat of his own meat, and drank of his own cup, and lay in his bosom; not only thus nobly, but thus tenderly, are the children of God looked after. Plentiful provision is made for their bodies, for their souls, for the life that now is and for that which is to come. If Providence do not bestow upon us thus plentifully for our natural life, it is our own fault if it be not made up to us in spiritual blessings. 2. How confidently he counts upon the continuance of God's favours, v. 6. He had said (v. 1),  I shall not want; but now he speaks more positively, more comprehensively:  Surely goodness and mercy shall follow me all the days of my life. His hope rises, and his faith is strengthened, by being exercised. Observe, (1.) What he promises himself—goodness and mercy, all the streams of mercy flowing from the fountain, pardoning mercy, protecting mercy, sustaining mercy, supplying mercy. (2.) The manner of the conveyance of it: It shall  follow me, as the water out of the rock followed the camp of Israel through the wilderness; it shall follow into all places and all conditions, shall be always ready. (3.) The continuance of it: It shall follow me  all my life long, even to the last; for whom God loves he loves to the end. (4.) The constancy of it:  All the days of my life, as duly as the day comes; it shall be  new every morning (Lam. iii. 22, 23) like the manna that was given to the Israelites daily. (5.) The certainty of it:  Surely it shall. It is as sure as the promise of the God of truth can make it; and we know whom we have believed. (6.) Here is a prospect of the perfection of bliss in the future state. So some take the latter clause: "Goodness and mercy having followed me all the days of my life on this earth, when that is ended I shall remove to a better world, to  dwell in the house of the Lord for ever, in our Father's house above, where there are many mansions.  With what I have I am pleased much; with what I hope for I am pleased more." All this, and heaven too! Then we serve a good Master. 3. How resolutely he determines to cleave to God and to his duty. We read the last clause as David's covenant with God: " I will dwell in the house of the Lord for ever (as long as I live), and I will praise him while I have any being." We must dwell in his house as servants, that desired to have their ears bored to the door-post, to serve him for ever. If God's goodness to us be like the morning light, which shines more and more to the perfect day, let not ours to him be like the morning cloud and the early dew that passeth away. Those that would be satisfied with the fatness of God's house must keep close to the duties of it.

=CHAP. 24.= This psalm is concerning the kingdom of Jesus Christ, I. His providential kingdom, by which he rules the world,

ver. 1, 2. II. The kingdom of his grace, by which he rules in his church. 1. Concerning the subjects of that kingdom; their character (ver. 4, 6), their charter, ver. 5. 2. Concerning the King of that kingdom; and a summons to all to give him admission, ver. 7-10. It is supposed that the psalm was penned upon occasion of David's bringing up the ark to the place prepared for it, and that the intention of it was to lead the people above the pomp of external ceremonies to a holy life and faith in Christ, of whom the ark was a type.

God's Absolute Propriety.
$1$ The earth  is the 's, and the fulness thereof; the world, and they that dwell therein. $2$ For he hath founded it upon the seas, and established it upon the floods. Here is, I. God's absolute propriety in this part of the creation where our lot is cast, v. 1. We are not to think that the heavens, even the heavens only, are the Lord's, and the numerous and bright inhabitants of the upper world, and that this earth, being so small and inconsiderable a part of the creation, and at such a distance from the royal palace above, is neglected, and that he claims no interest in it. No, even the earth is his, and this lower world; and, though he has prepared the throne of his glory in the heavens, yet his kingdom rules over all, and even the worms of this earth are not below his cognizance, nor from under his dominion. 1. When God gave the earth to the children of men he still reserved to himself the property, and only let it out to them as tenants, or usufructuaries:  The earth is the Lord's and the fulness thereof. The mines that are lodged in the bowels of it, even the richest, the fruits it produces, all the beasts of the forest and the cattle upon a thousand hills, our lands and houses, and all the improvements that are made of this earth by the skill and industry of man, are all his. These indeed, in the kingdom of grace, are justly looked upon as emptiness; for they are vanity of vanities, nothing to a soul; but, in the kingdom of providence, they are fulness.  The earth is full of God's riches, so is the great and wide sea also. All the parts and regions of the earth are the Lord's, all under his eye, all in his hand: so that, wherever a child of God goes, he may comfort himself with this, that he does not go off his Father's ground. That which falls to our share of the earth and its productions is but lent to us; it is the Lord's; what is our own against all the world is not so against his claims. That which is most remote from us, as that which passes through the paths of the sea, or is hidden in the bottom of it, is the Lord's and he knows where to find it. 2. The habitable part of this earth (Prov. viii. 31) is his in a special manner— the world and those that dwell therein. We ourselves are not our own, our bodies, our souls, are not.  All souls are mine, says God; for he is the former of our bodies and the Father of our spirits. Our tongues are not our own; they are to be at his service. Even those of the children of men that know him not, nor own their relation to him, are his. Now this comes in here to show that, though God is graciously pleased to accept the devotions and services of his peculiar chosen people (v. 3-5), it is not because he needs them, or can be benefited by them, for the earth is his and all in it, Exod. xix. 5; Ps. l. 12. It is likewise to be applied to the dominion Christ has, as Mediator, over the utmost parts of the earth, which are given him for his possession: the Father loveth the Son and hath given all things into his hand, power over all flesh. The apostle quotes this scripture twice together in his discourse about things offered to idols, 1 Cor. x. 26, 28. "If it be sold in the shambles, eat it, and ask no questions;  for the earth is the Lord's; it is God's good creature, and you have a right to it. But, if one tell you it was offered to an idol, forbear,  for the earth is the Lord's, and there is enough besides." This is a good reason why we should be content with our allotment in this world, and not envy others theirs;  the earth is the Lord's, and may he not do what he will with his own, and give to some more of it, to others less, as it pleases him? II. The ground of this propriety. The earth is his by an indisputable title,  for he hath founded it upon the seas and  established it upon the floods, v. 2. It is his; for, 1. He made it, formed it, founded it, and fitted it for the use of man. The matter is his, for he made it out of nothing; the form is his, for he made it according to the eternal counsels and ideas of his own mind. He made it himself, he made it for himself; so that he is sole, entire, and absolute owner, and none can let us a title to any part, but by, from, and under him; see Ps. lxxxix. 11, 12. 2. He made it so as no one else could. It is the creature of omnipotence, for it is founded upon the seas, upon the floods, a weak and unstable foundation (one would think) to build the earth upon, and yet, if almighty power please, it shall serve to bear the weight of this earth. The waters which at first covered the earth, and rendered it unfit to be a habitation for man, were ordered under it, that the dry land might appear, and so they are as a foundation to it; see Ps. civ. 8, 9. 3. He continues it, he has  established it, fixed it, so that, though one generation passes and another comes, the earth abides, Eccl. i. 4. And his providence is a continued creation, Ps. cxix. 90. The founding of the earth upon the floods should remind us how slippery and uncertain all earthly things are; their foundation is not only sand, but water; it is therefore our folly to build upon them.

The Character of True Israelites.
$3$ Who shall ascend into the hill of the ? or who shall stand in his holy place? $4$ He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. 5 He shall receive the blessing from the, and righteousness from the God of his salvation. $6$ This  is the generation of them that seek him, that seek thy face, O Jacob. Selah. From this world, and the fulness thereof, the psalmist's meditations rise, of a sudden to the great things of another world, the foundation of which is not on the seas, nor on the floods. The things of this world God has given to the children of men and we are much indebted to his providence for them; but they will not make a portion for us. And therefore, I. Here is an enquiry after better things, v. 3. This earth is God's footstool; but, if we had ever so much of it, we must be here but a while, must shortly go hence, and  Who then shall ascend into the hill of the Lord? Who shall go to heaven hereafter, and, as an earnest of that, shall have communion with God in holy ordinances now? A soul that knows and considers its own nature, origin, and immortality, when it has viewed the earth and the fulness thereof, will sit down unsatisfied; there is not found among all the creatures a help meet for man, and therefore it will think of ascending towards God, towards heaven, will ask, "What shall I do to rise to that high place, that hill, where the Lord dwells and manifests himself, that I may be acquainted with him, and to abide in that happy holy place where he meets his people and makes them holy and happy? What shall I do that I may be of those whom God owns for his peculiar people and who are his in another manner than the earth is his and its fulness?" This question is much the same with that, Ps. xv. 1. The hill of Zion on which the temple was built typified the church, both visible and invisible. When the people attended the ark to its holy place David puts them in mind that these were but patterns of heavenly things, and therefore that by them they should be led to consider the heavenly things themselves. II. An answer to this enquiry, in which we have, 1. The properties of God's peculiar people, who shall have communion with him in grace and glory. (1.) They are such as keep themselves from all the gross acts of sin. They have  clean hands; not spotted with the pollutions of the world and the flesh. None that were ceremonially unclean might enter into the mountain of the temple, which signified that cleanness of conversation which is required in all those that have fellowship with God. The hands lifted up in prayer must be pure hands, no blot of unjust gain cleaving to them, nor any thing else that defiles the man and is offensive to the holy God. (2.) They are such as make conscience of being really (that is, of being inwardly) as good as they seem to be outwardly. They have  pure hearts. We make nothing of our religion if we do not make heart-work of it. It is not enough that our hands be clean before men, but we must also wash our hearts from wickedness, and not allow ourselves in any secret heart-impurities, which are open before the eye of God. Yet in vain do those pretend to have pure and good hearts whose hands are defiled with the acts of sin. That is a pure heart which is sincere and without guile in covenanting with God, which is carefully guarded, that the wicked one, the unclean spirit, touch it not, which is purified by faith, and conformed to the image and will of God; see Matt. v. 8. (3.) They are such as do not set their affections upon the things of this world, do not  lift up their souls unto vanity, whose hearts are not carried out inordinately towards the wealth of this world, the praise of men, or the delights of sense, who do not choose these things for their portion, nor reach forth after them, because they believe them to be vanity, uncertain and unsatisfying. (4.) They are such as deal honestly both with God and man. In their covenant with God, and their contracts with men, they have not sworn deceitfully, nor broken their promises, violated their engagements, nor taken any false oath. Those that have no regard to the obligations of truth or the honour of God's name are unfit for a place in God's holy hill. (5.) They are a praying people (v. 6):  This is the generation of those that seek him. In every age there is a remnant of such as these, men of this character, who are  accounted to the Lord for a generation, Ps. xxii. 30. And they are such as seek God,  that seek thy face, O Jacob! [1.] They join themselves to God, to seek him, not only in earnest prayer, but in serious endeavours to obtain his favour and keep themselves in his love. Having made it the summit of their happiness, they make it the summit of their ambition to be accepted of him, and therefore take care and pains to approve themselves to him. It is to the hill of the Lord that we must ascend, and, the way being up-hill, we have need to put forth ourselves to the utmost, as those that seek diligently. [2.] They join themselves to the people of God, to seek God with them. Being brought into communion with God, they come into communion of saints; conforming to the patterns of the saints that have gone before (so some understand this), they seek God's face, as Jacob (so some), who was  therefore surnamed  Israel, because he wrestled with God and prevailed, sought him and found him; and, associating with the saints of their own day, they shall court the favour of God's church (Rev. iii. 9), shall be glad of an acquaintance with God's people (Zech. viii. 23), shall incorporate themselves with them, and, when they  subscribe with their hands to the Lord, shall  call themselves by the name of Jacob, Isa. xliv. 5. As soon as ever Paul was converted he  joined himself to the disciples, Acts ix. 26. They shall seek God's face  in Jacob (so some), that is, in the assemblies of his people.  Thy face, O God of Jacob! so our margin supplies it, and makes it easy. As all believers are the spiritual seed of Abraham, so all that strive in prayer are the spiritual seed of Jacob, to whom God never said,  Seek you me in vain. 2. The privileges of God's peculiar people, v. 5. They shall be made truly and for ever happy. (1.) They shall be blessed: they shall receive the blessing from the Lord, all the fruits and gifts of God's favour, according to his promise; and those whom God blesses are blessed indeed, for it is his prerogative to command the blessing. (2.) They shall be justified and sanctified. These are the spiritual blessings in heavenly things which they shall receive, even righteousness, the very thing they hunger and thirst after, Matt. v. 6. Righteousness is blessedness, and it is from God only that we must expect it, for we have no righteousness of our own. They shall receive the reward of their righteousness (so some), the  crown of righteousness which the righteous Judge shall give, 2 Tim. iv. 8. (3.) They shall be saved; for God himself will be the God of their salvation. Note, Where God gives righteousness he certainly designs salvation. Those that are made meet for heaven shall be brought safely to heaven, and then they will find what they have been seeking, to their endless satisfaction.

The King of Glory.
$7$ Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. 8 Who  is this King of glory? The strong and mighty, the  mighty in battle. $9$ Lift up your heads, O ye gates; even lift  them up, ye everlasting doors; and the King of glory shall come in. $10$ Who is this King of glory? The of hosts, he  is the King of glory. Selah. What is spoken once is spoken a second time in these verses; such repetitions are usual in songs, and have much beauty in them. Here is, 1. Entrance once and again demanded for the King of glory; the doors and gates are to be thrown open, thrown wide open, to give him admission, for behold he stands at the door and knocks, ready to come in. 2. Enquiry once and again made concerning this mighty prince, in whose name entrance is demanded:  Who is this King of glory? As, when any knock at our door, it is common to ask,  Who is there? 3. Satisfaction once and again given concerning the royal person that makes the demand:  It is the Lord, strong and mighty, the Lord, mighty in battle, the Lord of hosts, v. 8, 10. Now, I. This splendid entry here described it is probable refers to the solemn bringing in of the ark into the tent David pitched for it or the temple Solomon built for it; for, when David prepared materials for the building of it, it was proper for him to prepare a psalm for the dedication of it. The porters are called upon to open the doors, and they are called  everlasting doors, because much more durable than the door of the tabernacle, which was but a curtain. They are taught to ask,  Who is this King of glory? And those that bore the ark are taught to answer in the language before us, and very fitly, because the ark was a symbol or token of God's presence, Josh. iii. 11. Or it may be taken as a poetical figure designed to represent the subject more affectingly. God, in his word and ordinances, is thus to be welcomed by us, 1. With great readiness: the doors and gates must be thrown open to him. Let the word of the Lord come into the innermost and uppermost place in our souls; and, if we had 600 necks, we should bow them all to the authority of it. 2. With all reverence, remembering how great a God he is with whom we have to do, in all our approaches to him. II. Doubtless it points at Christ, of whom the ark, with the mercy-seat, was a type. 1. We may apply it to the ascension of Christ into heaven and the welcome given to him there. When he had finished his work on earth he ascended  in the clouds of heaven, Dan. vii. 13, 14. The gates of heaven must then be opened to him, those doors that may be truly called  everlasting, which had been shut against us, to keep the way of the tree of life, Gen. iii. 24. Our Redeemer found them shut, but, having by his blood made atonement for sin and gained a title to  enter into the holy place (Heb. ix. 12), as one having authority, he demanded entrance, not for himself only, but for us; for, as the forerunner, he has for us entered and  opened the kingdom of heaven to all believers. The keys not only of hell and death, but of heaven and life, must be put into his hand. His approach being very magnificent, the angels are brought in asking,  Who is this King of glory? For angels keep the gates of the New Jerusalem, Rev. xxi. 12. When the first-begotten was brought into the upper world the angels were to worship him (Heb. i. 6); and accordingly, they here ask with wonder, "Who is he?—this that cometh  with dyed garments from Bozrah? (Isa. lxiii. 1-3), for he appears in that world  as a Lamb that had been slain." It is answered that he is  strong and mighty, mighty in battle, to save his people and subdue his and their enemies. 2. We may apply it to Christ's entrance into the souls of men by his word and Spirit, that they may be his temples. Christ's presence in them is like that of the ark in the temple; it sanctifies them.  Behold, he stands at the door and knocks, Rev. iii. 20. It is required that the gates and doors of the heart be opened to him, not only as admission is given to a guest, but as possession is delivered to the rightful owner, after the title has been contested. This is the gospel call and demand, that we let Jesus Christ, the King of glory, come into our souls, and welcome him with hosannas,  Blessed is he that cometh. That we may do this aright we are concerned to ask,  Who is this King of glory?—to acquaint ourselves with him, whom we are to believe in, and to love above all. And the answer is ready: He is  Jehovah, and will be  Jehovah our righteousness, an all-sufficient Saviour to us, if we give him entrance and entertainment. He is  strong and mighty, and  the Lord of hosts; and therefore it is at our peril if we deny him entrance; for he is able to avenge the affront; he can force his way, and can break those in pieces with his iron rod that will not submit to his golden sceptre. In singing this let our hearts cheerfully answer to this call, as it is in the first words of the next psalm, '' Unto thee, O Lord! do I lift up my soul.''

=CHAP. 25.= ''This psalm is full of devout affection to God, the out-goings of holy desires towards his favour and grace and the lively actings of faith in his promises. We may learn out of it, I. What it is to pray, ver. 1, 15. II. What we must pray for, the pardon of sin''

(ver. 6, 7, 18), direction in the way of duty (ver. 4, 5), the favour of God (ver. 16), deliverance out of our troubles (ver. 17, 18), preservation from our enemies (ver. 20, 21), and the salvation of the church of God, ver. 22. III. What we may plead in prayer, our confidence in God (ver. 2, 3, 5, 20, 21), our distress and the malice of our enemies (ver. 17, 19), our sincerity, ver. 21. IV. What precious promises we have to encourage us in prayer, of guidance and instruction (ver. 8, 9, 12), the benefit of the covenant (ver. 10), and the pleasure of communion with God, ver. 13, 14. It is easy to apply the several passages of this psalm to ourselves in the singing of it; for we have often troubles, and always sins, to complain of at the throne of grace.

Earnest Supplications.
$1$ Unto thee,, do I lift up my soul. $2$ O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me. 3 Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause. $4$ show me thy ways, ; teach me thy paths. $5$ Lead me in thy truth, and teach me: for thou  art the God of my salvation; on thee do I wait all the day. $6$ Remember, , thy tender mercies and thy lovingkindnesses; for they  have been ever of old. $7$ Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness' sake, O. Here we have David's professions of desire towards God and dependence on him. He often begins his psalms with such professions, not to move God, but to move himself, and to engage himself to answer those professions. I. He professes his desire towards God: '' Unto thee, O Lord! do I lift up my soul,'' v. 1. In the foregoing psalm (v. 4) it was made the character of a good man that he  has not lifted up his soul to vanity; and a call was given to the everlasting gates to lift up their heads for the  King of glory to come in, v. 1. To this character, to this call, David here answers, "Lord, I lift up my soul, not to vanity, but to thee." Note, In worshipping God we must lift up our souls to him. Prayer is the ascent of the soul to God; God must be eyed and the soul employed.  Sursum corda—Up with you hearts, was anciently used as a call to devotion. With a holy contempt of the world and the things of it, by a fixed thought and active faith, we must set God before us, and let out our desires towards him as the fountain of our happiness. II. He professes his dependence upon God and begs for the benefit and comfort of that dependence (v. 2): '' O my God! I trust in thee.'' His conscience witnessed for him that he had no confidence in himself nor in any creature, and that he had no diffidence of God or of his power or promise. He pleases himself with this profession of faith in God. Having put his trust in God, he is easy, is well satisfied, and quiet from the fear of evil; and he pleads it with God whose honour it is to help those that honour him by trusting in him. What men put a confidence in is either their joy or their shame, according as it proves. Now David here, under the direction of faith, prays earnestly, 1. That shame might not be his lot: " Let me not be ashamed of my confidence in thee; let me not be shaken from it by any prevailing fears, and let me not be, in the issue, disappointed of what I depend upon thee for; but, Lord,  keep what I have committed unto thee." Note, If we make our confidence in God our stay, it shall not be our shame; and, if we triumph in him, our enemies shall not triumph over us, as they would if we should now sink under our fears, or should, in the issue, come short of our hopes. 2. That it might not be the lot of any that trusted in God. All the saints have obtained a like precious faith; and therefore, doubtless, it will be alike successful in the issue. Thus the communion of saints is kept up, even by their praying one for another. True saints will make supplication for all saints. It is certain that none who, by a believing attendance, wait on God, and, by a believing hope, wait for him, shall be made ashamed of it. 3. That it might be the lot of the transgressors;  Let those be ashamed that transgress without cause, or  vainly, as the word is. (1.) Upon no provocation. They revolt from God and their duty, from David and his government (so some), without any occasion given them, not being able to pretend any iniquity they have found in God, or that in any thing he has wearied them. The weaker the temptation is by which men are drawn to sin the stronger the corruption is by which they are driven by it. Those are the worst transgressors that sin for sinning-sake. (2.) To no purpose. They know their attempts against God are fruitless; they imagine a vain thing, and therefore they will soon be ashamed of it. III. He begs direction from God in the way of his duty, v. 4, 5. Once and again he here prays to God to teach him. He was a knowing man himself, but the most intelligent, the most observant, both need and desire to be taught of God; from him we must be ever learning. Observe, 1. What he desired to learn: " Teach me, not fine words or fine notions, but  thy ways, thy paths, thy truth, the ways in which thou walkest towards men, which are  all mercy and truth (v. 10), and the ways in which thou wouldst have me to walk towards thee." Those are best taught who understand their duty, and know  the good things they should do, Eccl. ii. 3. God's  paths and his  truth are the same; divine laws are all founded upon divine truths. The way of God's precepts is the way of truth, Ps. cxix. 30. Christ is both the way and the truth, and therefore we must learn Christ. 2. What he desired of God, in order to this. (1.) That he would enlighten his understanding concerning his duty: " Show me thy way, and so  teach me." In doubtful cases we should pray earnestly that God would make it plain to us what he would have us to do. (2.) That he would incline his will to do it, and strengthen him in it: " Lead me, and so teach me." Not only as we lead one that is dimsighted, to keep him from missing his way, but as we lead one that is sick, and feeble, and faint, to help him forward in the way and to keep him from fainting and falling. We go no further in the way to heaven than God is pleased to lead us and to hold us up. 3. What he pleads, (1.) His great expectation from God:  Thou art the God of my salvation. Note, Those that choose salvation of God as their end, and make him the God of their salvation, may come boldly to him for direction in the way that leads to that end. If God save us, he will teach us and lead us. He that gives salvation will give instruction. (2.) His constant attendance on God:  On thee do I wait all the day. Whence should a servant expect direction what to do but from his own master, on whom he waits all the day? If we sincerely desire to know our duty, with a resolution to do it, we need not question but that God will direct us in it. IV. He appeals to God's infinite mercy, and casts himself upon that, not pretending to any merit of his own (v. 6): " Remember, O Lord! thy tender mercies, and, for the sake of those mercies, lead me, and teach me; for they  have been ever of old." 1. "Thou always wast a merciful God; it is thy name, it is thy nature and property, to show mercy." 2. "Thy counsels and designs of mercy were from everlasting; the vessels of mercy were, before all worlds, ordained to glory." 3. "The instances of thy mercy to the church in general, and to me in particular, were early and ancient, and constant hitherto; they began of old, and never ceased. Thou hast taught me from my youth up, teach me now." V. He is in a special manner earnest for the pardon of his sins (v. 7): " O remember not the sins of my youth. Lord, remember thy mercies (v. 6), which speak for me, and not my sins, which speak against me." Here is, 1. An implicit confession of sin; he specifies particularly the sins of his youth. Note, Our youthful faults and follies should be matter of our repentance and humiliation long after, because time does not wear out the guilt of sin. Old people should mourn for the sinful mirth and be in pain for the sinful pleasures of their youth. He aggravates his sins, calling them his  transgressions; and the more holy, just, and good the law is, which sin is the transgression of, the more exceedingly sinful it ought to appear to us. 2. An express petition for mercy, (1.) That he might be acquitted from guilt: " Remember not the sins of my youth; that is, remember them not against me, lay them not to my charge, enter not into judgment with me for them." When God pardons sin he is said to  remember it no more, which denotes a plenary remission; he forgives and forgets. (2.) That he might be accepted in God's sight: "Remember thou me; think on me for good, and come in seasonably for my succour." We need desire no more to make us happy than for God to remember us with favour. His plea is, "according to thy mercy, and for thy goodness-sake." Note, It is God's goodness and not ours, his mercy and not our own merit, that must be our plea for the pardon of sin and all the good we stand in need of. This plea we must always rely upon, as those that are sensible of our poverty and unworthiness and as those that are satisfied of the riches of God's mercy and grace.

Divine Goodness and Mercy.
$8$ Good and upright  is the : therefore will he teach sinners in the way. $9$ The meek will he guide in judgment: and the meek will he teach his way. $10$ All the paths of the  are mercy and truth unto such as keep his covenant and his testimonies. $11$ For thy name's sake,, pardon mine iniquity; for it  is great. $12$ What man  is he that feareth the ? him shall he teach in the way  that he shall choose. $13$ His soul shall dwell at ease; and his seed shall inherit the earth. $14$ The secret of the  is with them that fear him; and he will show them his covenant. God's promises are here mixed with David's prayers. Many petitions there were in the former part of the psalm, and many we shall find in the latter; and here, in the middle of the psalm, he meditates upon the promises, and by a lively faith sucks and is satisfied from these breasts of consolation; for the promises of God are not only the best foundation of prayer, telling us what to pray for and encouraging our faith and hope in prayer, but they are a present answer to prayer. Let the prayer be made according to the promise, and then the promise may be read as a return to the prayer; and we are to believe the prayer is heard because the promise will be performed. But, in the midst of the promises, we fine one petition which seems to come in somewhat abruptly, and should have followed upon v. 7. It is that (v. 11),  Pardon my iniquity. But prayers for the pardon of sin are never impertinent; we mingle sin with all our actions, and therefore should mingle such prayers with all our devotions. He enforces this petition with a double plea. The former is very natural: " For thy name's sake pardon my iniquity, because thou hast proclaimed thy name gracious and merciful, pardoning iniquity, for thy glory-sake, for thy promise-sake, for thy own sake," Isa. xliii. 25. But the latter is very surprising: " Pardon my iniquity, for it is great, and the greater it is the more will divine mercy be magnified in the forgiveness of it." It is the glory of a great God to forgive great sins, to forgive iniquity, transgression, and sin, Exod. xxxiv. 7. "It is great, and therefore I am undone, for ever undone, if infinite mercy do not interpose for the pardon of it. It is great; I see it to be so." The more we see of the heinousness of our sins the better qualified we are to find mercy with God. When we confess sin we must aggravate it. Let us now take a view of the great and precious promises which we have in these verses, and observe, I. To whom these promises belong and who may expect the benefit of them. We are all sinners; and can we hope for any advantage by them? Yes (v. 8), He will teach sinners, though they be sinners; for Christ came into the world to save sinners, and, in order to that, to teach sinners, to call sinners to repentance. These promises are sure to those who though they have been sinners, have gone astray, yet now keep God's word, 1. To such as keep his covenant and his testimonies (v. 10), such as take his precepts for their rule and his promises for their portion, such as, having taken God to be to them a God, live upon that, and, having given up themselves to be him a people, live up to that. Though, through the infirmity of the flesh, they sometimes break the command, yet by a sincere repentance when at any time they do amiss, and a constant adherence by faith to God as their God, they keep the covenant and do not break that. 2. To such as fear him (v. 12 and again v. 14), such as stand in awe of his majesty and worship him with reverence, submit to his authority and obey him with cheerfulness, dread his wrath and are afraid of offending him. II. Upon what these promises are grounded, and what encouragement we have to build upon them. Here are two things which ratify and confirm all the promises:—1. The perfections of God's nature. We value the promise by the character of him that makes its. We may therefore depend upon God's promises; for  good and upright is the Lord, and therefore he will be as good as his word. He is so kind that he cannot deceive us, so true that he cannot break his promise.  Faithful is he who hath promised, who also will do it. He was good in making the promise, and therefore will be upright in performing it. 2. The agreeableness of all he says and does with the perfections of his nature (v. 10):  All the paths of the Lord (that is, all his promises and all his providences)  are mercy and truth; they are, like himself, good and upright. All God's dealings with his people are according to the mercy of his purposes and the truth of his promises; all he does comes from love, covenant-love; and they may see in it his mercy displayed and his word fulfilled. What a rich satisfaction may this be to good people, that, whatever afflictions they are exercised with,  All the paths of the Lord are mercy and truth, and so it will appear when they come to their journey's end. III. What these promises are. 1. That God will instruct and direct them in the way of their duty. This is most insisted upon, because it is an answer to David's prayers (v. 4, 5),  Show me thy ways and lead me. We should fix our thoughts, and act our faith, most on those promises which suit our present case. (1.) He will  teach sinners in the way, because they are sinners, and therefore need teaching. When they see themselves sinners, and desire teaching, then he will teach them the way of reconciliation to God, the way to a well-grounded peace of conscience, and the way to eternal life. He does, by his gospel, make this way known to all, and, by his Spirit, open the understanding and guide penitent sinners that enquire after it. The devil leads men blindfold to hell, but God enlightens men's eyes, sets things before them in a true light, and so leads them to heaven. (2.)  The meek will he guide, the meek will he teach, that is, those that are humble and low in their own eyes, that are distrustful of themselves, desirous to be taught, and honestly resolved to follow the divine guidance.  Speak, Lord, for thy servant hears. These he will guide  in judgment, that is, by the rule of the written word; he will guide them in that which is practical, which relates to sin and duty, so that they may keep conscience void of offence; and he will do it judiciously (so some), that is, he will suit his conduct to their case; he will teach sinners with wisdom, tenderness, and compassion, and as they are able to bear. He will teach them his way. All good people make God's way their way, and desire to be taught that; and those that do so shall be taught and led in that way. (3.)  Him that feareth the Lord he will teach in the way that he shall choose, either in the way that God shall choose or that the good man shall choose. It comes all to one, for he that fears the Lord chooses the things that please him. If we choose the right way, he that directed our choice will direct our steps, and will lead us in it. If we choose wisely, God will give us grace to walk wisely. 2. That God will make them easy (v. 13):  His soul shall dwell at ease, shall lodge in goodness, marg. Those that devote themselves to the fear of God, and give themselves to be taught of God, will be easy, if it be not their own fault. The soul that is sanctified by the grace of God, and, much more, that is comforted by the peace of God, dwells at ease. Even when the body is sick and lies in pain, yet the soul may dwell at ease in God, may return to him, and repose in him as its rest. Many things occur to make us uneasy, but there is enough in the covenant of grace to counterbalance them all and to make us easy. 3. That he will give to them and theirs as much of this world as is good for them:  His seed shall inherit the earth. Next to our care concerning our souls is our care concerning our seed, and God has a blessing in store for the generation of the upright. Those that fear God shall inherit the earth, shall have a competency in it and the comfort of it, and their children shall fare the better for their prayers when they are gone. 4. That God will admit them into the secret of communion with himself (v. 14):  The secret of the Lord is with those that fear him. They understand his word; for,  if any man do his will, he shall know of the doctrine whether it be of God, John vii. 17. Those that receive the truth in the love of it, and experience the power of it, best understand the mystery of it. They know the meaning of his providence, and what God is doing with them, better than others.  Shall I hide from Abraham the things that I do? Gen. xviii. 17. He call them not  servants, but  friends, as he called Abraham. They know by experience the blessings of the covenant and the pleasure of that fellowship which gracious souls have with the Father and with his Son Jesus Christ. This honour have all his saints.

Precious Promises; Petitions.
$15$ Mine eyes  are ever toward the ; for he shall pluck my feet out of the net. $16$ Turn thee unto me, and have mercy upon me; for I  am desolate and afflicted. $17$ The troubles of my heart are enlarged:  O bring thou me out of my distresses. 18 Look upon mine affliction and my pain; and forgive all my sins. $19$ Consider mine enemies; for they are many; and they hate me with cruel hatred. $20$ O keep my soul, and deliver me: let me not be ashamed; for I put my trust in thee. $21$ Let integrity and uprightness preserve me; for I wait on thee. 22 Redeem Israel, O God, out of all his troubles. David, encouraged by the promises he had been meditating upon, here renews his addresses to God, and concludes the psalm, as he began, with professions of dependence upon God and desire towards him. I. He lays open before God the calamitous condition he was in. His feet were in the net, held fast and entangled, so that he could not extricate himself out of his difficulties, v. 15. He was  desolate and afflicted, v. 16. It is common for those that are afflicted to be desolate; their friends desert them then, and they are themselves disposed to sit alone and keep silence, Lam. iii. 28. David calls himself  desolate and solitary because he depended not upon his servants and soldiers, but relied as entirely upon God as if he had no prospect at all of help and succour from any creature. Being in distress, in many distresses,  the troubles of his heart were enlarged (v. 17), he grew more and more melancholy and troubled in mind. Sense of sin afflicted him more than any thing else: this it was that broke and wounded his spirit, and made his outward troubles lie heavily upon him. He was in  affliction and pain, v. 18. His enemies that persecuted him were many and malicious (they hated him), and very barbarous; it was  with a cruel hatred that they hated him, v. 19. Such were Christ's enemies and the persecutors of his church. II. He expresses the dependence he had upon God in these distresses (v. 15):  My eyes are ever towards the Lord. Idolaters were for gods that they could see with their bodily eyes, and they had their eyes ever towards their idols, Isa. xvii. 7, 8. But it is an eye of faith that we must have towards God, who is a Spirit, Zech. ix. 1. Our meditation of him must be sweet, and we must always set him before us: in all our ways we must acknowledge him and do all to his glory. Thus we must live a life of communion with God, not only in ordinances, but in providences, not only in acts of devotion, but in the whole course of our conversation. David had the comfort of this in his affliction; for, because his eyes were ever towards the Lord, he doubted not but he would pluck his feet out of the net, that he would deliver him from the corruptions of his own heart (so some), from the designs of his enemies against him, so others. Those that have their eye ever towards God shall not have their feet long in the net. He repeats his profession of dependence upon God (v. 20)— Let me not be ashamed, for I put my trust in thee; and of expectation from him— I wait on thee, v. 21. It is good thus to hope and quietly wait for the salvation of the Lord. III. He prays earnestly to God for relief and succour, 1. For himself. (1.) See how he begs, [1.] For the remission of sin (v. 18):  Forgive all my sins. Those were his heaviest burdens, and which brought upon him all other burdens. He had begged (v. 7) for the pardon of the sins of his youth, and (v. 11) for the pardon of some one particular iniquity that was remarkably great, which some think, was his sin in the matter of Uriah. But here he prays, Lord,  forgive all, take away all iniquity. It is observable that, as to his affliction, he asks for no more than God's regard to it: " Look upon my affliction and my pain, and do with it as thou pleasest." But, as to his sin, he asks for no less than a full pardon:  Forgive all my sins. When at any time we are in trouble we should be more concerned about our sins, to get them pardoned, than about our afflictions, to get them removed. Yet he prays, [2.] For the redress of his grievances. His mind was troubled for God's withdrawings from him and under the sense he had of his displeasure against him for his sins; and therefore he prays (v. 16),  Turn thou unto me. And, if God turn to us, no matter who turns from us. His condition was troubled, and, in reference to that, he prays, " O bring thou me out of my distresses. I see no way of deliverance open; but thou canst either find one or make one." His enemies were spiteful; and in reference to that, he prays, " O keep my soul from falling into their hands, or else  deliver me out of their hands." (2.) Four things he mentions by way of plea to enforce these petitions, and refers himself and them to God's consideration:—[1.] He pleads God's mercy:  Have mercy upon me. Men of the greatest merits would be undone if they had not to do with a God of infinite mercies. [2.] He pleads his own misery, the distress he was in, his affliction and pain, especially the troubles of his heart, all which made him the proper object of divine mercy. [3.] He pleads the iniquity of his enemies: "Lord, consider them, how cruel they are, and deliver me out of their hands." [4.] He pleads his own integrity, v. 12. Though he had owned himself guilty before God, and had confessed his sins against him, yet, as to his enemies, he had the testimony of his conscience that he had done them no wrong, which was his comfort when they hated him with cruel hatred; and he prays that this might  preserve him, This intimates that he did not expect to be safe any longer than he continued in his  integrity and uprightness, and that, while he did continue in it, he did not doubt of being safe. Sincerity will be our best security in the worst of times. Integrity and uprightness will be a man's preservation more than the wealth and honour of the world can be. These will preserve us to the heavenly kingdom. We should therefore pray to God to preserve us in our integrity and then be assured that that will preserve us. 2. For the church of God (v. 22): '' Redeem Israel, O God! out of all his troubles.'' David was now in trouble himself, but he thinks it not strange, since trouble is the lot of all God's Israel. Why should any one member fare better than the whole body? David's troubles were enlarged, and very earnest he was with God to deliver him, yet he forgets not the distresses of God's church; for, when we have ever so much business of our own at the throne of grace, we must still remember to pray for the public. Good men have little comfort in their own safety while the church is in distress and danger. This prayer is a prophecy that God would, at length, give David rest, and therewith give Israel rest from all their enemies round about. It is a prophecy of the sending of the Messiah in due time to  redeem Israel from his iniquities (Ps. cxxx. 8) and so to redeem them from their troubles. It refers also to the happiness of the future state. In heaven, and in heaven only, will God's Israel be perfectly redeemed from all troubles.

=CHAP. 26.= Holy David is in this psalm putting himself upon a solemn trial, not by God and his country, but by God and his own conscience, to both which he appeals touching his integrity

(ver. 1, 2), for the proof of which he alleges, I. His constant regard to God and his grace, ver. 3. II. His rooted antipathy to sin and sinners, ver. 4, 5. III. His sincere affection to the ordinances of God, and his care about them, ver. 6-8. Having thus proved his integrity, 1. He deprecates the doom of the wicked, ver. 9, 10. 2. He casts himself upon the mercy and grace of God, with a resolution to hold fast his integrity, and his hope in God, ver. 11, 12. In singing this psalm we must teach and admonish ourselves, and one another, what we must be and do that we may have the favour of God, and comfort in our own consciences, and comfort ourselves with it, as David does, if we can say that in any measure we have, through grace, answered to these characters. The learned Amyraldus, in his argument of his psalm, suggests that David is here, by the spirit of prophecy, carried out to speak of himself as a type of Christ, of whom what he here says of his spotless innocence, was fully and eminently true, and of him only, and to him we may apply it in singing this psalm. "We are complete in him."

Devout Appeals.
$1$ Judge me, ; for I have walked in mine integrity: I have trusted also in the  ;  therefore I shall not slide. $2$ Examine me,, and prove me; try my reins and my heart. $3$ For thy lovingkindness  is before mine eyes: and I have walked in thy truth. $4$ I have not sat with vain persons, neither will I go in with dissemblers. $5$ I have hated the congregation of evil doers; and will not sit with the wicked. It is probable that David penned this psalm when he was persecuted by Saul and his party, who, to give some colour to their unjust rage, represented him as a very bad man, and falsely accused him of many high crimes and misdemeanors, dressed him up in the skins of wild beasts that they might bait him. Innocency itself is no fence to the name, though it is to the bosom, against the darts of calumny. Herein he was a type of Christ, who was made a reproach of men, and foretold to his followers that they also must have all manner of evil said against them falsely. Now see what David does in this case. I. He appeals to God's righteous sentence (v. 1): " Judge me, O God! be thou Judge between me and my accusers, between the persecutor and the poor prisoner; bring me off with honour, and put those to shame that falsely accuse me." Saul, who was himself supreme judge in Israel, was his adversary, so that in a controversy with him he could appeal to no other then to God himself. As to his offences against God, he prays,  Lord, enter not into judgment with me (Ps. cxliii. 2),  remember not my transgressions (Ps. xxv. 7), in which he appeals to God's mercy; but, as to his offences against Saul, he appeals to God's justice and begs of him to judge for him, as Ps. xliii. 1. Or thus: he cannot justify himself against the charge of sin; he owns his iniquity is great and he is undone if God, in his infinite mercy, do not forgive him; but he can justify himself against the charge of hypocrisy, and has reason to hope that, according to the tenour of the covenant of grace, he is one of those that may expect to find favour with God. Thus holy Job often owns he has sinned and yet he holds fast his integrity. Note, It is a comfort to those who are falsely accused that there is a righteous God, who, sooner or later, will clear up their innocency, and a comfort to all who are sincere in religion that God himself is a witness to their sincerity. II. He submits to his unerring search (v. 2): '' Examine me, O Lord! and prove me,'' as gold is proved, whether it be standard. God knows every man's true character, for he knows the thoughts and intents of the heart, as sees through every disguise. David prays,  Lord, examine me, which intimates that he was well pleased that God did know him and truly desirous that he would discover him to himself and discover him to all the world. So sincere was he in his devotion to his God and his loyalty to his prince (in both which he was suspected to be a pretender) that he wished he had a window in his bosom, that whoever would might look into his heart. III. He solemnly protests his sincerity (v. 1): " I have walked in my integrity; my conversation had agreed with my profession, and one part of it has been of a piece with another." It is vain to boast of our integrity unless we can make it out that by the grace of God we have walked in our integrity, and that our conversation in the world has been in simplicity and godly sincerity. He produces here several proofs of his integrity, which encouraged him to trust in the Lord as his righteous Judge, who would patronise and plead his righteous cause, with an assurance that he should come off with reputation ( therefore I shall not slide), and that those should not prevail who consulted to cast him down from his excellency, to shake his faith, blemish his name, and prevent his coming to the crown, Ps. lxii. 4. Those that are sincere in religion may trust in God that they shall not slide, that is, that they shall not apostasize from their religion. 1. He had a constant regard to God and to his grace, v. 3. (1.) He aimed at God's good favour as his end and chief good:  Thy loving-kindness is before my eyes. This will be a good evidence of our sincerity, if what we do in religion we do from a principle of love to God, and good thoughts of him as the best of beings and the best of friends and benefactors, and from a grateful sense of God's goodness to us in particular, which we have had the experience of all our days. If we set God's loving-kindness before us as our pattern, to which we endeavour to conform ourselves, being  followers of him that is good, in his goodness (1 Pet. iii. 13),—if we set it before us as our great engagement and encouragement to our duty, and are afraid of doing any thing to forfeit God's favour and in care by all means to keep ourselves in his love,—this will not only be a good evidence of our integrity, but will have a great influence upon our perseverance in it. (2.) He governed himself by the word of God as his rule: " I have walked in thy truth, that is, according to thy law, for thy law is truth." Note, Those only may expect the benefit of God's loving-kindness that live up to his truths, and his laws that are grounded upon them. Some understand it of his conforming himself to God's example in truth and faithfulness, as well as in goodness and loving-kindness. Those certainly walk well that are followers of God as dear children. 2. He had no fellowship with the unfruitful works of darkness, nor with the workers of those works, v. 4, 5. By this it appeared he was truly loyal to his prince that he never associated with those that were disaffected to his government, with any of those  sons of Belial that despised him, 1 Sam. x. 27. He was in none of their cabals, nor joined with them in any of their intrigues; he cursed not the king, no, not in his heart. And this also was an evidence of his faithfulness to his God, that he never associated with those who he had any reason to think were disaffected to religion, or were open enemies, or false friends, to its interests. Note, Great care to avoid bad company is both a good evidence of our integrity and a good means to preserve us in it. Now observe here, (1.) That this part of his protestation looks both backward upon the care he had hitherto taken in this matter, and forward upon the care he would still take: " I have not sat with them, and I  will not go in with them." Note, Our good practices hitherto are then evidence of our integrity when they are accompanied with resolutions, in God's strength, to persevere in them to the end, and not to draw back; and our good resolutions for the future we may then take the comfort of when they are the continuation of our good practices hitherto. (2.) That David shunned the company, not only of wicked persons, but of vain persons, that were wholly addicted to mirth and gaiety and had nothing solid or serious in them. The company of such may perhaps be the more pernicious of the two to a good man because he will not be so ready to stand upon his guard against the contagion of vanity as against that of downright wickedness. (3.) That the company of dissemblers is as dangerous company as any, and as much to be shunned, in prudence as well as piety. Evil-doers pretend friendship to those whom they would decoy into their snares, but they dissemble.  When they speak fair, believe them not. (4.) Though sometimes he could not avoid being in the company of bad people, yet he would not  go in with them, he would not choose such for his companions nor seek an opportunity of acquaintance and converse with them. He might fall in with them, but he would not, by appointment and assignation, go in with them. Or, if he happened to be with them, he would not sit with them, he would not continue with them; he would be in their company no longer than his business made it necessary: he would not concur with them, not say as they said, nor do as they did, as those that  sit in the seat of the scornful, Ps. i. 1. He would not sit in counsel with them upon ways and means to do mischief, nor sit in judgment with them to condemn the generation of the righteous. (5.) We must not only in our practice avoid bad company, but in our principles and affections we must have an aversion to it. David here says, not only "I have shunned it," but, " I have hated it," Ps. cxxxix. 21. (6.) The congregation of evil-doers, the club, the confederacy of them, is in a special manner hateful to good people. I have hated  ecclesiam malignantium—the church of the malignant; so the vulgar Latin reads its. As good men, in concert, make one another better, and are enabled to do so much the more good, so bad men, in combination, make one another worse, and do so much the more mischief. In all this David was a type of Christ, who, though he received sinners and ate with them, to instruct them and do them good, yet, otherwise, was holy, harmless, undefiled, and separate from sinners, particularly from the Pharisees, those dissemblers. He was also an example to Christians, when they join themselves to Christ, to  save themselves from this untoward generation, Acts ii. 40.

Delight in Divine Ordinances.
$6$ I will wash mine hands in innocency: so will I compass thine altar, : $7$ That I may publish with the voice of thanksgiving, and tell of all thy wondrous works. $8$, I have loved the habitation of thy house, and the place where thine honour dwelleth. $9$ Gather not my soul with sinners, nor my life with bloody men: $10$ In whose hands  is mischief, and their right hand is full of bribes. 11 But as for me, I will walk in mine integrity: redeem me, and be merciful unto me. $12$ My foot standeth in an even place: in the congregations will I bless the. In these verses, I. David mentions, as further evidence of his integrity, the sincere affection he had to the ordinances of God, the constant care he took about them, and the pleasure he took in them. Hypocrites and dissemblers may indeed be found attending on God's ordinances, as the proud Pharisee went up to the temple to pray with the penitent publican; but it is a good sign of sincerity if we attend upon them as David here tells us he did, v. 6-8. 1. He was very careful and conscientious in his preparation for holy ordinances:  I will wash my hands in innocency. He not only refrained from the society of sinners, but kept himself clean from the pollutions of sin, and this with an eye to the place he had among those that compassed God's altar. "I will wash, and so will I compass the altar, knowing that otherwise I shall not be welcome." This is like that (1 Cor. xi. 28),  Let a man examine himself, and so let him eat, so prepared. This denotes, (1.) Habitual preparation: " I will wash my hands in innocency; I will carefully watch against all sin, and keep my conscience pure from those dead works which defile it and forbid my drawing nigh to God." See Ps. xxiv. 3, 4. (2.) Actual preparation. It alludes to the ceremony of the priests' washing when they went in to minister, Exod. xxx. 20, 21. Though David was no priest, yet, as every worshipper ought, he would look to the substance of that which the priests were enjoined the shadow of. In our preparation for solemn ordinances we must not only be able to clear ourselves from the charge of reigning infidelity or hypocrisy, and to protest our innocency of that (which was signified by  washing the hands, Deut. xxi. 6), but we must take pains to cleanse ourselves from the spots of remaining iniquity by renewing our repentance, and making fresh application of the blood of Christ to our consciences for the purifying and pacifying of them. He that is washed (that is, in a justified state) has need thus to  wash his feet (John xiii. 10), to wash his hands, to wash them in innocency; he that is penitent is  pene innocens—almost innocent; and he that is pardoned is so far innocent that his sins shall not be mentioned against him. 2. He was very diligent and serious in his attendance upon them:  I will compass thy altar, alluding to the custom of the priests, who, while the sacrifice was in offering, walked round the altar, and probably the offerers likewise did so at some distance, denoting a diligent regard to what was done and a dutiful attendance in the service. " I will compass it; I will be among the crowds that do compass it, among the thickest of them." David, a man of honour, a man of business, a man of war, thought it not below him to attend with the multitude on God's altars and could find time for that attendance. Note, (1.) All God's people will be sure to wait on God's altar, in obedience to his commands and in pursuance of his favour. Christ is our altar, not as the altar in the Jewish church, which was fed by them, but an altar that we eat of and  live upon, Heb. xiii. 10. (2.) It is a pleasant sight to see God's altar compassed and to see ourselves among those that compass it. 3. In all his attendance on God's ordinances he aimed at the glory of God and was much in the thankful praise and adoration of him. He had an eye to the place of worship as the place where God's honor dwelt (v. 8), and therefore made it his business there to honour God and to give him the glory due to his name, to publish with the voice of thanksgiving all God's wondrous works. God's gracious works, which call for thanksgiving, are all wondrous works, which call for our admiration. We ought to publish them, and tell of them, for his glory, and the excitement of others to praise him; and we ought to do it with the voice of thanksgiving, as those that are sensible of our obligations, by all ways possible, to acknowledge with gratitude the favours we have received from God. 4. He did this with delight and from a principle of true affection to God and his institutions. Touching this he appeals to God: " Lord, thou knowest how dearly  I have loved the habitation of thy house (v. 8), the tabernacle where thou art pleased to manifest thy residence among thy people and receive their homage,  the place where thy honour dwells." David was sometimes forced by persecution into the countries of idolaters and was hindered from attending God's altars, which perhaps his persecutors, that laid him under that restraint, did themselves upbraid him with as his crime. See 1 Sam. xx. 27. "But, Lord," says he, "though I cannot come to the habitation of thy house, I love it; my heart is there, and it is my greatest trouble that I am not there." Note, All that truly love God truly love the ordinances of God, and  therefore love them because in them he manifests his honour and they have an opportunity of honoring him. Our Lord Jesus loved his Father's honour, and made it his business to glorify him; he loved the habitation of his house, his church among men, loved it and gave himself for it, that he might build and consecrate it. Those who love communion with God, and delight in approaching him, find it to be a constant pleasure, a comfortable evidence of their integrity, and a comfortable earnest of their endless felicity. II. David, having given proofs of his integrity, earnestly prays, with a humble confidence towards God (such as those have whose hearts condemn them not), that he might not fall under the doom of the wicked (v. 9, 10).  Gather not my soul with sinners, Here, 1. David describes these sinners, whom he looked upon to be in a miserable condition, so miserable that he could not wish the worst enemy he had in the world to be in a worse. "They are  bloody men, that thirst after blood and lie under a great deal of the guilt of blood. They do mischief, and mischief is always in their hands. Though they get by their wickedness (for  their right hand is full of bribes which they have taken to pervert justice), yet that will make their case never the better; for  what is a man profited if he gain the world and lose his soul?" 2. He dread having his lot with them. He never loved them, nor associated with them, in this world, and therefore could in faith pray that he might not have his lot with them in the other world. Our souls must shortly be gathered, to return to God that gave them and will call for them again. See Job xxxiv. 14. It concerns us to consider whether our souls will then be gathered with saints or with sinners, whether bound in the bundle of life with the Lord for ever, as the souls of the faithful are (1 Sam. xxv. 29), or bound in the bundle of tares for the fire, Matt. xiii. 30. Death gathers us to our people, to those that are our people while we live, whom we choose to associate with, and with whom we cast in our lot, to those death will gather us, and with them we must take our lot, to eternity. Balaam desired to die the death of the righteous; David dreaded dying the death of the wicked; so that both sides were of that mind, which if we be of, and will live up to it, we are happy for ever. Those that will not be companions with sinners in their mirth, nor eat of their dainties, may in faith pray not to be companions with them in their misery, nor to drink of their cup, their cup of trembling. III. David, with a holy humble confidence, commits himself to the grace of God, v. 11, 12. 1. He promises that by the grace of God he would persevere in his duty: " As for me, whatever others do,  I will walk in my integrity." Note, When the testimony of our consciences for us that we have walked in our integrity is comfortable to us this should confirm our resolutions to continue therein. 2. He prays for the divine grace both to enable him to do so and to give him the comfort of it: " Redeem me out of the hands of my enemies,  and be merciful to me, living and dying." Be we ever so confident of our integrity, yet still we must rely upon God's mercy and the great redemption Christ has wrought out, and pray for the benefit of them. 3. He pleases himself with his steadiness: " My foot stands in an even place, where I shall not stumble and whence I shall not fall." This he speaks as one that found his resolutions fixed for God and godliness, not to be shaken by the temptations of the world, and his comforts firm in God and his grace, not to be disturbed by the crosses and troubles of the world. 4. He promises himself that he should yet have occasion to praise the Lord, that he should be furnished with matter for praise, that he should have a heart for praises, and that, though he was now perhaps banished from public ordinances, yet he should again have an opportunity of blessing God in the congregation of his people. Those that hate the congregation of evil-doers shall be joined to the congregation of the righteous and join with them in praising God; and it is pleasant doing that in good company; the more the better; it is the more like heaven.

=CHAP. 27.= ''Some think David penned this psalm before his coming to the throne, when he was in the midst of his troubles, and perhaps upon occasion of the death of his parents; but the Jews think he penned it when he was old, upon occasion of the wonderful deliverance he had from the sword of the giant, when Abishai succoured him (2 Sam. xxi. 16, 17) and his people thereupon resolved he should never venture his life again in battle, lest he should quench the light of Israel. Perhaps it was not penned upon any particular occasion; but it is very expressive of the pious and devout affections with which gracious souls are carried out towards God at all times, especially in times of trouble. Here is, I. The courage and holy bravery of his faith, ver. 1-3. II. The complacency he took in communion with God and the benefit he experienced by it, ver. 4-6. III. His desire towards God, and his favour and grace, ver. 7-9, 11, 12. IV. His expectations from God, and the encouragement he gives to others to hope in him, ver. 10, 13, 14. And let our hearts be thus affected in singing this psalm.''

Devout Confidence; Encouragement in Prayers.
$1$ The  is my light and my salvation; whom shall I fear? the  is the strength of my life; of whom shall I be afraid? $2$ When the wicked,  even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. $3$ Though a host should encamp against me, my heart shall not fear: though war should rise against me, in this  will I  be confident. $4$ One  thing have I desired of the, that will I seek after; that I may dwell in the house of the  all the days of my life, to behold the beauty of the  , and to enquire in his temple. $5$ For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock. $6$ And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the. We may observe here, I. With what a lively faith David triumphs in God, glories in his holy name, and in the interest he had in him. 1.  The Lord is my light. David's subjects called him  the light of Israel, 2 Sam. xxi. 17. And he was indeed a burning and a shining light: but he owns that he shone, as the moon does, with a borrowed light; what light God darted upon him reflected upon them:  The Lord is my light. God is a light to his people, to show them the way when they are in doubt, to comfort and rejoice their hearts when they are in sorrow. It is in his light that they now walk on in their way, and in his light they hope to see light for ever. 2. "He is  my salvation, in whom I am safe and by whom I shall be saved." 3. "He is  the strength of my life, not only the protector of my exposed life, who keeps me from being slain, but the strength of my frail weak life, who keeps me from fainting, sinking, and dying away." God, who is a believer's light, is the strength of his life, not only by whom, but in whom, he lives and moves. In God therefore let us strengthen ourselves. II. With what an undaunted courage he triumphs over his enemies; no fortitude like that of faith. If God be for him, who can be against him? '' Whom shall I fear? Of whom shall I be afraid?'' If Omnipotence be his guard, he has no cause to fear; if he knows it to be so, he has no disposition to fear. If God be his light, he fears no shades; if God be his salvation, he fears no colours. He triumphs over his enemies that were already routed, v. 2. His enemies came upon him,  to eat up his flesh, aiming at no less and assured of that, but they fell; not, "He smote them and they fell," but, " They stumbled and fell;" they were so confounded and weakened that they could not go on with their enterprise. Thus those that came to take Christ with a word's speaking were made to stagger and fall to the ground, John xviii. 6. The ruin of some of the enemies of God's people is an earnest of the complete conquest of them all. And therefore, these having fallen, he is fearless of the rest: "Though they be numerous,  a host of them,—though they be daring and their attempts threatening,—though they  encamp against me, an army against one man,—though they wage war upon me, yet  my heart shall not fear." Hosts cannot hurt us if the Lord of hosts protect us. Nay, in this assurance that God is for me " I will be confident." Two things he will be confident of:—1. That he shall be safe. "If God is my salvation,  in the time of trouble he shall hide me; he shall set me out of danger and above the fear of it." God will not only find out a shelter for his people in distress (as he did Jer. xxxvi. 26), but he will himself be their hiding-place, Ps. xxxii. 7. His providence will, it may be, keep them safe; at least his grace will make them easy. His name is the strong tower into which by faith they run, Prov. xviii. 10. " He shall hide me, not in the strongholds of En-gedi (1 Sam. xxiii. 29), but  in the secret of his tabernacle." The gracious presence of God, his power, his promise, his readiness to hear prayer, the witness of his Spirit in the hearts of his people—these are the secret of his tabernacle, and in these the saints find cause for that holy security and serenity of mind in which they dwell at ease. This sets them upon a rock which will not sink under them, but on which they find firm footing for their hopes; nay, it sets them  up upon a rock on high, where the raging threatening billows of a stormy sea cannot touch them; it is a rock that is  higher than we, Ps. lxi. 2. 2. That he shall be victorious (v. 6): " Now shall my head be lifted up above my enemies, not only so as that they cannot reach it with their darts, but so as that I shall be exalted to bear rule over them." David here, by faith in the promise of God, triumphs before the victory, and is as sure, not only of the laurel, but of the crown, as if it were already upon his head. III. With what a gracious earnestness he prays for a constant communion with God in holy ordinances, v. 4. It greatly encouraged his confidence in God that he was conscious to himself of an entire affection to God and to his ordinances, and that he was in his element when in the way of his duty and in the way of increasing his acquaintance with him. If our hearts can witness for us that we delight in God above any creature, that may encourage us to depend upon him; for it is a sign we are of those whom he protects as his own. Or it may be taken thus: He desired to dwell in the house of the Lord that there he might be safe from the enemies that surrounded him. Finding himself surrounded by threatening hosts, he does not say, " One thing have I desired, in order to my safety, that I may have my army augmented to such a number," or that I may be master of such a city or such a castle, but " that I may dwell in the house of the Lord, and then I am well." Observe, 1. What it is he desires— to dwell in the house of the Lord. In the courts of God's house the priests had their lodgings, and David wished he had been one of them. Disdainfully as some look upon God's ministers, one of the greatest and best of kings that ever was would gladly have taken his lot, have taken his lodging, among them. Or, rather, he desires that he might duly and constantly attend on the public service of God, with other faithful Israelites, according as the duty of every day required. He longed to see an end of the wars in which he was now engaged, not that he might live at ease in his own palace, but that he might have leisure and liberty for a constant attendance in God's courts. Thus Hezekiah, a genuine son of David, wished for the recovery of his health, not that he might go up to the thrones of judgment, but that he might  go up to the house of the Lord, Isa. xxxviii. 22. Note, All God's children desire to dwell in God's house; where should they dwell else? Not to sojourn there as a wayfaring man, that turns aside to tarry but for a night, nor to dwell there for a time only, as the servant that abides not in the house for ever, but to dwell there all the days of their life; for there the Son abides ever. Do we hope that praising God will be the blessedness of our eternity? Surely them we ought to make it the business of our time. 2. How earnestly he covets this: "This is the  one thing I have desired of the Lord and which I will seek after." If he were to ask but one thing of God, this should be it; for this he had at heart more than any thing. He desired it as a good thing; he desired it of the Lord as his gift and a token of his favour. And, having fixed his desire upon this as the one thing needful, he sought after it; he continued to pray for it, and contrived his affairs so as that he might have this liberty and opportunity. Note, Those that truly desire communion with God will set themselves with all diligence to seek after it, Prov. xviii. 1. 3. What he had in his eye in it. He would dwell in God's house, not for the plenty of good entertainment that was there, in the feasts upon the sacrifices, nor for the music and good singing that were there, but  to behold the beauty of the Lord and to enquire in his temple. He desired to attend in God's courts, (1.) That he might have the pleasure of meditating upon God. He knew something of the beauty of the Lord, the infinite and transcendent amiableness of the divine being and perfections; his holiness is his beauty (Ps. cx. 3), his goodness is his beauty, Zech. ix. 17. The harmony of all his attributes is the beauty of his nature. With an eye of faith and holy love we with pleasure behold this beauty, and observe more and more in it that is amiable, that is admirable. When with fixedness of thought, and a holy flame of devout affections, we contemplate God's glorious excellencies, and entertain ourselves with the tokens of his peculiar favour to us, this is that view of the beauty of the Lord which David here covets, and it is to be had in his ordinances, for there he manifests himself. (2.) That he might have the satisfaction of being instructed in his duty; for concerning this he would  enquire in God's temple. Lord,  what wilt thou have me to do? For the sake of these two things he desired that one thing, to  dwell in the house of the Lord all the days of his life; for blessed are those that do so; they will be still praising him (Ps. lxxxiv. 4), both in speaking to him and in hearing from him. Mary's sitting at Christ's feet to hear his word Christ calls the  one thing needful, and  the good part. 4. What advantage he promised himself by it. Could he but have a place in God's house, (1.) There he should be quiet and easy: there troubles would not find him, for he should be hid in secret; there troubles would not reach him, for he should be set on high, v. 5. Joash, one of David's seed, was hidden in the house of the Lord six years, and there not only preserved from the sword, but reserved to the crown, 2 Kings xi. 3. The temple was thought a safe place for Nehemiah to abscond in, Neh. vi. 10. The safety of believers however is not in the walls of the temple, but in the God of the temple and their comfort in communion with him. (2.) There he should be pleasant and cheerful: there he would offer sacrifices of joy, v. 6. For God's work is its own wages. There  he would sing, yea, he would sing praises to the Lord. Note, Whatever is the matter of our joy ought to be the matter of our praise; and, when we attend upon God in holy ordinances, we ought to be much in joy and praise. It is for the glory of our God that we should sing in his ways; and, whenever God lifts us up above our enemies, we ought to exalt him in our praises.  Thanks be to God, who always causeth us to triumph, 2 Cor. ii. 14.

Confidence in Divine Goodness.
$7$ Hear, ,  when I cry with my voice: have mercy also upon me, and answer me. $8$  When thou saidst, Seek ye my face; my heart said unto thee, Thy face,, will I seek. $9$ Hide not thy face  far from me; put not thy servant away in anger: thou hast been my help; leave me not, neither forsake me, O God of my salvation. $10$ When my father and my mother forsake me, then the will take me up. $11$ Teach me thy way,, and lead me in a plain path, because of mine enemies. $12$ Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty. 13  I had fainted, unless I had believed to see the goodness of the in the land of the living. 14 Wait on the : be of good courage, and he shall strengthen thine heart: wait, I say, on the. David in these verses expresses, I. His desire towards God, in many petitions. If he cannot now go up to the house of the Lord, yet, wherever he is, he can find a way to the throne of grace by prayer. 1. He humbly bespeaks, because he firmly believes he shall have, a gracious audience: " Hear, O Lord, when I cry, not only with my heart, but, as one in earnest,  with my voice too." He bespeaks also an answer of peace, which he expects, not from his own merit, but God's goodness:  Have mercy upon me, and answer me, v. 7. If we pray and believe, God will graciously hear and answer. 2. He takes hold of the kind invitation God had given him to this duty, v. 8. It is presumption for us to come into the presence of the King of kings uncalled, nor can we draw near with any assurance unless he  hold forth to us the golden sceptre. David therefore going to pray fastens, in his thoughts, upon the call God had given him to the throne of his grace, and reverently touches, as it were, the top of the golden sceptre which was thereby held out to him.  My heart said unto thee (so it begins in the original) or  of thee,  Seek you my face; he first revolved that, and preached that over again to himself (and that is the best preaching: it is hearing twice what God speaks once)— Thou saidst (so it may be supplied),  Seek you my face; and then he returns what he had so meditated upon, in this pious resolution,  Thy face, Lord, will I seek. Observe here, (1.) The true nature of religious worship; it is seeking the face of God. This it is in God's precept:  Seek you my face; he would have us seek him for himself, and make his favour our chief good; and this it is in the saint's purpose and desire: " Thy face, Lord, will I seek, and nothing less will I take up with." The opening of his hand will satisfy the desire of other living things (Ps. cxlv. 16), but it is only the shining of his face that will satisfy the desire of a living soul, Ps. iv. 6, 7. (2.) The kind of invitation of a gracious God to this duty:  Thou saidst, Seek you my face; it is not only permission, but a precept; and his commanding us to seek implies a promise of finding; for he is too kind to say,  Seek you me in vain. God calls us to seek his face in our conversion to him and in our converse with him. He calls us, by the whispers of his Spirit to and with our spirits, to seek his face; he calls us by his word, by the stated returns of opportunities for his worship, and by special providences, merciful and afflictive. When we are foolishly making our court to lying vanities God is, in love to us, calling us in him to seek our own mercies. (3.) The ready compliance of a gracious soul with this invitation. The call is immediately returned:  My heart answered, Thy face, Lord, will I seek. The call was general; " Seek you my face;" but, like David, we must apply it to ourselves, " I will seek it." The word does us no good when we transfer it to others, and do not ourselves accept the exhortation. The call was,  Seek you my face; the answer is express,  Thy face, Lord, will I seek; like that (Jer. iii. 22),  Behold, we come unto thee. A gracious heart readily echoes to the call of a gracious God, being made willing in the day of his power. 3. He is very particular in his requests. (1.) For the favour of God, that he might not be shut out from that (v. 9): " Thy face, Lord, will I seek, in obedience to thy command; therefore  hide not thy face from me; let me never want the reviving sense of the favour; love me, and let me know that thou lovest me;  put not thy servant away in anger." He owns he had deserved God's displeasure, but begs that, however God might correct him, he would not cast him away from his presence; for what is hell but that? (2.) For the continuance of his presence with him: " Thou hast been my help formerly, and  thou are the God of my salvation; and therefore whither shall I go but to thee?  O leave me not, neither forsake me; withdraw not the operations of thy power from me, for then I am helpless; withdraw not the tokens of thy good-will to me, for then I am comfortless." (3.) For the benefit of divine guidance (v. 11): " Teach me thy way, O Lord! give me to understand the meaning of thy providences towards me and make them plain to me; and give me to know my duty in every doubtful case, that I may not mistake it, but may walk rightly, and that I may not do it with hesitation, but may walk surely." It is not policy, but plainness (that is, downright honesty) that will direct us into and keep us in the way of our duty. He begs to be guided  in a plain path, because of his enemies, or (as the margin reads it) his  observers. His enemies watched for his halting, that they may find occasion against him. Saul eyed David, 1 Sam. xviii. 9. This quickened him to pray, "Lord,  lead me in a plain path, that they may have nothing ill, or nothing that looks ill, to lay to my charge." (4.) For the benefit of a divine protection (v. 12): " Deliver me not over to the will of my enemies. Lord, let them not gain their point, for it aims at my life, and no less, and in such a way as that I have no fence against them, but thy power over their consciences; for  false witnesses have risen up against me, that aim further than to take away my reputation or estate, for they  breathe out cruelty; it is the blood, the precious blood, they thirst after." Herein David was a type of Christ; for false witnesses rose up against him, and such as breathed out cruelty; but though he was delivered into their wicked hands, he was not delivered over to their will, for they could not prevent his exaltation. II. He expresses his dependence upon God, 1. That he would help and succour him when all other helps and succours failed him (v. 10): " When my father and my mother forsake me, the nearest and dearest friends I have in the world, from whom I may expect most relief and with most reason, when they die, or are at a distance from me, or are disabled to help me in time of need, or are unkind to me or unmindful of me, and will not help me, when I am as helpless as ever poor orphan was that was left fatherless and motherless, then I know  the Lord will take me up, as a poor wandering sheep is taken up, and saved from perishing." His time to help those that trust in him is when all other helpers fail, when it is most for his honour and their comfort. With him  the fatherless find mercy. This promise has often been fulfilled in the letter of it. Forsaken orphans have been taken under the special care of the divine Providence, which has raised up relief and friends for them in a way that one would not have expected. God is a surer and better friend than our earthly parents are or can be. 2. That in due time he should see the displays of his goodness, v. 13. He believed he should  see the goodness of the Lord in the land of the living; and, if he had not done so, he would  have fainted under his afflictions. Even the best saints are subject to faint when their troubles become grievous and tedious, their spirits are overwhelmed, and their flesh and heart fail. But then faith is a sovereign cordial; it keeps them from desponding under their burden and from despairing of relief, keeps them hoping, and praying, and waiting, and keeps up in them good thoughts of God, and the comfortable enjoyment of themselves. But what was it the belief of which kept David from fainting?— that he should see the goodness of the Lord, which now seemed at a distance. Those that walk by faith in the goodness of the Lord shall in due time walk in the sight of that goodness. This he hopes to see in the land of the living, that is, (1.) In this world, that he should outlive his troubles and not perish under them. It is his comfort, not so much that he shall see the land of the living as that he shall see the goodness of God in it; for that is the comfort of all creature-comforts to a gracious soul. (2.) In the land of Canaan, and in Jerusalem where the lively oracles were. In comparison with the heathen, that were dead in sin, the land of Israel might fitly be called  the land of the living; there God was known, and there David hoped to see his goodness; see 2 Sam. xv. 25, 26. Or, (3.), In heaven. It is that alone that may truly be called  the land of the living, where there is no more death. This earth is the land of the dying. There is nothing like the believing hope of eternal life, the foresights of that glory, and foretastes of those pleasures, to keep us from fainting under all the calamities of this present time. 3. That in the mean time he should be strengthened to bear up under his burdens (v. 14); whether he says it to himself, or to his friends, it comes all to one; this is that which encourages him:  He shall strengthen thy heart, shall sustain thy spirit, and then the spirit shall sustain the infirmity. In that strength, (1.) Keep close to God and to your duty.  Wait on the Lord by faith, and prayer, and a humble resignation to his will;  wait, I say, on the Lord; whatever you do, grow not remiss in your attendance upon God. (2.) Keep up your spirits in the midst of the greatest dangers and difficulties:  Be of good courage; let your hearts be fixed, trusting in God, and your minds stayed upon him, and then let none of these things move you. Those that wait upon the Lord have reason to be of good courage.

=CHAP. 28.= ''The former part of this psalm is the prayer of a saint militan and now in distress (ver. 1-3), to which is added the doom of God's implacable enemies, ver. 4, 5. The latter part of the psalm is the thanksgiving of a saint triumphant, and delivered out of his distresses (ver. 6-8), to which is added a prophetical prayer for all God's faithful loyal subjects, ver. 9. So that it is hard to say which of these two conditions David was in when he penned it. Some think he was now in trouble seeking God, but at the same time preparing to praise him for his deliverance, and by faith giving him thanks for it, before it was wrought. Others think he was now in triumph, but remembered, and recorded for his own and others' benefit, the prayers he made when he was in affliction, that the mercy might relish the better, when it appeared to be an answer to them.''

Prayer for Deliverance.
$1$ Unto thee will I cry, my rock; be not silent to me: lest,  if thou be silent to me, I become like them that go down into the pit. $2$ Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle. 3 Draw me not away with the wicked, and with the workers of iniquity, which speak peace to their neighbours, but mischief  is in their hearts. $4$ Give them according to their deeds, and according to the wickedness of their endeavours: give them after the work of their hands; render to them their desert. 5 Because they regard not the works of the, nor the operation of his hands, he shall destroy them, and not build them up. In these verses David is very earnest in prayer. I. He prays that God would graciously hear and answer him, now that, in his distress, he called upon him, v. 1, 2. Observe his faith in prayer:  O Lord, my rock, denoting his belief of God's power (he is a rock) and his dependence upon that power—"He is  my rock, on whom I build my hope." Observe his fervency in prayer: " To thee will I cry, as one in earnest, being ready to sink, unless thou come in with seasonable succour." And observe how solicitous he is to obtain an answer:  "Be not silent to me, as one angry at my prayers, Ps. lxxx. 4. Lord, speak to me, answer me  with good words and comfortable words (Zech. i. 13); though the thing I pray for has not been given me, yet let God speak to me joy and gladness, and make me to hear them. Lord, speak for me, in answer to my prayers, plead my cause, command deliverances for me, and thus hear and answer the voice of my supplications." Two things he pleads:—1. The sad despair he should be in if God slighted him: " If thou be silent to me, and I have not the tokens of thy favour, I am  like those that go down into the pit (that is, I am a dead man, lost and undone); if God be not my friend, appear not to me and appear not for me, my hope and my help will have perished." Nothing can be so cutting, so killing, to a gracious soul, as the want of God's favour and the sense of his displeasure.  I shall be like those that go down to hell (so some understand it); for what is the misery of the damned but this, that God is ever silent to them and deaf to their cry? Those are in some measure qualified for God's favour, and may expect it, who are thus possessed with a dread of his wrath, and to whom his frowns are worse than death. 2. The good hopes he had that God would favour him:  I lift up my hands towards thy holy oracle, which denotes, not only an earnest desire, but an earnest expectation, thence to receive an answer of peace. The most holy place within the veil is here, as elsewhere, called the  oracle; there the ark and the mercy-seat were, there God was said to  dwell between the cherubim, and thence he spoke to his people, Num. vii. 89. That was a type of Christ, and it is to him that we must lift up our eyes and hands, for through him all good comes from God to us. It was also a figure of heaven (Heb. ix. 24); and from God as our Father in heaven we are taught to expect an answer to our prayers. The scriptures are called  the oracles of God, and to them we must have an eye in our prayers and expectations. There is the word on which God hath caused and encouraged us to hope. II. He deprecates the doom of wicked people, as before (Ps. xxvi. 9, " Gather not my soul with sinners): Lord, I attend thy holy oracle,  draw me not away from that  with the wicked, and with the workers of iniquity," v. 3. 1. "Save me from being entangled in the snares they have laid for me. They flatter and cajole me, and speak peace to me; but they have a design upon me, for  mischief is in their heart; they aim to disturb me, nay, to destroy me. Lord, suffer me not to be drawn away and ruined by their cursed plots; for they have, can have, no power, no success, against me, except it be given them from above." 2. "Save me from being infected with their sins and from doing as they do. Let me not be drawn away by their fallacious arguments, or their allurements, from the holy oracle (where I desire to dwell all the days of my life), to practise any wicked works;" see Ps. cxli. 4. "Lord, never leave me to myself, to use such arts of deceit and treachery for my safety as they use to my ruin. Let no event of Providence be an invincible temptation to me, to draw me either into the imitation or into the interest of wicked people." Good men dread the way of sinners; the best are sensible of the danger they are in of being drawn aside into it; and therefore we should all pray earnestly to God for his grace to keep us in our integrity. 3. "Save me from being involved in their doom; let me not be led forth with the workers of iniquity, for I am not one of those that speak peace while war is in their hearts." Note, Those that are careful not to partake with sinners in their sins have reason to hope that they shall not partake with them in their plagues, Rev. xviii. 4. III. He imprecates the just judgments of God upon the workers of iniquity (v. 4):  Give them according to their deeds. This is not the language of passion or revenge, nor is it inconsistent with the duty of praying for our enemies. But, 1. Thus he would show how far he was from complying with the workers of iniquity, and with what good reason he had begged not to be drawn away with them, because he was convinced that they could not be made more miserable then to be dealt with according to their deeds. 2. Thus he would express his zeal for the honour of God's justice in the governing world. "Lord, they think all well that they do, and justify themselves in their wicked practices. Lord,  give them after the work of their hands, and so undeceive those about them, who think there is no harm in what they do because it goes unpunished," Ps. xciv. 1, 2. 3. This prayer is a prophecy that God will, sooner or later, render to all impenitent sinners according to their deserts. If what has been done amiss be not undone by repentance, there will certainly come a reckoning day, when God will render to every man who persists in his evil deeds according to them. It is a prophecy particularly of the destruction of destroyers: " They speak peace to their neighbours, but mischief is in their hearts; Lord,  give them according to their deeds, let the spoilers be spoiled, and let those be treacherously dealt with who have thus dealt treacherously;" see Isa. xxxiii. 1; Rev. xviii. 6; xiii. 10. Observe, He foretels that God will reward them, not only according to their deed, but  according to the wickedness of their endeavours; for sinners shall be reckoned with, not only for the mischief they have done, but for the mischief they would have done, which they designed, and did what they could to effect. And, if God go by this rule in dealing with the wicked, surely he will do so in dealing with the righteous, and will reward them, not only for the good they have done, but for the good they have endeavoured to do, though they could not accomplish it. IV. He foretels their destruction for their contempt of God and his hand (v. 5): " Because they regard not the works of the Lord and the operations of his hands, by which he manifests himself and speaks to the children of men,  he will destroy them in this world and in the other,  and not build them up." Note, A stupid regardlessness of the works of God is the cause of their ruin. Why do men question the being or attributes of God, but because they do not duly regard his handiworks, which declare his glory, and in which the invisible things of him are clearly seen? Why do men forget God, and live without him, nay, affront God, and live in rebellion against him, but because they consider not the instances of that wrath of his which is revealed  from heaven against all ungodliness and unrighteousness of men? Why do the enemies of God's people hate and persecute them, and devise mischief against them, but because they regard not the works God has wrought for his church, by which he has made it appear how dear it is to him? See Isa. v. 12. In singing this we must arm ourselves against all temptations to join with the workers of iniquity, and animate ourselves against all the troubles we may be threatened with by the workers of iniquity.

Devout Thanksgiving and Praise.
$6$ Blessed  be the, because he hath heard the voice of my supplications. $7$ The  is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him. $8$ The  is their strength, and he  is the saving strength of his anointed. $9$ Save thy people, and bless thine inheritance: feed them also, and lift them up for ever. In these verses, I. David gives God thanks for the audience of his prayers as affectionately as a few verses before he had begged it:  Blessed be the Lord, v. 6. How soon are the saints' sorrows turned into songs and their prayers into praises! It was in faith that David prayed (v. 2),  Hear the voice of my supplications; and by the same faith he gives thanks (v. 6) that  God has heard the voice of his supplications. Note, 1. Those that pray in faith may rejoice in hope. "He hath heard me (graciously accepted me) and I am as sure of a real answer as if I had it already." 2. What we win by prayer we must wear by praise. Has God heard our supplications? Let us then bless his name. II. He encourages himself to hope in God for the perfecting of every thing that concerned him. Having given to God the glory of his grace (v. 6), he is humbly bold to take the comfort of it, v. 7. This is the method of attaining peace: let us begin with praise that is attainable. Let us first bless God and then bless ourselves. Observe, 1. His dependence upon God: " The Lord is my strength, to support me, and carry me on, through all my services and sufferings. He is  my shield, to protect me from all the malicious designs of my enemies against me. I have chosen him to be so, I have always found him so, and I expect he will still be so." 2. His experience of the benefits of that dependence: " My heart trusted in him, and in his power and promise; and it has not been in vain to do so, for  I am helped, I have been often helped; not only God has given to me, in his due time, the help I trusted to him for, but my very trusting in him has helped me, in the mean time, and kept me from fainting." Ps. xxvii. 13. The very actings of faith are present aids to a dropping spirit, and often help it at a dead lift. 3. His improvement of this experience. (1.) He had the pleasure of it:  Therefore my heart greatly rejoices. The joy of a believer is seated in the heart, while, in the laughter of the fool, the heart is sorrowful. It is great joy,  joy unspeakable and full of glory. The heart that truly believes shall in due time greatly rejoice; it is  joy and peace in believing that we are to expect. (2.) God shall have the praise of it: when  my heart greatly rejoices, with my song will I praise him. This must we express our gratitude; it is the least we can do; and others will hereby be invited and encouraged to trust in him too. III. He pleases himself with the interest which all good people, through Christ, have in God (v. 8): " The Lord is their strength; not mine only, but the strength of every believer." Note, The saints rejoice in their friends' comforts as well as their own; for, as we have not the less benefit from the light of the sun, so neither from the light of Gods' countenance, for others' sharing therein; for we are sure there is enough for all and enough for each. This is our communion with all saints, that God is their strength and ours, Christ their Lord and ours, 1 Cor. i. 2. He is their strength, the strength of all Israel, because he is  the saving strength of his anointed, that is, 1. Of David in the type. God, in strengthening him that was their king and fought their battles, strengthened the whole kingdom. He calls himself God's  anointed because it was the unction he had received that exposed him to the envy of his enemies, and therefore entitled him to the divine protection. 2. Of Christ, his anointed, his Messiah, in the anti-type. God was his saving strength, qualified him for his undertaking and carried him through it; see Ps. lxxxix. 21; Isa. xlix. 5; l. 7, 9. And so he becomes their strength, the strength of all the saints; he strengthened him that is the church's head, and from him diffuses strength to all the members, has commanded his strength, and so  strengthens what he has wrought for us; Ps. lxviii. 28; lxxx. 17, 18. IV. He concludes with a short but comprehensive prayer for the church of God, v. 9. He prays for Israel, not as his people ("save my people, and bless my inheritance"), though they were so, but, " thine." God's interest in them lay nearer his heart than his own.  We are thy people is a good plea, Isa. lxiv. 9; lxiii. 19.  I am thine, save me. God's people are his inheritance, dear to him, and precious in his eyes; what little glory he has from this world he has from them.  The Lord's portion is his people. That which he begs of God for them is, 1. That he would save them from their enemies and the dangers they were exposed to. 2. That he would bless them with all good, flowing from his favour, in performance of his promise, and amounting to a happiness for them. 3. That he would  feed them, bless them with plenty, and especially the plenty of his ordinances, which are food to the soul.  Rule them; so the margin. "Direct their counsels and actions aright, and overrule their affairs for good. Feed them, and rule them; sets pastors, set rulers, over them, that shall do their office with wisdom and understanding." 4. That he would  lift them up for ever, lift them up out of their troubles and distresses, and do this, not only for those of that age, but for his people in every age to come, even to the end. "Lift them up into thy glorious kingdom, lift them up as high as heaven." There, and there only, will the saints be lifted up for ever, never more to sink or be depressed. Observe, Those, and those only, whom God feeds and rules, who are willing to be taught, and guided, and governed, by him, shall be saved, and blessed, and lifted up for ever.

=CHAP. 29.= ''It is the probable conjecture of some very good interpreters that David penned this psalm upon occasion, and just at the time, of a great storm of thunder, lightning, and rain, as the eighth psalm was his meditation in a moon-light night and the nineteenth in a sunny morning. It is good to take occasion from the sensible operations of God's power in the kingdom of nature to give glory to him. So composed was David, and so cheerful, even in a dreadful tempest, when others trembled, that then he penned this psalm; for, "though the earth be removed, yet will we not fear." I. He calls upon the great ones of the world to give glory to God,''

ver. 1, 2. II. To convince them of the goodness of that God whom they were to adore, he takes notice of his power and terror in the thunder, and lightning, and thunder-showers (ver. 3-9), his sovereign dominion over the world (ver. 10), and his special favour to his church, ver. 11. Great and high thoughts of God should fill us in singing this psalm.

The Glory of the Lord.
$1$ Give unto the, O ye mighty, give unto the  glory and strength. $2$ Give unto the the glory due unto his name; worship the in the beauty of holiness. $3$ The voice of the  is upon the waters: the God of glory thundereth: the   is upon many waters. $4$ The voice of the  is powerful; the voice of the   is full of majesty. $5$ The voice of the breaketh the cedars; yea, the  breaketh the cedars of Lebanon. $6$ He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn. $7$ The voice of the divideth the flames of fire. $8$ The voice of the shaketh the wilderness; the  shaketh the wilderness of Kadesh. $9$ The voice of the maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of  his glory. $10$ The sitteth upon the flood; yea, the  sitteth King for ever. $11$ The will give strength unto his people; the  will bless his people with peace. In this psalm we have, I. A demand of the homage of the great men of the earth to be paid to the great God. Every clap of thunder David interpreted as a call to himself and other princes to give glory to the great God. Observe, 1. Who they are that are called to this duty:  "O you mighty (v. 1), you sons of the mighty, who have power, and on whom that power is devolved by succession and inheritance, who have royal blood running in your veins!" It is much for the honour of the great God that the men of this world should pay their homage to him; and they are bound to do it, not only because, high as they are, he is infinitely above them, and therefore they must bow to him, but because they have their power from him, and are to use it for him, and this tribute of acknowledgment they owe to him for it. 2. How often this call is repeated;  Give unto the Lord, and again, and a third time,  Give unto the Lord. This intimates that the mighty men are backward to this duty and are with difficulty persuaded to it, but that it is of great consequence to the interests of God's kingdom among men that princes should heartily espouse them. Jerusalem flourishes when the  kings of the earth bring their glory and honour into it, Rev. xxi. 24. 3. What they are called to do—to  give unto the Lord, not as if he needed any thing, or could be benefited by any gifts of ours, nor as if we had any thing to give him that is not his own already ( Who hath first given to him?), but the recognition of his glory, and of his dominion over us, he is pleased to interpret as a gift to him: " Give unto the Lord your own selves, in the first place, and then your services.  Give unto the Lord glory and strength; acknowledge his glory and strength, and give praise to him as a God of infinite majesty and irresistible power; and whatever glory or strength he has by his providence entrusted you with offer it to him, to be used for his honour, in his service. Give him your crowns; let them be laid at his feet; give him your sceptres, your swords, your keys, put all into his hand, that you, in the use of them, may be to him for a name and a praise." Princes value themselves by their glory and strength; these they must ascribe to God, owning him to be infinitely more glorious and powerful than they. This demand of homage from the mighty must be looked upon as directed either to the grandees of David's own kingdom, the peers of the realm, the princes of the tribes (and it is to excite them to a more diligent and constant attendance at God's altars, in which he had observed them very remiss), or to the neighbouring kings whom he by his sword had made tributaries to Israel and now would persuade to become tributaries to the God of Israel. Crowned heads must bow before the King of kings. What is here said to the mighty is said to all:  Worship God; it is the sum and substance of the everlasting gospel, Rev. xiv. 6, 7. Now we have here, (1.) The nature of religious worship; it is  giving to the Lord the glory due to his name, v. 2. God's name is that whereby he has made himself known. There is a glory due to his name. It is impossible that we should give him all the glory due to his name; when we have said and done our best for the honour of God's name, still we come infinitely short of the merit of the subject; but when we answer that revelation which he has made of himself, with suitable affections and adorations, then we give him some of that glory which is due to his name. If we would, in hearing and praying, and other acts of devotion, receive grace from God, we must make it our business to give glory to God. (2.) The rule of the performance of religious exercises;  Worship the Lord in the beauty of holiness, which denotes, [1.] The object of our worship; the glorious majesty of God is called  the beauty of holiness, 2 Chron. xx. 21. In the worship of God we must have an eye to his beauty, and adore him, not only as infinitely awful and therefore to be feared above all, but as infinitely amiable and therefore to be loved and delighted in above all; especially we must have an eye to the beauty of his holiness; this the angels fasten upon in their praises, Rev. iv. 8. Or, [2.] The place of worship. The sanctuary then was the  beauty of holiness, Ps. xlviii. 1, 2; Jer. xvii. 12. The beauty of the sanctuary was the exact agreement of the worship there performed with the divine appointment—the pattern in the mount. Now, under the gospel, solemn assemblies of Christians (which purity is the beauty of) are the places where God is to be worshipped. Or, [3.] The manner of worship. We must be holy in all our religious performances, devoted to God, and to his will and glory. There is a beauty in holiness, and it is that which puts an acceptable beauty upon all the acts of worship. II. Good reason given for this demand. We shall see ourselves bound to give glory to God if we consider, 1. His sufficiency in himself, intimated in his name  Jehovah— I am that I am, which is repeated here no fewer than eighteen times in this short psalm, twice in every verse but three, and once in two of those three; I do not recollect that there is the like in all the book of psalms. Let the mighty ones of the earth know him by this name and give him the glory due to it. 2. His sovereignty over all things. Let those that rule over men know there is a God that rules over them, that rules over all. The psalmist here sets forth God's dominion, (1.) In the kingdom of nature. In the wonderful effects of natural causes, and the operations of the powers of nature, we ought to take notice of God's glory and strength, which we are called upon to ascribe to him; in the thunder, and lightning, and rain, we may see, [1.] His glory. It is the God of glory that thunders (thunders is the  noise of his voice, Job xxxvii. 2), and it declares him a God of glory, so awful is the sound of the thunder, and so bright the flash of its companion, the lightning; to the hearing and to the sight nothing is more affecting than these, as if by those two learning senses God would have such proofs of his glory to the minds of men as should leave the most stupid inexcusable. Some observe that there were then some particular reasons why thunder should be called  the voice of the Lord, not only because it comes from above, is not under the direction or foresight of any man, speaks aloud, and reaches far, but because God often spoke in thunder, particularly at Mount Sinai, and by thunder discomfited the enemies of Israel. To speak it the voice of the God of glory, it is here said to be  upon the water, upon  many waters (v. 3); it reaches over the vast ocean, the waters under the firmament; it rattles among the thick clouds, the waters above the firmament. Every one that hears the thunder (his ear being made to tingle with it) will own that  the voice of the Lord is full of majesty (Ps. xxix. 4), enough to make the highest humble (for none can  thunder with a voice like him) and the proudest tremble—for, if his voice be so terrible, what is his arm? Every time we hear it thunder, let our hearts be thereby filled with great, and high, and honourable thoughts of God, in the holy adorings and admirings of whom the power of godliness does so much consist. '' O Lord our God! thou art very great.'' [2.] His power (v. 4):  The voice of the Lord is powerful, as appears by the effects of it; for it works wonders. Those that write natural histories relate the prodigious effects of thunder and lightning, even out of the ordinary course of natural causes, which must be resolved into the omnipotence of the God of nature.  First, Trees have been rent and split by thunderbolts, v. 5, 6.  The voice of the Lord, in the thunder, often  broke the cedars, even those of Lebanon, the strongest, the stateliest. Some understand it of the violent winds which shook the cedars, and sometimes tore off their aspiring tops. Earthquakes also shook the ground itself on which the trees grew, and made  Lebanon and Sirion to dance;  the wilderness of Kadesh also was in like manner shaken (v. 8), the trees by winds, the ground by earthquakes, and both by thunders, of which I incline rather to understand it. The learned Dr. Hammond understands it of the consternations and conquest of neighbouring kingdoms that warred with Israel and opposed David, as the Syrians, whose country lay near the forest of Lebanon, the Amorites that bordered on Mount Hermon, and the Moabites and Ammonites that lay about the wilderness of Kadesh.  Secondly. Fires have been kindled by lightnings and houses and churches thereby consumed; hence we read of hot thunderbolts (Ps. lxxviii. 48); accordingly the voice of the Lord, in the thunder, is here said to  divide the flames of fire (v. 7), that is, to scatter them upon the earth, as God sees fit to direct them and do execution by them.  Thirdly, The terror of thunder makes the hinds to calve sooner, and some think more easily, than otherwise they would. The hind is a timourous creature, and much affected with the noise of thunder; and no marvel, when sometimes proud and stout men have been made to tremble at it. The emperor Caligula would hide himself under his bed when it thundered. Horace, the poet, owns that he was reclaimed from atheism by the terror of thunder and lightning, which he describes somewhat like this of David,  lib. 1,  ode 34. The thunder is said here to  discover the forest, that is, it so terrifies the wild beasts of the forest that they quit the dens and thickets in which they hid themselves are so are discovered. Or it throws down the trees, and so discovers the ground that was shaded by them. Whenever it thunders let us think of this psalm; and, whenever we sing this psalm, let us think of the dreadful thunder-claps we have sometimes heard, and thus bring God's words and his works together, that by both we may be directed and quickened to give unto him the glory due unto his name; and let us bless him that there is another voice of his besides this dreadful one, by which God now speaks to us, even the still small voice of his gospel, the terror of which shall not make us afraid. (2.) In the kingdom of providence, v. 10. God is to be praised as the governor of the world of mankind. He  sits upon the flood; he sits King for ever. He not only sits at rest in the enjoyment of himself, but he sits as King in the throne which he has  prepared in the heavens (Ps. ciii. 19), where he takes cognizance of, and gives orders about, all the affairs of the children of men, and does all according to his will, according to the counsel of his will. Observe, [1.] The power of his kingdom: He  sits upon the flood. As he has founded the earth, so he has founded his own throne, upon the floods, Ps. xxiv. 2. The ebbings and flowings of this lower world, and the agitations and revolutions of the affairs in it, give not the least shake to the repose nor to the counsels of the Eternal Mind. The opposition of his enemies is compared to the flood (Ps. xciii. 3, 4); but the Lord sits upon it; he crushes it, conquers it, and completes his own purposes in despite of all the devices that are in men's hearts. The word here translated  the flood is never used but concerning Noah's flood; and therefore some think it is that which is here spoken of. God did sit upon that flood as a Judge executing the sentence of his justice upon the world of the ungodly that was swept away by it. And he still sits upon the flood, restraining the waters of Noah, that they turn not again to cover the earth, according to his promise never to  destroy the earth any more by a flood, Gen. ix. 11; Isa. liv. 9. [2.] The perpetuity of his kingdom;  He sits King for ever; no period can, or shall, be put to his government. The administration of his kingdom is consonant to his counsels from eternity and pursuant to his designs for eternity. (3.) In the kingdom of grace. Here his glory shines most brightly, [1.] In the adorations he receives from the subjects of that kingdom (v. 9).  In his temple, where people attend his discoveries of himself and his mind and attend him with their praises,  every one speaks of his glory. In the world every man sees it, or at least  may behold it afar off (Job xxxvi. 25); but it is only in the temple, in the church, that it is spoken of to his honour.  All his works do praise him (that is, they minister matter for praise), but his saints only do bless him, and speak of his glory of his works, Ps. cxlv. 10. [2.] In the favours he bestows upon the subjects of that kingdom, v. 11.  First, He will qualify them for his service:  He will give strength to his people, to fortify them against every evil work and to furnish them for every good work; out of weakness they shall be made strong; nay, he will perfect strength in weakness.  Secondly, He will encourage them in his service:  He will bless his people with peace. Peace is a blessing of inestimable value, which God designs for all his people. The  work of righteousness is peace (great peace have those that love thy law); but much more the crown of righteousness: the end of righteousness is peace; it is endless peace. When the thunder of God's wrath shall make sinners tremble the saints shall lift up their heads with joy.

=CHAP. 30.= ''This is a psalm of thanksgiving for the great deliverances which God had wrought for David, penned upon occasion of the dedicating of his house of cedar, and sung in that pious solemnity, though there is not any thing in it that has particular reference to that occasion. Some collect from divers passages in the psalm itself that it was penned upon his recovery from a dangerous fit of sickness, which might happen to be about the time of the dedication of his house. I. He here praises God for the deliverances he had wrought for him, ver. 1-3. II. He calls upon others to praise him too, and encourages them to trust in him, ver. 4, 5. III. He blames himself for his former security, ver. 6, 7. IV. He recollects the prayers and complaints he had made in his distress, ver. 8-10. With them he stirs up himself to be very thankful to God for the present comfortable change, ver. 11, 12. In singing this psalm we ought to remember with thankfulness any like deliverances wrought for us, for which we must stir up our selves to praise him and by which we must be engaged to depend upon him.''

Thanksgiving and Praise.
$1$ I will extol thee, ; for thou hast lifted me up, and hast not made my foes to rejoice over me. $2$ my God, I cried unto thee, and thou hast healed me. $3$, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit. $4$ Sing unto the, O ye saints of his, and give thanks at the remembrance of his holiness. $5$ For his anger  endureth but a moment; in his favour  is life: weeping may endure for a night, but joy  cometh in the morning. It was the laudable practice of the pious Jews, and, though not expressly appointed, yet allowed and accepted, when they had built a new house, to  dedicate it to God, Deut. xx. 5. David did so when his house was built, and he took possession of it (2 Sam. v. 11); for royal palaces do as much need God's protection, and are as much bound to be at his service, as ordinary houses. Note, The houses we dwell in should, at our first entrance upon them, be dedicated to God, as little sanctuaries. We must solemnly commit ourselves, our families, and all our family affairs, to God's guidance and care, must pray for his presence and blessing, must devote ourselves and all ours to his glory, and must resolve both that we put away iniquity far from our tabernacles and that we and our houses will serve the Lord both in the duties of family worship and in all instances of gospel obedience. Some conjecture that this psalm was sung at the re-dedication of David's house, after he had been driven out of it by Absalom, who had defiled it with his incest, and that it is a thanksgiving for the crushing of that dangerous rebellion. In these verses, I. David does himself give God thanks for the great deliverances he had wrought for him (v. 1): " I will extol thee, O Lord! I will exalt thy name, will praise thee as one high and lifted up, I will do what I can to advance the interest of thy kingdom among men. I will extol thee, for thou hast lifted me up, not only up out of the pit in which I was sinking, but up to the throne of Israel." He  raiseth up the poor out of the dust. In consideration of the great things God has done to exalt us, both by his providence and by his grace, we are bound, in gratitude, to do all we can to extol his name, though the most we can do is but little. Three thing magnify David's deliverance:—1. That it was the defeat of his enemies. They were not suffered to triumph over him, as they would have done (though it is a barbarous thing) if he had died of this sickness or perished in this distress: see Ps. xli. 11. 2. That it was an answer to his prayers (v. 2):  I cried unto thee. All the expressions of the sense we have of our troubles should be directed to God, and every cry be a cry to him; and giving way, in this manner, to our grief, will ease a burdened spirit. " I cried to thee, and thou hast not only heard me, but  healed me, healed the distempered body, healed the disturbed and disquieted mind, healed the disordered distracted affairs of the kingdom." This is what God glories in,  I am the Lord that healeth thee (Exod. xv. 26), and we must give him the glory of it. 3. That it was the saving of his life; for he was brought to the last extremity, dropping into the grave, and ready  to go down into the pit, and yet rescued and kept alive, v. 3. The more imminent our dangers have been, the more eminent our deliverances have been, the more comfortable are they to ourselves and the more illustrious proofs of the power and goodness of God. A life from the dead ought to be spent in extolling the God of our life. II. He calls upon others to join with him in praise, not only for the particular favours God has bestowed upon him, but for the general tokens of his good-will to all his saints (v. 4):  Sing unto the Lord, O you saints of his! All that are truly saints he owns for his. There is a remnant of such in this world, and from them it is expected that they sing unto him; for they are created and sanctified, made and made saints, that they may be to him for a name and a praise. His saints in heaven sing to him; why should not those on earth be doing the same work, as well as they can, in concert with them? 1. They believe him to be a God of unspotted purity; and therefore let them sing to him; "Let them  give thanks at the remembrance of his holiness; let them praise his holy name, for holiness is his memorial throughout all generations." God is a holy God; his holiness is his glory; that is the attribute which the holy angels, in their praises, fasten most upon, Isa. vi. 3; Rev. iv. 8. We ought to be much in the mention and remembrance of God's holiness. It is a matter of joy to the saints that God is a holy God; for then they hope he will make them holy, more holy. None of all God's perfections carries in it more terror to the wicked, nor more comfort to the godly, than his holiness. It is a good sign that we are in some measure partakers of his holiness if we can heartily rejoice and give thanks at the remembrance of it. 2. They have experienced him to be a God gracious and merciful; and therefore let them sing to him. (1.) We have found his frowns very short. Though we have deserved that they should be everlasting, and that he should be angry with us till he had consumed us, and should never be reconciled, yet  his anger endureth but for a moment, v. 5. When we offend him he is angry; but, as he is slow to anger and not soon provoked, so when he is angry, upon our repentance and humiliation his anger is soon turned away and he is willing to be at peace with us. If he hide his face from his own children, and suspend the wonted tokens of his favour, it is but  in a little wrath, and  for a small moment; but he will  gather them with everlasting kindness, Isa. liv. 7, 8. If  weeping endureth for a night, and it be a wearisome night, yet as sure as the light of the morning returns after the darkness of the night, so sure will joy and comfort return in a short time, in due time, to the people of God; for the covenant of grace is as firm as the covenant of the day. This word has often been fulfilled to us in the letter. Weeping has endured for a night, but the grief has been soon over and the grievance gone. Observe, As long as God's anger continues so long the saints' weeping continues; but, if that be but for a moment, the affliction is but for a moment, and when the light of God's countenance is restored the affliction is easily pronounced light and momentary. (2.) We have found his smiles very sweet;  In his favour is life, that is, all good. The return of his favour to an afflicted soul is as life from the dead; nothing can be more reviving. Our happiness is bound up in God's favour; if we have that, we have enough, whatever else we want. It is the life of the soul, it is spiritual life, the earnest of life eternal.

Prayer and Praise.
$6$ And in my prosperity I said, I shall never be moved. $7$, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face,  and I was troubled. $8$ I cried to thee, ; and unto the  I made supplication. $9$ What profit  is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth? $10$ Hear,, and have mercy upon me:  , be thou my helper. $11$ Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness; $12$ To the end that  my glory may sing praise to thee, and not be silent my God, I will give thanks unto thee for ever. We have, in these verses, an account of three several states that David was in successively, and of the workings of his heart towards God in each of those states—what he said and did, and how his heart stood affected; in the first of these we may see what we are too apt to be, and in the other two what we should be. I. He had long enjoyed prosperity, and then he grew secure and over-confident of the continuance of it (v. 6, 7): " In my prosperity, when I was in health of body and God had  given me rest from all my enemies, I said I shall never be moved; I never thought either of having my body distempered or my government disturbed, not had any apprehensions of danger upon any account." Such complete victories had he obtained over those that opposed him, and such a confirmed interest had he in the hearts of his people, such a firmness of mind and such a strong constitution of body, that he thought his prosperity fixed like a mountain; yet this he ascribes, not to his own wisdom or fortitude, but to the divine goodness.  Thou, through thy favour, hast made my mountain to stand strong, v. 7. He does not look upon it as his  heaven (as worldly people do, who make their prosperity their felicity), only his  mountain; it is earth still, only raised a little higher than the common level. This he thought, by the favour of God, would be perpetuated to him, imagining perhaps that, having had so many troubles in the beginning of his days, he had had his whole share and should have none in his latter end, or that God, who had given him such tokens of his favour, would never frown upon him. Note, 1. We are very apt to dream, when things are well with us, that they will always be so, and never otherwise.  To-morrow shall be as this day. As if we should think, when the weather is once fair, that it will be ever fair; whereas nothing is more certain than that it will change. 2. When we see ourselves deceived in our expectations, it becomes us to reflect, with shame, upon our security, as our folly, as David does here, that we may be wiser another time and may rejoice in our prosperity as though we rejoiced not, because the fashion of it passes away. II. On a sudden he fell into trouble, and then he prayed to God, and pleaded earnestly for relief and succour. 1. His mountain was shaken and he with it; it proved, when he grew secure, that he was least safe: " Thou didst hide thy face and I was troubled, in mind, body, or estate." In every change of his condition he still kept his eye upon God, and, as he ascribed his prosperity to God's favour, so in his adversity he observed the hiding of God's face, to be the cause of it. If God hide his face, a good man is certainly troubled, though no other calamity befal him; when the sun sets night certainly follows, and the moon and all the stars cannot make day. 2. When his mountain was shaken he lifted up his eyes above the hills. Prayer is a salve for every sore; he made use of it accordingly.  Is any afflicted? Is any troubled?  Let him pray. Though God hid his face from him, yet he prayed. If God, in wisdom and justice, turn from us, yet it will be in us the greatest folly and injustice imaginable if we turn from him. No; let us learn to pray in the dark (v. 8):  I cried to thee, O Lord! It seems God's withdrawings made his prayers the more vehement. We are here told, for it seems he kept account of it, (1.) What he pleaded, v. 9. [1.] That God would be no gainer by his death:  What profit is there in my blood? implying that he would willingly die if he could thereby do any real service to God or his country (Phil. ii. 17), but he saw not what good could be done by his dying in the bed of sickness, as might be if he had died in the bed of honour. "Lord," says he, "wilt thou sell one of thy own  people for nought and not increase thy wealth by the price?" Ps. xliv. 12. Nay [2.] That, in his honour, God would seem to be a loser by his death:  Shall the dust praise thee? The sanctified spirit, which returns to God, shall praise him, shall be still praising him; but the dust, which returns to the earth, shall not praise him, nor declare his truth. The services of God's house cannot be performed by the dust; it cannot praise him; there is none of that device or working in the grave, for it is the land of silence. The promises of God's covenant cannot be performed to the dust. "Lord," says David, "if I die now, what will become of the promise made to me? Who shall declare the truth of that?" The best pleas in prayer are those that are taken from God's honour; and then we ask aright for life when we have that in view, that we may live and praise him. (2.) What he prayed for, v. 10. He prayed for mercy to pardon ( Have mercy upon me), and for grace to help in time of need— Lord, be thou my helper. On these two errands we also may come boldly to the throne of grace, Heb. iv. 16. III. In due time God delivered him out of his troubles and restored him to his former prosperity. His prayers were answered and his  mourning was turned into dancing, v. 11. God's anger now endured but for a moment, and David's weeping but for a night. The sackcloth with which, in a humble compliance with the divine Providence, he had clad himself, was loosed; his griefs were balanced; his fears were silenced; his comforts returned; and he was girded with gladness: joy was made his ornament, was made his strength, and seemed to cleave to him, as the girdle cleaves to the loins of a man. As David's plunge into trouble from the height of prosperity, and then when he least expected it, teaches us to rejoice as though we rejoiced not, because we know not how near trouble may be, so his sudden return to a prosperous condition teaches us to weep as though we wept not, because we know not how soon the storm may become a calm and the formidable blast may become a favourable gale. But what temper of mind was he in upon this happy change of the face of his affairs? What does he say now? He tells us, v. 12. 1. His complaints were turned into praises. He looked upon it that God girded him with gladness to the end that he might be the  sweet psalmist of Israel (2 Sam. xxiii. 1), that his  glory might sing praise to God, that is, his tongue (for our tongue is our glory, and never more so than when it is employed in praising God) or his soul, for that is our glory above the beasts, that must be employed in blessing the Lord, and with that we must make melody to him in singing psalms. Those that are kept from being silent in the pit must not be silent in the land of the living, but fervent, and constant, and public, in praising God. 2. These praises were likely to be everlasting:  I will give thanks unto thee for ever. This bespeaks a gracious resolution that he would persevere to the end in praising God and a gracious hope that he should never want fresh matter for praise and that he should shortly be where this would be the everlasting work.  Blessed are those that dwell in God's house; they will be still praising him. Thus must we learn to accommodate ourselves to the various providences of God that concern us, to want and to abound, to sing of mercy and judgment, and to sing unto God for both.

=CHAP. 31.= ''It is probable that David penned this psalm when he was persecuted by Saul; some passages in it agree particularly to the narrow escapes he had, at Keilah (1 Sam. xxiii. 13), then in the wilderness of Maon, when Saul marched on one side of the hill and he on the other, and, soon after, in the cave in the wilderness of En-gedi; but that it was penned upon any of those occasions we are not told. It is a mixture of prayers, and praises, and professions of confidence in God, all which do well together and are helpful to one another. I. David professes his cheerful confidence in God, and, in that confidence, prays for deliverance out of his present troubles, ver. 1-8. II. He complains of the very deplorable condition he was in, and, in the sense of his calamities, still prays that God would graciously appear for him against his persecutors, ver. 9-18. III. He concludes the psalm with praise and triumph, giving glory to God, and encouraging himself and others to trust in him, ver. 19-24.''

Prayer for Deliverance; Profession of Confidence in God.
$1$ In thee,, do I put my trust; let me never be ashamed: deliver me in thy righteousness. $2$ Bow down thine ear to me; deliver me speedily: be thou my strong rock, for a house of defence to save me. $3$ For thou  art my rock and my fortress; therefore for thy name's sake lead me, and guide me. $4$ Pull me out of the net that they have laid privily for me: for thou  art my strength. $5$ Into thine hand I commit my spirit: thou hast redeemed me, O God of truth. 6 I have hated them that regard lying vanities: but I trust in the. $7$ I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities; $8$ And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room. Faith and prayer must go together. He that believes, let him pray— I believe, therefore I have spoken: and he that prays, let him believe, for the prayer of faith is the prevailing prayer. We have both here. I. David, in distress, is very earnest with God in prayer for succour and relief. This eases a burdened spirit, fetches in promised mercies, and wonderfully supports and comforts the soul in the expectation of them. He prays, 1. That God would deliver him (v. 1), that his life might be preserved from the malice of his enemies, and that an end might be put to their persecutions of him, that God, not only in his mercy, but in righteousness, would deliver him, as a righteous Judge betwixt him and his unrighteous persecutors, that he would bow down his ear to his petitions, to his appeals, and deliver him, v. 2. It is condescension in God to take cognizance of the case of the greatest and best of men; he humbles himself to do it. The psalmist prays also that he would deliver him speedily, lest, if the deliverance were long deferred, his faith should fail. 2. That if he did not immediately deliver him out of his troubles, yet he would protect and shelter him in his troubles; " Be thou my strong rock, immovable, impregnable, as a fastness framed by nature, and my  house of defence, a fortress framed by art, and all  to save me." Thus we may pray that God's providence would secure to us our lives and comforts, and that by his grace we may be enabled to think ourselves safe in him, Prov. xviii. 10. 3. That his case having much in it of difficulty, both in respect of duty and in respect of prudence, he might be under the divine guidance: " Lord, lead me and guide me (v. 3), so order my steps, so order my spirit, that I may never do any thing unlawful and unjustifiable—against my conscience, nor unwise and indiscreet—against my interest." Those that resolve to follow God's direction may in faith pray for it. 4. That his enemies being very crafty, as well as very spiteful, God would frustrate and baffle their designs against him (v. 4): " Pull me out of the net that they have laid privily for me, and keep me from the sin, the trouble, the death, they aim to entrap me in." II. In this prayer he gives glory to God by a repeated profession of his confidence in him and dependence on him. This encouraged his prayers and qualified him for the mercies he prayed for (v. 1): " In thee, O Lord! do I put my trust, and not in myself, or any sufficiency of my own, or in any creature;  let me never be ashamed, let me not be disappointed of any of that good which thou hast promised me and which therefore I have promised myself in thee." 1. He had chosen God for his protector, and God had, by his promise, undertaken to be so (v. 3): " Thou art my rock and my fortress, by thy covenant with me and my believing consent to that covenant; therefore  be my strong rock," v. 2. Those that have in sincerity avouched the Lord for theirs may expect the benefit of his being so; for God's relations to us carry with them both name and thing.  Thou art my strength, v. 4. If God be our strength, we may hope that he will both put his strength in us and put forth his strength for us. 2. He gave up his soul in a special manner to him (v. 5):  Into thy hands I commit my spirit. (1.) If David here looks upon himself as a dying man, by these words he resigns his departing soul to God who gave it, and to whom, at death, the spirit returns. "Men can but kill the body, but I trust in God to  redeem my soul from the power of the grave," Ps. xlix. 15. He is willing to die if God will have it so; but let my soul  fall into the hands of the Lord, for his mercies are great. With these words our Lord Jesus yielded up the ghost upon the cross, and made his soul an offering, a free-will offering for sin, voluntarily laying down his life a ransom. By Stephen's example we are taught in, our dying moment, to eye Christ at God's right hand, and to commit our spirits to him:  Lord Jesus, receive my spirit. But, 2. David is here to be looked upon as a man in distress and trouble. And, [1.] His great care is about his soul, his spirit, his better part. Note, Our outward afflictions should increase our concern for our souls. Many think that while they are perplexed about their worldly affairs, and Providence multiplies their cares about them, they may be excused if they neglect their souls; whereas the greater hazard our lives and secular interests lie at the more we are concerned to look to our souls, that, though the outward man perish, the inward man may suffer no damage (2 Cor. iv. 16), and that we may keep possession of our souls when we can keep possession of nothing else, Luke xxi. 19. [2.] He thinks the best he can do for the soul is to commit it into the hand of God, and lodge that great trust with him. He had prayed (v. 4) to be plucked out of the net of outward trouble, but, as not insisting upon that (God's will be done), he immediately lets fall that petition, and commits the spirit, the inward man, into God's hand. "Lord, however it goes with me, as to my body, let it go well with my soul." Note, It is the wisdom and duty of every one of us solemnly to commit our spirits into the hands of God, to be sanctified by his grace, devoted to his honour, employed in his service, and fitted for his kingdom. That which encourages us to commit our spirits into the hand of God is that he has not only created, but redeemed, them; the particular redemptions of the Old-Testament church and the Old-Testament saints were typical of our redemption by Jesus Christ, Gen. xlviii. 16. The redemption of the soul is so precious that it must have ceased for ever if Christ had not undertaken it; but, by redeeming our souls, he has not only acquired an additional right and title to them, which obliges us to commit them to him as his own, but has shown the extraordinary kindness and concern he has for them, which encourages us to commit them to him, to be preserved to his heavenly kingdom (2 Tim. i. 12): " Thou hast redeemed me, O Lord God of truth! redeem me according to a promise which thou wilt be true to." III. He disclaimed all confederacy with those that made an arm of flesh their confidence (v. 6):  I have hated those that regard lying vanities—idolaters (to some), who expect aid from false gods, which are vanity and a lie—astrologers, and those that give heed to them, so others. David abhorred the use of enchantments and divinations; he consulted not, nor even took notice of, the flight of birds or entrails of beasts, good omens or bad omens; they are lying vanities, and he not only did not regard them himself, but hated the wickedness of those that did. He trusted in God only, and not in any creature. His interest in the court or country, his retreats or strongholds, even Goliath's sword itself—these were lying vanities, which he could not depend upon, but trusted in the Lord only. See Ps. xl. 4; Jer. xvii. 5. IV. He comforted himself with his hope in God, and made himself, not only easy, but cheerful, with it, v. 7. Having relied on God's mercy, he will be glad and rejoice in it; and those know not how to value their hope in God who cannot find joy enough in that hope to counterbalance their grievances and silence their griefs. V. He encouraged himself in this hope with the experiences he had had of late, and formerly, of God's goodness to him, which he mentions to the glory of God; he that has delivered doth and will. 1. God had taken notice of his afflictions and all the circumstances of them: " Thou hast considered my trouble, with wisdom to suit relief to it, with condescension and compassion regarding the low estate of they servant." 2. He had observed the temper of his spirit and the workings of his heart under his afflictions: " Thou hast known my soul in adversities, with a tender concern and care for it." God's eye is upon our souls when we are in trouble, to see whether they be humbled for sin, submissive to the will of God, and bettered by the affliction. If the soul, when cast down under affliction, has been lifted up to him in true devotion, he knows it. 3. He had rescued him out of the hands of Saul when he had him safe enough in Keilah (1 Sam. xxiii. 7): " Thou hast not shut me up into the hand of the enemy, but set me at liberty, in a  large room, where I may shift for my own safety," v. 8. Christ's using those words (v. 5) upon the cross may warrant us to apply all this to Christ, who trusted in his Father and was supported and delivered by him, and (because he humbled himself) highly exalted, which it is proper to think of when we sing these verses, as also therein to acknowledge the experience we have had of God's gracious presence with us in our troubles and to encourage ourselves to trust in him for the future.

Sorrowful Complaints; Humble and Believing Prayer.
$9$ Have mercy upon me,, for I am in trouble: mine eye is consumed with grief,  yea, my soul and my belly. $10$ For my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed. $11$ I was a reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance: they that did see me without fled from me. $12$ I am forgotten as a dead man out of mind: I am like a broken vessel. $13$ For I have heard the slander of many: fear  was on every side: while they took counsel together against me, they devised to take away my life. 14 But I trusted in thee, : I said, Thou  art my God. $15$ My times  are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me. $16$ Make thy face to shine upon thy servant: save me for thy mercies' sake. $17$ Let me not be ashamed, ; for I have called upon thee: let the wicked be ashamed,  and let them be silent in the grave. $18$ Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous. In the foregoing verses David had appealed to God's righteousness, and pleaded his relation to him and dependence on him; here he appeals to his mercy, and pleads the greatness of his own misery, which made his case the proper object of that mercy. Observe, I. The complaint he makes of his trouble and distress (v. 9): " Have mercy upon me, O Lord! for I am in trouble, and need thy mercy." The remembrance he makes of his condition is not much unlike some even of Job's complaints. 1. His troubles had fixed a very deep impression upon his mind and made him a man of sorrows. So great was his grief that his very soul was consumed with it, and his life spent with it, and he was continually sighing, v. 9, 10. Herein he was a type of Christ,—who was intimately acquainted with grief and often in tears. We may guess by David's complexion, which was ruddy and sanguine, by his genius for music, and by his daring enterprises in his early days, that his natural disposition was both cheerful and firm, that he was apt to be cheerful, and not to lay trouble to his heart; yet here we see what he is brought to: he has almost wept out his eyes, and sighed away his breath. Let those that are airy and gay take heed of running into extremes, and never set sorrow at defiance; God can find out ways to make them melancholy if they will not otherwise learn to be serious. 2. His body was afflicted with the sorrows of his mind (v. 10):  My strength fails, my bones are consumed, and all  because of my iniquity. As to Saul, and the quarrel he had with him, he could confidently insist upon his righteousness; but, as it was an affliction God laid upon him, he owns he had deserved it, and freely confesses his iniquity to have been the procuring cause of all his trouble; and the sense of sin touched him to the quick and wasted him more than all his calamities. 3. His friends were unkind and became shy of him. He was  a fear to his acquaintance, when they saw him they  fled from him, v. 11. They durst not harbour him nor give him any assistance, durst not show him any countenance, nor so much as be seen in his company, for fear of being brought into trouble by it, now that Saul had proclaimed him a traitor and outlawed him. They saw how dearly Ahimelech the priest had paid for aiding and abetting him, though ignorantly; and therefore, though they could not but own he had a great deal of wrong done him, yet they had not the courage to appear for him. He was forgotten by them,  as a dead man out of mind (v. 12), and looked upon with contempt  as a broken vessel. Those that showed him all possible respect when he was in honour at court, now that he had fallen into disgrace, though unjustly, were strange to him. Such swallow-friends the world is full of, that are gone in winter. Let those that fall on the losing side not think it strange if they be thus deserted, but make sure a friend in heaven, that will not fail them, and make use of him. 4. His enemies were unjust in their censures of him. They would not have persecuted him as they did if they had not first represented him as a bad man; he was a  reproach among all his enemies, but especially among his neighbours, v. 11. Those that had been the witnesses of his integrity, and could not but be convinced in their consciences that he was an honest man, were the most forward to represent him quite otherwise, that they might curry favour with Saul. Thus he  heard the slander of many; every one had a stone to throw at him, because  fear was in every side; that is, they durst not do otherwise, for he that would not join with his neighbours to accuse David was looked upon as disaffected to Saul. Thus the best of men have been represented under the worst characters by those that resolved to give them the worst treatment. 5. His life was aimed at and he went in continual peril of it. Fear was on every side, and he knew that, whatever counsel his enemies took against him, the design was not to take away his liberty, but to take away his life (v. 13), a life so valuable, so useful, to the good services of which all Israel owed so much, and which was never forfeited. Thus, in all the plots of the Pharisees and Herodians against Christ, still the design was to take away his life, such are the enmity and cruelty of the serpent's seed. II. His confidence in God in the midst of these troubles. Every thing looked black and dismal round about him, and threatened to drive him to despair: " But I trusted in thee, O Lord! (v. 14) and was thereby kept from sinking." His enemies robbed him of his reputation among men, but they could not rob him of his comfort in God, because they could not drive him from his confidence in God. Two things he comforted himself with in his straits, and he went to God and pleaded them with him:—1. " Thou art my God; I have chosen thee for mine, and thou hast promised to be mine;" and, if he be ours and we can by faith call him so, it is enough, when we can call nothing else ours. "Thou art my God; and therefore to whom shall I go for relief but to thee?" Those need not be straitened in their prayers who can plead this; for, if God undertake to be our God, he will do that for us which will answer the compass and vast extent of the engagement. 2.  My times are in thy hand. Join this with the former and it makes the comfort complete. If God have our times in his hand, he can help us; and, if he be our God, he will help us; and then what can discourage us? It is a great support to those who have God for their God that their times are in his hand and he will be sure to order and dispose of them for the best, to all those who commit their spirits also into his hand, to suit them to their times, as David here, v. 5. The time of life is in God's hands, to lengthen or shorten, embitter or sweeten, as he pleases, according to the counsel of his will. Our times (all events that concern us, and the timing of them) are at God's disposal; they are not in our own hands, for the way of man is not in himself, not in our friends' hands, nor in our enemies' hands, but in God's;  every man's judgment proceedeth from him. David does not, in his prayers, prescribe to God, but subscribe to him. "Lord, my times are in thy hand, and I am well pleased that they are so; they could not be in a better hand. Thy will be done." III. His petitions to God, in this faith and confidence, 1. He prays that God would deliver him out of the hand of his enemies (v. 15), and save him (v. 16), and this for his mercies' sake, and not for any merit of his own. Our opportunities are in God's hand (so some read it), and therefore he knows how to choose the best and fittest time for our deliverance, and we must be willing to wait that time. When David had Saul at his mercy in the cave those about him said, " This is the time in which God will deliver thee," 1 Sam. xxiv. 4. "No," says David, "the time has not come for my deliverance till it can be wrought without sin; and I will wait for that time; for it is God's time, and that is the best time." 2. That God would give him the comfort of his favour in the mean time (v. 16): " Make thy face to shine upon thy servant; let me have the comfortable tokens and evidences of thy favour to me, and that shall put gladness in my heart in the midst of all my griefs." 3. That his prayers to God might be answered and his hopes in God accomplished (v. 17): " Let me not be ashamed of my hopes and prayers,  for I have called upon thee, who never saidst to thy people, Seek in vain, and hope in vain." 4. That shame and silence might be the portion of wicked people, and particularly of his enemies. They were confident of their success against David, and that they should run him down and ruin him. "Lord," says he, "let them be made ashamed of that confidence by the disappointment of their expectations," as those that opposed the building of the wall about Jerusalem, when it was finished, were  much cast down in their own eye, Neh. vi. 16.  Let them be silent in the grave. Note, Death will silence the rage and clamour of cruel persecutors, whom reason would not silence. In the grave the wicked cease from troubling. Particularly, he prays for (that is, he prophesies) the silencing of those that reproach and calumniate the people of God (v. 18):  Let lying lips be put to silence, that speak grievous things proudly and contemptuously against the righteous. This is a very good prayer which, (1.) We have often occasion to put up to God; for those that set their mouth against the heavens commonly revile the heirs of heaven. Religion, in the strict and serious professors of it, are every where spoken against, [1.] With a great deal of malice: They speak  grievous things, on purpose to vex them, and hoping, with what they say, to do them a real mischief. They speak  hard things (so the word is), which bear hard upon them, and by which they hope to fasten indelible characters of infamy upon them. [2.] With a great deal of falsehood: They are  lying lips, taught by the father of lies and serving his interest. [3.] With a great deal of scorn and disdain: They speak  proudly and contemptuously, as if the righteous, whom God has honoured, were the most despicable people in the world, and not worthy to be set with the dogs of their flock. One would think they thought it no sin to tell a deliberate lie if it might but serve to expose a good man either to hatred or contempt. '' Hear, O our God! for we are despised.'' (2.) We may pray in faith; for these lying lips shall be put to silence. God has many ways of doing it. Sometimes he convinces the consciences of those that reproach his people, and turns their hearts. Sometimes by his providence he visibly confutes their calumnies, and brings forth the righteousness of his people as the light. However, there is a day coming when God will convince ungodly sinners of the falsehood of all the hard speeches that have spoken against his people and will execute judgment upon them, Jude 14, 15. Then shall this prayer be fully answered, and to that day we should have an eye in the singing of it, engaging ourselves likewise by well-doing, if possible, to  silence the ignorance of foolish men, 1 Pet. ii. 15.

Triumphant Praise.
$19$  Oh how great  is thy goodness, which thou hast laid up for them that fear thee;  which thou hast wrought for them that trust in thee before the sons of men! 20 Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues. $21$ Blessed  be the : for he hath showed me his marvellous kindness in a strong city. $22$ For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee. $23$ O love the, all ye his saints:  for the preserveth the faithful, and plentifully rewardeth the proud doer. $24$ Be of good courage, and he shall strengthen your heart, all ye that hope in the. We have three things in these verses:— I. The believing acknowledgment which David makes of God's goodness to his people in general, v. 19, 20. 1. God is good to all, but he is, in a special manner, good to Israel. His goodness to them is wonderful, and will be, to eternity, matter of admiration:  O how great is thy goodness! How profound are the counsels of it! how rich are the treasures of it! how free and extensive are the communications of it! Those very persons whom men load with slanders God loads with benefits and honours. Those who are interested in this goodness are described to be such as fear God and trust in him, as stand in awe of his greatness and rely on his grace. This goodness is said to be  laid up for them and  wrought for them. (1.) There is a goodness laid up for them in the other world, an inheritance  reserved in heaven (1 Pet. i. 4), and there is a goodness wrought for them in this world, goodness wrought in them. There is enough in God's goodness both for the portion and inheritance of all his children when they come to their full age, and for their maintenance and education during their minority. There is enough in bank and enough in hand. (2.) This goodness is laid up in his promise for all that fear God, to whom assurance is given that they shall want no good thing. But it is wrought, in the actual performance of the promise, for those that trust in him—that by faith take hold of the promise, put it in suit, and draw out to themselves the benefit and comfort of it. If what is laid up for us in the treasures of the everlasting covenant be not wrought for us, it is our own fault, because we do not believe. But those that trust in God, as they have the comfort of his goodness in their own bosoms, so they have the credit of it (and the credit of an estate goes far with some); it is wrought for them  before the sons of men. God's goodness to them puts an honour upon them and rolls away their reproach;  for all that see them shall acknowledge them, that they are the seed which the Lord hath blessed, Isa. lxi. 9. 2. God preserves man and beast; but he is, in a special manner, the protector of his own people (v. 20):  Thou shalt hide them. As his goodness is hid and reserved for them, so they are hid and preserved for it. The saints are God's hidden ones. See here, (1.) The danger they are in, which arises from the pride of man and from the strife of tongues; proud men insult over them and would trample on them and tread them down; contentious men pick quarrels with them; and, when tongues are at strife, good people often go by the worst. The pride of men endangers their liberty; the strife of tongues in perverse disputings endangers truth. But, (2.) See the defence they are under:  Thou shalt hide them in the secret of thy presence, in a pavilion. God's providence shall keep them safe form the malice of their enemies. He has many ways of sheltering them. When Baruch and Jeremiah were sought for  the Lord hid them, Jer. xxxvi. 26. God's grace shall keep them safe from the evil of the judgments that are abroad; to them they have no sting; and they shall be hidden in the day of the Lord's anger, for there is no anger at them. His comforts shall keep them easy and cheerful; his sanctuary, where they have communion with him, shelters them from the fiery darts of terror and temptation; and the mansions in his house above shall be shortly, shall be eternally, their hiding-place from all danger and fear. II. The thankful returns which David makes for God's goodness to him in particular, v. 21, 22. Having admired God's goodness to all the saints, he here owns how good he had found him. 1. Without were fightings; but God had wonderfully preserved his life: " He has shown me his marvellous loving-kindness, he has given me an instance of his care for me and favour to me, beyond what I could have expected." God's loving-kindness to his people, all things considered, is wonderful; but some instances of it, even in this world, are in a special manner marvelous in their eyes; as this here, when God preserved David from the sword of Saul, in caves and woods, as safe as if he had been in a strong city. In Keilah, that strong city, God showed him great mercy, both in making him an instrument to rescue the inhabitants out of the hands of the Philistines and then in rescuing him from the same men who would have ungratefully delivered him up into the hand of Saul, 1 Sam. xxiii. 5, 12. This was marvellous loving-kindness indeed, upon which he writes, with wonder and thankfulness,  Blessed be the Lord. Special preservations call for particular thanksgivings. 2. Within were fears; but God was better to him than his fears, v. 22. He here keeps an account, (1.) Of his own folly, in distrusting God, which he acknowledges, to his shame. Though he had express promises to build upon, and great experience of God's care concerning him in many straits, yet he had entertained this hard and jealous thought of God, and could not forbear telling it him to his face. " I am cut off before thy eyes; thou hast quite forsaken me, and I must not expect to be looked upon or regarded by thee any more.  I shall one day perish by the hand of Saul, and so be cut off before thy eyes, be ruined while thou lookest on," 1 Sam. xxvii. 1. This he said in his  flight (so some read it), which denotes the distress of his affairs. Saul was just at his back, and ready to seize him, which made the temptation strong.  In my haste (so we read it), which denotes the disturbance and discomposure of his mind, which made the temptation surprising, so that it found him off his guard. Note, It is a common thing to speak amiss when we speak in haste and without consideration; but what we speak amiss in haste we must repent of at leisure, particularly that which we have spoken distrustfully of God. (2.) Of God's wonderful goodness to him notwithstanding. Though his faith failed, God's promise did not:  Thou hearest the voice of my supplication, for all this. He mentions his own unbelief as a foil to God's fidelity, serving to make his loving-kindness the more marvellous, the more illustrious. When we have thus distrusted God he might justly take us at our word, and bring our fears upon us, as he did on Israel, Num. xiv. 28; Isa. lxvi. 4. But he has pitied and pardoned us, and our unbelief has not made his promise and grace of no effect; for he knows our frame. III. The exhortation and encouragement which he hereupon gives to all the saints, v. 23, 24. 1. He would have them set their love on God (v. 23): '' O love the Lord! all you his saints.'' Those that have their own hearts full of love to God cannot but desire that others also may be in love with him; for in his favour there is no need to fear a rival. It is the character of the saints that they do love God; and yet they must still be called upon to love him, to love him more and love him better, and give proofs of their love. We must love him, not only for his goodness, because  he preserves the faithful, but for his justice, because he  plentifully rewards the proud doer (who would ruin those whom he preserves), according to their pride. Some take it in a good sense; he plentifully rewards the magnificent (or excellent) doer, that is daringly good, whose heart, like Jehoshaphat's, is lifted up in the ways of the Lord. He rewards him that does well, but plentifully rewards him that does excellently well. 2. He would have them set their hope in God ( v. 24): " Be of good courage; have a good heart on it; whatever difficulties or dangers you may meet with, the God you trust in shall by that trust strengthen your heart." Those that hope in God have reason to be of good courage, and let their hearts be strong, for, as nothing truly evil can befal them, so nothing truly good for them shall be wanting to them. In singing this we should animate ourselves and one another to proceed and persevere in our Christian course, whatever threatens us, and whoever frowns upon us.

=CHAP. 32.= ''This psalm, though it speaks not of Christ, as many of the psalms we have hitherto met with have done, has yet a great deal of gospel in it. The apostle tells us that David, in this psalm, describes "the blessedness of the man unto whom God imputes righteousness without words," Rom. iv. 6. We have here a summary, I. Of gospel grace in the pardon of sin (ver. 1, 2), in divine protection (ver. 7), and divine guidance,''

ver. 8. II. Of gospel duty. To confess sin (ver. 3-5), to pray (ver. 6), to govern ourselves well (ver. 9, 10), and to rejoice in God, ver. 11. The way to obtain these privileges is to make conscience of these duties, which we ought to think of—of the former for our comfort, of the latter for our quickening, when we sing this psalm. Grotius thinks it was designed to be sung on the day of atonement.

Who Are Blessed.
$1$ Blessed  is he whose transgression  is forgiven,  whose sin  is covered. $2$ Blessed  is the man unto whom the imputeth not iniquity, and in whose spirit  there is no guile. $3$ When I kept silence, my bones waxed old through my roaring all the day long. $4$ For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah. $5$ I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the ; and thou forgavest the iniquity of my sin. Selah. $6$ For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him. This psalm is entitled  Maschil, which some take to be only the name of the tune to which it was set and was to be sung. But others think it is significant; our margin reads it,  A psalm of David giving instruction, and there is nothing in which we have more need of instruction than in the nature of true blessedness, wherein it consists and the way that leads to it—what we must do that we may be happy. There are several things in which these verses instruct us. In general, we are here taught that our happiness consists in the favour of God, and not in the wealth of this world—in spiritual blessings, and not the good things of this world. When David says (Ps. i. 1),  Blessed is the man that walks not in the counsel of the ungodly, and (Ps. cxix. 1),  Blessed are the undefiled in the way, the meaning is, "This is the character of the blessed man; and he that has not this character cannot expect to be happy:" but when it is here said,  Blessed is the man whose iniquity is forgiven, the meaning is, "This is the ground of his blessedness: this is that fundamental privilege from which all the other ingredients of his blessedness flow." In particular, we are here instructed, I. Concerning the nature of the pardon of sin. This is that which we all need and are undone without; we are therefore concerned to be very solicitous and inquisitive about it. 1. It is the forgiving of transgression.  Sin is the transgression of the law. Upon our repentance, the transgression is forgiven; that is, the obligation to punishment which we lay under, by virtue of the sentence of the law, is vacated and cancelled; it is  lifted off (so some read it), that by the pardon of it we may be eased of a burden, a heavy burden, like a load on the back, that makes us stoop, or a load on the stomach, that makes us sick, or a load on the spirits, that makes us sink. The remission of sins gives rest and relief to those that were  weary and heavily laden, Matt. xi. 28. 2. It is the covering of sin, as nakedness is covered, that it may not appear to our shame, Rev. iii. 18. One of the first symptoms of guilt in our first parents was blushing at their own nakedness. Sin makes us loathsome in the sight of God and utterly unfit for communion with him, and, when conscience is awakened, it makes us loathsome to ourselves too; but, when sin is pardoned, it is covered with the robe of Christ's righteousness, like the coats of skins wherewith God clothed Adam and Eve (an emblem of the remission of sins), so that God is no longer displeased with us, but perfectly reconciled. They are not covered from us (no;  My sin is ever before me) nor covered from God's omniscience, but from his vindictive justice. When he pardons sin he  remembers it no more, he  casts it behind his back, it  shall be sought for and not found, and the sinner, being thus reconciled to God, begins to be reconciled to himself. 3. It is the not imputing of iniquity, not laying it to the sinner's charge, not proceeding against him for it according to the strictness of the law, not dealing with him as he deserves. The righteousness of Christ being imputed to us, and we being made  the righteousness of God in him, our iniquity is not imputed, God having  laid upon him the iniquity of us all and made him  sin for us. Observe, Not to impute iniquity is God's act, for he is the Judge.  It is God that justifies. II. Concerning the character of those whose sins are pardoned:  in whose spirit there is no guile. He does not say, "There is no  guilt" (for who is there that lives and sins not?), but no  guile; the pardoned sinner is one that does not dissemble with God in his professions of repentance and faith, nor in his prayers for peace or pardon, but in all these is sincere and means as he says—that does not repent with a purpose to sin again, and then sin with a purpose to repent again, as a learned interpreter glosses upon it. Those that design honestly, that are really what they profess to be, are Israelites indeed, in whom is no guile. III. Concerning the happiness of a justified state:  Blessednesses are to the man whose iniquity is forgiven, all manner of blessings, sufficient to make him completely blessed. That is taken away which incurred the curse and obstructed the blessing; and then God will pour out blessings till there be no room to receive them. The forgiveness of sin is that article of the covenant which is the reason and ground of all the rest.  For I will be merciful to their unrighteousness, Heb. viii. 12. IV. Concerning the uncomfortable condition of an unhumbled sinner, that sees his guilt, but is not yet brought to make a penitent confession of it. This David describes very pathetically, from his own sad experience (v. 3, 4):  While I kept silence my bones waxed old. Those may be said to keep silence who stifle their convictions, who, when they cannot but see the evil of sin and their danger by reason of it, ease themselves by not thinking of it and diverting their minds to something else, as Cain to the building of a city,—who  cry not when God binds them,—who will not unburden their consciences by a penitent confession, nor seek for peace, as they ought, by faithful and fervent prayer,—and who choose rather to pine away in their iniquities than to take the method which God has appointed of finding rest for their souls. Let such expect that their smothered convictions will be a fire in their bones, and the wounds of sin, not opened, will fester, and grow intolerably painful. If conscience be seared, the case is so much the more dangerous; but if it be startled and awake, it will be heard. The hand of divine wrath will be felt lying heavily upon the soul, and the anguish of the spirit will affect the body; to the degree David experienced it, so that when he was young his bones waxed old; and even his silence made him  roar all the day long, as if he had been under some grievous pain and distemper of body, when really the cause of all his uneasiness was the struggle he felt in his own bosom between his convictions and his corruptions. Note,  He that covers his sin shall not prosper; some inward trouble is required in repentance, but there is much worse in impenitency. V. Concerning the true and only way to peace of conscience. We are here taught to confess our sins, that they may be forgiven, to declare them, that we may be justified. This course David took:  I acknowledged my sin unto thee, and no longer  hid my iniquity, v. 5. Note, Those that would have the comfort of the pardon of their sins must take shame to themselves by a penitent confession of them. We must confess the fact of sin, and be particular in it ( Thus and thus have I done), confess the fault of sin, aggravate it, and lay a load upon ourselves for it ( I have done very wickedly), confess the justice of the punishment we have been under for it ( The Lord is just in all that is brought upon us), and that we deserve much worse— I am no more worthy to be called thy son. We must confess sin with shame and holy blushing, with fear and holy trembling. VI. Concerning God's readiness to pardon sin to those who truly repent of it: " I said, I will confess (I sincerely resolved upon it, hesitated no longer, but came to a point, that I would make a free and ingenuous confession of my sins)  and immediately  thou forgavest the iniquity of my sin, and gavest me the comfort of the pardon in my own conscience; immediately I found rest to my soul." Note, God is more ready to pardon sin, upon our repentance, than we are to repent in order to the obtaining of pardon. It was with much ado that David was here brought to confess his sins; he was put to the rack before he was brought to do it (v. 3, 4), he held out long, and would not surrender till it came to the last extremity; but, when he did offer to surrender, see how quickly, how easily, he obtained good terms: "I did but say,  I will confess, and thou forgavest." Thus the father of the prodigal saw his returning son  when he was yet afar off, and ran to meet him with the kiss that sealed his pardon. What an encouragement is this to poor penitents, and what an assurance does it give us that,  if we confess our sins, we shall find God, not only  faithful and just, but gracious and kind,  to forgive us our sins! VII. Concerning the good use that we are to make of the experience David had had of God's readiness to forgive his sins (v. 6):  For this shall every one that is godly pray unto thee. Note, 1. All godly people are praying people. As soon as ever Paul was converted,  Behold, he prays, Acts ix. 11. You may as soon find a living man without breath as a living Christian without prayer. 2. The instructions given us concerning the happiness of those whose sins are pardoned, and the easiness of obtaining the pardon, should engage and encourage us to pray, and particularly to pray,  God be merciful to us sinners. For this shall every one that is well inclined be earnest with God in prayer, and  come boldly to the throne of grace, with hopes to  obtain mercy, Heb. iv. 16. 3. Those that would speed in prayer must seek the Lord in  a time when he will be found. When, by his providence, he calls them to seek him, and by his Spirit stirs them up to seek him, they must  go speedily to seek the Lord (Zech. viii. 21) and lose no time, lest death cut them off, and then it will be too late to seek him, Isa. lv. 6.  Behold, now is the accepted time, 2 Cor. vi. 2, 4. Those that are sincere and abundant in prayer will find the benefit of it when they are in trouble:  Surely in the floods of great waters, which are very threatening,  they shall not come nigh them, to terrify them, or create them any uneasiness, much less shall they overwhelm them. Those that have God  nigh unto them in all that which they call upon him for, as all upright, penitent, praying people have, are so guarded, so advanced, that no waters—no, not great waters—no, not floods of them, can come nigh them, to hurt them. As the temptations of the  wicked one touch them not (1 John v. 18), so neither do the troubles of this evil world; these fiery darts of both kinds, drop short of them.

Devout Confidence.
$7$ Thou  art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah. $8$ I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye. 9 Be ye not as the horse,  or as the mule,  which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee. $10$ Many sorrows  shall be to the wicked: but he that trusteth in the , mercy shall compass him about. 11 Be glad in the, and rejoice, ye righteous: and shout for joy, all  ye that are upright in heart. David is here improving the experience he had had of the comfort of pardoning mercy. I. He speaks to God, and professes his confidence in him and expectation from him, v. 7. Having tasted the sweetness of divine grace to a penitent sinner, he cannot doubt of the continuance of that grace to a praying saint, and that in that grace he should find both safety and joy. 1. Safety: " Thou art my hiding-place; when by faith I have recourse to thee I see all the reason in the world to be easy, and to think myself out of the reach of any real evil.  Thou shalt preserve me from trouble, from the sting of it, and from the strokes of it as far as is good for me.  Thou shalt preserve me from such trouble as I was in  while I kept silence," v. 3. When God has pardoned our sins, if he leaves us to ourselves, we shall soon run as far in debt again as ever and plunge ourselves again into the same gulf; and therefore, when we have received the comfort of our remission, we must fly to the grace of God to be preserved from returning to folly again, and having our hearts again hardened through the deceitfulness of sin. God keeps his people from trouble by keeping them from sin. 2. Joy: "Thou shalt not only deliver me, but  compass me about with songs of deliverance; which way soever I look I shall see occasion to rejoice and to praise God; and my friends also shall compass me about in the great congregation, to join with me in songs of praise: they shall join their songs of deliverance with mine. As  every one that is godly shall pray with me, so they shall give thanks with me." II. He turns his speech to the children of men. Being himself converted, he does what he can to  strengthen his brethren (Luke xxii. 32):  I will instruct thee, whoever thou art that desirest instruction,  and teach thee in the way which thou shalt go, v. 8. This, in another of his penitential psalms, he resolves that when God should have restored to him the joy of his salvation he would teach transgressors his ways, and do what he could to convert sinners to God, as well as to comfort those that were converted, Ps. li. 12, 13. When Solomon became a penitent he immediately became a preacher, Eccl. i. 1. Those are best able to teach others the grace of God who have themselves had the experience of it: and those who are themselves taught of God ought to  tell others what he has done for their souls (Ps. lxvi. 16) and so teach them.  I will guide thee with my eye. Some apply this to God's conduct and direction. He teaches us by his word and guides us with his eye, by the secret intimations of his will in the hints and turns of Providence, which he enables his people to understand and take direction from, as a master makes a servant know his mind by a wink of his eye. When Christ turned and looked upon Peter he guided him with his eye. But it is rather to be taken as David's promise to those who sat under his instruction, his own children and family especially: " I will counsel thee; my eye shall be upon thee" (so the margin reads it); "I will give thee the best counsel I can and then observe whether thou takest it or no." Those that are taught in the word should be under the constant inspection of those that teach them; spiritual guides must be overseers. In this application of the foregoing doctrine concerning the blessedness of those whose sins are pardoned we have a word to sinners and a word to saints; and this is rightly dividing the word of truth and giving to each their portion. 1. Here is a word of caution to sinners, and a good reason is given for it. (1.) The caution is, not to be unruly and ungovernable:  Be you not as the horse and the mule, which have no understanding, v. 9. When the psalmist would reproach himself for the sins he repented of he compared himself to a  beast before God ( so foolish have I been and ignorant, Ps. lxxiii. 22) and therefore warns others not to be so. It is our honour and happiness that we have understanding, that we are capable of being governed by reason and of reasoning with ourselves. Let us therefore use the faculties we have, and act rationally. The horse and mule must be managed  with bit and bridle, lest they come near us, to do us a mischief, or (as some read it) that they may come near to us, to do us service, that they  may obey us, Jam. iii. 3. Let us not be like them; let us not be hurried by appetite and passion, at any time, to go contrary to the dictate of right reason and to our true interest. If sinners would be governed and determined by these, they would soon become saints and would not go a step further in their sinful courses; where there is renewing grace there is no need of the bit and bridle of restraining grace. (2.) The reason for this caution is because the way of sin which we would persuade you to forsake will certainly end in sorrow (v. 10):  Many sorrows shall be to the wicked, which will not only spoil their vain and carnal mirth, and put an end to it, but will make them pay dearly for it. Sin will have sorrow, if not repented of, everlasting sorrow. It was part of the sentence,  I will greatly multiply thy sorrows. "Be wise for yourselves therefore, and turn from your wickedness, that you may prevent those sorrows, those many sorrows." 2. Here is a word of comfort to saints, and a good reason is given for that too. (1.) They are assured that if they will but trust in the Lord, and keep closely to him,  mercy shall compass them about on every side (v. 10), so that they shall not depart from God, for that mercy shall keep them in, nor shall any real evil break in upon them, for that mercy shall keep it out. (2.) They are therefore commanded to  be glad in the Lord, and to  rejoice in him, to such a degree as even to  shout for joy, v. 11. Let them be so transported with this holy joy as not to be able to contain themselves; and let them affect others with it, that they also may see that a life of communion with God is the most pleasant and comfortable life we can live in this world. This is that present bliss which the upright in heart, and they are only, are entitled to and qualified for.

=CHAP. 33.= ''This is a psalm of praise; it is probable that David was the penman of it, but we are not told so, because God would have us look above the penmen of sacred writ, to that blessed Spirit that moved and guided them. The psalmist, in this psalm, I. Calls upon the righteous to praise God, ver. 1-3. II. Furnishes us with matter for praise. We must praise God, 1. For his justice, goodness, and truth, appearing in his word, and in all his works, ver. 4, 5. 2. For his power appearing in the work of creation, ver. 6-9. 3. For the sovereignty of his providence in the government of the world (ver. 10, 11) and again, ver. 13-17. 4. For the peculiar favour which he bears to his own chosen people, which encourages them to trust in him (ver. 12) and again, ver. 18-22. We need not be at a loss for proper thoughts in singing this psalm, which so naturally expresses the pious affections of a devout soul towards God.''

An Exhortation to Praise God.
$1$ Rejoice in the, O ye righteous:  for praise is comely for the upright. $2$ Praise the with harp: sing unto him with the psaltery  and an instrument of ten strings. $3$ Sing unto him a new song; play skilfully with a loud noise. $4$ For the word of the  is right; and all his works  are done in truth. $5$ He loveth righteousness and judgment: the earth is full of the goodness of the. $6$ By the word of the were the heavens made; and all the host of them by the breath of his mouth. $7$ He gathereth the waters of the sea together as a heap: he layeth up the depth in storehouses. $8$ Let all the earth fear the : let all the inhabitants of the world stand in awe of him. $9$ For he spake, and it was  done; he commanded, and it stood fast. $10$ The bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect. $11$ The counsel of the standeth for ever, the thoughts of his heart to all generations. Four things the psalmist expresses in these verses: I. The great desire he had that God might be praised. He did not think he did it so well himself, but that he wished others also might be employed in this work; the more the better, in this concert: it is the more like heaven. 1. Holy joy is the heart and soul of praise, and that is here pressed upon all good people (v. 1):  Rejoice in the Lord, you righteous; so the foregoing psalm concluded and so this begins; for all our religious exercises should both begin and end with a holy complacency and triumph in God as the best of being and best of friends. 2. Thankful praise is the breath and language of holy joy; and that also is here required of us (v. 2): " Praise the Lord; speak well of him, and give him the glory due to his name." 3. Religious songs are the proper expressions of thankful praise; those are here required (v. 3): " Sing unto him a new song, the best you have, not that which by frequent use is worn, thread-bare, but that which, being new, is most likely to move the affections, a new song for new mercies and upon every new occasion, for those compassions which are new every morning." Music was then used, by the appointment of David, with the temple-songs, that they might be the better sung; and this also is here called for (v. 2):  Sing unto him with the psaltery. Here is, (1.) A good rule for this duty: "Do it  skilfully, and  with a loud noise; let it have the best both of head and heart; let it be done intelligently and with a clear head, affectionately and with a warm heart." (2.) A good reason for this duty:  For praise is comely for the upright. It is well pleasing to God (the garments of praise add much to the comeliness which God puts upon his people) and it is an excellent ornament to our profession.  It becomes the upright, whom God has put so much honour upon, to give honour to him. The upright praise God in a comely manner, for they praise him with their hearts, that is praising him with their glory; whereas the praises of hypocrites are awkward and uncomely, like  a parable in the mouth of fools, Prov. xxvi. 7. II. The high thoughts he had of God, and of his infinite perfections, v. 4, 5. God makes himself known to us, 1. In his  word, here put for all divine revelation, all that which God at sundry times and in divers manners spoke to the children of men, and that is all  right, there is nothing amiss in it; his commands exactly agree with the rules of equity and the eternal reasons of good and evil. His promises are all wise and good and inviolably sure, and there is no iniquity in his threatenings, but even those are designed for our good, by deterring us from evil. God's word is right, and therefore all our deviations from it are wrong, and we are then in the right when we agree with it. 2. In his  works, and those are all  done in truth, all according to his counsels, which are called the  scriptures of truth, Dan. x. 21. The copy in all God's works agrees exactly with the great original, the plan laid in the Eternal Mind, and varies not in the least jot. God has made it to appear in his works, (1.) That he is a God of inflexible justice:  He loveth righteousness and judgment. There is nothing but righteousness in the sentence he passes and judgment in the execution of it. He never did nor can do wrong to any of his creatures, but is always ready to give redress to those that are wronged, and does it with delight. He takes pleasure in those that are righteous. He is himself the righteous Lord, and therefore loveth righteousness. (2.) That he is a God of inexhaustible bounty:  The earth is full of his goodness, that is, of the proofs and instances of it. The benign influences which the earth receives from above, and the fruits it is thereby enabled to produce, the provision that is made both for man and beast, and the common blessings with which all the nations of the earth are blessed, plainly declare that  the earth is full of his goodness—the darkest, the coldest, the hottest, and the most dry and desert part of it not excepted. What a pity is it that this earth, which is so full of God's goodness, should be so empty of his praises, and that of the multitudes that live upon his bounty there are so few that live to his glory! III. The conviction he was under of the almighty power of God, evidenced in the creation of the world. We "believe in God," and therefore we praise him as "the Father Almighty, maker of heaven and earth," so we are here taught to praise him. Observe, 1. How God made the world, and brought all things into being. (1.) How easily: All things were made  by the word of the Lord and by the breath of his mouth. Christ is the Word, the Spirit is the breath, so that God the Father made the world, as he rules it and redeems it, by his Son and Spirit.  He spoke, and he commanded (v. 9), and that was enough; there needed no more. With men saying and doing are two things, but it is not so with God. By the Word and Spirit of God as the world was made, so was man, that little world. God said,  Let us make man, and he  breathed into him the breath of life. By the Word and Spirit the church is built, that new world, and grace wrought in the soul, that new man, that new creation. What cannot that power do which with a word made a world! (2.) How effectually it was done:  And it stood fast. What God does he does to purpose; he does it and it stands fast.  Whatsoever God doeth, it shall be for ever, Eccl. iii. 14. It is by virtue of that command to stand fast that things  continue to this day according to God's ordinance, Ps. cxix. 91. 2. What he made. He made all things, but notice is here taken, (1.) of  the heavens, and the host of them, v. 6. The visible heavens, and the sun, moon, and stars, their hosts—(2.) Of the waters, and the treasures of them, v. 7. The earth was at first covered with the water, and, being heavier, must of course subside and sink under it; but, to show from the very first that the God of nature is not tied to the ordinary method of nature, and the usual operations of his powers, with a word's speaking  he gathered the waters together on a heap, that the dry land might appear, yet left them not to continue on a heap, but  laid up the depth in store-houses, not only in the flats where the seas make their beds, and in which they are locked up by the sand on the shore as in storehouses, but in secret subterraneous caverns, where they are hidden from the eyes of all living, but were reserved as in a store-house for that day when those fountains of the great deep were to be broken up; and they are still laid up there in store, for which use the great Master of the house knows best. 3. What use is to be made of this (v. 8):  Let all the earth fear the Lord, and  stand in awe of him; that is, let all the children of men worship him and give glory to him, Ps. xc. 5, 6. The everlasting gospel gives this as the reason why we must worship God, because he made the heaven, and the earth, and the sea, Rev. xiv. 6, 7. Let us all fear him, that is, dread his wrath and displeasure, and be afraid of having him our enemy and of standing it out against him. Let us not dare to offend him who having this power no doubt has all power in his hand. It is dangerous being at war with him who has the host of heaven for his armies and the depths of the sea for his magazines, and therefore it is wisdom to desire conditions of peace, see Jer. v. 22. IV. The satisfaction he had of God's sovereignty and dominion, v. 10, 11. He over-rules all the counsels of men, and makes them, contrary to their intention, serviceable to his counsels. Come and see with an eye of faith God in the throne, 1. Frustrating the devices of his enemies:  He bringeth the counsel of the heathen to nought, so that what they imagine against him and his kingdom proves  a vain thing (Ps. ii. 1); the counsel of Ahithophel is turned into foolishness; Haman's plot is baffled. Though the design be laid ever so deep, and the hopes raised upon it ever so high, yet, if God says it  shall not stand, neither shall it come to pass; it is all to no purpose. 2. Fulfilling his own decrees:  The counsel of the Lord standeth for ever. It is immutable in itself,  for he is in one mind, and who can turn him? The execution of it may be opposed, but cannot in the least be obstructed by any created power. Through all the revolutions of time God never changed his measures, but in every event, even that which to us is most surprising, the eternal counsel of God is fulfilled, nor can any thing prevent its being accomplished in its time. With what pleasure to ourselves may we in singing this give praise to God! How easy may this thought make us at all times, that God governs the world, that he did it in infinite wisdom before we were born, and will do it when we are silent in the dust!

God's Sovereign Power.
$12$ Blessed  is the nation whose God  is the ;  and the people  whom he hath chosen for his own inheritance. $13$ The looketh from heaven; he beholdeth all the sons of men. $14$ From the place of his habitation he looketh upon all the inhabitants of the earth. $15$ He fashioneth their hearts alike; he considereth all their works. $16$ There is no king saved by the multitude of a host: a mighty man is not delivered by much strength. $17$ A horse  is a vain thing for safety: neither shall he deliver  any by his great strength. $18$ Behold, the eye of the  is upon them that fear him, upon them that hope in his mercy; $19$ To deliver their soul from death, and to keep them alive in famine. $20$ Our soul waiteth for the : he  is our help and our shield. $21$ For our heart shall rejoice in him, because we have trusted in his holy name. $22$ Let thy mercy,, be upon us, according as we hope in thee. We are here taught to give to God the glory, I. Of his common providence towards all the children of men. Though he has endued man with understanding and freedom of will, yet he reserves to himself the government of him, and even of those very faculties by which he is qualified to govern himself. 1. The children of men are all under his eye, even their hearts are so; and all the motions and operations of their souls, which none know but they themselves, he knows better than they themselves, v. 13, 14. Though the residence of God's glory is in the highest heavens, yet thence he not only has a prospect of all the earth, but a particular inspection of all the inhabitants of the earth. He not only beholds them, but he  looks upon them; he looks narrowly upon them (so the word here used is sometimes rendered), so narrowly that not the least thought can escape his observation. Atheists think that, because he dwells above in heaven, he cannot, or will not, take notice of what is done here in this lower world; but thence, high as it is, he sees us all, and all persons and things are naked and open before him. 2. Their hearts, as well as their times, are all in his hand:  He fashions their hearts. He made them at first, formed the spirit of each man within him, then when he brought him into being. Hence he is called  the Father of spirits: and this is a good argument to prove that he perfectly knows them. The artist that made the clock, can account for the motions of every wheel. David uses this argument with application to himself, Ps. cxxxix. 1, 14. He still moulds the hearts of men, turns them as the rivers of water, which way soever he pleases, to serve his own purposes, darkens or enlightens men's understandings, stiffens or bows their wills, according as he is pleased to make use of them. He that fashions men's hearts fashions them alike. It is in hearts as in faces, though there is a great difference, and such a variety as that no two faces are exactly of the same features, nor any two hearts exactly of the same temper, yet there is such a similitude that, in some things, all faces and all hearts agree,  as in water face answers to face, Prov. xxvii. 19. He  fashions them together (so some read it); as the wheels of a watch, though of different shapes, sizes, and motions, are yet all put together, to serve one and the same purpose, so the hearts of men and their dispositions, however varying from each other and seeming to contradict one another, are yet all overruled to serve the divine purpose, which is one. 3. They, and all they do, are obnoxious to his judgment;  for he considers all their works, not only knows them, but weighs them, that he may render to every man according to his works, in the day, in the world, of retribution, in the judgment, and to eternity. 4. All the powers of the creature have a dependence upon him, and are of no account, of no avail at all, without him, v. 16, 17. It is much for the honour of God that not only no force can prevail in opposition to him, but that no force can act but in dependence on him and by a power derived from him. (1.) The strength of a king is nothing without God. No king is sacred by his royal prerogatives, or the authority with which he is invested; for the powers that are, of that kind, are ordained of God, and are what he makes them, and no more. David was a king, and a man of war from his youth, and yet acknowledged God to be his only protector and Saviour. (2.) The strength of an army is nothing without God.  The multitude of a host cannot secure those under whose command they act, unless God make them a security to them. A great army cannot be sure of victory; for, when God pleases, one shall chase a thousand. (3.) The strength of a giant is nothing without God.  A mighty man, such as Goliath was,  is not delivered by his  much strength, when his day comes to fall. Neither the firmness and activity of his body nor the stoutness and resolution of his mind will stand him in any stead, any further than God is pleased to give him success.  Let not the strong man then  glory in his strength, but let us all strengthen ourselves in the Lord our God, go forth, and go on, in his strength. (4.) The strength of a horse is nothing without God (v. 17):  A horse is a vain thing for safety. In war horses were then so highly accounted of, and so much depended on, that God forbade the kings of Israel to  multiply horses (Deut. xvii. 16), lest they should be tempted to trust to them and their confidence should thereby be taken off from God. David houghed the horses of the Syrians (2 Sam. viii. 4); here he houghs all the horses in the world, by pronouncing a horse a vain thing for safety in the day of battle. If the war-horse be unruly and ill-managed, he may hurry his rider into danger instead of carrying him out of danger. If he be killed under him, he may be his death, instead of saving his life. It is therefore our interest to make sure God's favour towards us, and then we may be sure of his power engaged for us, and need not fear whatever is against us. II. We are to give God the glory of his special grace. In the midst of his acknowledgments of God's providence he pronounces those blessed that have Jehovah for their God, who governs the world, and has wherewithal to help them in every time of need, while those were miserable who had this and the other Baal for their god, which was so far from being able to hear and help them that is was itself senseless and helpless (v. 12):  Blessed is the nation whose God is the Lord, even Israel, who had the knowledge of the true God and were taken into covenant with him, and all others who own God for theirs and are owned by him; for they also, whatever nation they are of, are of the spiritual seed of Abraham. 1. It is their wisdom that they take the Lord for their God, that they direct their homage and adoration there where it is due and where the payment of it will not be in vain. 2. It is their happiness that they are the people whom God has chosen for his own inheritance, whom he is pleased with, and honoured in, and whom he protects and takes care of, whom he cultivates and improves as a man does his inheritance, Deut. xxxii. 9. Now let us observe here, to the honour of divine grace, (1.) The regard which God has to his people, v. 18, 19. God beholds all the sons of men with an eye of observation, but his eye of favour and complacency is upon those that fear him. He looks upon them with delight, as the father on his children, as the bridegroom on his spouse, Isa. lxii. 5. While those that depend on arms and armies, on chariots and horses, perish in the disappointment of their expectations, God's people, under his protection, are safe, for he shall deliver their soul from death when there seems to be but a step between them and it. If he do not deliver the body from temporal death, yet he will deliver the soul from spiritual and eternal death. Their souls, whatever happens, shall live and praise him, either in this world or in a better. From his bounty they shall be supplied with all necessaries. He shall  keep them alive in famine; when others die for want, they shall live, which shall make it a distinguishing mercy. When visible means fail, God will find out some way or other to supply them. He does not say that he will give them abundance (they have no reason either to desire it or to expect it), but he will keep them alive; they shall not starve; and, when destroying judgments are abroad, it ought to be reckoned a great favour, for it is a very striking one, and lays us under peculiar obligations, to have our lives given us for a prey. Those that have the Lord for their God shall find him their help and their shield, v. 20. In their difficulties he will assist them; they shall be helped over them, helped through them. In their dangers he will secure them; they shall be helped over them, helped through them. In their dangers he will secure them, so that they shall not receive any real damage. (2.) The regard which God's people have to him and which we ought to have in consideration of this. [1.] We must wait for God. We must attend the motions of his providence, and accommodate ourselves to them, and patiently accommodate ourselves to them, and patiently expect the issue of them. Our souls must wait for him, v. 20. We must not only in word and tongue profess a believing regard to God, but it must be inward and sincere, a secret and silent attendance on him. [2.] We must rely on God,  hope in his mercy, in the goodness of his nature, though we have not an express promise to depend upon. Those that fear God and his wrath must hope in God and his mercy; for there is no flying from God, but by flying to him. These pious dispositions will not only consist together, but befriend each other, a holy fear of God and yet at the same time a hope in his mercy. This is  trusting in his holy name (v. 21), in all that whereby he has made known himself to us, for our encouragement to serve him. [3.] We must rejoice in God, v. 21. Those do not truly rest in God, or do not know the unspeakable advantage they have by so doing, who do not rejoice in him at all times; because those that hope in God hope for an eternal fulness of joy in his presence. [4.] We must seek to him for that mercy which we hope in, v. 22. Our expectations from God are not to supersede, but to quicken and encourage, our applications to him; he will be sought unto for that which he has promised, and therefore the psalm concludes with a short but comprehensive prayer, " Let thy mercy, O Lord! be upon us; let us always have the comfort and benefit of it, not according as we merit from thee, but  according as we hope in thee, that is, according to the promise which thou hast in thy word given to us and according to the faith which thou hast by thy Spirit and grace wrought in us." If, in singing these verses, we put forth a dependence upon God, and let out our desires towards him, we make melody with our hearts to the Lord.

=CHAP. 34.= ''This psalm was penned upon a particular occasion, as appears by the title, and yet there is little in it peculiar to that occasion, but that which is general, both by way of thanksgiving to God an instruction to us. I. He praises God for the experience which he and others had had of his goodness, ver. 1-6. II. He encourages all good people to trust in God and to seek to him, ver. 7-10. III. He gives good counsel to us all, as unto children, to take heed of sin, and to make conscience of our duty both to God and man, ver. 11-14. IV. To enforce this good counsel he shows God's favour to the righteous and his displeasure against the wicked, in which he sets before us good and evil, the blessing and the curse, ver. 15-22. So that, in singing this psalm, we are both to give glory to God and to teach and admonish ourselves and one another.''

Praise and Thanksgiving.
$1$ I will bless the at all times: his praise  shall continually  be in my mouth. $2$ My soul shall make her boast in the : the humble shall hear  thereof, and be glad. $3$ O magnify the with me, and let us exalt his name together. $4$ I sought the, and he heard me, and delivered me from all my fears. $5$ They looked unto him, and were lightened: and their faces were not ashamed. $6$ This poor man cried, and the heard  him, and saved him out of all his troubles. $7$ The angel of the encampeth round about them that fear him, and delivereth them. $8$ O taste and see that the  is good: blessed  is the man  that trusteth in him. $9$ O fear the, ye his saints: for  there is no want to them that fear him. $10$ The young lions do lack, and suffer hunger: but they that seek the shall not want any good  thing. The title of this psalm tells us both who penned it and upon what occasion it was penned. David, being forced to flee from his country, which was made too hot for him by the rage of Saul, sought shelter as near it as he could, in the land of the Philistines. There it was soon discovered who he was, and he was brought before the king, who, in the narrative, is called  Achish (his proper name), here  Abimelech (his title); and lest he should be treated as a spy, or one that came thither upon design, he feigned himself to be a madman (such there have been in every age, that even by idiots men might be taught to give God thanks for the use of their reason), that Achish might dismiss him as a contemptible man, rather than take cognizance of him as a dangerous man. And it had the effect he desired; by this stratagem he escaped the hand that otherwise would have handled him roughly. Now, 1. We cannot justify David in this dissimulation. It ill became an honest man to feign himself to be what he was not, and a man of honour to feign himself to be a fool and a mad-man. If, in sport, we mimic those who have not so good an understanding as we think we have, we forget that God might have made their case ours. 2. Yet we cannot but wonder at the composure of his spirit, and how far he was from any change of that, when he changed his behaviour. Even when he was in that fright, or rather in that danger only, his heart was so fixed, trusting in God, that even then he penned this excellent psalm, which has as much in it of the marks of a calm sedate spirit as any psalm in all the book; and there is something curious too in the composition, for it is what is called an alphabetical psalm, that is, a psalm in which every verse begins with each letter in its order as it stands in the Hebrew alphabet. Happy are those who can thus keep their temper, and keep their graces in exercise, even when they are tempted to change their behaviour. In this former part of the psalm, I. David engages and excites himself to praise God. Though it was his fault that he changed his behaviour, yet it was God's mercy that he escaped, and the mercy was so much the greater in that God did not deal with him according to the desert of his dissimulation, and we must in every thing give thanks. He resolves, 1. That he will praise God constantly:  I will bless the Lord at all times, upon all occasions. He resolves to keep up stated times for this duty, to lay hold of all opportunities for it, and to renew his praises upon every fresh occurrence that furnished him with matter. If we hope to spend our eternity in praising God, it is fit that we should spend as much as may be of our time in this work. 2. That he will praise him openly:  His praise shall continually be in my mouth. Thus he would show how forward he was to own his obligations to the mercy of God and how desirous to make others also sensible of theirs. 3. That he will praise him heartily: " My soul shall make her boast in the Lord, in my relation to him, my interest in him, and expectations from him." It is not vainglory to glory in the Lord. II. He calls upon others to join with him herein. He expects they will (v. 2): " The humble shall hear thereof, both of my deliverance and of my thankfulness,  and be glad that a good man has so much favour shown him and a good God so much honour done him." Those have most comfort in God's mercies, both to others and to themselves, that are humble, and have the least confidence in their own merit and sufficiency. It pleased David to think that God's favours to him would rejoice the heart of every Israelite. Three things he would have us all to concur with him in:— 1. In great and high thoughts of God, which we should express in magnifying him and exalting his name, v. 3. We cannot make God greater or higher than he is; but if we adore him as infinitely great, and higher than the highest, he is pleased to reckon this magnifying and exalting him. This we must do together. God's praises sound best in concert, for so we praise him as the angels do in heaven. Those that share in God's favour, as all the saints do, should concur in his praises; and we should be as desirous of the assistance of our friends in returning thanks for mercies as in praying for them. We have reason to join in thanksgiving to God, (1.) For his readiness to hear prayer, which all the saints have had the comfort of; for he never said to any of them,  Seek you me in vain. [1.] David, for his part, will give it under his hand that he has found him a prayer-hearing God (v. 4): " I sought the Lord, in my distress, entreated his favour, begged his help,  and he heard me, answered my request immediately,  and delivered me from all my fears, both from the death I feared and from the disquietude and disturbance produced by fear of it." The former he does by his providence working for us, the latter by his grace working in us, to silence our fears and still the tumult of the spirits; this latter is the greater mercy of the two, because the thing we fear is our trouble only, but our unbelieving distrustful fear of it is our sin; nay, it is often more our torment too than the thing itself would be, which perhaps would only touch the bone and the flesh, while the fear would prey upon the spirits and put us out of the possession of our own soul. David's prayers helped to silence his fears; having sought the Lord, and left his case with him, he could wait the event with great composure. "But David was a great and eminent man, we may not expect to be favoured as he was; have any others ever experienced the like benefit by prayer?" Yes, [2.] Many besides him have  looked unto God by faith and prayer,  and have been lightened by it, v. 5. It has wonderfully revived and comforted them; witness Hannah, who, when she had prayed,  went her way, and did eat, and her countenance was no more sad. When we look to the world we are darkened, we are perplexed, and at a loss; but, when we look to God, from him we have the light both of direction and joy, and our way is made both plain and pleasant. These here spoken of, that looked unto God, had their expectations raised, and the event did not frustrate them:  Their faces were not ashamed of their confidence. "But perhaps these also were persons of great eminence, like David himself, and upon that account were highly favoured, or their numbers made them considerable;" nay, [3.]  This poor man cried, a single person, mean and inconsiderable, whom no man looked upon with any respect or looked after with any concern; yet he was as welcome to the throne of grace as David or any of his worthies:  The Lord heard him, took cognizance of his case and of his prayers,  and saved him out of all his troubles, v. 6. God will  regard the prayer of the destitute, Ps. cii. 17. See Isa. lvii. 15. (2.) For the ministration of the good angels about us (v. 7):  The angel of the Lord, a guard of angels (so some), but as unanimous in their service as if they were but one, or a guardian angel,  encamps round about those that fear God, as the life-guard about the prince,  and delivers them. God makes use of the attendance of the good spirits for the protection of his people from the malice and power of evil spirits; and the holy angels do us more good offices every day than we are aware of. Though in dignity and in capacity of nature they are very much superior to us,—though they retain their primitive rectitude, which we have lost;—though they have constant employment in the upper world, the employment of praising God, and are entitled to a constant rest and bliss there,—yet in obedience to their Maker, and in love to those that bear his image, they condescend to minister to the saints, and stand up for them against the powers of darkness; they not only visit them, but encamp round about them, acting for their good as really, though not as sensibly, as for Jacob's (Gen. xxxii. 1), and Elisha's, 2 Kings vi. 17. All the glory be to the God of the angels. 2. He would have us to join with him in kind and good thoughts of God (v. 8):  O taste and see that the Lord is good! The goodness of God includes both the beauty and amiableness of his being and the bounty and beneficence of his providence and grace; and accordingly, (1.) We must taste that he is a bountiful benefactor, relish the goodness of God in all his gifts to us, and reckon that the savour and sweetness of them. Let God's goodness be rolled under the tongue as a sweet morsel. (2.) We must see that he is a beautiful being, and delight in the contemplation of his infinite perfections. By taste and sight we both make discoveries and take complacency. Taste and see God's goodness, that is, take notice of it and take the comfort of it, 1 Pet. ii. 3. He is good, for he makes all those that trust in him truly blessed; let us therefore be so convinced of his goodness as thereby to be encouraged in the worst of times to trust in him. 3. He would have us join with him in a resolution to seek God and serve him, and continue in his fear (v. 9): '' O fear the Lord! you his saints.'' When we taste and see that he is good we must not forget that he is great and greatly to be feared; nay, even his goodness is the proper object of a filial reverence and awe.  They shall fear the Lord and his goodness, Hos. iii. 5.  Fear the Lord; that is, worship him, and make conscience of your duty to him in every thing, not fear him and shun him, but fear him and seek him (v. 10) as a people seek unto their God; address yourselves to him and portion yourselves in him. To encourage us to fear God and seek him, it is here promised that those that do so, even in this wanting world,  shall want no good thing (Heb.  They shall not want all good things); they shall so have all good things that they shall have no reason to complain of the want of any. As to the things of the other world, they shall have grace sufficient for the support of the spiritual life (2 Cor. xii. 9; Ps. lxxxiv. 11); and, as to this life, they shall have what is necessary to the support of it from the hand of God: as a Father, he will feed them with food convenient. What further comforts they desire they shall have, as far as Infinite Wisdom sees good, and what they want in one thing shall be made up in another. What God denies them he will give them grace to be content without and then they do not want it, Deut. iii. 26. Paul had all and abounded, because he was content, Phil. iv. 11, 18. Those that live by faith in God's all-sufficiency want nothing; for in him they have enough.  The young lions. often  lack and suffer hunger—those that live upon common providence, as the lions do, shall want that satisfaction which those have that live by faith in the promise; those that trust to themselves, and think their own hands sufficient for them, shall want (for  bread is not always to the wise)—but verily those shall be fed that trust in God and desire to be at his finding. Those that are ravenous, and prey upon all about them, shall want; but  the meek shall inherit the earth. Those shall not want who with quietness work and mind their own business; plain-hearted Jacob has pottage enough, when Esau, the cunning hunter, is ready to perish for hunger.

An Exhortation to Fear God; The Privileges of the Righteous.
$11$ Come, ye children, hearken unto me: I will teach you the fear of the. 12 What man  is he that desireth life,  and loveth  many days, that he may see good? $13$ Keep thy tongue from evil, and thy lips from speaking guile. $14$ Depart from evil, and do good; seek peace, and pursue it. $15$ The eyes of the  are upon the righteous, and his ears  are open unto their cry. $16$ The face of the  is against them that do evil, to cut off the remembrance of them from the earth. $17$  The righteous cry, and the heareth, and delivereth them out of all their troubles. $18$ The  is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit. $19$ Many  are the afflictions of the righteous: but the delivereth him out of them all. $20$ He keepeth all his bones: not one of them is broken. $21$ Evil shall slay the wicked: and they that hate the righteous shall be desolate. $22$ The redeemeth the soul of his servants: and none of them that trust in him shall be desolate. David, in this latter part of the psalm, undertakes to teach children. Though a man of war, and anointed to be king, he did not think it below him; though now he had his head so full of cares and his hands of business, yet he could find heart and time to give good counsel to young people, from his own experience. It does not appear that he had now any children of his own, at least any that were grown up to a capacity of being taught; but, by divine inspiration, he instructs the children of his people. Those that were in years would not be taught by him, though he had offered them his service (Ps. xxxii. 8); but he had hopes that the tender branches will be more easily bent and that children and young people will be more tractable, and therefore he calls together a congregation of them (v. 11): " Come, you children, that are now in your learning age, and are now to lay up a stock of knowledge which you must live upon all your days, you children that are foolish and ignorant, and need to be taught." Perhaps he intends especially those children whose parents neglected to instruct and catechise them; and it is as great a piece of charity to put those children to school whose parents are not in a capacity to teach them as to feed those children whose parents have not bread for them. Observe, 1. What he expects from them: " Hearken unto me, leave your play, lay by your toys, and hear what I have to say to you; not only give me the hearing, but observe and obey me." 2. What he undertakes to teach them— the fear of the Lord, inclusive of all the duties of religion. David was a famous musician, a statesman, a soldier; but he does not say to the children, "I will teach you to play on the harp, or to handle the sword or spear, or to draw the bow, or I will teach you the maxims of state policy;" but I will teach you  the fear of the Lord, which is better than all arts and sciences, better than all burnt-offerings and sacrifices. That is it which we should be solicitous both to learn ourselves and to teach our children. I. He supposes that we all aim to be happy (v. 12):  What man is he that desireth life? that is, as it follows, not only to see many days, but to see good comfortable days.  Non est vivere, sed valere, vita—It is not being, but well being, that constitutes life. It is asked, "Who wishes to live a long and pleasant life?" and it is easily answered,  Who does not? Surely this must look further than time and this present world; for man's life on earth at best consists but of few days and those full of trouble. What man is he that would be eternally happy, that would see many days, as many as the days of heaven, that would see good in that world where all bliss is in perfection, without the least alloy? Who would see the good before him now, by faith and hope, and enjoy it shortly? Who would? Alas! very few have that in their thoughts. Most ask,  Who will show us any good? But few ask,  What shall we do to inherit eternal life? This question implies that there are some such. II. He prescribes the true and only way to happiness both in this world and that to come, v. 13, 14. Would we pass comfortably through this world, and out of the world, our constant care must be to keep a good conscience; and, in order to that, 1. We must learn to bridle our tongues, and be careful what we say, that we never speak amiss, to God's dishonour or our neighbours prejudice:  Keep thy tongue from evil speaking, lying, and slandering. So great a way does this go in religion that,  if any offend not in word, the same is a perfect man; and so little a way does religion go without this that of him who  bridles not his tongue it is declared,  His religion is vain. 2. We must be upright and sincere in every thing we say, and not double-tongued. Our words must be the indications of our minds; our lips must be kept from speaking guile either to God or man. 3. We must leave all our sins, and resolve we will have no more to do with them. We must  depart from evil, from evil works and evil workers; from the sins others commit and which we have formerly allowed ourselves in. 4. It is not enough not to do hurt in the world, but we must study to be useful, and live to some purpose. We must not only depart from evil, but we must  do good, good for ourselves, especially for our own souls, employing them well, furnishing them with a good treasure, and fitting them for another world; and, as we have ability and opportunity, we must do good to others also. 5. Since nothing is more contrary to that love which never fails (which is the summary both of law and gospel, both of grace and glory) than strife and contention, which bring confusion and every evil work, we must  seek peace and pursue it; we must show a peaceable disposition, study the things that make for peace, do nothing to break the peace and to make mischief. If peace seem to flee from us, we must pursue it;  follow peace with all men, spare no pains, no expense, to preserve and recover peace; be willing to deny ourselves a great deal, both in honour and interest, for peace' sake. These excellent directions in a way to life and good are transcribed into the New Testament and made part of our gospel duty, 1 Pet. iii. 10, 11. And, perhaps David, in warning us that we speak no guile, reflects upon his own sin in changing his behaviour. Those that truly repent of what they have done amiss will warn others to take heed of doing likewise. III. He enforces these directions by setting before us the happiness of the godly in the love and favour of God and the miserable state of the wicked under his displeasure. Here are life and death, good and evil, the blessing and the curse, plainly stated before us, that we may choose life and live. See Isa. iii. 10, 11. 1.  Woe to the wicked, it shall be ill with them, however they may bless themselves in their own way. (1.) God is against them, and then they cannot but be miserable. Sad is the case of that man who by his sin has made his Maker his enemy, his destroyer.  The face of the Lord is against those that do evil, v. 16. Sometimes God is said to  turn his face from them (Jer. xviii. 17), because they have forsaken him; here he is said to  set his face against them, because they have fought against him; and most certainly God is able to out-face the most proud and daring sinners and can frown them into hell. (2.) Ruin is before them; this will follow of course if God be against them, for he is able both to kill and to cast into hell. [1.] The land of the living shall be no place for them nor theirs. When God sets his face against them he will not only cut them off, but  cut off the remembrance of them; when they are alive he will bury them in obscurity, when they are dead he will bury them in oblivion. He will root out their posterity, by whom they would be remembered. He will pour disgrace upon their achievements, which they gloried in and for which they thought they should be remembered. It is certain that there is no lasting honour but that which comes from God. [2.] There shall be a sting in their death:  Evil shall slay the wicked, v. 21. Their death shall be miserable; and so it will certainly be, though they die on a bed of down or on the bed of honour. Death, to them, has a curse in it, and is the king of terrors; to them it is evil, only evil. It is very well observed by Dr. Hammond that the  evil here, which slays the wicked, is the same word, in the singular number, that is used (v. 19) for the afflictions of the righteous, to intimate that godly people have many troubles, and yet they do them no hurt, but are made to work for good to them, for God will deliver them out of them all; whereas wicked people have fewer troubles, fewer evils befal them, perhaps but one, and yet that one may prove their utter ruin. One trouble with a curse in it kills and slays, and does execution; but many, with a blessing in them, are harmless, nay, gainful. [3.] Desolation will be their everlasting portion. Those that are wicked themselves often hate the righteous, name and thing, have an implacable enmity to them and their righteousness; but they  shall be desolate, shall be condemned as guilty, and laid waste for ever, shall be for ever forsaken and abandoned of God and all good angels and men; and those that are so are desolate indeed. 2. Yet  say to the righteous, It shall be well with them. All good people are under God's special favour and protection. We are here assured of this under a great variety of instances and expressions. (1.) God takes special notice of good people, and takes notice who have their eyes ever to him and who make conscience of their duty to him:  The eyes of the Lord are upon the righteous (v. 15), to direct and guide them, to protect and keep them. Parents that are very fond of a child will not let it be out of their sight; none of God's children are ever from under his eye, but on them he looks with a singular complacency, as well as with a watchful and tender concern. (2.) They are sure of an answer of peace to their prayers. All God's people are a praying people, and they cry in prayer, which denotes great importunity; but is it to any purpose? Yes, [1.] God takes notice of what we say (v. 17): They  cry, and the Lord hears them, and hears them so as to make it appear he has a regard to them.  His ears are open to their prayers, to receive them all, and to receive them readily and with delight. Though he has been a God hearing prayer ever since men began to call upon the name of the Lord, yet his ear is not heavy. There is no rhetoric, nothing charming, in a cry, yet God's ears are open to it, as the tender mother's to the cry of her sucking child, which another would take no notice of:  The righteous cry, and the Lord heareth, v. 17. This intimates that it is the constant practice of good people, when they are in distress, to cry unto God, and it is their constant comfort that God hears them. [2.] He not only takes notice of what we say, but is ready for us to our relief (v. 18):  He is nigh to those that are of a broken heart, and saves them. Note,  First, It is the character of the righteous, whose prayers God will hear, that they are of a broken heart and a contrite spirit (that is, humbled for sin and emptied of self); they are low in their own eyes, and have no confidence in their own merit and sufficiency, but in God only.  Secondly, Those who are so have God nigh unto them, to comfort and support them, that the spirit may not be broken more than is meet, lest it should fail before him. See Isa. lvii. 15. Though God is high, and dwells on high, yet he is near to those who, being of a contrite spirit, know how to value his favour, and will save them from sinking under their burdens; he is near them to good purpose. (3.) They are taken under the special protection of the divine government (v. 20):  He keepeth all his bones; not only his soul, but his body; not only his body in general, but every bone in it:  Not one of them is broken. He that has a broken heart shall not have a broken bone; for David himself had found that, when he had a contrite heart, the  broken bones were  made to rejoice, Ps. li. 8, 17. One would not expect to meet with any thing of Christ here, and yet this scripture is said to be fulfilled in him (John xix. 36) when the soldiers broke the legs of the two thieves that were crucified with him, but did not break his, they being under the protection of this promise as well as of the type, even the paschal-lamb ( a bone of him shall not be broken); the promises, being made good to Christ, through him are sure to all the seed. It does not follow but that a good man may have a broken bone; but, by the watchful providence of God concerning him, such a calamity is often wonderfully prevented, and the preservation of his bones is the effect of this promise; and, if he have a broken bone, sooner or later it shall be made whole, at furthest at the resurrection, when that which is sown in weakness shall be raised in power. (4.) They are, and shall be, delivered out of their troubles. [1.] It is supposed that they have their share of crosses in this world, perhaps a greater share than others. In the world they must have tribulation, that they may be conformed both to the will of God and to the example of Christ (v. 19);  Many are the afflictions of the righteous, witness David and his afflictions, Ps. cxxxii. 1. There are those that hate them (v. 21) and they are continually aiming to do them a mischief; their God loves them, and therefore corrects them; so that, between the mercy of heaven and the malice of hell, the afflictions of the righteous must needs be many. [2.] God has engaged for their deliverance and salvation:  He delivers them out of all their troubles (v. 17, 19); he saves them (v. 18), so that, though they may fall into trouble, it shall not be their ruin. This promise of their deliverance is explained, v. 22. Whatever troubles befal them,  First, They shall not hurt their better part.  The Lord redeemeth the soul of his servants from the power of the grave (Ps. xlix. 15) and from the sting of every affliction. He keeps them from sinning in their troubles, which is the only thing that would do them a mischief, and keeps them from despair, and from being put out of the possession of their own souls.  Secondly, They shall not hinder their everlasting bliss.  None of those that trust in him shall be desolate; that is, they shall not be comfortless, for they shall not be cut off from their communion with God. No man is desolate but he whom God has forsaken, nor is any man undone till he is in hell. Those that are God's faithful servants, that make it their care to please him and their business to honour him, and in doing so trust him to protect and reward them, and, with good thoughts of him, refer themselves to him, have reason to be easy whatever befals them, for they are safe and shall be happy. In singing these verses let us be confirmed in the choice we have made of the ways of God; let us be quickened in his service, and greatly encouraged by the assurances he has given of the particular care he takes of all those that faithfully adhere to him.

=CHAP. 35.= ''David, in this psalm, appeals to the righteous Judge of heaven and earth against his enemies that hated and persecuted him. It is supposed that Saul and his party are the persons he means, for with them he had the greatest struggles. I. He complains to God of the injuries they did him; they strove with him, fought against him (ver. 1), persecuted him (ver. 3), sought his ruin (ver. 4, 7), accused him falsely (ver. 11), abused him basely (ver. 15, 16), and all his friends''

(ver. 20), and triumphed over him,, ver. 21, 25, 26. II. He pleads his own innocency, that he never gave them any provocation (ver. 7, 19), but, on the contrary, had studied to oblige them, ver. 12-14. III. He prays to God to protect and deliver him, and appear for him (ver. 1, 2), to comfort him (ver. 3), to be nigh to him and rescue him (ver. 17, 22), to plead his cause (ver. 23, 24), to defeat all the designs of his enemies against him (ver. 3, 4), to disappoint their expectations of his fall (ver. 19, 25, 26), and, lastly, to countenance all his friends, and encourage them (ver. 27. IV. He prophesies the destruction of his persecutors, ver. 4-6, 8. V. He promises himself that he shall yet see better days (ver. 9, 10), and promises God that he will then attend him with his praises, ver. 18, 28. In singing this psalm, and praying over it, we must take heed of applying it to any little peevish quarrels and enmities of our own, and of expressing by it any uncharitable revengeful resentments of injuries done to us; for Christ has taught us to forgive our enemies and not to pray against them, but to pray for them, as he did; but, 1. We may comfort ourselves with the testimony of our consciences concerning our innocency, with reference to those that are any way injurious to us, and with hopes that God will, in his own way and time, right us, and, in the mean time, support us. 2. We ought to apply it to the public enemies of Christ and his kingdom, typified by David and his kingdom, to resent the indignities done to Christ's honour, to pray to God to plead the just and injured cause of Christianity and serious godliness, and to believe that God will, in due time, glorify his own name in the ruin of all the irreconcilable enemies of his church, that will not repent to give him glory.

Prayer for Divine Protection.
$1$ Plead  my cause,, with them that strive with me: fight against them that fight against me. $2$ Take hold of shield and buckler, and stand up for mine help. $3$ Draw out also the spear, and stop  the way against them that persecute me: say unto my soul, I  am thy salvation. $4$ Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt. $5$ Let them be as chaff before the wind: and let the angel of the chase  them. $6$ Let their way be dark and slippery: and let the angel of the persecute them. $7$ For without cause have they hid for me their net  in a pit,  which without cause they have digged for my soul. $8$ Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall. $9$ And my soul shall be joyful in the : it shall rejoice in his salvation. $10$ All my bones shall say,, who  is like unto thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him? In these verses we have, I. David's representation of his case to God, setting forth the restless rage and malice of his persecutors. He was God's servant, expressly appointed by him to be what he was, followed his guidance, and aimed at his glory in the way of duty, had lived (as St. Paul speaks)  in all good conscience before God unto this day; and yet there were those that strove with him, that did their utmost to oppose his advancement, and made all the interest they could against him; they fought against him (v. 1), not only undermined him closely and secretly, but openly avowed their opposition to him and set themselves to do him all the mischief they could. They persecuted him with an unwearied enmity,  sought after his soul (v. 4), that is, his life, no less would satisfy their bloody minds; they aimed to disquiet his spirit and put that into disorder. Nor was it a sudden passion against him that they harboured, but inveterate malice: They  devised his hurt, laid their heads together, and set their wits on work, not only to do him a mischief, but to find out ways and means to ruin him. They treated him, who was the greatest blessing of his country, as if he had been the curse and plague of it; they hunted him as a dangerous beast of prey; they digged a pit for him and laid a net in it, that they might have him at their mercy, v. 7. They took a great deal of pains in persecuting him, for they digged a pit (Ps. vii. 15); and very close and crafty they were in carrying on their designs; the old serpent taught them subtlety: they hid their net from David and his friends; but in vain, for they could not hide it from God. And,  lastly, he found himself an unequal match for them. His enemy, especially Saul, was  too strong for him (v. 10), for he had the army at his command, and assumed to himself the sole power of making laws and giving judgment, attainted and condemned whom he pleased, carried not a sceptre, but a javelin, in his hand, to cast at any man that stood in his way; such was the manner of the king, and all about him were compelled to do as he bade them, right or wrong. The king's word is a law, and every thing must be carried with a high hand; he has fields, and vineyards, and preferments, at his disposal, 1 Sam. xxii. 7. But David is poor and needy, has nothing to make friends with, and therefore has none to take his part but men (as we say) of broken fortunes (1 Sam. xxii. 2); and therefore no marvel that Saul spoiled him of what little he had got and the interest he had made. If the kings of the earth set themselves against the Lord and his anointed, who can contend with them? Note, It is no new thing for the most righteous men, and the most righteous cause, to meet with many mighty and malicious enemies: Christ himself is striven with and fought against, and war is made upon the holy seed; and we are not to marvel at the matter: it is a fruit of the old enmity in the seed of the serpent against the seed of the woman. II. His appeal to God concerning his integrity and the justice of his cause. If a fellow-subject had wronged him, he might have appealed to his prince, as St. Paul did to C&#230;sar; but, when his prince wronged him, he appealed to his God, who is prince and Judge of the kings of the earth:  Plead my cause, O Lord! v. 1. Note, A righteous cause may, with the greatest satisfaction imaginable, he laid before a righteous God, and referred to him to give judgment upon it; for he perfectly knows the merits of it, holds the balance exactly even, and with him there is no respect of persons. God knew that they were, without cause, his enemies, and that they had, without cause, digged pits for him, v. 7. Note, It will be a comfort to us, when men do us wrong, if our consciences can witness for us that we have never done them any. It was so to St. Paul. Acts xxv. 10,  To the Jews have I done no wrong. We are apt to justify our uneasiness at the injuries men do us by this, That we never gave them any cause to use us so; whereas this should, more than any thing, make us easy, for then we may the more confidently expect that God will plead our cause. III. His prayer to God to manifest himself both for him and to him, in this trial. 1. For him. He prays that God would  fight against his enemies, so as to disable them to hurt him, and defeat their designs against him (v. 1), that he would  take hold of shield and buckler, for the Lord is a man of war (Exod. xv. 3),  and that he would  stand up for his help (v. 2), for he had few that would stand up for him, and, if he had ever so many, they would stand him in no stead without God. He prays that God would  stop their way (v. 3), that they might not overtake him when he fled from them. This prayer we may put up against our persecutors, that God would restrain them and stop their way. 2. To him: " Say unto my soul, I am thy salvation; let me have inward comfort under all these outward troubles, to support my soul which they strike at. Let God be my salvation, not only my Saviour out of my present troubles, but my everlasting bliss. Let me have that salvation not only which he is the author of, but which consists in his favour; and let me know my interest in it; let me have the comfortable assurance of it in my own breast." If God, by his Spirit, witness to our spirits that he is our salvation, we have enough, we need desire no more to make us happy; and this is a powerful support when men persecute us. If God be our friend, no matter who is our enemy. IV. His prospect of the destruction of his enemies, which he prays for, not in malice or revenge. We find how patiently he bore Shimei's curses ( so let him curse, for the Lord has bidden him); and we cannot suppose that he who was so meek in his conversation would give vent to any intemperate heat or passion in his devotion; but, by the spirit of prophecy, he foretels the just judgments of God that would come upon them for their great wickedness, their malice, cruelty, and perfidiousness, and especially the enmity to the counsels of God, the interests of religion, and that reformation which they knew David, if ever he had power in his hand, would be an instrument of. They seemed to be hardened in their sins, and to be of the number of those who have sinned unto death and are not to be prayed for, Jer. vii. 16; xi. 14; xiv. 11; 1 John v. 16. As for Saul himself, David, it is probable, knew that God had rejected him and had forbidden Samuel to mourn for him, 1 Sam. xvi. 1. And these predictions look further, and read the doom of the enemies of Christ and his kingdom, as appears by comparing Rom. xi. 9, 10. David here prays, 1. Against his many enemies (v. 4-6):  Let them be confounded, &c. Or, as Dr. Hammond reads it,  They shall be confounded, they shall be turned back. This may be taken as a prayer for their repentance, for all penitents are put to shame for their sins and turned back from them. Or, if they were not brought to repentance, David prays that they might be defeated and disappointed in their designs against him and so put to shame. Though they should in some degree prevail, yet he foresees that it would be to their own ruin at last:  They shall be as chaff before the wind, so unable will wicked men be to stand before the judgments of God and so certainly will they be driven away by them, Ps. i. 4. Their way shall be  dark and slippery, darkness and slipperiness (so the margin reads it); the way of sinners is so, for they walk in darkness and in continual danger of falling into sin, into hell; and it will prove so at last, for  their foot shall slide in due time, Deut. xxxii. 35. But this is not the worst of it. Even chaff before the wind may perhaps be stopped, and find a place of rest, and, though the way be dark and slippery, it is possible that a man may keep his footing; but it is here foretold that the  angel of the Lord shall chase them (v. 5) so that they shall find no rest,  shall persecute them (v. 6) so that they cannot possibly escape the pit of destruction. As God's angels encamp against those that fight against him. They are the ministers of his justice, as well as of his mercy. Those that make God their enemy make all the holy angels their enemies. 2. Against his one mighty enemy (v. 8):  Let destruction come upon him. It is probable that he means Saul, who laid snares for him and aimed at his destruction. David vowed that his hand should not be upon him; he would not be judge in his own cause. But, at the same time, he foretold that  the Lord would smite him (1 Sam. xxvi. 10), and here that the net he had hidden should catch himself, and into  that very destruction he should fall. This was remarkably fulfilled in the ruin of Saul; for he had laid a plot to make David  fall by the hand of the Philistines (1 Sam. xviii. 25), that was the net which he hid for him under pretence of doing him honour, and in that very net was he himself taken, for he fell by the hand of the Philistines when his day came to fall. V. His prospect of his own deliverance, which, having committed his cause to God, he did not doubt of, v. 9, 10. 1. He hoped that he should have the comfort of it: " My soul shall be joyful, not in my own ease and safety, but  in the Lord and in his favour, in his promise and  in his salvation according to the promise." Joy in God and in his salvation is the only true, solid, satisfying joy. Those whose souls are sorrowful in the Lord, who sow in tears and sorrow after a godly sort, need not question but that in due time their souls shall be joyful in the Lord; for gladness is sown for them, and they shall at last  enter into the joy of their Lord. 2. He promised that then God should have the glory of it (v. 10):  All my bones shall say, Lord, who is like unto thee? (1.) He will praise God with the whole man, with all that is within him, and with all the strength and vigour of his soul, intimated by his bones, which are within the body and are the strength of it. (2.) He will praise him as one of peerless and unparalleled perfection. We cannot express how great and good God is, and therefore must praise him by acknowledging him to be a non-such.  Lord, who is like unto thee? No such patron of oppressed innocency, no such punisher of triumphant tyranny. The formation of our bones so wonderfully, so curiously (Eccl. xi. 5; Ps. cxxxix. 16), the serviceableness of our bones, and the preservation of them, and especially the life which, at the resurrection, shall be breathed upon the dry bones and make them flourish as a herb, oblige every bone in our bodies, if it could speak, to say,  Lord, who is like unto thee? and willingly to undergo any services or sufferings for him.

Prayer for Deliverance; Sorrowful Complaints.
$11$ False witnesses did rise up; they laid to my charge  things that I knew not. $12$ They rewarded me evil for good  to the spoiling of my soul. $13$ But as for me, when they were sick, my clothing  was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom. $14$ I behaved myself as though  he had been my friend  or brother: I bowed down heavily, as one that mourneth  for his mother. $15$ But in mine adversity they rejoiced, and gathered themselves together:  yea, the abjects gathered themselves together against me, and I knew  it not; they did tear  me, and ceased not: $16$ With hypocritical mockers in feasts, they gnashed upon me with their teeth. Two very wicked things David here lays to the charge of his enemies, to make good his appeal to God against them—perjury and ingratitude. I. Perjury, v. 11. When Saul would have David attainted of treason, in order to his being outlawed, perhaps he did it with the formalities of a legal prosecution, produced witnesses who swore some treasonable words or overt acts against him, and he being not present to clear himself (or, if he was, it was all the same), Saul adjudged him a traitor. This he complains of here as the highest piece of injustice imaginable:  False witnesses did rise up, who would swear anything;  they laid to my charge things that I knew not, nor ever thought of. See how much the honours, estates, liberties, and lives, even of the best men, lie at the mercy of the worst, against whose false oaths innocency itself is no fence; and what reason we have to acknowledge with thankfulness the hold God has of the consciences even of bad men, to which it is owing that there is not more mischief done in that way than is. This instance of the wrong done to David was typical, and had its accomplishment in the Son of David, against whom false witnesses did arise, Matt. xxvi. 60. If we be at any time charged with what we are innocent of let us not think it strange, as though some new thing happened to us; so persecuted they the prophets, even the great prophet. II. Ingratitude. Call a man ungrateful and you can call him no worse. This was the character of David's enemies (v. 12):  They rewarded me evil for good. A great deal of good service he had done to his king, witness his harp, witness Goliath's sword, witness the foreskins of the Philistines; and yet his king vowed his death, and his country was made too hot for him. This is  to the spoiling of his soul; this base unkind usage robs him of his comfort, and cuts him to the heart, more than anything else. Nay, he had deserved well not only of the public in general, but of those particular persons that were now most bitter against him. Probably it was then well known whom he meant; it may be Saul himself for one, whom he was sent for to attend upon when he was melancholy and ill, and to whom he was serviceable to drive away the evil spirit, not with his harp, but with his prayers; to others of the courtiers, it is likely, he had shown this respect, while he lived at court, who now were, of all others, most abusive to him. Herein he was a type of Christ, to whom this wicked world was very ungrateful. John x. 32.  Many good works have I shown you from my Father; for which of those do you stone me? David here shows, 1. How tenderly, and with what a cordial affection, he had behaved towards them in their afflictions (v. 13, 14):  They were sick. Note, Even the palaces and courts of princes are not exempt from the jurisdiction of death and the visitation of sickness. Now when these people were sick, (1.) David mourned for them and sympathized with them in their grief. They were not related to him; he was under no obligations to them; he would lose nothing by their death, but perhaps be a gainer by it; and yet he behaved himself as though they had been his nearest relations, purely from a principle of compassion and humanity. David was a man of war, and of a bold stout spirit, and yet was thus susceptible of the impressions of sympathy, forgot the bravery of the hero, and seemed wholly made up of love and pity; it was a rare composition of hardiness and tenderness, courage and compassion, in the same breast. Observe, He mourned as for a brother or mother, which intimates that it is our duty, and well becomes us, to lay to heart the sickness, and sorrow, and death of our near relations. Those that do not are justly stigmatized as without natural affection. (2.) He prayed for them. He discovered not only the tender affection of a man, but the pious affection of a saint. He was concerned for their precious souls, and, since he helped them with his prayers to God for mercy and grace; and the prayers of one who had so great an interest in heaven were of more value than perhaps they knew or considered. With his prayers he joined humiliation and self-affliction, both in his diet (he fasted, at least from pleasant bread) and in his dress; he clothed himself with sackcloth, thus expressing his grief, not only for their affliction, but for their sin; for this was the guise and practice of a penitent. We ought to mourn for the sins of those that do not mourn for them themselves. His fasting also put an edge upon his praying, and was an expression of the fervour of it; he was so intent in his devotions that he had no appetite to meat, nor would allow himself time for eating: " My prayer returned into my own bosom; I had the comfort of having done my duty, and of having approved myself a loving neighbour, though I could not thereby win upon them nor make them my friends." We shall not lose by the good offices we have done to any, how ungrateful soever they are; for our rejoicing will be this,  the testimony of our conscience. 2. How basely and insolently and with what a brutish enmity, and worse than brutish, they had behaved towards him (v. 15, 16);  In my adversity they rejoiced. When he fell under the frowns of Saul, was banished the court, and persecuted as a criminal, they were pleased, were glad at his calamities, and got together in their drunken clubs to make themselves and one another merry with the disgrace of this great favourite. Well, might he call them  abjects, for nothing could be more vile and sordid than to triumph in the fall of a man of such unstained honour and consummate virtue. But this was not all. (1.) They tore him, rent his good name without mercy, said all the ill they could of him and fastened upon him all the reproach their cursed wit and malice could reach to. (2.)  They gnashed upon him with their teeth; they never spoke of him but with the greatest indignation imaginable, as those that would have eaten him up if they could. David was the fool in the play, and his disappointment all the table-talk of the hypocritical mockers at feasts; it was the song of the drunkards. The comedians, who may fitly be called  hypocritical mockers (for which does a hypocrite signify but a stage-player?) and whose comedies, it is likely, were acted at feasts and balls, chose David for their subject, bantered and abused him, while the auditory, in token of their agreement with the plot, hummed, and  gnashed upon him with their teeth. Such has often been the hard fate of the best of men. The apostles were made a spectacle to the world. David was looked upon with ill-will for no other reason than because he was caressed by the people. It is a vexation of spirit which attends even a right work that  for this a man is envied of his neighbour, Eccl. iv. 4. And  who can stand before envy? Prov. xxvii. 4.

Sorrowful Complaints; David's Appeal and Prayer to God.
$17$ Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions. $18$ I will give thee thanks in the great congregation: I will praise thee among much people. $19$ Let not them that are mine enemies wrongfully rejoice over me:  neither let them wink with the eye that hate me without a cause. $20$ For they speak not peace: but they devise deceitful matters against  them that are quiet in the land. $21$ Yea, they opened their mouth wide against me,  and said, Aha, aha, our eye hath seen  it. $22$  This thou hast seen, : keep not silence: O Lord, be not far from me. $23$ Stir up thyself, and awake to my judgment,  even unto my cause, my God and my Lord. $24$ Judge me, my God, according to thy righteousness; and let them not rejoice over me. $25$ Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up. $26$ Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify  themselves against me. $27$ Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the be magnified, which hath pleasure in the prosperity of his servant. $28$ And my tongue shall speak of thy righteousness  and of thy praise all the day long. In these verses, as before, I. David describes the great injustice, malice, and insolence, of his persecutors, pleading this with God as a reason why he should protect him from them and appear against them. 1. They were very unrighteous; they were his enemies wrongfully, for he never gave them any provocation:  They hated him without a cause; nay, for that for which they ought rather to have loved and honoured him. This is quoted, with application to Christ, and is said to be fulfilled in him. John xv. 25,  They hated me without cause. 2. They were very rude; they could not find in their hearts to show him common civility:  They speak not peace; if they met him, they had not the good manners to give him the time of day; like Joseph's brethren, that could not  speak peaceably to him, Gen. xxxvii. 4. 3. They were very proud and scornful (v. 21):  They opened their mouth wide against me; they shouted and huzzaed when they saw his fall; they bawled after him when he was forced to quit the court, "Aha! aha! this is the day we longed to see." 4. They were very barbarous and base, for they trampled upon him when he was down, rejoiced at his hurt, and  magnified themselves against him, v. 26.  Turba Remi sequitur fortunam, ut semper, et odit damnatos—The Roman crowd, varying their opinions with every turn of fortune, are sure to execrate the fallen. Thus, when the Son of David was run upon by the rulers, the people cried,  Crucify him, crucify him. 5. They set themselves against all the sober good people that adhered to David (v. 20):  They devised deceitful matters, to trepan and ruin  those that were quiet in the land. Note, (1.) It is the character of the godly in the land that they are the quiet in the land, that they live in all dutiful subjection to government and governors, in the Lord, and endeavour, as much as in them lies, to live peaceably with all men, however they may have been misrepresented as enemies to C&#230;sar and hurtful to kings and provinces.  I am for peace, Ps. cxx. 7. (2.) Though the people of God are, and study to be, a quiet people, yet it has been the common practice of their enemies to devise deceitful matters against them. All the hellish arts of malice and falsehood are made use of to render them odious or despicable; their words and actions are misconstrued, even that which they abhor is fathered upon them, laws are made to ensnare them (Dan. vi. 4, &c.), and all to ruin them and root them out. Those that hated David thought scorn, like Haman, to lay hands on him alone, but contrived to involve all the religious people of the land in the same ruin with him. II. He appeals to God against them, the  God to whom vengeance belongs, appeals to his knowledge (v. 22):  This thou hast seen. They had falsely accused him, but God, who knows all things, knew that he did not falsely accuse them, nor make them worse than really they were. They had carried on their plots against him with a great degree of secresy (v. 15): "I knew it not, till long after, when they themselves gloried in it; but thy eye was upon them in their close cabals and thou art a witness of all they have said and done against me and thy people." He appeals to God's justice:  Awake to my judgment, even to my cause, and let it have a hearing at thy bar, v. 23. " Judge me, O Lord my God! pass sentence upon this appeal,  according to the righteousness of thy nature and government," v. 24. See this explained by Solomon, 1 Kings vii. 31, 32. When thou art appealed to,  hear in heaven, and judge, by condemning the wicked and justifying the righteous. III. He prays earnestly to God to appear graciously for him and his friends, against his and their enemies, that by his providence the struggle might issue to the honour and comfort of David and to the conviction and confusion of his persecutors. 1. He prays that God would act for him, and not stand by as a spectator (v. 17): " Lord, how long wilt thou look on? How long wilt thou connive at the wickedness of the wicked?  Rescue my soul from the destructions they are plotting against it; rescue  my darling, my only one,  from the lions. My soul is my only one, and therefore the greater is the shame if I neglect it and the greater the loss if I lose it: it is my only one, and therefore ought to be my darling, ought to be carefully protected and provided for. It is my soul that is in danger; Lord, rescue it. It does, in a peculiar manner, belong to the Father of spirits, therefore claim thy own; it is thine, save it.  Lord, keep not silence, as if thou didst consent to what is done against me!  Lord, be not far from me (v. 22), as if I were a stranger that thou wert not concerned for; let not me beheld afar off, as the proud are." 2. He prays that his enemies might not have cause to rejoice (v. 19):  Let them not rejoice over me (and again, v. 24); not so much because it would be a mortification to him to be trampled upon the abjects, as because it would turn to the dishonour of God and the reproach of his confidence in God. It would harden the hearts of his enemies in their wickedness and confirm them in their enmity to him, and would be a great discouragement to all the pious Jews that were friends to his righteous cause. He prays that he might never be in such imminent danger as that they should '' say in their hearts, Ah! so would we have it (v. 25), much more that he might not be reduced to such extremity that they should say,  We have swallowed him up;'' for then they will reflect upon God himself. But, on the contrary, that they might be  ashamed and brought to confusion together (v. 26, as before, v. 4); he desires that his innocency might be so cleared that they might be ashamed of the calumnies with which they had loaded him, that his interest might be so confirmed that they might be ashamed of their designs against him and their expectations of his ruin, that they might either be brought to that shame which would be a step towards their reformation or that that might be their portion which would be their everlasting misery. 3. He prays that his friends might have cause to rejoice and give glory to God, v. 27. Notwithstanding the arts that were used to blacken David, and make him odious, and to frighten people from owning him, there were some that favoured his righteous cause, that knew he was wronged and bore a good affection to him; and he prays for them, (1.) That they might rejoice with him in his joys. It is a great pleasure to all that are good to see an honest man, and an honest cause, prevail and prosper; and those that heartily espouse the interests of God's people, and are willing to take their lot with them even when they are run down and trampled upon, shall in due time shout for joy and be glad, for the righteous cause will at length be a victorious cause. (2.) That they might join with him in his praises:  Let them say continually, The Lord be magnified, by us and others,  who hath pleasure in the prosperity of his servant. Note, [1.] The great God has pleasure in this prosperity of good people, not only of his family, the church in general, but of every particular servant in his family. He has pleasure in the prosperity both of their temporal and of their spiritual affairs, and delights not in their griefs; for he does not afflict willingly; and we ought therefore to have pleasure in their prosperity, and not to envy it. [2.] When God in his providence shows his good-will to the prosperity of his servants, and the pleasure he takes in it, we ought to acknowledge it with thankfulness, to his praise, and to say,  The Lord be magnified. IV. The mercy he hoped to win by prayer he promises to wear with praise: " I will give thee thanks, as the author of my deliverance (v. 18),  and my tongue shall speak of thy righteousness, the justice of thy judgments and the equity of all thy dispensations;" and this, 1. Publicly, as one that took a pleasure in owning his obligations to his God, so far was he from being ashamed of them. He will do it in the great congregation, and among much people, that God might be honoured and many edified. 2. Constantly. He will speak God's praise  every day (so it may be read) and  all the day long; for it is a subject that will never be exhausted, no, not by the endless praises of saints and angels.

=CHAP. 36.= ''It is uncertain when, and upon what occasion, David penned this psalm, probably when he was struck at either by Saul or by Absalom; for in it he complains of the malice of his enemies against him, but triumphs in the goodness of God to him. We are here led to consider, and it will do us good to consider seriously, I. The sinfulness of sin, and how mischievous it is,''

ver. 1-4. II. The goodness of God, and how gracious he is, 1. To all his creatures in general, ver. 5, 6. 2. To his own people in a special manner, ver. 7-9. By this the psalmist is encouraged to pray for all the saints (ver. 10), for himself in particular and his own preservation (ver. 11), and to triumph in the certain fall of his enemies, ver. 12. If, in singing this psalm, our hearts be duly affected with the hatred of sin and satisfaction in God's lovingkindness, we sing it with grace and understanding.

The Character of the Wicked.
$1$ The transgression of the wicked saith within my heart,  that there is no fear of God before his eyes. 2 For he flattereth himself in his own eyes, until his iniquity be found to be hateful. $3$ The words of his mouth  are iniquity and deceit: he hath left off to be wise,  and to do good. $4$ He deviseth mischief upon his bed; he setteth himself in a way  that is not good; he abhorreth not evil. David, in the title of this psalm, is styled  the servant of the Lord; why in this, and not in any other, except in Ps. xviii. ( title), no reason can be given; but so he was, not only as every good man is God's servant, but as a king, as a prophet, as one employed in serving the interests of God's kingdom among men more immediately and more eminently than any other in his day. He glories in it, Ps. cxvi. 16. It is no disparagement, but an honour, to the greatest of men, to be the servants of the great God; it is the highest preferment a man is capable of in this world. David, in these verses, describes the wickedness of the wicked; whether he means his persecutors in particular, or all notorious gross sinners in general, is not certain. But we have here sin in its causes and sin in its colours, in its root and in its branches. I. Here is the root of bitterness, from which all the wickedness of the wicked comes. It takes rise, 1. From their contempt of God and the want of a due regard to him (v. 1): " The transgression of the wicked (as it is described afterwards, v. 3, 4)  saith within my heart (makes me to conclude within myself)  that there is no fear of God before his eyes; for, if there were, he would not talk and act so extravagantly as he does; he would not, he durst not, break the laws of God, and violate his covenants with him, if he had any awe of his majesty or dread of his wrath." Fitly therefore is it brought into the form of indictments by our law that the criminal,  not having the fear of God before his eyes, did so and so. The wicked did not openly renounce the fear of God, but their transgression whispered it secretly into the minds of all those that knew any thing of the nature of piety and impiety. David concluded concerning those who lived at large that they lived without God in the world. 2. From their conceit of themselves and a cheat they wilfully put upon their own souls (v. 2):  He flattereth himself in his own eyes; that is, while he goes on in sin, he thinks he does wisely and well for himself, and either does not see or will not own the evil and danger of his wicked practices; he calls evil good and good evil; his licentiousness he pretends to be but his just liberty, his fraud passes for his prudence and policy, and his persecuting the people of God, he suggests to himself, is a piece of necessary justice. If his own conscience threaten him for what he does, he says,  God will not require it; I shall have peace though I go on. Note, Sinners are self-destroyers by being self-flatterers. Satan could not deceive them if they did not deceive themselves. But will the cheat last always? No; the day is coming when the sinner will be undeceived, when  his iniquity shall be found to be hateful. Iniquity is a hateful thing; it is that  abominable thing which the Lord hates, and which his pure and jealous eye cannot endure to look upon. It is hurtful to the sinner himself, and therefore ought to be hateful to him; but it is not so; he rolls it under his tongue as a sweet morsel, because of the secular profit and sensual pleasure which may attend it; yet  the meat in his bowels will be turned, it will be the gall of asps, Job xx. 13, 14. When their consciences are convinced, and sin appears in its true colours and makes them a terror to themselves—when the cup of trembling is put into their hands and they are made to drink the dregs of it—then their iniquity will be found hateful, and their self-flattery their unspeakable folly, and an aggravation of their condemnation. II. Here are the cursed branches which spring from this root of bitterness. The sinner defies God, and even deifies himself, and then what can be expected but that he should go all to naught? These two were the first inlets of sin. Men do not fear God, and therefore they flatter themselves, and then, 1. They make no conscience of what they say, true of false, right or wrong (v. 3):  The words of his mouth are iniquity and deceit, contrived to do wrong, and yet to cover it with specious and plausible pretences. It is no marvel if those that deceive themselves contrive how to deceive all mankind; for to whom will those be true who are false to their own souls? 2. What little good there has been in them is gone; the sparks of virtue are extinguished, their convictions baffled, their good beginnings come to nothing: They have  left off to be wise and to do good. They seemed to be under the direction of wisdom and the government of religion, but they have broken these bonds asunder; they have shaken off their religion, and therewith their wisdom. Note, Those that leave off to do good leave off to be wise. 3. Having left off to do good, they contrive to do hurt and to be vexatious to those about them that are good and do good (v. 4):  He devises mischief upon his bed. Note, (1.) Omissions make way for commissions. When men leave off doing good, leave off praying, leave off their attendance on God's ordinances and their duty to him, the devil easily makes them his agents, his instruments to draw those that will be drawn into sin, and, with respect to those that will not, to draw them into trouble. Those that leave off to do good begin to do evil; the devil, being an apostate from his innocency, soon became a tempter to Eve and a persecutor of righteous Abel. (2.) It is bad to do mischief, but it is worse to devise it, to do it deliberately and with resolution, to set the wits on work to contrive to do it most effectually, to do it with plot and management, with the subtlety, as well as the malice, of the old serpent, to devise it upon the bed, where we should be meditating upon God and his word, Mic. ii. 1. This argues the sinner's heart fully set in him to do evil. 4. Having entered into the way of sin, that way that is not good, that has good neither in it nor at the end of it, they persist and resolve to persevere in that way.  He sets himself to execute the mischief he has devised, and nothing shall be withholden from him which he has purposed to do, though it be ever to contrary both to his duty and to his true interest. If sinners did not steel their hearts and brazen their faces with obstinacy and impudence, they could not go on in their evil ways, in such a direct opposition to all that is just and good. 5. Doing evil themselves, they have no dislike at all of it in others:  He abhors not evil, but on the contrary, takes pleasure in it, and is glad to see others as bad as himself. Or this may denote his impenitency in sin. Those that have done evil, if God give them repentance, abhor the evil they have done and themselves because of it; it is bitter in the reflection, however sweet it was in the commission. But these hardened sinners have such seared stupefied consciences that they never reflect upon their sins afterwards with any regret or remorse, but stand to what they have done, as if they could justify it before God himself. Some think that David, in all this, particularly means Saul, who had cast off the fear of God and left off all goodness, who pretended kindness to him when he gave him his daughter to wife, but at the same time was devising mischief against him. But we are under no necessity of limiting ourselves so in the exposition of it; there are too many among us to whom the description agrees, which is to be greatly lamented.

The Amazing Goodness of God; Favour of God towards His People;
$5$ Thy mercy,,  is in the heavens;  and thy faithfulness  reacheth unto the clouds. $6$ Thy righteousness  is like the great mountains; thy judgments  are a great deep:, thou preservest man and beast. $7$ How excellent  is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings. $8$ They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures. $9$ For with thee  is the fountain of life: in thy light shall we see light. $10$ O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart. $11$ Let not the foot of pride come against me, and let not the hand of the wicked remove me. $12$ There are the workers of iniquity fallen: they are cast down, and shall not be able to rise. David, having looked round with grief upon the wickedness of the wicked, here looks up with comfort upon the goodness of God, a subject as delightful as the former was distasteful and very proper to be set in the balance against it. Observe, I. His meditations upon the grace of God. He sees the world polluted, himself endangered, and God dishonoured, by the transgressions of the wicked; but, of a sudden, he turns his eye, and heart, and speech, to God "However it be, yet thou art good." He here acknowledges, 1. The transcendent perfections of the divine nature. Among men we have often reason to complain, There is  no truth nor mercy, (Hos. iv. 1),  no judgment nor justice, Isa. v. 7. But all these may be found in God without the least alloy. Whatever is missing, or amiss, in the world, we are sure there is nothing missing, nothing amiss, in him that governs it. (1.) He is a God of inexhaustible goodness: '' Thy mercy, O Lord! is in the heavens.'' If men shut up the bowels of their compassion, yet with God, at the throne of his grace, we shall find mercy. When men are devising mischief against us God's thoughts concerning us, if we cleave closely to him, are thoughts of good. On earth we meet with little content and a great deal of disquiet and disappointment; but in the heavens, where the mercy of God reigns in perfection and to eternity, there is all satisfaction; there therefore, if we would be easy, let us have our conversation, and there let us long to be. How bad soever the world is, let us never think the worse of God nor of his government; but, from the abundance of wickedness that is among men, let us take occasion, instead of reflecting upon God's purity, as if he countenanced sin, to admire his patience, that he bears so much with those that so impudently provoke him, nay, and causes his sun to shine and his rain to fall upon them. If God's mercy were not in the heavens (that is, infinitely above the mercies of any creature), he would, long ere this, have drowned the world again. See Isa. lv. 8, 9; Hos. xi. 9. (2.) He is a God of inviolable truth:  Thy faithfulness reaches unto the clouds. Though God suffers wicked people to do a great deal of mischief, yet he is and will be faithful to his threatenings against sin, and there will come a day when he will reckon with them; he is faithful also to his covenant with his people, which cannot be broken, nor one jot or tittle of the promises of it defeated by all the malice of earth and hell. This is matter of great comfort to all good people, that, though men are false, God is faithful; men speak vanity, but the words of the Lord are pure words. God's faithfulness reaches so high that it does not change with the weather, as men's does, for it reaches to the  skies (so it should be read, as some think), above the clouds, and all the changes of the lower region. (3.) He is a God of incontestable justice and equity:  Thy righteousness is like the great mountains, so immovable and inflexible itself and so conspicuous and evident to all the world; for no truth is more certain nor more plain than this, That the Lord is righteous in all his ways, and that he never did, nor ever will do, any wrong to any of his creatures. Even  when clouds and darkness are round about him, yet  judgment and justice are the habitation of his throne, Ps. xcvii. 2. (4.) He is a God of unsearchable wisdom and design: " Thy judgments are a great deep, not to be fathomed with the line and plummet of any finite understanding." As his power is sovereign, which he owes not any account of to us, so his method is singular and mysterious, which cannot be accounted for by us:  His way is in the sea and his path in the great waters. We know that he does all wisely and well; but what he does we know not now; it will be time enough to know hereafter. 2. The extensive care and beneficence of the divine Providence: " Thou preservest man and beast, not only protectest them from mischief, but suppliest them with that which is needful for the support of life." The beasts, though not capable of knowing and praising God, are yet graciously provided for; their eyes wait on him, and he gives them their meat in due season. Let us not wonder that God gives food to bad men, for he feeds the brute-creatures; and let us not fear but that he will provide well for good men; he that feeds the young lions will not starve his own children. 3. The peculiar favour of God to the saints. Observe, (1.) Their character, v. 7. They are such as are allured by the  excellency of God's loving-kindness to put their trust under the shadow of his wings. [1.] God's loving-kindness is precious to them. They relish it; they taste a transcendent sweetness in it; they admire God's beauty and benignity above any thing in this world, nothing so amiable, so desirable. Those know not God that do not admire his loving-kindness; and those know not themselves that do not earnestly covet it. [2.] They therefore repose an entire confidence in him. They have recourse to him, put themselves under his protection, and then think themselves safe and find themselves easy, as the chickens under the wings of the hen, Matt. xxiii. 37. It was the character of proselytes that they came to  trust under the wings of the God of Israel (Ruth ii. 12); and what more proper to gather proselytes than the excellency of his loving-kindness? What more powerful to engage our complacency to him and on him? Those that are thus drawn by love will cleave to him. (2.) Their privilege. Happy, thrice happy, the people whose God is the Lord, for in him they have, or may have, or shall have, a complete happiness. [1.] Their desires shall be answered, (v. 8):  They shall be abundantly satisfied with the fatness of thy house, their wants supplied; their cravings gratified, and their capacities filled. In God all-sufficient they shall have enough, all that which an enlightened enlarged soul can desire or receive. The gains of the world and the delights of sense will surfeit, but never satisfy, Isa. lv. 2. But the communications of divine favour and grace will satisfy, but never surfeit. A gracious soul, though still desiring more of God, never desires more than God. The gifts of Providence so far satisfy them that they are content with such things as they have.  I have all, and abound, Phil. iv. 18. The benefit of holy ordinances is the fatness of God's house, sweet to a sanctified soul and strengthening to the spiritual and divine life. With this they are abundantly satisfied; they desire nothing more in this world than to live a life of communion with God and to have the comfort of the promises. But the full, the abundant satisfaction is reserved for the future state, the house not made with hands, eternal in the heavens. Every vessel will be full there. [2.] Their joys shall be constant: '' Thou shalt make them drink of the river of thy pleasures. First,'' There are pleasures that are truly divine. "They are  thy pleasures, not only which come from thee as the giver of them, but which terminate in thee as the matter and centre of them." Being purely spiritual, they are of the same nature with those of the glorious inhabitants of the upper world, and bear some analogy even to the delights of the Eternal Mind.  Secondly, There is a river of these pleasures, always full, always fresh, always flowing. There is enough for all, enough for each; see Ps. xlvi. 4. The pleasures of sense are putrid puddle-water; those of faith are pure and pleasant,  clear as crystal, Rev. xxii. 1.  Thirdly, God has not only provided this river of pleasures for his people, but he makes them to drink of it, works in them a gracious appetite to these pleasures, and by his Spirit fills their souls with joy and peace in believing. In heaven they shall be for ever drinking of those  pleasures that are at God's right hand, satiated with a  fulness of joy, Ps. xvi. 11. [3.] Life and light shall be their everlasting bliss and portion, v. 9. Having God himself for their felicity,  First, In him they have a fountain of life, from which those rivers of pleasure flow, v. 8. The God of nature is the fountain of natural life. In him we live, and move, and have our being. The God of grace is the fountain of spiritual life. All the strength and comfort of a sanctified soul, all its gracious principles, powers, and performances, are from God. He is the spring and author of all its sensations of divine things, and all its motions towards them: he quickens whom he will; and whosoever will may come, and take from him of the waters of life freely. He is the fountain of eternal life. The happiness of glorified saints consists in the vision and fruition of him, and in the immediate communications of his love, without interruption or fear of cessation.  Secondly, In him they have light in perfection, wisdom, knowledge, and joy, all included in this light:  In thy light we shall see light, that is, 1. "In the knowledge of thee in grace, and the vision of thee in glory, we shall have that which will abundantly suit and satisfy our understandings." That divine light which shines in the scripture, and especially in the face of Christ, the light of the world, has all truth in it. When we come to see God face to face, within the veil, we shall see light in perfection, we shall know enough then, 1 Cor. xiii. 12; 1 John iii. 2. 2. "In communion with thee now; by the communications of thy grace to us and the return of our devout affections to thee, and in the fruition of thee shortly in heaven, we shall have a complete felicity and satisfaction. In thy favour we have all the good we can desire." This is a dark world; we see little comfort in it; but in the heavenly light there is true light, and no false light, light that is lasting and never wastes. In this world we see God, and enjoy him by creatures and means; but in heaven  God himself shall be with us (Rev. xxi. 3) and we shall see and enjoy him immediately. II. We have here David's prayers, intercessions, and holy triumphs, grounded upon these meditations. 1. He intercedes for all saints, begging that they may always experience the benefit and comfort of God's favour and grace, v. 10. (1.) The persons he prays for are those that know God, that are acquainted with him, acknowledge him, and avouch him for theirs—the upright in heart, that are sincere in their profession of religion, and faithful both to God and man. Those that are not upright with God do not know him as they should. (2.) The blessing he begs for them is God's loving-kindness (that is, the tokens of his favour towards them) and his righteousness (that is, the workings of his grace in them); or his loving-kindness and righteousness are his goodness according to promise; they are mercy and truth. (3.) The manner in which he desires this blessing may be conveyed:  O continue it, draw it out, as the mother draws out her breasts to the child, and then the child draws out the milk from the breasts. Let it be drawn out to a length equal to the line of eternity itself. The happiness of the saints in heaven will be in perfection, and yet in continual progression (as some thing); for the fountain there will be always full and the streams always flowing.  In these is continuance, Isa. lxiv. 5. 2. He prays for himself, that he might be preserved in his integrity and comfort (v. 11): " Let not the foot of pride come against me, to trip up my heels, or trample upon me;  and let not the hand of the wicked, which is stretched out against me, prevail to  remove me, either from my purity and integrity, by any temptation, or from my peace and comfort, by any trouble." Let not those who fight against God triumph over those who desire to cleave to him. Those that have experienced the pleasure of communion with God cannot but desire that nothing may ever remove them from him. 3. He rejoices in hope of the downfall of all his enemies in due time (v. 12): " There, where they thought to gain the point against me,  they have themselves  fallen, been taken in that snare which they laid for me."  There, in the other world (so some), where the saints stand in the judgment, and have a place in God's house, the workers of iniquity are cast in the judgment,  are cast down into hell, into the bottomless pit, out of which they shall assuredly never be able to rise from under the insupportable weight of God's wrath and curse. It is true we are not to rejoice when any particular enemy of ours falls; but the final overthrow of all the workers of iniquity will be the everlasting triumph of glorified saints.

=CHAP. 37.= ''This psalm is a sermon, and an excellent useful sermon it is, calculated not (as most of the psalms) for our devotion, but for our conversation; there is nothing in it of prayer or praise, but it is all instruction; it is "Maschil—a teaching psalm;" it is an exposition of some of the hardest chapters in the book of Providence, the advancement of the wicked and the disgrace of the righteous, a solution of the difficulties that arise thereupon, and an exhortation to conduct ourselves as becomes us under such dark dispensations. The work of the prophets''

(and David was one) was to explain the law. Now the law of Moses had promised temporal blessings to the obedient, and denounced temporal miseries against the disobedient, which principally referred to the body of the people, the nation as a nation; for, when they came to be applied to particular persons, many instances occurred of sinners in prosperity and saints in adversity; to reconcile those instances with the word that God had spoken is the scope of the prophet in this psalm, in which, I. He forbids us to fret at the prosperity of the wicked in their wicked ways, ver. 1, 7, 8. II. He gives very good reasons why we should not fret at it. 1. Because of the scandalous character of the wicked (ver. 12, 14, 21, 32) notwithstanding their prosperity, and the honourable character of the righteous, ver. 21, 26, 30, 31. 2. Because of the destruction and ruin which the wicked are nigh to (ver. 2, 9, 10, 20, 35, 36, 38) and the salvation and protection which the righteous are sure of from all the malicious designs of the wicked, ver. 13, 15, 17, 28, 33, 39, 40. 3. Because of the particular mercy God has in store for all good people and the favour he shows them, ver. 11, 16, 18, 19, 22-25, 28, 29, 37. III. He prescribes very good remedies against this sin of envying the prosperity of the wicked, and great encouragement to use those remedies, ver. 3-6, 27, 34. In singing this psalm we must teach and admonish one another rightly to understand the providence of God and to accommodate ourselves to it, at all times carefully to do our duty and then patiently to leave the event with God and to believe that, how black soever things may look for the present, it shall be "well with those that fear God, that fear before him."

Exhortations and Promises.
$1$ Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity. $2$ For they shall soon be cut down like the grass, and wither as the green herb. $3$ Trust in the, and do good;  so shalt thou dwell in the land, and verily thou shalt be fed. $4$ Delight thyself also in the ; and he shall give thee the desires of thine heart. $5$ Commit thy way unto the ; trust also in him; and he shall bring  it to pass. $6$ And he shall bring forth thy righteousness as the light, and thy judgment as the noonday. The instructions here given are very plain; much need not be said for the exposition of them, but there is a great deal to be done for the reducing of them to practice, and there they will look best. I. We are here cautioned against discontent at the prosperity and success of evil-doers (v. 1, 2):  Fret not thyself, neither be thou envious. We may suppose that David speaks this to himself first, and preaches it to his own heart (in his communing with that upon his bed), for the suppressing of those corrupt passions which he found working there, and then leaves it in writing for instruction to others that might be in similar temptation. That is preached best, and with most probability of success, to others, which is first preached to ourselves. Now, 1. When we look abroad we see the world full of evil-doers and workers of iniquity, that flourish and prosper, that have what they will and do what they will, that live in ease and pomp themselves and have power in their hands to do mischief to those about them. So it was in David's time; and therefore, if it is so still, let us not marvel at the matter, as though it were some new or strange thing. 2. When we look within we find ourselves tempted to fret at this, and to be envious against these scandals and burdens, these blemishes and common nuisances, of this earth. We are apt to fret at God, as if he were unkind to the world and unkind to his church in permitting such men to live, and prosper, and prevail, as they do. We are apt to fret ourselves with vexation at their success in their evil projects. We are apt to envy them the liberty they take in getting wealth, and perhaps by unlawful means, and in the indulgence of their lusts, and to wish that we could shake off the restraints of conscience and do so too. We are tempted to think them the only happy people, and to incline to imitate them, and to join ourselves with them, that we may share in their gains and eat of their dainties; and this is that which we are warned against:  Fret not thyself, neither be thou envious. Fretfulness and envy are sins that are their own punishments; they are the uneasiness of the spirit and the rottenness of the bones; it is therefore in kindness to ourselves that we are warned against them. Yet that is not all; for, 3. When we look forward with an eye of faith we shall see no reason to envy wicked people their prosperity, for their ruin is at the door and they are ripening apace for it, v. 2. They flourish, but as the grass, and as the green herb, which nobody envies nor frets at. The flourishing of a godly man is like that of a fruitful tree (Ps. i. 3), but that of the wicked man is like grass and herbs, which are very short-lived. (1.) They will soon wither of themselves. Outward prosperity is a fading thing, and so is the life itself to which it is confined. (2.) They will sooner be cut down by the judgments of God. Their triumphing is short, but their weeping and wailing will be everlasting. II. We are here counselled to live a life on confidence and complacency in God, and that will keep us from fretting at the prosperity of evil-doers; if we do well for our own souls, we shall see little reason to envy those that do so ill for theirs. Here are three excellent precepts, which we are to be ruled by, and, to enforce them, three precious promises, which we may rely upon. 1. We must make God our hope in the way of duty and then we shall have a comfortable subsistence in this world, v. 3. (1.) It is required that we  trust in the Lord and do good, that we confide in God and conform to him. The life of religion lies much in a believing reliance on God, his favour, his providence, his promise, his grace, and a diligent care to serve him and our generation, according to his will. We must not think to trust in God and then live as we wish. No; it is not trusting God, but tempting him, if we do not make conscience of our duty to him. Nor must we think to do good, and then to trust to ourselves, and our own righteousness and strength. No; we must both trust in the Lord and do good. And then, (2.) It is promised that we shall be well provided for in this world:  So shalt thou dwell in the land, and verily thou shalt be fed. He does not say, "So shalt thou get preferment, dwell in a palace, and be feasted." This is not necessary; a man's life consists not in the abundance of these things; but, "Thou shalt have a place to live in, and that in the land, in Canaan, the valley of vision, and thou shalt have food convenient for thee." This is more than we deserve; it is as much as a good man will stipulate for (Gen. xxviii. 20) and it is enough for one that is going to heaven. "Thou shalt have a settlement, a quiet settlement, and a maintenance, a comfortable maintenance:  Verily thou shalt be fed." Some read it,  Thou shalt be fed by faith, as the just are said to live by faith, and it is good living, good feeding, upon the promises. " Verily thou shalt be fed, as Elijah in the famine, with what is needful for thee." God himself is a shepherd, a feeder, to all those that trust in him, Ps. xxiii. 1. 2. We must make God our heart's delight and then we shall have our heart's desire, v. 4. We must not only depend upon God, but solace ourselves in him. We must be well pleased that there is a God, that he is such a one as he has revealed himself to be, and that he is our God in covenant. We must delight ourselves in his beauty, bounty, and benignity; our souls must return to him, and repose in him, as their rest, and their portion for ever. Being satisfied of his loving-kindness, we must be satisfied with it, and make that our exceeding joy, Ps. xliii. 4. We were commanded (v. 3) to do good, and then follows this command to delight in God, which is as much a privilege as a duty. If we make conscience of obedience to God, we may then take the comfort of a complacency in him. And even this pleasant duty of delighting in God has a promise annexed to it, which is very full and precious, enough to recompense the hardest services:  He shall give thee the desires of thy heart. He has not promised to gratify all the appetites of the body and the humours of the fancy, but to grant all the desires of the heart, all the cravings of the renewed sanctified soul. What is the desire of the heart of a good man? It is this, to know, and love, and live to God, to please him and to be pleased in him. 3. We must make God our guide, and submit in every thing to his guidance and disposal; and then all our affairs, even those that seem most intricate and perplexed, shall be made to issue well and to our satisfaction, v. 5, 6. (1.) The duty is very easy; and, if we do it aright, it will make us easy:  Commit thy way unto the Lord; roll thy way upon the Lord (so the margin reads it), Prov. xvi. 3; Ps. lv. 22.  Cast thy burden upon the Lord, the burden of thy care, 1 Pet. v. 7. We must roll it off ourselves, so as not to afflict and perplex ourselves with thoughts about future events (Matt. vi. 25), not to cumber and trouble ourselves either with the contrivance of the means or with expectation of the end, but refer it to God, leave it to him by his wise and good providence to order and dispose of all our concerns as he pleases.  Retreat thy way unto the Lord (so the LXX.), that is, "By prayer spread thy case, and all thy cares about it, before the Lord" (as Jephthah  uttered all his words before the Lord in Mizpeh, Judg. xi. 11), "and then trust in him to bring it to a good issue, with a full satisfaction that all is well that God does." We must do our duty (that must be our care) and then leave the event with God.  Sit still, and see how the matter will fall, Ruth iii. 18. We must follow Providence, and not force it, subscribe to Infinite Wisdom and not prescribe. (2.) The promise is very sweet. [1.] In general, " He shall bring that to pass, whatever it is, which thou hast committed to him, if not to thy contrivance, yet to thy content. He will find means to extricate thee out of thy straits, to prevent thy fears, and bring about thy purposes, to thy satisfaction." [2.] In particular, "He will take care of thy reputation, and bring thee out of thy difficulties, not only with comfort, but with credit and honour:  He shall bring forth thy righteousness as the light and thy judgment as the noon-day." (v. 6), that is, "he shall make it to appear that thou art an honest man, and that is honour enough."  First, It is implied that the righteousness and judgment of good people may, for a time, be clouded and eclipsed, either by remarkable rebukes of Providence (Job's great afflictions darkened his righteousness) or by the malicious censures and reproaches of men, who give them bad names which they no way deserve, and lay to their charge things which they know not.  Secondly, It is promised that God will, in due time, roll away the reproach they are under, clear up their innocency, and bring forth their righteousness, to their honour, perhaps in this world, at furthest in the great day, Matt. xiii. 43. Note, If we take care to keep a good conscience, we may leave it to God to take care of our good name.

Exhortations and Promises.
$7$ Rest in the, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass. $8$ Cease from anger, and forsake wrath: fret not thyself in any wise to do evil. $9$ For evildoers shall be cut off: but those that wait upon the , they shall inherit the earth. 10 For yet a little while, and the wicked  shall not  be: yea, thou shalt diligently consider his place, and it  shall not  be. $11$ But the meek shall inherit the earth; and shall delight themselves in the abundance of peace. 12 The wicked plotteth against the just, and gnasheth upon him with his teeth. $13$ The Lord shall laugh at him: for he seeth that his day is coming. $14$ The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy,  and to slay such as be of upright conversation. 15 Their sword shall enter into their own heart, and their bows shall be broken. $16$ A little that a righteous man hath  is better than the riches of many wicked. $17$ For the arms of the wicked shall be broken: but the upholdeth the righteous. $18$ The knoweth the days of the upright: and their inheritance shall be for ever. $19$ They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied. $20$ But the wicked shall perish, and the enemies of the  shall be as the fat of lambs: they shall consume; into smoke shall they consume away. In these verses we have, I. The foregoing precepts inculcated; for we are so apt to disquiet ourselves with needless fruitless discontents and distrusts that it is necessary there should be precept upon precept, and line upon line, to suppress them and arm us against them. 1. Let us compose ourselves by believing in God: " Rest in the Lord, and wait patiently for him (v. 7), that is, be well reconciled to all he does and acquiesce in it, for that is best that is, because it is what God has appointed; and be well satisfied that he will still make all to work for good to us, though we know not how or which way."  Be silent to the Lord (so the word is), not with a sullen, but a submissive silence. A patient bearing of what is laid upon us, with a patient expectation of what is further appointed for us, is as much our interest as it is our duty, for it will make us always easy; and there is a great deal of reason for it, for it is making a virtue of necessity. 2. Let us not discompose ourselves at what we see in this world: " Fret not thyself because of him who prospers in his wicked way, who, though he is a bad man, yet thrives and grows rich and great in the world; no, nor because of him who does mischief with his power and wealth, and brings wicked devices to pass against those that are virtuous and good, who seems to have gained his point and to have run them down. If thy heart begins to rise at it, stroke down thy folly, and  cease from anger (v. 8), check the first stirrings of discontent and envy, and do not harbour any hard thoughts of God and his providence upon this account. Be not angry at any thing that God does, but forsake that wrath; it is the worst kind of wrath that can be.  Fret not thyself in any wise to do evil; do not envy them their prosperity, lest thou be tempted to fall in with them and to take the same evil course that they take to enrich and advance themselves or some desperate course to avoid them and their power." Note, A fretful discontented spirit lies open to many temptations; and those that indulge it are in danger of doing evil. II. The foregoing reasons, taken from the approaching ruin of the wicked notwithstanding their prosperity, and the real happiness of the righteous notwithstanding their troubles, are here much enlarged upon and the same things repeated in a pleasing variety of expression. We were cautioned (v. 7) not to envy the wicked either worldly prosperity or the success of their plots against the righteous, and the reasons here given respect these two temptations severally:— 1. Good people have no reason to envy the worldly prosperity of wicked people, nor to grieve or be uneasy at it, (1.) Because the prosperity of the wicked will soon be at an end (v. 9):  Evil-doers shall be cut off by some sudden stroke of divine justice in the midst of their prosperity; what they have got by sin will not only flow away from them (Job xx. 28), but they shall be carried away with it. See the end of these men (Ps. lxxiii. 17), how dear their ill-got gain will cost them, and you will be far from envying them or from being willing to espouse their lot, for better, for worse. Their ruin is sure, and it is very near (v. 10):  Yet a little while, and the wicked shall not be what they now are;  they are brought into desolation in a moment, Ps. lxxiii. 19. Have a little patience, for  the Judge stands before the door, Jam. v. 8, 9. Moderate your passion,  for the Lord is at hand, Phil. iv. 5. And when their ruin comes it will be an utter ruin; he and his shall be extirpated; the day that comes shall  leave him neither root nor branch (Mal. iv. 1):  Thou shalt diligently consider his place, where but the other day he made a mighty figure, but  it shall not be, you will not find it; he shall leave nothing valuable, nothing honourable, behind. him. To the same purport (v. 20),  The wicked shall perish; their death is their perdition, because it is the termination of all their joy and a passage to endless misery.  Blessed are the dead that die in the Lord; but undone, for ever undone, are the dead that die in their sins. The wicked are the enemies of the Lord; such those make themselves who will not have him to reign over them, and as such he will reckon with them:  They shall consume as the fat of lambs, they shall consume into smoke. Their prosperity, which gratifies their sensuality, is like the fat of lambs, not solid or substantial, but loose and washy; and, when their ruin comes, they shall fall as sacrifices to the justice of God and be consumed as the fat of the sacrifices was upon the altar, whence it ascended in smoke. The day of God's vengeance on the wicked is represented as a  sacrifice of the fat of the kidneys of rams (Isa. xxxiv. 6); for he will be honoured by the ruin of his enemies, as he was by the sacrifices. Damned sinners are sacrifices, Mark ix. 49. This is a good reason why we should not envy them their prosperity; while they are fed to the full, they are but in the fattening for the day of sacrifice,  like a lamb in a large place (Hos. iv. 16), and the more they prosper the more will God be glorified in their ruin. (2.) Because the condition of the righteous, even in this life, is every way better and more desirable than that of the wicked, v. 16. In general,  a little that a righteous man has of the honour, wealth, and pleasure of this world,  is better than the riches of many wicked. Observe, [1.] The wealth of the world is so dispensed by the divine Providence that it is often the lot of good people to have but a little of it, and of wicked people to have abundance of it; for thus God would show us that the things of this world are not the best things, for, if they were, those would have most that are best and dearest to God. [2.] That a godly man's little is really better than a wicked man's estate, though ever so much; for it comes from a better hand, from a hand of special love and not merely from a hand of common providence,—it is enjoyed by a better title (God gives it to them by promise, Gal. iii. 18),—it is theirs by virtue of their relation to Christ, who is the heir of all things,—and it is put to better use; it is sanctified to them by the blessing of God.  Unto the pure all things are pure, Tit. i. 15. A little wherewith God is served and honoured is better than a great deal prepared for Baal or for a base lust. The promises here made to the righteous secure them such a happiness that they need not envy the prosperity of evil-doers. Let them know to their comfort,  First, That  they shall inherit the earth, as much of it as Infinite Wisdom sees good for them; they have the promise of the  life that now is, 1 Tim. iv. 8. If all the earth were necessary to make them happy, they should have it. All is theirs, even  the world, and  things present, as well as  things to come, 1 Cor. iii. 21, 22. They have it by inheritance, a safe and honourable title, not by permission only and connivance. When evil-doers are cut off the righteous sometimes inherit what they gathered.  The wealth of the sinner is laid up for the just, Job xxvii. 17; Prov. xiii. 22. This promise is here made, 1. To those that live a life of faith (v. 9);  Those that wait upon the Lord, as dependents on him, expectants from him, and suppliants to him,  shall inherit the earth, as a token of his present favour to them and an earnest of better things intended for them in the other world. God is a good Master, that provides plentifully and well, not only for his working servants, but for his waiting servants. 2. To those that live a quiet and peaceable life (v. 11):  The meek shall inherit the earth. They are in least danger of being injured and disturbed in the possession of what they have and they have most satisfaction in themselves and consequently the sweetest relish of their creature-comforts. Our Saviour has made this a gospel promise, and a confirmation of the blessings he pronounced on the meek, Matt. v. 5.  Secondly, That they  shall delight themselves in the abundance of peace, v. 11. Perhaps they have not abundance of wealth to delight in; but they have that which is better, abundance of peace, inward peace and tranquility of mind, peace with God, and then peace in God, that great peace which those have that love God's law, whom  nothing shall offend (Ps. cxix. 165), that abundance of peace which is in the kingdom of Christ (Ps. lxxii. 7), that peace which the world cannot give (John xiv. 27), and which the wicked cannot have, Isa. lvii. 21. This they shall delight themselves in, and in it they shall have a continual feast; while those that have abundance of wealth do but cumber and perplex themselves with it and have little delight in it.  Thirdly, That God  knows their days, v. 18. He takes particular notice of them, of all they do and of all that happens to them. He keeps account of the days of their service, and not one day's work shall go unrewarded, and of the days of their suffering, that for those also they may receive a recompence. He knows their bright days, and has pleasure in their prosperity; he knows their cloudy and dark days, the days of their affliction, and as the day is so shall the strength be.  Fourthly, That  their inheritance shall be for ever; not their inheritance in the earth, but that incorruptible indefeasible one which is laid up for them in heaven. Those that are sure of an everlasting inheritance in the other world have no reason to envy the wicked their transitory possessions and pleasures in this world.  Fifthly, That in the worst of times it shall go well with them (v. 19):  They shall not be ashamed of their hope and confidence in God, nor of the profession they have made of religion; for the comfort of that will stand them in stead, and be a real support to them, in evil times. When others droop they shall lift up their heads with joy and confidence: Even  in the days of famine, when others are dying for hunger round about them,  they shall be satisfied, as Elijah was; in some way or other God will provide food convenient for them, or give them hearts to be satisfied and content without it, so that, if they should be hardly bestead and hungry, they shall not (as the wicked do)  fret themselves and curse their king and their God (Isa. vii. 21), but rejoice in God as the God of their salvation even when  the fig-tree does not blossom, Hab. iii. 17, 18. 2. Good people have no reason to fret at the occasional success of the designs of the wicked against the just. Though they do bring some of their wicked devices to pass, which makes us fear they will gain their point and bring them all to pass, yet let us cease from anger, and not fret ourselves so as to think of giving up the cause. For, (1.) Their plots will be their shame, v. 12, 13. It is true  the wicked plotteth against the just; there is a rooted enmity in the seed of the wicked one against the righteous seed; their aim is, if they can, to destroy their righteousness, or, if that fail, then to destroy them. With this end in view they have acted with a great deal both of cursed policy and contrivance (they plot, they practice, against the just), and of cursed zeal and fury— they gnash upon them with their teeth, so desirous are they, if they could get it into their power, to eat them up, and so full of rage and indignation are they because it is not in their power; but by all this they do but make themselves ridiculous.  The Lord shall laugh at them, Ps. ii. 4, 5. They are proud and insolent, but God shall pour contempt upon them. He is not only displeased with them, but he despises them and all their attempts as vain and ineffectual, and their malice as impotent and in a chain;  for he sees that his day is coming, that is, [1.] The day of God's reckoning, the day of the revelation of his righteousness, which now seems clouded and eclipsed. Men have their day now.  This is your hour, Luke xxii. 53. But God will have his day shortly, a day of recompences, a day which will set all to rights, and render that ridiculous which now passes for glorious.  It is a small thing to be judged of man's judgment, 1 Cor. iv. 3. God's day will give a decisive judgment. [2.] The day of their ruin. The wicked man's day, the day set for his fall, that day  is coming, which denotes delay; it has not yet come, but certainly it will come. The believing prospect of that day will enable the virgin, the daughter of Zion, to despise the rage of her enemies and  laugh them to scorn, Isa. xxxvii. 22. (2.) Their attempts will be their destruction, v. 14, 15. See here, [1.] How cruel they are in their designs against good people. They prepare instruments of death,  the sword and  the bow, no less will serve; they hunt for the precious life. That which they design is  to cast down and slay; it is the blood of the saints they thirst after. They carry on the design very far, and it is near to be put in execution: They  have drawn the sword, and bent the bow; and all these military preparations are made against the helpless,  the poor and needy (which proves them to be very cowardly), and against the guiltless,  such as are of upright conversation, that never gave them any provocation, nor offered injury to them or any other person, which proves them to be very wicked. Uprightness itself will be no fence against their malice. But, [2.] How justly their malice recoils upon themselves:  Their sword shall turn into their own heart, which implies the preservation of the righteous from their malice and the filling up of the measure of their own iniquity by it. Sometimes that very thing proves to be their own destruction which they projected against their harmless neighbours; however, God's sword, which their provocations have drawn against them, will give them their death's wound. (3.) Those that are not suddenly cut off shall yet be so disabled for doing any further mischief that the interests of the church shall be effectually secured:  Their bows shall be broken (v. 15); the instruments of their cruelty shall fail them and they shall lose those whom they had made tools of to serve their bloody purposes with; nay,  their arms shall be broken, so that they shall not be able to go on with their enterprises, v. 17.  But the Lord upholds the righteous, so that they neither sink under the weight of their afflictions nor are crushed by the violence of their enemies. He upholds them both in their integrity and in their prosperity; and those that are so upheld by the rock of ages have no reason to envy the wicked the support of their broken reeds.

Exhortations and Promises.
$21$ The wicked borroweth, and payeth not again: but the righteous showeth mercy, and giveth. $22$ For  such as be blessed of him shall inherit the earth; and  they that be cursed of him shall be cut off. $23$ The steps of a  good man are ordered by the : and he delighteth in his way. $24$ Though he fall, he shall not be utterly cast down: for the upholdeth  him with his hand. 25 I have been young, and  now am old; yet have I not seen the righteous forsaken, nor his seed begging bread. 26  He is ever merciful, and lendeth; and his seed  is blessed. $27$ Depart from evil, and do good; and dwell for evermore. $28$ For the loveth judgment, and forsaketh not his saints; they are preserved for ever: but the seed of the wicked shall be cut off. $29$ The righteous shall inherit the land, and dwell therein for ever. 30 The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment. $31$ The law of his God  is in his heart; none of his steps shall slide. $32$ The wicked watcheth the righteous, and seeketh to slay him. $33$ The will not leave him in his hand, nor condemn him when he is judged. These verses are much to the same purport with the foregoing verses of this psalm, for it is a subject worthy to be dwelt upon. Observe here, I. What is required of us as the way to our happiness, which we may learn both from the characters here laid down and from the directions here given. If we would be blessed of God, 1. We must make conscience of giving every body his own; for  the wicked borrows and pays not again, v. 21. It is the first thing which the Lord our God requires of us, that we do justly, and render to all their due. It is not only a shameful paltry thing, but a sinful wicked thing, not to repay what we have borrowed. Some make this an instance, not so much of the wickedness of the wicked as of the misery and poverty to which they are reduced by the just judgment of God, that they shall be necessitated to borrow for their supply and then be in no capacity to repay it again, and so lie at the mercy of their creditors. Whatever some men seem to think of it, as it is a great sin for those that are able to deny the payment of their just debts, so it is a great misery not to be able to pay them. 2. We must be ready to all acts of charity and beneficence; for, as it is an instance of God's goodness to the righteous that he puts it into the power of his hand to be kind and to do good (and so some understand it, God's blessing increases his little to such a degree that he has abundance to spare for the relief of others), so it is an instance of the goodness of the righteous man that he has a heart proportionable to his estate:  He shows mercy, and gives, v. 21.  He is ever merciful, or every day, or all the day, merciful,  and lends, and sometimes there is as true charity in lending as in giving; and giving and lending are acceptable to God when they proceed from a merciful disposition in the heart, which, if it be sincere, will be constant, and will keep us from being weary of well-doing. he that is truly merciful will be ever merciful. 3. We must leave our sins, and engage in the practice of serious godliness (v. 27):  Depart from evil and do good. Cease to do evil and abhor it; learn to do well and cleave to it; this is true religion. 4. We must abound in good discourse, and with our tongues must glorify God and edify others. It is part of the character of a righteous man (v. 30) that his  mouth speaketh wisdom; not only he speaks wisely, but he speaks wisdom, like Solomon himself, for the instruction of those about him.  His tongue talks not of things idle and impertinent, but  of judgment, that is, of the word and providence of God and the rules of wisdom for the right ordering of the conversation. Out of the abundance of a good heart will the mouth speak that which is good and to the use of edifying. 5. We must have our wills brought into an entire subjection to the will and word of God (v. 31):  The law of God, of his God,  is in his heart; and in vain do we pretend that God is our God if we do not receive his law into our hearts and resign ourselves to the government of it. It is but a jest and a mockery to speak wisdom, and to talk of judgment (v. 30), unless we have the law in our hearts, and we think as we speak. The law of God must be a commanding ruling principle in the heart; it must be a light there, a spring there, and then the conversation will be regular and uniform:  None of his steps will slide; it will effectually prevent backsliding into sin, and the uneasiness that follows from it. II. What is assured to us, as instances of our happiness and comfort, upon these conditions. 1. That we shall have the blessing of God, and that blessing shall be the spring, and sweetness, and security of all our temporal comforts and enjoyments (v. 22):  Such as are blessed of God, as all the righteous are, with a Father's blessing, by virtue of that  shall inherit the earth, or  the land (for so the same word is translated, v. 29), the land of Canaan, that glory of all lands. Our creature-comforts are comforts indeed to us when we see them flowing from the blessing of God, we are sure not to want any thing that is good for us in this world.  The earth shall yield us her increase if God, as  our own God, give us his blessing, Ps. lxvii. 6. And as  those whom God blesses are thus  blessed indeed (for they shall inherit the land), so  those whom he curses are cursed indeed; they  shall be cut off and rooted out, and their extirpation by the divine curse will set off the establishment of the righteous by the divine blessing and be a foil to it. 2. That God will direct and dispose of our actions and affairs so as may be most for his glory (v. 23):  The steps of a good man are ordered by the Lord. By his grace and Holy Spirit he directs the thoughts, affections, and designs of good men. He has all hearts in his hand, but theirs by their own consent. By his providence he overrules the events that concern them, so as to make their way plain before them, both what they should do and what they may expect. Observe, God orders the steps of a good man; not only his way in general, by his written word, but his particular steps, by the whispers of conscience, saying,  This is the way, walk in it. He does not always show him his way at a distance, but leads him step by step, as children are led, and so keeps him in a continual dependence upon his guidance; and this, (1.) Because  he delights in his way, and is well pleased with the paths of righteousness wherein he walks.  The Lord knows the way of the righteous (Ps. i. 6), knows it with favour, and therefore directs it. (2.) That he may delight in his way. Because God orders his way according to his own will, therefore he delights in it; for, as he loves his own image upon us, so he is well pleased with what we do under his guidance. 3. That God will keep us from being ruined by our falls either into sin or into trouble (v. 24):  Though he fall, he shall not be utterly cast down. (1.) A good man may be overtaken in a fault, but the grace of God shall recover him to repentance, so that he shall not be utterly cast down. Though he may, for a time, lose the joys of God's salvation, yet they shall be restored to him; for God shall uphold him with his hand, uphold him with his free Spirit. The root shall be kept alive, though the leaf wither; and there will come a spring after the winter. (2.) A good man may be in distress, his affairs embarrassed, his spirits sunk, but he shall not be utterly cast down; God will be the strength of his heart when his flesh and heart fail, and will uphold him with his comforts, so that the spirit he has made shall not fail before him. 4. That we shall not want the necessary supports of this life (v. 25): " I have been young and now am old, and, among all the changes I have seen in men's outward condition and the observations I have made upon them,  I never saw the righteous forsaken of God and man, as I have sometimes seen wicked people abandoned both by heaven and earth; nor do I ever remember to have seen the seed of the righteous reduced to such an extremity as to beg their bread." David had himself begged his bread of Abimelech the priest, but it was when Saul hunted him; and our Saviour has taught us to except the case of persecution for righteousness' sake out of all the temporal promises (Mark x. 30), because that has such peculiar honours and comforts attending it as make it rather a gift (as the apostle reckons it, Phil. i. 29) than a loss or grievance. But there are very few instances of good men, or their families, that are reduced to such extreme poverty as many wicked people bring themselves to by their wickedness. He had not '' seen the righteous forsaken, nor his seed begging their bread. Forsaken (so some expound it); if they do want God will raise them up friends to supply them, without a scandalous exposing of themselves to the reproach of common beggars; or, if they go from door to door for meat, it shall not be with despair, as the wicked man  that wanders abroad for bread, saying, Where is it?'' Job xv. 23. Nor shall he be denied, as the prodigal, that  would fain have filled his belly, but no man gave unto him, Luke xv. 16. Nor shall he grudge if he be not satisfied, as David's enemies, when they  wandered up and down for meat, Ps. lix. 15. Some make this promise relate especially to those that are charitable and liberal to the poor, and to intimate that David never observed any that brought themselves to poverty by their charity. It is  withholding more than is meet that tends to poverty, Prov. xi. 24. 5. That God will not desert us, but graciously protect us in our difficulties and straits (v. 28):  The Lord loves judgment; he delights in doing justice himself and he delights in those that do justice; and therefore he forsakes not his saints in affliction when others make themselves strange to them and become shy of them, but he takes care that they be  preserved for ever, that is, that the saint in every age be taken under his protection, that the succession be preserved to the end of time, and that particular saints be preserved from all the temptations and through all the trials of this present time, to that happiness which shall be for ever. He will  preserve them to his heavenly kingdom; that is a preservation for ever, 2 Tim. iv. 18; Ps. xii. 7. 6. That we shall have a comfortable settlement in this world, and in a better when we leave this. That we shall  dwell for evermore (v. 27), and not be  cut off as the  seed of the wicked, v. 28. Those shall not be tossed that make God their rest and are at home in him. But on this earth there is no dwelling for ever, no continuing city; it is in heaven only, that city which has foundations, that the righteous shall dwell for ever; that will be their everlasting habitation. 7. That we shall not become a prey to our adversaries, who seek our ruin, v. 32, 33. There is an adversary that takes all opportunities to do us a mischief, a wicked one that watches the righteous (as a roaring lion watches his prey) and seeks to slay him. There are wicked men that do so, that are very subtle (they watch the righteous, that they may have an opportunity to do them a mischief effectually and may have a pretence wherewith to justify themselves in the doing of it), and very spiteful, for they seek to slay him. But it may very well be applied to the wicked one, the devil, that old serpent, who has his wiles to entrap the righteous, his devices which we should not be ignorant of,—that great red dragon, who seeks to slay them,—that roaring lion, who goes about continually, restless and raging, and seeking whom he may devour. But it is here promised that he shall not prevail, neither Satan nor his instruments. (1.) He shall not prevail as a field-adversary:  The Lord will not leave him in his hand; he will not permit Satan to do what he would, nor will he withdraw his strength and grace from his people, but will enable them to resist and overcome him, and  their faith shall not fail, Luke xxii. 31, 32. A good man may fall into the hands of a messenger of Satan, and be sorely buffeted, but God will not leave him in his hands, 1 Cor. x. 13. (2.) He shall not prevail as a law-adversary:  God will not condemn him when he is judged, though urged to do it by the accuser of the brethren, who  accuses them before our God day and night. His false accusations will be thrown out, as those exhibited against Joshua (Zech. iii. 1, 2), '' The Lord rebuke thee, O Satan! It is God that justifies, and then  who shall lay any thing to the charge of God's elect?''

Exhortations and Promises.
$34$ Wait on the, and keep his way, and he shall exalt thee to inherit the land: when the wicked are cut off, thou shalt see  it. $35$ I have seen the wicked in great power, and spreading himself like a green bay tree. $36$ Yet he passed away, and, lo, he  was not: yea, I sought him, but he could not be found. $37$ Mark the perfect  man, and behold the upright: for the end of  that man  is peace. $38$ But the transgressors shall be destroyed together: the end of the wicked shall be cut off. $39$ But the salvation of the righteous  is of the :  he is their strength in the time of trouble. $40$ And the shall help them, and deliver them: he shall deliver them from the wicked, and save them, because they trust in him. The psalmist's conclusion of this sermon (for that is the nature of this poem) is of the same purport with the whole, and inculcates the same things. I. The duty here pressed upon us is still the same (v. 34):  Wait on the Lord and keep his way. Duty is ours, and we must mind it and make conscience of it, keep God's way and never turn out of it nor loiter in it, keep close, keep going; but events are God's and we must refer ourselves to him for the disposal of them; we must wait on the Lord, attend the motions of his providence, carefully observe them, and conscientiously accommodate ourselves to them. If we make conscience of  keeping God's way, we may with cheerfulness wait on him and commit to him our way; and we shall find him a good Master both to his working servants and to his waiting servants. II. The reasons to enforce this duty are much the same too, taken from the certain destruction of the wicked and the certain salvation of the righteous. This good man, being tempted to envy the prosperity of the wicked, that he might fortify himself against the temptation,  goes into the sanctuary of God and leads us thither (Ps. lxxiii. 17); there he understands their end, and thence gives us to understand it, and, by comparing that with the end of the righteous, baffles the temptation and puts it to silence. Observe, 1. The misery of the wicked at last, however they may prosper awhile:  The end of the wicked shall be cut off (v. 38); and that cannot be well that will undoubtedly end so ill. The wicked, in their end, will be cut off from all good and all hopes of it; a final period will be put to all their joys, and they will be for ever separated from the fountain of life to all evil. (1.) Some instances of the remarkable ruin of wicked people David had himself observed in this world—that the pomp and prosperity of sinners would not secure them from the judgments of God when their day should come to fall (v. 36, 35):  I have seen a wicked man (the word is singular), suppose Saul or Ahithophel (for David was an old man when he penned this psalm),  in great power, formidable (so some render it),  the terror of the mighty in the land of the living, carrying all before him with a high hand, and seeming to be firmly fixed and finely flourishing,  spreading himself like a green bay-tree, which produces all leaves and no fruit; like a native home-born Israelite (so Dr. Hammond), likely to take root. But what became of him? Eliphaz, long before, had learned, when he saw the foolish taking root, to curse his habitation, Job v. 3. And David saw cause for it; for this bay-tree withered away as soon as the fig-tree. Christ cursed:  He passed away as a dream, as a shadow, such was he and all the pomp and power he was so proud of. He was gone in an instant:  He was not; I sought him with wonder,  but he could not be found. He had acted his part and then quitted the stage, and there was no miss of him. (2.) The total and final ruin of sinners, of all sinners, will shortly be made as much a spectacle to the saints as they are now sometimes made a spectacle to the world (v. 34):  When the wicked are cut off (and cut off they certainly will be)  thou shalt see it, with awful adorations of the divine justice.  The transgressors shall be destroyed together, v. 38. In this world God singles out here one sinner and there another, out of many, to be made an example  in terrorem—as a warning; but in the day of judgment there will be a general destruction of all the transgressors, and not one shall escape. Those that have sinned together shall be damned together.  Bind them in bundles, to burn them. 2. The blessedness of the righteous, at last. Let us see what will be the end of God's poor despised people. (1.) Preferment. There have been times the iniquity of which has been such that men's piety has hindered their preferment in this world, and put them quite out of the way of raising estates; but those that keep God's way may be assured that in due time he will  exalt them, to inherit the land (v. 34); he will advance them to a place in the heavenly mansions, to dignity, and honour, and true wealth, in the New Jerusalem, to inherit that good land, that land of promise, of which Canaan was a type; he will exalt them above all contempt and danger. (2.) Peace, v. 37. Let all people  mark the perfect man, and behold the upright; take notice of him to admire him and imitate him, keep your eye upon him to observe what comes of him, and you will find that  the end of that man is peace. Sometimes the latter end of his days proves more comfortable to him than the beginning was; the storms blow over, and he is comforted again, after the time that he was afflicted. However, if all his days continue dark and cloudy, perhaps his dying day may prove comfortable to him and his sun may set in brightness; or, if it should set under a cloud, yet his future state will be peace, everlasting peace. Those that walk in their uprightness while they live shall enter into peace when they die, Isa. lvii. 2. A peaceful death has concluded the troublesome life of many a good man; and all is well that thus ends everlastingly well. Balaam himself wished that his death and his last end might be like that of the righteous Num. xxiii. 10. (3.) Salvation, v. 39, 40.  The salvation of the righteous (which may be applied to the great salvation of which  the prophets enquired and searched diligently, 1 Pet. i. 10)  is of the Lord; it will be the Lord's doing. The eternal salvation, that salvation of God which those shall see that  order their conversation aright (Ps. l. 23), is likewise of the Lord. And he that intends Christ and heaven for them will be a God all-sufficient to them:  He is their strength in time of trouble, to support them under it and carry them through it.  He shall help them and deliver them, help them to do their duties, to bear their burdens, and to maintain their spiritual conflicts, help them to bear their troubles well and get good by them, and, in due time, shall deliver them out of their troubles. He shall deliver them from the wicked that would overwhelm them and swallow them up, shall secure them there, where the wicked cease from troubling. He shall  save them, not only keep them safe, but make them happy,  because they trust in him, not because they have merited it from him, but because they have committed themselves to him and reposed a confidence in him, and have thereby honoured him.

=CHAP. 38.= ''This is one of the penitential psalms; it is full of grief and complaint from the beginning to the end. David's sins and his afflictions are the cause of his grief and the matter of his complaints. It should seem he was now sick and in pain, which reminded him of his sins and helped to humble him for them; he was, at the same time, deserted by his friends and persecuted by his enemies; so that the psalm is calculated for the depth of distress and a complication of calamities. He complains, I. Of God's displeasure, and of his own sin which provoked God against him,''

ver. 1-5. II. Of his bodily sickness, ver. 6-10. III. Of the unkindness of his friends, ver. 11. IV. Of the injuries which his enemies did him, pleading his good conduct towards them, yet confessing his sins against God, ver. 12-20. Lastly, he concludes the psalm with earnest prayers to God for his gracious presence and help, ver. 21, 22. In singing this psalm we ought to be much affected with the malignity of sin; and, if we have not such troubles as are here described, we know not how soon we may have, and therefore must sing of them by way of preparation and we know that others have them, and therefore we must sing of the by way of sympathy.

Sorrowful Complaints.
$1$, rebuke me not in thy wrath: neither chasten me in thy hot displeasure. 2 For thine arrows stick fast in me, and thy hand presseth me sore. $3$  There is no soundness in my flesh because of thine anger; neither  is there any rest in my bones because of my sin. $4$ For mine iniquities are gone over mine head: as a heavy burden they are too heavy for me. $5$ My wounds stink  and are corrupt because of my foolishness. 6 I am troubled; I am bowed down greatly; I go mourning all the day long. $7$ For my loins are filled with a loathsome  disease: and  there is no soundness in my flesh. 8 I am feeble and sore broken: I have roared by reason of the disquietness of my heart. $9$ Lord, all my desire  is before thee; and my groaning is not hid from thee. $10$ My heart panteth, my strength faileth me: as for the light of mine eyes, it also is gone from me. $11$ My lovers and my friends stand aloof from my sore; and my kinsmen stand afar off. The title of this psalm is very observable; it is a psalm  to bring to remembrance; the 70th psalm, which was likewise penned in a day of affliction, is so entitled. It is designed, 1. To bring to his own remembrance. We will suppose it penned when he was sick and in pain, and then it teaches us that times of sickness are times to bring to remembrance, to bring the sin to remembrance, for which God contended with us, to awaken our consciences to deal faithfully and plainly with us, and set our sins in order before us, for our humiliation.  In a day of adversity consider. Or we may suppose it penned after his recovery, but designed as a record of the convictions he was under and the workings of his heart when he was in affliction, that upon every review of this psalm he might call to mind the good impressions then made upon him and make a fresh improvement of them. To the same purport was the writing of Hezekiah when he had been sick. 2. To put others in mind of the same things which he was himself mindful of, and to teach them what to think and what to say when they are sick and in affliction; let them think as he did, and speak as he did. I. He deprecates the wrath of God and his displeasure in his affliction (v. 1): '' O Lord! rebuke me not in thy wrath.'' With this same petition he began another prayer for the visitation of the sick, Ps. vi. 1. This was most upon his heart, and should be most upon ours when we are in affliction, that, however God rebukes and chastens us, it may not be in wrath and displeasure, for that will be wormwood and gall in the affliction and misery. Those that would escape the wrath of God must pray against that more than any outward affliction, and be content to bear any outward affliction while it comes from, and consists with, the love of God. II. He bitterly laments the impressions of God's displeasure upon his soul (v. 2):  Thy arrows stick fast in me. Let Job's complaint (ch. vii. 4) expound this of David. By the arrows of the Almighty he means the terrors of God, which did set themselves in array against him. He was under a very melancholy frightful apprehension of the wrath of God against him for his sins, and thought he could look for nothing but judgment and fiery indignation to devour him. God's arrows, as they are sure to hit the mark, so they are sure to stick where they hit, to stick fast, till he is pleased to draw them out and to bind up with his comforts the wound he has made with his terrors. This will be the everlasting misery of the damned—the arrows of God's wrath will stick fast in them and the wound will be incurable. " Thy hand, thy heavy hand,  presses me sore, and I am ready to sink under it; it not only lies hard upon me, but it lies long; and who knows the power of God's anger, the weight of his hand?" Sometimes God shot his arrows, and stretched forth his hand, for David (Ps. xviii. 14), but now against him; so uncertain is the continuance of divine comforts, where yet the continuance of divine grace is assured. He complains of God's wrath as that which inflicted the bodily distemper he was under (v. 3):  There is no soundness in my flesh because of thy anger. The bitterness of it, infused in his mind, affected his body; but that was not the worst: it caused the disquietude of his heart, by reason of which he forgot the courage of a soldier, the dignity of a prince, and all the cheerfulness of the sweet psalmist of Israel, and roared terribly, v. 8. Nothing will disquiet the heart of a good man so much as the sense of God's anger, which shows what a fearful thing it is to fall into his hands. The way to keep the heart quiet is to keep ourselves in the love of God and to do nothing to offend him. III. He acknowledges his sin to be the procuring provoking cause of all his troubles, and groans more under the load of guilt than any other load, v. 3. He complains that his flesh had no soundness, his bones had no rest, so great an agitation he was in. "It is  because of thy anger; that kindles the fire which burns so fiercely;" but, in the next words, he justifies God herein, and takes all the blame upon himself: "It is  because of my sin. I have deserved it, and so have brought it upon myself. My own iniquities do correct me." If our trouble be the fruit of God's anger, we may thank ourselves; it is our sin that is the cause of it. Are we restless? It is sin that makes us so. If there were not sin in our souls, there would be no pain in our bones, no illness in our bodies. It is sin therefore that this good man complains most of, 1. As a burden, a heavy burden (v. 4): " My iniquities have gone over my head, as proud waters over a man that is sinking and drowning, or as a heavy burden upon my head, pressing me down more than I am able to bear or to bear up under." Note, Sin is a burden. The power of sin dwelling in us is a weight, Heb. xii. 1. All are clogged with it; it keeps men from soaring upward and pressing forward. All the saints are complaining of it as a body of death they are loaded with, Rom. vii. 24. The guilt of sin committed by us is a burden, a heavy burden; it is a burden to God (he is pressed under it, Amos ii. 13), a burden to the whole creation, which groans under it, Rom. viii. 21, 22. It will, first or last, be a burden to the sinner himself, either a burden of repentance when he is pricked to the heart for it, labours, and is heavy-laden, under it, or a burden of ruin when it sinks him to the lowest hell and will for ever detain him there; it will be a talent of lead upon him, Zech. v. 8. Sinners are said to bear their iniquity. Threatenings are burdens. 2. As wounds, dangerous wounds (v. 5): " My wounds stink and are corrupt (as wounds in the body rankle, and fester, and grow foul, for want of being dressed and looked after), and it is through my own  foolishness." Sins are wounds (Gen. iv. 23), painful mortal wounds. Our wounds by sin are often in a bad condition, no care taken of them, no application made to them, and it is owing to the sinner's foolishness in not confessing sin, Ps. xxxii. 3, 4. A slight sore, neglected, may prove of fatal consequence, and so may a slight sin slighted and left unrepented of. IV. He bemoans himself because of his afflictions, and gives ease to his grief by giving vent to it and pouring out his complaint before the Lord. 1. He was troubled in mind, his conscience was pained, and he had no rest in his own spirit; and a wounded spirit who can bear? He was  troubled, or distorted,  bowed down greatly, and went  mourning all the day long, v. 6. He was always pensive and melancholy, which made him a burden and terror to himself. His spirit was feeble and sorely broken, and his heart disquieted, v. 8. Herein David, in his sufferings, was a type of Christ, who, being in his agony, cried out,  My soul is exceedingly sorrowful. This is a sorer affliction than any other in this world; whatever God is pleased to lay upon us, we have no reason to complain as long as he preserves to us the use of our reason and the peace of our consciences. 2. He was sick and weak in body; his loins were filled with a loathsome disease, some swelling, or ulcer, or inflammation (some think a plague-sore, such as Hezekiah's boil), and there was  no soundness in his flesh, but, like Job, he was all over distempered. See (1.) What vile bodies these are which we carry about with us, what grievous diseases they are liable to, and what an offence and grievance they may soon be made by some diseases to the souls that animate them, as they always are a cloud and clog. (2.) That the bodies both of the greatest and of the best of men have in them the same seeds of diseases that the bodies of others have, and are liable to the same disasters. David himself, though so great a prince and so great a saint, was not exempt from the most grievous diseases: there was no soundness even in his flesh. Probably this was after his sin in the matter of Uriah, and thus did he smart in his flesh for his fleshly lusts. When, at any time, we are distempered in our bodies, we ought to remember how God has been dishonoured in and by our bodies. He was  feeble and sorely broken, v. 8. His  heart panted, and was in a continual palpitation, v. 10. His  strength and limbs  failed him. As for  the light of his eyes, that  had gone from him, either with much weeping or by a defluxion of rheum upon them, or perhaps through the lowness of his spirits and the frequent returns of fainting. Note, Sickness will tame the strongest body and the stoutest spirit. David was famed for his courage and great exploits; and yet, when God contended with him by bodily sickness and the impressions of his wrath upon his mind, his hair is cut, his heart fails him, and he becomes weak as water. Therefore let not the strongman glory in his strength, nor any man set grief at defiance, however it may be thought at a distance. 3. His friends were unkind to him (v. 11):  My lovers (such as had been merry with him in the day of his mirth) now  stand aloof from my sore; they would not sympathize with him in his griefs, nor so much as come within hearing of his complaints, but, like the priest and Levite (Luke x. 31),  passed on the other side. Even  his kinsmen, that were bound to him by blood and alliance,  stood afar off. See what little reason we have to trust in man or to wonder if we disappointed in our expectations of kindness from men. Adversity tries friendship, and separates between the precious and the vile. It is our wisdom to make sure a friend in heaven, who will not stand aloof from our sore and from whose love no tribulation nor distress shall be able to separate us. David, in his troubles, was a type of Christ in his agony, Christ, on his cross, feeble and sorely broken, and then deserted by his friends and kinsmen, who beheld afar off. V. In the midst of his complaints, he comforts himself with the cognizance God graciously took both of his griefs and of his prayers (v. 9): " Lord, all my desire is before thee. Thou knowest what I want and what I would have:  My groaning is not hidden from thee. Thou knowest the burdens I groan under and the blessings I groan after." The  groanings which cannot be uttered are not hidden from him that  searches the heart and knows what is the mind of the Spirit, Rom. viii. 26, 27. In singing this, and praying it over, whatever burden lies upon our spirits, we would by faith cast it upon God, and all our care concerning it, and then be easy.

Sorrowful Complaints.
$12$ They also that seek after my life lay snares  for me: and they that seek my hurt speak mischievous things, and imagine deceits all the day long. $13$ But I, as a deaf  man, heard not; and  I was as a dumb man  that openeth not his mouth. $14$ Thus I was as a man that heareth not, and in whose mouth  are no reproofs. $15$ For in thee,, do I hope: thou wilt hear, O Lord my God. $16$ For I said,  Hear me, lest  otherwise they should rejoice over me: when my foot slippeth, they magnify  themselves against me. $17$ For I  am ready to halt, and my sorrow  is continually before me. $18$ For I will declare mine iniquity; I will be sorry for my sin. $19$ But mine enemies  are lively,  and they are strong: and they that hate me wrongfully are multiplied. $20$ They also that render evil for good are mine adversaries; because I follow  the thing that good  is. 21 Forsake me not, : O my God, be not far from me. $22$ Make haste to help me, O Lord my salvation. In these verses, I. David complains of the power and malice of his enemies, who, it should seem, not only took occasion from the weakness of his body and the trouble of his mind to insult over him, but took advantage thence to do him a mischief. He has a great deal to say against them, which he humbly offers as a reason why God should appear for him, as Ps. xxv. 19,  Consider my enemies. 1. "They are very spiteful and cruel:  They seek my hurt; nay, they  seek after my life," v. 12. That life which was so precious in the sight of the Lord and all good men was aimed at, as if it had been forfeited, or a public nuisance. Such is the enmity of the serpent's seed against the seed of the woman; it would wound the head, though it can but reach the heel. It is the blood of the saints that is thirsted after. 2. "They are very subtle and politic. They  lay snares, they  imagine deceits, and herein they are restless and unwearied: they do it  all the day long. They speak mischievous things one to another; every one has something or other to propose that may be a mischief to me." Mischief, covered and carried on by deceit, may well be called a  snare. 3. "They are very insolent and abusive:  When my foot slips, when I fall into any trouble, or when I make any mistake, misplace a word, or take a false step, they magnify themselves against me; they are pleased with it, and promise themselves that it will ruin my interest, and that if I slip I shall certainly fall and be undone." 4. "They are not only unjust, but very ungrateful: They  hate me wrongfully, v. 19. I never did them any ill turn, nor so much as bore them any ill-will, nor ever gave them any provocation; nay,  they render evil for good, v. 20. Many a kindness I have done them, for which I might have expected a return of kindness; but  for my love they are my adversaries," Ps. cix. 4. Such a rooted enmity there is in the hearts of wicked men to goodness for its own sake that they hate it, even when they themselves have the benefit of it; they hate prayer even in those that pray for them, and hate peace even in those that would be at peace with them. Very ill-natured indeed those are whom no courtesy will oblige, but who are rather exasperated by it. 5. "They are very impious and devilish:  They are my adversaries merely  because I follow the thing that good is." They hated him, not only for his kindness to them, but for his devotion and obedience to God; they hated him because they hated God and all that bear his image. If we suffer ill for doing well, we must not think it strange; from the beginning it was so (Cain slew Abel, because his works were righteous); nor must we think it hard, because it will not be always so; for so much the greater will our reward be. 6. "They are many and mighty: They  are lively; they are strong; they are multiplied, v. 19.  Lord, how are those increased that trouble me?" Ps. iii. 1. Holy David was weak and faint; his heart panted, and his strength failed; he was melancholy and of a sorrowful spirit, and persecuted by his friends; but at the same time his wicked enemies were strong and lively, and their number increased. Let us not therefore pretend to judge of men's characters by their outward condition; none knows love or hatred by all that is before him. It should seem that David in this, as in other complaints he makes of his enemies, has an eye to Christ, whose persecutors were such as are here described, perfectly lost to all honour and virtue. None hate Christianity but such as have first divested themselves of the first principles of humanity and broken through its most sacred bonds. II. He reflects, with comfort, upon his own peaceable and pious behaviour under all the injuries and indignities that were done him. It is then only that our enemies do us a real mischief when they provoke us to sin (Neh. vi. 13), when they prevail to put us out of the possession of our own souls, and drive us from God and our duty. If by divine grace we are enabled to prevent this mischief, we quench their fiery darts, and are saved from harm. If still we hold fast our integrity and our peace, who can hurt us? This David did here. 1. He kept his temper, and was not ruffled nor discomposed by any of the slights that were put upon him or the mischievous things that were said or done against him (v. 13, 14): " I, as a deaf man, heard not; I took no notice of the affronts put upon me, did not resent them, nor was put into disorder by them, much less did I meditate revenge, or study to return the injury." Note, The less notice we take of the unkindness and injuries that are done us the more we consult the quiet of our own minds. Being deaf, he was dumb, as a man  in whose mouth there are no reproofs; he was as silent as if he had nothing to say for himself, for fear of putting himself into a heat and incensing his enemies yet more against him; he would not only not recriminate upon them, but not so much as vindicate himself, lest his necessary defence should be construed his offence. Though they sought after his life, and his silence might be taken for a confession of his guilt, yet he was as a dumb man that opens not his mouth. Note, When our enemies are most clamorous it is generally our prudence to be silent, or to say little, lest we make bad worse. David could not hope by his mildness to win upon his enemies, nor by his soft answers to turn away their wrath; for they were men of such base spirits that they rendered him evil for good; and yet he conducted himself thus meekly towards them, that he might prevent his own sin and might have the comfort of it in the reflection. Herein David was a type of Christ, who was as a sheep dumb before the shearer, and, when he was reviled, reviled not again; and both are examples to us not to render railing for railing. 2. He kept close to his God by faith and prayer, and so both supported himself under these injuries and silenced his own resentments of them. (1.) He trusted in God (v. 15): " I was as a man that opens not his mouth, for in thee, O Lord! do I hope. I depend upon thee to plead my cause and clear my innocency, and, some way or other, to put my enemies to silence and shame." His lovers and friends, that should have owned him, and stood by him, and appeared as witnesses for him, withdrew from him, v. 10. But God is a friend that will never fail us if we hope in him. " I was as a man that heareth not, for thou wilt hear. Why need I hear, and God hear too?"  He careth for you (1 Pet. v. 7), and why need you care and God care too? " Thou wilt answer" (so some) "and therefore I will say nothing." Note, It is a good reason why we should bear reproach and calumny with silence and patience, because God is a witness to all the wrong that is done us, and, in due time, will be a witness for us and against those that do us wrong; therefore let us be silent, because, if we be, then we may expect that God will appear for us, for this is an evidence that we trust in him; but, if we undertake to manage for ourselves, we take God's work out of his hands and forfeit the benefit of his appearing for us. Our Lord Jesus, when he suffered, threatened not, because he  committed himself to him that judges righteously (1 Pet. ii. 23); and we shall lose nothing, at last, by doing so.  Thou shalt answer, Lord, for me. (2.) He called upon God (v. 16):  For I said, Hear me (that is supplied); " I said so" (as v. 15); "in thee do I hope, for thou wilt hear, lest they should rejoice over me. I comforted myself with that when I was apprehensive that they would overwhelm me." It is a great support to us, when men are false and unkind, that we have a God to go to whom we may be free with and who will be faithful to us. III. He here bewails his own follies and infirmities. 1. He was very sensible of the present workings of corruption in him, and that he was now ready to repine at the providence of God and to be put into a passion by the injuries men did him:  I am ready to halt, v. 17. This will best be explained by a reflection like this which the psalmist made upon himself in a similar case (Ps. lxxiii. 2):  My feet were almost gone, when I saw the prosperity of the wicked. So here:  I was ready to halt, ready to say,  I have cleansed my hands in vain. His sorrow was continual:  All the day long have I been plagued. (Ps. lxxiii. 13, 14), and it was continually before him; he could not forbear poring upon it, and that made him almost ready to halt between religion and irreligion. The fear of this drove him to his God: "In thee do I hope, not only that thou wilt plead my cause, but that thou wilt prevent my falling into sin." Good men, by setting their sorrow continually before them, have been ready to halt, who, by setting God always before them, have kept their standing. 2. He remembered against himself his former transgressions, acknowledging that by them he had brought these troubles upon himself and forfeited the divine protection. Though before men he could justify himself, before God he will judge and condemn himself (v. 18): " I will declare my iniquity, and not cover it;  I will be sorry for my sin, and not make a light matter of it;" and this helped to make him silent under the rebukes of Providence and the reproaches of men. Note, If we be truly penitent for sin, that will make us patient under affliction, and particularly under unjust censures. Two things are required in repentance:—(1.) Confession of sin: " I will declare my iniquity; I will not only in general own myself a sinner, but I will make a particular acknowledgment of what I have done amiss." We must declare our sins before God freely and fully, and with their aggravating circumstances, that we may give glory to God and take shame to ourselves. (2.) Contrition for sin:  I will be sorry for it. Sin will have sorrow; every true penitent grieves for the dishonour he has done to God and the wrong he has done to himself. "I will be in care or fear about my sin" (so some), "in fear lest it ruin me and in care to get it pardoned." IV. He concludes with very earnest prayers to God for his gracious presence with him and seasonable powerful succour in his distress (v. 21, 22): " Forsake me not, O Lord! though my friends forsake me, and though I deserve to be forsaken by thee. Be not far from me, as my unbelieving heart is ready to fear thou art." Nothing goes nearer to the heart of a good man in affliction than to be under the apprehension of God's deserting him in wrath; nor does any thing therefore come more feelingly from his heart than this prayer: " Lord, be not thou far from me; make haste for my help; for I am ready to perish, and in danger of being lost if relief do not come quickly." God gives us leave, not only to call upon him when we are in trouble, but to hasten him. He pleads, "Thou art  my God, whom I serve, and on whom I depend to bear me out; and  my salvation, who alone art able to save me, who hast engaged thyself by promise to save me, and from whom alone I expect salvation." Is any afflicted? let him thus pray, let him thus plead, let him thus hope, in singing this psalm.

=CHAP. 39.= ''David seems to have been in a great strait when he penned this psalm, and, upon some account or other, very uneasy; for it is with some difficulty that he conquers his passion, and composes his spirit himself to take that good counsel which he had given to others (xxxvii.) to rest in the Lord, and wait patiently for him, without fretting; for it is easier to give the good advice than to give the good example of quietness under affliction. What was the particular trouble which gave occasion for the conflict David was now in does not appear. Perhaps it was the death of some dear friend or relation that was the trial of his patience, and that suggested to him these meditations of morality; and at the same time, it should seem too, he himself was weak and ill, and under some prevailing distemper. His enemies likewise were seeking advantages against him, and watched for his halting, that they might have something to reproach him for. Thus aggrieved, I. He relates the struggle that was in his breast between grace and corruption, between passion and patience, ver. 1-3. II. He meditates upon the doctrine of man's frailty and mortality, and prays to God to instruct him in it, ver. 4-6. III. He applies to God for the pardon of his sons, the removal of his afflictions, and the lengthening out of his life till he was ready for death, ver. 7-13. This is a funeral psalm, and very proper for the occasion; in singing it we should get our hearts duly affected with the brevity, uncertainty, and calamitous state of human life; and those on whose comforts God has, by death, made breaches, will find this psalm of great use to them, in order to their obtaining what we ought much to aim at under such an affliction, which is to get it sanctified to us for our spiritual benefit and to get our hearts reconciled to the holy will of God in it.''

Devout Reflections; Brevity and Vanity of Life.
$1$ I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me. $2$ I was dumb with silence, I held my peace,  even from good; and my sorrow was stirred. $3$ My heart was hot within me, while I was musing the fire burned:  then spake I with my tongue, $4$, make me to know mine end, and the measure of my days, what it  is; that I may know how frail I  am. $5$ Behold, thou hast made my days  as a handbreadth; and mine age  is as nothing before thee: verily every man at his best state  is altogether vanity. Selah. 6 Surely every man walketh in a vain show: surely they are disquieted in vain: he heapeth up  riches, and knoweth not who shall gather them. David here recollects, and leaves upon record, the workings of his heart under his afflictions; and it is good for us to do so, that what was thought amiss may be amended, and what was well thought of may be improved the next time. I. He remembered the covenants he had made with God to walk circumspectly, and to be very cautious both of what he did and what he said. When at any time we are tempted to sin, and are in danger of falling into it, we must call to mind the solemn vows we have made against sin, against the particular sin we are upon the brink of. God can, and will, remind us of them (Jer. ii. 20,  Thou saidst, I will not transgress), and therefore we ought to remind ourselves of them. So David did here. 1. He remembers that he had resolved, in general, to be very cautious and circumspect in his walking (v. 1):  I said, I will take heed to my ways; and it was well said, and what he would never unsay and therefore must never gainsay. Note, (1.) It is the great concern of every one of us to take heed to our ways, that is, to walk circumspectly, while others walk at all adventures. (2.) We ought stedfastly to resolve that we will take heed to our ways, and frequently to renew that resolution. Fast bind, fast find. (3.) Having resolved to take heed to our ways, we must, upon all occasions, remind ourselves of that resolution, for it is a covenant never to be forgotten, but which we must be always mindful of. 2. He remembers that he had in particular covenanted against tongue-sins—that he would not sin with his tongue, that he would not speak amiss, either to offend God or  offend the generation of the righteous, Ps. lxxiii. 15. It is not so easy as we could wish not to sin in thought; but, if an evil thought should arise in his mind, he would lay his hand upon his mouth, and suppress it, that it should go no further: and this is so great an attainment that,  if any offend not in word, the same is a perfect man; and so needful a one that of him who  seems to be religious, but bridles not his tongue, it is declared  His religion is vain. David had resolved, (1.) That he would at all times watch against tongue-sins: " I will keep a bridle, or muzzle,  upon my mouth." He would keep a bridle upon it, as upon the head; watchfulness in the act and exercise is the hand upon the bridle. He would keep a muzzle upon it, as upon an unruly dog that is fierce and does mischief; by particular stedfast resolution corruption is restrained from breaking out at the lips, and so is muzzled. (2.) That he would double his guard against them when there was most danger of scandal— when the wicked is before me. When he was in company with the wicked he would take heed of saying any thing that might harden them or give occasion to them to blaspheme. If good men fall into bad company, they must take heed what they say. Or,  when the wicked is before me, in my thoughts. When he was contemplating the pride and power, the prosperity and flourishing estate, of evil-doers, he was tempted to speak amiss; and therefore then he would take special care what he said. Note, The stronger the temptation to a sin is the stronger the resolution must be against it. II. Pursuant to these covenants he made a shift with much ado to bridle his tongue (v. 2):  I was dumb with silence; I held my peace even from good. His silence was commendable; and the greater the provocation was the more praiseworthy was his silence. Watchfulness and resolution, in the strength of God's grace, will do more towards the bridling of the tongue than we can imagine, though it be an unruly evil. But what shall we say of his keeping silence  even from good? Was it his wisdom that he refrained from good discourse when the wicked were before him, because he would not cast pearls before swine? I rather think it was his weakness; because he might not say any thing, he would say nothing, but ran into an extreme, which was a reproach to the law, for that prescribes a mean between extremes. The same law which forbids all corrupt communication requires  that which is good and to the use of edifying, Eph. iv. 29. III. The less he spoke the more he thought and the more warmly. Binding the distempered part did but draw the humour to it:  My sorrow was stirred, my heart was hot within me, v. 3. He could bridle his tongue, but he could not keep his passion under; though he suppressed the smoke, that was as a fire in his bones, and, while he was musing upon his afflictions and upon the prosperity of the wicked, the fire burned. Note, Those that are of a fretful discontented spirit ought not to pore much, for, while they suffer their thoughts to dwell upon the causes of the calamity, the fire of their discontent is fed with fuel and burns the more furiously. Impatience is a sin that has its ill cause within ourselves, and that is musing, and its ill effects upon ourselves, and that is no less than burning. If therefore we would prevent the mischief of ungoverned passions, we must redress the grievance of ungoverned thoughts. IV. When he did speak, at last, it was to the purpose:  At the last I spoke with my tongue. Some make what he said to be the breach of his good purpose, and conclude that, in what he said, he sinned with his tongue; and so they make what follows to be a passionate wish  that he might die, like Elijah (1 Kings xix. 4) and Job, ch. vi. 8, 9. But I rather take it to be, not the breach of his good purpose, but the reformation of his mistake in carrying it too far; he had kept silence from good, but now he would so keep silence no longer. He had nothing to say to the wicked that were before him, for to them he knew not how to place his words, but, after long musing, the first word he said was a prayer, and a devout meditation upon a subject which it will be good for us all to think much of. 1. He prays to God to make him sensible of the shortness and uncertainty of life and the near approach of death (v. 4):  Lord, make me to know my end and the measure of my days. He does not mean, "Lord, let me know how long I shall live and when I shall die." We could not, in faith, pray such a prayer; for God has nowhere promised to let us know, but has, in wisdom, locked up that knowledge among the secret things which belong not to us, nor would it be good for us to know it. But,  Lord, make me to know my end, means, "Lord, give me wisdom and grace to consider it (Deut. xxxii. 29) and to improve what I know concerning it."  The living know that they shall die (Eccl. ix. 5), but few care for thinking of death; we have therefore need to pray that God by his grace would conquer that aversion which is in our corrupt hearts to the thoughts of death. "Lord, make me to consider," (1.) "What death is. It is my end, the end of my life, and all the employments and enjoyments of life. It is the end of all men," Eccl. vii. 2. It is a final period to our state of probation and preparation, and an awful entrance upon a state of recompence and retribution. To the wicked man it is the end of all joys; to a godly man it is the end of all griefs. "Lord, give me to know my end, to be better acquainted with death, to make it more familiar to me (Job xvii. 14), and to be more affected with the greatness of the change. Lord, give me to consider what a serious thing it is to die." (2.) "How near it is. Lord, give me to consider the measure of my days, that they are measured in the counsel of God" (the end is a fixed end, so the word signifies;  my days are determined, Job xiv. 5) "and that the measure is but short: My days will soon be numbered and finished." When we look upon death as a thing at a distance we are tempted to adjourn the necessary preparations for it; but, when we consider how short life is, we shall see ourselves concerned to do what our hand finds to do, not only with all our might, but with all possible expedition. (3.) That it is continually working in us: "Lord, give me to consider how frail I am, how scanty the stock of life is, and how faint the spirits which are as the oil to keep that lamp burning." We find by daily experience that the earthly house of this tabernacle is mouldering and going to decay: "Lord, make us to consider this, that we may secure mansions in the house not made with hands." 2. He meditates upon the brevity and vanity of life, pleading them with God for relief under the burdens of life, as Job often, and pleading them with himself for his quickening to the business of life. (1.) Man's life on earth is short and of no continuance, and that is a reason why we should sit loose to it and prepare for the end of it (v. 5):  Behold, thou hast made my days as a hand-breadth, the breadth of four fingers, a certain dimension, a small one, and the measure whereof we have always about us, always before our eyes. We need no rod, no pole, no measuring line, wherewith to take the dimension of our days, nor any skill in arithmetic wherewith to compute the number of them. No; we have the standard of them at our fingers' end, and there is no multiplication of it; it is but one hand-breadth in all. Our time is short, and God has made it so; for  the number of our months is with him. It is short, and he knows it to be so: It  is as nothing before thee. He remembers  how short our time is, Ps. lxxix. 47.  It is nothing in comparison with thee; so some. All time is nothing to God's eternity, much less our share of time. (2.) Man's life on earth is vain and of no value, and therefore it is folly to be fond of it and wisdom to make sure of a better life. Adam is Abel— man is vanity, in his present state. He is not what he seems to be, has not what he promised himself. He and all his comforts lie at a continual uncertainty; and if there were not another life after this, all things considered, he were made in vain. He is vanity; he is mortal, he is mutable. Observe, [1.] How emphatically this truth is expressed here.  First, Every man is vanity, without exception; high and low, rich and poor, all meet in this.  Secondly, He is  so at his best estate, when he is young, and strong, and healthful, in wealth and honour, and the height of prosperity; when he is most easy, and merry, and secure, and thinks his mountain stands strong.  Thirdly, He is  altogether vanity, as vain as you can imagine.  All man is all vanity (so it may be read); every thing about him is uncertain; nothing is substantial and durable but what relates to the new man.  Fourthly, Verily he is so. This is a truth of undoubted certainty, but which we are very unwilling to believe and need to have solemnly attested to us, as indeed it is by frequent instances.  Fifthly, Selah is annexed, as a note commanding observation. "Stop here, and pause awhile, that you may take time to consider and apply this truth, that every man is vanity." We ourselves are so. [2.] For the proof of the vanity of man, as mortal, he here mentions three things, and shows the vanity of each of them, v. 6.  First, The vanity of our joys and honours:  Surely every man walks (even when he walks in state, when he walks in pleasure) in a shadow, in an image,  in a vain show. When he makes a figure his fashion passes away, and his great pomp is but great fancy, Acts xxv. 23. It is but a show, and therefore a vain show, like the rainbow, the gaudy colours of which must needs vanish and disappear quickly when the substratum is but a cloud, a vapour; such is life (Jam. iv. 14), and therefore such are all the gaieties of it.  Secondly, The vanity of our griefs and fears.  Surely they are disquieted in vain. Our disquietudes are often groundless (we vex ourselves without any just cause, and the occasions of our trouble are often the creatures of our own fancy and imagination), and they are always fruitless; we disquiet ourselves in vain, for we cannot, with all our disquietment, alter the nature of things nor the counsel of God; things will be as they are when we have disquieted ourselves ever so much about them.  Thirdly, The vanity of our cares and toils. Man takes a great deal of pains to  heap up riches, and they are but like heaps of manure in the furrows of the field, good for nothing unless they be spread. But, when he has filled his treasures with his trash, he  knows not who shall gather them, nor to whom they shall descend when he is gone; for he shall not take them away with him. He asks not,  For whom do I labour? and that is his folly, Eccl. iv. 8. But, if he did ask, he could not tell whether he should be a wise man or a fool, a friend or a foe, Eccl. ii. 19.  This is vanity.

Confidence in God; David Pleading with God.
$7$ And now, Lord, what wait I for? my hope  is in thee. $8$ Deliver me from all my transgressions: make me not the reproach of the foolish. $9$ I was dumb, I opened not my mouth; because thou didst  it. $10$ Remove thy stroke away from me: I am consumed by the blow of thine hand. 11 When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man  is vanity. Selah. $12$ Hear my prayer,, and give ear unto my cry; hold not thy peace at my tears: for I  am a stranger with thee,  and a sojourner, as all my fathers  were. $13$ O spare me, that I may recover strength, before I go hence, and be no more. The psalmist, having meditated on the shortness and uncertainty of life, and the vanity and vexation of spirit that attend all the comforts of life, here, in these verses, turns his eyes and heart heaven-ward. When there is no solid satisfaction to be had in the creature it is to be found in God, and in communion with him; and to him we should be driven by our disappointments in the world. David here expresses, I. His dependence on God, v. 7. Seeing all is vanity, and man himself is so, 1. He despairs of a happiness in the things of the world, and disclaims all expectations from it: " Now, Lord, what wait I for? Even nothing from the things of sense and time; I have nothing to wish for, nothing to hope for, from this earth." Note, The consideration of the vanity and frailty of human life should deaden our desires to the things of this world and lower our expectations from it. "If the world be such a thing as this, God deliver me from having, or seeking, my portion in it." We cannot reckon upon constant health and prosperity, nor upon comfort in any relation; for it is all as uncertain as our continuance here. "Though I have sometimes foolishly promised myself this and the other from the world, I am now of another mind." 2. He takes hold of happiness and satisfaction in God:  My hope is in thee. Note, When creature-confidences fail, it is our comfort that we have a God to go to, a God to trust to, and we should thereby be quickened to take so much the faster hold of him by faith. II. His submission to God, and his cheerful acquiescence in his holy will, v. 9. If our hope be in God for a happiness in the other world, we may well afford to reconcile ourselves to all the dispensations of his providence concerning us in this world: " I was dumb; I opened not my mouth in a way of complaint and murmuring." He now again recovered that serenity and sedateness of mind which were disturbed, v. 2. Whatever comforts he is deprived of, whatever crosses he is burdened with, he will be easy. " Because thou didst it; it did not come to pass by chance, but according to thy appointment." We may here see, 1. A good God doing all, and ordering all events concerning us. Of every event we may say, "This is the finger of God; it is the Lord's doing," whoever were the instruments. 2. A good man, for that reason, saying nothing against it. He is dumb, he has nothing to object, no question to ask, no dispute to raise upon it. All that God does is well done. III. His desire towards God, and the prayers he puts up to him. '' Is any afflicted? let him pray,'' as David here, 1. For the pardoning of his sin and the preventing of his shame, v. 8. Before he prays (v. 10),  Remove thy stroke from me, he prays (v. 8), " Deliver me from all my offences, from the guilt I have contracted, the punishment I have deserved, and the power of corruption by which I have been enslaved." When God forgives our sins he delivers us from them, he delivers us from them all. He pleads,  Make me not a reproach to the foolish. Wicked people are foolish people; and they then show their folly most when they think to show their wit, by scoffing at God's people. When David prays that God would pardon his sins, and not make him a reproach, it is to be taken as a prayer for peace of conscience ("Lord, leave me not to the power of melancholy, which the foolish will laugh at me for"), and as a prayer for grace, that God would never leave him to himself, so far as to do any thing that might make him a reproach to bad men. Note, This is a good reason why we should both watch and pray against sin, because the credit of our profession is nearly concerned in the preservation of our integrity. 2. For the removal of his affliction, that he might speedily be eased of his present burdens (v. 10):  Remove thy stroke away from me. Note, When we are under the correcting hand of God our eye must be to God himself, and not to any other, for relief. He only that inflicts the stroke can remove it; and we may then in faith, and with satisfaction, pray that our afflictions may be removed, when our sins are pardoned (Isa. xxxviii. 17), and when, as here, the affliction is sanctified and has done its work, and we are humbled under the hand of God. (1.) He pleads the great extremity he was reduced to by his affliction, which made him the proper object of God's compassion:  I am consumed by the blow of thy hand. His sickness prevailed to such a degree that his spirits failed, his strength was wasted, and his body emaciated. "The blow, or conflict, of thy hand has brought me even to the gates of death." Note, The strongest, and boldest, and best of men cannot bear up under, much less make head against, the power of God's wrath. It was not his case only, but any man will find himself an unequal match for the Almighty, v. 11. When God, at any time, contends with us, when with rebukes he corrects us, [1.] We cannot impeach the equity of his controversy, but must acknowledge that he is righteous in it; for, whenever he corrects man, it is for iniquity. Our ways and our doings procure the trouble to ourselves, and we are beaten with a rod of our own making. It is the yoke of our transgressions, though it be  bound with his hand, Lam. i. 14. [2.] We cannot oppose the effects of his controversy, but he will be too hard for us. As we have nothing to move in arrest of his judgment, so we have no way of escaping the execution. God's rebukes make man's  beauty to consume away like a moth; we often see, we sometimes feel, how much the body is weakened and decayed by sickness in a little time; the countenance is changed; where are the ruddy cheek and lip, the sprightly eye, the lively look, the smiling face? It is the reverse of all this that presents itself to view. What a poor thing is beauty; and what fools are those that are proud of it, or in love with it, when it will certainly, and may quickly, be consumed thus! Some make the moth to represent man, who is as easily crushed as a moth with the touch of a finger, Job iv. 19. Others make it to represent the divine rebukes, which silently and insensibly waste and consume us, as the moth does the garment. All this abundantly proves what he had said before, that surely every man is vanity, weak and helpless; so he will be found when God comes to contend with him. (2.) He pleads the good impressions made upon him by his affliction. He hoped that the end was accomplished for which it was sent, and that therefore it would be removed in mercy; and unless an affliction has done its work, though it may be removed, it is not removed in mercy. [1.] It had set him a weeping, and he hoped God would take notice of that. When the Lord God called to mourning, he answered the call and accommodated himself to the dispensation, and therefore could, in faith, pray,  Lord, hold not thy peace at my tears, v. 12. He that does not willingly afflict and grieve the children of men, much less his own children, will not hold his peace at their tears, but will either speak deliverance for them (and, if he speak, it is done) or in the mean time speak comfort to them and make them to hear joy and gladness. [2.] It had set him a praying; and afflictions are sent to stir up prayer. If they have that effect, and when we are afflicted we pray more, and pray better, than before, we may hope that God will hear our prayer and give ear to our cry; for the prayer which by his providence he gives occasion for, and which by his Spirit of grace he indites, shall not return void. [3.] It had helped to wean him from the world and to take his affections off from it. Now he began, more than ever, to look upon himself as  a stranger and sojourner here, like all his fathers, not at home in this world, but travelling through it to another, to a better, and would never reckon himself at home till he came to heaven. He pleads it with God: "Lord, take cognizance of me, and of my wants and burdens, for I am a stranger here, and therefore meet with strange usage; I am slighted and oppressed as a stranger; and whence should I expect relief but from thee, from that other country to which I belong?" 3. He prays for a reprieve yet a little longer (v. 13): " O spare me, ease me, raise me up from this illness that I may recover strength both in body and mind, that I may get into a more calm and composed frame of spirit, and may be better prepared for another world,  before I go hence by death,  and shall  be no more in this world." Some make this to be a passionate wish that God would send him help quickly or it would be too late, like that, Job x. 20, 21. But I rather take it as a pious prayer that God would continue him here till by his grace he had made him fit to go hence, and that he might finish the work of life before his life was finished.  Let my soul live, and it shall praise thee.

=CHAP. 40.= ''It should seem David penned this psalm upon occasion of his deliverance, by the power and goodness of God, from some great and pressing trouble, by which he was in danger of being overwhelmed; probably it was some trouble of mind arising from a sense of sin and of God's displeasure against him for it; whatever it was, the same Spirit that indited his praises for that deliverance was in him, at the same time, a Spirit of prophecy, testifying of the sufferings of Christ and the glory that should follow; or, ere he was aware, he was led to speak of his undertaking, and the discharge of his undertaking, in words that must be applied to Christ only; and therefore how far the praises that here go before that illustrious prophecy, and the prayers that follow, may safely and profitably be applied to him it will be worth while to consider. In this psalm, I. David records God's favour to him in delivering him out of his deep distress, with thankfulness to his praise, ver. 1-5. II. Thence he takes occasion to speak of the work of our redemption by Christ, ver. 6-10. III. That gives him encouragement to pray to God for mercy and grace both for himself and for his friends, ver. 11-17. If, in singing this psalm, we mix faith with the prophecy of Christ, and join in sincerity with the praises and prayers here offered up, we make melody with our hearts to the Lord.''

The Benefit of Confidence in God.
$1$ I waited patiently for the ; and he inclined unto me, and heard my cry. 2 He brought me up also out of a horrible pit, out of the miry clay, and set my feet upon a rock,  and established my goings. $3$ And he hath put a new song in my mouth,  even praise unto our God: many shall see  it, and fear, and shall trust in the. 4 Blessed  is that man that maketh the his trust, and respecteth not the proud, nor such as turn aside to lies. $5$ Many, my God,  are thy wonderful works  which thou hast done, and thy thoughts  which are to us-ward: they cannot be reckoned up in order unto thee:  if I would declare and speak  of them, they are more than can be numbered. In these verses we have, I. The great distress and trouble that the psalmist had been in. He had been plunged into a horrible pit and into miry clay (v. 2), out of which he could not work himself, and in which he found himself sinking yet further. He says nothing here either of the sickness of his body or the insults of his enemies, and therefore we have reason to think it was some inward disquiet and perplexity of spirit that was now his greatest grievance. Despondency of spirit under the sense of Gods withdrawings, and prevailing doubts and fears about the eternal state, are indeed a horrible pit and miry clay, and have been so to many a dear child of God. II. His humble attendance upon God and his believing expectations from him in those depths:  I waited patiently for the Lord, v. 1.  Waiting, I waited. He expected relief from no other than from God; the same hand that tears must heal, that smites must bind up (Hos. vi. 1), or it will never be done. From God he expected relief, and he was big with expectation, not doubting but it would come in due time. There is power enough in God to help the weakest, and grace enough in God to help the unworthiest, of all his people that trust in him. But he waited patiently, which intimates that the relief did not come quickly; yet he doubted not but it would come, and resolved to continue believing, and hoping, and praying, till it did come. Those whose expectation is from God may wait with assurance, but must wait with patience. Now this is very applicable to Christ. His agony, both in the garden and on the cross, was the same continued, and it was a horrible pit and miry clay. Then was his soul troubled and exceedingly sorrowful; but then he prayed,  Father, glorify thy name; Father, save me; then he kept hold of his relation to his Father, "My God, my God," and thus waited patiently for him. III. His comfortable experience of God's goodness to him in his distress, which he records for the honour of God and his own and others' encouragement. 1. God answered his prayers:  He inclined unto me and heard my cry. Those that wait patiently for God, though they may wait long, do not wait in vain. Our Lord Jesus was  heard in that he feared, Heb. v. 7. Nay, he was sure that the Father heard him always. 2. He silenced his fears, and stilled the tumult of his spirits, and gave him a settled peace of conscience (v. 2): "He  brought me up out of that horrible pit of despondency and despair, scattered the clouds, and shone brightly upon my soul, with the assurances of his favour; and not only so, but  set my feet upon a rock and established my goings." Those that have been under the prevalency of a religious melancholy, and by the grace of God have been relieved, may apply this very feelingly to themselves; they are brought up out of a horrible pit. (1.) The mercy is completed by the setting of their feet upon a rock, where they find firm footing, are as much elevated with the hopes of heaven as they were before cast down with the fears of hell. Christ is the rock on which a poor soul may stand fast, and on whose meditation alone between us and God we can build any solid hopes or satisfaction. (2.) It is continued in the establishment of their goings. Where God has given a stedfast hope he expects there should be a steady regular conversation; and, if that be the blessed fruit of it, we have reason to acknowledge, with abundance of thankfulness, the riches and power of his grace. 3. He filled him with joy, as well as peace, in believing: " He has put a new song in my mouth; he has given me cause to rejoice and a heart to rejoice." He was brought, as it were, into a new world, and that filled his mouth with a new song,  even praise to our God; for to his praise and glory must all our songs be sung. Fresh mercies, especially such as we never before received, call for new songs. This is applicable to our Lord Jesus in his reception to paradise, his resurrection from the grave, and his exaltation to the joy and glory set before him; he was brought out of the horrible pit, set upon a rock, and had a new song put into his mouth. IV. The good improvement that should be made of this instance of God's goodness to David. 1. David's experience would be an encouragement to many to hope in God, and, for that end, he leaves it here upon record:  Many shall see, and fear, and trust in the Lord. They shall fear the Lord and his justice, which brought David, and the Son of David, into that horrible pit, and shall say,  If this be done to the green tree, what shall be done to the dry? They shall fear the Lord and his goodness, in filling the mouth of David, and the Son of David, with new songs of joy and praise. There is a holy reverent fear of God, which is not only consistent with, but the foundation of, our hope in him. They shall not fear him and shun him, but fear him and trust in him in their greatest straits, not doubting but to find him as able and ready to help as David did in his distress. God's dealings with our Lord Jesus are our great encouragement to trust in God; when it pleased the Lord to bruise him, and put him to grief for our sins, he demanded our debt from him; and when he raised him from the dead, and set him at his own right hand, he made it to appear that he had accepted the payment he made and was satisfied with it; and what greater encouragement can we have to fear and worship God and to trust in him?. See Rom. iv. 25; v. 1, 2. The psalmist invites others to make God their hope, as he did, by pronouncing those happy that do so (v. 4): " Blessed is the man that makes the Lord his trust, and him only (that has great and good thoughts of him, and is entirely devoted to him),  and respects not the proud, does not do as those do that trust in themselves, nor depends upon those who proudly encourage others to trust in them; for both the one and the other turn aside to lies, as indeed all those do that turn aside from God." This is applicable, particularly, to our faith in Christ. Blessed are those that trust in him, and in his righteousness alone, and respect not the proud Pharisees, that set up their own righteousness in competition with that, that will not be governed by their dictates, nor turn aside to lies, with the unbelieving Jews, who  submit not to the righteousness of God, Rom. x. 3. Blessed are those that escape this temptation. 2. The joyful sense he had of this mercy led him to observe, with thankfulness, the many other favours he had received from God, v. 5. When God puts new songs into our mouth we must not forget our former songs, but repeat them: " Many, O Lord my God! are thy wonderful works which thou hast done, both for me and others; this is but one of many." Many are the benefits with which we are daily loaded both by the providence and by the grace of God. (1.) They are his works, not only the gifts of his bounty, but the operations of his power. He works for us, he works in us, and thus he favours us with matter, not only for thanks, but for praise. (2.) They are his wonderful works, the contrivance of them admirable, his condescension to us in bestowing them upon us admirable; eternity itself will be short enough to be spent in the admiration of them. (3.) All his wonderful works are the product of his thoughts to us-ward. He does all  according to the counsel of his own will (Eph. i. 11), the purposes of his grace  which he purposed in himself, Eph. iii. 11. They are the projects of infinite wisdom, the designs of everlasting love (1 Cor. ii. 7, Jer. xxxi. 3),  thoughts of good and not of evil, Jer. xxix. 11. His gifts and callings will  therefore be without repentance, because they are not sudden resolves, but the result of his thoughts, his many thoughts, to us-ward. (4.) They are innumerable; they cannot be methodized or  reckoned up in order. There is an order in all God's works, but there are so many that present themselves to our view at once that we know not where to begin nor which to name next; the order of them, and their natural references and dependencies, and how the links of the golden chain are joined, are a mystery to us, and what we shall not be able to account for till the veil be rent and the mystery of God finished. Nor can they be counted, not the very heads of them. When we have said the most we can of the wonders of divine love to us we must conclude with an  et c&#230;tera—and such like, and adore the depth, despairing to find the bottom.

Insufficiency of the Legal Sacrifices; The Efficacy of Christ's Sacrifice.
$6$ Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required. $7$ Then said I, Lo, I come: in the volume of the book  it is written of me, $8$ I delight to do thy will, O my God: yea, thy law  is within my heart. $9$ I have preached righteousness in the great congregation: lo, I have not refrained my lips,, thou knowest. $10$ I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation. The psalmist, being struck with amazement at the wonderful works that God had done for his people, is strangely carried out here to foretel that work of wonder which excels all the rest and is the foundation and fountain of all, that of our redemption by our Lord Jesus Christ. God's thoughts, which were to us-ward concerning that work, were the most curious, the most copious, the most gracious, and therefore to be most admired. This paragraph is quoted by the apostle (Heb. x. 5, &c.) and applied to Christ and his undertaking for us. As in the institutions, so in the devotions, of the Old Testament saints were aware of; and, when the apostle would show us the Redeemer's voluntary undertaking of his work, he does not fetch his account out of the book of God's secret counsels, which belong not to us, but from the things revealed. Observe, I. The utter insufficiency of the legal sacrifices to atone for sin in order to our peace with God and our happiness in him:  Sacrifice and offering thou didst not desire; thou wouldst not have the Redeemer to offer them. Something he must have to offer, but not these (Heb. viii. 3); therefore he must not be of the house of Aaron, Heb. vii. 14. Or, In the days of the Messiah burnt-offering and sin-offering will be no longer required, but all those ceremonial institutions will be abolished. But that is not all: even while the law concerning them was in full force it might be said, God did not desire them, nor accept them, for their own sake. They could not take away the guilt of sin by satisfying God's justice. The life of a sheep, which is so much inferior in value to that of a man (Matt. xii. 12), could not pretend to be an equivalent, much less an expedient to preserve the honour of God's government and laws and repair the injury done to that honour by the sin of man. They could not take away the terror of sin by pacifying the conscience, nor the power of sin by sanctifying the nature; it was impossible, Heb. ix. 9; x. 1-4. What there was in them that was valuable resulted from their reference to Jesus Christ, of whom they were types—shadows indeed, but shadows of good things to come, and trials of the faith and obedience of God's people, of their obedience to the law, and their faith in the gospel. But the Substance must come, which is Christ, who must bring that glory to God, and that grace to man which it was impossible those sacrifices should ever do. II. The designation of our Lord Jesus to the work and office of Mediator:  My ears hast thou opened. God the Father disposed him to the undertaking (Isa. l. 5, 6) and then obliged him to go through with it.  My ear hast thou digged. It is supposed to allude to the law and custom of binding servants to serve for ever by boring their ear to the doorpost; see Exod. xxi. 6. Our Lord Jesus was so in love with his undertaking that he would not go out free from it, and therefore engaged to persevere for ever in it; and for this reason  he is able to save us to the uttermost, because he has engaged to serve his Father to the uttermost, who upholds him in it, Isa. xlii. 1. III. His own voluntary consent to this undertaking: " Then said I, Lo, I come; then, when sacrifice and offering would not do, rather than the work should be undone; I said, Lo, I come, to enter the lists with the powers of darkness, and to advance the interests of God's glory and kingdom." This intimates three things:—1. That he freely offered himself to this service, to which he was under no obligation at all prior to his own voluntary engagement. It was no sooner proposed to him than, with the greatest cheerfulness, he consented to it, and was wonderfully well pleased with the undertaking. Had he not been perfectly voluntary in it, he could not have been a surety, he could not have been a sacrifice; for it is by this will (this  animus offerentis—mind of the offerer) that we are sanctified, Heb. x. 10. 2. That he firmly obliged himself to it: "I come; I promise to come in the fulness of time." And therefore the apostle says, "It was when he came into the world that he had an actual regard to this promise, by which he had  engaged his heart to approach unto God." He thus entered into bonds, not only to show the greatness of his love, but because he was to have the honour of his undertaking before he had fully performed it. Though the price was not paid, it was secured to be paid, so that he was the Lamb slain from the foundation of the world. 3. That he frankly owned himself engaged: He said,  Lo, I come, said it all along to the Old Testament saints, who therefore knew him by the title of  ho erchomenos— He that should come. This word was the foundation on which they built their faith and hope, and which they looked and longed for the accomplishment of. IV. The reason why he came, in pursuance of his undertaking—because  in the volume of the book it was written of him, 1. In the close rolls of the divine decree and counsel; there it was written that his ear was opened, and he said,  Lo, I come; there the covenant of redemption was recorded, the counsel of redemption was recorded, the counsel of peace between the Father and the Son; and to that he had an eye in all he did, the commandment he received of his Father. 2. In the letters patent of the Old Testament. Moses and all the prophets testified of him; in all the volumes of that book something or other was written of him, which he had an eye to, that all might be accomplished, John xix. 28. V. The pleasure he took in his undertaking. Having freely offered himself to it, he did not fail, nor was discouraged, but proceeded with all possible satisfaction to himself (v. 8, 9):  I delight to do thy will, O my God! It was to Christ his meat and drink to go on with the work appointed to him (John iv. 34); and the reason here given is,  Thy law is within my heart; it is written there, it rules there. It is meant of the law concerning the work and office of the Mediator, what he was to do and suffer; this law was dear to him and had an influence upon him in his whole undertaking. Note, When the law of God is written in our hearts our duty will be our delight. VI. The publication of the gospel to the children of men, even  in the great congregation, v. 9, 10. The same that as a priest wrought out redemption for us, as a prophet, by his own preaching first, then by his apostles, and still by his word and Spirit, makes it known to us. The  great salvation began to be spoken by the Lord, Heb. ii. 3. It is the gospel of Christ that is preached to all nations. Observe, 1. What it is that is preached: It is  righteousness (v. 9), God's righteousness (v. 10), the everlasting righteousness which Christ has brought in (Dan. ix. 24); compare Rom. i. 16, 17. It is God's  faithfulness to his promise, and the salvation which had long been looked for. It is God's  lovingkindness and his  truth, his mercy according to his word. Note, In the work of our redemption we ought to take notice how brightly all the divine attributions shine, and give to God the praise of each of them. 2. To whom it is preached— to the great congregation, v. 9 and again v. 10. When Christ was here on earth he preached to multitudes, thousands at a time. The gospel was preached both to Jews and Gentiles, to great congregations of both. Solemn religious assemblies are a divine institution, and in them the glory of God, in the face of Christ, ought to be both praised to the glory of God and preached for the edification of men. 3. How it is preached—freely and openly:  I have not refrained my lips; I have not hid it; I have not concealed it. This intimates that whoever undertook to preach the gospel of Christ would be in great temptation to hide it and conceal it, because it must be preached with great contention and in the face of great opposition; but Christ himself, and those whom he called to that work, set their faces  as a flint (Isa. l. 7) and were wonderfully carried on in it. It is well for us that they were so, for by this means our eyes come to see this joyful light and our ears to hear this joyful sound, which otherwise we might for ever have perished in ignorance of.

Encouragement in Prayer.
$11$ Withhold not thou thy tender mercies from me, : let thy lovingkindness and thy truth continually preserve me. $12$ For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me. $13$ Be pleased, , to deliver me:, make haste to help me. $14$ Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil. $15$ Let them be desolate for a reward of their shame that say unto me, Aha, aha. $16$ Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation say continually, The be magnified. 17 But I  am poor and needy;  yet the Lord thinketh upon me: thou  art my help and my deliverer; make no tarrying, O my God. The psalmist, having meditated upon the work of redemption, and spoken of it in the person of the Messiah, now comes to make improvement of the doctrine of his mediation between us and God, and therefore speaks in his own person. Christ having done his Father's will, and finished his work, and given orders for the preaching of the gospel to every creature, we are encouraged to come boldly to the throne of grace, for mercy and grace. I. This may encourage us to pray for the mercy of God, and to put ourselves under the protection of that mercy, v. 11. "Lord, thou hast not spared thy Son, nor withheld him;  withhold not thou thy tender mercies then, which thou hast laid up for us in him; for wilt thou not  with him also freely give us all things? Rom. viii. 32.  Let thy lovingkindness and thy truth continually preserve me." The best saints are in continual danger, and see themselves undone if they be not continually preserved by the grace of God; and the everlasting lovingkindness and truth of God are what we have to depend upon for our preservation to the heavenly kingdom, Ps. lxi. 7. II. This may encourage us in reference to the guilt of sin, that Jesus Christ has done that towards our discharge from it which sacrifice and offering could not do. See here, 1. The frightful sight he had of sin, v. 12. This was it that made the discovery he was now favoured with of a Redeemer very welcome to him. He saw his iniquities to be evils, the worst of evils; he saw that they  compassed him about; in all the reviews of his life, and his reflections upon each step of it, still he discovered something amiss. The threatening consequences of his sin surrounded him. Look which way he would, he saw some mischief or other waiting for him, which he was conscious to himself his sins had deserved. He saw them taking hold of him, arresting him, as the bailiff does the poor debtor; he saw them to be innumerable and  more than the hairs of his head. Convinced awakened consciences are apprehensive of danger from the numberless number of the sins of infirmity which seem small as hairs, but, being numerous, are very dangerous.  Who can understand his errors? God numbers our hairs (Matt. x. 30), which yet we cannot number; so he keeps an account of our sins, which we keep no account of. The sight of sin so oppressed him that he could not hold up his head— I am not able to look up; much less could he keep up his heart— therefore my heart fails me. Note, The sight of our sins in their own colours would drive us to distraction, if we had not at the same time some sight of a Saviour. 2. The careful recourse he had to God under the sense of sin (v. 13); seeing himself brought by his sins to the very brink of ruin, eternal ruin, with what a holy passion does he cry out, " Be pleased, O Lord! to deliver me (v. 13); O save me from the wrath to come, and the present terrors I am in through the apprehensions of that wrath! I am undone, I die, I perish, without speedy relief. In a case of this nature, where the bliss of an immortal soul is concerned, delays are dangerous; therefore,  O Lord! make haste to help me." III. This may encourage us to hope for victory over our spiritual enemies that seek after our souls to destroy them (v. 14), the roaring lion that goes about continually seeking to devour. If Christ has triumphed over them, we through him, shall be more than conquerors. In the belief of this we may pray, with humble boldness,  Let them be ashamed and confounded together, and  driven backward, v. 14.  Let them be desolate, v. 15. Both the conversion of a sinner and the glorification of a saint are great disappointments to Satan, who does his utmost, with all his power and subtlety, to hinder both. Now, our Lord Jesus having undertaken to bring about the salvation of all his chosen, we may in faith pray that, in both these ways, that great adversary may be confounded. When a child of God is brought into that horrible pit, and the miry clay, Satan cries '' Aha! aha! thinking he has gained his point; but he shall rage when he sees the brand plucked out of the fire, and shall be  desolate, for a reward of his shame. The Lord rebuke thee, O Satan! The accuser of the brethren is cast out.'' IV. This may encourage all that seek God, and love his salvation, to rejoice in him and to praise him, v. 16. See here, 1. The character of good people. Conformably to the laws of natural religion, they seek God, desire his favour, and in all their exigencies apply to him, as a people should seek unto their God; and conformably to the laws of revealed religion they  love his salvation, that great salvation of which the prophets enquired and searched diligently, which the Redeemer undertook to work out when he said,  Lo, I come. All that shall be saved love the salvation not only as a salvation from hell, but a salvation from sin. 2. The happiness secured to good people by this prophetic prayer. Those that seek God shall  rejoice and be glad in him, and with good reason, for he will not only be found of them but will be their bountiful rewarder. Those that love his salvation shall be filled with the joy of his salvation, and shall  say continually, The Lord be magnified; and thus they shall have a heaven upon earth. Blessed are those that are thus still praising God. V. This may encourage the saints, in distress and affliction, to trust in God and comfort themselves in him, v. 17. David himself was one of these:  I am poor and needy (a king, perhaps now on the throne, and yet, being troubled in spirit, he calls himself  poor and needy, in want and distress, lost and undone without a Saviour),  yet the Lord thinketh upon me in and through the Mediator, by whom we are made accepted. Men forget the poor and needy, and seldom think of them; but God's thoughts, towards them (which he had spoken of v. 5) are their support and comfort. They may assure themselves that God is their help under their troubles, and will be, in due time, their deliverer out of their troubles, and will make no long tarrying; for  the vision is for an appointed time, and therefore,  though it tarry, we may  wait for it, for it shall come;  it will come, it will not tarry.

=CHAP. 41.= ''God's kindness and truth have often been the support and comfort of the saints when they have had most experience of man's unkindness and treachery. David here found them so, upon a sick-bed; he found his enemies very barbarous, but his God very gracious. I. He here comforts himself in his communion with God under his sickness, by faith receiving and laying hold of God's promises to him (ver. 1-3) and lifting up his heart in prayer to God,''

ver. 4. II. He here represents the malice of his enemies against him, their malicious censures of him, their spiteful reflections upon him, and their insolent conduct towards him, ver. 5-9. III. He leaves his case with God, not doubting but that he would own and favour him (ver. 10-12), and so the psalm concludes with a doxology, ver. 13. Is any afflicted with sickness? let him sing the beginning of this psalm. Is any persecuted by enemies? let him sing the latter end of it; and we may any of us, in singing it, meditate upon both the calamities and comforts of good people in this world.

Promises to Those Who Consider the Poor.
$1$ Blessed  is he that considereth the poor: the will deliver him in time of trouble. $2$ The will preserve him, and keep him alive;  and he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies. $3$ The will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness. $4$ I said,, be merciful unto me: heal my soul; for I have sinned against thee. In these verses we have, I. God's promises of succour and comfort to those that consider the poor; and, 1. We may suppose that David makes mention of these with application either, (1.) To his friends, who were kind to him, and very considerate of his case, now that he was in affliction:  Blessed is he that considers poor David. Here and there he met with one that sympathized with him, and was concerned for him, and kept up his good opinion of him and respect for him, notwithstanding his afflictions, while his enemies were so insolent and abusive to him; on these he pronounced this blessing, not doubting but that God would recompense to them all the kindness they had done him, particularly when they also came to be in affliction. The provocations which his enemies gave him did but endear his friends so much the more to him. Or, (2.) To himself. He had the testimony of his conscience for him that he had considered the poor, that when he was in honour and power at court he had taken cognizance of the wants and miseries of the poor and had provided for their relief, and therefore was sure God would, according to his promise, strengthen and comfort him in his sickness. 2. We must regard them more generally with application to ourselves. Here is a comment upon that promise,  Blessed are the merciful, for they shall obtain mercy. Observe, (1.) What the mercy is which is required of us. It is to consider the poor or afflicted, whether in mind, body, or estate. These we are to consider with prudence and tenderness; we must take notice of their affliction and enquire into their state, must sympathize with them and judge charitably concerning them. We must wisely consider the poor; that is, we must ourselves be instructed by the poverty and affliction of others; it must be  Maschil to us, that is the word here used. (2.) What the mercy is that is promised to us if we thus show mercy. He that considers the poor (if he cannot relieve them, yet he considers them, and has a compassionate concern for them, and in relieving them acts considerately and with discretion) shall be considered by his God: he shall not only be recompensed in the resurrection of the just, but he  shall be blessed upon the earth; this branch of godliness, as much as any, has the promise of the life that now is, and is usually recompensed with temporal blessings. Liberality to the poor is the surest and safest way of thriving; such as practise it may be sure of seasonable and effectual relief from God, [1.] In all troubles: He  will deliver them in the day of evil, so that when the times are at the worst it shall go well with them, and they shall not fall into the calamities in which others are involved; if any be hidden in the day of the Lord's anger,  they shall. Those who thus distinguish themselves from those that have hard hearts God will distinguish from those that have hard usage. Are they in danger? he will preserve and keep them alive; and those who have a thousand times forfeited their lives, as the best have, must acknowledge it as a great favour if they have their  lives given them for a prey. He does not say, "They shall be preferred," but, " They shall be preserved and kept alive, when the arrows of death fly thickly round about them." Do their enemies threaten them? God will not  deliver them into the will of their enemies; and the most potent enemy we have can have no power against us but what is given him from above. The good-will of a God that loves us is sufficient to secure us from the ill-will of all that hate us, men and devils; and that good-will we may promise ourselves an interest in if we have considered the poor and helped to relieve and rescue them. [2.] Particularly in sickness (v. 3):  The Lord will strengthen him, both in body and mind,  upon the bed of languishing, on which he had long lain sick, and  he will make all his bed—a very condescending expression, alluding to the care of those that nurse and tend sick people, especially of mothers for their children when they are sick, which is to make their beds easy for them; and that bed must needs be well made which God himself has the making of. He will make all his bed from head to foot, so that no part shall be uneasy; he will  turn his bed (so the word is), to shake it up and make it very easy; or he will turn it into a bed of health. Note, God has promised his people that he will strengthen them, and make them easy, under their bodily pains and sicknesses. He has not promised that they shall never be sick, nor that they shall not lie long languishing, nor that their sickness shall not be unto death; but he has promised to enable them to bear their affliction with patience, and cheerfully to wait the issue. The soul shall by his grace be made to dwell at ease when the body lies in pain. II. David's prayer, directed and encouraged by these promises (v. 4):  I said, Heal my soul. It is good for us to keep some account of our prayers, that we may not unsay, in our practices, any thing that we said in our prayers. Here is, 1. His humble petition:  Lord be merciful to me. He appeals to mercy, as one that knew he could not stand the test of strict justice. The best saints, even those that have been merciful to the poor, have not made God their debtor, but must throw themselves on his mercy. When we are under the rod we must thus recommend ourselves to the tender mercy of our God:  Lord, heal my soul. Sin is the sickness of the soul; pardoning mercy heals it; renewing grace heals it; and this spiritual healing we should be more earnest for than for bodily health. 2. His penitent confession: " I have sinned against thee, and therefore my soul needs healing. I am a sinner, a miserable sinner; therefore,  God be merciful to me," Luke xviii. 13. It does not appear that this has reference to any particular gross act of sin, but, in general, to his many sins of infirmity, which his sickness set in order before him, and the dread of the consequences of which made him pray,  Heal my soul.

David Complains of His Enemies; David's Comfort in God.
$5$ Mine enemies speak evil of me, When shall he die, and his name perish? $6$ And if he come to see  me, he speaketh vanity: his heart gathereth iniquity to itself;  when he goeth abroad, he telleth  it. $7$ All that hate me whisper together against me: against me do they devise my hurt. $8$ An evil disease,  say they, cleaveth fast unto him: and  now that he lieth he shall rise up no more. 9 Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up  his heel against me. 10 But thou,, be merciful unto me, and raise me up, that I may requite them. $11$ 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 integrity, and settest me before thy face for ever. $13$ Blessed  be the God of Israel from everlasting, and to everlasting. Amen, and Amen. David often complains of the insolent conduct of his enemies towards him when he was sick, which, as it was very barbarous in them, so it could not but be very grievous to him. They had not indeed arrived at that modern pitch of wickedness of poisoning his meat and drink, or giving him something to make him sick; but, when he was sick, they insulted over him (v. 5):  My enemies speak evil of me, designing thereby to grieve his spirit, to ruin his reputation, and so to sink his interest. Let us enquire, I. What was the conduct of his enemies towards him. 1. They longed for his death:  When shall he die, and his name perish with him? He had but an uncomfortable life, and yet they grudged him that. But it was a useful life; he was, upon all accounts, the greatest ornament and blessing of his country; and yet, it seems, there were some who were sick of him, as the Jews were of Paul, crying out,  Away with such a fellow from the earth. We ought not to desire the death of any; but to desire the death of useful men, for their usefulness, has much in it of the venom of the old serpent. They envied him his name, and the honour he had won, and doubted not but, if he were dead, that would be laid in the dust with him; yet see how they were mistaken: when he had served his generation he did die (Acts xiii. 36), but did his name perish? No; it lives and flourishes to this day in the sacred writings, and will to the end of time; for  the memory of the just is, and shall be,  blessed. 2. They picked up every thing they could to reproach him with (v. 6): " If he come to see me" (as it has always been reckoned a piece of neighbourly kindness to visit the sick) " he speaks vanity; that is, he pretends friendship, and that his errand is to mourn with me and to comfort me; he tells me he is very sorry to see me so much indisposed, and wishes me my health; but it is all flattery and falsehood." We complain, and justly, of the want of sincerity in our days, and that there is scarcely any true friendship to be found among men; but it seems, by this, that the former days were no better than these. David's friends were all compliment, and had nothing of that affection for him in their hearts which they made profession of. Nor was that the worst of it; it was upon a mischievous design that they came to see him, that they might make invidious remarks upon every thing he said or did, and might represent it as they pleased to others, with their own comments upon it, so as to render him odious or ridiculous:  His heart gathereth iniquity to itself, puts ill constructions upon every thing; and then, when he goes among his companions, he tells it to them, that they may tell it to others.  Report, say they, and we will report it, Jer. xx. 10. If he complained much of his illness, they would reproach him for his pusillanimity; if he scarcely complained at all, they would reproach him for his stupidity. If he prayed, or gave them good counsel, they would banter it, and call it  canting; if he kept silence from good, when the wicked were before him, they would say that he had forgotten his religion now that he was sick. There is no fence against those whose malice thus gathers iniquity. 3. They promised themselves that he would never recover from this sickness, nor ever wipe off the odium with which they had loaded him. They  whispered together against him (v. 7), speaking that secretly in one another's ears which they could not for shame speak out, and which, if they did, they knew would be confuted. Whisperers and backbiters are put together among the worst of sinners, Rom. i. 29, 30. They whispered, that their plot against him might not be discovered and so defeated; there is seldom whispering (we say) but there is lying, or some mischief on foot. Those whisperers devised evil to David. Concluding he would die quickly, they contrived how to break all the measures he had concerted for the public good, to prevent the prosecution of them, and to undo all that he had hitherto been doing. This he calls  devising hurt against him; and they doubted not but to gain their point:  An evil disease (a thing of Belial), say they,  cleaves fast to him. The reproach with which they had loaded his name, they hoped, would cleave so fast to it that it would perish with him, and then they should gain their point. They went by a modern maxim,  Fortiter calumniari, aliquid adh&#230;rebit—Fling an abundance of calumny, and some will be sure to stick. "The disease he is now under will certainly make an end of him; for it is the punishment of some great enormous crime, which he will not be brought to repent of, and proves him, however he has appeared, a son of Belial." Or, "It is inflicted by Satan, who is called  Belial," the wicked one, 2 Cor. vi. 15. " It is" (according to a loose way of speaking some have) "a devilish disease, and therefore it will  cleave fast to him; and  now that he lieth, now that his distemper prevails so far as to oblige him to keep his bed,  he shall rise up no more; we shall get rid of him, and divide the spoil of his preferments." We are not to think it strange if, when good men are sick, there be those that fear it, which makes the world not worthy of them, Rev. xi. 10. 4. There was one particularly, in whom he had reposed a great deal of confidence, that took part with his enemies and was as abusive to him as any of them (v. 9):  My own familiar friend; probably he means Ahithophel, who had been his bosom-friend and prime-minister of state, in whom he trusted as one inviolably firm to him, whose advice he relied much upon in dealing with his enemies, and who  did eat of his bread, that is, with whom he had been very intimate and whom he had taken to sit at the table with him: nay, whom he had maintained and given a livelihood to, and so obliged, both in gratitude and interest, to adhere to him. Those that had their  maintenance from the king's palace did not think it  meet for them to see the king's dishonour (Ezra iv. 14), much less to do him dishonour. Yet this base and treacherous confidant of David's forgot all the eaten bread, and  lifted up his heel against him that had lifted up his head; not only deserted him, but insulted him, kicked at him, endeavoured to supplant him. Those are wicked indeed whom no courtesy done them, nor confidence reposed in them, will oblige; and let us not think it strange if we receive abuses from such: David did, and the Son of David; for of Judas the traitor David here, in the Spirit, spoke; our Saviour himself so expounds this, and  therefore gave Judas the sop, that the scripture might be fulfilled,  He that eats bread with me has lifted up his heel against me, John xiii. 18, 26. Nay, have not we ourselves behaved thus perfidiously and disingenuously towards God? We  eat of his bread daily, and yet  lift up the heel against him, as Jeshurun, that  waxed fat and kicked, Deut. xxxii. 15. II. How did David bear this insolent ill-natured conduct of his enemies towards him? 1. He prayed to God that they might be disappointed. He said nothing to them, but turned himself to God: '' O Lord! be thou merciful to me,'' for they are unmerciful, v. 10. He had prayed in reference to the insults of his enemies,  Lord, be merciful to me, for this is a prayer which will suit every case. God's mercy has in it a redress for every grievance, "They endeavour to run me down, but, Lord, do thou raise me up from this bed of languishing, from which they think I shall never arise. Raise me up  that I may requite them, that I may render them good for evil" (so some), for that was David's practice, Ps. vii. 4; xxxv. 13. A good man will even wish for an opportunity of making it to appear that he bears no malice to those that have been injurious to him, but, on the contrary, that he is ready to do them any good office. Or, "That, as a king, I may put them under the marks of my just displeasure, banish them the court, and forbid them my table for the future," which would be a necessary piece of justice, for warning to others. Perhaps in this prayer is couched a prophecy of the exaltation of Christ, whom God raised up, that he might be a just avenger of all the wrongs done to him and to his people, particularly by the Jews, whose utter destruction followed not long after. 2. He assured himself that they would be disappointed (v. 11): " By this I know that thou favourest me and my interest,  because my enemy doth not triumph over me." They hoped for his death, but he found himself, through mercy, recovering, and this would add to the comfort of his recovery, (1.) That it would be a disappointment to his adversaries; they would be crest-fallen and wretchedly ashamed, and there would be no occasion to upbraid them with their disappointment; they would fret at it themselves. Note. Though we may not take a pleasure in the fall of our enemies, we may take a pleasure in the frustrating of their designs against us. (2.) That is would be a token of God's favour to him, and a certain evidence that he did favour him, and would continue to do so. Note, When we can discern the favour of God to us in any mercy, personal or public, that doubles it and sweetens it. 3. He depended upon God, who had thus delivered him from many an evil work, to  preserve him to his heavenly kingdom, as blessed Paul, 2 Tim. iv. 18. "As for me, forasmuch as thou favourest me, as a fruit of that favour, and to qualify me for the continuance of it,  thou upholdest me in my integrity, and, in order to that,  settest me before thy face, hast thy eye always upon me for good;" or, "Because thou dost, by thy grace, uphold me in my integrity, I know that thou wilt, in thy glory, set me for ever before thy face." Note, (1.) When at any time we suffer in our reputation our chief concern should be about our integrity, and then we may cheerfully leave it to God to secure our reputation. David knows that, if he can but persevere in his integrity, he needs not fear his enemies' triumphs over him. (2.) The best man in the world holds his integrity no longer then God upholds him in it; for by his grace we are what we are; if we be left to ourselves, we shall not only fall, but fall away. (3.) It is a great comfort to us that, however weak we are, God is able to uphold us in our integrity, and will do it if we commit the keeping of it to him. (4.) If the grace of God did not take a constant care of us, we should not be upheld in our integrity; his eye is always upon us, else we should soon start aside from him. (5.) Those whom God now upholds in their integrity he will set before his face for ever, and make happy in the vision and fruition of himself.  He that endures to the end shall be saved. 4. The psalm concludes with a solemn doxology, or adoration of God as  the Lord God of Israel, v. 13. It is not certain whether this verse pertains to this particular psalm (if so, it teaches us this, That a believing hope of our preservation through grace to glory is enough to fill our hearts with joy and our mouths with everlasting praise, even in our greatest straits) or whether it was added as the conclusion of the first book of  Psalms, which is reckoned to end here (the like being subjoined to lxxii., lxxxix, cvi.), and then it teaches us to make God the Omega who is the Alpha, to make him the end who is the beginning of every good work. We are taught, (1.) To give glory to God as the  Lord God of Israel, a God in covenant with his people, who has done great and kind things for them and has more and better in reserve. (2.) To give him glory as an eternal God, that has both his being and his blessedness  from everlasting and to everlasting. (3.) To do this with great affection and fervour of spirit, intimated in the double seal set to it— Amen, and Amen. Be it so now, be it so to all eternity. We say  Amen to it, and let all others say  Amen too.

=CHAP. 42.= ''If the book of Psalms be, as some have styled it, a mirror or looking-glass of pious and devout affections, this psalm in particular deserves, as much as any one psalm, to be so entitled, and is as proper as any to kindle and excite such in us: gracious desires are here strong and fervent; gracious hopes and fears, joys and sorrows, are here struggling, but the pleasing passion comes off a conqueror. Or we may take it for a conflict between sense and faith, sense objecting and faith answering. I. Faith begins with holy desires towards God and communion with him,''

ver. 1, 2. II. Sense complains of the darkness and cloudiness of the present condition, aggravated by the remembrance of the former enjoyments, ver. 3, 4. III. Faith silences the complaint with the assurance of a good issue at last, ver. 5. IV. Sense renews its complaints of the present dark and melancholy state, ver. 6, 7. V. Faith holds up the heart, notwithstanding, with hope that the day will dawn, ver. 8. VI. Sense repeats its lamentations (ver. 9, 10) and sighs out the same remonstrance it had before made of its grievances. VII. Faith gets the last word (ver. 11), for the silencing of the complaints of sense, and, though it be almost the same with that (ver. 5) yet now it prevails and carries the day. The title does not tell us who was the penman of this psalm, but most probably it was David, and we may conjecture that it was penned by him at a time when, either by Saul's persecution or Absalom's rebellion, he was driven from the sanctuary and cut off from the privilege of waiting upon God in public ordinances. The strain of it is much the same with 63, and therefore we may presume it was penned by the same hand and upon the same or a similar occasion. In singing it, if we be either in outward affliction or in inward distress, we may accommodate to ourselves the melancholy expressions we find here; if not, we must, in singing them, sympathize with those whose case they speak too plainly, and thank God it is not our own case; but those passages in it which express and excite holy desires towards God, and dependence on him, we must earnestly endeavour to bring our minds up to.

Desiring Communion with God; Mourning for the Loss of Public Ordinances.
$1$ As the hart panteth after the water brooks, so panteth my soul after thee, O God. $2$ My soul thirsteth for God, for the living God: 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? $4$ 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 holyday. 5 Why art thou cast down, O my soul? and  why art thou disquieted in me? hope thou in God: for I shall yet praise him  for the help of his countenance. Holy love to God as the chief good and our felicity is the power of godliness, the very life and soul of religion, without which all external professions and performances are but a shell and carcase: now here we have some of the expressions of that love. Here is, I. Holy love thirsting, love upon the wing, soaring upwards in holy desires towards the Lord and towards the remembrance of his name (v. 1, 2): " My soul panteth, thirsteth, for God, for nothing more than God, but still for more and more of him." Now observe, 1. When it was that David thus expressed his vehement desire towards God. It was, (1.) When he was debarred from his outward opportunities of waiting on God, when he was banished to the land of Jordan, a great way off from the courts of God's house. Note, Sometimes God teaches us effectually to know the worth of mercies by the want of them, and whets our appetite for the means of grace by cutting us short in those means. We are apt to loathe that manna, when we have plenty of it, which will be very precious to us if ever we come to know the scarcity of it. (2.) When he was deprived, in a great measure, of the inward comfort he used to have in God. He now went mourning, but he went on panting. Note, If God, by his grace, has wrought in us sincere and earnest desires towards him, we may take comfort from these when we want those ravishing delights we have sometimes had in God, because lamenting after God is as sure an evidence that we love him as rejoicing in God. Before the psalmist records his doubts, and fears, and griefs, which had sorely shaken him, he premises this, That he looked upon the living God as his chief good, and had set his heart upon him accordingly, and was resolved to live and die by him; and, casting anchor thus at first, he rides out the storm. 2. What is the object of his desire and what it is he thus thirsts after. (1.) He pants after God, he thirsts for God, not the ordinances themselves, but the God of the ordinances. A gracious soul can take little satisfaction in God's courts if it do not meet with God himself there: " O that I knew where I might find him! that I might have more of the tokens of his favour, the graces and comforts of his Spirit, and the earnests of his glory." (2.) He has, herein, an eye to God as the living God, that has life in himself, and is the fountain of life and all happiness to those that are his, the living God, not only in opposition to dead idols, the works of men's hands, but to all the dying comforts of this world, which perish in the using. Living souls can never take up their rest any where short of a living God. (3.) He longs to  come and appear before God,—to make himself known to him, as being conscious to himself of his own sincerity,—to attend on him, as a servant appears before his master, to pay his respects to him and receive his commands,—to give an account to him, as one from whom our judgment proceeds. To appear before God is as much the desire of the upright as it is the dread of the hypocrite. The psalmist knew he could not come into God's courts without incurring expense, for so was the law, that  none should appear before God empty; yet he longs to come, and will not grudge the charges. 3. What is the degree of this desire. It is very importunate; it is his soul that pants, his soul that thirsts, which denotes not only the sincerity, but the strength, of his desire. His longing for the water of the well of Bethlehem was nothing to this. He compares it to the  panting of a hart, or deer, which is naturally hot and dry, especially of a hunted buck,  after the water-brooks. Thus earnestly does a gracious soul desire communion with God, thus impatient is it in the want of that communion, so impossible does it find it to be satisfied with any thing short of that communion, and so insatiable is it in taking the pleasures of that communion when the opportunity of it returns, still thirsting after the full enjoyment of him in the heavenly kingdom. II. Holy love mourning for God's present withdrawings and the want of the benefit of solemn ordinances (v. 3): " My tears have been my meat day and night during this forced absence from God's house." His circumstances were sorrowful, and he accommodated himself to them, received the impressions and returned the signs of sorrow. Even the royal prophet was a weeping prophet when he wanted the comforts of God's house. His tears were mingled with his meat; nay, they were  his meat day and night; he fed, he feasted, upon his own tears, when there was such just cause for them; and it was a satisfaction to him that he found his heart so much affected with a grievance of this nature. Observe, He did not think it enough to shed a tear or two at parting from the sanctuary, to weep a farewell-prayer when he took his leave, but, as long as he continued under a forced absence from that place of his delight, he never looked up, but wept day and night. Note, Those that are deprived of the benefit of public ordinances constantly miss them, and therefore should constantly mourn for the want of them, till they are restored to them again. Two things aggravated his grief:— 1. The reproaches with which his enemies teased him:  They continually say unto me, Where is thy God? (1.) Because he was absent from the ark, the token of God's presence. Judging of the God of Israel by the gods of the heathen, they concluded he had lost his God. Note, Those are mistaken who think that when they have robbed us of our Bibles, and our ministers, and our solemn assemblies, they have robbed us of our God; for, though God has tied us to them when they are to be had, he has not tied himself to them. We know where our God is, and where to find him, when we know not where his ark is, nor where to find that. Wherever we are there is a way open heaven-ward. (2.) Because God did not immediately appear for his deliverance they concluded that he had abandoned him; but herein also they were deceived: it does not follow that the saints have lost their God because they have lost all their other friends. However, by this base reflection on God and his people, they added affliction to the afflicted, and that was what they aimed at. Nothing is more grievous to a gracious soul than that which is intended to shake its hope and confidence in God. 2. The remembrance of his former liberties and enjoyments, v. 4.  Son, remember thy good things, is a great aggravation of evil things, so much do our powers of reflection and anticipation add to the grievance of this present time. David remembered the  days of old, and then  his soul was poured out in him; he melted away, and the thought almost broke his heart. He poured out his soul within him in sorrow, and then poured out his soul before God in prayer. But what was it that occasioned this painful melting of spirit? It was not the remembrance of the pleasures at court, or the entertainments of his own house, from which he was now banished, that afflicted him, but the remembrance of the free access he had formerly had to God's house and the pleasure he had in attending the sacred solemnities there. (1.) He  went to the house of God, though in his time it was but a tent; nay, if this psalm was penned, as many think it was, at the time of his being persecuted by Saul, the ark was then in a private house, 2 Sam. vi. 3. But the meanness, obscurity, and inconveniency of the place did not lessen his esteem of that sacred symbol of the divine presence. David was a courtier, a prince, a man of honour, a man of business, and yet very diligent in attending God's house and joining in public ordinances, even in the days of Saul, when he and his great men  enquired not at it, 1 Chron. xiii. 3. Whatever others did, David and his house would serve the Lord. (2.) He  went with the multitude, and thought it no disparagement to his dignity to be at the head of a crowd in attending upon God. Nay, this added to the pleasure of it, that he was accompanied with a multitude, and therefore it is twice mentioned, as that which he greatly lamented the want of now. The more the better in the service of God; it is the more like heaven, and a sensible help to our comfort in the communion of saints. (3.) He went  with the voice of joy and praise, not only with joy and praise in his heart, but with the outward expressions of it, proclaiming his joy and speaking forth the high praises of his God. Note, When we wait upon God in public ordinances we have reason to do it both with cheerfulness and thankfulness, to take to ourselves the comfort and give to God the glory of our liberty of access to him. (4.) He went to keep holy-days, not to keep them in vain mirth and recreation, but in religious exercises. Solemn days are spent most comfortably in solemn assemblies. III. Holy love hoping (v. 5):  Why art thou cast down, O my soul? His sorrow was upon a very good account, and yet it must not exceed its due limits, nor prevail to depress his spirits; he therefore communes with his own heart, for his relief. "Come, my soul, I have something to say to thee in thy heaviness." Let us consider, 1. The cause of it. "Thou art cast down, as one stooping and sinking under a burden, Prov. xii. 25. Thou art disquieted, in confusion and disorder; now why are thou so?" This may be taken as an enquiring question: "Let the cause of this uneasiness be duly weighed, and see whether it be a just cause." Our disquietudes would in many cases vanish before a strict scrutiny into the grounds and reasons of them. " Why am I cast down? Is there a cause, a real cause? Have not others more cause, that do not make so much ado? Have not we, at the same time, cause to be encouraged?" Or it may be taken as an expostulating question; those that commune much with their own hearts will often have occasion to chide them, as David here. "Why do I thus dishonour God by my melancholy dejections? Why do I discourage others and do so much injury to myself? Can I give a good account of this tumult?" 2. The cure of it:  Hope thou in God, for I shall yet praise him. A believing confidence in God is a sovereign antidote against prevailing despondency and disquietude of spirit. And therefore, when we chide ourselves to hope in God; when the soul embraces itself it sinks; if it catch hold on the power and promise of God, it keeps the head above water.  Hope in God, (1.) That he shall have glory from us: " I shall yet praise him; I shall experience such a change in my state that I shall not want matter for praise, and such a change in my spirit that I shall not want a heart for praise." It is the greatest honour and happiness of a man, and the greatest desire and hope of every good man, to be unto God for a name and a praise. What is the crown of heaven's bliss but this, that there we shall be for ever praising God? And what is our support under our present woes but this, that we shall yet praise God, that they shall not prevent nor abate our endless hallelujahs? (2.) That we shall have comfort in him. We shall praise him  for the help of his countenance, for his favour, the support we have by it and the satisfaction we have in it. Those that know how to value and improve the light of God's countenance will find in that a suitable, seasonable, and sufficient help, in the worst of times, and that which will furnish them with constant matter for praise. David's believing expectation of this kept him from sinking, nay, it kept him from drooping; his harp was a palliative cure of Saul's melancholy, but his hope was an effectual cure of his own.

Complaints and Consolations.
$6$ O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar. $7$ Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me. $8$  Yet the will command his lovingkindness in the daytime, and in the night his song  shall be with me,  and my prayer unto the God of my life. $9$ I will say unto God my rock, Why hast thou forgotten me? why go I mourning because of the oppression of the enemy? $10$  As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where  is thy God? $11$ Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him,  who is the health of my countenance, and my God. Complaints and comforts here, as before, take their turn, like day and night in the course of nature. I. He complains of the dejections of his spirit, but comforts himself with the thoughts of God, v. 6. 1. In his troubles. His soul was dejected, and he goes to God and tells him so: '' O my God! my soul is cast down within me.'' It is a great support to us, when upon any account we are distressed, that we have liberty of access to God, and liberty of speech before him, and may open to him the causes of our dejection. David had communed with his own heart about its own bitterness, and had not as yet found relief; and therefore he turns to God, and opens before him the trouble. Note, When we cannot get relief for our burdened spirits by pleading with ourselves, we should try what we can do by praying to God and leaving our case with him. We cannot still these winds and waves; but we know who can. 2. In his devotions. His soul was elevated, and, finding the disease very painful, he had recourse to that as a sovereign remedy. "My soul is plunged; therefore, to prevent its sinking, I will remember thee, meditate upon thee, and call upon thee, and try what that will do to keep up my spirit." Note, The way to forget the sense of our miseries is to remember the God of our mercies. It was an uncommon case when the psalmist  remembered God and was troubled, Ps. lxxvii. 3. He had often remembered God and was comforted, and therefore had recourse to that expedient now. He was now driven to the utmost borders of the land of Canaan, to shelter himself there from the rage of his persecutors—sometimes  to the country about Jordan, and, when discovered there, to  the land of the Hermonites, or to a hill called  Mizar, or  the little hill; but, (1.) Wherever he went he took his religion along with him. In all these places, he remembered God, and lifted up his heart to him, and kept his secret communion with him. This is the comfort of the banished, the wanderers, the travellers, of those that are strangers in a strange land, that  undique ad c&#230;los tantundem est vi&#230;—wherever they are there is a way open heavenward. (2.) Wherever he was he retained his affection for the courts of God's house; from the land of Jordan, or from the top of the hills, he used to look a long look, a longing look, towards the place of the sanctuary, and wish himself there. Distance and time could not make him forget that which his heart was so much upon and which lay so near it. II. He complains of the tokens of God's displeasure against him, but comforts himself with the hopes of the return of his favour in due time. 1. He saw his troubles coming from God's wrath, and that discouraged him (v. 7): " Deep calls unto deep, one affliction comes upon the neck of another, as if it were called to hasten after it; and thy water-spouts give the signal and sound the alarm of war." It may be meant of the terror and disquietude of his mind under the apprehensions of God's anger. One frightful thought summoned another, and made way for it, as is usual in melancholy people. He was overpowered and overwhelmed with a deluge of grief, like that of the old world, when the windows of heaven were opened and the fountains of the great deep were broken up. Or it is an allusion to a ship at sea in a great storm, tossed by the roaring waves, which go over it, Ps. cvii. 25. Whatever waves and billows of affliction go over us at any time we must call them God's waves and his billows, that we may humble ourselves under his mighty hand, and may encourage ourselves to hope that though we be threatened we shall not be ruined; for the waves and billows are under a divine check.  The Lord on high is mightier than the noise of these many waters. Let not good men think it strange if they be exercised with many and various trials, and if they come thickly upon them; God knows what he does, and so shall they shortly. Jonah, in the whale's belly, made use of these words of David, Jonah ii. 3 (they are exactly the same in the original), and of him they were literally true,  All thy waves and thy billows have gone over me; for the book of psalms is contrived so as to reach every one's case. 2. He expected his deliverance to come from God's favour (v. 8):  Yet the Lord will command his lovingkindness. Things are bad, but they shall not always be so.  Non si male nunc et olim sic erit—Though affairs are now in an evil plight, they may not always be so. After the storm there will come a calm, and the prospect of this supported him when deep called unto deep. Observe (1.) What he promised himself from God:  The Lord will command his lovingkindness. He eyes the favour of God as the fountain of all the good he looked for. That is life; that is better than life; and with that God will gather those from whom he has,  in a little wrath, hid his face, Isa. liv. 7, 8. God's conferring his favour is called his  commanding it. This intimates the freeness of it; we cannot pretend to merit it, but it is bestowed in a way of sovereignty, he gives like a king. It intimates also the efficacy of it; he speaks his lovingkindness, and makes us to hear it; speaks, and it is done. He  commands deliverance (Ps. xliv. 4),  commands the blessing (Ps. cxxxiii. 3), as one having authority. By commanding his lovingkindness, he commands down the waves and the billows, and they shall obey him. This he will do  in the daytime, for God's lovingkindness will make day in the soul at any time. Though  weeping has  endured for a night, a long night, yet  joy will come in the morning. (2.) What he promised for himself to God. If God command his lovingkindness for him, he will meet it, and bid it welcome, with his best affections and devotions. [1.] He will rejoice in God:  In the night his song shall be with me. The mercies we receive in the day we ought to return thanks for at night; when others are sleeping we should be praising God. See Ps. cxix. 62,  At midnight will I rise to give thanks. In silence and solitude, when we are retired from the hurries of the world, we must be pleasing ourselves with the thoughts of God's goodness. Or in the night of affliction: "Before the day dawns, in which God commands his lovingkindness, I will sing songs of praise in the prospect of it." Even in tribulation the saints can  rejoice in hope of the glory of God, sing in hope, and praise in hope, Rom. v. 2, 3. It is God's prerogative to  give songs in the night, Job xxxv. 10. [2.] He will seek to God in a constant dependence upon him:  My prayer shall be to the God of my life. Our believing expectation of mercy must not supersede, but quicken, our prayers for it. God is the God of our life, in whom we live and move, the author and giver of all our comforts; and therefore to whom should we apply by prayer, but to him? And from him what good may not we expect? It would put life into our prayers in them to eye God as the God of our life; for then it is for our lives, and the lives of our souls, that we stand up to make request. III. He complains of the insolence of his enemies, and yet comforts himself in God as his friend, v. 9-11. 1. His complaint is that his enemies oppressed and reproached him, and this made a great impression upon him. (1.) They oppressed him to such a degree that he went mourning from day to day, from place to place, v. 9. He did not break out into indecent passions, though abused as never man was, but he silently wept out his grief, and went mourning; and for this we cannot blame him: it must needs grieve a man that truly loves his country, and seeks the good of it, to see himself persecuted and hardly used, as if he were an enemy to it. Yet David ought not hence to have concluded that God had forgotten him and cast him off, nor thus to have expostulated with him, as if he did him as much wrong in suffering him to be trampled upon as those did that trampled upon him:  Why go I mourning? and  why hast thou forgotten me? We may complain to God, but we are not allowed thus to complain of him. (2.) They reproached him so cuttingly that it was a  sword in his bones, v. 10. He had mentioned before what the reproach was that touched him thus to the quick, and here he repeats it:  They say daily unto me, Where is thy God?—a reproach which was very grievous to him, both because it reflected dishonour upon God and was intended to discourage his hope in God, which he had enough to do to keep up in any measure, and which was but too apt to fail of itself. 2. His comfort is that God is his  rock (v. 9) —a rock to build upon, a rock to take shelter in. The rock of ages, in whom is everlasting strength, would be his rock, his strength in the inner man, both for doing and suffering. To him he had access with confidence. To God his rock he might say what he had to say, and be sure of a gracious audience. He therefore repeats what he had before said (v. 5), and concludes with it (v. 11):  Why art thou cast down, O my soul? His griefs and fears were clamorous and troublesome; they were not silenced though they were again and again answered. But here, at length, his faith came off a conqueror and forced the enemies to quit the field. And he gains this victory, (1.) By repeating what he had before said, chiding himself, as before, for his dejections and disquietudes, and encouraging himself to trust in the name of the Lord and to stay himself upon his God. Note, It may be of great use to us to think our good thoughts over again, and, if we do not gain our point with them at first, perhaps we may the second time; however, where the heart goes along with the words, it is no vain repetition. We have need to press the same thing over and over again upon our hearts, and all little enough. (2.) By adding one word to it;  there he hoped to praise God for the salvation that was in his countenance;  here, "I will praise him," says he, "as the salvation of my countenance from the present cloud that is upon it; if God smile upon me, that will make me look pleasant, look up, look forward, look round, with pleasure." He adds,  and my God, "related to me, in covenant with me; all that he is, all that he has, is mine, according to the true intent and meaning of the promise." This thought enabled him to triumph over all his griefs and fears. God's being with the saints in heaven, and being their God, is that which will  wipe away all tears from their eyes, Rev. xxi. 3, 4.

=CHAP. 43.= ''This psalm, it is likely, was penned upon the same occasion with the former, and, having no title, may be looked upon as an appendix to it; the malady presently returning, he had immediate recourse to the same remedy, because he had entered it in his book, with a "probatum est—it has been proved," upon it. The''

second verse of this psalm is almost the very same with the ninth verse of the foregoing psalm, as the fifth of this is exactly the same with the eleventh of that. Christ himself, who had the Spirit without measure, when there was occasion prayed a second and third time "saying the same words," Matt. xxvi. 44. In this psalm. I. David appeals to God concerning the injuries that were done him by his enemies, ver. 1, 2. II. He prays to God to restore to him the free enjoyment of public ordinances again, and promises to make a good improvement of them, ver. 3, 4. III. He endeavours to still the tumult of his own spirit with a lively hope and confidence in God (ver. 5), and if, in singing this psalm, we labour after these, we sing with grace in our hearts.

Appeals and Petitions.
$1$ Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man. 2 For thou  art the God of my strength: why dost thou cast me off? why go I mourning because of the oppression of the enemy? $3$ O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles. 4 Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God. 5 Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise him,  who is the health of my countenance, and my God. David here makes application to God, by faith and prayer, as his judge, his strength, his guide, his joy, his hope, with suitable affections and expressions. I. As his Judge, his righteous Judge, who he knew would judge him, and who (being conscious of his own integrity) he knew would judge for him (v. 1): '' Judge me, O God! and plead my cause.'' There were those that impeached him; against them he is defendant, and from their courts, where he stood unjustly convicted and condemned, he appeals to the court of heaven, the supreme judicature, praying to have their judgment given against him reversed and his innocency cleared. There were those that had injured him; against them he is plaintiff, and exhibits his complaint to him who is the avenger of wrong, praying for justice for himself and upon them. Observe, 1. Who his enemies were with whom he had this struggle. Here was a sinful body of men, whom he calls an  ungodly or  unmerciful nation. Those that are unmerciful make it appear that they are ungodly; for, those that have any fear or love of their master will have compassion on their fellow-servants. And here was one bad man the head of them, a deceitful and unjust man, most probably Saul, who not only showed no kindness to David, but dealt most perfidiously and dishonestly with him. If Absalom was the man he meant, his character was no better. As long as there are such bad men out of hell, and nations of them, it is not strange that good men, who are yet out of heaven, meet with hard and base treatment. Some think that David, by the spirit of prophecy, calculated this psalm for the use of the Jews in their captivity in Babylon, and that the Chaldeans are the ungodly nation here meant; to them it was very applicable, but only as other similar scriptures, none of which are of private interpretation. God might design it for their use, whether David did or no. 2. What is his prayer with reference to them:  Judge me. As to the quarrel God had with him for sin, he prays, " Enter not into judgment with me, for then I shall be condemned;" but, as to the quarrel his enemies had with him he prays, "Lord,  judge me, for I know that I shall be justified;  plead my cause against them, take my part, and in thy providence appear on my behalf." He that has an honest cause may expect that God will plead it. "Plead my cause so as to deliver me from them, that they may not have their will against me." We must reckon our cause sufficiently pleaded if we be delivered, though our enemies be not destroyed. II. As his strength, his all-sufficient strength; so he eyes God (v. 2): " Thou art the God of my strength, my God, my strength, from whom all my strength is derived, in whom I strengthen myself, who hast often strengthened me, and without whom I am weak as water and utterly unable either to do or suffer any thing for thee." David now went mourning, destitute of spiritual joys, yet he found God to be the God of his strength. If we cannot comfort ourselves in God, we may stay ourselves upon him, and may have spiritual supports when we want spiritual delights. David here pleads this with God: "Thou art the God on whom I depend as my strength; why then dost thou cast me off?" This was a mistake; for God never cast off any that trusted in him, whatever melancholy apprehensions they may have had of their own state. "Thou art the God of my strength; why then is my enemy too strong for me, and why go I mourning because of his oppressive power?" It is hard to reconcile the mighty force of the church's enemies with the almighty power of the church's God; but the day will reconcile them when all his enemies shall become his footstool. III. As his guide, his faithful guide (v. 3):  Lead me, bring me to thy holy hill. He prays, 1. That God by his providence would bring him back from his banishment, and open a way for him again to the free enjoyment of the privileges of God's sanctuary. His heart is upon  the holy hill and the tabernacles, not upon his family-comforts, his court-preferments, or his diversions; he could bear the want of these, but he is impatient to see God's tabernacles again; nothing so amiable in his eyes as those; thither he would gladly be brought back. In order to this he prays, " Send out thy light and thy truth; let me have this as a fruit of thy favour, which is light, and the performance of thy promise, which is truth." We need desire no more to make us happy than the good that flows from God's favour and is included in his promise. That mercy, that truth, is enough, is all; and, when we see these in God's providences, we see ourselves under a very safe conduct. Note, Those whom God leads he leads to his holy hill, and to his tabernacles; those therefore who pretend to be led by the Spirit, and yet turn their backs upon instituted ordinances, certainly deceive themselves. 2. That God by his grace would bring him into communion with himself, and prepare him for the vision and fruition of himself in the other world. Some of the Jewish writers by the  light and  truth here understand Messiah the Prince and Elias his forerunner: these have come, in answer to the prayers of the Old Testament; but we are still to pray for God's light and truth, the Spirit of light and truth, who supplies the want of Christ's bodily presence, to lead us into the mystery of godliness and to guide us in the way to heaven. When God sends his light and truth into our hearts, these will guide us to the upper world in all our devotions as well as in all our aims and expectations; and, if we conscientiously follow that light and that truth, they will certainly bring us to the holy hill above. IV. As his joy, his exceeding joy. If God guide him to his tabernacles, if he restore him to his former liberties, he knows very well what he has to do:  Then will I go unto the altar of God, v. 4. He will get as near as he can unto God, his exceeding joy. Note, 1. Those that come to the tabernacles should come to the altar; those that come to ordinances should qualify themselves to come, and then come to special ordinances, to those that are most affecting and most binding. The nearer we come, the closer we cleave, to God, the better. 2. Those that come to the altar of God must see to it that therein they come unto God, and draw near to him with the heart, with a true heart: we come in vain to holy ordinances if we do not in them come to the holy God. 3. Those that come unto God must come to him as their exceeding joy, not only as their future bliss, but as their present joy, and that not a common, but an exceeding joy, far exceeding all the joys of sense and time. The phrase, in the original, is very emphatic— unto God the gladness of my joy, or of my triumph. Whatever we rejoice or triumph in God must be the joy of it; all our joy in it must terminate in him, and must pass through the gift to the giver. 4. When we come to God as our exceeding joy our comforts in him must be the matter of our praises to him as God, and our God: '' Upon the harp will I praise thee, O God! my God.'' David excelled at the harp (1 Sam. xvi. 16, 18), and with that in which he excelled he would praise God; for God is to be praised with the best we have; it is fit he should be, for he is the best. V. As his hope, his never-failing hope, v. 5. Here, as before, David quarrels with himself for his dejections and despondencies, and owns he did ill to yield to them, and that he had no reason to do so:  Why art thou cast down, O my soul? He then quiets himself in the believing expectation he had of giving glory to God ( Hope in God, for I shall yet praise him) and of enjoying glory with God:  He is the health of my countenance and my God. That is what we cannot too much insist upon, for it is what we must live and die by.

=CHAP. 44.= We are not told either who was the penmen of this psalm or when and upon what occasion it was penned, upon a melancholy occasion, we are sure, not so much to the penman himself

(then we could have found occasions enough for it in the history of David and his afflictions), but to the church of God in general; and therefore, if we suppose it penned by David, yet we must attribute it purely to the Spirit of prophecy, and must conclude that the Spirit (whatever he himself had) had in view the captivity of Babylon, or the sufferings of the Jewish church under Antiochus, or rather the afflicted state of the Christian church in its early days (to which ver. 22 is applied by the apostle, Rom. viii. 36), and indeed in all its days on earth, for it is its determined lot that it must enter into the kingdom of heaven through many tribulations. And, if we have any gospel-psalms pointing at the privileges and comforts of Christians, why should we not have one pointing at their trials and exercises? It is a psalm calculated for a day of fasting and humiliation upon occasion of some public calamity, either pressing or threatening. In it the church is taught, I. To own with thankfulness, to the glory of God, the great things God has done for their fathers, ver. 1-8. II. To exhibit a memorial of their present calamitous estate, ver. 9-16. III. To file a protestation of their integrity and adherence to God notwithstanding, ver. 17-22. IV. To lodge a petition at the throne of grace for succour and relief, ver. 22-26. In singing this psalm we ought to give God the praise of what he has formerly done for his people, to represent our own grievances, or sympathize with those parts of the church that are in distress, to engage ourselves, whatever happens, to cleave to God and duty, and then cheerfully to wait the event.

Grateful Acknowledgment of Past Mercies; Consecration to God.
$1$ We have heard with our ears, O God, our fathers have told us,  what work thou didst in their days, in the times of old. $2$  How thou didst drive out the heathen with thy hand, and plantedst them;  how thou didst afflict the people, and cast them out. $3$ For they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them. $4$ Thou art my King, O God: command deliverances for Jacob. $5$ Through thee will we push down our enemies: through thy name will we tread them under that rise up against us. $6$ For I will not trust in my bow, neither shall my sword save me. $7$ But thou hast saved us from our enemies, and hast put them to shame that hated us. $8$ In God we boast all the day long, and praise thy name for ever. Selah. Some observe that most of the psalms that are entitled  Maschil—psalms of instruction, are sorrowful psalms; for afflictions give instructions, and sorrow of spirit opens the ear to them.  Blessed is the man whom thou chastenest and teachest. In these verses the church, though now trampled upon, calls to remembrance the days of her triumph, of her triumph in God and over her enemies. This is very largely mentioned here, 1. As an aggravation of the present distress. The yoke of servitude cannot but lie very heavily on the necks of those that used to wear the crown of victory; and the tokens of God's displeasure must needs be most grievous to those that have been long accustomed to the tokens of his favour. 2. As an encouragement to hope that God would yet turn again their captivity and return in mercy to them; accordingly he mixes prayers and comfortable expectations with his record of former mercies. Observe, I. Their commemoration of the great things God had formerly done for them. 1. In general (v. 1):  Our fathers have told us what work thou didst in their days. Observe, (1.) The many operations of providence are here spoken of as one work—"They have told us the  work which thou didst;" for there is a wonderful harmony and uniformity in all that God does, and the many wheels make but one wheel (Ezek. x. 13), many works make but one work. (2.) It is a debt which every age owes to posterity to keep an account of God's works of wonder, and to transmit the knowledge of them to the next generation. Those that went before us told us what God did in their days, we are bound to tell those that come after us what he has done in our days, and let them do the like justice to those that shall succeed them; thus shall  one generation praise his works to another (Ps. cxlv. 4), the  fathers to the children shall make known his truth, Isa. xxxviii. 19. (3.) We must not only make mention of the work God has done in our own days, but must also acquaint ourselves and our children with what he did in the times of old, long before our own days; and of this we have in the scripture a sure word of history, as sure as the word of prophecy. (4.) Children must diligently attend to what their parents tell them of the wonderful works of God, and keep it in remembrance, as that which will be of great use to them. (5.) Former experiences of God's power and goodness are strong supports to faith and powerful pleas in prayer under present calamities. See how Gideon insists upon it (Judg. vi. 13):  Where are all his miracles which our fathers told us of? 2. In particular, their fathers had told them, (1.) How wonderfully God planted Israel in Canaan at first, v. 2, 3. He drove out the natives, to make room for Israel, afflicted them, and cast them out, gave them as dust to Israel's sword and as driven stubble to their bow. The many complete victories which Israel obtained over the Canaanites, under the command of Joshua, were not to be attributed to themselves, nor could they challenge the glory of them. [1.] They were not owing to their own merit, but to God's favour and free grace: It was '' through the light of thy countenance, because thou hadst a favour to them. Not for thy righteousness, or the uprightness of thy heart, doth God drive them out from before thee (Deut. ix. 5, 6), but because God would  perform the oath which he swore unto their fathers,'' Deut. vii. 8. The less praise this allows us the more comfort it administers to us, that we may see all our successes and enlargements coming to us from the favour of God and the light of his countenance. [2.] They were not owing to their own might, but to God's power engaged for them, without which all their own efforts and endeavours would have been fruitless. It was not by their own sword that they got the land in possession, though they had great numbers of mighty men; nor did their own arm save them from being driven back by the Canaanites and put to shame; but it was God's  right hand and his  arm. He fought for Israel, else they would have fought in vain; it was through him that they did valiantly and victoriously. It was God that planted Israel in that good land, as the careful husbandman plants a tree, from which he promises himself fruit. See Ps. lxxx. 8. This is applicable to the planting of the Christian church in the world, by the preaching of the gospel. Paganism was wonderfully driven out, as the Canaanites, not all at once, but by little and little, not by any human policy or power (for God chose to do it by the weak and foolish things of the world), but by the wisdom and power of God—Christ by his Spirit went forth conquering and to conquer; and the remembrance of that is a great support and comfort to those that groan under the yoke of antichristian tyranny, for to the state of the church under the power of the New-Testament Babylon, some think (and particularly the learned Amyraldus), the complaints in the latter part of this psalm may very fitly be accommodated. He that by his power and goodness planted a church for himself in the world will certainly support it by the same power and goodness; and the  gates of hell shall not prevail against it. (2.) How frequently he had given them success against their enemies that attempted to disturb them in the possession of that good land (v. 7):  Thou hast, many a time,  saved us from our enemies, and hast put to flight, and so put to shame,  those that hated us, witness the successes of the judges against the nations that oppressed Israel. Many a time have the persecutors of the Christian church, and those that hate it, been put to shame by the power of truth, Acts vi. 10. II. The good use they make of this record, and had formerly made of it, in consideration of the great things God had done for their fathers of old. 1. They had taken God for their sovereign Lord, had sworn allegiance to him, and put themselves under his protection (v. 4):  Thou art my King, O God! He speaks in the name of the church, as (Ps. lxxiv. 12),  Thou art my King of old. God, as a king, has made laws for his church, provided for the peace and good order of it, judged for it, pleaded its cause, fought its battles, and protected it; it is his kingdom in the world, and ought to be subject to him, and to pay him tribute. Or the psalmist speaks for himself here: "Lord,  Thou art my King; whither shall I go with my petitions, but to thee? The favour I ask is not for myself, but for thy church." Note, It is every one's duty to improve his personal interest at the throne of grace for the public welfare and prosperity of the people of God; as Moses, " If I have found grace in thy sight, guide thy people," Exod. xxxiii. 13. 2. They had always applied to him by prayer for deliverance when at any time they were in distress:  Command deliverances for Jacob. Observe, (1.) The enlargedness of their desire. They pray for deliverances, not one, but many, as many as they had need of, how many soever they were, a series of deliverances, a deliverance from every danger. (2.) The strength of their faith in the power of God. They do not say,  Work deliverances, but  Command them, which denotes his doing it easily and instantly— Speak and it is done (such was the faith of the centurion, Matt. viii. 8,  Speak the word only, and my servant shall be healed); it denotes also his doing it effectually: "Command it, as one having authority, whose command will be obeyed."  Where the word of a king is there is power, much more the word of the King of kings. 3. They had trusted and triumphed in him. As they owned it was not their own sword and bow that had saved them (v. 3), so neither did they trust to their own sword or bow to save them for the future (v. 6): " I will not trust in my bow, nor in any of my military preparations, as if those would stand me in stead without God. No;  through thee will we push down our enemies (v. 5); we will attempt it in thy strength, relying only upon that, and not upon the number or valour of our forces; and, having thee on our side, we will not doubt of success in the attempt.  Through thy name (by virtue of thy wisdom directing us, thy power strengthening us and working for us, and thy promise securing success to us) we shall, we  will, tread those under that rise up against us." 4. They had made him their joy and praise (v. 8): " In God we have boasted; in him we do and will boast, every day, and all the day long." When their enemies boasted of their strength and successes, as Sennacherib and Rabshakeh hectored Hezekiah, they owned they had nothing to boast of, in answer thereunto, but their relation to God and their interest in him; and, if he were for them, they could set all the world at defiance.  Let him that glories glory in the Lord, and let that for ever exclude all other boasting. Let those that trust in God make their boast in him, for they know whom they have trusted; let them  boast in him all the day long, for it is a subject that can never be exhausted. But let them withal  praise his name for ever; if they have the comfort of his name, let them give unto him the glory due to it.

Afflicted Condition of Israel.
$9$ But thou hast cast off, and put us to shame; and goest not forth with our armies. $10$ Thou makest us to turn back from the enemy: and they which hate us spoil for themselves. $11$ Thou hast given us like sheep  appointed for meat; and hast scattered us among the heathen. 12 Thou sellest thy people for nought, and dost not increase  thy wealth by their price. $13$ Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us. $14$ Thou makest us a byword 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 people of God here complain to him of the low and afflicted condition that they were now in, under the prevailing power of their enemies and oppressors, which was the more grievous to them because  they were now trampled upon, who had always been used, in their struggles with their neighbours, to win the day and get the upper hand, and because those were now their oppressors whom they had many a time triumphed over and made tributaries, and especially because they had boasted in their God with great assurance that he would still protect and prosper them, which made the distress they were in, and the disgrace they were under, the more shameful. Let us see what the complaint is. I. That they wanted the usual tokens of God's favour to them and presence with them (v. 9): " Thou hast cast off; thou seemest to have cast us off and our cause, and to have cast off thy wonted care of us and concern for us, and so hast put us to shame, for we boasted of the constancy and perpetuity of thy favour. Our armies go forth as usual, but they are put to flight; we gain no ground, but lose what we have gained, for thou goest not forth with them, for, if thou didst, which way soever they turned they would prosper; but it is quite contrary." Note, God's people, when they are cast down, are tempted to think themselves cast off and forsaken of God; but it is a mistake. '' Hath God cast away his people? God forbid,'' Rom. xi. 1. II. That they were put to the worst before their enemies in the field of battle (v. 10):  Thou makest us to turn back from the enemy, as Joshua complained when they met with a repulse at Ai (Josh. vii. 8): "We are dispirited, and have lost the ancient valour of Israelites; we flee, we fall, before those that used to flee and fall before us; and then those that hate us have the plunder of our camp and of our country; they spoil for themselves, and reckon all their own that they can lay their hands on. Attempts to shake off the Babylonish yoke have been ineffectual, and we have rather lost ground by them." III. That they were doomed to the sword and to captivity (v. 11): " Thou hast given us like sheep appointed for meat. They make no more scruple of killing an Israelite than of killing a sheep; nay, like the butcher, they make a trade of it, they take a pleasure in it as a hungry man in his meat; and we are led with as much ease, and as little resistance, as a lamb to the slaughter; many are slain, and the rest scattered among the heathen, continually insulted by their malice or in danger of being infected by their iniquities." They looked upon themselves as bought and sold, and charged it upon God,  Thou sellest thy people, when they should have charged it upon their own sin.  For your iniquities have you sold yourselves, Isa. l. 1. However, thus far was right that they looked above the instruments of their trouble and kept their eye upon God, as well knowing that their worst enemies had no power against them  but what was given them from above; they own it was God that  delivered them into the hand of the ungodly, as that which is sold is delivered to the buyer.  Thou sellest them for nought, and dost not increase in their price (so it may be read); "thou dost not sell them by auction, to those that will bid most for them, but in haste, to those that will bid first for them; any one shall have them that will." Or, as we read it,  Thou dost not increase thy wealth by their price, intimating that they could have suffered this contentedly if they had been sure that it would redound to the glory of God and that his interest might be some way served by their sufferings; but it was quite contrary: Israel's disgrace turned to God's dishonour, so that he was so far from being a gainer in his glory by the sale of them that it should seem he was greatly a loser by it; see Isa. lii. 5; Ezek. xxxvi. 20. IV. That they were loaded with contempt, and all possible ignominy was put upon them. In this also they acknowledge God: " Thou makest us a reproach; thou bringest those calamities upon us which occasion the reproach, and thou permittest their virulent tongues to smite us." They complain, 1. That they were ridiculed and bantered, and were looked upon as the most contemptible people under the sun; their troubles were turned to their reproach, and upon the account of them they were derided. 2. That their neighbours, those about them, from whom they could not withdraw, were most abusive to them, v. 13. 3. That the heathen, the people that were strangers to the commonwealth of Israel and aliens to the covenants of promise, made them a by-word, and shook the head at them, as triumphing in their fall, v. 14. 4. That the reproach was constant and incessant (v. 15):  My confusion is continually before me. The church in general, the psalmist in particular, were continually teased and vexed with the insults of the enemy. Concerning those that are going down every one cries, "Down with them." 5. That it was very grievous, and in a manner overwhelmed him:  The shame of my face has covered me. He blushed for sin, or rather for the dishonour done to God, and then it was a holy blushing. 6. That it reflected upon God himself; the reproach which the enemy and the avenger cast upon them was downright blasphemy against God, v. 16, and 2 Kings xix. 3. There was therefore strong reason to believe that God would appear for them. As there is no trouble more grievous to a generous and ingenuous mind than reproach and calumny, so there is none more grievous to a holy gracious soul than blasphemy and dishonour done to God.

Israel's Appeal to God.
$17$ 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. 20 If we have forgotten the name of our God, or stretched out our hands to a strange god; $21$ Shall not God search this out? for he knoweth the secrets of the heart. $22$ Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter. $23$ Awake, why sleepest thou, O Lord? arise, cast  us not off for ever. $24$ Wherefore hidest thou thy face,  and forgettest our affliction and our oppression? $25$ For our soul is bowed down to the dust: our belly cleaveth unto the earth. $26$ Arise for our help, and redeem us for thy mercies' sake. The people of God, being greatly afflicted and oppressed, here apply to him; whither else should they go? I. By way of appeal, concerning their integrity, which he only is an infallible judge of, and which he will certainly be the rewarder of. Two things they call God to witness to:— 1. That, though they suffered these hard things, yet they kept close to God and to their duty (v. 17): " All this has come upon us, and it is as bad perhaps as bad can be,  yet have we not forgotten thee, neither cast off the thoughts of thee nor deserted the worship of thee; for, though we cannot deny but that we have dealt foolishly, yet we have not  dealt falsely in thy covenant, so as to cast thee off and take to other gods. Though idolaters were our conquerors, we did not therefore entertain any more favourable thoughts of their idols and idolatries; though thou hast seemed to forsake us and withdraw from us, yet we have not therefore forsaken thee." The trouble they had been long in was very great: "We have been  sorely broken in the place of dragons, among men as fierce, and furious, and cruel, as dragons. We have been  covered with the shadow of death, that is, we have been under deep melancholy and apprehensive of nothing short of death. We have been wrapped up in obscurity, and buried alive; and thou hast thus broken us, thou hast thus covered us (v. 19), yet we have not harboured any hard thoughts of thee, nor meditated a retreat from thy service. Though thou hast slain us, we have continued to trust in thee:  Our heart has not turned back; we have not secretly withdrawn our affections from thee, neither have our steps, either in our religious worship or in our conversation,  declined from thy way (v. 18), the way which thou hast appointed us to walk in." When the heart turns back the steps will soon decline; for it is the evil heart of unbelief that inclines to depart from God. Note, We may the better bear our troubles, how pressing soever, if in them we still hold fast our integrity. While our troubles do not drive us from our duty to God we should not suffer them to drive us from our comfort in God; for he will not leave us if we do not leave him. For the proof of their integrity they take God's omniscience to witness, which is as much the comfort of the upright in heart as it is the terror of hypocrites (v. 20, 21): " If we have forgotten the name of our God, under pretence that he had forgotten us, or in our distress have  stretched out our hands to a strange god, as more likely to help us,  shall not God search this out? Shall he not know it more fully and distinctly than we know that which we have with the greatest care and diligence searched out? Shall he not judge it, and call us to an account for it?" Forgetting God was a heart-sin, and stretching our the hand to a strange god was often a secret sin, Ezek. viii. 12. But heart-sins and secret sins are known to God, and must be reckoned for; for  he knows the secrets of the heart, and therefore is a infallible judge of the words and actions. 2. That they suffered these hard things because they kept close to God and to their duty (v. 22): "It is  for thy sake that we are killed all the day long, because we stand related to thee, are called by thy name, call upon thy name, and will not worship other gods." In this the Spirit of prophecy had reference to those who suffered even unto death for the testimony of Christ, to whom it is applied, Rom. viii. 36. So many were killed, and put to such lingering deaths, that they were in the killing all the day long; so universally was this practised that when a man became a Christian he reckoned himself as a  sheep appointed for the slaughter. II. By way of petition, with reference to their present distress, that God would, in his own due time, work deliverance for them. 1. Their request is very importunate:  Awake, arise, v. 23.  Arise for our help; redeem us (v. 26); come speedily and powerfully to our relief, Ps. lxxx. 2.  Stir up thy strength, and come and save us. They had complained (v. 12) that God had sold them; here they pray (v. 26) that God would redeem them; for there is no appealing from God, but by appealing to him. If he sell us, it is not any one else that can redeem us; the same hand that tears must heal, that smites must bind up, Hos. vi. 1. They had complained (v. 9),  Thou hast cast us off; but here they pray (v. 23), " Cast us not off forever; let us not be finally forsaken of God." 2. The expostulations are very moving:  Why sleepest thou? v. 23. He that keeps Israel neither slumbers nor sleeps; but, when he does not immediately appear for the deliverance of his people, they are tempted to think he sleeps. The expression is figurative (as Ps. lxxviii. 65,  Then the Lord awaked as one out of sleep); but it was applicable to Christ in the letter (Matt. viii. 24); he was asleep when his disciples were in a storm, and they awoke him, saying, '' Lord, save us, we perish. "Wherefore hidest thou thy face,'' that we may not see thee and the light of thy countenance?" Or, "that thou mayest not see us and our distresses? Thou forgettest our affliction and our oppression, for it still continues, and we see no way open for our deliverance." And, 3. The pleas are very proper, not their own merit and righteousness, though they had the testimony of their consciences concerning their integrity, but they plead the poor sinner's pleas. (1.) Their own misery, which made them the proper objects of the divine compassion (v. 25): " Our soul is bowed down to the dust under prevailing grief and fear. We have become as creeping things, the most despicable animals:  Our belly cleaves unto the earth; we cannot lift up ourselves, neither revive our own drooping spirits nor recover ourselves out of our low and sad condition, and we lie exposed to be trodden on by every insulting foe." 2. God's mercy: " O redeem us for they mercies' sake; we depend upon the goodness of thy nature, which is the glory of thy name (Exod. xxxiv. 6), and upon those sure mercies of David which are conveyed by the covenant to all his spiritual seed."

=CHAP. 45.= ''This psalm is an illustrious prophecy of Messiah the Prince: it is all over gospel, and points at him only, as a bridegroom espousing the church to himself and as a king ruling in it and ruling for it. It is probable that our Saviour has reference to this psalm when he compares the kingdom of heaven, more than once, to a nuptial solemnity, the solemnity of a royal nuptial,''

Matt. xxii. 2; xxv. 1. We have no reason to think it has any reference to Solomon's marriage with Pharaoh's daughter; if I thought that it had reference to any other than the mystical marriage between Christ and his church, I would rather apply it to some of David's marriages, because he was a man of war, such a one as the bridegroom here is described to be, which Solomon was not. But I take it to be purely and only meant of Jesus Christ; of him speaks the prophet this, of him and of no other man; and to him ( ver. 6, 7) it is applied in the New Testament (Heb. i. 8), nor can it be understood of any other. The preface speaks the excellency of the song, ver. 1. The psalm speaks, I. Of the royal bridegroom, who is Christ. 1. The transcendent excellency of his person, ver. 2. 2. The glory of his victories, ver. 3-5. 3. The righteousness of his government, ver. 6, 7. 4. The splendour of his court, ver. 8, 9. II. Of the royal bride, which is the church. 1. Her consent gained, ver. 10, 11. 2. The nuptials solemnized, ver. 12-15. 3. The issue of this marriage, ver. 16, 17. In singing this psalm our hearts must be filled with high thoughts of Christ, with an entire submission to and satisfaction in his government, and with an earnest desire of the enlarging and perpetuating of his church in the world.

Nuptial Song; Glories of the Messiah.
$1$ My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue  is the pen of a ready writer. $2$ Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever. $3$ Gird thy sword upon  thy thigh, O  most mighty, with thy glory and thy majesty. $4$ And in thy majesty ride prosperously because of truth and meekness  and righteousness; and thy right hand shall teach thee terrible things. $5$ Thine arrows  are sharp in the heart of the king's enemies;  whereby the people fall under thee. Some make  Shoshannim, in the title, to signify an instrument of six strings; others take it in its primitive signification for lilies or roses, which probably were strewed, with other flowers, at nuptial solemnities; and then it is easily applicable to Christ who calls himself the  rose of Sharon and the lily of the valleys, Cant. ii. 1. It is  a song of loves, concerning the holy love that is between Christ and his church. It is a  song of the well-beloved, the virgins, the companions of the bride (v. 14), prepared to be sung by them. The virgin-company that attend the Lamb on Mount Zion are said to  sing a new song, Rev. xiv. 3, 4. I. The preface (v. 1) speaks, 1. The dignity of the subject. It is  a good matter, and it is a pity that such a moving art as poetry should every be employed about a bad matter. It is  touching the King, King Jesus, and his kingdom and government. Note, Those that speak of Christ speak of a good matter, no subject so noble, so copious, so fruitful, so profitable, and so well-becoming us; it is a shame that this good matter is not more the matter of our discourse. 2. The excellency of the management. This song was a confession with the mouth of faith in the heart concerning Christ and his church. (1.) The matter was well digested, as it well deserved:  My heart is inditing it, which perhaps is meant of that Spirit of prophecy that dictated the psalm to David, that Spirit of Christ which was in the prophets, 1 Pet. i. 11. But it is applicable to his devout meditations and affections in his heart, out of the abundance of which his mouth spoke. Things concerning Christ ought to be thought of by us with all possible seriousness, with fixedness of thought and a fire of holy love, especially when we are to speak of those things. We then speak best of Christ and divine things when we speak from the heart that which has warmed and affected us; and we should never be rash in speaking of the things of Christ, but weigh well beforehand what we have to say, lest we speak amiss. See Eccl. v. 2. (2.) It was well expressed:  I will speak of the things which I have made. He would express himself, [1.] With all possible clearness, as one that did himself understand and was affected with the things he spoke of. Not, "I will speak the things I have heard from others," that is speaking by rote; but, "the things which I have myself studied." Note, What God has wrought in our souls, as well as what he has wrought for them, we must declare to others, Ps. lxvi. 16. [2.] With all possible cheerfulness, freedom, and fluency: " My tongue is as  the pen of a ready writer, guided by my heart in every word as the pen is by the hand." We call the prophets the  penmen of scripture, whereas really they were but the pen. The tongue of the most subtle disputant, and the most eloquent orator, is but the pen with which God writes what he pleases. Why should we quarrel with the pen if bitter things be written against us, or idolize the pen if it write in our favour? David not only spoke what he thought of Christ, but wrote it, that it might spread the further and last the longer. His tongue was as the pen of a ready writer, that lets nothing slip. When the heart is inditing a good matter it is a pity but the tongue should be as  the pen of a ready writer, to leave it upon record. II. In these verses the Lord Jesus is represented, 1. As most beautiful and amiable in himself. It is a marriage-song; and therefore the transcendent excellencies of Christ are represented by the beauty of the royal bridegroom (v. 2):  Thou art fairer than the children of men, than any of them. He proposed (v. 1) to speak of the King, but immediately directs his speech to him. Those that have an admiration and affection for Christ love to go to him and tell him so. Thus we must profess our faith, that we see his beauty, and our love, that we are pleased with it:  Thou are fair, thou art  fairer than the children of men. Note, Jesus Christ is in himself, and in the eyes of all believers, more amiable and lovely than the children of men. The beauties of the Lord Jesus, as God, as Mediator, far surpass those of human nature in general and those which the most amiable and excellent of the children of men are endowed with; there is more in Christ to engage our love than there is or can be in any creature. Our beloved is more than another beloved. The beauties of this lower world, and its charms, are in danger of drawing away our hearts from Christ, and therefore we are concerned to understand how much he excels them all, and how much more worthy he is of our love. 2. As the great favourite of heaven. He is  fairer than the children of men, for God has done more for him than for any of the children of men, and all his kindness to the children of men is for his sake, and passes through his hands, through his mouth. (1.) He has grace, and he has it for us;  Grace is poured into thy lips. By his word, his promise, his gospel, the good-will of God is made known to us and the good work of God is begun and carried on in us. He received all grace from God, all the endowments that were requisite to qualify him for his work and office as Mediator, that from his fulness we might receive, John i. 16. It was not only poured into his heart, for his own strength and encouragement, but poured into his lips, that by the words of his mouth in general, and the kisses of his mouth to particular believers, he might communicate both holiness and comfort. From this grace poured into his lips proceeded those gracious words which all admired, Luke iv. 22. The gospel of grace is poured into his lips; for it  began to be spoken by the Lord, and from him we receive it. He has the words of eternal life.  The spirit of prophecy is put into thy lips; so the Chaldee. (2.) He has the blessing, and he has it for us. "Therefore, because thou art the great trustee of divine grace for the use and benefit of the children of men,  therefore God has blessed thee for ever, has made thee an everlasting blessing, so as that in thee all the nations of the earth shall be blessed." Where God gives his grace he will give his blessing. We are blessed with spiritual blessings in Christ Jesus, Eph. i. 3. 3. As victorious over all his enemies. The royal bridegroom is a man of war, and his nuptials do not excuse him from the field of battle (as was allowed by the law, Deut. xxiv. 5); nay, they bring him to the field of battle, for he is to rescue his spouse by dint of sword out of her captivity, to conquer her, and to conquer for her, and then to marry her. Now we have here, (1.) His preparations for war (v. 3):  Gird thy sword upon thy thigh, O Most Mighty! The word of God is the sword of the Spirit. By the promises of that word, and the grace contained in those promises, souls are made willing to submit to Jesus Christ and become his loyal subjects; by the threatenings of that word, and the judgments executed according to them, those that stand it out against Christ will, in due time, be brought down and ruined. By the gospel of Christ many Jews and Gentiles were converted, and, at length, the Jewish nation was destroyed, according to the predictions of it, for their implacable enmity to it; and paganism was quite abolished. The sword here girt on Christ's thigh is the same which is said to  proceed out of his mouth, Rev. xix. 15. When the gospel was sent fort to be preached to all nations, then our Redeemer girded his sword upon his thigh. (2.) His expedition to this holy war: He goes forth  with his glory and his majesty, as a great king takes the field with abundance of pomp and magnificence—his sword, his glory, and majesty. In his gospel he appears transcendently great and excellent, bright and blessed, in the honour and majesty which the Father had laid upon him. Christ, both in his person and in his gospel, had nothing of external glory or majesty, nothing to charm men (for he had no form nor comeliness), nothing to awe men, for he  took upon him the form of a servant; it was all spiritual glory, spiritual majesty. There is so much grace, and therefore glory, in that word,  He that believes shall be saved, so much terror, and therefore majesty, in that word,  He that believes shall not be damned, that we may well say, in the chariot of that gospel, which these words are the sum of, the Redeemer rides forth in glory and majesty.  In thy majesty ride prosperously, v. 4.  Prosper thou; ride thou. This speaks the promise of his Father, that he should prosper according to  the good pleasure of the Lord, that he should  divide the spoil with the strong, in recompence of his sufferings. Those cannot but prosper to whom God says, Prosper, Isa. lii. 10-12. And it denotes the good wishes of his friends, praying that he may prosper in the conversion of souls to him, and the destruction of all the powers of darkness that rebel against him. " Thy kingdom come; Go on and prosper." (3.) The glorious cause in which he is engaged— because of truth, and meekness, and righteousness, which were, in a manner, sunk and lost among men, and which Christ came to retrieve and rescue. [1.] The gospel itself is  truth, meekness, and righteousness; it commands by the power of truth and righteousness; for Christianity has these, incontestably, on its side, and yet it is to be promoted by meekness and gentleness, 1 Cor. iv. 12, 13; 2 Tim. ii. 25. [2.] Christ appears in it in his  truth, meekness, and  righteousness, and these are his glory and majesty, and because of these he shall prosper. Men are brought to believe on him because he is true, to learn of him because he is meek, Matt. xi. 29 (the gentleness of Christ is of mighty force, 2 Cor. x. 1), and to submit to him because he is righteous and rules with equity. [3.] The gospel, as far as it prevails with men, sets up in their hearts  truth, meekness, and righteousness, rectifies their mistakes by the light of truth, controls their passions by the power of meekness, and governs their hearts and lives by the laws of righteousness. Christ came, by setting up his kingdom among men, to restore those glories to a degenerate world, and to maintain the cause of those just and rightful rulers under him that by error, malice, and iniquity, had been deposed. (4.) The success of his expedition: " Thy right hand shall teach thee terrible things; thou shalt experience a wonderful divine power going along with thy gospel, to make it victorious, and the effects of it will be terrible things." [1.] In order to the conversion and reduction of souls to him, there are terrible things to be done; the heart must be pricked, conscience must be startled, and the terrors of the Lord must make way for his consolations. This is done by the right hand of Christ. The Comforter shall continue, John xvi. 8. [2.] In the conquest of the gates of hell and its supporters, in the destruction of Judaism and Paganism, terrible things will be done, which will make  men's hearts fail them for fear (Luke xxi. 26) and great men and chief captains call to the  rocks and mountains to fall on them, Rev. vi. 15. The next verse describes these terrible things (v. 5): '' Thy arrows are sharp in the heart of the king's enemies. First,'' Those that were by nature enemies are thus wounded, in order to their being subdued and reconciled. Convictions are like the arrows of the bow, which are sharp in the heart on which they fasten, and bring people to fall under Christ, in subjection to his laws and government. Those that thus fall on this stone shall by broken, Matt. xxi. 44.  Secondly, Those that persist in their enmity are thus wounded, in order to their being ruined. The arrows of God's terrors are sharp in their hearts, whereby they shall fall under him, so as to be made his footstool, Ps. cx. 1. Those that would not have him to reign over them shall be brought forth and slain before him (Luke xix. 27); those that would not submit to his golden sceptre shall be broken to pieces by his iron rod.

Majesty and Glory of Christ.
$6$ Thy throne, O God,  is for ever and ever: the sceptre of thy kingdom  is a right sceptre. $7$ Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. $8$ All thy garments  smell of myrrh, and aloes,  and cassia, out of the ivory palaces, whereby they have made thee glad. $9$ Kings' daughters  were among thy honourable women: upon thy right hand did stand the queen in gold of Ophir. We have here the royal bridegroom filling his throne with judgment and keeping his court with splendour. I. He here fills his throne with judgment. It is God the Father that says to the Son here, '' Thy throne, O God! is forever and ever, as appears Heb. i. 8, 9, where this is quoted to prove that he is God and has a  more excellent name than the angels.'' The Mediator is God, else he neither would have been able to do the Mediator's work nor fit to wear the Mediator's crown. Concerning his government observe, 1. The eternity of it; it is  for ever and ever. It shall continue on earth throughout all the ages of time, in despite of all the opposition of the gates of hell; and in the blessed fruits and consequences of it it shall last as long as the days of heaven, and run parallel with the line of eternity itself. Perhaps even then the glory of the Redeemer, and the blessedness of the redeemed, shall be in a continual infinite progression; for it is promised that not only of his government, but of  the increase of his government and peace, there shall be no end (Isa. ix. 7); even when the kingdom shall be  delivered up to God even the Father (1 Cor. xv. 24) the throne of the Redeemer will continue. 2. The equity of it:  The sceptre of thy kingdom, the administration of thy government,  is right, exactly according to the eternal counsel and will of God, which is the eternal rule and reason of good and evil. Whatever Christ does he does none of his subjects any wrong, but gives redress to those that do suffer wrong:  He loves righteousness, and hates wickedness, v. 7. He himself loves to do righteousness, and hates to do wickedness; and he loves those that do righteousness, and hates those that do wickedness. By the holiness of his life, the merit of his death, and the great design of his gospel, he has made it to appear that he loves righteousness (for by his example, his satisfaction, and his precepts, he has brought in an everlasting righteousness), and that he hates wickedness, for never did God's hatred of sin appear so conspicuously as it did in the sufferings of Christ. 3. The establishment and elevation of it:  Therefore God, even thy God (Christ, as Mediator, called God  his God, John xx. 17, as commissioned by him, and the head of those that are taken into covenant with him), '' has anointed thee with the oil of gladness. Therefore,'' that is, (1.) "In order to this righteous government of thine, God has given thee his Spirit, that divine unction, to qualify thee for thy undertaking," Isa. lxi. 1. 1.  The Spirit of the Lord God is upon me, because he has anointed me. What God called him to he fitted him for, Isa. xi. 2. The Spirit is called  the oil of gladness because of the delight wherewith Christ was filled in carrying on his undertaking. He was anointed with the Spirit  above all his fellows, above all those that were anointed, whether priests or kings. (2.) "In recompence of what thou has done and suffered for the advancement of righteousness and the destruction of sin God has anointed thee with the oil of gladness, has brought thee to all the honours and all the joys of thy exalted state."  Because he humbled himself, God has highly exalted him, Phil. ii. 8, 9. His anointing him denotes the power and glory to which he is exalted; he is invested in all the dignities and authorities of the Messiah. And his anointing him with the oil of gladness denotes  the joy that was set before him (so his exaltation is expressed, Heb. xii. 2) both in the light of his  Father's countenance (Acts ii. 28) and in the success of his undertaking, which he shall  see, and be satisfied, Isa. liii. 11. This he is anointed with  above all his fellows, above all believers, who are his brethren, and who partake of the anointing—they by measure, he without measure. But the apostle brings it to prove his pre-eminence above the angels, Heb. i. 4, 9. The salvation of sinners is the joy of angels (Luke xv. 10), but much more of the Son. II. He keeps his court with splendour and magnificence. 1. His robes of state, wherein he appears, are taken notice of, not for their pomp, which might strike an awe upon the spectator, but their pleasantness and the gratefulness of the odours with which they were perfumed (v. 8):  They smell of myrrh, aloes, and cassia (the  oil of gladness with which he and his garments were anointed): these were some of the ingredients of the holy anointing oil which God appointed, the like to which was not to be made up for any common use (Exod. xxx. 23, 24), which was typical of the unction of the Spirit which Christ, the great high priest of our profession, received, and to which therefore there seems here to be a reference. It is the savour of these good ointments, his graces and comforts, that draws souls to him (Cant. i. 3, 4) and makes him  precious to believers, 1 Pet. ii. 7. 2. His royal palaces are said to be  ivory ones, such as were then reckoned most magnificent. We read of an ivory house that Ahab made, 1 Kings xxii. 39. The mansions of light above are the  ivory palaces, whence all the joys both of Christ and believers come, and where they will be for ever in perfection; for by them he is made glad, and all that are his with him; for they shall enter into the joy of their Lord. 3. The beauties of his court shine very brightly. In public appearances at court, when the pomp of it is shown, nothing is supposed to contribute so much to it as the splendour of the ladies, which is alluded to here, v. 9. (1.) Particular believers are here compared to the ladies at court, richly dressed in honour of the sovereign:  Kings' daughters are among thy honourable women, whose looks, and mien, and ornaments, we may suppose, from the height of their extraction, to excel all others. All true believers are born from above; they are the children of the King of kings. These attend the throne of the Lord Jesus daily with their prayers and praises, which is really their honour, and he is pleased to reckon it his. The numbering of kings' daughters among his honourable women, or maids of honour, intimates that the kings whose daughters they were should be tributaries to him and dependents on him, and would therefore think it a preferment to their daughters to attend him. (2.) The church in general, constituted of these particular believers, is here compared to the queen herself—the queen-consort, whom, by an everlasting covenant, he hath betrothed to himself. She stands  at his right hand, near to him, and receives honour from him, in the richest array,  in gold of Ophir, in robes woven with golden thread or with a gold chain and other ornaments of gold. This is  the bride, the Lamb's wife, whose graces, which are her ornaments, are compared to  fine linen, clean and white (Rev. xix. 8), for their purity, here to  gold of Ophir, for their costliness; for, as we owe our redemption, so we owe our adorning, not to corruptible things, but to  the precious blood of the Son of God.

The Glory of the Church.
$10$ Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; $11$ So shall the king greatly desire thy beauty: for he  is thy Lord; and worship thou him. $12$ And the daughter of Tyre  shall be there with a gift;  even the rich among the people shall intreat thy favour. $13$ The king's daughter  is all glorious within: her clothing  is of wrought gold. $14$ She shall be brought unto the king in raiment of needlework: the virgins her companions that follow her shall be brought unto thee. $15$ With gladness and rejoicing shall they be brought: they shall enter into the king's palace. $16$ Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth. $17$ I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever. This latter part of the psalm is addressed to the royal bride, standing on the right hand of the royal bridegroom. God, who said to the Son,  Thy throne is for ever and ever, says this to the church, which, upon the account of her espousals to the Son, he here calls his  daughter. I. He tells her of the duties expected from her, which ought to be considered by all those that come into relation to the Lord Jesus: " Hearken, therefore,  and consider this,  and incline thy ear, that is, submit to those conditions of thy espousals, and bring thy will to comply with them." This is the method of profiting by the word of God.  He that has ears, let him hear, let him hearken diligently; he that hearkens, let him consider and weigh it duly; he that considers, let him incline and yield to the force of what is laid before him. And what is it that is here required? 1. She must renounce all others. (1.) Here is the law of her espousals: " Forget thy own people and thy father's house, according to the law of marriage. Retain not the affection thou hast had for them, nor covet to return to them again; banish all such remembrance (not only of thy people that were dear to thee, but of thy father's house that were dearer) as may incline thee to look back, as Lot's wife to Sodom." When Abraham, in obedience to God's call, had quitted his native soil, he was not so much as  mindful of the country whence he came out. This shows, [1.] How necessary it was for those who were converted from Judaism or paganism to the faith of Christ wholly to cast out the old leaven, and not to bring into their Christian profession either the Jewish ceremonies or the heathen idolatries, for these would make such a mongrel religion in Christianity as the Samaritans had. [2.] How necessary it is for us all, when we give up our names to Jesus Christ, to hate father and mother, and all that is dear to us in this world, in comparison, that is, to love them less than Christ and his honour, and our interest in him, Luke xiv. 26. (2.) Here is good encouragement given to the royal bride thus entirely to break off from her former alliances:  So shall the king greatly desire thy beauty, which intimates that the mixing of her old rites and customs, whether Jewish or Gentile, with her religion, would blemish her beauty and would hazard her interest in the affections of the royal bridegroom, but that, if she entirely conformed to his will, he would delight in her. The beauty of holiness, both on the church and on particular believers, is in the sight of Christ of great price and very amiable. Where that is he says,  This is my rest for ever; here will I dwell, for I have desired it. Among the golden candlesticks he walks with pleasure, Rev. ii. 1. 2. She must reverence him, must love, honour, and obey him:  He is thy Lord, and worship thou him. The church is to be subject to Christ as the wife to the husband (Eph. v. 24), to call him  Lord, as Sarah called Abraham, and to obey him (1 Pet. iii. 6), and so not only to submit to his government, but to give him divine honours. We must worship him as God, and our Lord; for this is the will of God, that  all men should honour the Son even as they honour the Father; nay, in so doing it is reckoned that they honour the Father. If we confess that Christ is Lord, and pay our homage to him accordingly, it is  to the glory of God the Father, Phil. ii. 11. II. He tells her of the honours designed for her. 1. Great court should be made to her, and rich presents brought her (v. 12): " The daughter of Tyre," a rich and splendid city, "the  daughter of the King of Tyre shall be  there with a gift; every royal family round about shall send a branch, as a representative of the whole, to seek thy favour and to make an interest in thee;  even the rich among the people, whose wealth might be thought to exempt them from dependence at court, even they shall entreat thy favour, for his sake to whom thou art espoused, that by thee they may make him their friend." The Jews, the pretending Jews, who are rich to a proverb (as rich as a Jew), shall come and worship before the church's feet in the Philadelphian period, and shall  know that Christ has loved her, Rev. iii. 9. When the Gentiles, being converted to the faith of Christ, join themselves to the church, they then  come with a gift, 2 Cor. viii. 5; Rom. xv. 16. When with themselves they devote all they have to the honour of Christ, and the service of his kingdom, they then  come with a gift. 2. She shall be very splendid, and highly esteemed in the eyes of all, (1.) For her personal qualifications, the endowments of her mind, which every one shall admire (v. 13):  The king's daughter is all glorious within. Note, The glory of the church is spiritual glory, and that is indeed all glory; it is the glory of the soul, and that is the man; it is glory in God's sight, and it is an earnest of eternal glory. The glory of the saints falls not within the view of a carnal eye. As their life, so their glory, is hidden with Christ in God, neither can the natural man know it, for it is spiritually discerned; but those who do so discern it highly value it. Let us see here what is that true glory which we should be ambitious of, not that which  makes a fair show in the flesh, but which is in  the hidden man of the heart, in that which is not corruptible (1 Pet. iii. 4),  whose praise is not of men, but of God, Rom. ii. 29. (2.) For her rich apparel. Though all her glory is within, that for which she is truly valuable, yet  her clothing also  is of wrought gold; the conversation of Christians, in which they appear in the world, must be enriched with good works, not gay and gaudy ones, like paint and flourish, but substantially good, like gold; and it must be accurate and exact, like wrought gold, which is worked with a great deal of care and caution. 3. Her nuptials shall be celebrated with a great deal of honour and joy (v. 14, 15):  She shall be brought to the king, as the Lord God brought the woman to the man (Gen. ii. 22), which was a type of this mystical marriage between Christ and his church. None are brought to Christ but whom the Father brings, and he has undertaken to do it; none besides are so brought  to the king (v. 14) as to  enter into the king's palace, v. 15. (1.) This intimates a two-fold bringing of the spouse to Christ. [1.] In the conversion of souls to Christ; then they are espoused to him, privately contracted, as chaste virgins, 2 Cor. xi. 2; Rom. vii. 4. [2.] In the completing of the mystical body, and the glorification of all the saints, at the end of time; then the  bride, the Lamb's wife, shall be made completely ready, when all that belong to the election of grace shall be called in and called home, and all gathered together to Christ, 2 Thess. ii. 1. Then is the marriage of the Lamb come (Rev. xix. 7; xxi. 2), and the virgins  go forth to meet the bridegroom, Matt. xxv. 1. Then they shall  enter into the king's palaces, into the heavenly mansions, to be ever with the Lord. (2.) In both these espousals, observe, to the honour of the royal bride, [1.] Her wedding clothes— raiment of needle-work, the righteousness of Christ, the graces of the Spirit; both curiously wrought by divine wisdom. [2.] Her bride-maids— the virgins her companions, the wise virgins who have oil in their vessels as well as in their lamps, those who, being joined to the church, cleave to it and follow it, these shall go in to the marriage. [3.] The mirth with which the nuptials will be celebrated:  With gladness and rejoicing shall she be brought. When the prodigal is brought home to his father  it is meet that we should make merry and be glad (Luke xv. 32); and when the marriage of the Lamb has come  let us be glad and rejoice (Rev. xix. 7); for the  day of his espousals is the day of the gladness of his heart, Cant. iii. 11. 4. The progeny of this marriage shall be illustrious (v. 16):  Instead of thy fathers shall be thy children. Instead of the Old-Testament church, the economy of which had waxed old, and ready to  vanish away (Heb. viii. 13), as the fathers that are going off, there shall be a New-Testament church, a Gentile-church, that shall be grafted into the same olive and partake of its  root and fatness (Rom. xi. 17); more and more eminent shall be  the children of the desolate than  the children of the married wife, Isa. liv. 1. This promise to Christ is of the same import with that Isa. liii. 10,  He shall see his seed; and these shall be made  princes in all the earth; there shall be some of all nations brought into subjection to Christ, and so made princes,  made to our God kings and priests, Rev. i. 6. Or it may intimate that there should be a much greater number of Christian kings than ever there was of Jewish kings (those in Canaan only, these in all the earth), nursing fathers and nursing mothers to the church, which shall  suck the breasts of kings. They are princes of Christ's making; for  by him kings reign and princes decree justice. 5. The praise of this marriage shall be perpetual in the praises of the royal bridegroom (v. 18):  I will make thy name to be remembered. His Father has given him  a name above every name, and here promises to make it perpetual, by keeping up a succession of ministers and Christians in every age, that shall bear up his name, which shall thus  endure for ever (Ps. lxxii. 17), by being remembered in all the generations of time; for the entail of Christianity shall not be cut off. "Therefore, because they shall remember thee in all generations, they shall praise thee for ever and ever." Those that help to support the honour of Christ on earth shall in heaven see his glory, and share in it, and be for ever praising him. In the believing hope of our everlasting happiness in the other world let us always keep up the remembrance of Christ, as our only way thither, in our generation; and, in assurance of the perpetuating of the kingdom of the Redeemer in the world, let us transmit the remembrance of him to succeeding generations, that his name  may endure for ever and be as the days of heaven.

=CHAP. 46.= ''This psalm encourages us to hope and trust in God, and his power, and providence, and gracious presence with his church in the worst of times, and directs us to give him the glory of what he has done for us and what he will do: probably it was penned upon occasion of David's victories over the neighbouring nations (2 Sam. viii.), and the rest which God gave him from all his enemies round about. We are here taught, I. To take comfort in God when things look very black and threatening, ver. 1-5. II. To mention, to his praise, the great things he had wrought for his church against its enemies, ver. 6-9. III. To assure ourselves that God who has glorified his own name will glorify it yet again, and to comfort ourselves with that, ver. 10, 11. We may, in singing it, apply it either to our spiritual enemies, and be more than conquerors over them, or to the public enemies of Christ's kingdom in the world and their threatening insults, endeavouring to preserve a holy security and serenity of mind when they seem most formidable. It is said of Luther that, when he heard any discouraging news, he would say, Come let us sing the forty-sixth psalm.''

God the Protection of His People.
$1$ God  is our refuge and strength, a very present help in trouble. $2$ Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; $3$  Though the waters thereof roar  and be troubled,  though the mountains shake with the swelling thereof. Selah. $4$  There is a river, the streams whereof shall make glad the city of God, the holy  place of the tabernacles 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. The psalmist here teaches us by his own example. I. To triumph in God, and his relation to us and presence with us, especially when we have had some fresh experiences of his appearing in our behalf (v. 1):  God is our refuge and strength; we have found him so, he has engaged to be so, and he ever will be so. Are we pursued? God is our refuge to whom we may flee, and in whom we may be safe and think ourselves so; secure upon good grounds, Prov. xviii. 10. Are we oppressed by troubles? Have we work to do and enemies to grapple with? God is our strength, to bear us up under our burdens, to fit us for all our services and sufferings; he will by his grace put strength into us, and on him we may stay ourselves. Are we in distress? He is a help, to do all that for us which we need,  a present help, a help found (so the word is), one whom we have found to be so, a help on which we may write  Probatum est—It is tried, as Christ is called a  tried stone, Isa. xxviii. 16. Or,  a help at hand, one that never is to seek for, but that is always near. Or, a  help sufficient, a help accommodated to every case and exigence; whatever it is, he is a very present help; we cannot desire a better help, nor shall ever find the like in any creature. II. To triumph over the greatest dangers:  God is our strength and our help, a God all-sufficient to us;  therefore will not we fear. Those that with a holy reverence fear God need not with any amazement to be afraid of the power of hell or earth.  If God be for us, who can be against us; to do us any harm? It is our duty, it is our privilege, to be thus fearless; it is an evidence of a clear conscience, of an honest heart, and of a lively faith in God and his providence and promise: " We will not fear, though the earth be removed, though all our creature-confidences fail us and sink us; nay, though that which should support us threaten to swallow us up, as the earth did Korah," for whose sons this psalm was penned, and, some think, by them; yet while we keep close to God, and have him for us, we will not fear, for we have no cause to fear; ——Si fractus illabatur orbis, Impavidum ferient ruin&#230;. —Let Jove's dread arm With thunder rend the spheres, Beneath the crush of worlds undaunted he appears. —Hor. Observe here, 1. How threatening the danger is. We will suppose the earth to be removed, and thrown into the sea, even the mountains, the strongest and firmest parts of the earth, to lie buried in the unfathomed ocean; we will suppose the sea to roar and rage, and make a dreadful noise, and its foaming billows to insult the shore with so much violence as even to  shake the mountains, v. 3. Though kingdoms and states be in confusion, embroiled in wars, tossed with tumults, and their governments incontinual revolution—though their powers combine against the church and people of God, aim at no less than their ruin, and go very near to gain their point—yet will not we fear, knowing that all these troubles will end well for the church. See Ps. xciii. 4. If the earth be removed, those have reason to fear who have laid up their treasures on earth, and set their hearts upon it; but not those who have laid up for themselves treasures in heaven, and who expect to be most happy when  the earth and all the works that are therein shall be burnt up. Let those be troubled at the troubling of the waters who build their confidence on such a floating foundation, but not those who are led to  the rock that is higher than they, and find firm footing upon that rock. 2. How well-grounded the defiance of this danger is, considering how well guarded the church is, and that interest which we are concerned for. It is not any private particular concern of our own that we are in pain about; no, it is the city of God,  the holy place of the tabernacles of the Most High; it is the ark of God for which our hearts tremble. But, when we consider what God has provided for the comfort and safety of his church, we shall see reason to have our hearts fixed, and set above the fear of evil tidings. Here is, (1.) Joy to the church, even in the most melancholy and sorrowful times (v. 4):  There is a river the streams whereof shall make it  glad, even then when the waters of the sea roar and threaten it. It alludes to the waters of Siloam, which  went softly by Jerusalem (Isa. viii. 6, 7): though of no great depth or breadth, yet the waters of it were made serviceable to the defence of Jerusalem in Hezekiah's time, Isa. xxii. 10, 11. But this must be understood spiritually; the covenant of grace is the river, the promises of which are the streams; or the Spirit of grace is the river (John vii. 38, 39), the comforts of which are  the streams, that make glad the city of our God. God's word and ordinances are rivers and streams with which God makes his saints glad in cloudy and dark days. God himself is to his church a place of  broad rivers and streams, Isa. xxxiii. 21. The streams that make glad the city of God are not rapid, but gentle, like those of Siloam. Note, The spiritual comforts which are conveyed to the saints by soft and silent whispers, and which come not with observation, are sufficient to counterbalance the most loud and noisy threatenings of an angry and malicious world. (2.) Establishment to the church. Though heaven and earth are shaken, yet  God is in the midst of her, she shall not be moved, v. 5. God has assured his church of his special presence with her and concern for her; his honour is embarked in her, he has set up his tabernacle in her and has undertaken the protection of it, and therefore she shall not be moved, that is, [1.] Not destroyed, not removed, as the earth may be v. 2. The church shall survive the world, and be in bliss when that is in ruins. It is  built upon a rock, and the  gates of hell shall not prevail against it. [2.] Not disturbed, not much moved, with fears of the issue. If God be for us, if God be with us, we need not be moved at the most violent attempts made against us. (3.) Deliverance to the church, though her dangers be very great:  God shall help her; and who then can hurt her? He shall help her under her troubles, that she shall not sink; nay, that the more she is afflicted the more she shall multiply. God shall help her out of her troubles,  and that right early—when the morning appears; that is, very speedily, for he is  a present help (v. 1), and very seasonably, when things are brought to the last extremity and when the relief will be most welcome. This may be applied by particular believers to themselves; if God be in our hearts, in the midst of us, by his word dwelling richly in us, we shall be established, we shall be helped; let us therefore trust and not be afraid; all is well, and will end well.

Confidence in God.
$6$ The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted. $7$ The of hosts  is with us; the God of Jacob  is our refuge. Selah. $8$ Come, behold the works of the, 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 chariot in the fire. $10$ Be still, and know that I  am God: I will be exalted among the heathen, I will be exalted in the earth. $11$ The of hosts  is with us; the God of Jacob  is our refuge. Selah. These verses give glory to God both as King of nations and as King of saints. I. As King of nations, ruling the world by his power and providence, and overruling all the affairs of the children of men to his own glory; he does according to his will among the inhabitants of the earth, and none may say,  What doest thou? 1. He checks the rage and breaks the power of the nations that oppose him and his interests in the world (v. 6):  The heathen raged at David's coming to the throne, and at the setting up of the kingdom of the Son of David; compare Ps. ii. 1, 2.  The kingdoms were moved with indignation, and rose in a tumultuous furious manner to oppose it; but God  uttered his voice, spoke to them in his wrath, and they were moved in another sense, they were struck into confusion and consternation, put into disorder, and all their measures broken; the earth itself melted under them, so that they found no firm footing; their earthly hearts failed them for fear, and dissolved like snow before the sun. Such a melting of the spirits of the enemies is described, Judg. v. 4, 5; and see Luke xxi. 25, 26. 2. When he pleases to draw his sword, and give it commission, he can make great havoc among the nations and lay all waste (v. 8):  Come, behold the works of the Lord; they are to be observed (Ps. lxvi. 5), and to be sought out, Ps. cxi. 2. All the operations of Providence must be considered as the works of the Lord, and his attributes and purposes must be taken notice of in them. Particularly take notice of the  desolations he has made in the earth, among the enemies of his church, who thought to lay the land of Israel desolate. The destruction they designed to bring upon the church has been turned upon themselves. War is a tragedy which commonly destroys the stage it is acted on; David carried the war into the enemies' country; and O what desolations did it make there! Cities were burnt, countries laid waste, and armies of men cut off and laid in heaps upon heaps. Come and see the effects of desolating judgments, and stand in awe of God; say,  How terrible art thou in thy works! Ps. lxvi. 3. Let all that oppose him see this with terror, and expect the same cup of trembling to be put into their hands; let all that fear him and trust in him see it with pleasure, and not be afraid of the most formidable powers armed against the church. Let them gird themselves, but  they shall be broken to pieces. 3. When he pleases to sheathe his sword, he puts an end to the wars of the nations and crowns them with peace, v. 9. War and peace depend on his word and will, as much as storms and calms at sea do, Ps. cvii. 25, 29.  He makes wars to cease unto the end of the earth, sometimes in pity to the nations, that they may have a breathing-time, when, by long wars with each other, they have run themselves out of breadth. Both sides perhaps are weary of the war, and willing to let it fall; expedients are found out for accommodation; martial princes are removed, and peace-makers set in their room; and then the bow is broken by consent, the spear cut asunder and turned into a pruning-hook, the sword beaten into a ploughshare, and the chariots of war are burned, there being no more occasion for them; or, rather, it may be meant of what he does, at other times, in favour of his own people. He makes those wars to cease that were waged against them and designed for their ruin. He breaks the enemies' bow that was drawn against them.  No weapon formed against Zion shall prosper, Isa. liv. 17. The total destruction of Gog and Magog is prophetically described by the burning of their weapons of war (Ezek. xxxix. 9, 10), which intimates likewise the church's perfect security and assurance of lasting peace, which made it needless to lay up those weapons of war for their own service. The bringing of a long war to a good issue is a work of the Lord, which we ought to behold with wonder and thankfulness. II. As King of saints, and as such we must own that  great and marvellous are his works, Rev. xv. 3. He does and will do great things, 1. For his own glory (v. 10):  Be still, and know that I am God. (1.) Let his enemies be still, and threaten no more, but know it, to their terror, that he is God, one infinitely above them, and that will certainly be too hard for them; let them rage no more, for it is all in vain:  he that sits in heaven, laughs at them; and, in spite of all their impotent malice against his name and honour, he will be exalted among the heathen and not merely among his own people, he will be exalted in the earth and not merely in the church. Men will set up themselves, will have their own way and do their own will; but let them know that God will be exalted, he will have his way will do his own will, will glorify his own name, and  wherein they deal proudly he will be above them, and make them know that he is so. (2.) Let his own people be still; let them be calm and sedate, and tremble no more, but know, to their comfort, that the Lord is God, he is God alone, and will be exalted above the heathen; let him alone to maintain his honour, to fulfil his own counsels and to support his own interest in the world. Though we be depressed, yet let us not be dejected, for we are sure that God will be exalted, and that may satisfy us; he will work for his great name, and then no matter what becomes of our little names. When we pray,  Father, glorify thy name, we ought to exercise faith upon the answer given to that prayer when Christ himself prayed it,  I have both glorified it and I will glorify it yet again. Amen, Lord, so be it. 2. For his people's safety and protection. He triumphs in the former:  I will be exalted; they triumph in this, v. 7 and again v. 11. It is the burden of the song, " The Lord of hosts is with us; he is on our side, he takes our part, is present with us and president over us;  the God of Jacob is our refuge, to whom we may flee, and in whom we may confide and be sure of safety." Let all believers triumph in this. (1.) They have the presence of a God of power, of all power:  The Lord of hosts is with us. God is the Lord of hosts, for he has all the creatures which are called  the hosts of heaven and earth at his beck and command, and he makes what use he pleases of them, as the instruments either of his justice or of his mercy. This sovereign Lord is with us, sides with us, acts with us, and has promised he will never leave us. Hosts may be against us, but we need not fear them if the Lord of hosts be with us. (2.) They are under the protection of a God in covenant, who not only is able to help them, but is engaged in honour and faithfulness to help them. He is the God of Jacob, not only Jacob the person, but Jacob the people; nay, and of all praying people, the spiritual seed of wrestling Jacob; and he is our refuge, by whom we are sheltered and in whom we are satisfied, who by his providence secures our welfare when without are fightings, and who by his grace quiets our minds, and establishes them, when within are fears. The Lord of hosts, the God of Jacob, has been, is, and will be with us—has been, is and will be our refuge: the original includes all; and well may  Selah be added to it. Mark this, and take the comfort of it, and say,  If God be for us, who can be against us?

=CHAP. 47.= The scope of this psalm is to stir us up to praise God, to stir up all people to do so; and, I. We are directed in what manner to do it, publicly, cheerfully, and intelligently,

ver. 1, 6, 7. II. We are furnished with matter for praise. 1. God's majesty, ver. 2. 2. His sovereign and universal dominion, ver. 2, 7-9. 3. The great things he had done, and will do, for his people, ver. 3-5. Many suppose that this psalm was penned upon occasion of the bringing up of the ark to Mount Zion which ver. 5 seems to refer to ("God has gone up with a shout");—but it looks further, to the ascension of Christ into the heavenly Zion, after he had finished his undertaking on earth, and to the setting up of his kingdom in the world, to which the heathen should become willing subjects. In singing this psalm we are to give honour to the exalted Redeemer, to rejoice in his exaltation, and to celebrate his praises, confessing that he is Lord, to the glory of God the Father.

Exhortation to Praise God.
$1$ O clap your hands, all ye people; shout unto God with the voice of triumph. $2$ For the most high  is terrible;  he is a great King over all the earth. $3$ He shall subdue the people under us, and the nations under our feet. $4$ He shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah. The psalmist, having his own heart filled with great and good thoughts of God, endeavours to engage all about him in the blessed work of praise, as one convinced that God is worthy of all blessing and praise, and as one grieved at his own and others' backwardness to and barrenness in this work. Observe, in these verses, I. Who are called upon to praise God: " All you people, all you people of Israel;" those were his own subjects, and under his charge, and therefore he will engage them to praise God, for on them he has an influence. Whatever others do, he and his house, he and his people, shall praise the Lord. Or, "All you people and nations of the earth;" and so it may be taken as a prophecy of the conversion of the Gentiles and the bringing of them into the church; see Rom. xv. 11. II. What they are called upon to do: " O clap your hands, in token of your own joy and satisfaction in what God has done for you, of your approbation, nay, your admiration, of what God has done in general, and of your indignation against all the enemies of God's glory, Job xxvii. 23.  Clap your hands, as men transported with pleasure, that cannot contain themselves;  shout unto God, not to make him hear (his ear is not heavy), but to make all about you hear, and take notice how much you are affected and filled with the works of God. Shout  with the voice of triumph in him, and in his power and goodness, that others may join with you in the triumph." Note, Such expressions of pious and devout affections as to some may seem indecent and imprudent ought not to be hastily censured and condemned, much less ridiculed, because, if they come from an upright heart, God will accept the strength of the affection and excuse the weakness of the expressions of it. III. What is suggested to us as matter for our praise. 1. That the God with whom we have to do is a God of awful majesty (v. 2):  The Lord most high is terrible. He is infinitely above the noblest creatures, higher than the highest; there are those perfections in him that are to be reverenced by all, and particularly that power, holiness, and justice, that are to be dreaded by all those that contend with him. 2. That he is a God of sovereign and universal dominion. He is a King that reigns alone, and with an absolute power,  a King over all the earth; all the creatures, being made by him, are subject to him, and therefore he is  a great King, the King of kings. 3. That he takes a particular care of his people and their concerns, has done so and ever will; (1.) In giving them victory and success (v. 3), subduing the people and nations under them, both those that stood in their way (Ps. xliv. 2) and those that made attempts upon them. This God had done for them, witness the planting of them in Canaan, and their continuance there unto this day. This they doubted not but he would still do for them by his servant David, who prospered which way soever he turned his victorious arms. But this looks forward to the kingdom of the Messiah, which was to be set over all the earth, and not confined to the Jewish nation. Jesus Christ shall subdue the Gentiles; he shall bring  them in as sheep into the fold (so the word signifies), not for slaughter, but for preservation. He shall subdue their affections, and make them a  willing people in the day of his power, shall bring their thoughts into obedience to him, and reduce those who had gone astray, under the guidance of the  great shepherd and bishop of souls, 1 Pet. ii. 25. (2.) In giving them rest and settlement (v. 4):  He shall choose our inheritance for us. He had chosen the land of Canaan to be an inheritance for Israel; it was the land which the Lord their God spied out for them; see Deut. xxxii. 8. This justified their possession of that land, and gave them a good title; and this sweetened their enjoyment of it, and made it comfortable; they had reason to think it a happy lot, and to be satisfied in it, when it was that which Infinite Wisdom chose for them. And the setting up of God's sanctuary in it made it  the excellency, the honour,  of Jacob (Amos vi. 8); and he chose so good an inheritance for Jacob because he loved him, Deut. vii. 8. Apply this spiritually, and it bespeaks, [1.] The happiness of the saints, that God himself has chosen their inheritance for them, and it is a goodly heritage:  he has chosen it who knows the soul, and what will serve to make it happy; and he has chosen so well that he himself has undertaken to be the  inheritance of his people (Ps. xvi. 5), and he has laid up for them in the other world an inheritance incorruptible, 1 Pet. i. 4. This will be indeed the excellency of Jacob, for whom, because he loved them, he prepared such a happiness as eye has not seen. [2.] The faith and submission of the saints to God. This is the language of every gracious soul, "God shall choose my inheritance for me; let him appoint me my lot, and I will acquiesce in the appointment. He knows what is good for me better than I do for myself, and therefore I will have no will of my own but what is resolved into his."

Exhortation to Praise God.
$5$ God is gone up with a shout, the with the sound of a trumpet. $6$ Sing praises to God, sing praises: sing praises unto our King, sing praises. $7$ For God  is the King of all the earth: sing ye praises with understanding. $8$ God reigneth over the heathen: God sitteth upon the throne of his holiness. $9$ 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. We are here most earnestly pressed to praise God, and to sing his praises; so backward are we to this duty that we have need to be urged to it by precept upon precept, and line upon line; so we are here (v. 6):  Sing praises to God, and again,  Sing praises, Sing praises to our King, and again,  Sing praises. This intimates that it is a very necessary and excellent duty, that it is a duty we ought to be frequent and abundant in; we may sing praises again and again in the same words, and it is no vain repetition if it be done with new affections. Should not a people praise their God? Dan. v. 4. Should not subjects praise their king? God is our God, our King, and therefore we must praise him; we must sing his praises, as those that are pleased with them and that are not ashamed of them. But here is a needful rule subjoined (v. 7):  Sing you praises with understanding, with  Maschil. 1. "Intelligently; as those that do yourselves understand why and for what reasons you praise God and what is the meaning of the service." This is the gospel-rule (1 Cor. xiv. 15),  to sing with the spirit and with the understanding also; it is only with the heart that we make melody to the Lord, Eph. v. 19. It is not an acceptable service if it be not a reasonable service. 2. "Instructively, as those that desire to make others understand God's glorious perfections, and to teach them to praise him." Three things are mentioned in these verses as just matter for our praises, and each of them will admit of a double sense:— I. We must praise God going up (v. 5):  God has gone up with a shout, which may refer, 1. To the carrying up of the ark to the hill of Zion, which was done with great solemnity, David himself dancing before it, the priests, it is likely, blowing the trumpets, and the people following with their loud huzzas. The ark being the instituted token of God's special presence with them, when that was brought up by warrant from him he might be said to  go up. The emerging of God's ordinances out of obscurity, in order to the more public and solemn administration of them, is a great favour to any people, which they have reason to rejoice in and give thanks for. 2. To the ascension of our Lord Jesus into heaven, when he had finished his work on earth, Acts i. 9. Then  God went up with a shout, the shout of a King, of a conqueror, as one who, having  spoiled principalities and powers, then  led captivity captive, Ps. lxviii. 18. He went up as a Mediator, typified by the ark and the mercy-seat over it, and was brought as the ark was into the most holy place,  into heaven itself; see Heb. ix. 24. We read not of a shout, or of the sound of a trumpet, at the ascension of Christ, but they were the inhabitants of the upper world, those sons of God, that then shouted for joy, Job xxxviii. 7. He shall come again in the same manner as he went (Acts i. 11) and we are sure that he shall come again with a shout and the sound of a trumpet. II. We must praise God reigning, v. 7, 8. God is not only our King, and therefore we owe our homage to him, but he is  King of all the earth (v. 7), over all the kings of the earth, and therefore in every place the incense of praise is to be offered up to him. Now this may be understood, 1. Of the kingdom of providence. God, as Creator, and the God of nature,  reigns over the heathen, disposes of them and all their affairs, as he pleases, though they know him not, nor have any regard to him:  He sits upon the throne of his holiness, which he has prepared in the heavens, and there he rules over all, even over the heathen, serving his own purposes by them and upon them. See here the extent of God's government; all are born within his allegiance; even the heathen that serve other gods are ruled by the true God, our God, whether they will or no. See the equity of his government; it is a throne of holiness, on which he sits, whence he gives warrants, orders, and judgment, in which we are sure there is no iniquity. 2. Of the kingdom of the Messiah. Jesus Christ, who is God, and whose  throne is for ever and ever reigns over the heathen; not only he is entrusted with the administration of the providential kingdom, but he shall set up the kingdom of his grace in the Gentile world, and rule in the hearts of multitudes that were bred up in heathenism, Eph. ii. 12, 13. This the apostle speaks of as a great mystery that the  Gentiles should be fellow-heirs, Eph. iii. 6. Christ  sits upon the throne of his holiness, his throne in the heavens, where all the administrations of his government are intended to show forth God's holiness and to advance holiness among the children of men. III. We must praise God as attended and honoured by  the princes of the people, v. 9. This may be understood, 1. Of the congress or convention of the states of Israel, the heads and rulers of the several tribes, at the solemn feasts, or to despatch the public business of the nation. It was the honour of Israel that they were  the people of the God of Abraham, as they were Abraham's seed and taken into his covenant; and, thanks be to God, this blessing of Abraham has come upon the isles of the Gentiles, Gal. iii. 14. It was their happiness that they had a settled government,  princes of their people, who were the  shields of their land. Magistracy is the shield of a nation, and it is a great mercy to any people to have this shield, especially when their princes,  their shields, belong unto the Lord, are devoted to his honour, and their power is employed in his service, for then he is greatly exalted. It is likewise the honour of God that, in another sense, the  shields of the earth do belong to him; magistracy is his institution, and he serves his own purposes by it in the government of the world, turning the hearts of kings as the rivers of water, which way soever he pleases. It was well with Israel when the princes of their people were gathered together to consult for the public welfare. The unanimous agreement of the great ones of a nation in the things that belong to its peace is a very happy omen, which promises abundance of blessings. 2. It may be applied to the calling of the Gentiles into the church of Christ, and taken as a prophecy that in the days of the Messiah the kings of the earth and their people should join themselves to the church, and bring their glory and power into the New Jerusalem, that they should all become  the people of the God of Abraham, to whom it was promised that he should be  the father of many nations. The  volunteers of the people (so it may be read); it is the same word that is used in Ps. cx. 3,  Thy people shall be willing; for those that are gathered to Christ are not forced, but made freely willing, to be his. When the  shields of the earth, the ensigns of royal dignity (1 Kings xiv. 27, 28), are surrendered to the Lord Jesus, as the keys of a city are presented to the conqueror or sovereign, when princes use their power for the advancement of the interests of religion, then Christ is greatly exalted.

=CHAP. 48.= This psalm, as the two former, is a triumphant song; some think it was penned on occasion of Jehoshaphat's victory

(2 Chron. xx.), others of Sennacherib's defeat, when his army laid siege to Jerusalem in Hezekiah's time; but, for aught I know, it might be penned by David upon occasion of some eminent victory obtained in his time; yet not so calculated for that but that it might serve any other similar occasion in aftertimes, and be applicable also to the glories of the gospel church, of which Jerusalem was a type, especially when it shall come to be a church triumphant, the "heavenly Jerusalem" (Heb. xii. 22), "the Jerusalem which is above," Gal. iv. 26. Jerusalem is here praised, I. For its relation to God, ver. 1, 2. II. For God's care of it, ver. 3. III. For the terror it strikes upon its enemies, ver. 4-7. IV. For the pleasure it gives to its friends, who delight to think, 1. Of what God has done, does, and will do for it, ver. 3. 2. Of the gracious discoveries he makes of himself in and for that holy city, ver. 9, 10. 3. Of the effectual provision which is made for its safety, ver. 11-13. 4. Of the assurance we have of the perpetuity of God's covenant with the children of Zion, ver. 14. In singing this psalm we must be affected with the privilege we have as members of the gospel church, and must express and excite our sincere good-will to all its interests.

The Beauty and Strength of Zion.
$1$ Great  is the, and greatly to be praised in the city of our God,  in the mountain of his holiness. $2$ Beautiful for situation, the joy of the whole earth,  is mount Zion,  on the sides of the north, the city of the great King. 3 God is known in her palaces for a refuge. $4$ For, lo, the kings were assembled, they passed by together. $5$ They saw  it, and so they marvelled; they were troubled,  and hasted away. $6$ Fear took hold upon them there,  and pain, as of a woman in travail. $7$ Thou breakest the ships of Tarshish with an east wind. The psalmist is designing to praise Jerusalem and to set forth the grandeur of that city; but he begins with the praises of God and his greatness (v. 1), and ends with the praises of God and his goodness, v. 14. For, whatever is the subject of our praises, God must be both the Alpha and Omega of them. And, particularly, whatever is said to the honour of the church must redound to the honour of the church's God. What is here said to the honour of Jerusalem is, I. That the King of heaven owns it: it is  the city of our God (v. 1), which he chose out of all the cities of Israel to put his name there. Of Zion he said kinder things than ever he said of place upon earth.  This is my rest for ever; here will I dwell, for I have desired it, Ps. cxxxii. 13, 14. It is  the city of the great King (v. 2), the King of all the earth, who is pleased to declare himself in a special manner present there. This our Saviour quotes to prove that to swear by Jerusalem is profanely to swear by God himself (Matt. v. 35),  for it is the city of the great King, who has chosen it for the special residence of his grace, as heaven is of his glory. 1. It is enlightened with the knowledge of God.  In Judah God is known, and his name is great, but especially in Jerusalem, the head-quarters of the priests, whose lips were to keep this knowledge. In Jerusalem  God is great (v. 1) who in other places was made little of, was made nothing of. Happy the kingdom, the city, the family, the heart, in which God is great, in which he is uppermost, in which he is all. There  God is known (v. 3) and where he is known he will be great; none contemn God but those that are ignorant of him. 2. It is devoted to the honour of God. It is therefore called  the mountain of his holiness, for  holiness to the Lord is written upon it and all the furniture of it, Zech. xiv. 20, 21. This is the privilege of the church of Christ, that it is  a holy nation, a peculiar people; Jerusalem, the type of it, is called  the holy city, bad as it was (Matt. xxvii. 53), till that was set up, but never after. 3. It is the place appointed for the solemn service and worship of God; there he is greatly praised, and  greatly to be praised, v. 1. Note, The clearer discoveries are made to us of God and his greatness the more it is expected that we should abound in his praises. Those that from all parts of the country brought their offerings to Jerusalem had reason to be thankful that God would not only permit them thus to attend him, but promise to accept them, and meet them with a blessing, and reckon himself praised and honoured by their services. Herein Jerusalem typified the gospel church; for what little tribute of praise God has from this earth arises from that church upon earth, which is therefore his tabernacle among men. 4. It is taken under his special protection (v. 3): He is  known for a refuge; that is, he has approved himself such a one, and as such a one he is there applied to by his worshippers. Those that know him will  trust in him, and seek to him, Ps. ix. 10. God was known, not only in the streets, but even in the palaces of Jerusalem, for a refuge; the great men had recourse to God and acquaintance with him. And then religion was likely to flourish in the city when it reigned in the palaces. 5. Upon all these accounts, Jerusalem, and especially Mount Zion, on which the temple was built, were universally beloved and admired— beautiful for situation, and  the joy of the whole earth, v. 2. The situation must needs be every way agreeable, when Infinite Wisdom chose it for the place of the sanctuary; and that which made it beautiful was that it was the mountain of holiness, for there is a beauty in holiness. This earth is, by sin, covered with deformity, and therefore justly might that spot of ground which was thus beautified with holiness he called  the joy of the whole earth, that is, what the whole earth had reason to rejoice in, that God would thus in very deed dwell with man upon the earth. Mount Zion was on the north side of Jerusalem, and so was a shelter to the city from the cold and bleak winds that blew from that quarter; or, if fair weather was expected out of the north, they were thus directed to look Zion-ward for it. II. That the kings of the earth were afraid of it. That God was known in their palaces for a refuge they had had a late instance, and a very remarkable one. Whatever it was, 1. They had had but too much occasion to fear their enemies; for  the kings were assembled, v. 4. The neighbouring princes were confederate against Jerusalem; their heads and horns, their policies and powers, were combined for its ruin; they were assembled with all their forces; they passed, advanced, and marched on together, not doubting but they should soon make themselves masters of that city which should have been the joy, but was the envy of the whole earth. 2. God made their enemies to fear them. The very sight of Jerusalem struck them into a consternation and gave check to their fury, as the sight of the tents of Jacob frightened Balaam from his purpose to curse Israel (Num. xxiv. 2):  They saw it and marvelled, and hasted away, v. 5. Not  Veni, vidi, vici—I came, I saw, I conquered; but, on the contrary,  Veni vidi victus sum—I came, I saw, I was defeated. Not that there was any thing to be seen in Jerusalem that was so very formidable; but the sight of it brought to mind what they had heard concerning the special presence of God in that city and the divine protection it was under, and God impressed such terrors on their minds thereby as made them retire with precipitation. Though they were kings, though they were many in confederacy, yet they knew themselves an unequal match for Omnipotence, and therefore  fear came upon them, and pain, v. 6. Note, God can dispirit the stoutest of his church's enemies, and soon put those in pain that live at ease. The fright they were in upon the sight of Jerusalem is here compared to the throes of a woman in travail, which are sharp and grievous, which sometimes come suddenly (1 Thess. v. 3), which cannot be avoided, and which are effects of sin and the curse. The defeat hereby given to their designs upon Jerusalem is compared to the dreadful work made with a fleet of ships by a violent storm, when some are split, others shattered, all dispersed (v. 7):  Thou breakest the ships of Tarshish with an east wind; effects at sea lie thus exposed. The terrors of God are compared to an east wind (Job xxvii. 20, 21); these shall put them into confusion, and break all their measures.  Who knows the power of God's anger?

God's Care of His Church.
$8$ As we have heard, so have we seen in the city of the of hosts, in the city of our God: God will establish it for ever. Selah. $9$ We have thought of thy lovingkindness, O God, in the midst of thy temple. 10 According to thy name, O God, so  is thy praise unto the ends of the earth: thy right hand is full of righteousness. $11$ Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments. $12$ Walk about Zion, and go round about her: tell the towers thereof. $13$ Mark ye well her bulwarks, consider her palaces; that ye may tell  it to the generation following. $14$ For this God  is our God for ever and ever: he will be our guide  even unto death. We have here the good use and improvement which the people of God are taught to make of his late glorious and gracious appearances for them against their enemies, that they might work for their good. I. Let our faith in the word of God be hereby confirmed. If we compare what God has done with what he has spoken, we shall find that, as  we have heard, so  have we seen (v. 8), and what we have seen obliges us to believe what we have heard. 1. "As we have heard done in former providences, in the days of old, so have we seen done in our own days." Note, God's latter appearances for his people against his and their enemies are consonant to his former appearances, and should put us in mind of them. 2. "As we have heard in the promise and prediction, so have we seen in the performance and accomplishment. We have heard that God is the Lord of hosts, and that Jerusalem is the city of our God, is dear to him, is his particular care; and now we have seen it; we have seen the power of our God; we have seen his goodness; we have seen his care and concern for us, that he is a  wall of fire round about Jerusalem and the glory in the midst of her." Note, In the great things that God has done, and is doing, for his church, it is good to take notice of the fulfilling of the scriptures; and this would help us the better to understand both the providence itself and the scripture that is fulfilled in it. II. Let our hope of the stability and perpetuity of the church be hereby encouraged. "From what we have seen, compared with what we have heard, in the city of our God, we may conclude that God will establish it for ever." This was not fulfilled in Jerusalem (that city was long since destroyed, and all its glory laid in the dust), but has its accomplishment in the gospel church. We are sure that that shall be established for ever; it is built upon a rock, and the gates of hell cannot prevail against it, Matt. xvi. 18. God himself has undertaken the establishment of it; it is the Lord that has founded Zion, Isa. xiv. 32. And what we have seen, compared with what we have heard, may encourage us to hope in that promise of God upon which the church is built. III. Let our minds be hereby filled with good thoughts of God. "From what we have heard, and seen, and hope for, we may take occasion to think much of God's loving-kindness, whenever we meet  in the midst of his temple," v. 9. All the streams of mercy that flow down to us must be traced up to the fountain of God's lovingkindness. It is not owing to any merit of ours, but purely to his mercy, and the peculiar favour he bears to his people. This therefore we must think of with delight, think of frequently and fixedly. What subject can we dwell upon more noble, more pleasant, more profitable? We must have God's lovingkindness always before our eyes (Ps. xxvi. 3), especially when we attend upon him in his temple. When we enjoy the benefit of public ordinances undisturbed, when we meet in his temple and there is none to make us afraid, we should take occasion thence to think of his lovingkindness. IV. Let us give to God the glory of the great things which he has done for us, and mention them to his honour (v. 10): " According to thy name, O God! so is thy praise, not only in Jerusalem, but to the ends of the earth." By the late signal deliverance of Jerusalem God had made himself a name; that is, he had gloriously discovered his wisdom, power, and goodness, and made all the nations about sensible of it; and  so was his praise; that is, some in all parts would be found giving glory to him accordingly. As far as his name goes his praise will go, at least it should go, and, at length, it shall go, when all the ends of the world shall praise him, Ps. xxii. 27; Rev. xi. 15. Some, by his  name, understand especially that glorious name of his,  the Lord of hosts; according to that name, so is his praise; for all the creatures, even to the ends of the earth, are under his command. But his people must, in a special manner, acknowledge his justice in all he does for them. " Righteousness fills thy right hand;" that is, all the operations of thy power are consonant to the eternal rules of equity. V. Let all the members of the church in particular take to themselves the comfort of what God does for his church in general (v. 11): " Let Mount Zion rejoice, the priests and Levites that attend the sanctuary, and then  let all  the daughters of Judah, the country towns, and the inhabitants of them, be glad: let the women in their songs and dances, as usual on occasion of public joys, celebrate with thankfulness the great salvation which God has wrought for us." Note, When we have given God the praise we may then take the pleasure of the extraordinary deliverances of the church, and  be glad because of God's judgments (that is, the operations of his providence), all which we may see wrought in wisdom (therefore called  judgments) and working for the good of his church. VI. Let us diligently observe the instances and evidences of the church's beauty, strength, and safety, and faithfully transmit our observations to those that shall come after us (v. 12, 13):  Walk about Zion. Some think this refers to the ceremony of the triumph; let those who are employed in that solemnity walk round the walls (as they did, Neh. xii. 31), singing and praising God. In doing this let  them tell the towers and mark well the bulwarks, 1. That they might magnify the late wonderful deliverance God had wrought for them. Let them observe, with wonder, that the towers and bulwarks are all in their full strength and none of them damaged, the palaces in their beauty and none of them blemished; there is not the least damage done to the city by the kings that were assembled against it (v. 4):  Tell this to the generation following, as a wonderful instance of God's care of his holy city, that the enemies should not only not ruin or destroy it, but not so much as hurt or deface it. 2. That they might fortify themselves against the fear of the like threatening danger another time. And so, (1.) We may understand it literally of Jerusalem, and the strong-hold of Zion. Let the daughters of Judah see the towers and bulwarks of Zion, with a pleasure equal to the terror with which the kings their enemies saw them, v. 5. Jerusalem was generally looked upon as an impregnable place, as appears, Lam. iv. 12.  All the inhabitants of the world would not have believed that an enemy should enter the gates of Jerusalem; nor could they have entered if the inhabitants had not sinned away their defence.  Set your heart to her bulwarks. This intimates that the principal bulwarks of Zion were not the objects of sense, which they might set their eye upon, but the objects of faith, which they must set their hearts upon. It was well enough fortified indeed both by nature and art; but its bulwarks that were mostly to be relied upon were the special presence of God in it, the beauty of holiness he had put upon it, and the promises he had made concerning it. "Consider Jerusalem's strength, and tell it to the generations to come, that they may do nothing to weaken it, and that, if at any time it be in distress, they may not basely surrender it to the enemy as not tenable." Calvin observes here that when they are directed to transmit to posterity a particular account of the towers, and bulwarks, and palaces of Jerusalem, it is intimated that in process of time they would all be destroyed and remain no longer to be seen; for, otherwise, what need was there to preserve the description and history of them? When the disciples were admiring the buildings of the temple their Master told them that in a little time one stone of it should not be  left upon another, Matt. xxiv. 1, 2. Therefore, (2.) This must certainly be applied to the gospel church, that Mount Zion, Heb. xii. 22. "Consider the towers, and bulwarks, and palaces of that, that you may be invited and encouraged to join yourselves to it and embark in it. See it founded on Christ, the rock fortified by the divine power, guarded by him that neither slumbers nor sleeps. See what precious ordinances are its palaces, what precious promises are its bulwarks; tell this to the generation following, that they may with purpose of heart espouse its interests and cleave to it." VII. Let us triumph in God, and in the assurances we have of his everlasting lovingkindness, v. 14. Tell this to the generation following; transmit this truth as a sacred deposit to your posterity, That  this God, who has now done such great things for us,  is our God for ever and ever; he is constant and unchangeable in his love to us and care for us. 1. If God be our God, he is ours for ever, not only through all the ages of time, but to eternity; for it is the everlasting blessedness of glorified saints that  God himself will be with them and will be their God, Rev. xxi. 3. 2. If he be our God,  he will be our guide, our faithful constant guide, to show us our way and to lead us in it; he will be so,  even unto death, which will be the period of our way, and will bring us to our rest. He will lead and keep us even to the last. He will be our guide  above death (so some); he will so guide us as to set us above the reach of death, so that it shall not be able to do us any real hurt. He will be our guide  beyond death (so others); he will conduct us safely to a happiness on the other side death, to a life in which there shall be no more death. If we take the Lord for our God, he will conduct and convey us safely to death, through death, and beyond death—down to death and up again to glory.

=CHAP. 49.= ''This psalm is a sermon, and so is the next. In most of the psalms we have the penman praying or praising; in these we have him preaching; and it is our duty, in singing psalms, to teach and admonish ourselves and one another. The scope and design of this discourse is to convince the men of this world of their sin and folly in setting their hearts upon the things of this world, and so to persuade them to seek the things of a better world; as also to comfort the people of God, in reference to their own troubles and the grief that arises from the prosperity of the wicked. I. In the preface he proposes to awaken worldly people out of their security (ver. 1-3) and to comfort himself and other godly people in a day of distress, ver. 4, 5. II. In the rest of the psalm, 1. He endeavours to convince sinners of their folly in doting upon the wealth of this world, by showing them (1.) That they cannot, with all their wealth, save their friends from death, ver. 6-9. (2.) They cannot save themselves from death, ver. 10. (3.) They cannot secure to themselves a happiness in this world,''

ver. 11, 12. Much less, (4.) Can they secure to themselves a happiness in the other world, ver. 14. 2. He endeavours to comfort himself and other good people, (1.) Against the fear of death, ver. 15. (2.) Against the fear of the prospering power of wicked people, ver. 16-20. In singing this psalm let us receive these instructions, and be wise.

A Call to Attention.
$1$ Hear this, all  ye people; give ear, all  ye inhabitants of the world: $2$ Both low and high, rich and poor, together. $3$ My mouth shall speak of wisdom; and the meditation of my heart  shall be of understanding. 4 I will incline mine ear to a parable: I will open my dark saying upon the harp. $5$ Wherefore should I fear in the days of evil,  when the iniquity of my heels shall compass me about? This is the psalmist's preface to his discourse concerning the vanity of the world and its insufficiency to make us happy; and we seldom meet with an introduction more solemn than this is; for there is no truth of more undoubted certainty, nor of greater weight and importance, and the consideration of which will be of more advantage to us. I. He demands the attention of others to that which he was about to say (v. 1, 2):  Hear this, all you people; hear it and heed it, hear it and consider it; what is spoken once, hear twice.  Hear and give ear, Ps. lxii. 9, 11. Not only, "Hear, all you Israelites, and give ear all the inhabitants of Canaan," but,  Hear, all you people, and give ear, all you inhabitants of the world; for this doctrine is not peculiar to those that are blessed with divine revelation, but even the light of nature witnesses to it. All men may know, and therefore let all men consider, that their riches will not profit them in the day of death.  Both low and high, both  rich and poor, must come together, to hear the word of God; let both therefore hear this with application. Let those that are high and rich in the world hear of the vanity of their worldly possessions and not be proud of them, nor secure in the enjoyment of them, but lay them out in doing good, that with them they may make to themselves friends; let those that are poor and low hear this and be content with their little, and not envy those that have abundance. Poor people are as much in danger from an inordinate desire towards the wealth of the world as rich people from an inordinate delight in it. He gives a good reason why his discourse should be regarded (v. 3):  My mouth shall speak of wisdom; what he had to say, 1. Was true and good. It is wisdom and understanding; it will make those wise and intelligent that receive it and submit to it. It is not doubtful but certain, not trivial but weighty, not a matter of nice speculation but of admirable use to guide us in the right way to our great end. 2. It was what he had himself well digested. What his mouth spoke was the  meditation of his heart (as Ps. xix. 14; xlv. 1); it was what God put into his mind, what he had himself seriously considered, and was fully apprized of the meaning of and convinced of the truth of. That which ministers speak from their own hearts is most likely to reach the hearts of their hearers. II. He engages his own attention (v. 4):  I will incline my ear to a parable. It is called a  parable, not because it is figurative and obscure, but because it is a wise discourse and very instructive. It is the same word that is used concerning Solomon's proverbs. The psalmist will himself incline his ear to it. This intimates, 1. That he was taught it by the Spirit of God and did not speak of himself. Those that undertake to teach others must first learn themselves. 2. That he thought himself nearly concerned in it, and was resolved not to venture his own soul upon that bottom which he dissuaded others from venturing theirs upon. 3. That he would not expect others should attend to that which he himself did not attend to as a matter of the greatest importance. Where God  gives the tongue of the learned he first  wakens the ear to hear as the learned, Isa. l. 4. III. He promises to make the matter as plain and as affecting as he could:  I will open my dark saying upon the harp. What he learned for himself he would not conceal or confine to himself, but would communicate, for the benefit of others. 1. Some understood it not, it was a riddle to them; tell them of the vanity of the things that are seen, and of the reality and weight of invisible things, and they say, '' Ah Lord God! doth he not speak parables?'' For the sake of such, he would open this dark saying, and make it so plain that he that runs might read it. 2. Others understood it well enough, but they were not moved by it, it never affected them, and for their sake he would open it upon the harp, and try that expedient to work upon them, to win upon them.  A verse may find him who a sermon flies. Herbert. IV. He begins with the application of it to himself, and that is the right method in which to treat of divine things. We must first preach to ourselves before we undertake to admonish or instruct others. Before he comes to set down the folly of carnal security (v. 6), he here lays down, from his own experience, the benefit and comfort of a holy gracious security, which those enjoy who trust in God, and not in their worldly wealth:  Wherefore should I fear? he means,  Wherefore should I fear their fear (Isa. viii. 12), the fears of worldly people. 1. "Wherefore should I be afraid of them? Wherefore should I fear in the days of trouble and persecution,  when the iniquity of my heels, or of my supplanters that endeavour to trip up my heels,  shall compass me about, and they shall surround me with their mischievous attempts? Why should I be afraid of those all whose power lies in their wealth, which will not enable them to redeem their friends? I will not fear their power, for it cannot enable them to ruin me." The great men of the world will not appear at all formidable when we consider what little stead their wealth will stand them in. We need not fear their casting us down from our excellency who cannot support themselves in their own excellency. 2. "Wherefore should I be afraid like them?" The days of old age and death are the  days of evil, Eccl. xii. 1. In the day of judgment  the iniquity of our heels (or of our steps, our past sins) will compass us about, will be set in order before us.  Every work will be brought into judgment, with every secret thing; and  every one of us must give account of himself. In these days worldly wicked people will be afraid; nothing more dreadful to those that have set their hearts upon the world than to think of leaving it; death to them is the king of terrors, because, after death, comes the judgment, when their sins will surround them as so many furies; but wherefore should a good man fear death, who has God with him? Ps. 23.4. When his iniquities compass him about, he sees them all pardoned, his conscience is purified and pacified, and then even in the judgment-day, when the hearts of others fail them for fear, he can lift up his head with joy, Luke xxi. 26, 28. Note, The children of God, though ever so poor, are in this truly happy, above the most prosperous of the children of this world, that they are well guarded against the terrors of death and the judgment to come.

The Vanity of Worldly Riches; The End of the Wicked.
$6$ They that trust in their wealth, and boast themselves in the multitude of their riches; $7$ None  of them can by any means redeem his brother, nor give to God a ransom for him: $8$ (For the redemption of their soul  is precious, and it ceaseth for ever:) $9$ That he should still live for ever,  and not see corruption. $10$ For he seeth  that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. $11$ Their inward thought  is, that their houses  shall continue for ever,  and their dwelling places to all generations; they call  their lands after their own names. 12 Nevertheless man  being in honour abideth not: he is like the beasts  that perish. $13$ This their way  is their folly: yet their posterity approve their sayings. Selah. $14$ Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling. In these verses we have, I. A description of the spirit and way of worldly people, whose portion is in this life, Ps. xvii. 14. It is taken for granted that they have wealth, and a multitude of riches (v. 6), houses and lands of inheritance, which they call their own, v. 11. God often gives abundance of the good things of this world to bad men who live in contempt of him and rebellion against him, by which it appears that they are not the best things in themselves (for then God would give most of them to his best friends), and that they are not the best things for us, for then those would not have so much of them who, being marked for ruin, are to be ripened for it by their prosperity, Prov. i. 32. A man may have abundance of the wealth of this world and be made better by it, may thereby have his heart enlarged in love, and thankfulness, and obedience, and may do that good with it which will be fruit abounding to his account; and therefore it is not men's having riches that denominates them worldly, but their setting their hearts upon them as the best things; and so these worldly people are here described. 1. They repose a confidence in their riches:  They trust in their wealth (v. 6); they depend upon it as their portion and happiness, and expect that it will secure them from all evil and supply them with all good, and that they need nothing else, no, not God himself. Their gold is their hope (Job xxxi. 24), and so it becomes their God. Thus our Saviour explains the difficulty of the salvation of rich people (Mark x. 24):  How hard is it for those that trust in riches to enter into the kingdom of God! See 1 Tim. vi. 17. 2. They take a pride in their riches:  They boast themselves in the multitude of them, as if they were sure tokens of God's favour and certain proofs of their own ingenuity and industry ( my might, and the power of my hand, have gotten me this wealth), as if they made them truly great and happy, and more really excellent than their neighbours. They boast that they have all they would have (Ps. x. 3) and can set all the world at defiance ( I sit as a queen, and shall be a lady for ever); therefore  they call their lands after their own names, hoping thereby to perpetuate their memory; and, if their lands do retain the names by which they called them, it is but a poor honour; but they often change their names when they change their owners. 3. They flatter themselves with an expectation of the perpetuity of their worldly possessions (v. 11):  Their inward thought is that their houses shall continue for ever, and with this thought they please themselves. Are not all thoughts inward? Yes; but it intimates, (1.) That this thought is deeply rooted in their minds, is rolled and revolved there, and carefully lodged in the innermost recesses of their hearts. A godly man has thoughts of the world, but they are his outward thoughts; his inward thought is reserved for God and heavenly things: but a worldly man has only some floating foreign thoughts of the things of God, while his fixed thought, his inward thought, is about the world; that lies nearest his heart, and is upon the throne there. (2.) There it is industriously concealed. They cannot, for shame, say that they expect their houses to continue for ever, but inwardly they think so. If they cannot persuade themselves that they shall continue for ever, yet they are so foolish as to think  their houses shall, and their dwelling-places; and suppose they should, what good will that do them when they shall be no longer theirs? But they will not; for the world passes away, and the fashion of it. All things are devoured by the teeth of time. II. A demonstration of their folly herein. In general (v. 13),  This their way is their folly. Note, The way of worldliness is a very foolish way: those that lay up their treasure on earth, and set their affections on things below, act contrary both to right reason and to their true interest. God himself pronounced him  a fool who thought his goods were laid up for many years, and that they would be a portion for his soul, Luke xii. 19, 20. And yet their posterity approve their sayings, agree with them in the same sentiments, say as they say and do as they do, and tread in the steps of their worldliness. Note, The love of the world is a disease that runs in the blood; men have it by kind, till the grace of God cures it. To prove the folly of carnal worldlings he shows, 1. That with all their wealth they cannot save the life of the dearest friend they have in the world, nor purchase a reprieve for him when he is under the arrest of death (v. 7-9):  None of them can by any means redeem his brother, his brother worldling, who would give counter-security out of his own estate, if he would but be bail for him: and gladly he would, in hopes that he might do the same kindness for him another time. But their words will not be taken one for another, nor will one man's estate be the ransom of another man's life. God does not value it; it is of no account with him; and the true value of things is as they stand in his books. His justice will not accept it by way of commutation or equivalent. The Lord of our brother's life is the Lord of our estate, and may take both if he please, without either difficulty to himself or wrong to us; and therefore one cannot be ransom for another. We cannot bribe death, that our brother should still live, much less that he should live for ever, in this world, nor bribe the grave, that he should not see corruption; for we must needs die, and return to the dust, and there is no discharge from that war. What folly is it to trust to that, and boast of that, which will not enable us so much as for one hour to respite the execution of the sentence of death upon a parent, a child, or friend that is to us as our own soul! It is certainly true that  the redemption of the soul is precious and ceaseth for ever; that is, life, when it is going, cannot be arrested, and when it is gone it cannot be recalled, by any human art, or worldly price. But this looks further, to the eternal redemption which was to be wrought out by the Messiah, whom the Old-testament saints had an eye to as the Redeemer. Everlasting life is a jewel of too great a value to be purchased by the wealth of this world. We are  not redeemed with corruptible things, such as silver and gold, 1 Pet. i. 18, 19. The learned Dr. Hammond applies the 8th and 9th verses expressly to Christ: " The redemption of the soul shall be precious, shall be high-prized, it shall cost very dear; but, being once wrought, it shall cease for ever, it shall never need to be repeated, Heb. ix. 25, 26; x. 12. And he (that is, the Redeemer)  shall yet live for ever, and shall not see corruption; he shall rise again before he sees corruption, and then shall live for evermore," Rev. i. 18. Christ did that for us which all the riches of the world could not do; well therefore may he be dearer to us than any worldly things. Christ did that for us which a brother, a friend, could not do for us, no, not one of the best estate or interest; and therefore those that  love father or brother more than him are not worthy of him. This likewise shows the folly of worldly people, who sell their souls for that which would never buy them. 2. That with all their wealth they cannot secure themselves from the stroke of death. The worldling sees, and it vexes him to see it, that  wise men die, likewise the fool and the brutish person perish, v. 10. Therefore he cannot but expect that it will, at length, come to his own turn; he cannot find any encouragement to hope that he himself shall continue for ever, and therefore foolishly comforts himself with this, that, though he shall not, his house shall. Some rich people are wise, they are politicians, but they cannot out-wit death, nor evade his stroke, with all their art and management; others are fools and brutish ( Fortuna favet fatuis—Fools are Fortune's favourites); these, though they do no good, yet perhaps do no great hurt in the world: but that shall not excuse them; they shall perish, and be taken away by death, as well as the wise that did mischief with their craft. Or by the wise and the foolish we may understand the godly and the wicked; the godly die, and their death is their deliverance; the wicked perish, and their death is their destruction; but, however, they leave their wealth to others. (1.) They cannot continue with it, nor will it serve to procure them a reprieve. That is a frivolous plea, though once it served a turn (Jer. xli. 8),  Slay us not, for we have treasures in the field. (2.) They cannot carry it away with them, but must leave it behind them. (3.) They cannot foresee who will enjoy it when they have left it; they must leave it to others, but to whom they know not, perhaps to a fool (Eccl. ii. 19), perhaps to an enemy. 3. That, as their wealth will stand them in no stead in a dying hour, so neither will their honour (v. 12):  Man, being in honour, abides not. We will suppose a man advanced to the highest pinnacle of preferment, as great and happy as the world can make him, man in splendour, man at his best estate, surrounded and supported with all the advantages he can desire; yet then he abides not. His honour does not continue; that is a fleeting shadow. He himself does not, he tarries not all night; this world is an inn, in which his stay is so short that he can scarcely be said to get a night's lodging in it; so little rest is there in these things; he has but a baiting time.  He is like the beasts that perish; that is, he must as certainly die as the beasts, and his death will be as final a period to his state in this world as theirs is; his dead body likewise will putrefy as theirs does; and (as Dr. Hammond observes) frequently the greatest honours and wealth, unjustly gotten by the parent, descend not to any one of his posterity (as the beasts, when they die, leave nothing behind them to their young ones, but the wide world to feed in), but fall into other hands immediately, for which he never designed to gather them. 4. That their condition on the other side of death will be very miserable. The world they dote upon will not only not save them from death, but will sink them so much the lower into hell (v. 14):  Like sheep they are laid in the grave. Their prosperity did but feed them like sheep for the slaughter (Hos. iv. 16), and then death comes, and shuts them up in the grave like fat sheep in a fold,  to be brought forth to the day of wrath, Job xxi. 30. Multitudes of them, like flocks of sheep dead of some disease, are thrown into the grave, and there death shall feed on them, the second death,  the worm that dies not, Job xxiv. 20. Their own guilty consciences, like so many vultures, shall be continually preying upon them, with,  Son, remember, Luke xvi. 25. Death insults and triumphs over them, as it is represented in the fall of the king of Babylon, at which  hell from beneath is moved, Isa. xiv. 9, &c. While a saint can ask proud Death,  Where is thy sting? Death will ask the proud sinner,  Where is thy wealth, thy pomp? and the more he was fattened with prosperity the more sweetly will death feed on him. And in the morning of the resurrection, when all that sleep in the dust shall awake (Dan. xii. 2),  the upright shall have dominion over them, shall not only be advanced to the highest dignity and honour when they are filled with everlasting shame and contempt, elevated to the highest heavens when they are sunk to the lowest hell, but they shall be assessors with Christ in passing judgment upon them, and shall applaud the justice of God in their ruin. When the rich man in hell begged that Lazarus might bring him a drop of water to cool his tongue he owned that that upright man had dominion over him, as the foolish virgins also owned the dominion of the wise, and that they lay much at their mercy, when they begged,  Give us of your oil. Let this comfort us in reference to the oppressions which the upright are now often groaning under, and the dominion which the wicked have over them. The day is coming when the tables will be turned (Esther ix. 1) and the upright will have the dominion. Let us now judge of things as they will appear at that day. But what will become of all the beauty of the wicked? Alas! that shall all be  consumed in the grave from their dwelling; all that upon which they valued themselves, and for which others caressed and admired them, was adventitious and borrowed; it was paint and varnish, and they will rise in their own native deformity. The beauty of holiness is that which the grave, that consumes all other beauty, cannot touch, or do any damage to. Their beauty shall consume, the grave (or hell) being a habitation to every one of them; and what beauty can be there where there is nothing but the blackness of darkness for ever?

Privilege of the Godly.
$15$ But God will redeem my soul from the power of the grave: for he shall receive me. Selah. $16$ Be not thou afraid when one is made rich, when the glory of his house is increased; $17$ For when he dieth he shall carry nothing away: his glory shall not descend after him. $18$ Though while he lived he blessed his soul: and  men will praise thee, when thou doest well to thyself. $19$ He shall go to the generation of his fathers; they shall never see light. $20$ Man  that is in honour, and understandeth not, is like the beasts  that perish. Good reason is here given to good people, I. Why they should not be afraid of death. There is no cause for that fear if they have such a comfortable prospect as David here has of a happy state on the other side death, v. 15. He had shown (v. 14) how miserable the dead are that die in their sins, where he shows how blessed the dead are that die in the Lord. The distinction of men's outward condition, how great a difference soever it makes in life, makes none at death; rich and poor meet in the grave. But the distinction of men's spiritual state, though, in this life, it makes a small difference, where all things come alike to all, yet, at and after death, it makes a very great one.  Now he is comforted, and thou art tormented. The righteous has hope in his death, so has David here hope in God concerning his soul. Note, The believing hopes of the soul's redemption from the grave, and reception to glory, are the great support and joy of the children of God in a dying hour. They hope, I. That God will redeem their souls from the power of the grave, which includes, (1.) The preserving of the soul from going to the grave with the body. The grave has a power over the body, by virtue of the sentence (Gen. iii. 19), and it is cruel enough in executing that power (Cant. viii. 6); but is has no such power over the soul. It has power to silence, and imprison, and consume the body; but the soul then moves, and acts, and converses, more freely than ever (Rev. vi. 9, 10); it is immaterial and immortal. When death breaks the dark lantern, yet it does not extinguish the candle that was pent up in it. (2.) The reuniting of the soul and body at the resurrection. The soul is often put for the life; that indeed falls under the power of the grave for a time, but it shall, at length, be redeemed from it, when  mortality shall be swallowed up of life. The God of life, that was its Creator at first, can and will be its Redeemer at last. (3.) The salvation of the soul from eternal ruin: " God shall redeem my soul from the sheol of hell (v. 15), the wrath to come, that pit of destruction into which the wicked shall be cast," v. 14. It is a great comfort to dying saints that they shall not be hurt of the second death (Rev. ii. 11), and therefore the first death has no sting and the grave no victory. 2. That he will receive them to himself. He redeems their souls, that he may receive them. Ps. xxxi. 5,  Into thy hands I commit my spirit, for thou has redeemed it. He will receive them into his favour, will admit them into his kingdom, into the mansions that he prepared for them (John xiv. 2, 3), those everlasting habitations, Luke xvi. 9. II. Why they should not be afraid of the prosperity and power of wicked people in this world, which, as it is their pride and joy, has often been the envy, and grief, and terror of the righteous, which yet, all things considered, there is no reason for. 1. He supposes the temptation very strong to envy the prosperity of sinners, and to be afraid that they will carry all before them with a high hand, that with their wealth and interest they will run down religion and religious people, and that they will be found the truly happy people; for he supposes, (1.) That they are made rich, and so are enabled to give law to all about them and have every thing at command.  Pecuni&#230; obediunt omnes et omnia—Every person and every thing obey the commanding influence of money. (2.) That the glory of their house, from very small beginnings, is increased greatly, which naturally makes men haughty, insolent, and imperious, Ps. v. 16. Thus they seem to be the favourites of heaven, and therefore formidable. (3.) That they are very easy and secure in themselves and in their own minds (v. 18):  In his life-time he blessed his soul; that is, he thought himself a very happy man, such a one as he would be, and a very good man, such a one as he should be, because he prospered in the world. He blessed his soul, as that rich fool who said to his soul, " Soul, take thy ease, and be not disturbed either with cares and fears about the world or with the rebukes and admonitions of conscience. All is well, and will be well for ever." Note, [1.] It is of great consequence to consider what that is in which we bless our souls, upon the score of which we think well of ourselves. Believers  bless themselves in the God of truth (Isa. lxv. 16) and think themselves happy if he be theirs; carnal people bless themselves in the wealth of the world, and think themselves happy if they have abundance of that. [2.] There are many whose precious souls lie under God's curse, and yet they do themselves bless them; they applaud that in themselves which God condemns, and speak peace to themselves when God denounces war against them. Yet this is not all. (4.) They are in good reputation among their neighbours: " Men will praise thee, and cry thee up, as having done well for thyself in raising such an estate and family." This is the sentiment of all the children of this world, that those do best for themselves that do most for their bodies, by heaping up riches, though, at the same time, nothing is done for the soul, nothing for eternity; and accordingly they  bless the covetous, whom the Lord abhors, Ps. x. 3. If men were to be our judges, it were our wisdom thus to recommend ourselves to their good opinion: but what will it avail us to be approved of men if God condemn us? Dr. Hammond understands this of the good man here spoken to, for it is the second person, not of the wicked man spoken of: " He, in his life-time, blessed his soul, but thou shalt be praised for doing well unto thyself. The worldling magnified himself; but thou that dost not, like him, speak well of thyself, but do well for thyself, in securing thy eternal welfare, thou shalt be praised, if not of men, yet of God, which will be thy everlasting honour." 2. He suggests that which is sufficient to take off the strength of the temptation, by directing us to look forward to the end of prosperous sinners (Ps. lxxiii. 17): "Think what they will be in the other world, and you will see no cause to envy them what they are and have in this world." (1.) In the other world they will be never the better for all the wealth and prosperity they are now so fond of. It is a miserable portion, which will not last so long as they must (v. 17):  When he dies it is taken for granted that he goes into another world himself, but  he shall carry nothing away with him of all that which he has been so long heaping up. The greatest and wealthiest cannot therefore be the happiest, because they are never the better for their living in this world; as they came naked into it, they shall go naked out of it. But those have something to show in the other world for their living in this world who can say, through grace, that though they came corrupt, and sinful, and spiritually naked, into it, they go renewed, and sanctified, and well clothed with the righteousness of Christ, out of it. Those that are rich in the graces and comforts of the Spirit have something which, when they die, they shall carry away with them, something which death cannot strip them of, nay, which death will be the improvement of; but, as for worldly possessions, as we  brought nothing into the world (what we have we had from others), so it is certain that we shall carry nothing out, but leave it to others, 1 Tim. vi. 7. They shall descend, but  their glory, that which they called and counted their glory, and gloried in,  shall not descend after them to lessen the disgrace of death and the grave, to bring them off in the judgment, or abate the torments of hell. Grace is glory that will ascend with us, but no earthly glory will descend after us. (2.) In the other world they will be infinitely the worse for all their abuses of the wealth and prosperity they enjoyed in this world (v. 19):  The soul shall go to the generation of his fathers, his worldly wicked fathers, whose sayings he approved and whose steps he trod in, his fathers who would not hearken to the word of God, Zech. i. 4. He shall go to be there where they are that shall never see light, shall never have the least glimpse of comfort and joy, being condemned to utter darkness. Be not afraid then of the pomp and power of wicked people; for the end of the man that is in honour, if he be not wise and good, will be miserable; if he understand not, he is to be pitied rather than envied. A fool, a wicked man, in honour, is really as despicable an animal as any under the sun; he is  like the beasts that perish (v. 20); nay, it is better to be a beast than to be a man that makes himself like a beast. Men in honour that understand, that know and do their duty and make conscience of it, are as gods, and children of the Most High. But men in honour that understand not, that are proud, and sensual, and oppressive, are as beasts, and they shall perish, like the beasts, ingloriously as to this world, though not, like the beasts, indemnified as to another world. Let prosperous sinners therefore be afraid for themselves, but let not even suffering saints be afraid of them.

=CHAP. 50.= ''This psalm, as the former, is a psalm of instruction, not of prayer or praise; it is a psalm of reproof and admonition, in singing which we are to teach and admonish one another. In the foregoing psalm, after a general demand of attention, God by his prophet deals (ver. 3) with the children of this world, to convince them of their sin and folly in setting their hearts upon the wealth of this world; in this psalm, after a like preface, he deals with those that were, in profession, the church's children, to convince them of their sin and folly in placing their religion in ritual services, while they neglected practical godliness; and this is as sure a way to ruin as the other. This psalm is intended, 1. As a proof to the carnal Jews, both those that rested in the external performances of their religion, and were remiss in the more excellent duties of prayer and praise, and those that expounded the law to others, but lived wicked lives themselves. 2. As a prediction of the abolishing of the ceremonial law, and of the introducing of a spiritual way of worship in and by the kingdom of the Messiah, John iv. 23, 24. 3. As a representation of the day of judgment, in which God will call men to an account concerning their observance of those things which they have thus been taught; men shall be judged "according to what is written in the books;" and therefore Christ is fitly represented speaking as a Judge, then when he speaks as a Lawgiver. Here is, I. The glorious appearance of the Prince that gives law and judgment, ver. 1-6. II. Instruction given to his worshippers, to turn their sacrifices into prayers, ver. 7-15. III. A rebuke to those that pretend to worship God, but live in disobedience to his commands (ver. 16-20), their doom read (ver. 21, 22), and warning given to all to look to their conversation as well as to their devotions, ver. 23. These instructions and admonitions we must take to ourselves, and give to one another, in singing this psalm.''

The Majesty of Messiah.
$1$ The mighty God,  even the, hath spoken, and called the earth from the rising of the sun unto the going down thereof. $2$ Out of Zion, the perfection of beauty, God hath shined. $3$ Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him. $4$ He shall call to the heavens from above, and to the earth, that he may judge his people. $5$ Gather my saints together unto me; those that have made a covenant with me by sacrifice. $6$ And the heavens shall declare his righteousness: for God  is judge himself. Selah. It is probable that Asaph was not only the chief musician, who was to put a tune to this psalm, but that he was himself the penman of it; for we read that in Hezekiah's time they praised God  in the words of David and of Asaph the seer, 2 Chron. xxix. 30. Here is, I. The court called, in the name of the King of kings (v. 2):  The mighty God, even the Lord, hath spoken—El, Elohim, Jehovah, the God of infinite power justice and mercy, Father, Son, and Holy Ghost. God is the Judge, the Son of God came for judgement into the world, and the Holy Ghost is the Spirit of judgment. All the earth is called to attend, not only because the controversy God had with his people Israel for their hypocrisy and ingratitude might safely be referred to any man of reason (nay, let the house of Israel itself  judge between God and his vineyard, Isa. v. 3), but because all the children of men are concerned to know the right way of worshipping God, in spirit and in truth, because when the kingdom of the Messiah should be set up all should be instructed in the evangelical worship, and invited to join in it (see Mal. i. 11, Acts x. 34), and because in the day of final judgment all nations shall be gathered together to receive their doom, and every man shall give an account of himself unto God. II. The judgment set, and the Judge taking his seat. As, when God gave the law to Israel in the wilderness, it is said,  He came from Sinai, and rose up from Seir, and shone forth from Mount Paran, and came with ten thousands of his saints, and then from his right hand went a fiery law (Deut. xxxiii. 2), so, with allusion to that, when God comes to reprove them for their hypocrisy, and to send forth his gospel to supersede the legal institutions, it is said here, 1. That  he shall shine out of Zion, as then from the top of Sinai, v. 2. Because in Zion his oracle was now fixed, thence his judgments upon that provoking people denounced, and thence the orders issued for the execution of them (Joel ii. 1):  Blow you the trumpet in Zion. Sometimes there are more than ordinary appearances of God's presence and power working with and by his word and ordinances, for the convincing of men's consciences and the reforming and refining of his church; and then God, who always dwells in Zion, may be said to  shine out of Zion. Moreover, he may be said to  shine out of Zion because the gospel, which set up spiritual worship, was to  go forth from Mount Zion (Isa. ii. 3, Mic. iv. 2), and the preachers of it were to  begin at Jerusalem (Luke xxiv. 47), and Christians are said to come unto Mount Zion, to receive their instructions, Heb. xii. 22, 28. Zion is here called  the perfection of beauty, because it was the holy hill; and holiness is indeed the perfection of beauty. 2. That he  shall come, and not keep silence, shall no longer seem to wink at the sins of men, as he had done (v. 21), but shall show his displeasure at them, and shall also cause that mystery to be published to the world by his holy apostles which had long  lain hid, that the Gentiles should be fellow-heirs (Eph. iii. 5, 6) and that the partition-wall of the ceremonial law should be taken down; this shall now no longer be concealed. In the great day  our God shall come and shall not keep silence, but shall make those to hear his judgment that would not hearken to his law. 3. That his appearance should be very majestic and terrible:  A fire shall devour before him. The fire of his judgments shall make way for the rebukes of his word, in order to the awakening of the hypocritical nation of the Jews, that the sinners in Zion, being afraid of that devouring fire (Isa. xxxiii. 14), might be startled out of their sins. When his gospel kingdom was to be set up Christ  came to send fire on the earth, Luke xii. 49. The Spirit was given in cloven tongues as of fire, introduced by a rushing mighty wind, which was very tempestuous, Acts ii. 2, 3. And in the last judgment Christ shall come in flaming fire, 2 Thess. i. 8. See Dan. vii. 9; Heb. x. 27. 4. That as on Mount Sinai he came with  ten thousands of his saints, so he shall now  call to the heavens from above, to take notice of this solemn process (v. 4), as Moses often  called heaven and earth to witness against Israel (Deut. iv. 26; xxxi. 28, xxxii. 1), and God by his prophets, Isa. i. 2; Mic. vi. 2. The equity of the judgment of the great day will be attested and applauded by heaven and earth, by saints and angels, even all the holy myriads. III. The parties summoned (v. 5):  Gather my saints together unto me. This may be understood either, 1. Of saints indeed: "Let them be gathered to God through Christ; let the few pious Israelites be set by themselves;" for to them the following denunciations of wrath do not belong; rebukes to hypocrites ought not to be terrors to the upright. When God will reject the services of those that only offered sacrifice, resting in the outside of the performance, he will graciously accept those who, in sacrificing,  make a covenant with him, and so attend to and answer the end of the institution of sacrifices. The design of the preaching of the gospel, and the setting up of Christ's kingdom, was to gather together in one the children of God, John xi. 52. And at the second coming of Jesus Christ all his saints shall be  gathered together unto him (2 Thess. ii. 1) to be assessors with him in the judgment; for  the saints shall judge the world, 1 Cor. vi. 2. Now it is here given as a character of the saints that they have made a covenant with God by sacrifice. Note, (1.) Those only shall be gathered to God as his saints who have, in sincerity, covenanted with him, who have taken him to be their God and given up themselves to him to be his people, and thus have joined themselves unto the Lord. (2.) It is only by sacrifice, by Christ the great sacrifice (from whom all the legal sacrifices derived what value they had), that we poor sinners can covenant with God so as to be accepted of him. There must be an atonement made for the breach of the first covenant before we can be admitted again into covenant. Or, 2. It may be understood of saints in profession, such as the people of Israel were, who are called  a kingdom of priests and  a holy nation, Exod. xix. 6. They were, as a body politic, taken into covenant with God, the covenant of peculiarity; and it was done with great solemnity,  by sacrifice, Exod. xxiv. 8. "Let them come and hear what God has to say to them; let them receive the reproofs God sends them now by his prophets, and the gospel he will, in due time, send them by his Son, which shall supersede the ceremonial law. If these be slighted, let them expect to hear from God another way, and to be judged by that word which they will not be ruled by." IV. The issue of this solemn trial foretold (v. 6):  The heavens shall declare his righteousness, those heavens that were called to be witnesses to the trial (v. 4); the '' people in heaven shall say, Hallelujah. True and righteous are his judgments,'' Rev. xix. 1, 2. The righteousness of God in all the rebukes of his word and providence, in the establishment of his gospel (which  brings in an everlasting righteousness, and in which  the righteousness of God is revealed), and especially in the judgment of the great day, is what the heavens will declare; that is, 1. It will be universally known, and proclaimed to all the world.  As the heavens declare the glory, the wisdom and power, of God the Creator (Ps. xix. 1), so they shall no less openly declare the glory, the justice and righteousness, of God the  Judge; and so loudly do they proclaim both that  there is no speech nor language where their voice is not heard, as it follows there, v. 3. 2. It will be incontestably owned and proved; who can deny what the heavens declare? Even sinners' own consciences will subscribe to it, and hell as well as heaven will be forced to acknowledge the righteousness of God. The reason given is,  for God is Judge himself, and therefore, (1.) He will be just; for it is impossible he should do any wrong to any of his creatures, he never did, nor ever will. When men are employed to judge for him they may do unjustly; but, when he is Judge himself, there can be no injustice done.  Is God unrighteous, who takes vengeance? The apostle, for this reason, startles at the thought of it; '' God forbid! for then how shall God judge the world?'' Rom. iii. 5, 6. These decisions will be perfectly just, for against them there will lie no exception, and from them there will lie no appeal. (2.) He will be justified;  God is Judge, and therefore he will not only execute justice, but he will oblige all to own it; for he  will be clear when he judges, Ps. li. 4.

The Inefficacy of Legal Sacrifices.
$7$ Hear, O my people, and I will speak; O Israel, and I will testify against thee: I  am God,  even thy God. $8$ I will not reprove thee for thy sacrifices or thy burnt offerings,  to have been continually before me. $9$ 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 mountains: 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. $13$ Will I eat the flesh of bulls, or drink the blood of goats? $14$ 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. God is here dealing with those that placed all their religion in the observances of the ceremonial law, and thought those sufficient. I. He lays down the original contract between him and Israel, in which they had avouched him to be their God, and he them to be his people, and so both parties were agreed (v. 7): '' Hear, O my people! and I will speak.'' Note, It is justly expected that whatever others doe, when he speaks, his people should give ear; who will, if they do not? And then we may comfortably expect that God will speak to us when we are ready to hear what he says; even when he testifies against us in the rebukes and threatenings of his word and providences we must be forward to hear what he says, to hear even  the rod and him that has appointed it. II. He puts a slight upon the legal sacrifices, v. 8, &c. Now, 1. This may be considered as looking back to the use of these under the law. God had a controversy with the Jews; but what was the ground of the controversy? Not their neglect of the ceremonial institutions; no, they had not been wanting in the observance of them, their burnt-offerings had been continually before God, they took a pride in them, and hoped by their offerings to procure a dispensation for their lusts, as the adulterous woman, Prov. vii. 14. Their constant sacrifices, they thought, would both expiate and excuse their neglect of the weightier matters of the law. Nay, if they had, in some degree, neglected these institutions, yet that should not have been the cause of God's quarrel with them, for it was but a small offence in comparison with the immoralities of their conversation. They thought God was mightily beholden to them for the many sacrifices they had brought to his altar, and that they had made him very much their debtor by them, as if he could not h have maintained his numerous family of priests without their contributions; but God here shows them the contrary, (1.) That he did not need their sacrifices. What occasion had he for their bullocks and goats who has the command of all  the beasts of the forest, and the  cattle upon a thousand hills (v. 9, 10), has an incontestable propriety in them and dominion over them, has them all always under his eye and within his reach, and can make what use he pleases of them; they all wait on him, and are all at his disposal? Ps. civ. 27-29. Can we add any thing to his store whose all the wild fowl and wild beasts are, the world itself and the fulness thereof? v. 11, 12. God's infinite self-sufficiency proves our utter insufficiency to add any thing to him. (2.) That he could not be benefited by their sacrifices. Their goodness, of this kind, could not possibly extend to him, nor, if they were in this matter righteous, was he the better (v. 13):  Will I eat the flesh of bulls? It is as absurd to think that their sacrifices could, of themselves, and by virtue of any innate excellency in them, add any pleasure of praise to God, as it would be to imagine that an infinite Spirit could be supported by meat and drink, as our bodies are. It is said indeed of the demons whom the Gentiles worshipped that they did  eat the fat of their sacrifices, and drink the wine of their drink-offerings (Deut. xxxii. 38): they regaled themselves in the homage they robbed the true God of; but will the great Jehovah be thus entertained? No;  to obey is better than sacrifice, and to love God and our neighbour  better than all burnt-offerings, so much better that God by his prophets often told them that their sacrifices were not only not acceptable, but abominable, to him, while they lived in sin; instead of pleasing him, he looked upon them as a mockery, and therefore an affront and provocation to him; see Prov. xv. 8; Isa. i. 11, &c.; lxvi. 3; Jer. vi. 20; Amos v. 21. They are therefore here warned not to rest in these performances; but to conduct themselves, in all other instances, towards God as their God. 2. This may be considered as looking forward to the abolishing of these by the gospel of Christ. Thus Dr. Hammond understands it. When God shall set up the kingdom of the Messiah he shall abolish the old way of worship by sacrifice and offerings; he will no more have those to be  continually before him (v. 8); he will no more require of his worshippers to bring him their bullocks and their goats, to be burnt upon his altar, v. 9. For indeed he never appointed this as that which he had any need of, or took any pleasure in, for, besides that all we have is his already, he has far more beasts in the forest and upon the mountains, which we know nothing of nor have any property in, than we have in our folds; but he instituted it to prefigure the great sacrifice which his own Son should in the fulness of time offer upon the cross, to make atonement for sin, and all the other spiritual sacrifices of acknowledgment with which God, through Christ, will be well pleased. III. He directs to the best sacrifices of prayer and praise as those which, under the law, were preferred before all burn-offerings and sacrifices, and on which then the greatest stress was laid, and which now, under the gospel, come in the room of those carnal ordinances which were imposed until the times of reformation. He shows us here (v. 14, 15) what is good, and what the Lord our God requires of us, and will accept, when sacrifices are slighted and superseded. 1. We must make a penitent acknowledgment of our sins:  Offer to God confession, so some read it, and understand it of the confession of sin, in order to our giving glory to God and taking shame to ourselves, that we may never return to it.  A broken and contrite heart is the sacrifice which  God will not despise, Ps. li. 17. If the sin was not abandoned the sin-offering was not accepted. 2. We must give God thanks for his mercies to us:  Offer to God thanksgiving, every day, often every day ( seven times a day will I praise thee), and upon special occasions; and  this shall please the Lord, if it come from a humble thankful heart, full of love to him and joy in him,  better than an ox or bullock that has horns and hoofs, Ps. lxix. 30, 31. 3. We must make conscience of performing our covenants with him:  Pay thy vows to the Most High, forsake thy sins, and do thy duty better, pursuant to the solemn promises thou has made him to that purport. When we give God thanks for any mercy we have received we must be sure to pay the vows we made to him when we were in the pursuit of the mercy, else our thanksgivings will not be accepted. Dr. Hammond applies this to the great gospel ordinance of the eucharist, in which we are to give thanks to God for his great love in sending his Son to save us, and to pay our vows of love and duty to him, and to give alms. Instead of all the Old Testament types of a Christ to come, we have that blessed memorial of a Christ already come. 4. In the day of distress we must address ourselves to God by faithful and fervent prayer (v. 15):  Call upon me in the day of trouble, and not upon any other god. Our troubles, though we see them coming from God's hand, must drive us to him, and not drive us from him. We must thus acknowledge him in all our ways, depend upon his wisdom, power, and goodness, and refer ourselves entirely to him, and so give him glory. This is a cheaper, easier, readier way of seeking his favour than by a peace-offering, and yet more acceptable. 5. When he, in answer to our prayers, delivers us, as he has promised to do in such way and time as he shall think fit, we must glorify him, not only by a grateful mention of his favour, but by living to his praise. Thus must we keep up our communion with God, meeting him with our prayers when he afflicts us and with our praises when he delivers us.

The Character of the Wicked.
$16$ 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 words behind thee. $18$ When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers. $19$ 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. $21$ These  things hast thou done, and I kept silence; thou thoughtest that I was altogether  such an one as thyself:  but I will reprove thee, and set  them in order before thine eyes. $22$ Now consider this, ye that forget God, lest I tear  you in pieces, and  there be none to deliver. 23 Whoso offereth praise glorifieth me: and to him that ordereth  his conversation  aright will I show the salvation of God. God, by the psalmist, having instructed his people in the right way of worshipping him and keeping up their communion with him, here directs his speech to the wicked, to hypocrites, whether they were such as professed the Jewish or the Christian religion: hypocrisy is wickedness for which God will judge. Observe here, I. The charge drawn up against them. 1. They are charged with invading and usurping the honours and privileges of religion (v. 16):  What has thou to do, O wicked man!  to declare my statutes? This is a challenge to those that rare really profane, but seemingly godly, to show what title they have to the cloak of religion, and by what authority they wear it, when they use it only to cover and conceal the abominable impieties of their hearts and lives. Let them make out their claim to it if they can. Some think it points prophetically at the scribes and Pharisees that were the teachers and leaders of the Jewish church at the time when the kingdom of the Messiah, and that evangelical way of worship spoken of in the foregoing verses, were to be set up. They violently opposed that great revolution, and used all the power and interest which they had by sitting in Moses's seat to hinder it; but the account which our blessed Saviour gives of them (Matt. xxiii.), and St. Paul (Rom. ii. 21, 22), makes this expostulation here agree very well to them. They took on them to declare God's statues, but they hated Christ's instruction; and therefore what had they to do to expound the law, when they rejected the gospel? But it is applicable to all those that are practicers of iniquity, and yet professors of piety, especially if withal they be preachers of it. Note, It is very absurd in itself, and a great affront to the God of heaven, for those that are wicked and ungodly to declare his statutes and to take his covenant in their mouths. It is very possible, and too common, for those that declare God's statutes to others to live in disobedience to them themselves, and for those that take God's covenant in their mouths yet in their hearts to continue their covenant with sin and death; but they are guilty of a usurpation, they take to themselves an honour which they have no title to, and there is a day coming when they will be thrust out as intruders.  Friend, how camest thou in hither? 2. They are charged with transgressing and violating the laws and precepts of religion. (1.) They are charged with a daring contempt of the word of God (v. 17):  Thou hatest instruction. They loved to give instruction, and to tell others what they should do, for this fed their pride and made them look great, and by this craft they got their living; but they hated to receive instruction from God himself, for that would be a check upon them and a mortification to them. "Thou hatest discipline, the reproofs of the word and the rebukes of Providence." No wonder that those who hate to be reformed hate the means of reformation.  Thou castest my words behind thee. They seemed to set God's words before them, when they sat in Moses's seat, and undertook to teach others out of the law (Rom. ii. 19); but in their conversations they cast God's word behind them, and did not care for seeing that rule which they were resolved not to be ruled by. This is despising the commandment of the Lord. (2.) A close confederacy with the worst of sinners (v. 18): " When thou sawest a thief, instead of reproving him and witnessing against him, as those should do that declare God's statutes,  thou consentedst with him, didst approve of his practices, and desire to be a partner with him and to share in the profits of his cursed trade;  and thou hast been partaker with adulterers, hast done as they did, and encouraged them to go on in their wicked courses, hast done these things and hast  had pleasure in those that do them," Rom. i. 32. (3.) A constant persisting in the worst of tongue-sins (v. 19): " Thou givest thy mouth to evil, not only allowest thyself in, but addictest thyself wholly to, all manner of evil-speaking." [1.] Lying:  Thy tongue frames deceit, which denotes contrivance and deliberation in lying. It  knits or  links deceit, so some. One lie begets another, and one fraud requires another to cover it. [2.] Slandering (v. 20): " Thou sittest, and speakest against thy brother, dost basely abuse and misrepresent him, magisterially judge and censure him, and pass sentence upon him, as if you wert his master to whom he must stand or fall, whereas he is thy brother, as good as thou art, and upon the level with thee, for he is  thy own mother's son. He is thy near relation, whom thou oughtest to love, to vindicate, and stand up for, if others abused him; yet thou dost thyself abuse him, whose faults thou oughtest to cover and make the best of; if really he had done amiss, yet thou dost most falsely and unjustly charge him with that which he is innocent of;  thou sittest and doest this, as a judge upon the bench, with authority; thou sittest in the seat of the scornful, to deride and backbite those whom thou oughtest to respect and be kind to." Those that do ill themselves commonly delight in speaking ill of others. II. The proof of this charge (v. 21): " These things thou hast done; the fact is too plain to be denied, the fault too bad to be excused; these things God knows, and thy own heart knows, thou hast done." The sins of sinners will be proved upon them, beyond contradiction, in the judgment of the great day: " I will reprove thee, or convince thee, so that thou shalt have not one word to say for thyself." The day is coming when impenitent sinners will have their mouths for ever stopped and be struck speechless. What confusion will they be filled with when God shall set their sins in order before their eyes! They would not see their sins to their humiliation, but cast them behind their backs, covered them, and endeavoured to forget them, nor would they suffer their own consciences to put them in mind of them; but the day is coming when God will make them see their sins to their everlasting shame and terror; he will set them in order, original sin, actual sins, sins against the law, sins against the gospel, against the first table, against the second table, sins of childhood and youth, of riper age, and old age. He will set them in order, as the witnesses are set in order, and called in order, against the criminal, and asked what they have to say against him. III. The Judge's patience, and the sinner's abuse of that patience: " I kept silence, did not give thee any disturbance in thy sinful way, but let thee alone to take thy course; sentence against thy evil works was respited, and not executed speedily." Note, The patience of God is very great towards provoking sinners. He sees their sins and hates them; it would be neither difficulty nor damage to him to punish them, and yet he waits to be gracious and gives them space to repent, that he may render them inexcusable if they repent not. His patience is the more wonderful because the sinner makes such an ill use of it: " Thou thoughtest that I was altogether such a one as thyself, as weak and forgetful as thyself, as false to my word as thyself, nay, as much a friend to sin as thyself." Sinners take God's silence for consent and his patience for connivance; and therefore the longer they are reprieved the more are their hearts hardened; but, if they turn not, they shall be made to see their error when it is too late, and that the God they provoke is just, and holy, and terrible, and not such a one as themselves. IV. The fair warning given of the dreadful doom of hypocrites (v. 22): " Now consider this, you that forget God, consider that God knows and keeps account of all your sins, that he will call you to an account for them, that patience abused will turn into the greater wrath, that though you forget God and your duty to him he will not forget you and your rebellions against him: consider this in time, before it be too late; for if these things be not considered, and the consideration of them improved, he will  tear you in pieces, and there will be none to deliver." It is the doom of hypocrites to be  cut asunder, Matt. xxiv. 51. Note, 1. Forgetfulness of God is at the bottom of all the wickedness of the wicked. Those that know God, and yet do not obey him, do certainly forget him. 2. Those that forget God forget themselves; and it will never be right with them till they consider, and so recover themselves. Consideration is the first step towards conversion. 3. Those that will not consider the warnings of God's word will certainly be torn in pieces by the executions of his wrath. 4. When God comes to tear sinners in pieces, there is no delivering them out of his hand. They cannot deliver themselves, nor can any friend they have in the world deliver them. V. Full instructions given to us all how to prevent this fearful doom. Let us hear the conclusion of the whole matter; we have it, v. 23, which directs us what to do that we may attain our chief end. 1. Man's chief end is to glorify God, and we are here told that  whoso offers praise glorifies him; whether he be Jew or Gentile, those spiritual sacrifices shall be accepted from him. We must praise God, and we must sacrifice praise, direct it to God, as every sacrifice was directed; put it into the hands of the priest, our Lord Jesus, who is also the altar; see that it be made by fire, sacred fire, that it be kindled with the flame of holy and devout affection; we must be fervent in spirit, praising the Lord. This he is pleased, in infinite condescension, to interpret as glorifying him. Hereby we give him the glory due to his name and do what we can to advance the interests of his kingdom among men. 2. Man's chief end, in conjunction with this, is to enjoy God; and we are here told that those who  order their conversation aright shall see his salvation. (1.) It is not enough for us to offer praise, but we must withal order our conversation aright. Thanksgiving is good, but thanks-living is better. (2.) Those that would have their conversation right must take care and pains to order it, to dispose it according to rule, to understand their way and to direct it. (3.) Those that take care of their conversation make sure their salvation; them God will make to see his salvation, for it is a salvation ready to be revealed; he will make them to see it and enjoy it, to see it, and to see themselves happy for ever in it. Note, The right ordering of the conversation is the only way, and it is a sure way, to obtain the great salvation.

=CHAP. 51.= ''Though David penned this psalm upon a very particular occasion, yet, it is of as general use as any of David's psalms; it is the most eminent of the penitential psalms, and most expressive of the cares and desires of a repenting sinner. It is a pity indeed that in our devout addresses to God we should have any thing else to do than to praise God, for that is the work of heaven; but we make other work for ourselves by our own sins and follies: we must come to the throne of grace in the posture of penitents, to confess our sins and sue for the grace of God; and, if therein we would take with us words, we can nowhere find any more apposite than in this psalm, which is the record of David's repentance for his sin in the matter of Uriah, which was the greatest blemish upon his character: all the rest of his faults were nothing to this; it is said of him (1 Kings xv. 5), That "he turned not aside from the commandment of the Lord all the days of his life, save only in the matter of Uriah the Hittite." In this psalm, I. He confesses his sin, ver. 3-6. II. He prays earnestly for the pardon of his sin,''

ver. 1, 2, 7, 9. III. For peace of conscience, ver. 8, 12. IV. For grace to go and sin no more, ver. 10, 11, 14. V. For liberty of access to God, ver. 15. IV. He promises to do what he could for the good of the souls of others ( ver. 13) and for the glory of God, ver. 16, 17, 19. And, lastly, concludes with a prayer for Zion and Jerusalem, ver. 18. Those whose consciences charge them with any gross sin should, with a believing regard to Jesus Christ, the Mediator, again and again pray over this psalm; nay, though we have not been guilty of adultery and murder, or any the like enormous crime, yet in singing it, and praying over it, we may very sensibly apply it all to ourselves, which if we do with suitable affections we shall, through Christ, find mercy to pardon and grace for seasonable help.

Penitential Petitions.
$1$ Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. $2$ Wash me throughly from mine iniquity, and cleanse me from my sin. $3$ For I acknowledge my transgressions: and my sin  is ever before me. $4$ Against thee, thee only, have I sinned, and done  this evil in thy sight: that thou mightest be justified when thou speakest,  and be clear when thou judgest. $5$ Behold, I was shapen in iniquity; and in sin did my mother conceive me. $6$ Behold, thou desirest truth in the inward parts: and in the hidden  part thou shalt make me to know wisdom. The title has reference to a very sad story, that of David's fall. But, though he fell, he was not utterly cast down, for God graciously upheld him and raised him up. 1. The sin which, in this psalm, he laments, was the folly and wickedness he committed with his neighbour's wife, a sin not to be spoken of, nor thought of, without detestation. His debauching of Bathsheba was the inlet to all the other sins that followed; it was as the letting forth of water. This sin of David's is recorded for warning to all, that he who thinks he stands may take heed lest he fall. 2. The repentance which, in this psalm, he expresses, he was brought to by the ministry of Nathan, who was sent of God to convince him of his sin, after he had continued above nine months (for aught that appears) without any particular expressions of remorse and sorrow for it. But though God may suffer his people to fall into sin, and to lie a great while in it, yet he will, by some means or other, recover them to repentance, bring them to himself and to their right mind again. Herein, generally, he uses the ministry of the word, which yet he is not tied to. But those that have been overtaken in any fault ought to reckon a faithful reproof the greatest kindness that can be done them and a wise reprover their best friend.  Let the righteous smite me, and it shall be excellent oil. 3. David, being convinced of his sin, poured out his soul to God in prayer for mercy and grace. Whither should backsliding children return, but to the Lord their God, from whom they have backslidden, and who alone can heal their backslidings? 4. He drew up, by divine inspiration, the workings of his heart towards God, upon this occasion, into a psalm, that it might be often repeated, and long after reviewed; and this he committed to the chief musician, to be sung in the public service of the church. (1.) As a profession of his own repentance, which he would have to be generally taken notice of, his sin having been notorious, that the plaster might be as wide as the wound. Those that truly repent of their sins will not be ashamed to own their repentance; but, having lost the honour of innocents, they will rather covet the honour of penitents. (2.) As a pattern to others, both to bring them to repentance by his example and to instruct them in their repentance what to do and what to say. Being converted himself, he thus  strengthens his brethren (Luke xxii. 32), and  for this cause he obtained mercy, 1 Tim. i. 16. In these words we have, I. David's humble petition, v. 1, 2. His prayer is much the same with that which our Saviour puts into the mouth of his penitent publican in the parable:  God be merciful to me a sinner! Luke xviii. 13. David was, upon many accounts, a man of great merit; he had not only done much, but suffered much, in the cause of God; and yet, when he is convinced of sin, he does not offer to balance his evil deeds with his good deeds, nor can he think that his services will atone for his offences; but he flies to God's infinite mercy, and depends upon that only for pardon and peace:  Have mercy upon me, O God! He owns himself obnoxious to God's justice, and therefore casts himself upon his mercy; and it is certain that the best man in the world will be undone if God be not merciful to him. Observe, 1. What his plea is for this mercy: " have mercy upon me, O God! not according to the dignity of my birth, as descended from the prince of the tribe of Judah, not according to my public services as Israel's champion, or my public honours as Israel's king;" his plea is not,  Lord, remember David and all his afflictions, how he vowed to build a place for the ark (Ps. cxxxii. 1, 2); a true penitent will make no mention of any such thing; but "Have mercy upon me for mercy's sake. I have nothing to plead with thee but," (1.) "The freeness of thy mercy, according to thy lovingkindness, thy clemency, the goodness of thy nature, which inclines thee to pity the miserable." (2.) "The fulness of thy mercy. There are in thee not only lovingkindness and tender mercies, but abundance of them, a multitude of tender mercies for the forgiveness of many sinners, of many sins, to multiply pardons as we multiply transgressions." 2. What is the particular mercy that he begs—the pardon of sin.  Blot out my transgressions, as a debt is blotted or crossed out of the book, when either the debtor has paid it or the creditor has remitted it. "Wipe out my transgressions, that they may not appear to demand judgment against me, nor stare me in the face to my confusion and terror." The blood of Christ, sprinkled upon the conscience, to purify and pacify that, blots out the transgression, and, having reconciled us to God, reconciles up to ourselves, v. 2. " Wash me thoroughly from my iniquity; wash my soul from the guilt and stain of my sin by thy mercy and grace, for it is only from a ceremonial pollution that the water of separation will avail to cleanse me. Multiple to wash me; the stain is deep, for I have lain long soaking in the guilt, so that it will not easily be got out. O wash me much, wash me thoroughly.  Cleanse me from my sin." Sin defiles us, renders us odious in the sight of the holy God, and uneasy to ourselves; it unfits us for communion with God in grace or glory. When God pardons sin he cleanses us from it, so that we become acceptable to him, easy to ourselves, and have liberty of access to him. Nathan had assured David, upon his first profession of repentance, that his sin was pardoned.  The Lord has taken away thy sin; thou shalt not die, 2 Sam. xii. 13. Yet he prays,  Wash me, cleanse, blot out my transgressions; for God will be sought unto even for that which he has promised; and those whose sins are pardoned must pray that the pardon may be more and more cleared up to them. God had forgiven him, but he could not forgive himself; and therefore he is thus importunate for pardon, as one that thought himself unworthy of it and knew how to value it. II. David's penitential confessions, v. 3-5. 1. He was very free to own his guilt before God:  I acknowledge my transgressions; this he had formerly found the only way of easing his conscience, Ps. xxxii. 4, 5. Nathan said, '' Thou art the man. I am, says David;  I have sinned.'' 2. He had such a deep sense of it that the was continually thinking of it with sorrow and shame. His contrition for his sin was not a slight sudden passion, but an abiding grief: " My sin is ever before me, to humble me and mortify me, and make me continually blush and tremble. It is  ever against me" (so some); "I see it before me as an enemy, accusing and threatening me." David was, upon all occasions, put in mind of his sin, and was willing to be so, for his further abasement. He never walked on the roof of his house without a penitent reflection on his unhappy walk there when thence he saw Bathsheba; he never lay down to sleep without a sorrowful thought of the bed of his uncleanness, never sat down to meat, never sent his servant on an errand, or took his pen in hand, but it put him in mind of his making Uriah drunk, the treacherous message he sent by him, and the fatal warrant he wrote and signed for his execution. Note, The acts of repentance, even for the same sin, must be often repeated. It will be of good use for us to have our sins ever before us, that by the remembrance of our past sins we may be kept humble, may be armed against temptation, quickened to duty, and made patient under the cross. (1.) He confesses his actual transgressions (v. 4):  Against thee, thee only, have I sinned. David was a very great man, and yet, having done amiss, submits to the discipline of a penitent, and thinks not his royal dignity will excuse him from it. Rich and poor must here meet together; there is one law of repentance for both; the greatest must be judged shortly, and therefore must judge themselves now. David was a very good man, and yet, having sinned, he willingly accommodates himself to the place and posture of a penitent. The best men, if they sin, should give the best example of repentance. [1.] His confession is particular; " I have done this evil, this that I am now reproved for, this that my own conscience now upbraids me with." Note, It is good to be particular in the confession of sin, that we may be the more express in praying for pardon, and so may have the more comfort in it. We ought to reflect upon the particular heads of our sins of infirmity and the particular circumstances of our gross sins. [2.] He aggravates the sin which he confesses and lays a load upon himself for it:  Against thee, and in thy sight. Hence our Saviour seems to borrow the confession which he puts into the mouth of the returning prodigal:  I have sinned against heaven, and before thee, Luke xv. 18. Two things David laments in his sin:— First, That it was committed against God. To him the affront is given, and he is the party wronged. It is his truth that by wilful sin we deny, his conduct that we despise, his command that we disobey, his promise that we distrust, his name that we dishonour, and it is with him that we deal deceitfully and disingenuously. From this topic Joseph fetched the great argument against sin (Gen. xxxix. 9), and David here the great aggravation of it:  Against thee only. Some make this to intimate the prerogative of his crown, that, as a king, he was not accountable to any but God; but it is more agreeable to his present temper to suppose that it expresses the deep contrition of his soul for his sin, and that it was upon right grounds. He here sinned against Bathsheba and Uriah, against his own soul, and body, and family, against his kingdom, and against the church of God, and all this helped to humble him; but none of these were sinned against so as God was, and therefore this he lays the most sorrowful accent upon: '' Against thee only have I sinned. Secondly,'' That it was committed in God's sight. "This not only proves it upon me, but renders it exceedingly sinful." This should greatly humble us for all our sins, that they have been committed under the eye of God, which argues either a disbelief of his omniscience or a contempt of his justice. [3.] He justifies God in the sentence passed upon him—that  the sword should never depart from his house, 2 Sam. xii. 10, 11. He is very forward to own his sin, and aggravate it, not only that he might obtain the pardon of it himself, but that by his confession he might give honour to God.  First, That God might be justified in the threatenings he had spoken by Nathan. "Lord, I have nothing to say against the justice of them; I deserve what is threatened, and a thousand times worse." Thus Eli acquiesced in the like threatenings (1 Sam. iii. 18),  It is the Lord. And Hezekiah (2 Kings xx. 19), '' Good is the word of the Lord, which thou hast spoken. Secondly,'' That God might be clear when he judged, that is, when he executed those threatenings. David published his confession of sin that when hereafter he should come into trouble none might say God had done him any wrong; for he owns the Lord is righteous: thus will all true penitents justify God by condemning themselves.  Thou art just in all that is brought upon us. (2.) He confesses his original corruption (v. 5):  Behold, I was shapen in iniquity. He does not call upon God to behold it, but upon himself. "Come, my soul, look unto the rock out of which I was hewn, and thou wilt find I was shapen in iniquity. Had I duly considered this before, I find I should not have made so bold with the temptation, nor have ventured among the sparks with such tinder in my heart; and so the sin might have been prevented. Let me consider it now, not to excuse or extenuate the sin— Lord, I did so; but indeed I could not help it, my inclination led me to it" (for as that plea is false, with due care and watchfulness, and improvement of the grace of God, he might have helped it, so it is what a true penitent never offers to put in), "but let me consider it rather as an aggravation of the sin: Lord, I have not only been guilty of adultery and murder, but I have an adulterous murderous nature; therefore I abhor myself." David elsewhere speaks of the admirable structure of his body (Ps. cxxxix. 14, 15); it was  curiously wrought; and yet here he says it was shapen in iniquity, sin was twisted in with it; not as it came out of God's hands, but as it comes through our parents' loins. He elsewhere speaks of the piety of his mother, that she was God's handmaid, and he pleads his relation to her (Ps. cxvi. 16, lxxxvi. 16), and yet here he says  she conceived him in sin; for though she was, by grace, a child of God, she was, by nature, a daughter of Eve, and not excepted from the common character. Note, It is to be sadly lamented by every one of us that we brought into the world with us a corrupt nature, wretchedly degenerated from its primitive purity and rectitude; we have from our birth the snares of sin in our bodies, the seeds of sin in our souls, and a stain of sin upon both. This is what we call  original sin, because it is as ancient as our original, and because it is the original of all our actual transgressions. This is that foolishness which is bound in the heart of a child, that proneness of evil and backwardness to good which is the burden of the regenerate and the ruin of the unregenerate; it is a bent to backslide from God. III. David's acknowledgment of the grace of God (v. 6), both his good-will towards us (" thou desirest truth in the inward parts, thou wouldst have us all honest and sincere, and true to our profession") and his good work in us—" In the hidden part thou hast made," or shalt make, " me to know wisdom." Note, 1. Truth and wisdom will go very far towards making a man a good man. A clear head and a sound heart (prudence and sincerity) bespeak the man of God perfect. 2. What God requires of us he himself works in us, and he works it in the regular way, enlightening the mind, and so gaining the will. But how does this come in here? (1.) God is hereby justified and cleared: "Lord, thou was not the author of my sin; there is no blame to be laid upon thee; but I alone must bear it; for thou has many a time admonished me to be sincere, and hast made me to know that which, if I had duly considered it, would have prevented my falling into this sin; had I improved the grace thou hast given me, I should have kept my integrity." (2.) The sin is hereby aggravated: "Lord, thou desirest truth; but where was it when I dissembled with Uriah?  Thou hast made me to know wisdom; but I have not lived up to what I have known." (3.) He is hereby encouraged, in his repentance, to hope that God would graciously accept him; for, [1.] God had made him sincere in his resolutions never to return to folly again:  Thou desirest truth in the inward part; this is that which God has an eye to in a returning sinner, that  in his spirit there be no guile, Ps. xxxii. 2. David was conscious to himself of the uprightness of his heart towards God in his repentance, and therefore doubted not but God would accept him. [2.] He hoped that God would enable him to make good his resolutions, that in the hidden part, in the new man, which is called the  hidden man of the heart (1 Pet. iii. 4), he would make him to know wisdom, so as to discern and avoid the designs of the tempter another time. Some read it as a prayer: "Lord, in this instance, I have done foolishly; for the future make me to know wisdom." Where there is truth God will give wisdom; those that sincerely endeavour to do their duty shall be taught their duty.

Penitential Petitions.
$7$ Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. $8$ Make me to hear joy and gladness;  that the bones  which thou hast broken may rejoice. $9$ Hide thy face from my sins, and blot out all mine iniquities. $10$ Create in me a clean heart, O God; and renew a right spirit within me. $11$ Cast me not away from thy presence; and take not thy holy spirit from me. $12$ Restore unto me the joy of thy salvation; and uphold me  with thy free spirit. $13$  Then will I teach transgressors thy ways; and sinners shall be converted unto thee. I. See here what David prays for. Many excellent petitions he here puts up, to which if we do but add, "for Christ's sake," they are as evangelical as any other. 1. He prays that God would cleanse him from his sins and the defilement he had contracted by them (v. 7): " Purge me with hyssop; that is, pardon my sins, and let me know that they are pardoned, that I may be restored to those privileges which by sin I have forfeited and lost." The expression here alludes to a ceremonial distinction, that of cleansing the leper, or those that were unclean by the touch of a body by sprinkling water, or blood, or both upon them with a bunch of hyssop, by which they were, at length, discharged from the restraints they were laid under by their pollution. "Lord, let me be as well assured of my restoration to thy favour, and to the privilege of communion with thee, as they were thereby assured of their re-admission to their former privileges." But it is founded upon gospel-grace:  Purge me with hyssop, that is, with the blood of Christ applied to my soul by a lively faith, as water of purification was sprinkled with a bunch of hyssop. It is the blood of Christ (which is therefore called  the blood of sprinkling, Heb. xii. 24), that purges the conscience from dead works, from that guilt of sin and dread of God which shut us out of communion with him, as the touch of a dead body, under the law, shut a man out from the courts of God's house. If this blood of Christ, which cleanses from all sin, cleanse us from our sin, then we shall be clean indeed, Heb. x. 2. If we be washed in this fountain opened, we shall be whiter than snow, not only acquitted but accepted; so those are that are justified. Isa. i. 18,  Though your sins have been as scarlet, they shall be white as snow. 2. He prays that, his sins being pardoned, he might have the comfort of that pardon. He asks not to be comforted till first he is cleansed; but if sin, the bitter root of sorrow, be taken away, he can pray in faith, " Make me to hear joy and gladness (v. 8), that is, let me have a well-grounded peace, of thy creating, thy speaking, so that the bones which thou hast broken by convictions and threatenings may rejoice, may not only be set again, and eased from the pain, but may be sensibly comforted, and, as the prophet speaks, may flourish as a herb." Note, (1.) The pain of a heart truly broken for sin may well be compared to that of a broken bone; and it is the same Spirit who as a Spirit of bondage smites and wounds and as a Spirit of adoption heals and binds up. (2.) The comfort and joy that arise from a sealed pardon to a penitent sinner are as refreshing as perfect ease from the most exquisite pain. (3.) It is God's work, not only to speak this joy and gladness, but to make us hear it and take the comfort of it. He earnestly desires that God would lift up the light of his countenance upon him, and so put gladness into his heart, that he would not only be reconciled to him, but, which is a further act of grace, let him know that he was so. 3. He prays for a complete and effectual pardon. This is that which he is most earnest for as the foundation of his comfort (v. 9): " Hide thy face from my sins, that is, be not provoked by them to deal with me as I deserve; they are ever before me, let them be cast behind thy back.  Blot out all my iniquities out of the book of thy account; blot them out, as a cloud is blotted out and dispelled by the beams of the sun," Isa. xliv. 22. 4. He prays for sanctifying grace; and this every true penitent is as earnest for as for pardon and peace, v. 10. He does not pray, "Lord, preserve me my reputation," as Saul,  I have sinned, yet honour me before this people. No; his great concern is to get his corrupt nature changed: the sin he had been guilty of was, (1.) An evidence of its impurity, and therefore he prays,  Create in me a clean heart, O God! He now saw, more than ever, what an unclean heart he had, and sadly laments it, but sees it is not in his own power to amend it, and therefore begs of God (whose prerogative it is to create) that he would create in him a clean heart. He only that made the heart can new-make it; and to his power nothing is impossible. He created the world by the word of his power as the God of nature, and it is by the word of his power as the God of grace that  we are clean (John xv. 3), that we  are sanctified, John xvii. 17. (2.) It was the cause of its disorder, and undid much of the good work that had been wrought in him; and therefore he prays, " Lord, renew a right spirit within me; repair the decays of spiritual strength which this sin has been the cause of, and set me to rights again." Renew a  constant spirit within me, so some. He had, in this matter, discovered much inconstancy and inconsistency with himself, and therefore he prays, "Lord, fix me for the time to come, that I may never in like manner depart from thee." 5. He prays for the continuance of God's good-will towards him and the progress of his good work in him, v. 11. (1.) That he might never be shut out from God's favour: " Cast me not away from thy presence, as one whom thou abhorrest and canst not endure to look upon." He prays that he might not be thrown out of God's protection, but that wherever he went, he might have the divine presence with him, might be under the guidance of his wisdom and in the custody of his power, and that he might not be forbidden communion with God: "Let me not be banished thy courts, but always have liberty of access to thee by prayer." He does not deprecate the temporal judgments which God by Nathan had threatened to bring upon him. "God's will be done; but, Lord, rebuke me not in thy wrath. If the sword come into my house never to depart from it, yet let me have a God to go to in my distresses, and all shall be well." (2.) That he might never be deprived of God's grace:  Take not thy Holy Spirit from me. He knew he had by his sin grieved the Spirit and provoked him to withdraw, and that because he also was flesh God might justly have said that his Spirit should no more strive with him nor work upon him, Gen. vi. 3. This he dreads more than any thing. We are undone if God take his Holy Spirit from us. Saul was a sad instance of this. How exceedingly sinful, how exceedingly miserable, was he, when the Spirit of the Lord had departed from him! David knew it, and therefore begs thus earnestly: "Lord, whatever thou take from me, my children, my crown, my life, yet  take not thy Holy Spirit from me" (see 2 Sam. vii. 15), "but continue thy Holy Spirit with me, to perfect the work of my repentance, to prevent my relapse into sin, and to enable me to discharge my duty both as a prince and as a psalmist." 6. He prays for the restoration of divine comforts and the perpetual communications of divine grace, v. 12. David finds two ill effects of his sin:—(1.) It had made him sad, and therefore he prays,  Restore unto me the joy of thy salvation. A child of God knows no true nor solid joy but the joy of God's salvation, joy in God his Saviour and in the hope of eternal life. By wilful sin we forfeit this joy and deprive ourselves of it; our evidences cannot but be clouded and our hopes shaken. When we give ourselves so much cause to doubt of our interest in the salvation, how can we expect the joy of it? But, when we truly repent, we may pray and hope that God will restore to us those joys. Those that sow in penitential tears shall reap in the joys of God's salvation when the times of refreshing shall come. (2.) It had made him weak, and therefore he prays, " Uphold me with the free Spirit: I am ready to fall, either into sin or into despair; Lord, sustain me; my own spirit" (though the spirit of a man will go far towards the sustaining of his infirmity) "is not sufficient; if I be left to myself, I shall certainly sink; therefore uphold me with thy Spirit, let him counterwork the evil spirit that would cast me down from my excellency. Thy Spirit is a free spirit, a free agent himself, working freely" (and that makes those free whom he works upon, for where the Spirit of the Lord is there is liberty)—"thy ingenuous princely Spirit." He was conscious to himself of having acted, in the matter of Uriah, very disingenuously and unlike a prince; his behaviour was base and paltry: "Lord," says he, "let thy Spirit inspire my soul with noble and generous principles, that I may always act as becomes me." A free spirit will be a firm and fixed spirit, and will uphold us. The more cheerful we are in our duty the more constant we shall be to it. II. See what David here promises, v. 13. Observe, 1. What good work he promises to do:  I will teach transgressors thy ways. David had been himself a transgressor, and therefore could speak experimentally to transgressors, and resolves, having himself found mercy with God in the way of repentance, to teach others God's ways, that is, (1.) Our way to God by repentance; he would teach others that had sinned to take the same course that he had taken, to humble themselves, to confess their sins, and seek God's face; and, (2.) God's way towards us in pardoning mercy; how ready he is to receive those that return to him. He taught the former by his own example, for the direction of sinners in repenting; he taught the latter by his own experience, for their encouragement. By this psalm he is, and will be to the world's end, teaching transgressors, telling them what God had done for his soul. Note, Penitents should be preachers. Solomon was so, and blessed Paul. 2. What good effect he promises himself from his doing this: " Sinners shall be converted unto thee, and shall neither persist in their wanderings from thee, nor despair of finding mercy in their returns to thee." The great thing to be aimed at in teaching transgressors is their conversion to God; that is a happy point gained, and happy are those that are instrumental to contribute towards it, Jam. v. 20.

Penitential Petitions.
$14$ Deliver me from bloodguiltiness, O God, thou God of my salvation:  and my tongue shall sing aloud of thy righteousness. $15$ O Lord, open thou my lips; and my mouth shall show forth thy praise. $16$ 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 broken and a contrite heart, O God, thou wilt not despise. $18$ Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem. $19$ Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar. I. David prays against the guilt of sin, and prays for the grace of God, enforcing both petitions from a plea taken from the glory of God, which he promises with thankfulness to show forth. 1. He prays against the guilt of sin, that he might be delivered from that, and promises that then he would praise God, v. 14. The particular sin he prays against is blood-guiltiness, the sin he had now been guilty of, having slain Uriah with the sword of the children of Ammon. Hitherto perhaps he had stopped the mouth of conscience with that frivolous excuse, that he did not kill him himself; but now he was convinced that he was the murderer, and, hearing the blood cry to God for vengeance, he cries to God for mercy: " Deliver me from blood-guiltiness; let me not lie under the guilt of this kind which I have contracted, but let it be pardoned to me, and let me never be left to myself to contract the like guilt again." Note, It concerns us all to pray earnestly against the guilt of blood. In this prayer he eyes God as the God of salvation. Note, Those to whom God is the God of salvation he will deliver from guilt; for the salvation he is the God of is salvation from sin. We may therefore plead this with him, "Lord, thou art the God of my salvation, therefore deliver me from the dominion of sin." He promises that, if God would deliver him,  his tongue should sing aloud of his righteousness; God should have the glory both of pardoning mercy and of preventing grace. God's righteousness is often put for his grace, especially in the great business of justification and sanctification. This he would comfort himself in and therefore sing of; and this he would endeavour both to acquaint and to affect others with; he would  sing aloud of it. This all those should do that have had the benefit of it, and owe their all to it. 2. He prays for the grace of God and promises to improve that grace to his glory (v. 15): " O Lord! open thou my lips, not only that I may teach and instruct sinners" (which the best preacher cannot do to any purpose unless God give him the opening of the mouth, and the tongue of the learned), "but  that my mouth may show forth thy praise, not only that I may have abundant matter for praise, but a heart enlarged in praise." Guilt had closed his lips, had gone near to stop the mouth of prayer; he could not for shame, he could not for fear, come into the presence of that God whom he knew he had offended, much less speak to him; his heart condemned him, and therefore he had little confidence towards God. It cast a damp particularly upon his praises; when he had lost the joys of his salvation his harp was hung upon the willow-trees; therefore he prays, " Lord, open my life, put my heart in tune for praise again." To those that are tongue-tied by reason of guilt the assurance of the forgiveness of their sins says effectually,  Ephphatha—Be opened; and, when the lips are opened, what should they speak but the praises of God, as Zacharias did? Luke i. 64. II. David offers the sacrifice of a penitent contrite heart, as that which he knew God would be pleased with. 1. He knew well that the sacrificing of beasts was in itself of no account with God (v. 16):  Thou desirest not sacrifice (else would I give it with all my heart to obtain pardon and peace);  thou delightest not in burnt-offering. Here see how glad David would have been to give thousands of rams to make atonement for sin. Those that are thoroughly convinced of their misery and danger by reason of sin would spare no cost to obtain the remission of it, Mic. vi. 6, 7. But see how little God valued this. As trials of obedience, and types of Christ, he did indeed require sacrifices to be offered; but he had no delight in them for any intrinsic worth or value they had.  Sacrifice and offering thou wouldst not. As they cannot make satisfaction for sin, so God cannot take any satisfaction in them, any otherwise than as the offering of them is expressive of love and duty to him. 2. He knew also how acceptable true repentance is to God (v. 17):  The sacrifices of God are a broken spirit. See here, (1.) What the good work is that is wrought in every true penitent—a broken spirit, a broken and a contrite heart. It is a work wrought upon the heart; that is it that God looks at, and requires, in all religious exercises, particularly in the exercises of repentance. It is a sharp work wrought there, no less than the breaking of the heart; not in despair (as we say, when a man is undone, His heart is broken), but in necessary humiliation and sorrow for sin. It is a heart breaking with itself, and breaking from its sin; it is a heart pliable to the word of God, and patient under the rod of God, a heart subdued and brought into obedience; it is a heart that is tender, like Josiah's, and trembles at God's word. Oh that there were such a heart in us! (2.) How graciously God is pleased to accept of this. It is  the sacrifices of God, not one, but many; it is instead of all burnt-offering and sacrifice. The breaking of Christ's body for sin is the only sacrifice of atonement, for no sacrifice but that could take away sin; but the breaking of our hearts for sin is a sacrifice of acknowledgment, a sacrifice of God, for to him it is offered up; he requires it, he prepares it (he provides this lamb for a burnt-offering), and he will accept of it. That which pleased God was not the feeding of a beast, and making much of it, but killing it; so it is not the pampering of our flesh, but the mortifying of it, that God will accept. The sacrifice was bound, was bled, was burnt; so the penitent heart is bound by convictions, bleeds in contrition, and then burns in holy zeal against sin and for God. The sacrifice was offered upon the altar that sanctified the gift; so the broken heart is acceptable to God only through Jesus Christ; there is no true repentance without faith in him; and this is the sacrifice which he will not despise. Men despise that which is broken, but God will not. He despised the sacrifice of torn and broken beasts, but he will not despise that of a torn and broken heart. He will not overlook it; he will not refuse or reject it; though it make God no satisfaction for the wrong done him by sin, yet he does not despise it. The proud Pharisee despised the broken-hearted publican, and he thought very meanly of himself; but God did not despise him. More is implied than is expressed; the great God overlooks heaven and earth, to look with favour upon a  broken and contrite heart, Isa. lxvi. 1, 2; lvii. 15. III. David intercedes for Zion and Jerusalem, with an eye to the honour of God. See what a concern he had, 1. For the good of the church of God (v. 18):  Do good in thy good pleasure unto Zion, that is, (1.) "To all the particular worshippers in Zion, to all that love and fear thy name; keep them from falling into such wounding wasting sins as these of mine; defend and succour all that fear thy name." Those that have been in spiritual troubles themselves know how to pity and pray for those that are in like manner afflicted. Or, (2.) To the public interests of Israel. David was sensible of the wrong he had done to Judah and Jerusalem by his sin, how it had weakened the hands and saddened the hearts of good people, and opened the mouths of their adversaries; he was likewise afraid lest, he being a public person, his sin should bring judgments upon the city and kingdom, and therefore he prays to God to secure and advance those public interests which he had damaged and endangered. He prays that God would prevent those national judgments which his sin had deserved, that he would continue those blessings, and carry on that good work, which it had threatened to retard and put a stop to. He prays, not only that God would do good to Zion, as he did to other places, by his providence, but that he would do it in his  good pleasure, with the peculiar favour he bore to that place which he had chosen to put his name there, that the walls of Jerusalem, which perhaps were now in the building, might be built up, and that good work finished. Note, [1.] When we have most business of our own, and of greatest importance at the throne of grace, yet then we must not forget to pray for the church of God; nay, our Master has taught us in our daily prayers to begin with that,  Hallowed be thy name, Thy kingdom come. [2.] The consideration of the prejudice we have done to the public interests by our sins should engage us to do them all the service we can, particularly by our prayers. 2. For the honour of the churches of God, v. 19. If God would show himself reconciled to him and his people, as he had prayed, then they should go on with the public services of his house, (1.) Cheerfully to themselves. The sense of God's goodness to them would enlarge their hearts in all the instances and expressions of thankfulness and obedience. They will then come to his tabernacle with burnt-offerings, with whole burnt-offerings, which were intended purely for the glory of God, and they shall offer, not lambs and rams only, but bullocks, the costliest sacrifices, upon his altar. (2.) Acceptably to God: " Thou shalt be pleased with them, that is, we shall have reason to hope so when we perceive the sin taken away which threatened to hinder thy acceptance." Note, It is a great comfort to a good man to think of the communion that is between God and his people in their public assemblies, how he is honoured by their humble attendance on him and they are happy in his gracious acceptance of it.

=CHAP. 52.= ''David, no doubt, was in very great grief when he said to Abiathar (1 Sam. xxii. 22), "I have occasioned the death of all the persons of thy father's house," who were put to death upon Doeg's malicious information; to give some vent to that grief, and to gain some relief to his mind under it, he penned this psalm, wherein, as a prophet, and therefore with as good an authority as if he had been now a prince upon the throne, I. He arraigns Doeg for what he had done, ver. 1. II. He accuses him, convicts him, and aggravates his crimes, ver. 2-4. III. He passes sentence upon him,''

ver. 5. IV. He foretels the triumphs of the righteous in the execution of the sentence, ver. 6, 7. V. He comforts himself in the mercy of God and the assurance he had that he should yet praise him, ver. 8, 9. In singing this psalm we should conceive a detestation of the sin of lying, foresee the ruin of those that persist in it, and please ourselves with the assurance of the preservation of God's church and people, in spite of all the malicious designs of the children of Satan, that father of lies.

The Wickedness of Doeg.
$1$ Why boastest thou thyself in mischief, O mighty man? the goodness of God  endureth continually. $2$ Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully. $3$ Thou lovest evil more than good;  and lying rather than to speak righteousness. Selah. $4$ Thou lovest all devouring words, O  thou deceitful tongue. $5$ 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. Selah. The title is a brief account of the story which the psalm refers to. David now, at length, saw it necessary to quit the court, and shift for his own safety, for fear of Saul, who had once and again attempted to murder him. Being unprovided with arms and victuals, he, by a wile, got Ahimelech the priest to furnish him with both. Doeg an Edomite happened to be there, and he went and informed Saul against Ahimelech, representing him as confederate with a traitor, upon which accusation Saul grounded a very bloody warrant, to kill all the priests; and Doeg, the prosecutor, was the executioner, 1 Sam. xxii. 9, &c. In these verses, I. David argues the case fairly with this proud and mighty man, v. 1. Doeg, it is probably, was mighty in respect of bodily strength; but, if he was, he gained no reputation to it by his easy victory over the unarmed priests of the Lord; it is no honour for those that wear a sword to hector those that wear an ephod. However, he was, by his office, a  mighty man, for he was set over the servants of Saul, chamberlain of the household. This was he that boasted himself, not only in the power he had to do mischief, but in the mischief he did. Note, It is bad to do ill, but it is worse to boast of it and glory in it when we have done, not only not to be ashamed of a wicked action, but to justify it, not only to justify it, but to magnify it and value ourselves upon it. Those that glory in their sin glory in their shame, and then it becomes yet more shameful; mighty men are often mischievous men, and  boast of their heart's desire, Ps. x. 3. It is uncertain how the following words come in:  The goodness of God endures continually. Some make it the wicked man's answer to this question. The patience and forbearance of God (those great proofs of his goodness) are abused by sinners to the hardening of their hearts in their wicked ways; because sentence against their evil works is not executed speedily, nay, because God is continually doing them good, therefore they boast in mischief; as if their prosperity in their wickedness were an evidence that there is no harm in it. But it is rather to be taken as an argument against him, to show, 1. The sinfulness of his sin: "God is continually doing good, and those that therein are like him have reason to glory in their being so; but thou art continually doing mischief, and therein art utterly unlike him, and contrary to him, and yet gloriest in being so." 2. The folly of it: "Thou thinkest, with the mischief which thou boastest of (so artfully contrived and so successfully carried on), to run down and ruin the people of God; but thou wilt find thyself mistaken:  the goodness of God endures continually for their preservation, and then they need  not fear what man can do unto them." The enemies in vain boast in their mischief while we have God's mercy to boast in. II. He draws up a high charge against him in the court of heaven, as he had drawn up a high charge against Ahimelech in Saul's court, v. 2-4. He accuses him of the wickedness of his tongue (that unruly evil, full of deadly poison) and the wickedness of his heart, which that was an evidence of. Four things he charges him with:—1. Malice. His tongue does  mischief, not only pricking like a needle, but cutting  like a sharp razor. Scornful bantering words would not content him; he loved devouring words, words that would ruin the priests of the Lord, whom he hated. 2. Falsehood. It was a  deceitful tongue that he did this mischief with (v. 4); he loved lying (v. 3), and this sharp razor did  work deceitfully (v. 2), that is, before he had this occasion given him to discover his malice against the priests, he had acted very plausibly towards them; though he was an Edomite, he attended the altars, and brought his offerings, and paid his respects to the priests, as decently as any Israelite; therein he put a force upon himself (for he was  detained before the Lord), but thus he gained an opportunity of doing them so much the greater mischief. Or it may refer to the information itself which he gave in against Ahimelech; for the matter of fact was, in substance, true, yet it was misrepresented, and false colours were put upon it, and therefore he might well be said to love lying, and to have a deceitful tongue. He told the truth, but not all the truth, as a witness ought to do; had he told that David made Ahimelech believe he was then going upon Saul's errand, the kindness he showed him would have appeared to be not only not traitorous against Saul, but respectful to him. It will not save us from the guilt of lying to be able to say, "There was some truth in what we said," if we pervert it, and make it to appear otherwise than it was. 3. Subtlety in sin: " Thy tongue devises mischiefs; that is, it speaks the mischief which thy heart devises." The more there is of craft and contrivance in any wickedness the more there is of the devil in it. 4. Affection to sin: " Thou lovest evil more than good; that is, thou lovest evil, and hast no love at all to that which is good; thou takest delight in lying, and makest no conscience of doing right. Thou wouldst rather please Saul by telling a lie than please God by speaking truth." Those are of Doeg's spirit who, instead of being pleased (as we ought all to be) with an opportunity of doing a man a kindness in his body, estate, or good name, are glad when they have a fair occasion to do a man a mischief, and readily close with an opportunity of that kind; that is loving evil more than good. It is bad to speak devouring words, but it is worse to love them either in others or in ourselves. III. He reads his doom and denounces the judgments of God against him for his wickedness (v. 5): "Thou hast destroyed the priests of the Lord and cut them off, and therefore  God shall likewise destroy thee for ever." Sons of perdition actively shall be sons of perdition passively, as Judas and the man of sin. Destroyers shall be destroyed; those especially that hate, and persecute, and destroy the priests of the Lord, his ministers and people, who are made to our God priests, a royal priesthood, shall be taken away with a swift and everlasting destruction. Doeg is here condemned, 1. To be driven out of the church:  He shall pluck thee out of the tabernacle, not thy dwelling-place, but God's (so it is most probably understood); "thou shalt be cut off from the favour of God, and his presence, and all communion with him, and shalt have no benefit either by oracle or offering." Justly was he deprived of all the privileges of God's house who had been so mischievous to his servants; he had come sometimes to God's tabernacle, and attended in his courts, but he was detained there; he was weary of his service, and sought an opportunity to defame his family; it was very fit therefore that he should be taken away, and plucked out thence; we should forbid any one our house that should serve us so. Note, We forfeit the benefit of ordinances if we make an ill use of them. 2. To be driven out of the world; " He shall root thee out of the land of the living, in which thou thoughtest thyself so deeply rooted." When good men die they are transplanted from the land of the living on earth, the nursery of the plants of righteousness, to that in heaven, the garden of the Lord, where they shall take root for ever; but, when wicked men die, they are rooted out of the land of the living, to perish for ever, as fuel to the fire of divine wrath. This will be the portion of those that contend with God.

The Ruin of Doeg Predicted.
$6$ The righteous also shall see, and fear, and shall laugh at him: $7$ Lo,  this is the man  that made not God his strength; but trusted in the abundance of his riches,  and strengthened himself in his wickedness. $8$ But I  am like a green olive tree in the house of God: I trust in the mercy of God for ever and ever. $9$ I will praise thee for ever, because thou hast done  it: and I will wait on thy name; for  it is good before thy saints. David was at this time in great distress; the mischief Doeg had done him was but the beginning of his sorrows; and yet here we have him triumphing, and that is more than rejoicing, in tribulation. Blessed Paul, in the midst of his troubles, is in the midst of his triumphs, 2 Cor. ii. 14. David here triumphs, I. In the fall of Doeg. Yet, lest this should look like personal revenge, he does not speak of it as his own act, but the language of other righteous persons. They shall observe God's judgments on Doeg, and speak of them, 1. To the glory of God:  They shall see and fear (v. 6); that is, they shall reverence the justice of God, and stand in awe of him, as a God of almighty power, before whom the proudest sinner cannot stand and before whom therefore we ought every one of us to humble ourselves. Note, God's judgments on the wicked should strike an awe upon the righteous and make them afraid of offending God and incurring his displeasure, Ps. cxix. 120; Rev. xv. 3, 4. 2. To the shame of Doeg. They shall laugh at him, not with a ludicrous, but a rational serious laughter, as  he that sits in heaven shall laugh at him, Ps. ii. 4. He shall appear ridiculous, and worthy to be laughed at. We are told how they shall triumph in God's just judgments on him (v. 7):  Lo, this is the man that made not God his strength. The fall and ruin of a wealthy mighty man cannot but be generally taken notice of, and every one is apt to make his remarks upon it; now this is the remark which the righteous should make upon Doeg's fall, that no better could come of it, since he took the wrong method of establishing himself in his wealth and power. If a newly-erected fabric tumbles down, every one immediately enquires where was the fault in the building of it. Now that which ruined Doeg's prosperity was, (1.) That he did not build it upon a rock:  He made not God his strength, that is, he did not think that the continuance of his prosperity depended upon the favour of God, and therefore took no care to make sure that favour nor to keep himself in God's love, made no conscience of his duty to him nor sought him in the least. Those wretchedly deceive themselves that think to support themselves in their power and wealth without God and religion. (2.) That he did build it upon the sand. He thought his wealth would support itself:  He trusted in the abundance of his riches, which, he imagined, were  laid up for many years; nay, he thought his wickedness would help to support it. He was resolved to stick at nothing for the securing and advancing of his honour and power. Right or wrong, he would get what he could and keep what he had, and be the ruin of any one that stood in his way; and this, he thought, would strengthen him. Those may have any thing that will make conscience of nothing. But now see what it comes to; see what untempered mortar he built his house with, now that it has fallen and he is himself buried in the ruins of it. II. In his own stability, v. 8, 9. "This mighty man is plucked up by the roots;  but I am like a green olive-tree, planted and rooted, fixed and flourishing; he is turned out of God's dwelling-place, but I am established in it, not detained, as Doeg, by any thing but the abundant satisfaction I meet with there." Note, Those that by faith and love dwell in the house of God shall be like green olive-trees there; the wicked are said to flourish like a green bay-tree (Ps. xxxvii. 35), which bears no useful fruit, though it has abundance of large leaves; but the righteous flourish like a green olive-tree, which is fat as well as flourishing (Ps. xcii. 14) and with  its fatness honours God and man (Judg. ix. 9), deriving its root and fatness from the good olive, Rom. xi. 17. Now what must we do that we may be as green olive-trees? 1. We must live a life of faith and holy confidence in God and his grace? "I see what comes of men's trusting in the abundance of their riches, and therefore  I trust in the mercy of God for ever and ever—not in the world, but in God, not in my own merit, but in God's mercy, which dispenses its gifts freely, even to the unworthy, and has in it an all-sufficiency to be our portion and happiness." This mercy is for ever; it is constant and unchangeable, and its gifts will continue to all eternity. We must therefore for ever trust in it, and never come off from that foundation. 2. We must live a life of thankfulness and holy joy in God (v. 9): " I will praise thee for ever, because thou hast done it, has avenged the blood of thy priests upon their bloody enemy, and given him blood to drink, and hast performed thy promise to me," which he was as sure would be done in due time as if it were done already. It contributes very much to the beauty of our profession, and to our fruitfulness in every grace, to be much in praising God; and it is certain that we never want matter for praise. 3. We must live a life of expectation and humble dependence upon God: " I will wait on thy name; I will attend upon thee in all those ways wherein thou hast made thyself known, hoping for the discoveries of thy favour to me and willing to tarry till the time appointed for them;  for it is good before thy saints," or  in the opinion and judgment of thy saints, with whom David heartily concurs.  Communis sensus fidelium—All the saints are of this mind, (1.) That God's name is good in itself, that God's manifestations of himself to his people are gracious and very kind; there is no other name given than his that can be our refuge and strong tower. (2.) That it is very good for us to wait on that name, that there is nothing better to calm and quiet our spirits when they are ruffled and disturbed, and to keep us in the way of duty when we are tempted to use any indirect courses for our own relief, than to  hope and quietly wait for the salvation of the Lord, Lam. iii. 26. All the saints have experienced the benefit of it, who never attended him in vain, never followed his guidance but it ended well, nor were ever made ashamed of their believing expectations from him. What is good before all the saints let us therefore abide and abound in, and in this particularly:  Turn thou to thy God; keep mercy and judgment, and wait on thy God continually, Hos. xii. 6.

=CHAP. 53.= ''God speaks once, yea, twice, and it were well if man would even then perceive it; God, in this psalm, speaks twice, for this is the same almost verbatim with the fourteenth psalm. The scope of it is to convince us of our sins, to set us a blushing and trembling because of them; and this is what we are with so much difficulty brought to that there is need of line upon line to this purport. The word, as a convincing word, is compared to a hammer, the strokes whereof must be frequently repeated. God, by the psalmist here, I. Shows us how bad we are, ver. 1. II. Proves it upon us by his own certain knowledge, ver. 2, 3. III. He speaks terror to persecutors, the worst of sinners, ver. 4, 5. IV. He speaks encouragement to God's persecuted people, ver. 6. Some little variation there is between''

Ps. 14 and this, but none considerable, only between ver. 5 here; some expressions there used are here left out, concerning the shame which the wicked put upon God's people, and instead of that, is here foretold the shame which God would put upon the wicked, which alteration, with some others, he made by divine direction when he delivered it the second time to the chief musician. In singing it we ought to lament the corruption of the human nature, and the wretched degeneracy of the world we live in, yet rejoicing in hope of the great salvation.

Human Depravity.
$1$ The fool hath said in his heart,  There is no God. Corrupt are they, and have done abominable iniquity:  there is none that doeth good. $2$ God looked down from heaven upon the children of men, to see if there were  any that did understand, that did seek God. $3$ Every one of them is gone back: they are altogether become filthy;  there is none that doeth good, no, not one. $4$ Have the workers of iniquity no knowledge? who eat up my people  as they eat bread: they have not called upon God. $5$ There were they in great fear,  where no fear was: for God hath scattered the bones of him that encampeth  against thee: thou hast put  them to shame, because God hath despised them. $6$ Oh that the salvation of Israel  were come out of Zion! When God bringeth back the captivity of his people, Jacob shall rejoice,  and Israel shall be glad. This psalm was opened before, and therefore we shall here only observe, in short, some things concerning sin, in order to the increasing of our sorrow for it and hatred of it. 1. The fact of sin. Is that proved? Can the charge be made out? Yes, God is a witness to it, an unexceptionable witness: from the place of his holiness he looks on the children of men, and sees how little good there is among them, v. 2. All the sinfulness of their hearts and lives in naked and open before him. 2. The fault of sin. Is there any harm in it? Yes, it is iniquity (v. 1, 4); it is an unrighteous thing; it is that which there is no good in (v. 1, 3); it is an evil thing; it is the worst of evils; it is that which makes this world such an evil world as it is; it is going back from God, v. 3. 3. The fountain of sin. How comes it that men are so bad? Surely it is because  there is no fear of God before their eyes: they  say in their hearts, "There is no God at all to call us to an account, none that we need to stand in awe of." Men's bad practices flow from their bad principles; if they profess to know God, yet in works, because in thoughts, they deny him. 4. The folly of sin. He is a fool (in the account of God, whose judgment we are sure is right) that harbours such corrupt thoughts. Atheists, whether in opinion or practice, are the greatest fools in the world. Those that do not seek God do not understand; they are like brute-beasts that have no understanding; for man is distinguished from the brutes, not so much by the powers of reason as by a capacity for religion.  The workers of iniquity, whatever they pretend to,  have no knowledge; those may truly be said to know nothing that do not know God, v. 4. 5. The filthiness of sin. Sinners are corrupt (v. 1); their nature is vitiated and spoiled, and the more noble the nature is the more vile it is when it is depraved, as that of the angels.  Corruptio optimi est pessima—The best things, when corrupted, become the worst. Their iniquity is abominable; it is odious to the holy God, and it renders them so; whereas otherwise he  hates nothing that he has made. It makes men filthy, altogether filthy. Wilful sinners are offensive in the nostrils of the God of heaven and of the holy angels. What decency soever proud sinners pretend to, it is certain that wickedness is the greatest defilement in the world. 6. The fruit of sin. See to what a degree of barbarity it brings men at last; when men's hearts are hardened through the deceitfulness of sin see their cruelty to their brethren, that are bone of their bone—because they will not  run with them to the same excess of riot, they  eat them up as they eat bread; as if they had not only become beasts, but beasts of prey. And see their contempt of God at the same time.  They have not called upon him, but scorn to be beholden to him. 7. The fear and shame that attend sin (v. 5):  There were those in great fear who had made God their enemy; their own guilty consciences frightened them, and filled them with horror, though otherwise there was no apparent cause of fear.  The wicked flees when none pursues. See the ground of this fear; it is because God has formerly  scattered the bones of those that encamped against his people, not only broken their power and dispersed their forces, but slain them, and reduced their bodies to dry bones, like those  scattered at the grave's mouth, Ps. cxli. 7. Such will be the fate of those that lay siege to the  camp of the saints and the beloved city, Rev. xx. 9. The apprehensions of this cannot but put those into frights that eat up God's people. This enables the virgin, the daughter of Zion, to put them to shame, and expose them,  because God has despised them, to laugh at them, because he that sits in heaven laughs at them. We need not look upon those enemies with fear whom God looks upon with contempt. If he despises them, we may. 8. The faith of the saints, and their hope and power touching the cure of this great evil, v. 6. There will come a Saviour, a great salvation, a salvation from sin. Oh that it might be hastened! for it will bring in glorious and joyful times. There were those in the Old-Testament times that looked and hoped, that prayed and waited, for this redemption. (1.) God will, in due time, save his church from the sinful malice of its enemies, which will bring joy to Jacob and Israel, that have long been in a mournful melancholy state. Such salvations were often wrought, and all typical of the everlasting triumphs of the glorious church. (2.) He will save all believers from their own iniquities, that they may not be led captive by them, which will be everlasting matter of joy to them. From this work the Redeemer had his name— Jesus, for  he shall save his people from their sins, Matt. i. 21.

=CHAP. 54.= ''The key of this psalm hangs at the door, for the title tells us upon what occasion it was penned—when the inhabitants of Ziph, men of Judah (types of Judas the traitor), betrayed David to Saul, by informing him where he was and putting him in a way how to seize him. This they did twice (1 Sam. xxiii. 19; xxvi. 1), and it is upon record to their everlasting infamy. The psalm is sweet; the former part of it, perhaps, was meditated when he was in his distress and put into writing when the danger was over, with the addition of the last two verses, which express his thankfulness for the deliverance, which yet might be written in faith, even when he was in the midst of his fright. Here, I. He complains to God of the malice of his enemies, and prays for help against them, ver. 1-3. II. He comforts himself with an assurance of the divine favour and protection, and that, in due time, his enemies should be confounded and be delivered,''

ver. 4-7. What time we are in distress we may comfortably sing this psalm.

Complaints.
$1$ Save me, O God, by thy name, and judge me by thy strength. $2$ Hear my prayer, O God; give ear to the words of my mouth. $3$ For strangers are risen up against me, and oppressors seek after my soul: they have not set God before them. Selah. We may observe here, 1. The great distress that David was now in, which the title gives an account of. The Ziphim came of their own accord, and informed Saul where David was, with a promise to deliver him into his hand. One would have thought that when David had retired into the country he would not be pursued, into a desert country he would not be discovered, and into his own country he would not be betrayed; and yet it seems he was. Never let a good man expect to be safe an easy till he comes to heaven. How treacherous, how officious, were these Ziphim! It is well that God is faithful, for men are not to be trusted, Mic. vii. 5. 2. His prayer to God for succour and deliverance, v. 1, 2. He appeals to God's strength, by which he was able to help him, and to his name, by which he was engaged to help him, and begs he would save him from his enemies and judge him, that is, plead his cause and judge for him. David has no other plea to depend upon than God's name, no other power to depend upon than God's strength, and those he makes his refuge and confidence. This would be the effectual answer of his prayers (v. 2), which even in his flight, when he had not opportunity for solemn address to God, he was ever and anon lifting up to heaven:  Hear my prayer, which comes from my heart, and  give ear to the words of my mouth. 3. His plea, which is taken from the character of his enemies, v. 3. (1.) They are  strangers; such were the Ziphites, unworthy the name of Israelites. "They have used me more basely and barbarously than the Philistines themselves would have done." The worst treatment may be expected from those who, having broken through the bonds of relation and alliance, make themselves strangers. (2.) They are  oppressors; such was Saul, who, as a king, should have used his power for the protection of all his good subjects, but abused it for their destruction. Nothing is so grievous as oppression in  the seat of judgment, Eccl. iii. 16. Paul's greatest perils were by his  own countrymen and by  false brethren (2 Cor. xi. 26), and so were David's. (3.) They were very formidable and threatening; they not only hated him and wished him ill, but they rose up against him in a body, joining their power to do him a mischief. (4.) They were very spiteful and malicious:  They seek after my soul; they hunt for the precious life; no less will satisfy them. We may, in faith, pray that God would not by his providence give success, lest it should look like giving countenance, to such cruel bloody men. (5.) They were very profane and atheistical, and, for this reason, he thought God was concerned in honour to appear against them:  They have not set God before them, that is, they have quite cast off the thoughts of God; they do not consider that his eye is upon them, that, in fighting against his people, they fight against him, nor have they any dread of the certain fatal consequences of such an unequal engagement. Note, From those who do not set God before them no good is to be expected; nay, what wickedness will not such men be guilty of? What bonds of nature, or friendship, or gratitude, or covenant, will hold those that have broken through the fear of God?  Selah—Mark this. Let us all be sure to set God before us at all times; for, if we do not we are in danger of becoming desperate.

Consolations.
$4$ 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 in thy truth. $6$ I will freely sacrifice unto thee: I will praise thy name, O ; for  it is good. $7$ For he hath delivered me out of all trouble: and mine eye hath seen  his desire upon mine enemies. We have here the lively actings of David's faith in his prayer, by which he was assured that the issue would be comfortable, though the attempt upon him was formidable. I. He was sure that he had God on his side, that God took his part (v. 4); he speaks it with an air of triumph and exultation,  Behold, God is my helper. If we be for him, he is for us; and, if he be for us, we shall have such help in him that we need not fear any power engaged against us. Though men and devils aim to be our destroyers, they shall not prevail while God is our helper:  The Lord is with those that uphold my soul. Compare Ps. cxviii. 7, " The Lord taketh my part with those that help me. There are some that uphold me, and God is one of them; he is the principal one; none of them could help me if he did not help them." Every creature is that to us (and no more) that God makes it to be. He means, "The Lord is he that upholds my soul, and keeps me from tiring in my work and sinking under my burdens." He that by his providence upholds all things by his grace upholds the souls of his people. God, who will in due time save his people, does, in the mean time, sustain them and bear them up, so that the spirit he has made shall not fail before him. II. God taking part with him, he doubted not but his enemies should both flee and fall before him (v. 5): " He shall reward evil unto my enemies that observe me, seeking an opportunity to do me a mischief. The evil they designed against me the righteous God will return upon their own heads." David would not render evil to them, but he knew God would:  I as a deaf man heard not, for thou wilt hear. The enemies we forgive, if they repent not, God will judge; and for this reason we must not avenge ourselves, because God has said,  Vengeance is mine. But he prays,  Cut them off in thy truth. This is not a prayer of malice, but a prayer of faith; for it has an eye to the word of God, and only desires the performance of that. There is truth in God's threatenings as well as in his promises, and sinners that repent not will find it so to their cost. III. He promises to give thanks to God for all the experiences he had had of his goodness to him (v. 6):  I will sacrifice unto thee. Though sacrifices were expensive, yet, when God required that his worshippers should in that way praise him, David would not only offer them, but offer them freely and without grudging. All our spiritual sacrifices must, in this sense, be free-will-offerings; for God loves a cheerful giver. Yet he will not only bring his sacrifice, which was but the shadow, the ceremony; he will mind the substance:  I will praise thy name. A thankful heart, and the calves of our lips giving thanks to his name, are the sacrifices God will accept: " I will praise thy name, for it is good. Thy name is not only great but good, and therefore to be praised. To praise thy name is not only what we are bound to, but it is good, it is pleasant, it is profitable; it is good for us (Ps. xcii. 1); therefore  I will praise thy name." IV. He speaks of his deliverance as a thing done (v. 7): I will praise thy name, and say, " He has delivered me; this shall be my song then." That which he rejoices in is a complete deliverance— He has delivered me from all trouble; and a deliverance to his heart's content— My eye has seen its desire upon my enemies, not seen them cut off and ruined, but forced to retreat, tidings being brought to Saul that the Philistines were upon him, 1 Sam. xxiii. 27, 28. All David desired was to be himself safe; when he saw Saul draw off his forces he saw his desire.  He has delivered me from all trouble. Either, 1. With this thought David comforted himself when he was in distress: " He has delivered me from all trouble hitherto, and many a time I have gained my point, and seen my desire on my enemies; therefore he will deliver me out of this trouble." We should thus, in our greatest straits, encourage ourselves with our past experiences. Or, 2. With this thought he magnified his present deliverance when the fright was over, that it was an earnest of further deliverance. He speaks of the completing of his deliverance as a thing done, though he had as yet many troubles before him, because, having God's promise for it, he was as sure of it as if it had been done already. "He that has begun to deliver me from all troubles, and will at length give me to see my desire upon my enemies." This may perhaps point at Christ, of whom David was a type; God would deliver him out of all the troubles of his state of humiliation, and he was perfectly sure of it; and all things are said to be put under his feet; for, though we see not yet all things put under him, yet we are sure he shall reign till all his enemies be made his footstool, and he shall see his desire upon them. However, it is an encouragement to all believers to make that use of their particular deliverances which St. Paul does (like David here), 2 Tim. iv. 17, 18,  He that delivered me from the mouth of the lion shall deliver me from every evil work, and will preserve me to his heavenly kingdom.

=CHAP. 55.= ''It is the conjecture of many expositors that David penned this psalm upon occasion of Absalom's rebellion, and that the particular enemy he here speaks of, that dealt treacherously with him, was Ahithophel; and some will therefore make David's troubles here typical of Christ's sufferings, and Ahithophel's treachery a figure of Judas's, because they both hanged themselves. But there is nothing in it particularly applied to Christ in the New Testament. David was in great distress when he penned this psalm. I. He prays that God would manifest his favour to him, and pleads his own sorrow and fear, ver. 1-8. II. He prays that God would manifest his displeasure against his enemies, and pleads their great wickedness and treachery, ver. 9-15 and again ver. 20, 21. III. He assures himself that God would, in due time, appear for him against his enemies, comforts himself with the hopes of it, and encourages others to trust in God, ver. 16-19 and again ver. 22, 23. In singing this psalm we may, if there be occasion, apply it to our own troubles; if not, we may sympathize with those to whose case it comes nearer, foreseeing that there will be, at last, indignation and wrath to the persecutors, salvation and joy to the persecuted.''

Supplications of David in Distress.
$1$ Give ear to my prayer, O God; and hide not thyself from my supplication. $2$ Attend unto me, and hear me: I mourn in my complaint, and make a noise; $3$ 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. $4$ My heart is sore pained within me: and the terrors of death are fallen upon me. $5$ Fearfulness and trembling are come upon me, and horror hath overwhelmed me. $6$ And I said, Oh 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. Selah. $8$ I would hasten my escape from the windy storm  and tempest. In these verses we have, I. David praying. Prayer is a salve for every sore and a relief to the spirit under every burden:  Give ear to my prayer, O God! v. 1, 2. He does not set down the petitions he offered up to God in his distress, but begs that God would hear the prayers which, at every period, his heart lifted up to God, and grant an answer of peace to them:  Attend to me, hear me. Saul would not hear his petitions; his other enemies regarded not his pleas; but, "Lord, be thou pleased to hearken to me.  Hide not thyself from my supplication, either as one unconcerned and not regarding it, nor seeming to take any notice of it, or as one displeased, angry at me, and therefore at my prayer." If we, in our prayers, sincerely lay open ourselves, our case, our hearts, to God, we have reason to hope that he will not hide himself, his favours, his comforts, from us. II. David weeping; for in this he was a type of Christ that he was a man of sorrows and often in tears (v. 2): " I mourn in my complaint" (or in my  meditation, my  melancholy musings), "and I make a noise; I cannot forbear such sighs and groans, and other expressions of grief, as discover it to those about me." Great griefs are sometimes noisy and clamorous, and thus are, in some measure, lessened, while those increase that are stifled, and have no vent given them. But what was the matter? v. 3. It is  because of the voice of the enemy, the menaces and insults of Absalom's party, that swelled, and hectored, and stirred up the people to cry out against David, and shout him out of his palace and capital city, as afterwards the chief priests stirred up the mob to cry out against the Son of David,  Away with him—Crucify him. Yet it was not the voice of the enemy only that fetched tears from David's eyes, but their oppression, and the hardship he was thereby reduced to:  They cast iniquity upon me. They could not justly charge David with any mal-administration in his government, could not prove any act of oppression or injustice upon him, but they loaded him with calumnies. Though they found no iniquity in him relating to his trust as a king, yet they cast all manner of iniquity upon him, and represented him to the people as a tyrant fit to be expelled. Innocency itself is no security against violent and lying tongues. They hated him themselves, nay, in wrath they hated him; there was in their enmity both the heat and violence of anger, or sudden passion, and the implacableness of hatred and rooted malice; and therefore they studied to make him odious, that others also might hate him. This made him mourn, and the more because he could remember the time when he was the darling of the people, and answered to his name,  David— a beloved one. III. David trembling, and in great consternation. We may well suppose him to be so upon the breaking out of Absalom's conspiracy and the general defection of the people, even those that he had little reason to suspect. 1. See what fear seized him. David was a man of great boldness, and in some very eminent instances had signalized his courage, and yet, when the danger was surprising and imminent, his heart failed him. Let not the stout man therefore glory in his courage any more than the strong man in his strength. Now David's  heart is sorely pained within him; the terrors of death have fallen upon him, v. 4. Fearfulness of mind and trembling of body came upon him, and horror covered and overwhelmed him, v. 5. When without are fightings no marvel that within are fears; and, if it was upon the occasion of Absalom's rebellion, we may suppose that the remembrance of his sin in the matter of Uriah, which God was now reckoning with him for, added as much more to the fright. Sometimes David's faith made him, in a manner, fearless, and he could boldly say, when surrounded with enemies,  I will not be afraid what man can do unto me. But at other times his fears prevail and tyrannise; for the best men are not always alike strong in faith. 2. See how desirous he was, in this fright, to retire into a desert, any where to be far enough from hearing the voice of the enemy and seeing their oppressions. He said (v. 6), said it to God in prayer, said it to himself in meditation, said it to his friends in complaint,  O that I had wings like a dove! Much as he had been sometimes in love with Jerusalem, now that it had become a rebellious city he longed to get clear of it, and, like the prophet, wished he had  in the wilderness a lodging place of way-faring men, that he might leave his people and go from them; for they were an assembly of treacherous men, Jer. ix. 2. This agrees very well with David's resolution upon the breaking out of that plot,  Arise, let us flee, and make speed to depart, 2 Sam. xv. 14. Observe, (1.) How he would make his escape. He was so surrounded with enemies that he saw not how he could escape but upon the wing, and therefore he wishes,  O that I had wings! not like a hawk that flies swiftly; he wishes for wings, not to fly upon the prey, but to fly from the birds of prey, for such his enemies were. The wings of a dove were most agreeable to him who was of a dove-like spirit, and therefore the wings of an eagle would not become him. The dove flies low, and takes shelter as soon as she can, and thus would David fly. (2.) What he would make his escape from— from the wind, storm, and tempest, the tumult and ferment that the city was now in, and the danger to which he was exposed. Herein he was like a dove, that cannot endure noise. (3.) What he aimed at in making this escape, not victory but rest: " I would fly away and be at rest, v. 6. I would fly any where, if it were to a barren frightful wilderness, ever so far off, so I might be quiet," v. 7. Note, Peace and quietness in silence and solitude are what the wisest and best of men have most earnestly coveted, and the more when they have been vexed and wearied with the noise and clamour of those about them. Gracious souls wish to retire from the hurry and bustle of this world, that they may sweetly enjoy God and themselves; and, if there be any true peace on this side heaven, it is they that enjoy it in those retirements. This makes death desirable to a child of God, that it is a final escape from all the storms and tempests of this world to perfect and everlasting rest.

Prophetic Imprecations.
$9$ Destroy, O Lord,  and divide their tongues: for I have seen violence and strife in the city. $10$ 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. $12$ For  it was not an enemy  that reproached me; then I could have borne  it: neither  was it he that hated me  that did magnify  himself against me; then I would have hid myself from him: $13$ But  it was thou, a man mine equal, my guide, and mine acquaintance. $14$ We took sweet counsel together,  and walked unto the house of God in company. $15$ Let death seize upon them,  and let them go down quick into hell: for wickedness  is in their dwellings,  and among them. David here complains of his enemies, whose wicked plots had brought him, though not to his faith's end, yet to his wits' end, and prays against them by the spirit of prophecy. Observe here, I. The character he gives of the enemies he feared. They were of the worst sort of men, and his description of them agrees very well with Absalom and his accomplices. 1. He complains of the city of Jerusalem, which strangely fell in with Absalom and fell off from David, so that he had none there but his own guards and servants that he could repose any confidence in:  How has that faithful city become a harlot! David did not take the representation of it from others; but with his own eyes, and with a sad heart, did himself see nothing but  violence and strife in the city (v. 9); for, when they grew disaffected and disloyal to David, they grew mischievous one to another. If he walked the rounds upon the walls of the city, he saw that violence and strife went about it day and night, and mounted its guards, v. 10. All the arts and methods which the rebels used for the fortifying of the city were made up on violence and strife, and there were no remains of honesty or love among them. If he looked into the heart of the city, mischief and injury, mutual wrong and vexation, were in the midst of it:  Wickedness, all manner of wickedness, '' is in the midst thereof. Jusque datum sceleri—Wickedness was legalized. Deceit and guile, and all manner of treacherous dealing,  departed not from her streets,'' v. 11. It may be meant of their base and barbarous usage of David's friends and such as they knew were firm and faithful to him; they did them all the mischief they could, by fraud or force. Is this the character of Jerusalem, the royal city, and, which is more, the holy city, and in David's time too, so soon after the thrones of judgment and the testimony of Israel were both placed there?  Is this the city that men call the perfection of beauty? Lam. ii. 15. Is Jerusalem, the head-quarters of God's priests, so ill taught? Can Jerusalem be ungrateful to David himself, its own illustrious founder, and be made too hot for him, so that he cannot reside in it? Let us not be surprised at the corruptions and disorders of this church on earth, but long to see the New Jerusalem, where there is no violence nor strife, no mischief nor guilt, and into which no unclean thing shall enter, nor any thing that disquiets. 2. He complains of one of the ringleaders of the conspiracy, that had been very industrious to foment jealousies, to misrepresent him and his government, and to incense the city against him. It was one that reproached him, as if he either abused his power or neglected the use of it, for that was Absalom's malicious suggestion:  There is no man deputed of the king to hear thee, 2 Sam. xv. 3. That and similar accusations were industriously spread among the people; and who was most active in it? "Not a sworn enemy, not Shimei, nor any of the nonjurors; then I could have borne it, for I should not have expected better from them" (and we find how patiently he did bear Shimei's curses); "not one that professed to hate me, then I would have stood upon my guard against him, would have hidden myself and counsels from him, so that it would not have been in his power to betray me.  But it was thou, a man, my equal," v. 13. The Chaldee-paraphrase names Ahithophel as the person here meant, and nothing in that plot seems to have discouraged David so much as to hear that Ahithophel was  among the conspirators with Absalom (2 Sam. xv. 31), for he was  the king's counsellor, 1 Chron. xxvii. 33. " It was thou, a man, my equal, one whom I esteemed as myself, a friend as my own soul, whom I had laid in my bosom and made equal with myself, to whom I had communicated all my secrets and who knew my mind as well as I myself did,—my guide, with whom I advised and by whom I was directed in all my affairs, whom I made president of the council and prime-minister of state,—my intimate acquaintance and familiar friend; this is the man that now abuses me. I have been kind to him, but I find him thus basely ungrateful. I have put a trust in him, but I find him thus basely treacherous; nay, and he could not have done me the one-half of the mischief he does if I had not shown him so much respect." All this must needs be very grievous to an ingenuous mind, and yet this was not all; this traitor had seemed a saint, else he had never been David's bosom-friend (v. 14): " We took counsel together, spent many an hour together, with a great deal of pleasure, in religious discourse," or, as Dr. Hammond reads it, " We joined ourselves together to the assembly; I gave him the right hand of fellowship in holy ordinances, and then  we walked to the house of God in company, to attend the public service." Note, (1.) There always has been, and always will be, a mixture of good and bad, sound and unsound, in the visible church, between whom, perhaps for a long time, we can discern no difference; but the searcher of hearts does. David, who went to the house of God in his sincerity, had Ahithophel in company with him, who went in his hypocrisy. The Pharisee and the publican went together to the temple to pray; but, sooner or later, those that are perfect and those that are not will be made manifest. (2.) Carnal policy may carry men on very far and very long in a profession of religion while it is in fashion, and will serve a turn. In the court of pious David none was more devout than Ahithophel, and yet his heart was not right in the sight of God. (3.) We must not wonder if we be sadly deceived in some that have made great pretensions to those two sacred things, religion and friendship; David himself, though a very wise man, was thus imposed upon, which may make similar disappointments the more tolerable to us. II. His prayers against them, which we are both to stand in awe of and to comfort ourselves in, as prophecies, but not to copy into our prayers against any particular enemies of our own. He prays, 1. That God would disperse them, as he did the Babel-builders (v. 9): " Destroy, O Lord! and divide their tongues; that is, blast their counsels, by making them to disagree among themselves, and clash with one another. Send an evil spirit among them, that they may not understand one another, but be envious and jealous one of another." This prayer was answered in the turning of Ahithophel's counsel into foolishness, by setting up the counsel of Hushai against it. God often destroys the church's enemies by dividing them; nor is there a surer way to the destruction of any people than their division. A kingdom, an interest, divided against itself, cannot long stand. 2. That God would destroy them, as he did Dathan and Abiram, and their associates, who were confederate against Moses, whose throat being an open sepulchre, the earth therefore opened and swallowed them up. This was then a new thing which God executed, Num. xvi. 30. But David prays that it might now be repeated, or something equivalent (v. 15): " Let death seize upon them by divine warrant, and  let them go down quickly into hell; let them be dead, and buried, and so utterly destroyed, in a moment; for wickedness is wherever they are; it is in the midst of them." The souls of impenitent sinners go down quick, or alive, into hell, for they have a perfect sense of their miseries, and shall  therefore live still, that they may be still miserable. This prayer is a prophecy of the utter, the final, the everlasting ruin of all those who, whether secretly or openly, oppose and rebel against the Lord's Messiah.

Confidence in God.
$16$ As for me, I will call upon God; and the shall save me. $17$ Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice. $18$ He hath delivered my soul in peace from the battle  that was against me: for there were many with me. $19$ God shall hear, and afflict them, even he that abideth of old. Selah. Because they have no changes, therefore they fear not God. $20$ He hath put forth his hands against such as be at peace with him: he hath broken his covenant. $21$  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. $22$ Cast thy burden upon the , and he shall sustain thee: he shall never suffer the righteous to be moved. $23$ But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee. In these verses, I. David perseveres in his resolution to call upon God, being well assured that he should not seek him in vain (v. 16): " As for me, let them take what course they please to secure themselves, let violence and strife be their guards, prayer shall be mine; this I have found comfort in, and therefore this will I abide by:  I will call upon God, and commit myself to him, and  the Lord shall save me;" for whosoever shall call on the name of the Lord, in a right manner, shall be saved, Rom. x. 13. He resolves to be both fervent and frequent in this duty. 1. He will pray fervently: " I will pray and cry aloud. I will meditate" (so the former word signifies); "I will speak with my own heart, and the prayer shall come thence." Then we pray aright when we pray with all that is within us, think first and then pray over our thoughts; for the true nature of prayer is lifting up the heart to God. Having meditated, he will cry, he will cry aloud; the fervour of his spirit in prayer shall be expressed and yet more excited by the intenseness and earnestness of his voice. 2. He will pray frequently, every day, and three times a day— evening, and morning, and at noon. It is probable that this had been his constant practice, and he resolves to continue it now that he is in his distress. Then we may come the more boldly to the throne of grace in trouble when we do not then first begin to seek acquaintance with God, but it is what we have constantly practised, and the trouble finds the wheels of prayer going. Those that think three meals a day little enough for the body ought much more to think three solemn prayers a day little enough for the soul, and to count it a pleasure, not a task. As it is fit that in the morning we should begin the day with God, and in the evening close it with him, so it is fit that in the midst of the day we should retire awhile to converse with him. It was Daniel's practice to pray three times a day (Dan. vi. 10), and noon was one of Peter's hours of prayer, Acts x. 9. Let not us be weary of praying often, for God is not weary of hearing. "He shall hear my voice, and not blame me for coming too often, but the oftener the better, the more welcome." II. He assures himself that God would in due time give an answer of peace to his prayers. 1. That he himself should be delivered and his fears prevented; those fears with which he was much disordered (v. 4, 5) by the exercise of faith were now silenced, and he begins to rejoice in hope (v. 18):  God has delivered my soul in peace, that is, he will deliver it; David is as sure of the deliverance as if it were already wrought. His enemies were at war with him, and the battle was against him, but God delivered him in peace, that is, brought him off with as much comfort as if he had never been in danger. If he did not deliver him in victory, yet he delivered him in peace, inward peace. He delivered his soul in peace; by patience and holy joy in God he kept possession of that. Those are safe and easy whose hearts and minds are kept by that peace of God which  passes all understanding, Phil. iv. 7. David, in his fright, thought all were against him; but now he sees there were many with him, more than he imagined; his interest proved better than he expected, and this he gives to God the glory of: for it is he that raises us up friends when we need them, and makes them faithful to us. There were many with him; for though his subjects deserted him, and went over to Absalom, yet God was with him and the good angels. With an eye of faith he now sees himself surrounded, as Elisha was, with chariots of fire and horses of fire, and therefore triumphs thus,  There are many with me, more  with me than against me, 2 Kings vi. 16, 17. 2. That his enemies should be reckoned with, and brought down. They had frightened him with their menaces (v. 3), but here he says enough to frighten them and make them tremble with more reason, and no remedy; for they could not ease themselves of their fears as David could, by faith in God. (1.) David here gives their character as the reason why he expected God would bring them down. [1.] They are impious and profane, and stand in no awe of God, of his authority or wrath (v. 19): " Because they have no changes (no afflictions, no interruption to the constant course of their prosperity, no crosses to empty them from vessel to vessel)  therefore they fear not God; they live in a constant neglect and contempt of God and religion, which is the cause of all their other wickedness, and by which they are certainly marked for destruction." [2.] They are treacherous and false, and will not be held by the most sacred and solemn engagements (v. 20): " He has put forth his hand against such as are at peace with him, that never provoked him, nor gave him any cause to quarrel with them; nay, to whom he had given all possible encouragement to expect kindness from him. He has put forth his hand against those whom he had given his hand to, and has broken his covenant both with God and man, has perfidiously violated his engagement to both," than which nothing makes men riper for ruin. [3.] They are base and hypocritical, pretending friendship while they design mischief (v. 21): " The words of his mouth" (probably, he means Ahithophel particularly) " were smoother than butter and softer than oil, so courteous was he and obliging, so free in his professions of respect and kindness and the proffers of his service; yet, at the same time,  war was in his heart, and all this courtesy was but a stratagem of war, and those very words had such a mischievous design in them that they were as  drawn swords designed to stab." They smile in a man's face, and cut his throat at the same time, as Joab, that kissed and killed. Satan is such an enemy; he flatters men into their ruin.  When he speaks fair, believe him not. (2.) David here foretels their ruin. [1.] God shall afflict them, and bring them into straits and frights, and recompense tribulation to those that have troubled his people, and this in answer to the prayers of his people:  God shall hear and afflict them, hear the cries of the oppressed and speak terror to their oppressors,  even he that abides of old, who is God from everlasting, and world without end, and who sits Judge from the beginning of time, and has always presided in the affairs of the children of men. Mortal men, though ever so high and strong, will easily be crushed by an eternal God and are a very unequal match for him. This the saints have comforted themselves with in reference to the threatening power of the church's enemies (Hab. i. 12):  Art thou not from everlasting, O Lord? [2.] God shall  bring them down, not only to the dust, but  to the pit of destruction (v. 23), to the bottomless pit, which is called  destruction, Job xxvi. 6. He afflicted them (v. 19) to see if that would humble and reform them; but, they not being wrought upon by that, he shall at last bring them to ruin. Those that are not reclaimed by the rod of affliction will certainly be brought down into the pit of destruction. They are  bloody and deceitful men (that is, the worst of men) and therefore  shall not live out half their days, not half so long as men ordinarily live, and as they might have lived in a course of nature, and as they themselves expected to live. They shall live as long as the Lord of life, the righteous Judge, has appointed, with whom the number of our months is; but he has determined to cut them off by an untimely death in the midst of their days. They were bloody men, and cut others off, and therefore God will justly cut them off: they were deceitful men, and defrauded others of the one-half perhaps of what was their due, and now God will cut them short, though not of that which was their due, yet of that which they counted upon. III. He encourages himself and all good people to commit themselves to God, with confidence in him. He himself resolves to do so (v. 23): " I will trust in thee, in thy providence, and power, and mercy, and not in my own prudence, strength, or merit; when bloody and deceitful men are cut off in the midst of their days I shall still live by faith in thee." And this he will have others to do (v. 22): " Cast thy burden upon the Lord," whoever thou art that art burdened, and whatever the burden is. " Cast thy gift upon the Lord" (so some read it); "whatever blessings God has bestowed upon thee to enjoy commit them all to his custody, and particularly commit the keeping of thy soul to him." Or, "Whatever it is that thou desirest God should give thee, leave it to him to give it to thee in his own way and time.  Cast thy care upon the Lord," so the LXX., to which the apostle refers, 1 Pet. v. 7. Care is a burden; it makes the heart stoop (Prov. xii. 25); we must cast it upon God by faith and prayer, commit our way and works to him; let him do as seemeth him good, and we will be satisfied. To cast our burden upon God is to stay ourselves on his providence and promise, and to be very easy in the assurance that all shall work for good. If we do so, it is promised, 1. That he will sustain us, both support and supply us, will himself carry us in the arms of his power, as the nurse carries the sucking-child, will strengthen our spirits so by his Spirit as that they shall sustain the infirmity. He has not promised to free us immediately from that trouble which gives rise to our cares and fears; but he will provide that we be not tempted above what we are able, and that we shall be able according as we are tempted. 2. That he will never suffer the righteous to be moved, to be so shaken by any troubles as to quit either their duty to God or their comfort in him. However, he will not suffer them to be moved for ever (as some read it); though they fall, they shall not be utterly cast down.

=CHAP. 56.= ''It seems by this, and many other psalms, that even in times of the greatest trouble and distress David never hung his harp upon the willow-trees, never unstrung it or laid it by; but that when his dangers and fears were greatest he was still in tune for singing God's praises. He was in imminent peril when he penned this psalm, at least when he meditated it; yet even then his meditation of God was sweet. I. He complains of the malice of his enemies, and begs mercy for himself and justice against them,''

ver. 1, 2, 5-7. II. He confides in God, being assured that he took his part, comforting himself with this, that therefore he was safe and should be victorious, and that while he lived he should praise God, ver. 3, 4, 8-13. How pleasantly may a good Christian, in singing this psalm, rejoice in God, and praise him for what he will do, as well as for what he has done.

Prayer for Help under Oppression; Confidence in God.
$1$ Be merciful unto me, O God: for man would swallow me up; he fighting daily oppresseth me. $2$ Mine enemies would daily swallow  me up: for  they be many that fight against me, O thou most High. $3$ What time I am afraid, I will trust in thee. $4$ In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me. $5$ Every day they wrest my words: all their thoughts  are against me for evil. $6$ They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul. $7$ Shall they escape by iniquity? in  thine anger cast down the people, O God. David, in this psalm, by his faith throws himself into the hands of God, even when he had by his fear and folly thrown himself into the hands of the Philistines; it was when they took him in Gath, whither he fled for fear of Saul, forgetting the quarrel they had with him for killing Goliath; but they soon put him in mind of it, 1 Sam. xxi. 10, 11. Upon that occasion he changed his behaviour, but with so little ruffle to his temper that then he penned both this psalm and the 34th. This is called  Michtam—a golden psalm. So some other psalms are entitled, but this has something peculiar in the title; it is upon  Jonath-elem-rechokim, which signifies  the silent dove afar off. Some apply this to David himself, who wished for the wings of a dove on which to fly away. He was innocent and inoffensive, mild and patient, as a dove, was at this time driven from his nest, from the sanctuary (Ps. lxxxiv. 3), was forced to wander afar off, to seek for shelter in distant countries; there he was like the doves of the valleys, mourning and melancholy; but silent, neither murmuring against God nor railing at the instruments of his trouble; herein a type of Christ, who was as a sheep, dumb before the shearers, and a pattern to Christians, who, wherever they are and whatever injuries are done them, ought to be as silent doves. In this former part of the psalm, I. He complains to God of the malice and wickedness of his enemies, to show what reason he had to fear them, and what cause, what need, there was that God should appear against them (v. 1):  Be merciful unto me, O God! That petition includes all the good we come to the throne of grace for; if we obtain mercy there, we obtain all we can desire, and need no more to make us happy. It implies likewise our best plea, not our merit, but God's mercy, his free rich mercy. He prays that he might find mercy with God, for with men he could find no mercy. When he fled from the cruel hands of Saul he fell into the cruel hands of the Philistines. "Lord" (says he), "be thou merciful to me now, or I am undone." The mercy of God is what we may flee to and trust to, and in faith pray for, when we are surrounded on all sides with difficulties and dangers. He complains, 1. That his enemies were very numerous (v. 2): " They are many that fight against me, and think to overpower me with numbers; take notice of this,  O thou Most High! and make it to appear that wherein they deal proudly thou art above them." It is a point of honour to come in to the help of one against many. And, if God be on our side, how many soever they are that fight against us, we may, upon good grounds, boast that there are more with us; for (as that great general said) "How many do we reckon him for?" 2. That they were very barbarous: they would  swallow him up, v. 1 and again v. 2. They sought to devour him; no less would serve; they came upon him with the utmost fury, like beasts of prey, to eat up his flesh, Ps. xxvii. 2.  Man would swallow him up, those of his own kind, from whom he might have expected humanity. The ravenous beasts prey not upon those of their own species; yet a bad man would devour a good man if he could. "They are men, weak and frail; make them to know that they are so," Ps. ix. 20. 3. That they were very unanimous (v. 6):  They gather themselves together; though they were many, and of different interests among themselves, yet they united and combined against David, as Herod and Pilate against the Son of David. 4. That they were very powerful, quite too hard for him if God did not help him: " They fight against me (v. 2);  they oppress me, v. 1. I am almost overcome and borne down by them, and reduced to the last extremity." 5. That they were very subtle and crafty (v. 6): " They hide themselves; they industriously cover their designs, that they may the more effectually prosecute and pursue them. They hide themselves as a lion in his den, that they may mark my steps;" that is, "they observe every thing I say and do with a critical eye, that they may have something to accuse me of" (thus Christ's enemies watched him, Luke xx. 20), or "they have an eye upon all my motions, that they may gain an opportunity to do me a mischief, and may lay their snares for me." 6. That they were very spiteful and malicious. They put invidious constructions upon every thing he said, though ever so honestly meant and prudently expressed (v. 5): " They wrest my words, put them upon the rack, to extort that out of them which was never in them;" and so they made him an offender for a word (Isa. xxix. 21), misrepresenting it to Saul, and aggravating it, to incense him yet more against him. They made it their whole business to ruin David; all their thoughts were against him for evil, which put evil interpretations upon all his words. 7. That they were very restless and unwearied. They continually waited for his soul; it was the life, the precious life, they hunted for; it was his death they longed for, v. 6. They fought daily against him (v. 1), and would daily swallow him up (v. 2), and every day they wrested his words, v. 5. Their malice would not admit the least cessation of arms, or the acts of hostility, but they were continually pushing at him. Such as this is the enmity of Satan and his agents against the kingdom of Christ and the interests of his holy religion, which if we cordially espouse, we must not think it strange to meet with such treatment as this, as though some strange thing happened to us. Our betters have been thus used. So persecuted they the prophets. II. He encourages himself in God, and in his promises, power, and providence, v. 3, 4 In the midst of his complaints, and before he has said what he has to say of his enemies, he triumphs in the divine protection. 1. He resolves to make God his confidence, then when dangers were most threatening and all other confidences failed: " What time I am afraid, in the day of my fear, when I am most terrified from without and most timorous within, then  I will trust in thee, and thereby my fears shall be silenced." Note, There are some times which are, in a special manner, times of fear with God's people; in these times it is their duty and interest to trust in God as their God, and to know whom they have trusted. This will fix the heart and keep it in peace. 2. He resolves to make God's promises the matter of his praises, and so we have reason to make them (v. 4): " In God I will praise, not only his work which he has done, but  his word which he has spoken; I will give him thanks for a promise, though not yet performed.  In God (in his strength and by his assistance) I will both glory in his word and give him the glory of it." Some understand by  his word his providences, every event that he orders and appoints: "When I speak well of God I will with him speak well of every thing that he does." 3. Thus supported, he will bid defiance to all adverse powers: " When in God I have put my trust, I am safe, I am easy, and  I will not fear what flesh can do unto me; it is but flesh, and cannot do much; nay, it can do nothing but by divine permission." As we must not trust to an arm of flesh when it is engaged for us, so we must not be afraid of an arm of flesh when it is stretched out against us. III. He foresees and foretels the fall of those that fought against him, and of all others that think to establish themselves in and by any wicked practices (v. 7):  Shall they escape by iniquity? They hope to escape God's judgments, as they escape men's, by violence and fraud, and the arts of injustice and treachery; but shall they escape? No, certainly they shall not. The sin of sinners will never be their security, nor will either their impudence or their hypocrisy bring them off at God's bar; God will in his anger cast down and cast out such people, Rom. ii. 3. None are raised so high, or settled so firmly, but that the justice of God can bring them down, both from their dignities and from their confidences.  Who knows the power of God's anger, how high it can reach, and how forcibly it can strike?

Comfort under Affliction; Confidence in God.
$8$ Thou tellest my wanderings: put thou my tears into thy bottle:  are they not in thy book? $9$ When I cry  unto thee, then shall mine enemies turn back: this I know; for God  is for me. $10$ In God will I praise  his word: in the will I praise  his word. $11$ In God have I put my trust: I will not be afraid what man can do unto me. $12$ Thy vows  are upon me, O God: I will render praises unto thee. $13$ For thou hast delivered my soul from death:  wilt not  thou deliver my feet from falling, that I may walk before God in the light of the living? Several things David here comforts himself with in the day of his distress and fear. I. That God took particular notice of all his grievances and all his griefs, v. 8. 1. Of all the inconveniences of his state:  Thou tellest my wanderings, my  flittings, so the old translation. David was now but a young (under thirty) and yet he had had many removes, from his father's house to the court, thence to the camp, and now driven out to sojourn where he could find a place, but not allowed to rest any where; he was hunted like a partridge upon the mountains; continual terrors and toils attended him; but this comforted him, that God kept a particular account of all his motions, and numbered all the weary steps he took, by night or by day. Note, God takes cognizance of all the afflictions of his people; and he does not cast out from his care and love those whom men have cast out from their acquaintance and converse. 2. Of all the impressions thus made upon his spirit. When he was wandering he was often weeping, and therefore prays, " Put thou my tears into thy bottle, to be preserved and looked upon; nay, I know they are  in thy book, the book of thy remembrance." God has a bottle and a book for his people's tears, both those for their sins and those for their afflictions. This intimates, (1.) That he observes them with compassion and tender concern; he is afflicted in their afflictions, and knows their souls in adversity. As the blood of his saints, and their deaths, are precious in the sight of the Lord, so are their tears, not one of them shall fall to the ground.  I have seen thy tears, 2 Kings xx. 5.  I have heard Ephraim bemoaning himself, Jer. xxxi. 18. (2.) That he will remember them and review them, as we do the accounts we have booked. Paul was mindful of Timothy's tears (2 Tim. i. 4), and God will not forget the sorrows of his people. The tears of God's persecuted people are bottled up and sealed among God's treasures; and, when these books come to be opened, they will be found vials of wrath, which will be poured out upon their persecutors, whom God will surely reckon with for all the tears they have forced from his people's eyes; and they will be breasts of consolation to God's mourners, whose sackcloth will be turned into garments of praise. God will comfort his people according to the time wherein he has afflicted them, and give to those to reap in joy who sowed in tears. What was sown a tear will come up a pearl. II. That his prayers would be powerful for the defeat and discomfiture of his enemies, as well as for his own support and encouragement (v. 9): " When I cry unto thee, then shall my enemies turn back; I need no other weapons than prayers and tears;  this I know, for God is for me, to plead my cause, to protect and deliver me; and, if God be for me, who can be against me so as to prevail?" The saints have God for them; they may know it; and to him they must cry when they are surrounded with enemies; and, if they do this in faith, they shall find a divine power exerted and engaged for them; their enemies shall be made to turn back, their spiritual enemies, against whom we fight best upon our knees, Eph. vi. 18. III. That his faith in God would set him above the fear of man, v. 10, 11. Here he repeats, with a strong pathos, what he had said (v. 4), " In God will I praise his word; that is, I will firmly depend upon the promise for the sake of him that made it, who is true and faithful, and has wisdom, power, and goodness enough to make it good." When we give credit to a man's bill we honour him that drew it; so when we do, and suffer, for God, in a dependence upon his promise, not staggering at it, we give glory to God, we praise his word, and so give praise to him. Having thus put his trust in God, he looks with a holy contempt upon the threatening power of man: " In God have I put my trust, and in him only, and therefore  I will not be afraid what man can do unto me (v. 11), though I know very well what he would do if he could," v. 1, 2. This triumphant word, so expressive of a holy magnanimity, the apostle puts into the mouth of every true believer, whom he makes a Christian hero, Heb. xiii. 6. We may each of us boldly say,  The Lord is my helper, and then  I will not fear what man shall do unto me; for he has no power but what he has given him from above. IV. That he was in bonds to God (v. 12): " Thy vows are upon me, O God!—not upon me as a burden which I am loaded with, but as a badge which I glory in, as that by which I am known to be thy menial servant—not upon me as fetters that hamper me (such are superstitious vows), but upon me as a bridle that restrains me from what would be hurtful to me, and directs me in the way of my duty. Thy vows are upon me, the vows I have made to thee, to which thou art not only a witness, but a party, and which thou hast commanded and encouraged me to make." It is probably that he means especially those vows which he had made to God in the day of his trouble and distress, which he would retain the remembrance of, and acknowledge the obligations of, when his fright was over. Note, It ought to be the matter of our consideration and joy that  the vows of God are upon us—our baptismal vows renewed at the Lord's table, our occasional vows under convictions, under corrections, by these we are bound to live to God. V. That he should still have more and more occasion to praise him:  I will render praises unto thee. This is part of the performance of his vows; for vows of thankfulness properly accompany prayers for mercy, and when the mercy is received must be made good. When we study what we shall render this is the least we can resolve upon, to render praises to God—poor returns for rich receivings! Two things he will praise God for:—1. For what he had done for him (v. 13): " Thou has delivered my soul, my life,  from death, which was just ready to seize me." If God have delivered us from sin, either from the commission of it by preventing grace or from the punishment of it by pardoning mercy, we have reason to own that he has thereby delivered our souls from death, which is the wages of sin. If we, who were by nature dead in sin, are quickened together with Christ, and are made spiritually alive, we have reason to own that God has delivered our souls from death. 2. For what he would do for him: " Thou hast delivered my soul from death, and so hast given me a new life, and thereby hast given me an earnest of further mercy, that thou wilt  deliver my feet from falling; thou hast done the greater, and therefore thou wilt do the less; thou hast begun a good work, and therefore thou wilt carry it on and perfect it." This may be taken either as the matter of his prayer, pleading his experience, or as the matter of his praise, raising his expectations; and those that know how to praise in faith will give God thanks for mercies in promise and prospect, as well as in possession. See here, (1.) What David hopes for, that God would deliver his feet from falling either into sin, which would wound his conscience, or into the appearance of sin, from which his enemies would take occasion to wound his good name. Those that think the stand must take heed lest they fall, because the best stand no longer than God is pleased to uphold them. We are weak, our way is slippery, many stumbling-blocks are in it, our spiritual enemies are industrious to thrust us down, and therefore we are concerned by faith and prayer to commit ourselves to his care who  keeps the feet of his saints. (2.) What he builds this hope upon: " Thou hast delivered my soul from death, and therein hast magnified thy power and goodness, and put me into a capacity of receiving further mercy from thee; and now wilt thou not secure and crown thy own work?" God never brought his people out of Egypt to slay them in the wilderness. He that in conversion delivers the soul from so great a death as sin is will not fail  to preserve it to his heavenly kingdom. (3.) What he designs in these hopes:  That I may walk before God in the light of the living, that is, [1.] "That I may get to heaven, the only land of light and life; for in this world darkness and death reign." [2.] "That I may do my duty while this life lasts." Note, This we should aim at, in all our desires and expectations of deliverance both from sin and trouble, that we may do God so much the better service— that, being delivered out of the hands of our enemies, we may serve him without fear.

=CHAP. 57.= ''This psalm is very much like that which goes next before it; it was penned upon a like occasion, when David was both in danger of trouble and in temptation to sin; it begins as that did, "Be merciful to me;" the method also is the same. I. He begins with prayer and complaint, yet not without some assurance of speeding in his request, ver. 1-6. II. He concludes with joy and praise, ver. 7-11. So that hence we may take direction and encouragement, both in our supplications and in our thanksgivings, and may offer both to God, in singing this psalm.''

Prayer in Affliction.
$1$ 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  these calamities be overpast. 2 I will cry unto God most high; unto God that performeth  all things for me. $3$ He shall send from heaven, and save me  from the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth. $4$ My soul  is among lions:  and I lie  even among them that are set on fire,  even the sons of men, whose teeth  are spears and arrows, and their tongue a sharp sword. 5 Be thou exalted, O God, above the heavens;  let thy glory  be above all the earth. $6$ They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen  themselves. Selah. The title of this psalm has one word new in it,  Al-taschith—Destroy not. Some make it to be only some known tune to which this psalm was set; others apply it to the occasion and matter of the psalm.  Destroy not; that is, David would not let Saul be destroyed, when now in the cave there was a fair opportunity of killing him, and his servants would fain have done so. No, says David,  destroy him not, 1 Sam. xxiv. 4, 6. Or, rather, God would not let David be destroyed by Saul; he suffered him to persecute David, but still under this limitation,  Destroy him hot; as he permitted Satan to afflict Job,  Only save his life. David must not be destroyed, for  a blessing is in him (Isa. lxv. 8), even Christ, the best of blessings. When David was in the cave, in imminent peril, he here tells us what were the workings of his heart towards God; and happy are those that have such good thoughts as these in their minds when they are in danger! I. He supports himself with faith and hope in God, and prayer to him, v. 1, 2. Seeing himself surrounded with enemies, he looks up to God with that suitable prayer:  Be merciful to me, O Lord! which he again repeats, and it is no vain repetition:  Be merciful unto me. It was the publican's prayer, Luke xviii. 13. It is a pity that any should use it slightly and profanely, should cry,  God be merciful to us, or,  Lord, have mercy upon us, when they mean only to express their wonder, or surprise, or vexation, but God and his mercy are not in all their thoughts. It is with much devout affection that David here prays, " Be merciful unto me, O Lord! look with compassion upon me, and in thy love and pity redeem me." To recommend himself to God's mercy, he here professes, 1. That all his dependence is upon God:  My soul trusteth in thee, v. 1. He did not only profess to trust in God, but his soul did indeed rely on God only, with a sincere devotion and self-dedication, and an entire complacency and satisfaction. He goes to God, and, at the footstool of the throne of his grace, humbly professes his confidence in him:  In the shadow of thy wings will I make my refuge, as the chickens take shelter under the wings of the hen when the birds of prey are ready to strike at them,  until these calamities be over-past. (1.) He was confident his troubles would end well, in due time;  these calamities will be over-past; the storm will blow over.  Non si male nunc et olim sic erit—Though now distressed, I shall not always be so. Our Lord Jesus comforted himself with this in his sufferings, Luke xxii. 37.  The things concerning me have an end. (2.) He was very easy under the divine protection in the mean time. [1.] He comforted himself in the goodness of God's nature, by which he is inclined to succour and protect his people, as the hen is by instinct to shelter her young ones. God comes upon the wing to the help of his people, which denotes a speedy deliverance (Ps. xviii. 10); and he takes them under his wing, which denotes warmth and refreshment, even when the calamities are upon them; see Matt. xxiii. 37. [2.] In the promise of his word and the covenant of his grace; for it may refer to the out-stretched  wings of the cherubim, between which God is said to dwell (Ps. lxxx. 1) and whence he gave his oracles. "To God, as the God of grace, will I fly, and his promise shall be my refuge, and a sure passport it will be through all these danger." God, by his promise, offers himself to us, to be trusted; we by our faith must accept of him, and put our trust in him. 2. That all his desire is towards God (v. 2): " I will cry unto God most high, for succour and relief; to him that is most high will I lift up my soul, and pray earnestly, even  unto God that performs all things for me." Note, (1.) In every thing that befalls us we ought to see and own the hand of God; whatever is done is of his performing; in it his counsel is accomplished and the scripture is fulfilled. (2.) Whatever God performs concerning his people, it will appear, in the issue, to have been performed for them and for their benefit. Though God be high,  most high, yet he condescends so low as to take care that all things be made to work for good to them. (3.) This is a good reason why we should, in all our straits and difficulties, cry unto him, not only pray, but pray earnestly. 3. That all his expectation is from God (v. 3):  He shall send from heaven, and save me. Those that make God their only refuge, and fly to him by faith and prayer, may be sure of salvation, in his way and time. Observe here, (1.) Whence he expects the salvation—from heaven. Look which way he will, in this earth, refuge fails, no help appears; but he looks for it from heaven. Those that lift up their hearts to things above may thence expect all good. (2.) What the salvation is that he expects. He trusts that God will save him  from the reproach of those that would swallow him up, that aimed to ruin him, and, in the mean time, did all they could to vex him. Some read it,  He shall send from heaven and save me, for he has put to shame him that would swallow me up; he has disappointed their designs against me hitherto, and therefore he will perfect my deliverance. (3.) What he will ascribe his salvation to:  God shall send forth his mercy and truth. God is good in himself and faithful to every word that he has spoken, and so he makes it appear when he works deliverance for his people. We need no more to make us happy than to have the benefit of the mercy and truth of God, Ps. xxv. 10. II. He represents the power and malice of his enemies (v. 4):  My soul is among lions. So fierce and furious was Saul, and those about him, against David, that he might have been as safe in a den of lions as among such men, who were continually roaring against him and ready to make a prey of him. They are set on fire, and breathe nothing but flame; they set on fire the course of nature, inflaming one another against David, and  they were themselves set on fire of hell, Jam. iii. 6. They were sons of men, from whom one might have expected something of the reason and compassion of a man; but they were beasts of prey in the shape of men; their  teeth, which they gnashed upon him, and with which they hoped to tear him to pieces and to eat him up,  were spears and arrows fitted for mischiefs and murders; and their  tongue, with which they cursed him and wounded his reputation, was  as a sharp sword to cut and kill; see Ps. xlii. 10. A spiteful tongue is a dangerous weapon, wherewith Satan's instruments fight against God's people. He describes their malicious projects against him (v. 6) and shows the issue of them: " They have prepared a net for my steps, in which to take me, that I might not again escape out of their hands;  they have digged a pit before me, that I might, ere I was aware, run headlong into it." See the policies of the church's enemies; see the pains they take to do mischief. But let us see what comes of it. 1. It is indeed some disturbance to David:  My soul is bowed down. It made him droop, and hang the head, to think that there should be those that bore him so much ill-will. But, 2. It was destruction to themselves; they dug a pit for David,  into the midst whereof they have fallen. The mischief they designed against David returned upon themselves, and they were embarrassed in their counsels; then when Saul was pursuing David the Philistines were invading  him; nay, in the cave, when Saul thought David should fall into his hands, he fell into the hands of David, and lay at his mercy. III. He prays to God to glorify himself and his own great name (v. 5): "Whatever becomes of me and my interest,  be thou exalted, O God! above the heavens, be thou praised by the holy angels, those glorious inhabitants of the upper world;  and let thy glory be above or over  all the earth; let all the inhabitants of this earth be brought to know and praise thee." Thus God's glory should lie nearer our hearts, and we should be more concerned for it, than for any particular interests of our own. When David was in the greatest distress and disgrace he did not pray,  Lord, exalt me, but,  Lord, exalt thy own name. Thus the Son of David, when his soul was troubled, and he prayed,  Father, save me from this hour, immediately withdrew that petition, and presented this in the room of it,  For this cause came I to this hour; Father, glorify thy name, John xii. 27, 28. Or it may be taken as a plea to enforce his petition for deliverance: "Lord,  send from heaven to save me, and thereby thou wilt glorify thyself as the God both of heaven and earth." Our best encouragement in prayer is taken from the glory of God, and to that therefore, more than our own comfort, we should have an eye in all our petitions for particular mercies; for this is made the first petition in the Lord's prayer, as that which regulates and directs all the rest,  Father in heaven, hallowed be thy name.

Prayer Turned to Praise.
$7$ My heart is fixed, O God, my heart is fixed: I will sing and give praise. $8$ Awake up, my glory; awake, psaltery and harp: I  myself will awake early. $9$ 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. $11$ Be thou exalted, O God, above the heavens:  let thy glory  be above all the earth. How strangely is the tune altered here! David's prayers and complaints, by the lively actings of faith, are here, all of a sudden, turned into praises and thanksgivings; his sackcloth is loosed, he is girded with gladness, and his hallelujahs are as fervent as his hosannas. This should make us in love with prayer, that, sooner or later, it will be swallowed up in praise. Observe, I. How he prepares himself for the duty of praise (v. 7): '' My heart is fixed, O God! my heart is fixed. My heart is  erect, or  lifted up'' (so some), which was bowed down, v. 6.  My heart is fixed, 1. With reference to God's providences; it is prepared for every event, being  stayed upon God, Ps. cxii. 7; Isa. xxvi. 3.  My heart is fixed, and then  none of these things move me, Acts xx. 24 If by the grace of God we be brought into this even composed frame of spirit, we have great reason to be thankful. 2. With reference to the worship of God:  My heart is fixed to  sing and give praise. It is implied that the heart is the main thing required in all acts of devotion; nothing is done to purpose, in religion, further than it is done with the heart. The heart must be fixed, fixed for the duty, fitted and put in frame for it, fixed in the duty by a close application,  attending on the Lord without distraction. II. How he excites himself to the duty of praise (v. 8):  Awake up my glory, that is, my tongue (our tongue is our glory, and never more so than when it is employed in praising God), or my soul, that must be first awakened; dull and sleepy devotions will never be acceptable to God. We must stir up ourselves, and all that is within us, to praise God; with a holy fire must that sacrifice be kindled, and ascend in a holy flame. David's tongue will lead, and his psaltery and harp will follow, in these hymns of praise.  I myself will awake, not only, "I will not be dead, and drowsy, and careless, in this work," but, "I will be in the most lively frame, as one newly awakened out of a refreshing sleep." He will awake  early to this work, early in the morning, to begin the day with God, early in the beginnings of a mercy. When God is coming towards us with his favours we must go forth to meet him with our praises. III. How he pleases himself, and (as I may say) even prides himself, in the work of praise; so far is he from being ashamed to own his obligations to God, and dependence upon him, that he resolves to  praise him among the people and to  sing unto him among the nations, v. 9. This intimates, 1. That his own heart was much affected and enlarged in praising God; he would even make the earth ring with his sacred songs, that all might take notice how much he thought himself indebted to the goodness of God. 2. That he desired to bring others in to join with him in praising God. He will publish God's praises  among the people, that the knowledge, and fear, and love of God might be propagated, and the ends of the earth might see his salvation. When David was driven out into heathen lands he would not only not worship their gods, but he would openly avow his veneration for the God of Israel, would take his religion along with him wherever he went, would endeavour to bring others in love with it, and leave the sweet savour of it behind him. David, in his psalms, which fill the universal church, and will to the end of time, may be said to be still  praising God among the people and  singing to him among the nations; for all good people make use of his words in praising God. Thus St. John, in his writings, is said to  prophesy again before many peoples and nations, Rev. x. 11. IV. How he furnishes himself with matter for praise, v. 10. That which was the matter of his hope and comfort ( God shall send forth his mercy and his truth, v. 3) is here the matter of his thanksgiving:  Thy mercy is great unto the heavens, great beyond conception and expression; and  thy truth unto the clouds, great beyond discovery, for what eye can reach that which is wrapped up in the clouds? God's mercy and truth reach to the heavens, for they will bring all such to heaven as lay up their treasure in them and build their hopes upon them. God's mercy and truth are praised even to the heavens, that is, by all the bright and blessed inhabitants of the upper world, who are continually exalting God's praises to the highest, while David, on earth, is endeavouring to spread his praises to the furthest, v. 9. V. How he leaves it at last to God to glorify his own name (v. 11):  Be thou exalted, O God! The same words which he had used (v. 5) to sum up his prayers in he here uses again (and no vain repetition) to sum up his praises in: "Lord, I desire to exalt thy name, and that all the creatures may exalt it; but what can the best of us do towards it? Lord, take the work into thy own hands; do it thyself:  Be thou exalted, O God! In the praises of the church triumphant thou art exalted to the heavens, and in the praises of the church militant thy glory is throughout all the earth; but thou art above all the blessing and praise of both (Neh. ix. 5), and therefore, Lord, exalt thyself  above the heavens and  above all the earth. Father, glorify thy own name. Thou hast glorified it, glorify it yet again."

=CHAP. 58.= ''It is the probable conjecture of some (Amyraldus particularly) that before Saul began to persecute David by force of arms, and raised the militia to seize him, he formed a process against him by course of law, upon which he was condemned unheard, and attainted as a traitor, by the great council, or supreme court of judicature, and then proclaimed "qui caput gerit lupinum—an outlawed wolf," whom any man might kill and no man might protect. The elders, in order to curry favour with Saul, having passed this bill of attainder, it is supposed that David penned this psalm on the occasion. I. He describes their sin, and aggravates that,''

ver. 1-5. II. He imprecates and foretels their ruin, and the judgments which the righteous God would bring upon them for their injustice (ver. 6-9) which would redound, 1. To the comfort of the saints, ver. 10. 2. To the glory of God, ver. 11. Sin appears here both exceedingly sinful and exceedingly dangerous, and God a just avenger of wrong, with which we should be affected in singing this psalm.

A Reproof to Wicked Judges.
$1$ Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men? $2$ Yea, in heart ye work wickedness; ye weigh the violence of your hands in the earth. $3$ The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies. $4$ Their poison  is like the poison of a serpent:  they are like the deaf adder  that stoppeth her ear; $5$ Which will not hearken to the voice of charmers, charming never so wisely. We have reason to think that this psalm refers to the malice of Saul and his janizaries against David, because it bears the same inscription ( Al-taschith, and  Michtam of David) with that which goes before and that which follows, both which appear, by the title, to have been penned with reference to that persecution through which God preserved him ( Al-taschith—Destroy not), and therefore the psalms he then penned were precious to him,  Michtams—David's jewels, as Dr. Hammond translates it. In these verses David, not as a king, for he had not yet come to the throne, but as a prophet, in God's name arraigns and convicts his judges, with more authority and justice than they showed in prosecuting him. Two things he charges them with: I. The corruption of their government. They were a congregation, a bench of justices, nay, perhaps, a congress or convention of the states, from whom one might have expected fair dealing, for they were men learned in the laws, had been brought up in the study of these statutes and judgments, which were so righteous that those of other nations were not to be compared with them. One would not have thought a congregation of such could be bribed and biassed with pensions, and yet, it seems, they were, because the son of Kish could do that for them which the son of Jesse could not, 1 Sam. xxii. 7. He had vineyards, and fields, and preferments, to give them, and therefore, to please him, they would do any thing, right or wrong. Of all the melancholy views which Solomon took of this earth and its grievances, nothing vexed him so much as to see that in the  place of judgment wickedness was there, Eccl. iii. 16. So it was in Saul's time. 1. The judges would not do right, would not protect or vindicate oppressed innocency (v. 1): " Do you indeed speak righteousness, or judge uprightly? No; you are far from it; your own consciences cannot but tell you that you do not discharge the trust reposed in you as magistrates, by which you are bound to be  a terror to evil-doers and a praise to those that do well. Is this the justice you pretend to administer? Is this the patronage, this the countenance, which an honest man and an honest cause may expect from you? Remember you are sons of men; mortal and dying, and that you stand upon the same level before God with the meanest of those you trample upon, and must yourselves be called to an account and judged. You are  sons of men, and therefore we may appeal to yourselves, and to that law of nature which is written in every man's heart:  Do you indeed speak righteousness? And will not your second thoughts correct what you have done?" Note, It is good for us often to reflect upon what we say with this serious question,  Do we indeed speak righteousness? that we may unsay what we have spoken amiss and may proceed no further in it. 2. They did a great deal of wrong; they used their power for the support of injury and oppression (v. 2):  In heart you work wickedness (all the wickedness of the life is wrought in the heart). It intimates that they wrought with a great deal of plot and management, not by surprise, but with premeditation and design, and with a strong inclination to it and resolution in it. The more there is of the heart in any act of wickedness the worse it is, Eccl. viii. 11. And what was their wickedness? It follows, " You weigh the violence of your hands in the earth" (or  in the land), "the peace of which you are appointed to be the conservators of." They did all the violence and injury they could, either to enrich or avenge themselves, and they weighed it; that is, 1. They did it with a great deal of craft and caution: " You frame it by rule and lines" (so the word signifies), "that it may effectually answer your mischievous intentions; such masters are you of the art of oppression." 2. They did it under colour of justice. They held the balances (the emblem of justice) in their hands, as if they designed to do right, and right is expected from them, but the result is violence and oppression, which are practised the more effectually for being practised under the pretext of law and right. II. The corruption of their nature. This was the root of bitterness from which that gall and wormwood sprang (v. 3):  The wicked, who in heart work wickedness,  are estranged from the womb, estranged from God and all good,  alienated from the divine life, and its principles, powers, and pleasures, Eph. iv. 18. A sinful state is a state of estrangement from that acquaintance with God and service of him which we were made for. Let none wonder that these wicked men dare do such things, for wickedness is bred in the bone with them; they brought it into the world with them; they have in their natures a strong inclination to it; they learned it from their wicked parents, and have been trained up in it by a bad education. They are called, and not miscalled,  transgressors from the womb; one can therefore expect no other than that they will  deal very treacherously; see Isa. xlviii. 8. They go astray from God and their duty as soon as they are born, (that is, as soon as possibly they can); the foolishness that is bound up in their hearts appears with the first operations of reason; as the wheat springs up, the tares spring up with it. Three instances are here given of the corruption of nature:—1. Falsehood. They soon learn to speak lies, and  bend their tongues, like their bows, for that purpose, Jer. ix. 3. How soon will little children tell a lie to excuse a fault, or in their own commendation! No sooner can they speak than they speak to God's dishonour; tongue-sins are some of the first of our actual transgressions. 2. Malice.  Their poison (that is, their ill-will, and the spite they bore to goodness and all good men, particularly to David) was  like the poison of a serpent, innate, venomous, and very mischievous, and that which they can never be cured of. We pity a dog that is poisoned by accident, but hate a serpent that is poisonous by nature. Such as the cursed enmity in this serpent's brood against the Lord and his anointed. 3. Untractableness. They are malicious, and nothing will work upon them, no reason, no kindness, to mollify them, and bring them to a better temper.  They are like the deaf adder that stops her ear, v. 4, 5. The psalmist, having compared these wicked men, whom he here complains of, to serpents, for their poisonous malice, takes occasion thence, upon another account, to compare them to the deaf adder or viper, concerning which there was then this vulgar tradition, that whereas, by music or some other art, they had a way of charming serpents, so as either to destroy them or at least disable them to do mischief, this deaf adder would lay one ear to the ground and stop the other with her tail, so that she could not hear the voice of the enchantment, and so defeated the intention of it and secured herself. The using of this comparison neither verifies the story, nor, if it were true, justifies the use of this enchantment; for it is only an allusion to the report of such a thing, to illustrate the obstinacy of sinners in a sinful way. God's design, in his word and providence, is to cure serpents of their malignity; to this end how wise, how powerful, how well-chosen are the charms! How forcible the right words! But all in vain with most men; and what is the reason? It is because they will not hearken. None so deaf as those that will not hear. We  have piped unto men, and they have not danced; how should they, when they have stopped their ears?

Prophetic Imprecations.
$6$ Break their teeth, O God, in their mouth: break out the great teeth of the young lions,. $7$ Let them melt away as waters  which run continually:  when he bendeth  his bow to shoot his arrows, let them be as cut in pieces. $8$ 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. $9$ Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in  his wrath. $10$ 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 a God that judgeth in the earth. In these verses we have, I. David's prayers against his enemies, and all the enemies of God's church and people; for it is as such that he looks upon them, so that he was actuated by a public spirit in praying against them, and not by any private revenge. 1. He prays that they might be disabled to do any further mischief (v. 6):  Break their teeth, O God! Not so much that they might not feed themselves as that they might not be able to make prey of others, Ps. iii. 7. He does not say, "Break their necks" (no; let them live to repent,  slay them not, lest my people forget), but, "Break their teeth, for they are lions, they are young lions, that live by rapine." 2. That they might be disappointed in the plots they had already laid, and might not gain their point: " When he bends his bow, and takes aim  to shoot his arrows at the upright in heart,  let them be as cut in pieces, v. 7. Let them fall at his feet, and never come near the mark." 3. That they and their interest might waste and come to nothing, that they might  melt away as waters that run continually; that is, as the waters of a land-flood, which, though they seem formidable for a while, soon soak into the ground or return to their channels, or, in general, as  water spilt upon the ground, which cannot be gathered up again, but gradually dries away and disappears. Such shall the  floods of ungodly men be, which sometimes  make us afraid (Ps. xviii. 4); so shall the proud waters be reduced, which threaten to go over our soul, Ps. cxxiv. 4, 5. Let us by faith then see what they shall be and then we shall not fear what they are. He prays (v. 8) that they might  melt as a snail, which wastes by its own motion, in every stretch it makes leaving some of its moisture behind, which, by degrees, must needs consume it, though it makes a path to shine after it. He that like a snail in her house is  plenus sui—full of himself, that pleases himself and trusts to himself, does but consume himself, and will quickly bring himself to nothing. And he prays that they might be  like the untimely birth of a woman, which dies as soon as it begins to live and never  sees the sun. Job, in his passion, wished he himself had been such a one (Job iii. 16), but he knew not what he said. We may, in faith, pray against the designs of the church's enemies, as the prophet does (Hos. ix. 14,  Give them, O Lord! what wilt thou give them? Give them a miscarrying womb and dry breasts), which explains this prayer of the psalmist. II. His prediction of their ruin (v. 9): " Before your pots can feel the heat of a fire of  thorns made under them (which they will presently do, for it is a quick fire and violent while it lasts), so speedily, with such a hasty and violent flame, God shall hurry them away, as terribly and as irresistibly as with a whirlwind, as it were alive, as it were in fury." 1. The proverbial expressions are somewhat difficult, but the sense is plain, (1.) That the judgments of God often surprise wicked people in the midst of their jollity, and hurry them away of a sudden. When they are beginning to walk in the light of their own fire, and the sparks of their own kindling, they are made to  lie down in sorrow (Isa. l. 11), and their laughter proves like the crackling of thorns under a pot, the comfort of which is soon gone, ere they can say, '' Alas! I am warm,'' Eccl. vii. 6. (2.) That there is no standing before the destruction that comes from the Almighty; for  who knows the power of God's anger? When God will take sinners away, dead or alive, they cannot contest with him.  The wicked are driven away in their wickedness. Now, 2. There are two things which the psalmist promises himself as the good effects of sinners' destruction:— (1.) That saints would be encouraged and comforted by it (v. 10):  The righteous shall rejoice when he sees the vengeance. The pomp and power, the prosperity and success, of the wicked, are a discouragement to the righteous; they sadden their hearts, and weaken their hands, and are sometimes a strong temptation to them to question their foundations, Ps. lxxiii. 2, 13. But when they see the judgments of God hurrying them away, and just vengeance taken on them for all the mischief they have done to the people of God, they rejoice in the satisfaction thereby given to their doubts and the confirmation thereby given to their faith in the providence of God and his justice and righteousness in governing the world; they shall rejoice in the victory thus gained over that temptation by seeing  their end, Ps. lxxiii. 17.  He shall wash his feet in the blood of the wicked; that is, there shall be abundance of bloodshed (Ps. lxviii. 23), and it shall be as great a refreshment to the saints to see God glorified in the ruin of sinners as it is to a weary traveller to have his feet washed. It shall likewise contribute to their sanctification; the sight of the vengeance shall make them tremble before God (Ps. cxix. 120) and shall convince them of the evil of sin, and the obligations they lie under to that God who pleads their cause and will suffer no man to do them wrong and go unpunished for it. The joy of the saints in the destruction of the wicked is then a holy joy, and justifiable, when it helps to make them holy and to purify them from sin. (2.) That sinners would be convinced and converted by it, v. 11. The vengeance God sometimes takes on the wicked in this world will bring men to say,  Verily, there is a reward for the righteous. Any man may draw this inference from such providences, and many a man shall, who before denied even these plain truths or doubted of them. Some shall have this confession extorted from them, others shall have their minds so changed that they shall willingly own it, and thank God who has given them to see it and see it with satisfaction, That God is, and, [1.] That he is the bountiful rewarder of his saints and servants:  Verily (however it be, so it may be read)  there is a fruit to the righteous; whatever damage he may run, and whatever hardship he may undergo for his religion, he shall not only be no loser by it, but an unspeakable gainer in the issue. Even in this world there is a reward for the righteous; they shall be recompensed in the earth. Those shall be taken notice of, honoured, and protected, that seemed slighted, despised, and abandoned. [2.] That he is the righteous governor of the world, and will surely reckon with the enemies of his kingdom:  Verily, however it be, though wicked people prosper, and bid defiance to divine justice, yet it shall be made to appear, to their confusion, that the world is not governed by chance, but by a Being of infinite wisdom and justice;  there is a God that judges in the earth, though he has prepared his throne in the heavens. He presides in all the affairs of the children of men, and directs and disposes them according to the counsel of his will, to his own glory; and he will punish the wicked, not only in the world to come, but  in the earth, where they have laid up their treasure and promised themselves a happiness— in the earth, that the Lord may be known by the judgments which he executes, and that they may be taken as earnests of a judgment to come.  He is a God (so we read it), not a weak man, not an angel, not a mere name, not (as the atheists suggest) a creature of men's fear and fancy, not a deified hero, not the sun and moon, as idolaters imagined, but a God, a self-existent perfect Being; he it is that judges the earth; his favour therefore let us seek, from whom every man's judgment proceeds, and to him let all judgment be referred.

=CHAP. 59.= ''This psalm is of the same nature and scope with six or seven foregoing psalms; they are all filled with David's complaints of the malice of his enemies and of their cursed and cruel designs against him, his prayers and prophecies against them, and his comfort and confidence in God as his God. The first is the language of nature, and may be allowed; the second of a prophetical spirit, looking forward to Christ and the enemies of his kingdom, and therefore not to be drawn into a precedent; the third of grace and a most holy faith, which ought to be imitated by every one of us. In this psalm, I. He prays to God to defend and deliver him from his enemies, representing them as very bad men, barbarous, malicious, and atheistical, ver. 1-7. II. He foresees and foretels the destruction of his enemies, which he would give to God the glory of, ver. 8-17. As far as it appears that any of the particular enemies of God's people fall under these characters, we may, in singing this psalm, read their doom and foresee their ruin.''

Prayer for Deliverance.
$1$ Deliver me from mine enemies, O my God: defend me from them that rise up against me. $2$ Deliver me from the workers of iniquity, and save me from bloody men. $3$ For, lo, they lie in wait for my soul: the mighty are gathered against me; not  for my transgression, nor  for my sin,. $4$ They run and prepare themselves without  my fault: awake to help me, and behold. 5 Thou therefore, God of hosts, the God of Israel, awake to visit all the heathen: be not merciful to any wicked transgressors. Selah. $6$ They return at evening: they make a noise like a dog, and go round about the city. $7$ Behold, they belch out with their mouth: swords  are in their lips: for who,  say they, doth hear? The title of this psalm acquaints us particularly with the occasion on which it was penned; it was when Saul sent a party of his guards to beset David's house in the night, that they might seize him and kill him; we have the story 1 Sam. xix. 11. It was when his hostilities against David were newly begun, and he had but just before narrowly escaped Saul's javelin. These first eruptions of Saul's malice could not but put David into disorder and be both grievous and terrifying, and yet he kept up his communion with God, and such a composure of mind as that he was never out of frame for prayer and praises; happy are those whose intercourse with heaven is not intercepted nor broken in upon by their cares, or griefs, or fears, or any of the hurries (whether outward or inward) of an afflicted state. In these verses, I. David prays to be delivered out of the hands of his enemies, and that their cruel designs against him might be defeated (v. 1, 2): " Deliver me from my enemies, O my God! thou art  God, and canst deliver me,  my God, under whose protection I have put myself; and thou hast promised me to be a God all-sufficient, and therefore, in honour and faithfulness, thou wilt deliver me. Set me on high out of the reach of the power and malice of those that rise up against me, and above the fear of it. Let me be safe, and see myself so, safe and easy, safe and satisfied. O deliver me! and save me." He cries out as one ready to perish, and that had his eye to God only for salvation and deliverance. He prays (v. 4), " Awake to help me, take cognizance of my case, behold that with an eye of pity, and exert thy power for my relief." Thus the disciples, in the storm, awoke Christ, saying,  Master, save us, we perish. And thus earnestly should we pray daily to be defended and delivered form our spiritual enemies, the temptations of Satan, and the corruptions of our own hearts, which war against our spiritual life. II. He pleads for deliverance. Our God gives us leave not only to pray, but to plead with him, to order our cause before him and to fill our mouth with arguments, not to move him, but to move ourselves. David does so here. 1. He pleads the bad character of his enemies. They are  workers of iniquity, and therefore not only his enemies, but God's enemies; they are  bloody men, and therefore not only his enemies, but enemies to all mankind. "Lord, let not the workers of iniquity prevail against one that is a worker of righteousness, nor bloody men against a merciful man." 2. He pleads their malice against him, and the imminent danger he was in from them, v. 3. "Their spite is great; they aim at my soul, my life, my better part. They are subtle and very politic:  They lie in wait, taking an opportunity to do me a mischief. They are all mighty, men of honour and estates, and interest in court and country. They are in a confederacy; they are united by league, and actually  gathered together  against me, combined both in consultation and action. They are very ingenious in their contrivances, and very industrious in the prosecution of them (v. 4):  They run and prepare themselves, with the utmost speed and fury, to do me a mischief." He takes particular notice of the brutish conduct of the messengers that Saul sent to take him (v. 6): " They return at evening from the posts assigned them in the day, to apply themselves to their works of darkness (their night-work, which may well be their day-shame), and then  they make a noise like a hound in pursuit of the hare." Thus did David's enemies, when they came to take him, raise an out cry against him as a rebel, and traitor, a man not fit to live; with this clamour they went  round about the city, to bring a bad reputation upon David, if possible to set the mob against him, at least to prevent their being incensed against them, which otherwise they had reason to fear they would be, so much was David their darling. Thus the persecutors of our Lord Jesus, who are compared to dogs (Ps. xxii. 16), ran him down with noise; for else they could not have taken him, at least '' not on the feast-day, for there would have been an uproar among the people. They belch out with their mouth'' the malice that boils in their hearts, v. 7.  Swords are in their lips; that is, reproaches that wound my heart with grief (Ps. xlii. 10), and slanders that stab and wound my reputation. They were continually suggesting that which drew and whetted Saul's sword against him, and the fault is laid upon the false accusers. The sword perhaps would not have been in Saul's hand if it had not been first in their lips. 3. He pleads his own innocency, not as to God (he was never backward to own himself guilty before him), but as to his persecutors; what they charged him with was utterly false, nor had he ever said or done any thing to deserve such treatment from them (v. 3): " Not for my transgression, nor for my sin, O Lord! thou knowest, who knowest all things." And again (v. 4),  without my fault. Note, (1.) The innocency of the godly will not secure them from the malignity of the wicked. Those that are harmless like doves, yet, for Christ's sake, are hated of all men, as if they were noxious like serpents, and obnoxious accordingly. (2.) Though our innocency will not secure us from troubles, yet it will greatly support and comfort us under our troubles. The testimony of our conscience for us that we have behaved ourselves well towards those that behave themselves ill towards us will be very much our rejoicing in the day of evil. (3.) If we are conscious to ourselves of our innocency, we may with humble confidence appeal to God and beg of him to plead our injured cause, which he will do in due time. 4. He pleads that his enemies were profane and atheistical, and bolstered themselves up in their enmity to David, with the contempt of God:  For who, say they,  doth hear? v. 7. Not God himself, Ps. x. 11; xciv. 7. Note, It is not strange if those regard not what they say who have made themselves believe that God regards not what they say. III. He refers himself and his cause to the just judgment of God, v. 5. "The Lord, the Judge, be Judge between me and my persecutors." In this appeal to God he has an eye to him as  the Lord of hosts, that has power to execute judgment, having all creatures, even hosts of angels, at his command; he views him also as  the God of Israel, to whom he was, in a peculiar manner, King and Judge, not doubting that he would appear on the behalf of those that were upright, that were Israelites indeed. When Saul's hosts persecuted him, he had recourse to God as  the Lord of all hosts; when those maligned him who in spirit were strangers to the commonwealth of Israel he had recourse to God as  the God of Israel. He desires (that is, he is very sure) that God will  awake to visit all the nations, will make an early and exact enquiry into the controversies and quarrels that are among the children of men; there will be a day of visitation (Isa. x. 3), and to that day David refers himself, with this solemn appeal, '' Be not merciful to any wicked transgressors. Selah—Mark that.'' 1. If David had been conscious to himself that he was a wicked transgressor, he would not have expected to find mercy; but, as to his enemies, he would say he was no transgressor at all (v. 3, 4): " Not for my transgression, and therefore thou wilt appear for me." As to God, he could say he was no  wicked transgressor; for, though he had transgressed, he was a penitent transgressor, and did not obstinately persist in what he had done amiss. 2. He knew his enemies were wicked transgressors, wilful, malicious, and hardened in their transgressions both against God and man, and therefore he sues for justice against them, judgment without mercy. Let not those expect to find mercy who never showed mercy, for such are wicked transgressors.

Confidence in God.
$8$ But thou,, shalt laugh at them; thou shalt have all the heathen in derision. $9$  Because of his strength will I wait upon thee: for God  is my defence. $10$ The God of my mercy shall prevent me: God shall let me see  my desire upon mine enemies. $11$ Slay them not, lest my people forget: scatter them by thy power; and bring them down, O Lord our shield. 12  For the sin of their mouth  and the words of their lips let them even be taken in their pride: and for cursing and lying  which they speak. $13$ Consume  them in wrath, consume  them, that they  may not  be: and let them know that God ruleth in Jacob unto the ends of the earth. Selah. $14$ And at evening let them return;  and let them make a noise like a dog, and go round about the city. $15$ Let them wander up and down for meat, and grudge if they be not satisfied. $16$ But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble. $17$ Unto thee, O my strength, will I sing: for God  is my defence,  and the God of my mercy. David here encourages himself, in reference to the threatening power of his enemies, with a pious resolution to wait upon God and a believing expectation that he should yet praise him. I. He resolves to wait upon God (v. 9): " Because of his strength" (either the strength of his enemies, the fear of which drove him to God, or because of God's strength, the hope of which drew him to God) " Will I wait upon thee, with a believing dependence upon thee and confidence in thee." It is our wisdom and duty, in times of danger and difficulty, to wait upon God; for he is our defence, our high place, in whom we shall be safe. He hopes, 1. That God will be to him a God of mercy (v. 10): " The God of my mercy shall prevent me with the blessings of his goodness and the gifts of his mercy, prevent my fears, prevent my prayers, and be better to me than my own expectations." It is very comfortable to us, in prayer, to eye God, not only as the God of mercy, but as the God of our mercy, the author of all good in us and the giver of all good to us. Whatever mercy there is in God, it is laid up for us, and is ready to be laid out upon us. Justly does the psalmist call God's mercy  his mercy, for all the blessings of the new covenant are called  the sure mercies of David (Isa. lv. 3); and they are  sure to all the seed. 2. That he will be to his persecutors a God of vengeance. His expectation of this he expresses partly by way of prediction and partly by way of petition, which come all to one; for his prayer that it might be so amounts to a prophecy that it shall be so. Here are several things which he foretels concerning his enemies, or observers, that sought occasions against him and opportunity to do him a mischief, in all which he should see his desire, not a passionate or revengeful desire, but a believing desire upon them, v. 10. (1.) He foresees that God would expose them to scorn, as they had indeed made themselves ridiculous, v. 8. "They think  God does not hear them, does not heed them;  but thou, O Lord! shalt laugh at them for their folly, to think that he who planted the ear shall not hear, and  thou shalt have not them only, but all such other heathenish people that live without God in the world,  in derision." Note, Atheists and persecutors are worthy to be laughed at and had in derision. See Ps. ii. 4; Prov. i. 26; Isa. xxxvii. 22. (2.) That God would make them standing monuments of his justice (v. 11):  Slay them not; let them not be killed outright,  lest my people forget. If the execution be soon done, the impressions of it will not be keep, and therefore will not be durable, but will quickly wear off. Swift destructions startle men for the present, but they are soon forgotten, for which reason he prays that this might be gradual: " Scatter them by thy power, and let them carry about with them, in their wanderings, such tokens of God's displeasure as may spread the notice of their punishment to all parts of the country." Thus Cain himself, though a murderer, was not slain, lest the vengeance should be forgotten, but was sentenced to be  a fugitive and a vagabond. Note, When we think God's judgments come slowly upon sinners we must conclude that God has wise and holy ends in the gradual proceedings of his wrath. "So scatter them as that they may never again unite to do mischief,  bring them down, O Lord, our shield!" If God has undertaken the protection of his people as their shield, he will doubtless humble and abase all those that fight against them. (3.) That they might be dealt with according to their deserts (v. 12):  For the sin of their mouth, even for the words of their lips (for every word they speak has sin in it),  let them for this  be taken in their pride, even for their cursing others and themselves (a sin Saul was subject to, 1 Sam. xiv. 28, 44), and lying. Note, There is a great deal of malignity in tongue-sins, more than is commonly thought of. Note, further, Cursing, and lying, and speaking proudly, are some of the worst of the sins of the tongue; and that man is truly miserable whom God deals with according to the deserts of these,  making his own tongue to fall on him. (4.) That God would glorify himself, as Israel's God and King, in their destruction (v. 13): " Consume them in wrath, consume them; that is, follow them with one judgment after another, till they be utterly ruined; let them be sensibly, but gradually wasted, that they themselves, while they are in the consuming, may know, and that the standers-by may likewise draw this inference form it,  That God ruleth in Jacob unto the ends of the earth." Saul and his party think to rule and carry all before them, but they shall be made to know that there is a higher than they, that there is one who does and will overrule them. The design of God's judgments is to convince men that the Lord reigns, that he fulfils his own counsels, gives law to all the creatures, and disposes all things to his own glory, so that the greatest of men are under his check, and he makes what use he pleases of them. He  rules in Jacob; for there he keeps his court; there it is known, and his name is great. But he  rules to the end of the earth; for all nations are within the territories of his kingdom. He  rules to the ends of the earth, even over those that know him not, but he  rules for Jacob (so it may be read); he has an eye to the good of his church in the government of the world; the administrations of that government, even to the ends of the earth, are  for Jacob his servant's sake and for Israel's his elect, Isa. xlv. 4. (5.) That he would make their sin their punishment, v. 14, compare v. 6. Their sin was their hunting for David to make a prey of him; their punishment should be that they should be reduced to such extreme poverty that they should hunt about for meat to satisfy their hunger, and should miss of it as they missed of David. Thus they should be, not cut off at once, but scattered (v. 11), and gradually consumed (v. 13); those that die by famine die by inches, and feel themselves die, Lam. iv. 9. He foretels that they should be forced to beg their bread from door to door. [1.] That they should do it with the greatest regret and reluctancy imaginable.  To beg they are ashamed (which makes it the greater punishment to them), and therefore they do it at evening, when it begins to be dark, that they may not be seen, at the time when other beasts of prey creep forth, Ps. civ. 20. [2.] That yet they should be very clamorous and loud in their complaints, which would proceed from a great indignation at their condition, which they cannot in the least degree reconcile themselves to:  They shall make a noise like a dog. When they were in quest of David they made a noise like an angry dog snarling and barking; now, when they are in quest of meat, they shall make a noise like a hungry dog howling and wailing. Those that repent of their sins  mourn, when in trouble,  like doves; those whose hearts are hardened make a noise, when in trouble, like dogs,  like a wild bull in a net, full of the fury of the Lord. See Hos. vii. 14,  They have not cried unto me with their heart when they howled on their beds for corn and wine. [3.] That they should meet with little relief, but the hearts of people should be very much hardened towards them, so that they should  go round about the city, and  wander up and down for meat (v. 15), and should get nothing but by dint of importunity (according to our marginal reading,  If they be not satisfied, they will tarry all night), so that what people do give them is not with good-will, but only to get rid of them, lest by their continual coming they weary them. [4.] That they should be insatiable, which is the greatest misery of all in a poor condition.  They are greedy dogs which can never have enough (Isa. lvi. 11), and  they grudge if they be not satisfied. A contented man, if he has not what he would have, yet does not grudge, does not quarrel with Providence, nor fret within himself; but those whose God is their belly, if that be not filled and its appetites gratified, fall out both with God and themselves. It is not poverty, but discontent, that makes a man unhappy. II. He expects to praise God, that God's providence would find him matter for praise and that God's grace would work in him a heart for praise, v. 16, 17. Observe, 1. What he would praise God for. (1.) He would praise his power and his mercy; both should be the subject-matter of his song. Power, without mercy, is to be dreaded; mercy, without power, is not what a man can expect much benefit from; but God's power by which he is able to help us, and his mercy by which he is inclined to help us, will justly be the everlasting praise of all the saints. (2.) He would praise him because he had, many a time, and all along, found him his defence and his refuge in the day of trouble. God brings his people into trouble, that they may experience his power and mercy in protecting and sheltering them, and may have occasion to praise him. (3.) He would praise him because he had still a dependence upon him and a confidence in him, as his strength to support him and carry him on in his duty, his defence to keep him safe from evil, and the God of his mercy to make him happy and easy. He that is all this to us is certainly worthy of our best affections, praises, and services. 2. How he would praise God. (1.) He would  sing. As that is a natural expression of joy, so it is an instituted ordinance for the exerting and exciting of holy joy and thankfulness. (2.) He would  sing aloud, as one much affected with the glory of God, that was not ashamed to own it, and that desired to affect others with it. He will sing of God's power, but he will sing aloud of his mercy; the consideration of that raises his affections more than any thing else. (3.) He would sing aloud  in the morning, when his spirits were most fresh and lively. God's compassions are new every morning, and therefore it is fit to begin the day with his praises. (4.) He would  sing unto God (v. 17), to his honour and glory, and with him in his eye. As we must direct our prayers to God, so to him we must direct our praises, and must look up, making melody to the Lord.

=CHAP. 60.= ''After many psalms which David penned in a day of distress this comes which was calculated for a day of triumph; it was penned after he was settled in the throne, upon occasion of an illustrious victory which God blessed his forces with over the Syrians and Edomites; it was when David was in the zenith of his prosperity, and the affairs of his kingdom seem to have been in a better posture then ever they were either before or after. See''

2 Sam. viii. 3, 13; 1 Chron. xviii. 3, 12. David, in prosperity, was as devout as David in adversity. In this psalm, I. He reflects upon the bad state of the public interests, for many years, in which God had been contending with them, ver. 1-3. II. He takes notice of the happy turn lately given to their affairs, ver. 4. III. He prays for the deliverance of God's Israel from their enemies, ver. 5. IV. He triumphs in hope of their victories over their enemies, and begs of God to carry them on and complete them, ver. 6-12. In singing this psalm we may have an eye both to the acts of the church and to the state of our own souls, both which have their struggles.

David's Complaints and Petitions.
$1$ O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again. $2$ Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh. $3$ Thou hast showed thy people hard things: thou hast made us to drink the wine of astonishment. $4$ Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah. $5$ That thy beloved may be delivered; save  with thy right hand, and hear me. The title gives us an account, 1. Of the general design of the psalm. It is  Michtam—David's jewel, and it is  to teach. The Levites must teach it to the people, and by it teach them both to trust in God and to triumph in him; we must, in it, teach ourselves and one another. In a day of public rejoicing we have need to be taught to direct our joy to God and to terminate it in him, to give none of that praise to the instruments of our deliverance which is due to him only, and to encourage our hopes with our joys. 2. Of the particular occasion of it. It was at a time, (1.) When he was at war with the Syrians, and still had a conflict with them, both those of Mesopotamia and those of Zobah. (2.) When he had gained a great victory over the Edomites, by his forces, under the command of Joab, who had left 12,000 of the enemy dead upon the spot. David has an eye to both these concerns in this psalm: he is in care about his strife with the Assyrians, and in reference to that he prays; he is rejoicing in his success against the Edomites, and in reference to that he triumphs with a holy confidence in God that he would complete the victory. We have our cares at the same time that we have our joys, and they may serve for a balance to each other, that neither may exceed. They may likewise furnish us with matter both for prayer and praise, for both must be laid before God with suitable affections and emotions. If one point be gained, yet in another we are still striving: the Edomites are vanquished, but the Syrians are not; therefore  let not him that girds on the harness boast as if he had put it off. In these verses, which begin the psalm, we have, I. A melancholy memorial of the many disgraces and disappointments which God had, for some years past, put the people under. During the reign of Saul, especially in the latter end of it, and during David's struggle with the house of Saul, while he reigned over Judah only, the affairs of the kingdom were much perplexed, and the neighbouring nations were vexatious to them. 1. He complains of  hard things which they had seen (that is, which they had suffered), while the Philistines and other ill-disposed neighbours took all advantages against them, v. 3. God sometimes shows even his own people hard things in this world, that they may not take up their rest in it, but may dwell at ease in him only. 2. He owns God's displeasure to be the cause of all the hardships they had undergone: " Thou hast been displeased by us, displeased against us (v. 1), and in thy displeasure hast cast us off and scattered us, hast put us out of thy protection, else our enemies could not have prevailed thus against us. They would never have picked us up and made a prey of us if thou hadst not broken  the staff of bands (Zech. xi. 14) by which we were united, and so scattered us." Whatever our trouble is, and whoever are the instruments of it, we must own the hand of God, his righteous hand, in it. 3. He laments the ill effects and consequences of the miscarriages of the late years. The whole nation was in a convulsion:  Thou hast made the earth (or  the land) to tremble, v. 2. The generality of the people had dreadful apprehensions of the issue of these things. The good people themselves were in a consternation: " Thou hast made us to drink the wine of astonishment (v. 3); we were like men intoxicated, and at our wits' end, not knowing how to reconcile these dispensations with God's promises and his relation to his people; we are amazed, can do nothing, nor know we what to do." Now this is mentioned here  to teach, that is, for the instruction of the people. When God is turning his hand in our favour, it is good to remember our former calamities, (1.) That we may retain the good impressions they made upon us, and may have them revived. Our souls must still have the affliction and the misery in remembrance, that they may be  humbled within us, Lam. iii. 19, 20. (2.) That God's goodness to us, in relieving us and raising us up, may be more magnified; for it is as life from the dead, so strange, so refreshing. Our calamities serve as foils to our joys. (3.) That we may not be secure, but may always rejoice with trembling, as those that know not how soon we may be returned into the furnace again, which we were lately taken out of as the silver is when it is not thoroughly refined. II. A thankful notice of the encouragement God had given them to hope that, though things had been long bad, they would now begin to mend (v. 4): " Thou hast given a banner to those that fear thee (for, as bad as the times are, there is a remnant among us that desire to fear thy name, for whom thou hast a tender concern),  that it may be displayed by thee,  because of the truth of thy promise which thou wilt perform, and to be displayed by them, in defense of truth and equity," Ps. xlv. 4. This banner was David's government, the establishment and enlargement of it over all Israel. The pious Israelites, who feared God and had a regard to the divine designation of David to the throne, took his elevation as a token for good, and like the lifting up of a banner to them, 1. It united them, as soldiers are gathered together to their colours. Those that were  scattered (v. 1), divided among themselves, and so weakened and exposed, coalesced in him when he was fixed upon the throne. 2. It animated them, and put life and courage into them, as the soldiers are animated by the sight of their banner. 3. It struck a terror upon their enemies, to whom they could now hang out a flag of defiance. Christ, the Son of David, is given  for an ensign of the people (Isa. xi. 10), for a banner to those that fear God; in him, as the centre of their unity, they are gathered together in one; to him they seek, in him they glory and take courage. His love is the banner over them; in his name and strength they wage war with the powers of darkness, and under him the church becomes terrible as an army with banners. III. A humble petition for seasonable mercy. 1. That God would be reconciled to them, though he had been displeased with them. In his displeasure their calamities began, and therefore in his favour their prosperity must begin:  O turn thyself to us again! (v. 1) smile upon us, and take part with us; be at peace with us, and in that peace we shall have peace.  Tranquillus Deus tranquillat omnia—A God at peace with us spreads peace over all the scene. 2. That they might be reconciled to one another, though they had been broken and wretchedly divided among themselves: " Heal the breaches of our land (v. 2), not only the breaches made upon us by our enemies, but the breaches made among ourselves by our unhappy divisions." Those are breaches which the folly and corruption of man makes, and which nothing but the wisdom and grace of God can make up and repair, by pouring out a spirit of love and peace, by which only a shaken shattered kingdom is set to rights and saved from ruin. 3. That thus they might be preserved out of the hands of their enemies (v. 5): " That thy beloved may be delivered, and not made a prey of,  save with thy right hand, with thy own power and by such instruments as thou art pleased to make the men of thy right hand,  and hear me." Those that fear God are his beloved; they are dear to him as the apple of his eye. They are often in distress, but they shall be delivered. God's own right hand shall save them; for those that have his heart have his hand.  Save them, and hear me. Note, God's praying people may take the general deliverances of the church as answers to their prayers in particular. If we improve what interest we have at the throne of grace for blessings for the public, and those blessings be bestowed, besides the share we have with others in the benefit of them we may each of us say, with peculiar satisfaction, "God has therein heard me, and answered me."

Rejoicing in Hope.
$6$ God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth. 7 Gilead  is mine, and Manasseh  is mine; Ephraim also  is the strength of mine head; Judah  is my lawgiver; $8$ Moab  is my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me. $9$ Who will bring me  into the strong city? who will lead me into Edom? $10$  Wilt not thou, O God,  which hadst cast us off? and  thou, O God,  which didst not go out with our armies? $11$ Give us help from trouble: for vain  is the help of man. $12$ Through God we shall do valiantly: for he  it is that shall tread down our enemies. David is here rejoicing in hope and praying in hope; such are the triumphs of the saints, not so much upon the account of what they have in possession as of what they have in prospect (v. 6): " God has spoken in his holiness (that is, he has given me his word of promise, has  sworn by his holiness, and he will not lie unto David, Ps. lxxxix. 35), therefore  I will rejoice, and please myself with the hopes of the performance of the promise, which was intended for more than a pleasing promise," Note, God's word of promise, being a firm foundation of hope, is a full fountain of joy to all believers. I. David here rejoices; and it is in prospect of two things:— 1. The perfecting of this revolution in his own kingdom. God having  spoken in his holiness that David shall be king, he doubts not but the kingdom is all his own, as sure as if it were already in his hand:  I will divide Shechem (a pleasant city in Mount Ephraim)  and mete out the valley of Succoth, as my own.  Gilead is mine, and Manasseh is mine, and both are entirely reduced, v. 7. Ephraim would furnish him with soldiers for his life-guards and his standing forces; Judah would furnish him with able judges for his courts of justice; and thus Ephraim would be  the strength of his head and Judah  his lawgiver. Thus may an active believer triumph in the promises, and take the comfort of all the good contained in them; for they are all yea and amen in Christ. " God has spoken in his holiness, and then pardon is mine, peace mine, grace mine, Christ mine, heaven mine, God himself mine."  All is yours, for you are Christ's, 1 Cor. iii. 22, 23. 2. The conquering of the neighbouring nations, which had been vexatious to Israel, were still dangerous, and opposed the throne of David, v. 8. Moab shall be enslaved, and put to the meanest drudgery.  The Moabites became David's servants, 2 Sam. viii. 2. Edom shall be made a dunghill to throw old shoes upon; at least David shall take possession of it as his own, which was signified by  drawing off his shoe over it, Ruth iv. 7. As for the Philistines, let them, if they dare, triumph over him as they had done; he will soon force them to change their note. Rather let those that know their own interest triumph because of him; for it would be the greatest kindness imaginable to them to be brought into subjection to David and communion with Israel. But the war is not yet brought to an end; there is a  strong city, Rabbah (perhaps) of the children of Ammon, which yet holds out; Edom is not yet subdued. Now, (1.) David is here enquiring for help to carry on the ark: " Who will bring me into the strong city? What allies, what auxiliaries, can I depend upon, to make me master of the enemies' country and their strongholds?" Those that have begun a good work cannot but desire to make a thorough work of it, and to bring it to perfection. (2.) He is expecting it from God only: " Wilt not thou, O God? For thou hast  spoken in thy holiness; and wilt not thou be as good as thy word?" He takes notice of the frowns of Providence they had been under:  Thou hadst, in appearance,  cast us off; thou didst not go forth with our armies. When they were defeated and met with disappointments, they owned it was because they wanted (that is, because they had forfeited) the gracious presence of God with them; yet they do not therefore fly off from him, but rather take so much the faster hold of him; and the less he has done for them of late the more they hoped he would do. At the same time that they own God's justice in what was past they hope in his mercy for what was to come: "Though  thou hadst cast us off, yet thou wilt not contend for ever, thou wilt not always chide; though  thou hadst cast us off, yet thou hast begun to show mercy; and wilt thou not perfect what thou hast begun?" The Son of David, in his sufferings, seemed to be cast off by his Father when he cried out,  Why hast thou forsaken me? and yet even then he obtained a glorious victory over the powers of darkness and their strong city, a victory which will undoubtedly be completed at last; for he has gone forth conquering and to conquer. The Israel of God, his spiritual Israel, are likewise, through him, more than conquerors. Though sometimes they may be tempted to think that God has cast them off, and may be foiled in particular conflicts, yet God will bring them into the strong city at last.  Vincimur in pr&#230;lio, sed non in bello—We are foiled in a battle, but not in the whole war. A lively faith in the promise will assure us, not only that  the God of peace shall tread Satan under our feet shortly, but that  it is our Father's good pleasure to give us the kingdom. II. He prays in hope. His prayer is,  Give us help from trouble, v. 11. Even in the day of their triumph they see themselves in trouble, because still in war, which is troublesome even to the prevailing side. None therefore can delight in war but those that love to fish in troubled waters. The  help from trouble they pray for is preservation from those they were at war with. Though now they were conquerors, yet (so uncertain are the issues of war), unless God gave them help in the next engagement, they might be defeated; therefore, '' Lord, send us help from the sanctuary. Help from trouble'' is rest from war, which they prayed for, as those that contended for equity, not for victory.  Sic qu&#230;rimus pacem—Thus we seek for peace. The hope with which they support themselves in this prayer has two things in it:—1. A diffidence of themselves and all their creature-confidences:  Vain is the help of man. Then only we are qualified to receive help from God when we are brought to own the insufficiency of all creatures to do that for us which we expect him to do. 2. A confidence in God, and in his power and promise (v. 12): " Through God we shall do valiantly, and so we shall do victoriously; for  he it is, and he only,  that shall tread down our enemies, and shall have the praise of doing it." Note, (1.) Our confidence in God must be so far from superseding that it must encourage and quicken our endeavours in the way of our duty. Though  it is God that performs all things for us, yet there is something to be done by us. (2.) Hope in God is the best principle of true courage. Those that do their duty under his conduct may afford to do it valiantly; for what need those fear who have God on their side? (3.) It is only through God, and by the influence of his grace, that we do valiantly; it is he that puts strength into us, and inspires us, who of ourselves are weak and timorous, with courage and resolution. (4.) Though we do ever so valiantly, the success must be attributed entirely to him; for  he it is that shall tread down our enemies, and not we ourselves. All our victories, as well as our valour, are from him, and therefore at his feet all our crown must be cast.

=CHAP. 61.= ''David, in this psalm, as in many others, begins with a sad heart, but concludes with an air of pleasantness—begins with prayers and tears, but ends with songs of praise. Thus the soul, by being lifted up to God, returns to the enjoyment of itself. It should seem David was driven out and banished when he penned this psalm, whether by Saul or Absalom is uncertain: some think by Absalom, because he calls himself "the king" (ver. 6), but that refers to the King Messiah. David, in this psalm, resolves to persevere in his duty, encouraged thereto both by his experience an by his expectations. I. He will call upon God because God had protected him, ver. 1-3. II. He will call upon God because God had provided well for him, ver. 4, 5. III. He will praise God because he had an assurance of the continuance of God's favour to him,''

ver. 6-8. So that, in singing this psalm, we may find that which is very expressive both of our faith and of our hope, of our prayers and of our praises; and some passages in this psalm are very peculiar.

Crying to God in Distress.
$1$ Hear my cry, O God; attend unto my prayer. 2 From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock  that is higher than I. $3$ For thou hast been a shelter for me,  and a strong tower from the enemy. $4$ I will abide in thy tabernacle for ever: I will trust in the covert of thy wings. Selah. In these verses we may observe, I. David's close adherence and application to God by prayer in the day of his distress and trouble: "Whatever comes,  I will cry unto thee (v. 2),—not cry unto other gods, but to thee only,—not fall out with thee because thou afflictest me, but still look unto thee, and wait upon thee,—not speak to thee in a cold and careless manner, but cry to thee with the greatest importunity and fervency of spirit, as one that will not let thee go except thou bless me." This he will do, 1. Notwithstanding his distance from the sanctuary, the house of prayer, where he used to attend as in the court of requests: " From the end of the earth, or of  the land, from the most remote and obscure corner of the country,  will I cry unto thee." Note, Wherever we are we may have liberty of access to God, and may find a way open to the throne of grace.  Undique ad c&#339;los tantundem est vi&#230;—Heaven is equally accessible from all places. "Nay, because I am here in the end of the earth, in sorrow and solitude, therefore  I will cry unto thee." Note, That which separates us from our other comforts should drive us so much the nearer to God, the fountain of all comfort. 2. Notwithstanding the dejection and despondency of his spirit: "Though  my heart is overwhelmed, it is not so sunk, so burdened, but that it may be lifted up to God in prayer; if it is not capable of being thus raised, it is certainly too much cast down. Nay, because my heart is ready to be overwhelmed, therefore  I will cry unto thee, for by that means it will be supported and relived." Note, Weeping must quicken praying, and not deaden it. '' Is any afflicted? Let him pray,'' Jam. v. 13; Ps. cii., title. II. The particular petition he put up to God when his heart was overwhelmed and he was ready to sink:  Lead me to the rock that is higher than I; that is, 1. "To the rock which is too high for me to get up to unless thou help me to it. Lord, give me such an assurance and satisfaction of my own safety as I can never attain to but by thy special grace working such a faith in me." 2. "To the rock on the top of which I shall be set further out of the reach of my troubles, and nearer the serene and quiet region, than I can be by any power or wisdom of my own." God's power and promise are a rock that is higher than we. This rock is Christ; those are safe that are in him. We cannot get upon this rock unless God by his power lead us.  I will put thee in the cleft of the rock, Exod. xxxiii. 22. We should therefore by faith and prayer put ourselves under the divine management, that we may be taken under the divine protection. III. His desire and expectation of an answer of peace. He begs in faith (v. 1): " Hear my cry, O God! attend unto my prayer; that is, let me have the present comfort of knowing that I am heard (Ps. xx. 6), and in due time let me have that which I pray for." IV. The ground of this expectation, and the plea he uses to enforce his petition (v. 3): " Thou hast been a shelter for me; I have found in thee a rock higher than I: therefore I trust thou wilt still lead me to that rock." Note, Past experiences of the benefit of trusting in God, as they should engage us still to keep close to him, so they should encourage us to hope that it will not be in vain. "Thou hast been my  strong tower from the enemy, and thou art as strong a ever, and thy name is as much a refuge to the righteous as ever it was." Prov. xviii. 10. V. His resolution to continue in the way of duty to God and dependence on him, v. 4. 1. The service of God shall be his constant work and business. All those must make it so who expect to find God their shelter and strong tower: none but his menial servants have the benefit of his protection.  I will abide in thy tabernacle for ever. David was now banished from the tabernacle, which was his greatest grievance, but he is assured that God by his providence would bring him back to his tabernacle, because he had by his grace wrought in him such a kindness for the tabernacle as that he was resolved to make it his perpetual residence, Ps. xxvii. 4. He speaks of abiding in it  for ever because that tabernacle was a type and figure of heaven, Heb. ix. 8, 9, 24. Those that dwell in God's tabernacle, as it is a house of duty, during their short  ever on earth, shall dwell in that tabernacle which is the house of glory during an endless  ever. 2. The grace of God and the covenant of grace shall be his constant comfort:  I will make my refuge in the covert of his wings, as the chickens seek both warmth and safety under the wings of the hen. Those that have found God a shelter to them ought still to have recourse to him in all their straits. This advantage those have that abide in God's tabernacle, that in the time of trouble he shall there hide them.

Mercies Recollected.
$5$ For thou, O God, hast heard my vows: thou hast given  me the heritage of those that fear thy name. $6$ Thou wilt prolong the king's life:  and his years as many generations. $7$ He shall abide before God for ever: O prepare mercy and truth,  which may preserve him. $8$ So will I sing praise unto thy name for ever, that I may daily perform my vows. In these verses we may observe, I. With what pleasure David looks back upon what God had done for him formerly (v. 5): '' Thou, O God! hast heard my vows,'' that is, 1. "The vows themselves which I made, and with which I bound my soul: thou hast taken notice of them; thou hast accepted them, because made in sincerity, and been well pleased with them; thou hast been mindful of them, and put me in mind of them." God put Jacob in mind of his vows, Gen. xxxi. 13; xxxv. 1. Note, God is a witness to all our vows, all our good purposes, and all our solemn promises of new obedience. He keeps an account of them, which should be a good reason with us, as it was with David here, why we should perform our vows, v. 8. For he that hears the vows we made will make us hear respecting them if they be not made good. 2. "The prayers that went along with those vows; those thou hast graciously heard and answered," which encouraged him now to pray, '' O God! hear my cry.'' He that never did say to the seed of Jacob, Seek you me in vain, will not now begin to say so. "Thou hast heard my vows, and given a real answer to them; for  thou hast given me a heritage of those that fear thy name." Note, (1.) There is a peculiar people in the world that fear God's name, that with a holy awe and reverence accept of and accommodate themselves to all the discoveries he is pleased to make of himself to the children of men. (2.) There is a heritage peculiar to that peculiar people, present comforts, earnests of their future bliss. God himself is their inheritance, their portion for ever. The Levites that had God for their inheritance must take up with him, and not expect a lot like their brethren; so those that fear God have enough in him, and therefore must not complain if they have but little of the world. (3.) We need desire no better heritage than that of those who fear God. If God deal with us as he uses to deal with those that love his name we need not desire to be any better dealt with. II. With what assurance he looks forward to the continuance of his life (v. 6):  Thou shalt prolong the king's life. This may be understood either, 1. Of himself. If it was penned before he came to the crown, yet, being anointed by Samuel, and knowing what God had spoken in his holiness, he could in faith call himself  the king, though now persecuted as an out-law; or perhaps it was penned when Absalom sought to dethrone him, and force him into exile. There were those that aimed to shorten his life, but he trusted to God to prolong his life, which he did to the age of man set by Moses (namely, seventy years), which, being spent in serving his generation according to the will of God (Acts xiii. 36), might be reckoned  as many generations, because many generations would be the better for him. His resolution was to abide in God's tabernacle for ever (v. 4), in a way of duty; and now his hope is that he shall abide before God for ever, in a way of comfort. Those abide to good purpose in this world that abide before God, that serve him and walk in his fear; and those that do so shall abide before him for ever. He speaks of himself in the third person, because the psalm was delivered to the chief musician for the use of the church, and he would have the people, in singing it, to be encouraged with an assurance that, notwithstanding the malice of his enemies, their king, as they wished, should live for ever. Or, 2. Of the Messiah, the King of whom he was a type. It was a comfort to David to think, whatever became of him, that the years of the Lord's Anointed would be as many generations, and that  of the increase of his government and peace there should be no end. The Mediator shall abide before God for ever, for he always appears in the presence of God for us, and ever lives, making intercession; and, because he lives, we shall live also. III. With what importunity he begs of God to take him and keep him always under his protection:  O prepare mercy and truth which may preserve him! God's promises and our faith in them are not to supersede, but to quicken and encourage prayer. David is sure that God will prolong his life, and therefore prays that he would preserve it, not that he would prepare him a strong lifeguard, or a well-fortified castle, but that he would prepare mercy and truth for his preservation; that is, that God's goodness would provide for his safety according to the promise. We need not desire to be better secured than under the protection of God's mercy and truth. This may be applied to the Messiah: "Let him be sent in the fulness of time, in  performance of the truth to Jacob and the mercy to Abraham." Micah vii. 20; Luke i. 72, 73. IV. With what cheerfulness he vows the grateful returns of duty to God (v. 8):  So will I sing praise unto thy name for ever. Note, God's preservation of us calls upon us to praise him; and  therefore we should desire to live, that we may praise him:  Let my soul live, and it shall praise thee. We must make praising God the work of our time, even to the last (as long as our lives are prolonged we must continue praising God), and then it shall be made the work of our eternity, and we shall be praising him for ever.  That I may daily perform my vows. His praising God was itself the performance of his vows, and it disposed his heart to the performance of his vows in other instances. Note, 1. The vows we have made we must conscientiously perform. 2. Praising God and paying our vows to him must be our constant daily work; every day we must be doing something towards it, because it is all but little in comparison with what is due, because we daily receive fresh mercies, and because, if we think much to do it daily, we cannot expect to be doing it eternally.

=CHAP. 62.= ''This psalm has nothing in it directly either of prayer or praise, nor does it appear upon what occasion it was penned, nor whether upon any particular occasion, whether mournful or joyful. But in it, I. David with a great deal of pleasure professes his own confidence in God and dependence upon him, and encourages himself to continue waiting on him, ver. 1-7. II. With a great deal of earnestness he excites and encourages others to trust in God likewise, and not in any creature, ver. 8-12. In singing it we should stir up ourselves to wait on God.''

Waiting upon God; Confidence in God.
$1$ Truly my soul waiteth upon God: from him  cometh my salvation. $2$ He only  is my rock and my salvation;  he is my defence; I shall not be greatly moved. $3$ How long will ye imagine mischief against a man? ye shall be slain all of you: as a bowing wall  shall ye be, and as a tottering fence. $4$ They only consult to cast  him down from his excellency: they delight in lies: they bless with their mouth, but they curse inwardly. Selah. $5$ My soul, wait thou only upon God; for my expectation  is from him. $6$ He only  is my rock and my salvation:  he is my defence; I shall not be moved. $7$ In God  is my salvation and my glory: the rock of my strength,  and my refuge,  is in God. In these verses we have, I. David's profession of dependence upon God, and upon him only, for all good (v. 1): '' Truly my soul waiteth upon God. Nevertheless (so some) or " However it be, whatever difficulties or dangers I may meet with, though God frown upon me and I meet with discouragements in my attendance on him, yet still my soul waits upon God" (or  is silent to God,'' as the word is), "Says nothing against what he does, but quietly expects what he will do." We are in the way both of duty and comfort when our souls wait upon God, when we cheerfully refer ourselves, and the disposal of all our affairs, to his will and wisdom, when we acquiesce in and accommodate ourselves to all the dispensations of his providence, and patiently expect a doubtful event, with an entire satisfaction in his righteousness and goodness, '' however it be. Is not my soul subject go God?'' So the LXX. So it, certainly so it ought to be; our wills must be melted into his will.  My soul has respect to God, for from him cometh my salvation. He doubts not but his salvation will come, though now he was threatened and in danger, and he expects it to come from God, and from him only; for  in vain is it hoped for from hills and mountains, Jer. iii. 23; Ps. cxxi. 1, 2. "From him I know it will come, and therefore on him will I patiently wait till it does come, for his time is the best time." We may apply it to our eternal salvation, which is called  the salvation of God (Ps. l. 23); from him it comes; he prepared it for us, he prepares us for it, and preserves us to it, and therefore let our souls wait on him, to be conducted through this world to that eternal salvation, in such way as he thinks fit. II. The ground and reason of this dependence (v. 2):  He only is my rock and my salvation; he is my defence. 1. "He has been so many a time; in him I have found shelter, and strength, and succour. He has by his grace supported me and borne me up under my troubles, and by his providence defended me from the insults of my enemies and delivered me out of the troubles into which I was plunged; and therefore  I trust he will deliver me," 2 Cor. i. 10. 2. "He only can be my rock and my salvation. Creatures are insufficient; they are nothing without him, and therefore I will look above them to him." 3. "He has by covenant undertaken to be so. Even he that is the rock of ages is my rock; he that is the God of salvation is my salvation; he that is the Most High is my high place; and therefore I have all the reason in the world to confide in him." III. The improvement he makes of his confidence in God. 1. Trusting in God, his heart is fixed. "If God is my strength and mighty delivered,  I shall not be greatly moved (that is, I shall not be undone and ruined); I may be shocked, but I shall not be sunk." Or, "I shall not be much disturbed and disquieted in my own breast. I may be put into some fright, but I shall not be afraid with any amazement, nor so as to be put out of the possession of my own soul. I may be perplexed, but not in despair," 2 Cor. iv. 8. This hope in God will be an anchor of the soul, sure and stedfast. 2. His enemies are slighted, and all their attempts against him looked upon by him with contempt, v. 3, 4. If God be for us, we need not fear what man can do against us, though ever so mighty and malicious. He here, (1.) Gives a character of his enemies:  They imagine mischief, design it with a great deal of the serpent's venom and contrive it with a great deal of the serpent's subtlety, and this  against a man, one of their own kind, against one single man, that is not an equal match for them, for they are many; they continued their malicious persecution though Providence had often defeated their mischievous designs. " How long will you do it? Will you never be convinced of your error? Will your malice never have spent itself?" They are unanimous in their consultations to cast an excellent man  down from his excellency, to draw an honest man from his integrity, to entangle him in sin, which is the only thing that can effectually cast us down from our excellency, to thrust a man, whom God has exalted, down from his dignity, and so to fight against God. Envy was at the bottom of their malice; they were grieved at David's advancement, and therefore plotted, by diminishing his character and blackening that (which was casting him down from his excellency) to hinder his preferment. In order to this they calumniate him, and love to hear such bad characters given of him and such bad reports raised and spread concerning him as they themselves know to be false:  They delight in lies. And as they make no conscience of lying concerning him, to do him a mischief, so they make no conscience of lying to him, to conceal the mischief they design, and accomplish it the more effectually:  They bless with their mouth (they compliment David to his face),  but they curse inwardly; in their hearts they wish him all mischief, and privately they are plotting against him and in their cabals carrying on some evil design or other, by which they hope to ruin him. It is dangerous putting our trust in men who are thus false; but God is faithful. (2.) He reads their doom, pronounces a sentence of death upon them, not as a king, but as a prophet:  You shall be slain all of you, by the righteous judgments of God. Saul and his servants were slain by the Philistines on Mount Gilboa, according to this prediction. Those who seek the ruin of God's chosen are but preparing ruin for themselves. God's church is built upon a rock which will stand, but those that fight against it, and its patrons and protectors, shall be  as a bowing wall and a tottering fence, which, having a rotten foundation, sinks with its own weight, falls of a sudden, and buries those in the ruins of it that put themselves under the shadow and shelter of it. David, having put his confidence in God, thus foresees the overthrow of his enemies, and, in effect, sets them at defiance and bids them do their worst. 3. He is himself encouraged to continue waiting upon God (v. 5-7):  My soul, wait thou only upon God. Note, The good we do we should stir up ourselves to continue doing, and to do yet more and more, as those that have, through grace, experienced the comfort and benefit of it. We have found it good to wait upon God, and therefore should charge our souls, and even charm them, into such a constant dependence upon him as may make us always easy. He had said (v. 1),  From him cometh my salvation; he says (v. 5),  My expectation is from him. His salvation was the principal matter of his expectation; let him have that from God, and he expects no more. His salvation being from God, all his other expectations are from him. "If God will save my soul, as to every thing else let him do what he pleases with me, and I will acquiesce in his disposals, knowing they shall  all turn to my salvation," Phil. i. 19. He repeats (v. 6) what he had said concerning God (v. 2), as one that was not only assured of it, but greatly pleased with it, and that dwelt much upon it in his thoughts:  He only is my rock and my salvation; he is my defence, I know he is; but there he adds,  I shall not be greatly moved, here,  I shall not be moved at all. Note, The more faith is acted the more active it is.  Crescit eundo—It grows by being exercised. The more we meditate upon God's attributes and promises, and our own experience, the more ground we get of our fears, which, like Haman, when they begin to fall, shall fall before us, and we shall be  kept in perfect peace, Isa. xxvi. 3. And, as David's faith in God advances to an unshaken stayedness, so his joy in God improves itself into a holy triumph (v. 7):  In God is my salvation and my glory. Where our salvation is there our glory is; for what is our salvation but the glory to be revealed, the eternal weight of glory? And there our glorying must be. In God let us boast all the day long. "The  rock of my strength (that is, my strong rock, on which I build my hopes and stay myself)  and my refuge, to which I flee for shelter when I am pursued,  is in God, and in him only. I have no other to flee to, no other to trust to; the more I think of it the better satisfied I am in the choice I have made." Thus does he  delight himself in the Lord, and then ride upon the high places of the earth, Isa. lviii. 14.

An Exhortation to Trust in God.
$8$ Trust in him at all times;  ye people, pour out your heart before him: God  is a refuge for us. Selah. $9$ Surely men of low degree  are vanity,  and men of high degree  are a lie: to be laid in the balance, they  are altogether  lighter than vanity. 10 Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart  upon them. $11$ God hath spoken once; twice have I heard this; that power  belongeth unto God. $12$ Also unto thee, O Lord,  belongeth mercy: for thou renderest to every man according to his work. Here we have David's exhortation to others to trust in God and wait upon him, as he had done. Those that have found the comfort of the ways of God themselves will invite others into those ways; there is enough in God for all the saints to draw from, and we shall have never the less for others sharing with us. I. He counsels all to wait upon God, as he did, v. 8. Observe, 1. To whom he gives this good counsel:  You people (that is, all people); all shall be welcome to trust in God, for he is  the confidence of all the ends of the earth, Ps. lxv. 5.  You people of the house of Israel (so the Chaldee); they are especially engaged and invited to trust in God, for he is the God of Israel; and should not a people seek unto their God? 2. What the good counsel is which he gives. (1.) To confide in God: " Trust in him; deal with him, and be willing to deal upon trust; depend upon him to perform all things for you, upon his wisdom and goodness, his power and promise, his providence and grace. Do this  at all times." We must have an habitual confidence in God always, must live a life of dependence upon him, must so trust in him at all times as not at any time to put that confidence in ourselves, or in any creature, which is to be put in him only; and we must have an actual confidence in God upon all occasions, trust in him upon every emergency, to guide us when we are in doubt, to protect us when we are in danger, to supply us when we are in want, to strengthen us for every good word and work. (2.) To converse with God:  Pour out your heart before him. The expression seems to allude to the pouring out of the drink-offerings before the Lord. When we make a penitent confession of sin our hearts are therein  poured out before God, 1 Sam. vii. 6. But here it is meant of prayer, which, if it be as it should be, is the pouring out of the heart before God. We must lay our grievances before him, offer up our desires to him with all humble freedom, and then entirely refer ourselves to his disposal, patiently submitting our wills to his: this is pouring out our hearts. 3. What encouragement he gives us to take this good counsel:  God is a refuge for us, not only my refuge (v. 7), but a refuge for us all, even as many as will flee to him and take shelter in him. II. He cautions us to take heed of misplacing our confidence, in which, as much as in any thing,  the heart is deceitful, Jer. xvii. 5-9. Those that trust in God truly (v. 1) will trust in him only, v. 5. 1. Let us not trust in the men of this world, for they are broken reeds (v. 9):  Surely men of low degree are vanity, utterly unable to help us, and  men of high degree are a lie, that will deceive us if we trust to them. Men of low degree, one would think, might be relied on for their multitude and number, their bodily strength and service, and men of high degree for their wisdom, power, and influence; but neither the one nor the other are to be depended on. Of the two, men of high degree are mentioned as the more deceiving; for they are  a lie, which denotes not only vanity, but iniquity. We are not so apt to depend upon men of low degree as upon the king and the captain of the host, who, by the figure they make, tempt us to trust in them, and so, when they fail us, prove a lie. But lay them  in the balance, the balance of the scripture, or rather make trial of them, see how they will prove, whether they will answer your expectations from them or no, and you will write  Tekel upon them; they are alike  lighter than vanity; there is no depending upon their wisdom to advise us, their power to act for us, their good-will to us, no, nor upon their promises, in comparison with God, nor otherwise than in subordination to him. 2. Let us not trust in the wealth of this world, let not that be made our strong city (v. 10):  Trust not in oppression; that is, in riches got by fraud and violence, because where there is a great deal it is commonly got by indirect scraping or saving (our Saviour calls it the  mammon of unrighteousness, Luke xvi. 9), or in the arts of getting riches. "Think not, either because you have got abundance or are in the way of getting, that therefore you are safe enough; for this is becoming  vain in robbery, that is, cheating yourselves while you think to cheat others." He that  trusted in the abundance of his riches strengthened himself in his wickedness (Ps. lii. 7); but at his end he will be a fool, Jer. xvii. 11. Let none be so stupid as to think of supporting themselves in their sin, much less of supporting themselves in this sin. Nay, because it is hard to have riches and not to trust in them, if they increase, though by lawful and honest means, we must take heed lest we let out our affections inordinately towards them: " Set not your heart upon them; be not eager for them, do not take a complacency in them as the rest of your souls, nor put a confidence in them as your portion; be not over-solicitous about them; do not value yourselves and others by them; make not the wealth of the world your chief good and highest end: in short, do not make an idol of it." This we are most in danger of doing when riches increase. When the grounds of the rich man brought forth plentifully, then he said to his soul,  Take thy ease in these things, Luke xii. 19. It is a smiling world that is most likely to draw the heart away from God, on whom only it should be set. III. He gives a very good reason why we should make God our confidence, because he is a God of infinite power, mercy, and righteousness, v. 11, 12. This he himself was well assured of and would have us be assured of it:  God has spoken once; twice have I heard this; that is, 1. "God has spoken it, and I have heard it, once, yea, twice. He has spoken it, and I have heard it by the light of reason, which easily infers it from the nature of the infinitely perfect Being and from his works both of creation and providence. He has spoken it, and I have heard once, yea, twice (that is, many a time), by the events that have concerned me in particular. He has spoken it and I have heard it by the light of revelation, by dreams and visions (Job iv. 15), by the glorious manifestation of himself upon Mount Sinai" (to which, some think, it does especially refer), "and by the written word." God has often told us what a great and good God he is, and we ought as often to take notice of what he has told us. Or, 2. "Though God spoke it but once, I heard it twice, heard it diligently, not only with my outward ears, but with my soul and mind." To some God speaks twice and they will not hear once; but to others he speaks but once, and they hear twice. Compare Job xxxiii. 14. Now what is it which is thus spoken and thus heard? (1.) That the God with whom we have to do is infinite in power.  Power belongs to God; he is almighty, and can do every thing; with him nothing is impossible. All the powers of all the creatures are derived form him, depend upon him, and are used by him as he pleases. His is the power, and to him we must ascribe it. This is a good reason why we should trust in him at all times and live in a constant dependence upon him; for he is able to do all that for us which we trust in him for. (2.) That he is a God of infinite goodness. Here the psalmist turns his speech to God himself, as being desirous to give him the glory of his goodness, which is his glory: '' Also unto thee, O Lord! belongeth mercy.'' God is not only the greatest, but the best, of beings. Mercy is with him, Ps. cxxx. 4, 7. He is merciful in a way peculiar to himself; he is the  Father of mercies, 2 Cor. i. 3. This is a further reason why we should trust in him, and answers the objections of our sinfulness and unworthiness; though we deserve nothing but his wrath, yet we may hope for all good from his mercy, which is over all his works. (3.) That he never did, nor ever will do, any wrong to any of his creatures:  For thou renderest to every man according to his work. Though he does not always do this visibly in this world, yet he will do it in the day of recompence. No service done him shall go unrewarded, nor any affront given him unpunished, unless it be repented of. By this it appears that power and mercy belong to him. If he were not a God of power, there are sinners that would be too great to be punished. And if he were not a God of mercy there are services that would be too worthless to be rewarded. This seems especially to bespeak the justice of God in judging upon appeals made to him by wronged innocency; he will be sure to judge according to truth, in giving redress to the injured and avenging them on those that have been injurious to them, 1 Kings viii. 32. Let those therefore that are wronged commit their cause to him and trust to him to plead it.

=CHAP. 63.= ''This psalm has in it as much of warmth and lively devotion as any of David's psalms in so little a compass. As the sweetest of Paul's epistles were those that bore date out of a prison, so some of the sweetest of David's psalms were those that were penned, as this was, in a wilderness. That which grieved him most in his banishment was the want of public ordinances; these he here longs to be restored to the enjoyment of; and the present want did but whet his appetite. Yet it is not the ordinances, but the God of the ordinances, that his heart is upon. And here we have, I. His desire towards God, ver. 1, 2. II. His esteem of God, ver. 3, 4. III. His satisfaction in God,''

ver. 5. IV. His secret communion with God, ver. 6. V. His joyful dependence upon God, ver. 7, 8. IV. His holy triumph in God over his enemies and in the assurance of his own safety, ver. 9-11. A devout and pious soul has little need of direction how to sing this psalm, so naturally does it speak its own genuine language; and an unsanctified soul, that is unacquainted and unaffected with divine things, is scarcely capable of singing it with understanding.

Devout Affections.
$1$ 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 thy glory, so  as I have seen thee in the sanctuary. The title tells us when the psalm was penned, when David was  in the wilderness of Judah; that is,  in the forest of Hareth (1 Sam. xxii. 5) or in  the wilderness of Ziph, 1 Sam. xxiii. 15. 1. Even in Canaan, though a fruitful land and the people numerous, yet there were wildernesses, places less fruitful and less inhabited than other places. It will be so in the world, in the church, but not in heaven; there it is all city, all paradise, and no desert ground;  the wilderness there  shall blossom as the rose. 2. The best and dearest of God's saints and servants may sometimes have their lot cast in a wilderness, which speaks them lonely and solitary, desolate and afflicted, wanting, wandering, and unsettled, and quite at a loss what to do with themselves. 3. All the straits and difficulties of a wilderness must not put us out of tune for sacred songs; but even then it is our duty and interest to keep up a cheerful communion with God. There are psalms proper for a wilderness, and we have reason to thank God that it is the wilderness of Judah we are in, not the wilderness of Sin. David, in these verses,  stirs up himself to take hold on God, I. By a lively active faith: '' O God! thou art my God.'' Note, In all our addresses to God we must eye him as God, and our God, and this will be our comfort in a wilderness-state. We must acknowledge that God is, that we speak to one that really exists and is present with us, when we say,  O God! which is a serious word; pity it should ever be used as a by-word. And we must own his authority over us and propriety in us, and our relation to him: " Thou art my God, mine by creation and therefore my rightful owner and ruler, mine by covenant and my own consent." We must speak it with the greatest pleasure to ourselves, and thankfulness to God, as those that are resolved to abide by it: '' O God! thou art my God.'' II. By pious and devout affections, pursuant to the choice he had made of God and the covenant he had made with him. 1. He resolves to seek God, and his favour and grace:  Thou art my God, and therefore  I will seek thee; for  should not a people seek unto their God? Isa. viii. 19. We must seek him; we must covet his favour as our chief good and consult his glory as our highest end; we must seek acquaintance with him by his word and seek mercy from him by prayer. We must seek him, (1.) Early, with the utmost care, as those that are afraid of missing him; we must begin our days with him, begin every day with him:  Early will I seek thee. (2.) Earnestly: " My soul thirsteth for thee and  my flesh longeth for thee (that is, my whole man is affected with this pursuit) here  in a dry and thirsty land." Observe, [1.] His complaint in the want of God's favourable presence. He was in a dry and thirsty land; so he reckoned it, not so much because it was a wilderness as because it was at a distance from the ark, from the word and sacraments. This world is a  weary land (so the word is); it is so to the worldly that have their portion in it—it will yield them no true satisfaction; it is so to the godly that have their passage through it—it is a valley of Baca; they can promise themselves little from it. [2.] His importunity for that presence of God:  My soul thirsteth, longeth, for thee. His want quickened his desires, which were very intense; he thirsted as the hunted hart for the water-brooks; he would take up with nothing short of it. His desires were almost impatient; he longed, he languished, till he should be restored to the liberty of God's ordinances. Note, Gracious souls look down upon the world with a holy disdain and look up to God with a holy desire. 2. He longs to enjoy God. What is it that he does so passionately wish for? What is his petition and what is his request? It is this (v. 2),  To see thy power and thy glory, so as I have seen thee in the sanctuary. That is, (1.) "To see it here in this wilderness as I have seen it in the tabernacle, to see it in secret as I have seen it in the solemn assembly." Note, When we are deprived of the benefit of public ordinances we should desire and endeavour to keep up the same communion with God in our retirements that we have had in the great congregation. A closet may be turned into a little sanctuary. Ezekiel had the visions of the Almighty in Babylon, and John in the isle of Patmos. When we are alone we may have the Father with us, and that is enough. (2.) "To see it again in the sanctuary as I have formerly seen it there." He longs to be brought out of the wilderness, not that he might see his friends again and be restored to the pleasures and gaieties of the court, but that he might have access to the sanctuary, not to see the priests there, and the ceremony of the worship, but  to see thy power and glory (that is, thy glorious power, or thy powerful glory, which is put for all God's attributes and perfections), "that I may increase in my acquaintance with them and have the agreeable impressions of them made upon my heart"—so to  behold the glory of the Lord as to  be changed into the same image, 2 Cor. iii. 18. "That I may see thy power and glory," he does not say, as I have seen them, but "as I have seen  thee." We cannot see the essence of God, but we see him in seeing by faith his attributes and perfections. These sights David here pleases himself with the remembrance of. Those were precious minutes which he spent in communion with God; he loved to think them over again; these he lamented the loss of, and longed to be restored to. Note, That which has been the delight and is the desire of gracious souls, in their attendance on solemn ordinances, is to see God and his power and glory in them.

Joyful Praises.
$3$ Because thy lovingkindness  is better than life, my lips shall praise thee. $4$ Thus will I bless thee while I live: I will lift up my hands in thy name. $5$ My soul shall be satisfied as  with marrow and fatness; and my mouth shall praise  thee with joyful lips: $6$ When I remember thee upon my bed,  and meditate on thee in the  night watches. How soon are David's complaints and prayers turned into praises and thanksgivings! After two verses that express his desire in seeking God, here are some that express his joy and satisfaction in having found him. Faithful prayers may quickly be turned into joyful praises, if it be not our own fault.  Let the hearts of those rejoice that seek the Lord (Ps. cv. 3), and let them praise him for working those desires in them, and giving them assurance that he will satisfy them. David was now in a wilderness, and yet had his heart much enlarged in blessing God. Even in affliction we need not want matter for praise, if we have but a heart to it. Observe, I. What David will praise God for (v. 3):  Because thy lovingkindness is better than life, than  lives, life and all the comforts of life, life in its best estate, long life and prosperity. God's lovingkindness is in itself, and in the account of all the saints, better than life. It is our spiritual life, and that is better than temporal life, Ps. xxx. 5. It is better, a thousand times, to die in God's favour than to live under his wrath. David in the wilderness finds, by comfortable experience, that God's lovingkindness is better than life; and  therefore (says he)  my lips shall praise thee. Note, Those that have their hearts refreshed with the tokens of God's favour ought to have them enlarged in his praises. A great deal of reason we have to bless God that we have better provisions and better possessions than the wealth of this world can afford us, and that in the service of God, and in communion with him, we have better employments and better enjoyments than we can have in the business and converse of this world. II. How he will praise God, and how long, v. 4. He resolves to live a life of thankfulness to God and dependence on him. Observe, 1. His manner of blessing God: " Thus will I bless thee, thus as I have now begun; the present devout affections shall not pass away, like the morning cloud, but shine more and more, like the morning sun." Or, "I will bless thee with the same earnestness and fervency with which I have prayed to thee." 2. His continuance and perseverance therein:  I will bless thee while I live. Note, Praising God must be the work of our whole lives; we must always retain a grateful sense of his former favours and repeat our thanksgivings for them. We must every day give thanks to him for the benefits with which we are daily loaded. We must in every thing give thanks, and not be put out of frame for this duty by any of the afflictions of this present time. Whatever days we live to see, how dark and cloudy soever, though the days come of which we say,  We have no pleasure in them, yet still every day must be a thanksgiving-day, even to our dying-day. In this work we must spend our time because in this work we hope to spend a blessed eternity. 3. His constant regard to God upon all occasions, which should accompany his praises of him:  I will lift up my hands in thy name. We must have an eye to God's name (to all that by which he has made himself known) in all our prayers and praises, which we are taught to begin with,— Hallowed be thy name, and to conclude with,— Thine is the glory. This we must have an eye to in our work and warfare; we must lift up our hands to our duty and against our special enemies in God's name, that is, in the strength of his Spirit and grace, Ps. lxxi. 16; Zech. x. 12. We must make all our vows in God's name; to him we must engage ourselves and in a dependence upon his grace. And when we lift up the hands that hang down, in comfort and joy, it must be in God's name; from him our comforts must be fetched, and to him they must be devoted.  In thee do we boast all the day long. III. With what pleasure and delight he would praise God, v. 5. 1. With inward complacency:  My soul shall be satisfied as with marrow and fatness, not only as with bread, which is nourishing, but as with marrow, which is pleasant and delicious, Isa. xxv. 6. David hopes he shall return again to the enjoyment of God's ordinances, and then he shall thus be satisfied, and the more for his having been for a time under restraint. Or, if not, yet in God's loving kindness, and in conversing with him in solitude, he shall be thus satisfied. Note, There is that in a gracious God, and in communion with him, which gives abundant satisfaction to a gracious soul, Ps. xxxvi. 8; lxv. 4. And there is that in a gracious soul which takes abundant satisfaction in God and communion with him. The saints have a contentment with God; they desire no more than his favour to make them happy: and they have a transcendent complacency in God, in comparison with which all the delights of sense are sapless and without relish, as puddle-water in comparison with the wine of this consolation. 2. With outward expressions of this satisfaction; he will praise God  with joyful lips. He will praise him, (1.) Openly. His mouth and lips shall praise God. When with the heart man believes and is thankful, with the mouth confession must be made of both, to the glory of God; not that the performances of the mouth are accepted without the heart (Matt. xv. 8), but out of the abundance of the heart the mouth must speak (Ps. xlv. 1), both for the exciting of our own devout affections and for the edification of others. (2.) Cheerfully. We must praise God with joyful lips; we must address ourselves to that and other duties of religion with great cheerfulness, and speak forth the praises of God from a principle of holy joy. Praising lips must be joyful lips. IV. How he would entertain himself with thoughts of God when he was most retired (v. 6): I will praise thee  when I remember thee upon my bed. We must praise God upon every remembrance of him. Now that David was shut out from public ordinances he abounded the more in secret communion with God, and so did something towards making up his loss. Observe here, 1. How David employed himself in thinking of God. God was in all his thoughts, which is the reverse of the wicked man's character, Ps. x. 4. The thoughts of God were ready to him: " I remember thee; that is, when I go to think, I find thee at my right hand, present to my mind." This subject should first offer itself, as that which we cannot forget or overlook. And they were fixed in him: " I meditate on thee." Thoughts of God must not be transient thoughts, passing through the mind, but abiding thoughts, dwelling in the mind. 2. When David employed himself thus— upon his bed and in the night-watches. David was now wandering and unsettled, but, wherever he came, he brought his religion along with him. Upon my  beds (so some); being hunted by Saul, he seldom lay two nights together in the same bed; but wherever he lay, if, as Jacob, upon the cold ground and with a stone for his pillow, good thoughts of God lay down with him. David was so full of business all day, shifting for his own safety, that he had scarcely leisure to apply himself solemnly to religious exercises, and therefore, rather than want time for them, he denied himself his necessary sleep. He was now in continual peril of his life, so that we may suppose care and fear many a time held his eyes waking and gave him wearisome nights; but then he entertained and comforted himself with thoughts of God. Sometimes we find David in tears upon his bed (Ps. vi. 6), but thus he wiped away his tears. When sleep departs from our eyes (through pain, or sickness of body, or any disturbance in the mind) our souls, by remembering God, may be at ease, and repose themselves. Perhaps an hour's pious meditation will do us more good than an hour's sleep would have done. See Ps. xvi. 7; xvii. 3; iv. 4; cxix. 62. There were night-watches kept in the tabernacle for praising God (Ps. cxxxiv. 1), in which, probably, David, when he had liberty, joined with the Levites; and now that he could not keep place with them he kept time with them, and wished himself among them.

Confidence in God; David Triumphing in Hope.
$7$ Because thou hast been my help, therefore in the shadow of thy wings will I rejoice. $8$ My soul followeth hard after thee: thy right hand upholdeth me. $9$ But those  that seek my soul, to destroy  it, shall go into the lower parts of the earth. $10$ They shall fall by the sword: they shall be a portion for foxes. $11$ But the king shall rejoice in God; every one that sweareth by him shall glory: but the mouth of them that speak lies shall be stopped. David, having expressed his desires towards God and his praises of him, here expresses his confidence in him and his joyful expectations from him (v. 7):  In the shadow of thy wings I will rejoice, alluding either to the wings of the cherubim stretched out over the ark of the covenant, between which God is said to dwell ("I will rejoice in thy oracles, and in covenant and communion with thee"), or to the wings of a fowl, under which the helpless young ones have shelter, as the eagle's young ones (Exod. xix. 4, Deut. xxxii. 11), which speaks the divine power, and the young ones of the common hen (Matt. xxiii. 37), which speaks more of divine tenderness. It is a phrase often used in the psalms (Ps. xvii. 8; xxxvi. 7; lvii. 1; lxi. 4; xci. 4), and no where else in this sense, except Ruth ii. 12, where Ruth, when she became a proselyte, is said to  trust under the wings of the God of Israel. It is our duty to  rejoice in the shadow of God's wings, which denotes our recourse to him by faith and prayer, as naturally as the chickens, when they are cold or frightened, run by instinct under the wings of the hen. It intimates also our reliance upon him as able and ready to help us and our refreshment and satisfaction in his care and protection. Having committed ourselves to God, we must be easy and pleased, and quiet from the fear of evil. Now let us see further, I. What were the supports and encouragements of David's confidence in God. Two things were as props to that hope which the word of God was the only foundation of:— 1. His former experiences of God's power in relieving him: " Because thou hast been my help when other helps and helpers failed me, therefore I will still rejoice in thy salvation, will trust in thee for the future, and will do it with delight and holy joy. Thou hast been not only my helper, but my help;" for we could never have helped ourselves, nor could any creature have been helpful to us, but by him. Here we may set up our Ebenezer, saying,  Hitherto the Lord has helped us, and must therefore resolve that we will never desert him, never distrust him, nor ever droop in our walking with him. 2. The present sense he had of God's grace carrying him on in these pursuits (v. 8):  My soul follows hard after thee, which speaks a very earnest desire and a serious vigorous endeavour to keep up communion with God; if we cannot always have God in our embraces, yet we must always have him in our eye, reaching forth towards him as our prize, Phil. iii. 14. To press hard after God is to follow him closely, as those that are afraid of losing the sight of him, and to follow him swiftly, as those that long to be with him. This David did, and he owns, to the glory of God,  Thy right hand upholds me. God upheld him, (1.) Under his afflictions, that he might not sink under them.  Underneath are the everlasting arms. (2.) In his devotions. God upheld him in his holy desires and pursuits, that he might not grow weary in well-doing. Those that follow hard after God would soon fail and faint if God's right hand did not uphold them. It is he that strengthens us in the pursuit of him, quickens our good affections, and comforts us while we have not yet attained what we are in the pursuit of. It is by the power of God (that is his right hand) that we are kept from falling. Now this was a great encouragement to the psalmist to hope that he would, in due time, give him that which he so earnestly desired, because he had by his grace wrought in him those desires and kept them up. II. What it was that David triumphed in the hopes of. 1. That his enemies should be ruined, v. 9, 10. There were those that  sought his soul to destroy it, not only his life (which they struck at, both to prevent his coming to the crown and because they envied and hated him for his wisdom, piety, and usefulness), but his soul, which they sought to destroy by banishing him from God's ordinances, which are the nourishment and support of the soul (so doing what they could to starve it), and by sending him to serve other gods, so doing what they could to poison it, 1 Sam. xxvi. 19. But he foresees and foretels, (1.) That they shall  go into the lower parts of the earth, to the grave, to hell; their enmity to David would be their death and their damnation, their ruin, their eternal ruin. (2.) That they shall fall by the sword, by the sword of God's wrath and his justice, by the sword of man, Job xix. 28, 29. They shall die a violent death, Rev. xiii. 10. This was fulfilled in Saul, who fell by the sword, his own sword; David foretold this, yet he would not execute it when it was in the power of his hand, once and again; for precepts, not prophecies, are our rule. (3.) That  they shall be a portion for foxes; either their dead bodies shall be a prey to ravenous beasts (Saul lay a good while unburied) or their houses and estates shall be a habitation for wild beasts, Isa. xxxiv. 14. Such as this will be the doom of Christ's enemies, that oppose his kingdom and interest in the world;  Bring them forth and slay them before me, Luke xix. 27. 2. That he himself should gain his point at last (v. 11), that he should be advanced to the throne to which he had been anointed:  The king shall rejoice in God. (1.) He calls himself  the king, because he knew himself to be so in the divine purpose and designation; thus Paul, while yet in the conflict, writes himself  more than a conqueror, Rom. viii. 37. Believers are made kings, though they are not to have the dominion till the morning of the resurrection. (2.) He doubts not but that though he was now sowing in tears he should reap in joy.  The king shall rejoice. (3.) He resolves to make God the Alpha and Omega of all his joys. He shall  rejoice in God. Now this is applicable to the glories and joys of the exalted Redeemer. Messiah the Prince shall rejoice in God; he has already entered into the joy set before him, and his glory will be completed at his second coming. Two things would be the good effect of David's advancement:—[1.] It would be the consolation of his friends.  Every one that swears to him (that is, to David), that comes into his interest and takes an oath of allegiance to him,  shall glory in his success; or  every one that swears by him (that is, by the blessed name of God, and not by any idol, Deut. vi. 13), and then it means all good people, that make a sincere and open profession of God's name; they shall glory in God; they shall glory in David's advancement.  Those that fear thee will be glad when they see me. Those that heartily espouse the cause of Christ shall glory in its victory at last.  If we suffer with him, we shall reign with him. [2.] It would be the confutation of his enemies:  The mouth of those that speak lies, of Saul, and Doeg, and others that misrepresented David and insulted over him, as if his cause was desperate,  shall be quite  stopped; they shall not have one word more to say against him, but will be for ever silenced and shamed. Apply this to Christ's enemies, to those that speak lies to him, as all hypocrites do, that tell him they love him while their hearts are not with him; their mouth shall be stopped with that word,  I know you not whence you are; they shall be for ever speechless, Matt. xxii. 12. The mouths of those also that speak lies against him, that  pervert the right ways of the Lord and speak ill of his holy religion, will be stopped in that day when the Lord shall come to reckon for all the hard speeches which ungodly sinners have spoken against him. Christ's second coming will be the everlasting triumph of all his faithful friends and followers, who may therefore now triumph in the believing hopes of it.

=CHAP. 64.= ''This whole psalm has reference to David's enemies, persecutors, and slanderers; many such there were, and a great deal of trouble they gave him, almost all his days, so that we need not guess at any particular occasion of penning this psalm. I. He prays to God to preserve him from their malicious designs against him,''

ver. 1, 2. II. He gives a very bad character of them, as men marked for ruin by their own wickedness, ver. 3-6. III. By the spirit of prophecy he foretels their destruction, which would redound to the glory of God and the encouragement of his people, ver. 7-10. In singing this psalm we must observe the effect of the old enmity that is in the seed of the woman against the seed of the serpent, and assure ourselves that the serpent's head will be broken, at last, to the honour and joy of the holy seed.

Malice of David's Enemies.
$1$ Hear my voice, O God, in my prayer: preserve my life from fear of the enemy. $2$ Hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity: $3$ Who whet their tongue like a sword,  and bend  their bows to shoot their arrows,  even bitter words: $4$ That they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not. $5$ They encourage themselves  in an evil matter: they commune of laying snares privily; they say, Who shall see them? $6$ They search out iniquities; they accomplish a diligent search: both the inward  thought of every one  of them, and the heart,  is deep. David, in these verses, puts in before God a representation of his own danger and of his enemies' character, to enforce his petition that God would protect him and punish them. I. He earnestly begs of God to preserve him (v. 1, 2): '' Hear my voice, O God! in my prayer; that is, grant me the thing I pray for, and this is it,  Lord, preserve my life from fear of the enemy,'' from the enemy that I am in fear of. He makes request for his life, which is, in a particular manner, dear to him, because he knows it is designed to be very serviceable to God and his generation. When his life is struck at it cannot be thought he should altogether hold his peace, Esth. vii. 2, 4. And, if he plead his fear of the enemy, it is no disparagement to his courage; his father Jacob, that prince with God, did so before him. Gen. xxii. 11, '' Deliver me from the hand of Esau, for I fear him. Preserve my life from fear,'' not only from the thing itself which I fear, but from the disquieting fear of it; this is, in effect, the preservation of the life, for fear has torment, particularly the fear of death, by reason of which some are all their life-time subject to bondage. He prays, " Hide me from the secret counsel of the wicked, from the mischief which they secretly consult among themselves to do against me, and  from the insurrection of the workers of iniquity, who join forces, as they join counsels, to do me a mischief." Observe, The secret counsel ends in an insurrection; treasonable practices begin in treasonable confederacies and conspiracies. "Hide me from them, that they may not find me, that they may not reach me. Let me be safe under thy protection." II. He complains of the great malice and wickedness of his enemies: "Lord, hide me from them, for they are the worst of men, not fit to be connived at; they are dangerous men, that will stick at nothing; so that I am undone if thou do not take my part." 1. They are very spiteful in their calumnies and reproaches, v. 3, 4. They are described as military men, with their sword and bow, archers that take aim exactly, secretly, and suddenly, and shoot at the harmless bird that apprehends not herself in any danger. But, (1.) Their tongues are their swords, flaming swords, two-edged swords, drawn swords, drawn in anger, with which they cut, and wound, and kill, the good name of their neighbours. The tongue is a little member, but, like the sword, it  boasts great things, Jam. iii. 5. It is a dangerous weapon. (2.)  Bitter words are  their arrows—scurrilous reflections, opprobrious nicknames, false representations, slanders, and calumnies, the fiery darts of the wicked one, set on fire to hell. For these their malice  bends their bows, to send out these arrows with so much the more force. (3.) The upright man is their mark; against him their spleen is, and they cannot speak peaceably either of him or to him. The better any man is the more he is envied by those that are themselves bad, and the more ill is said of him. (4.) They manage it with a great deal of art and subtlety. They  shoot in secret, that those they shoot at may not discover them and avoid the danger, for  in vain is the net spread in the sight of any bird. And  suddenly do they shoot, without giving a man lawful warning or any opportunity to defend himself.  Cursed be he that thus smites his neighbour secretly in his reputation, Deut. xxvii. 24. There is no guard against a pass made by a false tongue. (5.) Herein  they fear not, that is, they are confident of their success, and doubt not but by these methods they shall gain the point which their malice aims at. Or, rather, they fear not the wrath of God, which they will be the portion of a false tongue. They are impudent and daring in the mischief they do to good people, as if they must never be called to an account for it. 2. They are very close and very resolute in their malicious projects, v. 5. (1.) They strengthen and corroborate themselves and one another in this evil matter, and by joining together in it they make one another the more bitter and the more bold.  Fortiter calumniari, aliquid adh&#230;rebit—Lay on an abundance of reproach; part will be sure to stick. It is bad to do a wrong thing, but worse to encourage ourselves and one another in doing it; this is doing the devil's work for him. It is a sign that the heart is hardened to the highest degree when it is thus fully set to do evil and fears no colours. It is the office of conscience to discourage men in an evil matter, but, when that is baffled, the case is desperate. (2.) They consult with themselves and one another how to do the most mischief and most effectually:  They commune of laying snares privily. All their communion is in sin and all their communication is how to sin securely. They hold councils of war for finding out the most effectual expedients to do mischief; every snare they lay was talked of before, and was laid with all the contrivance of their wicked wits combined. (3.) They please themselves with an atheistical conceit that God himself takes no notice of their wicked practices:  They say, Who shall see them? A practical disbelief of God's omniscience is at the bottom of all the wickedness of the wicked. 3. They are very industrious in putting their projects in execution (v. 6): " They search out iniquity; they take a great deal of pains to find out some iniquity or other to lay to my charge; they dig deep, and look far back, and put things to the utmost stretch, that they may have something to accuse me of;" or, "They are industrious to find out new arts of doing mischief to me; in this they accomplish a diligent search; they go through with it, and spare neither cost nor labour."  Evil men dig up mischief. Half the pains that many take to damn their souls would serve to save them. They are masters of all the arts of mischief and destruction, for  the inward thought of every one of them, and the heart, are deep; deep as hell, desperately wicked, who can know it? By the unaccountable wickedness of their wit and of their will, they show themselves to be, both in subtlety and malignity, the genuine offspring of the old serpent.

God's Judgments on Persecutors.
$7$ But God shall shoot at them  with an arrow; suddenly shall they be wounded. $8$ So they shall make their own tongue to fall upon themselves: all that see them shall flee away. $9$ And all men shall fear, and shall declare the work of God; for they shall wisely consider of his doing. $10$ The righteous shall be glad in the, and shall trust in him; and all the upright in heart shall glory. We may observe here, I. The judgments of God which should certainly come upon these malicious persecutors of David. Though they encouraged themselves in their wickedness, here is that which, if they would believe and consider it, was enough to discourage them. And it is observable how the punishment answers the sin. 1. They shot at David secretly and suddenly, to wound him; but God shall shoot at them, for he  ordains his arrows against the persecutors (Ps. vii. 13),  against the face of them, Ps. xxi. 12. And God's arrows will hit surer, and fly swifter, and pierce deeper, than theirs do or can. They have many arrows, but they are only bitter words, and words are but wind: the curse causeless shall not come. But God has one arrow that will be their death, his curse which is never causeless, and therefore shall come; with it they shall be suddenly wounded, that is, their wound by it will be a surprise upon them, because they were secure and not apprehensive of any danger. 2. Their tongues fell upon him, but God shall  make their tongues to fall upon themselves. They do it by the desert of their sin; God does it by the justice of his wrath, v. 8. When God deals with men according to the desert of their tongue-sins, and brings those mischiefs upon them which they have passionately and maliciously imprecated upon others, then he makes their own tongues to fall upon them; and it is weight enough to sink a man to the lowest hell, like a talent of lead. Many have cut their own throats, and many more have damned their own souls, with their tongues, and it will be an aggravation of their condemnation. '' O Israel! thou hast destroyed thyself,'' art '' snared in the words of thy mouth. If thou scornest, thou alone shalt bear it.'' Those that love cursing, it shall come unto them. Sometimes men's secret wickedness is brought to light by their own confession, and then their own tongue falls upon them. II. The influence which these judgments should have upon others; for it is done  in the open sight of all, Job xxxiv. 26. 1. Their neighbours shall shun them and shift for their own safety. They  shall flee away, as the men of Israel did from the tents of Korah, Dathan, and Abiram, Num. xvi. 27. Some think this was fulfilled in the death of Saul, when not only his army was dispersed, but the inhabitants of the neighbouring country were so terrified with the fall, not only of their king but of his three sons, that they quitted their cities and fled, 1 Sam. xxxi. 7. 2. Spectators shall reverence the providence of God therein, v. 9. (1.) They shall understand and observe God's hand in all (and, unless we do so, we are not likely to profit by the dispensations of Providence, Hos. xiv. 9):  They shall wisely consider his doing. There is need of consideration and serious thought rightly to apprehend the matter of fact, and need of wisdom to put a true interpretation upon it. God's doing is well worth our considering (Eccl. vii. 13), but it must be considered wisely, that we put not a corrupt gloss upon a pure text. (2.) They shall be affected with a holy awe of God upon the consideration of it. All men (all that have any thing of the reason of a man in them) shall fear and tremble because of God's judgments, Ps. cxix. 120. They shall fear to do the like, fear being found persecutors of God's people.  Smite the scorner and the simple shall beware. (3.) They shall declare the work of God. They shall speak to one another and to all about them of the justice of God in punishing persecutors. What we wisely consider ourselves we should wisely declare to others, for their edification and the glory of God.  This is the finger of God. 3. Good people shall in a special manner take notice of it, and it shall affect them with a holy pleasure, v. 10. (1.) It shall increase their joy:  The righteous shall be glad in the Lord, not glad of the misery and ruin of their fellow-creatures, but glad that God is glorified, and his word fulfilled, and the cause of injured innocency pleaded effectually. (2.) It shall encourage their faith. They shall commit themselves to him in the way of duty and be willing to venture for him with an entire confidence in him. (3.) Their joy and faith shall both express themselves in a holy boasting:  All the upright in heart, that keep a good conscience and approve themselves to God,  shall glory, not in themselves, but in the favour of God, in his righteousness and goodness, their relation to him and interest in him.  Let him that glories glory in the Lord.

=CHAP. 65.= ''In this psalm we are directed to give to God the glory of his power and goodness, which appear, I. In the kingdom of grace (ver. 1), hearing prayer (ver. 2), pardoning sin (ver. 3), satisfying the souls of the people (ver. 4), protecting and supporting them, ver. 5. II. In the kingdom of Providence, fixing the mountains (ver. 6), calming the sea (ver. 7), preserving the regular succession of day and night''

(ver. 8), and making the earth fruitful, ver. 9-13. These are blessings we are all indebted to God for, and therefore we may easily accommodate this psalm to ourselves in singing it.

The Praises of Zion; Motives for Devout.
$1$ Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed. $2$ O thou that hearest prayer, unto thee shall all flesh come. $3$ Iniquities prevail against me:  as for our transgressions, thou shalt purge them away. $4$ 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. $5$  By terrible things in righteousness wilt thou answer us, O God of our salvation;  who art the confidence of all the ends of the earth, and of them that are afar off  upon the sea: The psalmist here has no particular concern of his own at the throne of grace, but begins with an address to God, as the master of an assembly and the mouth of a congregation; and observe, I. How he gives glory to God, v. 1. 1. By humble thankfulness: '' Praise waiteth for thee, O God! in Zion,'' waits till it arrives, that it may be received with thankfulness at its first approach. When God is coming towards us with his favours we must go forth to meet him with our praises, and wait till the day dawn. "Praise waits, with an entire satisfaction in thy holy will and dependence on thy mercy." When we stand ready in every thing to give thanks, then praise waits for God. "Praise waits thy acceptance" the  Levites by night  stood in the house of the Lord, ready to sing their songs of praise at the hour appointed (Ps. cxxxiv. 1, 2), and thus their praise waited for him.  Praise is silent unto thee (so the word is), as wanting words to express the great goodness of God, and being struck with a silent admiration at it. As there are holy  groanings which cannot be uttered, so there are holy adorings which cannot be uttered, and yet shall be accepted by him that  searches the heart and knows what is the mind of the spirit. Our praise is silent, that the praises of the blessed angels, who excel in strength, may be heard. Let it not be told him that I speak, for if a man offer to  speak forth all God's praise surely he shall be swallowed up, Job xxxvii. 20.  Before thee praise is reputed as silence (so the Chaldee), so far exalted is God above all our blessing and praise. Praise is due to God from all the world, but it waits for him in Zion only, in his church, among his people. All his works praise him (they minister matter for praise), but only his saints bless him by actual adorations. The redeemed church sing their new song upon Mount Zion, Rev. xiv. 1, 3. In Zion was God's dwelling-place, Ps. lxxvi. 2. Happy are those who dwell with him there, for they will be still praising him. 2. By sincere faithfulness:  Unto thee shall the vow be performed, that is, the sacrifice shall be offered up which was vowed. We shall not be accepted in our thanksgivings to God for the mercies we have received unless we make conscience of paying the vows which we made when we were in pursuit of the mercy; for better it is not to vow than to vow and not to pay. II. What he gives him glory for. 1. For hearing prayer (v. 2):  Praise waits for thee; and why is it so ready? (1.) "Because thou art ready to grant our petitions.  O thou that hearest prayer! thou canst answer every prayer, for thou art able to do for us more than we are able to ask or think (Eph. iii. 20), and thou wilt answer every prayer of faith, either in kind or kindness." It is much for the glory of God's goodness, and the encouragement of ours, that he is a God hearing prayer, and has taken it among the titles of his honour to be so; and we are much wanting to ourselves if we do not take all occasions to give him his title. (2.) Because, for that reason, we are ready to run to him when we are in our straits. " Therefore, because thou art a God hearing prayer,  unto thee shall all flesh come; justly does every man's praise wait for thee, because every man's prayer waits on thee when he is in want or distress, whatever he does at other times. Now only the seed of Israel come to thee, and the proselytes to their religion; but, when thy  house shall be called a house of prayer to all people, then unto thee shall all flesh come, and be welcome," Rom. x. 12, 13. To him let us come, and come boldly, because he is a God that hears prayer. 2. For pardoning sin. In this  who is a God like unto him? Micah vii. 18. By this he proclaims his name (Exod. xxxiv. 7), and therefore, upon this account, praise waits for him, v. 3. "Our sins reach to the heavens,  iniquities prevail against us, and appear so numerous, so heinous, that when they are set in order before us we are full of confusion and ready to fall into despair. They prevail so against us that we cannot pretend to balance them with any righteousness of our own, so that when we appear before God our own consciences accuse us and we have no reply to make; and yet,  as for our transgressions, thou shalt, of thy own free mercy and for the sake of a righteousness of thy own providing,  purge them away, so that we shall not come into condemnation for them." Note, The greater our danger is by reason of sin the more cause we have to admire the power and riches of God's pardoning mercy, which can invalidate the threatening force of our manifold transgressions and our mighty sins. 3. For the kind entertainment he gives to those that attend upon him and the comfort they have in communion with him. Iniquity must first be purged away (v. 3) and then we are welcome to compass God's altars, v. 4. Those that come into communion with God shall certainly find true happiness and full satisfaction in that communion. (1.) They are blessed. Not only blessed is the nation (Ps. xxxiii. 12), but  blessed is the man, the particular person, how mean soever,  whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts; he is a happy man, for he has the surest token of the divine favour and the surest pledge and earnest of everlasting bliss. Observe here, [1.] What it is to come into communion with God, in order to this blessedness.  First, It is to approach to him by laying hold on his covenant, setting our best affections upon him, and letting out our desires towards him; it is to converse with him as one we love and value.  Secondly, It is to dwell in his courts, as the priests and Levites did, that were at home in God's house; it is to be constant in the exercises of religion, and apply ourselves closely to them as we do to that which is the business of our dwelling-place. [2.] How we come into communion with God, not recommended by any merit of our own, nor brought in by any management of our own, but by God's free choice: " Blessed is the man whom thou choosest, and so distinguishest from others who are left to themselves;" and it is by his effectual special grace pursuant to that choice; whom he chooses he causes to approach, not only invites them, but inclines and enables them, to draw nigh to him. He draws them, John vi. 44. (2.) They shall be satisfied. Here the psalmist changes the person, not,  He shall be satisfied (the man whom thou choosest), but,  We shall, which teaches us to apply the promises to ourselves and by an active faith to put our own names into them:  We shall be satisfied with the goodness of thy house, even of thy holy temple. Note, [1.] God's holy temple is his house; there he dwells, where his ordinances are administered. [2.] God keeps a good house. There is abundance of goodness in his house, righteousness, grace, and all the comforts of the everlasting covenant; there is enough for all, enough for each; it is ready, always ready; and all on free cost, without money and without price. [3.] In those things there is that which is satisfying to a soul, and with which all gracious souls will be satisfied. Let them have the pleasure of communion with God, and that suffices them; they have enough, they desire no more. 4. For the glorious operations of his power on their behalf (v. 5):  By terrible things in righteousness wilt thou answer us, O God of our salvation! This may be understood of the rebukes which God in his providence sometimes gives to his own people; he often answers them by terrible things, for the awakening and quickening of them, but always in righteousness; he neither does them any wrong nor means them any hurt, for even then he is the God of their salvation. See Isa. xlv. 15. But it is rather to be understood of his judgments upon their enemies; God answers his people's prayers by the destructions made, for their sakes, among the heathen, and the recompence he renders to their proud oppressors, as a righteous God, the God to whom vengeance belongs, and as the God that protects and saves his people. By  wonderful things (so some read it), things which are very surprising, and which we looked not for, Isa. lxiv. 3. Or, "By things which strike an awe upon us thou wilt answer us." The holy freedom that we are admitted to in God's courts, and the nearness of our approach to him, must not at all abate our reverence and godly fear of him; for he is  terrible in his holy places. 5. For the care he takes of all his people, however distressed, and whithersoever dispersed. He is  the confidence of all the ends of the earth that is, of all the saints all the world over and not theirs only that were of the seed of Israel; for he is the God of the Gentiles as well as of the Jews, the confidence  of those that are afar off from his holy temple and its courts, that dwell in the islands of the Gentiles, or that are in distress  upon the sea. They trust in thee, and cry to thee, when they are at their wits' end, Ps. cvii. 27, 28. By faith and prayer we may keep up our communion with God, and fetch in comfort from him, wherever we are, not only in the solemn assemblies of his people, but also afar off upon the sea.

The Almighty Power of God; Indications of Divine Power and Goodness.
$6$ 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. $8$ They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice. $9$ 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. $10$ Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers: thou blessest the springing thereof. $11$ Thou crownest the year with thy goodness; and thy paths drop fatness. 12 They drop  upon the pastures of the wilderness: and the little hills rejoice on every side. $13$ The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, they also sing. That we may be the more affected with the wonderful condescensions of the God of grace, it is of use to observe his power and sovereignty as the God of nature, the riches and bounty of his providential kingdom. I. He establishes the earth and it abides, Ps. cxix. 90.  By his own  strength he  setteth fast the mountains (v. 6), did set them fast at first and still keeps them firm, though they are sometimes shaken by earthquakes. ———Feriuntque summos. Fulmina montes. The lightning blasts and loftiest hills. Hence they are called  everlasting mountains, Hab. iii. 6. Yet God's covenant with his people is said to stand more firmly than they, Isa. liv. 10. II. He stills the sea, and it is quiet, v. 7. The sea in a storm makes a great noise, which adds to its threatening terror; but, when God pleases, he commands silence among the waves and billows, and lays them to sleep, turns the storm into a calm quickly, Ps. cvii. 29. And by this change in the sea, as well as by the former instance of the unchangeableness of the earth, it appears that he whose the sea and the dry land are is girded with power. And by this our Lord Jesus gave a proof of his divine power, that he  commanded the winds and waves, and they obeyed him. To this instance of the quieting of the sea he adds, as a thing much of the same nature, that he stills  the tumult of the people, the common people. Nothing is more unruly and disagreeable than the insurrections of the mob, the insults of the rabble; yet even these God can pacify, in secret ways, which they themselves are not aware of. Or it may be meant of the outrage of the people that were enemies to Israel, Ps. ii. 1. God has many ways to still them and will for ever silence their tumults. III. He renews the morning and evening, and their revolution is constant, v. 8. This regular succession of day and night may be considered, 1. As an instance of God's great power, and so it strikes an awe upon all:  Those that dwell in the uttermost parts of the earth are afraid at thy signs or  tokens; they are by them convinced that there is a supreme deity, a sovereign monarch, before whom they ought to fear and tremble; for in these things the invisible things of God are clearly seen; and therefore they are said to be  set for signs, Gen. i. 14. Many of those that dwell in the remote and dark corners of the earth were so afraid at these tokens that they were driven to worship them (Deut. iv. 19), not considering that they were God's tokens, undeniable proofs of his power and godhead, and therefore they should have been led by them to worship him. 2. As an instance of God's great goodness, and so it brings comfort to all:  Thou makest the outgoings of the morning, before the sun rises,  and of the evening, before the sun sets,  to rejoice. As it is God that scatters the light of the morning and draws the curtains of the evening, so he does both in favour to man, and makes both to rejoice, gives occasion to us to rejoice in both; so that how contrary soever light and darkness are to each other, and how inviolable soever the partition between them (Gen. i. 4), both are equally welcome to the world in their season. It is hard to say which is more welcome to us, the light of the morning, which befriends the business of the day, or the shadows of the evening, which befriend the repose of the night. Does the watchman wait for the morning? So does the hireling earnestly desire the shadow. Some understand it of the morning and evening sacrifice, which good people greatly rejoiced in and in which God was constantly honoured. Thou makest them to  sing (so the word is); for every morning and every evening songs of praise were sung by the Levites; it was that which the duty of every day required. We are to look upon our daily worship, alone and with our families, to be both the most needful of our daily occupations and the most delightful of our daily comforts; and, if therein we keep up our communion with God, the outgoings both of the morning and of the evening are thereby made truly to rejoice. IV. He waters the earth and makes it fruitful. On this instance of God's power and goodness he enlarges very much, the psalm being probably penned upon occasion either of a more than ordinarily plentiful harvest or of a seasonable rain after long drought. How much the fruitfulness of this lower part of the creation depends upon the influence of the upper is easy to observe; if the heavens be as brass, the earth is as iron, which is a sensible intimation to a stupid world that every good and perfect gift is from above,  omnia desuper—all from above; we must lift up our eyes above the hills, lift them up to the heavens, where the original springs of all blessings are, out of sight, and thither must our praises return, as the first-fruits of the earth were in the heave-offerings lifted up towards heaven by way of acknowledgment that thence they were derived. All God's blessings, even spiritual ones, are expressed by his raining righteousness upon us. Now observe how the common blessing of rain from heaven and fruitful seasons is here described. 1. How much there is in it of the power and goodness of God, which is here set forth by a great variety of lively expressions. (1.) God that made the earth hereby visits it, sends to it, gives proof of his care of it, v. 9. It is a visit in mercy, which the inhabitants of the earth ought to return in praises. (2.) God, that made it dry land, hereby waters it, in order to its fruitfulness. Though the productions of the earth flourished before God had caused it to rain, yet even then there was a mist which answered the intention, and  watered the whole face of the ground, Gen. ii. 5, 6. Our hearts are dry and barren unless God himself be as the dew to us and water us; and the plants of his own planting he will water and make them to increase. (3.) Rain is  the river of God, which is full of water; the clouds are the springs of this river, which do not flow at random, but in the channel which God cuts out for it. The showers of rain, as the rivers of water, he turns which way soever he pleases. (4.) This river of God enriches the earth, which without it would quickly be a poor thing. The riches of the earth, which are produced out of its surface, are abundantly more useful and serviceable to man than those which are hidden in its bowels; we might live well enough without silver and gold, but not without corn and grass. 2. How much benefit is derived from it to the earth and to man upon it. (1.) To the earth itself. The rain in season gives it a new face; nothing is more reviving, more refreshing, than the  rain upon the new-mown grass, Ps. lxxii. 6. Even  the ridges of the earth, off which the rain seems to slide, are watered  abundantly, for they drink in the rain which comes often upon them;  the furrows of it, which are turned up by the plough, in order to the seedness, are settled by the rain and made fit to receive the seed (v. 10); they are settled by being made soft. That which makes the soil of the heart tender settles it; for the heart is established with that grace. Thus the springing of the year is blessed; and if the spring, that first quarter of the year, be blessed, that is an earnest of a blessing upon the whole year, which God is therefore said to  crown with his goodness (v. 11), to compass it on every side as the head is compassed with a crown, and to complete the comforts of it as the end of a thing is said to crown it. And his paths are said to  drop fatness; for whatever fatness there is in the earth, which impregnates its productions, it comes from the out-goings of the divine goodness. Wherever God goes he leaves the tokens of his mercy behind him (Joel ii. 13, 14) and makes his path thus to shine after him. These communications of God's goodness to this lower world are very extensive and diffusive (v. 12):  They drop upon the pastures of the wilderness, and not merely upon the pastures of the inhabited land. The deserts, which man takes no care of and receives no profit from, are under the care of the divine Providence, and the profits of them redound to the glory of God, as the great benefactor of the whole creation, though not immediately to the benefit of man; and we ought to be thankful not only for that which serves us, but for that which serves any part of the creation, because thereby it turns to the honour of the Creator. The wilderness, which makes not such returns as the cultivated grounds do, receives as much of the rain of heaven as the most fruitful soil; for God does good to the evil and unthankful. So extensive are the gifts of God's bounty that in them the hills,  the little hills, rejoice on every side, even the north side, that lies most from the sun. Hills are not above the need of God's providence; little hills are not below the cognizance of it. But as, when he pleases, he can make them tremble (Ps. cxiv. 6), so when he pleases he can make them rejoice. (2.) To man upon the earth. God, by providing rain for the earth, prepares corn for man, v. 9.  As for the earth, out of it comes bread (Job xxviii. 5), for out of it comes corn; but every grain of corn that comes out of it God himself prepared; and therefore he provides rain for the earth, that thereby he may prepare corn for man, under whose feet he has put the rest of the creatures and for whose use he has fitted them. When we consider that the yearly produce of the corn is not only an operation of the same power that raises the dead, but an instance of that power not much unlike it (as appears by that of our Saviour, John xii. 24), and that the constant benefit we have from it is an instance of that goodness which endures for ever, we shall have reason to think that it is no less than a God that prepares corn for us. Corn and cattle are the two staple commodities with which the husbandman, who deals immediately in the fruits of the earth, is enriched; and both are owing to the divine goodness in watering the earth, v. 13. To this it is owing that the pastures are clothed with flocks, v. 13. So well stocked are the pastures that they seem to be covered over with the cattle that are laid in them, and yet the pasture not overcharged; so well fed are the cattle that they are the ornament and the glory of the pastures in which they are fed. The valleys are so fruitful that they seem to be  covered over with corn, in the time of harvest. The lowest parts of the earth are commonly the most fruitful, and one acre of the humble valleys is worth five of the lofty mountains. But both corn-ground and pasture-ground, answering the end of their creation, are said to  shout for joy and sin, because they are serviceable to the honour of God and the comfort of man, and because they furnish us with matter for joy and praise: as there is no earthly joy above the joy of harvest, so there was none of the feasts of the Lord, among the Jews, solemnized with greater expressions of thankfulness than the  feast of in-gathering at the end of the year, Exod. xxiii. 16. Let all these common gifts of the divine bounty, which we yearly and daily partake of, increase our love to God as the best of beings, and engage us to glorify him with our bodies, which he thus provides so well for.

=CHAP. 66.= ''This is a thanksgiving-psalm, and it is of such a general use and application that we need not suppose it penned upon any particular occasion. All people are here called upon to praise God, I. For the general instances of his sovereign dominion and power in the whole creation, ver. 1-7. II. For the special tokens of his favour to the church, his peculiar people, ver. 8-12. And then, III. The psalmist praises God for his own experiences of his goodness to him in particular, especially in answering his prayers, ver. 13-20. If we have learned in every thing to give thanks for ancient and modern mercies, public and personal mercies, we shall know how to sing this psalm with grace and understanding.''

All Mankind Exhorted to Praise God.
$1$ Make a joyful noise unto God, all ye lands: 2 Sing forth the honour of his name: make his praise glorious. $3$ Say unto God, How terrible  art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee. $4$ All the earth shall worship thee, and shall sing unto thee; they shall sing  to thy name. Selah. $5$ Come and see the works of God:  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. $7$ He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves. Selah. I. In these verses the psalmist calls upon all people to praise God,  all lands, all the earth, all the inhabitants of the world that are capable of praising God, v. 1. 1. This speaks the glory of God, that he is worthy to be praised by all, for he is good to all and furnishes every nation with matter for praise. 2. The duty of man, that all are obliged to praise God; it is part of the law of creation, and therefore is required of every creature. 3. A prediction of the conversion of the Gentiles to the faith of Christ; the time should come when all lands should praise God, and this incense should in every place be offered to him. 4. A hearty good-will which the psalmist had to this good work of praising God. He will abound in it himself, and wishes that God might have his tribute paid him by all the nations of the earth and not by the land of Israel only. He excites all lands, (1.) To  make a joyful noise to God. Holy joy is that devout affection which should animate all our praises; and, though it is not making a noise in religion that God will accept of (hypocrites are said to  cause their voice to be heard on high, Isa. lviii. 4), yet, in praising God, [1.] We must be hearty and zealous, and must do what we do with all our might, with all that is within us. [2.] We must be open and public, as those that are not ashamed of our Master. And both these are implied in making a noise, a joyful noise. (2.) To sing with pleasure, and to  sing forth, for the edification of others,  the honour of his name, that is, of all that whereby he has made himself known, v. 2. That which is the honour of God's name ought to be the matter of our praise. (3.) To  make his praise glorious as far as we can. In praising God we must do it so as to glorify him, and that must be the scope and drift of all our praises.  Reckon it your greatest glory to praise God, so some. It is the highest honour the creature is capable of to be to the Creator for a name and a praise. II. He had called upon all lands to praise God (v. 1), and he foretels (v. 4) that they shall do so:  All the earth shall worship thee; some in all parts of the earth, even the remotest regions, for  the everlasting gospel shall be preached to every nation and kindred; and this is the purport of it,  Worship him that made heaven and earth, Rev. xiv. 6, 7. Being thus sent forth, it shall not return void, but shall bring all the earth, more or less, to worship God, and sing unto him. In gospel times God shall be worshipped by the singing of Psalms. They shall  sing to God, that is,  sing to his name, for it is only to his declarative glory, that by which he has made himself known, not to his essential glory, that we can contribute any thing by our praises. III. That we may be furnished with matter for praise, we are here called upon  to come and see the works of God; for  his own works praise him, whether we do or no; and the reason why we do not praise him more and better is because we do not duly and attentively observe them. Let us therefore see God's works and observe the instances of his wisdom, power, and faithfulness in them (v. 5), and then speak of them, and speak of them to him (v. 3):  Say unto God, How terrible art thou in thy works, terrible in thy doings! 1. God's works are wonderful in themselves, and such as, when duly considered, may justly fill us with amazement. God  is terrible (that is, admirable) in his works, through the greatness of his power, which is such, and shines so brightly, so strongly, in all he does, that it may be truly said there are  not any works like unto his works. Hence he is said to be  fearful in praises, Exod. xv. 11. In all his doings towards the children of men he is terrible, and to be eyed with a holy awe. Much of religion lies in a reverence for the divine Providence. 2. They are formidable to his enemies, and have many a time forced and frightened them into a feigned submission (v. 3):  Through the greatness of thy power, before which none can stand,  shall thy enemies submit themselves unto thee; they shall lie unto thee (so the word is), that is, they shall be compelled, sorely against their wills, to make their peace with thee upon any terms. Subjection extorted by fear is seldom sincere, and therefore force is no proper means of propagating religion, nor can there be much joy of such proselytes to the church as will in the end be found liars unto it, Deut. xxxiii. 29. 3. They are comfortable and beneficial to his people, v. 6. When Israel came out of Egypt,  he turned the sea into dry land before them, which encouraged them to follow God's guidance through the wilderness; and, when they were to enter Canaan, for their encouragement in their wars Jordan was divided before them, and  they went through that flood on foot; and such foot, so signally owned by heaven, might well pass for cavalry, rather than infantry, in the wars of the Lord. There did the enemies tremble before them (Exod. xv. 14, 15; Josh. v. 1), but  there did we rejoice in him, both trust his power (for relying on God is often expressed by rejoicing in him) and sing his praise, Ps. cvi. 12. There did we rejoice; that is, our ancestors did, and we in their loins. The joys of our fathers were our joys, and we ought to look upon ourselves as sharers in them. 4. They are commanding to all. God by his works keeps up his dominion in the world (v. 7):  He rules by his power for ever; his eyes behold the nations. (1.) God has a commanding eye; from the height of heaven his eye commands all the inhabitants of the world, and he has a clear and full view of them all.  His eyes run to and fro through the earth; the most remote and obscure nations are under his inspection. (2.) He has a commanding arm; his power rules, rules for ever, and is never weakened, never obstructed.  Strong is his hand, and high is his right hand. Hence he infers,  Let not the rebellious exalt themselves; let not those that have revolting and rebellious hearts dare to rise up in any overt acts of rebellion against God, as Adonijah exalted himself, saying,  I will be king. Let not those that are in rebellion against God exalt themselves as if there were any probability that they should gain their point. No; let them be still, for God hath said,  I will be exalted, and man cannot gainsay it.

The Saints Exhorted to Praise God.
$8$ O bless our God, ye people, and make the voice of his praise to be heard: $9$ Which holdeth our soul in life, and suffereth not our feet to be moved. $10$ For thou, O God, hast proved us: thou hast tried us, as silver is tried. $11$ Thou broughtest us into the net; thou laidst affliction upon our loins. $12$ Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy  place. In these verses the psalmist calls upon God's people in a special manner to praise him. Let all lands do it, but Israel's land particularly. Bless our God; bless him as ours, a God in covenant with us, and that takes care of us as his own. Let them  make the voice of his praise to be heard (v. 8); for from whom should it be heard but from those who are his peculiar favourites and select attendants? Two things we have reason to bless God for:— I. Common protection (v. 9):  He holdeth our soul in life, that it may not drop away of itself; for, being continually in our hands, it is apt to slip through our fingers. We must own that it is the good providence of God that keeps life and soul together and his visitation that preserves our spirit.  He puts our soul in life, so the word is. He that gave us our being, by a constant renewed act upholds us in our being, and his providence is a continued creation. When we are ready to faint and perish he restores our soul, and so puts it, as it were, into a new life, giving new comforts.  Non est vivere, sed valere, vita—It is not existence, but happiness, that deserves the name of life. But we are apt to stumble and fall, and are exposed to many destructive accidents, killing disasters as well as killing diseases, and therefore as to these also we are guarded by the divine power. He  suffers not our feet to be moved, preventing many unforeseen evils, which we ourselves were not aware of our danger from. To him we owe it that we have not, long ere this, fallen into endless ruin.  He will keep the feet of his saints. II. Special deliverance from great distress. Observe, 1. How grievous the distress and danger were, v. 11, 12. What particular trouble of the church this refers to does not appear; it might be the trouble of some private persons or families only. But, whatever it was, they were surprised with it as a bird with a snare, enclosed and entangled in it as a fish in a net; they were pressed down with it, and kept under as with a load  upon their loins, v. 11. But they owned the hand of God in it. We are never in the net but God brings us into it, never under affliction but God lays it upon us. Is any thing more dangerous than fire and water?  We went through both, that is, afflictions of different kinds; the end of one trouble was the beginning of another; when we had got clear of one sort of dangers we found ourselves involved in dangers of another sort. Such may be the troubles of the best of God's saints, but he has promised,  When thou passest through the waters, through the fire, I will be with thee, Isa. xliii. 1. Yet proud and cruel men may be as dangerous as fire and water, and more so.  Beware of men, Matt. x. 17. When men rose up against us, that was fire and water, and all that is threatening (Ps. cxxiv. 2, 3, 4), and that was the case here: " Thou hast caused men to ride over our heads, to trample upon us and insult over us, to hector and abuse us, nay, and to make perfect slaves of us; they have said to our souls,  Bow down, that we may go over," Isa. li. 23. While it is the pleasure of good princes to rule in the hearts of their subjects it is the pride of tyrants to ride over their heads; yet the afflicted church in this also owns the hand of God: "Thou hast caused them thus to abuse us;" for the most furious oppressor has no power but what is given him from above. 2. How gracious God's design was in bringing them into this distress and danger. See what the meaning of it is (v. 10): '' Thou, O God! hast proved us, and tried us.'' Then we are likely to get good by our afflictions, when we look upon them under this notion, for then we may see God's grace and love at the bottom of them and our own honour and benefit in the end of them. By afflictions we are proved as silver in the fire. (1.) That our graces, by being tried, may be made more evident and so we may be approved, as silver, when it is touched and marked sterling, and this will be  to our praise at the appearing of Jesus Christ (1 Pet. i. 7) and perhaps in this world. Job's integrity and constancy were manifested by his afflictions. (2.) That our graces, by being exercised, may be made more strong and active, and so we may be improved, as silver when it is refined by the fire and made more clear from its dross; and this will be to our unspeakable advantage, for thus we are made partakers of God's holiness, Heb. xii. 10. Public troubles are for the purifying of the church, Dan. xi. 35; Rev. ii. 10; Deut. viii. 2. 3. How glorious the issue was at last. The troubles of the church will certainly end well; these do so, for (1.) The outlet of the trouble is happy. They are in fire and water, but they get through them: " We went through fire and water, and did not perish in the flames or floods." Whatever the troubles of the saints are, blessed be God, there is a way through them. (2.) The inlet to a better state is much more happy:  Thou broughtest us out into a wealthy place, into a  well-watered place (so the word is),  like the gardens of the Lord, and therefore fruitful. God brings his people into trouble that their comforts afterwards may be the sweeter and that their affliction may thus yield the peaceable fruit of righteousness, which will make the poorest place in the world a wealthy place.

David Resolves to Praise God; David Declaring What God Has Done for His Soul.
$13$ 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. Selah. $16$ Come  and hear, all ye that fear God, and I will declare what he hath done for my soul. $17$ I cried unto him with my mouth, and he was extolled with my tongue. $18$ If I regard iniquity in my heart, the Lord will not hear  me: $19$  But verily God hath heard  me; he hath attended to the voice of my prayer. $20$ Blessed  be God, which hath not turned away my prayer, nor his mercy from me. The psalmist, having before stirred up all people, and all God's people in particular, to bless the Lord, here stirs up himself and engages himself to do it. I. In his devotions to his God, v. 13-15. He had called upon others to sing God's praises and to make a joyful noise with them; but, for himself, his resolutions go further, and he will praise God, 1. By costly sacrifices, which, under the law, were offered to the honour of God. All people had not wherewithal to offer these sacrifices, or wanted zeal to be at such an expense in praising God; but David, for his part, being able, is as willing, in this chargeable way to pay his homage to God (v. 13):  I will go into thy house with burnt-offerings. His sacrifices should be public, in the place which God had chosen: "I will go into thy house with them." Christ is our temple, to whom we must bring our spiritual gifts, and by whom they are sanctified. They should be the best of the king— burnt-sacrifices, which were wholly consumed upon the altar, to the honour of God, and of which the offerer had no share; and burnt-sacrifices  of fatlings, not the lame or the lean, but the best fed, and such as would be most acceptable at his own table. God, who is the best, must be served with the best we have. The feast God makes for us is a  feast of fat things, full of marrow (Isa. xxv. 6), and such sacrifices should we bring to him. He will  offer bullocks with goats, so liberal will he be in his return of praise, and not strait-handed: he would not offer that which cost him nothing, but that which cost him a great deal. And this  with the incense of rams, that is, with the fat of rams, which being burnt upon the altar, the smoke of it would ascend like the smoke of incense. Or  rams with incense. The incense typifies Christ's intercession, without which the fattest of our sacrifices will not be accepted. 2. By a conscientious performance of his vows. We do not acceptably praise God for our deliverance out of trouble unless we make conscience of paying the vows we made when we were in trouble. This was the psalmist's resolution (v. 13, 14),  I will pay thee my vows, which my lips have uttered when I was in trouble. Note, (1.) It is very common, and very commendable, when we are under the pressure of any affliction, or in the pursuit of any mercy, to make vows, and solemnly to speak them before the Lord, to bind ourselves out from sin and bind ourselves more closely to our duty; not as if this were an equivalent, or valuable consideration, for the favour of God, but a qualification for receiving the tokens of that favour. (2.) The vows which we made when we were in trouble must not be forgotten when the trouble is over, but be carefully performed, for better it is not to vow than to vow and not pay. II. In his declarations to his friends, v. 16. He calls together a congregation of good people to hear his thankful narrative of God's favours to him: " Come and hear, all you that fear God, for, 1. You will join with me in my praises and help me in giving thanks." And we should be as desirous of the assistance of those that fear God in returning thanks for the mercies we have received as in praying for those we want. 2. "You will be edified and encouraged by that which I have to say.  The humble shall hear of it and be glad, Ps. xxxiv. 2.  Those that fear thee will be glad when they see me (Ps. cxix. 74), and therefore let me have their company, and I will declare to them, not to vain carnal people that will banter it and make a jest of it" (pearls are not to be cast before swine); "but to those that fear God, and will make a good use of it, I will declare what God has done for my soul," not in pride and vain-glory, that he might be thought more a favourite of heaven than other people, but for the honour of God, to which we owe this as a just debt, and for the edification of others. Note, God's people should communicate their experiences to each other. We should take all occasions to tell one another of the great and kind things which God has done for us, especially which he has done for our souls, the spiritual blessings with which he has blessed us in heavenly things; these we should be most affected with ourselves, and therefore with these we should be desirous to affect others. Now what was it that God had done for his soul? (1.) He had wrought in him a love to the duty of prayer, and had by his grace enlarged his heart in that duty (v. 17):  I cried unto him with my mouth. But if God, among other things done for our souls, had not given us the Spirit of adoption, teaching and enabling us to cry,  Abba, Father, we should never have done it. That God has given us leave to pray, a command to pray, encouragements to pray, and (to crown all) a heart to pray, is what we have reason to mention with thankfulness to his praise; and the more if, when we cried to him with our mouth,  he was extolled with our tongue, that is, if we were enabled by faith and hope to give glory to him when we were seeking for mercy and grace from him, and to praise him for mercy in prospect though not yet in possession. By crying to him we do indeed extol him. He is pleased to reckon himself honoured by the humble believing prayers of the upright, and this is a great thing which he has done for our souls, that he has been pleased so far to unite interests with us that, in seeking our own welfare, we seek his glory.  His exaltation was under my tongue (so it may be read); that is, I was considering in my mind how I might exalt and magnify his name. When prayers are in our mouths praises must be in our hearts. (2.) He had wrought in him a dread of sin as an enemy to prayer (v. 18):  If I regard iniquity in my heart, I know very well  the Lord will not hear me. The Jewish writers, some of them that have the leaven of the Pharisees, which is hypocrisy, put a very corrupt gloss upon these words:  If I regard iniquity in my heart, that is (say they), If I allow myself only in heart-sins, and iniquity does not break out in my words and actions,  God will not hear me, that is, he will not be offended with me, will take no notice of it, so as to lay it to my charge; as if heart-sins were no sins in God's account. The falsehood of this our Saviour has shown in his spiritual exposition of the law, Matt. v. But the sense of this place is plain:  If I regard iniquity in my heart, that is, "If I have favourable thoughts of it, if I love it, indulge it, and allow myself in it, if I treat it as a friend and bid it welcome, make provision for it and am loth to part with it, if I roll it under my tongue as a sweet morsel, though it be but a heart sin that is thus countenanced and made much of, if I delight in it after the inward man, God will not hear my prayer, will not accept it, nor be pleased with it, nor can I expect an answer of peace to it." Note, Iniquity, regarded in the heart, will certainly spoil the comfort and success of prayer; for  the sacrifice of the wicked is an abomination to the Lord. Those that continue in love and league with sin have no interest either in the promise or in the Mediator, and therefore cannot expect to speed in prayer. (3.) He had graciously granted him an answer of peace to his prayers (v. 19): " But verily God has heard me; though, being conscious to myself of much amiss in me, I began to fear that my prayers would be rejected, yet, to my comfort, I found that God was pleased to regard them." This God did for his soul, by answering his prayer, he gave him a token of his favour and an evidence that he had wrought a good work in him. And therefore he concludes (v. 20),  Blessed be God. The two foregoing verses are the major and minor propositions of a syllogism:  If I regard iniquity in my heart, God will not hear my prayer; that is the proposition:  but verily God has heard me; that is the assumption, from which he might have rationally inferred, "Therefore I do not regard iniquity in my heart;" but, instead of taking the comfort to himself, he gives the praise to God:  Blessed be God. Whatever are the premises, God's glory must always be the conclusion.  God has heard me, and therefore  blessed be God. Note, What we win by prayer we must wear with praise. Mercies in answer to prayer do, in a special manner, oblige us to be thankful. He has  not turned away my prayer, nor his mercy. Lest it should be thought that the deliverance was granted for the sake of some worthiness in his prayer, he ascribes it to God's mercy. This he adds by way of correction: "It was not my prayer that fetched the deliverance, but his mercy that sent it."  Therefore God does not turn away our prayer, because he does not turn away his own mercy, for that is the foundation of our hopes and the fountain of our comforts, and therefore ought to be the matter of our praises.

=CHAP. 67.= ''This psalm relates to the church and is calculated for the public. Here is, I. A prayer for the prosperity of the church of Israel, ver. 1. II. A prayer for the conversion of the Gentiles and the bringing of them into the church, ver. 2-5. III. A prospect of happy and glorious times when God shall do this, ver. 6, 7. Thus was the psalmist carried out by the spirit of prophecy to foretel the glorious estate of the Christian church, in which Jews and Gentiles should unite in one flock, the beginning of which blessed work ought to be the matter of our joy and praise, and the completing of it of our prayer and hope, in singing this psalm.''

Prayer for the Prosperity and Extension of the Church; Conversion of the Gentiles.
$1$ God be merciful unto us, and bless us;  and cause his face to shine upon us; Selah. $2$ That thy way may be known upon earth, thy saving health among all nations. $3$ Let the people praise thee, O God; let all the people praise thee. $4$ O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah. $5$ Let the people praise thee, O God; let all the people praise thee. $6$  Then shall the earth yield her increase;  and God,  even our own God, shall bless us. $7$ God shall bless us; and all the ends of the earth shall fear him. The composition of this psalm is such as denotes the penman's affections to have been very warm and lively, by which spirit of devotion he was elevated to receive the spirit of prophecy concerning the enlargement of God's kingdom. I. He begins with a prayer for the welfare and prosperity of the church then in being, in the happiness of which he should share, and think himself happy, v. 1. Our Saviour, in teaching us to say,  Our Father, has intimated that we ought to pray with and for others; so the psalmist here prays not,  God be merciful to me, and bless me, but to  us, and bless  us; for we must make supplication for all saints, and be willing and glad to take our lot with them. We are here taught, 1. That all our happiness comes from God's mercy and takes rise in that; and therefore the first thing prayed for is,  God be merciful to us, to us sinners, and pardon our sins (Luke xviii. 13), to us miserable sinners, and help us out of our miseries. 2. That it is conveyed by God's blessing, and secured in that:  God bless us; that is, give us an interest in his promises, and confer upon us all the good contained in them. God's speaking well to us amounts to his doing well for us.  God bless us is a comprehensive prayer; it is a pity such excellent words should ever be used slightly and carelessly, and as a byword. 3. That it is completed in the light of his countenance:  God cause his face to shine upon us; that is, God by his grace qualify us for his favour and then give us the tokens of his favour. We need desire no more to make us happy than to have God's face shine upon us, to have God love us, and let us know that he loves us:  To shine with us (so the margin reads it);  with us doing our endeavour, and let it crown that endeavour with success. If we by faith walk with God, we may hope that his face will shine with us. II. He passes from this to a prayer for the conversion of the Gentiles (v. 2):  That thy way may be known upon earth. "Lord, I pray not only that thou wilt be merciful to us and bless us, but that thou wilt be merciful to all mankind,  that thy way may be known upon earth." Thus public-spirited must we be in our prayers.  Father in heaven, hallowed be thy name, thy kingdom come. We shall have never the less of God's mercy, and blessing, and favour, for others coming in to share with us. Or it may be taken thus: " God be merciful to us Jews, and bless us, that thereby thy way may be known upon earth, that by the peculiar distinguishing tokens of thy favour to us others may be allured to come and join themselves to us, saying,  We will go with you, for we have heard that God is with you," Zech. viii. 23. 1. These verses, which point at the conversion of the Gentiles, may be taken, (1.) As a prayer; and so it speaks the desire of the Old-Testament saints; so far were they from wishing to monopolize the privileges of the church that they desired nothing more than the throwing down of the enclosure and the laying open of the advantages. See then how the spirit of the Jews, in the days of Christ and his apostles, differed from the spirit of their fathers. The Israelites indeed that were of old desired that God's name might be known among the Gentiles; those counterfeit Jews were enraged at the preaching of the gospel to the Gentiles; nothing in Christianity exasperated them so much as that did. (2.) As a prophecy that it shall be as he here prays. Many scripture-prophecies and promises are wrapped up in prayers, to intimate that the answer of the church's prayer is as sure as the performance of God's promises. 2. Three things are here prayed for, with reference to the Gentiles:— (1.) That divine revelation might be sent among them, v. 2. Two things he desires might be know upon earth, even among all nations, and not to the nation of the Jews only:—[1.] God's way, the rule of duty: "Let them all know, as well as we do,  what is good and what the Lord our God requires of them; let them be blessed and honoured with the same righteous statutes and judgments which are so much the praise of our nation and the envy of all its neighbours," Deut. iv. 8. [2.] His saving health, or his salvation. The former is wrapped up in his law, this in his gospel. If God make known his way to us, and we walk in it, he will show us his saving health, Ps. l. 23. Those that have themselves experimentally known the pleasantness of God's ways, and the comforts of his salvation, cannot but desire and pray that they may be known to others, even among all nations. All upon earth are bound to walk in God's way, all need his salvation, and there is in it enough for all; and therefore we should pray that both the one and the other may be made known to all. (2.) That divine worship may be set up among them, as it will be where divine revelation is received and embraced (v. 3): " Let the people praise thee, O God! let them have matter for praise, let them have hearts for praise; yea, let not only some, but  all the people, praise thee," all nations in their national capacity, some of all nations. It is again repeated (v. 5) as that which the psalmist's heart was very much upon. Those that delight in praising God themselves cannot but desire that others also may be brought to praise him, that he may have the honour of it and they may have the benefit of it. It is a prayer, [1.] That the gospel might be preached to them, and then they would have cause enough to praise God, as for the day-spring after a long and dark night.  Ortus est sol—The sun has risen. Acts viii. 8. [2.] That they might be converted and brought into the church, and then they would have a disposition to praise God, the living and true God, and not the dumb and dunghill deities they had worshipped, Dan. v. 4. Then their hard thoughts of God would be silenced, and they would see him, in the gospel glass, to be love itself, and the proper object of praise. [3.] That they might be incorporated into solemn assemblies, and might praise God in a body, that they might all together praise him with one mind and one mouth. Thus a face of religion appears upon a land when God is publicly owned and the ordinances of religious worship are duly celebrated in religious assemblies. (3.) That the divine government may be acknowledged and cheerfully submitted to (v. 4):  O let the nations be glad, and sing for joy! Holy joy, joy in God and in his name, is the heart and soul of thankful praise. That  all the people may  praise thee, let the nations be glad. Those that  rejoice in the Lord always will in every thing give thanks. The joy he wishes to the nations is holy joy; for it is joy in God's dominion, joy that  God has taken to himself his great power and has reigned, which the unconverted  nations are angry at, Rev. xi. 17, 18. Let them be glad, [1.] That  the kingdom is the Lord's (Ps. xxii. 28), that he, as an absolute sovereign, shall govern the nations upon earth, that by the kingdom of his providence he shall overrule the affairs of kingdoms according to the counsel of his will, though they neither know him nor own him, and that in due time he shall disciple all nations by the preaching of his gospel (Matt. xxviii. 19) and set up the kingdom of his grace among them upon the ruin of the devil's kingdom—that he shall make them a willing people in the day of his power, and even  the kingdoms of this world shall become the kingdoms of the Lord and of his Christ. [2.] That  every man's judgment proceeds from the Lord. "Let them be glad that  thou shalt judge the people righteously, that thou shalt give a law and gospel which shall be a righteous rule of judgment, and shalt pass an unerring sentence, according to that rule, upon all the children of men, against which there will lie no exception." Let us all be glad that we are not to be one another's judges, but that he that judges us is the Lord, whose judgment we are sure is according to truth. III. He concludes with a joyful prospect of all good when God shall do this, when the nations shall be converted and brought to praise God. 1. The lower world shall smile upon them, and they shall have the fruits of that (v. 6):  Then shall the earth yield her increase. Not but that God gave rain from heaven and fruitful seasons to the nations when they  sat in darkness (Acts xiv. 17); but when they were converted the earth yielded its increase to God; the meat and the drink then became a  meat-offering and a drink-offering to the Lord our God (Joel ii. 14); and then it was fruitful to some good purpose. Then it yielded its increase more than before to the comfort of men, who through Christ acquired a covenant-title to the fruits of it and had a sanctified use of it. Note, The success of the gospel sometimes brings outward mercies along with it; righteousness exalts a nation. See Isa. iv. 2; lxii. 9. 2. The upper world shall smile upon them, and they shall have the favours of that, which is much better:  God, even our own God, shall bless us, v. 6. And again (v. 7),  God shall bless us. Note, (1.) There are a people in the world that can, upon good grounds, call God their God. (2.) Believers have reason to glory in their relation to God and the interest they have in him. It is here spoken with an air of triumph.  God, even our own God. (3.) Those who through grace call God their own may with a humble confidence expect a blessing from him. If he be our God, he will bless us with special blessings. (4.) The blessing of God, as ours in covenant, is that which sweetens all our creature-comforts to us, and makes them comforts indeed; then we receive the increase of the earth as a mercy indeed when with it God, even our own God, gives us his blessing. 3. All the world shall hereby be brought to do like them:  The ends of the earth shall fear him, that is, worship him, which is to be done with a godly fear. The blessings God bestows upon us call upon us not only to love him, but to fear him, to keep up high thoughts of him and to be afraid of offending him. When the gospel begins to spread it shall get ground more and more, till it reach to the ends of the earth. The leaven hidden in the meal shall diffuse itself, till the whole be leavened. And the many blessings which those will own themselves to have received that are brought into the church invite others to join themselves to them. It is good to cast in our lot with those that are the blessed of the Lord.

=CHAP. 68.= ''This is a most excellent psalm, but in many places the genuine sense is not easy to come at; for in this, as in some other scriptures, there are things dark and hard to be understood. It does not appear when, or upon what occasion, David penned this psalm; but probably it was when, God having given him rest from all his enemies round about, he brought the ark (which was both the token of God's presence and a type of Christ's mediation) from the house of Obed-edom to the tent he had pitched for it in Zion; for the first words are the prayer which Moses used at the removing of the ark, Num. x. 35. From this he is led, by the Spirit of prophecy, to speak glorious things concerning the Messiah, his ascension into heaven, and the setting up of his kingdom in the world. I. He begins with prayer, both against God's enemies (ver. 1, 2) and for his people, ver. 3. II. He proceeds to praise, which takes up the rest of the psalm, calling upon all to praise God (ver. 4, 26, 32) and suggesting many things as matter for praise. 1. The greatness and goodness of God,''

ver. 4-6. 2. The wonderful works God had wrought for his people formerly, bringing them through the wilderness (ver. 7, 8), settling them in Canaan (ver. 9, 10), giving them victory over their enemies (ver. 11, 12), and delivering them out of the hands of their oppressors, ver. 13, 14. 3. The special presence of God in his church, ver. 15-17. 4. The ascension of Christ (ver. 18) and the salvation of his people by him, ver. 19, 20. 5. The victories which Christ would obtain over his enemies, and the favours he would bestow upon his church, ver. 21-28. 6. The enlargement of the church by the accession of the Gentiles to it, ver. 29-31. And so he concludes the psalm with an awful acknowledgment of the glory and grace of God, ver. 32-35. With all these great things we should endeavour to be duly affected in singing this psalm.

Prayer for the Dispersion of God's Enemies.
$1$ Let God arise, let his enemies be scattered: let them also that hate him flee before him. $2$ As smoke is driven away,  so drive  them away: as wax melteth before the fire,  so let the wicked perish at the presence of God. $3$ But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice. $4$ Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him. $5$ A father of the fatherless, and a judge of the widows,  is God in his holy habitation. $6$ God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry  land. In these verses, I. David prays that God would appear in his glory, 1. For the confusion of his enemies (v. 1, 2): " Let God arise, as a judge to pass sentence upon them, as a general to take the field and do execution upon them;  and let them be scattered, and flee before him, as unable to keep their ground, much less to make head against him. Let God arise, as the sun when he goes forth in his strength; and the children of darkness shall be scattered, as the shadows of the evening flee before the rising sun. Let them be driven away as smoke by the wind, which ascends as if it would eclipse the sun, but is presently dispelled, and there appears to remainder of it. Let them melt  as wax before the fire, which is quickly dissolved." Thus does David comment upon Moses's prayer, and not only repeat it with application to himself and his own times, but enlarge upon it, to direct us how to make use of scripture-prayers. Nay, it looks further, to the Redeemer's victory over the enemies of this kingdom, for he was the angel of the covenant, that guided Israel through the wilderness. Note, (1.) There are, and have been, and ever will be, such as are enemies to God and hate him, that join in with the old serpent against the kingdom of God among men and against the seed of the woman. (2.) They are the wicked, and none but the wicked, that are enemies to God, the children of the wicked one. (3.) Though we are to pray for our enemies as such, yet we are to pray against God's enemies as such, against their enmity to him and all their attempts upon his kingdom. (4.) If God but arise, all his impenitent and implacable enemies, that will not repent to give him glory, will certainly and speedily be scattered, and driven away, and made to perish at his presence; for none ever hardened his heart against God and prospered. The day of judgment will be the day of the complete and final  perdition of ungodly men (2 Pet. iii. 7), who shall melt like wax before that flaming fire in which the Lord shall then appear, 2 Thess. i. 8. 2. For the comfort and joy of his own people (v. 3): " Let the righteous be glad, that are now in sorrow;  let them rejoice before God in his favourable presence. God is the joy of his people; let them rejoice whenever they come before God, yea, let them exceedingly rejoice, let them rejoice with gladness." Note, Those who rejoice in God have reason to rejoice with exceeding joy; and this joy we ought to wish to all the saints, for it belongs to them.  Light is sown for the righteous. II. He praises God for his glorious appearances, and calls upon us to praise him, to sing to his name, and extol him, 1. As a great God, infinitely great (v. 4): He  rides upon the heavens, by his name JAH. He is the spring of all the motions of the heavenly bodies, directs and manages them, as he that rides in the chariot sets it a-going, has a supreme command of the influences of heaven; he rides upon the heavens for the help of his people (Deut. xxxiii. 26), so swiftly, so strongly, and so much above the reach of opposition. He rules these by his name  Jah, or  Jehovah, a self-existent self-sufficient being; the fountain of all being, power, motion, and perfection; this is his name for ever. When we thus extol God we must  rejoice before him. Holy joy in God will very well consist with that reverence and godly fear wherewith we ought to worship him. 2. As a gracious God, a God of mercy and tender compassion. He is great, but he despises not any, no, not the meanest; nay, being a God of great power, he uses his power for the relief of those that are distressed, v. 5, 6. The fatherless, the widows, the solitary, find him a God all-sufficient to them. Observe how much God's goodness is his glory. He that  rides on the heavens by his name Jah, one would think should immediately have been adored as King of kings and Lord of lords, and the sovereign director of all the affairs of states and nations; he is so, but this he rather glories in, that he is '' a Father of the fatherless. Though God be high, yet has he respect unto the lowly.'' Happy are those that have an interest in such a God as this. He that  rides upon the heavens is a Father worth having; thrice  happy are the people whose God is the Lord. (1.) When families are bereaved of their head God takes care of them, and is himself their head; and the widows and the fatherless children shall find that in him which they have lost in the relation that is removed, and infinitely more and better. He is  a Father of the fatherless, to pity them, to bless them, to teach them, to provide for them, to portion them. He will  preserve them alive (Jer. xlix. 11), and with him they shall  find mercy, Hos. xiv. 3. They have liberty to call him Father, and to plead their relation to him as their guardian, Ps. cxlvi. 9; x. 14, 18. He is a judge or patron of the widows, to give them counsel and to redress their grievances, to own them and plead their cause, Prov. xxii. 23. He has an ear open to all their complaints and a hand open to all their wants. He is so  in his holy habitation, which may be understood either of the habitation of his glory in heaven (there he has prepared his throne of judgment, which the fatherless and widow have free recourse to, and are taken under the protection of, Ps. ix. 4, 7), or of the habitation of his grace on earth; and so it is a direction to the widows and fatherless how to apply to God; let them go to his holy habitation, to his word and ordinances; there they may find him and find comfort in him. (2.) When families are to be built up he is the founder of them:  God sets the solitary in families, brings those into comfortable relations that were lonely, gives those a convenient settlement that were unsettled (Ps. cxiii. 9); he  makes those dwell at home that were forced to  seek for relief  abroad (so Dr. Hammond), putting those that were destitute into a way of getting their livelihood, which is a very good way for man's charity, as it is of God's bounty. 3. As a righteous God, (1.) In relieving the oppressed. He  brings out those that are bound with chains, and sets those at liberty who were unjustly imprisoned and brought into servitude. No chains can detain those whom God will make free. (2.) In reckoning with the oppressors:  The rebellious dwell in a dry land and have no comfort in that which they have got by fraud and injury. The best land will be a dry land to those that by their rebellion have forfeited the blessing of God, which is the juice and fatness of all our enjoyments. The Israelites were brought out of Egypt into the wilderness, but were there better provided for than the Egyptians themselves, whose land, if Nilus failed them, as it sometimes did, was a dry land.

Thankful Praises to God; Mercies Recollected.
$7$ O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah: $8$ The earth shook, the heavens also dropped at the presence of God:  even Sinai itself  was moved at the presence of God, the God of Israel. $9$ Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary. $10$ Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor. $11$ The Lord gave the word: great  was the company of those that published  it. $12$ Kings of armies did flee apace: and she that tarried at home divided the spoil. $13$ Though ye have lien among the pots,  yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold. $14$ When the Almighty scattered kings in it, it was  white as snow in Salmon. The psalmist here, having occasion to give God thanks for the great things he had done for him and his people of late, takes occasion thence to praise him for what he had done for their fathers in the days of old. Fresh mercies should put us in mind of former mercies and revive our grateful sense of them. Let it never be forgotten, I. That God himself was the guide of Israel through the wilderness; when he had brought them out of their chains he did not leave them in the dry land, but he himself went before them in a  march through the wilderness, v. 7. It was not a journey, but a march, for they went as soldiers, as an army with banners. The Egyptians promised themselves that the wilderness had shut them in, but they were deceived; God's Israel, having him for their leader, marched through the wilderness and were not lost in it. Note, If God bring his people into a wilderness, he will be sure to go before them in it and bring them out of it. Cant. viii. 5. II. That he manifested his glorious presence with them at Mount Sinai, v. 8. Never did any people see the glory of God, nor hear his voice, as Israel did, Deut. iv. 32, 33. Never had any people such an excellent law given them, so expounded, so enforced. Then the  earth shook, and the neighbouring countries, it is likely, felt the shock; terrible thunders there were, accompanied no doubt with thunder-showers, in which the heavens seemed to drop; while the divine doctrine  dropped as the rain, Deut. xxxii. 2.  Sinai itself, that vast mountain, that long ridge of mountains,  was moved at the presence of God; see Judg. v. 4, 5; Deut. xxxiii. 2; Hab. iii. 3. This terrible appearance of the Divine Majesty, as it would possess them with a fear and dread of him, so it would encourage their faith in him and dependence upon him. Whatever mountains of difficulty lay in the way of their happy settlement, he that could move Sinai itself could remove them, could get over them. III. That he provided very comfortably for them both in the wilderness and in Canaan (v. 9, 10):  Thou didst send a plentiful rain and hast prepared of thy goodness for the poor. This may refer, 1. To the victualling of their camp with manna in the wilderness, which was rained upon them, as were also the quails (Ps. lxxviii. 24, 27), and it might be fitly called a rain of liberality or munificence, for it was a memorable instance of the divine bounty. This confirmed the camp of Israel (here called  God's inheritance, because he had chosen them to be a peculiar treasure to himself)  when it was weary and ready to perish: this confirmed their faith, and was a standing proof of God's power and goodness. Even in the wilderness God found a comfortable dwelling for Israel, which was his congregation. Or, 2. To the seasonable supplies granted them in Canaan, that land  flowing with milk and honey, which is said to  drink water of the rain of heaven, Deut. xi. 11. When sometimes that fruitful land was ready to be turned into barrenness, for the iniquity of those that dwelt therein, God, in judgment, remembered mercy, and sent them a plentiful rain, which refreshed it again, so that the congregation of Israel dwelt therein, and there was provision enough, even to satisfy their poor with bread. This looks further to the spiritual provision made for God's Israel; the Spirit of grace and the gospel of grace are the plentiful rain with which God confirms his inheritance, and from which their fruit is found, Isa. xlv. 8. Christ himself is this rain, Ps. lxxii. 6.  He shall come as showers that water the earth. IV. That he often gave them victory over their enemies; armies, and kings of armies, appeared against them, from their first coming into Canaan, and all along in the times of the judges, till David's days, but, first or last, they gained their point against them, v. 11, 12, 14. Observe here, 1. That God was their commander-in-chief:  The Lord gave the word, as general of their armies. He raised up judges for them, gave them their commissions and instructions, and assured them of success.  God spoke in his holiness, and then  Gilead is mine. 2. That they had prophets, as God's messengers, to make known his mind to them. God gave them his word ( the word of the Lord came unto them) and then  great was the company of the preachers—prophets and  prophetesses, for the word is feminine. When God has messages to send he will not want messengers. Or perhaps it may allude to the women's joining in the triumph when the victory was obtained, as was usual (Exod. xv. 20, 1 Sam. xviii. 7), in which they took notice of the word of God, triumphing in that as much as in his works. 3. That their enemies were defeated, and put to confusion:  Kings of armies did flee, did flee with the greatest terror and precipitation imaginable, did not fight and flee, but flee and flee, retired without striking a stroke; they fled apace, fled and never rallied again. 4. That they were enriched with the plunder of the field:  She that tarried at home divided the spoil. Not only the men, the soldiers that abode by the stuff, who were, by a statute of distributions, to share the prey (1 Sam. xxx. 24), but even the women that tarried at home had a share, which intimates the abundance of spoil that should be taken. 5. That these great things which God did for them were sanctified to them and contributed to their reformation (v. 14):  When the Almighty scattered kings for her (for the church)  she was white as snow in Salmon, purified and refined by the mercies of God;  when the host went forth against the enemy they kept themselves from every wicked thing, and so the host returned victorious, and Israel by the victory were confirmed in their purity and piety. This account of Israel's victories is applicable to the victories obtained by the exalted Redeemer for those that are his, over death and hell. By the resurrection of Christ our spiritual enemies were made to flee, their power was broken, and they were for ever disabled to hurt any of God's people. This victory was first notified by the women (the she-publishers) to the disciples (Matt. xxviii. 7) and by them it was preached to all the world, while believers that tarry at home, that did not themselves contribute any thing towards it, enjoy the benefit of it, and divide the spoil. V. That from a low and despised condition they had been advanced to splendour and prosperity. When they were bond-slaves in Egypt, and afterwards when they were oppressed sometimes by one potent neighbour and sometimes by another, they did, as it were,  lie among the pots or rubbish, as despised broken vessels, or as vessels in which there was no pleasure—they were black, and dirty, and discoloured. But God, at length,  delivered them from the pots (Ps. lxxxi. 6), and in David's time they were in a fair way to be one of the most prosperous kingdoms in the world, amiable in the eyes of all about them,  like the wings of a dove covered with silver, v. 13. "And so," says Dr. Hammond, "under Christ's kingdom, the heathen idolaters that were brought to the basest and most despicable condition of any creatures, worshipping wood and stone, and given up to the vilest lusts, should from that detestable condition be advanced to the service of Christ, and the practice of all Christian virtues, the greatest inward beauties in the world." It may be applied also to the deliverance of the church out of a suffering state and the comforts of particular believers after their despondencies.

Glory of Zion; The King of Zion.
$15$ The hill of God  is as the hill of Bashan; a high hill  as the hill of Bashan. $16$ Why leap ye, ye high hills?  this is the hill  which God desireth to dwell in; yea, the will dwell  in it for ever. $17$ The chariots of God  are twenty thousand,  even thousands of angels: the Lord  is among them,  as in Sinai, in the holy  place. $18$ Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea,  for the rebellious also, that the God might dwell  among them. $19$ Blessed  be the Lord,  who daily loadeth us  with benefits, even the God of our salvation. Selah. $20$  He that is our God  is the God of salvation; and unto the Lord  belong the issues from death. $21$ But God shall wound the head of his enemies,  and the hairy scalp of such an one as goeth on still in his trespasses. David, having given God praise for what he had done for Israel in general, as the God of Israel (v. 8), here comes to give him praise as Zion's God in a special manner; compare Ps. ix. 11.  Sing praises to the Lord who dwelleth in Zion, for which reason Zion is called  the hill of God. I. He compares it with the hill of Bashan and other high and fruitful hills, and prefers it before them, v. 15, 16. It is true, Zion was but little and low in comparison with them, and was not covered over with flocks and herds as they were, yet, upon this account, it has the pre-eminence above them all, that it is  the hill of God, the hill  which he desires to dwell in, and where he chooses to manifest the tokens of his peculiar presence, Ps. cxxxii. 13, 14. Note, It is much more honourable to be holy to God than to be high and great in the world. " Why leap you, you high hills? Why do you insult over poor Zion, and boast of your own height? This is the hill which God has chosen, and therefore though you exceed it in bulk, and be first-rates, yet, because on this the royal flag is hoisted, you must all strike sail to it." Zion was especially honourable because it was a type of the gospel church, which is therefore called Mount Zion (Heb. xii. 22), and this is intimated here, when he said,  The Lord will dwell in it for ever, which must have its accomplishment in the gospel Zion. There is no kingdom in the world comparable to the kingdom of the Redeemer, no city comparable to that which is incorporated by the gospel charter, for there God dwells and will dwell for ever. II. He compares it with Mount Sinai, of which he had spoken (v. 8), and shows that it has the Shechinah or divine presence in it as really, though not as sensibly, as Sinai itself had, v. 17. Angels are  the chariots of God, his chariots of war, which he make use of against his enemies, his chariots of conveyance, which he sends for his friends, as he did for Elijah (and Lazarus is said to be carried by the angels), his chariots of state, in the midst of which he shows his glory and power. They are vastly numerous:  Twenty thousands, even thousands multiplied. There is an  innumerable company of angels in the heavenly Jerusalem, Heb. xii. 22. The enemies David fought with had chariots (2 Sam. viii. 4), but what were they, for number or strength, to the chariots of God? While David had these on his side he needed not to fear those that trusted in  chariots and horses, Ps. xx. 7. God appeared on Mount Sinai, attended with myriads of angels, by whose dispensation the law was given, Acts vii. 53.  He comes with ten thousands of saints, Deut. xxxiii. 2. And still in Zion God manifests his glory, and is really present, with a numerous retinue of his heavenly hosts, signified by the cherubim between which God is said  to dwell. So that, as some read the last words of the verse,  Sinai is in the sanctuary; that is, the sanctuary was to Israel instead of Mount Sinai, whence they received divine oracles. Our Lord Jesus has these chariots at command. When the first-begotten was brought in to the world it was with this charge,  Let all the angels of God worship him (Heb. i. 6); they attended him upon all occasions, and he is now among them,  angels, principalities, and powers, being made subject to him, 1 Pet. iii. 22. And it is intimated in the New Testament that the angels are present in the solemn religious assemblies of Christians, 1 Cor. xi. 10. Let the woman have a veil on her head  because of the angels; and see Eph. iii. 10. III. The glory of Mount Zion was the King whom God  set on that holy hill (Ps. ii. 6), who  came to the daughter of Zion, Matt. xxi. 5. Of his ascension the psalmist here speaks, and to it his language is expressly applied (Eph. iv. 8):  Thou hast ascended on high (v. 18); compare Ps. xlvii. 5, 6. Christ's ascending on high is here spoken of as a thing past, so sure was it; and spoken of to his honour, so great was it. It may include his whole exalted state, but points especially at his ascension into heaven to the right hand of the Father, which was as much our advantage as his advancement. For, 1. He then triumphed over the gates of hell. He led  captivity captive; that is, he led his captives in triumph, as great conquerors used to do,  making a show of them openly, Col. ii. 15. He led those captive who had led us captive, and who, if he had not interposed, would have held us captive for ever. Nay, he  led captivity itself captive, having quite broken the power of sin and Satan. As he was the death of death, so he was the captivity of captivity, Hos. xiii. 14. This intimates the complete victory which Jesus Christ obtained over our spiritual enemies; it was such that through him  we also are more than conquerors, that is, triumphers, Rom. viii. 37. 2. He then opened the gates of heaven to all believers:  Thou hast received gifts for men. He  gave gifts to men, so the apostle reads it, Eph. iv. 8. For he received that he might give; on his head the anointing of the Spirit was poured, that from him it might descend to the skirts of his garments. And he gave what he had received; having received power to give eternal life, he bestows it upon  as many as were given him, John xvii. 2.  Thou hast received gifts for men, not for angels; fallen angels were not to be made saints, nor standing angels made gospel ministers, Heb. ii. 5. Not for Jews only, but for all men; whoever will may reap the benefit of these gifts. The apostle tells us what these gifts were (Eph. iv. 11),  prophets, apostles, evangelists, pastors and teachers, the institution of a gospel ministry and the qualification of men for it, both which are to be valued as the gifts of heaven and the fruits of Christ's ascension.  Thou hast received gifts in man (so the margin), that is, in the human nature which Christ was pleased to clothe himself with, that he might be a  merciful and faithful high priest in things pertaining to God. In him, as Mediator,  all fulness dwells, that  from his fulness we might receive. To magnify the kindness and love of Christ to us in receiving these gifts for us, the psalmist observes, (1.) The forfeiture we had made of them. He received them for the  rebellious also, for those that had been rebellious; so all the children of men had been in their fallen state. Perhaps it is especially meant of the Gentiles, that had been  enemies in their minds by wicked works, Col. i. 21. For them these gifts are received, to them they are given, that they might lay down their arms, that their enmity might be slain, and that they might return to their allegiance. This magnifies the grace of Christ exceedingly that through him rebels are, upon their submission, not only pardoned, but preferred. They have commissions given them under Christ, which some say, in our law, amounts to the reversing of an attainder. Christ came to a rebellious world, not to condemn it, but that through him it might be saved. (2.) The favour designed us in them: He  received gifts for the rebellious, that  the Lord God might dwell among them, that he might set up a church in a rebellious world, in which he would dwell by his word and ordinances, as of old in the sanctuary, that he might set up his throne, and Christ might dwell in the hearts of particular persons that had been rebellious. The gracious intention of Christ's undertaking was to rear up the  tabernacle of God among men, that he might dwell with them and they might themselves be living temples to his praise, Ezek. xxxvii. 27. IV. The glory of Zion's King is that he is a Saviour and benefactor to all his willing people and a consuming fire to all those that persist in rebellion against him, v. 19-21. We have here good and evil, life and death, the blessing and the curse, set before us, like that (Mark xvi. 16),  He that believes shall be saved; he that believes not shall be damned. 1. Those that take God for their God, and so give up themselves to him to be his people, shall be loaded with his benefits, and to them he will be a God of salvation. If in sincerity we avouch God to be our God, and seek to him as such, (1.) He will continually do us good and furnish us with occasion for praise. Having mentioned the gifts Christ received for us (v. 18), fitly does he subjoin, in the next words,  Blessed be the Lord; for it is owing to the mediation of Christ that we live, and live comfortably, and are daily loaded with benefits. So many, so weighty, are the gifts of God's bounty to us that he may be truly said to  load us with them; he  pours out blessings till there is no room to receive them, Mal. iii. 10. So constant are they, and so unwearied is he in doing us good, that he  daily loads us with them, according as the necessity of every day requires. (2.) He will at length be unto us the God of salvation, of everlasting salvation, the  salvation of God, which he will  show to those that order their conversation aright (Ps. l. 23), the salvation of the soul. He that  daily loads us with benefits will not put us off with present things for a portion, but will be the God of our salvation; and what he gives us now he gives as the God of salvation, pursuant to the great design of our salvation.  He is our God, and therefore he will be the God of eternal salvation to us; for that only will answer the vast extent of his covenant-relation to us as our God. But has he power to complete this salvation? Yes, certainly;  for unto God the Lord belong the issues from death. The keys of hell and death are put into the hand of the Lord Jesus, Rev. i. 18. He, having made an escape from death himself in his resurrection, has both authority and power to rescue those that are his from the dominion of death, by altering the property of it to them when they die and giving them a complete victory over it when they shall rise again; for  the last enemy that shall be destroyed is death. And to those that shall thus for ever escape death, and shall find such an outlet from it as not to be hurt of the second death, to them surely deliverances from temporal death are mercies indeed and come from God as the God of their salvation. 2 Cor. i. 10. 2. Those that persist in their enmity to him will certainly be ruined (v. 21):  God shall wound the head of his enemies,—of Satan the old serpent (of whom it was by the first promise foretold that  the seed of the woman should  break his head, Gen. iii. 15),—of all the powers of the nations, whether Jews or Gentiles, that oppose him and his kingdom among men (Ps. cx. 6,  He shall wound the heads over many countries),—of all those, whoever they are, that will  not have him to reign over them, for those he accounts his enemies, and they shall be  brought forth and  slain before him, Luke xix. 27. He will  wound the hairy scalp of such a one as goeth on still in his trespasses. Note, Those who go on still in their trespasses, and hate to be reformed, God looks upon as his enemies and will treat them accordingly. In calling the head  the hairy scalp perhaps there is an allusion to Absalom, whose bushy hair was his halter. Or it denotes either the most fierce and barbarous of his enemies, who let their hair grow, to make themselves look the more frightful, or the most fine and delicate of his enemies, who are nice about their hair: neither the one nor the other can secure themselves from the fatal wounds which divine justice will give to the heads of those that go on in their sins.

Redemption of God's People; Duties Enforced by the Discoveries of Grace.
$22$ The Lord said, I will bring again from Bashan, I will bring  my people again from the depths of the sea: $23$ That thy foot may be dipped in the blood of  thine enemies,  and the tongue of thy dogs in the same. $24$ They have seen thy goings, O God;  even the goings of my God, my King, in the sanctuary. $25$ The singers went before, the players on instruments  followed after; among  them were the damsels playing with timbrels. $26$ Bless ye God in the congregations,  even the Lord, from the fountain of Israel. $27$ There  is little Benjamin  with their ruler, the princes of Judah  and their council, the princes of Zebulun,  and the princes of Naphtali. $28$ Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us. $29$ Because of thy temple at Jerusalem shall kings bring presents unto thee. $30$ Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people,  till every one submit himself with pieces of silver: scatter thou the people  that delight in war. $31$ Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God. In these verses we have three things:— I. The gracious promise which God makes of the redemption of his people, and their victory over his and their enemies (v. 22, 23):  The Lord said, in his own gracious purpose and promise, "I will do great things for my people, as the God of their salvation," v. 20. God will not fail the expectations of those who by faith take him for their God. It is promised, 1. That he will set them in safety from their danger, as he had done formerly: "I will  again bring them from the depths of the sea," as he did Israel when he brought them out of the slavery of Egypt into the ease and liberty of the wilderness; "and  I will again bring them from Bashan," as he did Israel when he brought them from their wants and wanderings in the wilderness into the fulness and settlement of the land of Canaan; for the land of Bashan was on the other side Jordan, where they had wars with Sihon and Og, and whence their next removal was into Canaan. Note, The former appearances of God's power and goodness for his people should encourage their faith and hope in him for the future, that what he has done he will do again. He will  set his hand again the second time to recover the remnant of his people (Isa. xi. 11); and we may perhaps see repeated  all the wonders which our fathers told us of. But this is not all: 2. That he will make them victorious over their enemies (v. 23):  That thy feet may be dipped, as thou passest along,  in the blood of thy enemies, shed like water in great abundance, and the  tongue of thy dogs may lap  in the same. Dogs licked the blood of Ahab; and, in the destruction of the anti-christian generation, we read of blood up  to the horses' bridles, Rev. xiv. 20. The victories with which God blessed David's forces over the enemies of Israel are here prophesied of, but as types of Christ's victory over death and the grave for himself and for all believers, in his resurrection (and theirs by virtue of his) out of the earth, and of the destruction of the enemies of Christ and his church, who shall have blood given them to drink, for they are worthy. II. The welcome entertainment which God's own people shall give to these glorious discoveries of his grace, both in his word and in his works. Has he spoken in his holiness? Has he said he will  bring again from Bashan? What then is required of us in return to this? 1. That we observe his motions (v. 24): " They have seen, thy people have seen,  thy goings, O God! While others regard not the work of the Lord, nor the operation of his hands, they have seen  the goings of my God, my King, in the sanctuary." See here, (1.) How an active faith appropriates God; he is God and King; but that is not all, he is  my God and  my King. Those who thus take him for theirs may see him, in all his outgoings, acting as their God, as their King, for their good, and in answer to their prayers. (2.) Where God's most remarkable outgoings are, even in the sanctuary, in and by his word and ordinances, and among his people in the gospel church especially, in and by which is made known the manifold wisdom of God. These outgoings of his  in the sanctuary far outshine the outgoings of the morning and the evening, and more loudly proclaim his eternal power and godhead. (3.) What is our duty in reference to these outgoings, which is to observe them. '' This is the finger of God. Surely God is with us of a truth.'' 2. That we give him glory in the most devout and solemn manner. When we see  his goings in his sanctuary, (1.) Let those that are immediately employed in the service of the temple praise him, v. 25. It was expected that the Levites, some of whom were singers and others players on instruments, who had the nearest views of his  outgoings in his sanctuary, should lead in his praises. And, it being a day of extraordinary triumph,  among them were damsels playing with timbrels, to complete the concert. "Thus (says Dr. Hammond) when Christ has gone up to heaven the apostles shall celebrate and publish it to all the world, and even the women that were witnesses of it shall affectionately join with them in divulging it." (2.) Let all the people of Israel in their solemn religious assembly give glory to God:  Bless God, not only in temples, but in the synagogues, or schools of the prophets, or wherever there is a congregation of those that  come forth from the fountain of Israel, that are of the seed of Jacob, let them concur in blessing God. Public mercies, which we jointly share in, call for public thanksgivings, which all should join in. "Thus (says Dr. Hammond) all Christians shall be obliged solemnly to magnify the name of the Messiah, and, to that end, frequently to assemble together in congregations." And, (3.) Let those among them who, upon any account, are the most eminent, and make a figure, go before the rest in praising God, v. 27. There was  little Benjamin (that was the royal tribe in Saul's time)  with their rulers, the princes of Judah (that was the royal tribe in David's time), and  their council, their captains or leaders. In the beginning of David's reign there had been long war between Judah and Benjamin, but now they both join in praises for success against the common enemy. But why are the tribes of Zebulun and Naphtali particularly mentioned? Perhaps because those tribes, lying towards the north, lay most exposed to the incursions of the Syrians, and other neighbours that molested them, and therefore should be in a particular manner thankful for these victories over them. Dr. Hammond gives another reason, That these were the two learned tribes.  Naphtali giveth goodly words (Gen. xlix. 21) and Zebulun had those that  handle the pen of the writer, Judg. v. 14. These shall join in praising God, their princes especially. It is much for the honour of God when those that are above others in dignity, power, and reputation, go before them in the worship of God and are forward in using their influence and interest for the advancing of any service that is to be done to him. Dr. Hammond notes hence that the kingdom of the Messiah should, at length, be submitted to by all the potentates and learned men in the world. 3. That we seek unto him, and depend upon him, for the perfecting of what he has begun, v. 28. In the former part of the verse the psalmist speaks to Israel: " Thy God has commanded thy strength; that is, whatever is done for thee, or whatever strength thou hast to help thyself, it comes from God, his power and grace, and the word which he has commanded; thou hast no reason to fear while thou hast strength of God's commanding, and no reason to boast while thou hast no strength but what is of his commanding." In the latter part he speaks to God, encouraged by his experiences: " Strengthen, O God! that which thou hast wrought for us. Lord, confirm what thou hast commanded, perform what thou hast promised, and bring to a happy end that good work which thou hast so gloriously begun." What God has wrought he will strengthen; where he has given true grace he will give more grace. Some make this whole verse to be a believer's address to the Messiah, whom David calls  God, as he had done, Ps. xlv. 6, 8. " Thy God" (God the Father) " has commanded thy strength, has made thee strong for himself, as the  man of his right hand (Ps. lxxx. 17), has treasured up strength in thee for us; therefore we pray that thou,  O God the Son! wilt  strengthen what thou hast wrought for us, wilt accomplish thy undertaking for us by finishing thy good work in us." III. The powerful invitation and inducement which would hereby be given to those that are without to come in and join themselves to the church, v. 29-31. This was in part fulfilled by the accession of many proselytes to the Jewish religion in the days of David and Solomon; but it was to have its full accomplishment in the conversion of the Gentile nations to the faith of Christ, and the making of them fellow-heirs, and of the same body, with the seed of Israel, Eph. iii. 6. 1. Some shall submit for fear (v. 30): " The company of spearmen, that stand it out against Christ and his gospel, that are not willing to be ruled by him, that persecute the preachers and professors of his name, that are furious and outrageous as a multitude of bulls, fat and wanton as the calves of the people" (which is a description of those Jews and Gentiles that opposed the gospel of Christ and did what they could to prevent the setting up of his kingdom in the world), "Lord, rebuke them, abate their pride, assuage their malice, and confound their devices, till, conquered by the convictions of their consciences and the many checks of providence, they be every one of them brought, at length, to  submit themselves with pieces of silver, as being glad to make their peace with the church upon any terms." Even Judas submitted himself with pieces of silver when he returned them with this confession,  I have betrayed innocent blood. And see Rev. iii. 9. Many, by being rebuked, have been happily saved from being ruined. But as for those that will not submit, notwithstanding these rebukes, he prays for their dispersion, which amounts to a prophecy of it:  Scatter thou the people that delight in war, who take such a pleasure in opposing Christ that they will never be reconciled to him. This may refer to the unbelieving Jews, who delighted in making war upon the holy seed, and would not submit themselves, and were therefore scattered over the face of the earth. David had himself been a man of war, but could appeal to God that he never delighted in war and bloodshed for its own sake; as for those that did, and therefore would not submit to the fairest terms of peace, he does not doubt but God would scatter them. Those are lost to all the sacred principles of humanity, as well as Christianity, that can delight in war and take a pleasure in contention let them expect that, sooner or later, they shall have enough of it, Isa. xxxiii. 1; Rev. xiii. 10. 2. Others shall submit willingly (v. 29, 31):  Because of thy temple at Jerusalem (this David speaks of in faith, for the temple of Jerusalem was not built in his time, only the materials and model were prepared)  kings shall bring presents unto thee; rich presents shall be brought, such as are fit for kings to bring; even kings themselves, that stand much upon the punctilios of honour and prerogative, shall court the favour of Christ at a great expense. There is that in God's temple, that beauty and benefit in the service of God and in communion with him, and in the gospel of Christ which went forth from Jerusalem, that is enough to invite kings themselves to bring presents to God, to present themselves to him as living sacrifices, and with themselves the best performances. He mentions  Egypt and  Ethiopia, two countries out of which subjects and suppliants were least to be expected (v. 31):  Princes shall come out of Egypt as ambassadors to seek God's favour and submit to him; and they shall be accepted, for  the Lord of hosts shall thereupon  bless them, saying, Blessed by Egypt my people, Isa. xix. 25. Even Ethiopia, that had stretched out her hands against God's Israel (2 Chron. xiv. 9), should now  stretch out her hands unto God, in prayer, in presents, and to take hold on him, and that soon.  Agree with thy adversary quickly. Out of all nations some shall be gathered in to Christ and be owned by him.

Praise to God for His Sovereign Dominion.
$32$ Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord; Selah: $33$ To him that rideth upon the heavens of heavens,  which were of old; lo, he doth send out his voice,  and that a mighty voice. $34$ Ascribe ye strength unto God: his excellency  is over Israel, and his strength  is in the clouds. $35$ O God,  thou art terrible out of thy holy places: the God of Israel  is he that giveth strength and power unto  his people. Blessed  be God. The psalmist, having prayed for and prophesied of the conversion of the Gentiles, here invites them to come in and join with the devout Israelites in praising God, intimating that their accession to the church would be the matter of their joy and praise (v. 32): Let the  kingdoms of the earth sing praises to the Lord; they all ought to do it, and, when they become the kingdoms of the Lord and of his Christ, they will do it. God is here proposed to them as the proper object of praise upon several accounts: I. Because of his supreme and sovereign dominion:  He rides upon the heavens of heavens which were of old (v. 33); compare v. 4. He has from the beginning, nay from before all time, prepared his throne; he sits on the circuit of heaven, guides all the motions of the heavenly bodies; and from the highest heavens, which are the residence of his glory, he dispenses the influences of his power and goodness to this lower world. II. Because of his awful and terrible majesty:  He sends out his voice, and that a mighty voice. This may refer either generally to the thunder, which is called  the voice of the Lord and is said to be  powerful and full of majesty (Ps. xxix. 3, 4), or in particular to that thunder in which God spoke to Israel at Mount Sinai. III. Because of his mighty power:  Ascribe you strength unto God (v. 34); acknowledge him to be a God of such irresistible power that it is folly to contend with him and wisdom to submit to him; acknowledge that he has power sufficient both to protect his faithful subjects and to destroy his stubborn adversaries; and give him the glory of all the instances of his omnipotence.  Thine is the kingdom and power, and therefore  thine is the glory. We must acknowledge his power, 1. In the kingdom of grace:  His excellency is over Israel; he shows his sovereign care in protecting and governing his church; that is the excellency of his power, which is employed for the good of his people. 2. In the kingdom of providence:  His strength is in the clouds, whence comes the thunder of his power, the  small rain, and the great rain of his strength. Though God has his strength in the clouds, yet he condescends to gather his Israel under the shadow of his wings, Deut. xxxiii. 26. IV. Because of the glory of his sanctuary and the wonders wrought there (v. 35): '' O God! thou art terrible out of thy holy places.'' God is to be admired and adored with reverence and godly fear by all those that attend him in his holy places, that receive his oracles, that observe his operations according to them, and that pay their homage to him. He displays that out of his holy places which declares aloud that he will be sanctified in those that come nigh unto him. Out of heaven, his holy place above, he does, and will, show himself a terrible God. Nor is any attribute of God more dreadful to sinners than his holiness. V. Because of the grace bestowed upon his people:  The God of Israel is he that gives strength and power unto his people, which the gods of the nations, that were vanity and a lie, could not give to their worshippers; how should they help them, when they could not help themselves? All Israel's strength against their enemies came from God; they owned they had  no might of their own, 2 Chron. xx. 12. And all our sufficiency for our spiritual work and warfare is from the grace of God. It is through Christ strengthening us that we can do all things, and not otherwise; and therefore he must have the glory of all we do (Ps. cxv. 1) and our humble thanks for enabling us to do it and accepting the work of his own hands in us. If it be the God of Israel that vies strength and power unto his people, they ought to say,  Blessed be God. If all be from him, let all be to him.

=CHAP. 69.= ''David penned this psalm when he was in affliction; and in it, I. He complains of the great distress and trouble he was in and earnestly begs of God to relieve and succour him, ver. 1-21. II. He imprecates the judgments of God upon his persecutors, ver. 22-29. III. He concludes with the voice of joy and praise, in an assurance that God would help and succour him, and would do well for the church, ver. 30-36. Now, in this, David was a type of Christ, and divers passages in this psalm are applied to Christ in the new Testament and are said to have their accomplishment in him (ver. 4, 9, 21), and ver. 22 refers to the enemies of Christ. So that (like the twenty-second psalm) it begins with the humiliation and ends with the exaltation of Christ, one branch of which was the destruction of the Jewish nation for persecuting him, which the imprecations here are predictions of. In singing this psalm we must have an eye to the sufferings of Christ, and the glory that followed, not forgetting the sufferings of Christians too, and the glory that shall follow them; for it may lead us to think of the ruin reserved for the persecutors and the rest reserved for the persecuted.''

Complaints and Petitions.
$1$ Save me, O God; for the waters are come in unto  my soul. $2$ I sink in deep mire, where  there is no standing: I am come into deep waters, where the floods overflow me. $3$ I am weary of my crying: my throat is dried: mine eyes fail while I wait for my God. $4$ They that hate me without a cause are more than the hairs of mine head: they that would destroy me,  being mine enemies wrongfully, are mighty: then I restored  that which I took not away. $5$ O God, thou knowest my foolishness; and my sins are not hid from thee. 6 Let not them that wait on thee, O Lord of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel. 7 Because for thy sake I have borne reproach; shame hath covered my face. $8$ I am become a stranger unto my brethren, and an alien unto my mother's children. $9$ For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. $10$ When I wept,  and chastened my soul with fasting, that was to my reproach. $11$ I made sackcloth also my garment; and I became a proverb to them. $12$ They that sit in the gate speak against me; and I  was the song of the drunkards. In these verses David complains of his troubles, intermixing with those complaints some requests for relief. I. His complaints are very sad, and he pours them out before the Lord, as one that hoped thus to ease himself of a burden that lay very heaven upon him. 1. He complains of the deep impressions that his troubles made upon his spirit (v. 1, 2): "The  waters of affliction, those bitter waters,  have come unto my soul, not only threaten my life, but disquiet my mind; they fill my head with perplexing cares and my heart with oppressive grief, so that I cannot enjoy God and myself as I used to do." We shall bear up under our troubles if we can but keep them from our hearts; but, when they put us out of the possession of our own souls, our case is bad.  The spirit of a man will sustain his infirmity; but what shall we do when the spirit is wounded? That was David's case here. His thoughts sought for something to confide in, and with which to support his hope, but he found nothing: He sunk  in deep mire, where there was no standing, no firm footing; the considerations that used to support and encourage him now failed him, or were out of the way, and he was ready to give himself up for gone. He sought for something to comfort himself with, but found himself  in deep waters that  overflowed him, overwhelmed him; he was like a sinking drowning man, in such confusion and consternation. This points at Christ's sufferings in his soul, and the inward agony he was in when he said,  Now is my soul troubled; and,  My soul is exceedingly sorrowful; for it was his soul that he made an offering for sin. And it instructs us, when we are in affliction, to commit the keeping of our souls to God, that we may be neither soured with discontent nor sink into despair. 2. He complains of the long continuance of his troubles (v. 3):  I am weary of my crying. Though he could not keep his head above water, yet he cried to his God, and the more death was in his view the more life was in his prayers; yet he had not immediately an answer of peace given in, no, nor so much of that support and comfort in praying which God's people used to have; so that he was almost weary of crying, grew hoarse, and his  throat so  dried that he could cry no more. Nor had he his wonted satisfaction in believing, hoping, and expecting relief:  My eyes fail while I wait for my God; he had almost looked his eyes out, in expectation of deliverance. Yet his pleading this with God is an indication that he is resolved not to give up believing and praying. His throat is dried, but his heart is not; his eyes fail, but his faith does not. Thus our Lord Jesus, on the cross, cried out,  Why hast thou forsaken me? yet, at the same time, he kept hold of his relation to him:  My God, my God. 3. He complains of the malice and multitude of his enemies, their injustice and cruelty, and the hardships they put upon him, v. 4. They hated him, they would destroy him, for hatred aims at the destruction of the person hated; but what was his iniquity, what was his sin, what provocation had he given them, that they were so spiteful towards him? None at all: " They hate me without a cause; I never did them the least injury, that they should bear me such ill-will." Our Saviour applies this to himself (John xv. 25):  They hated me without a cause. We are apt to use this in justification of our passion against those that hate us, that we never gave them cause to hate us. But it is rather an argument why we should bear it patiently, because then we suffer as Christ did, and may then expect that God will give us redress. "They are  my enemies wrongfully, for I have been no enemy to them." In a world where unrighteousness reigns so much we must not wonder if we meet with those that are our enemies wrongfully. Let us take care that we never do wrong and then we may the better bear it if we receive wrong. These enemies were not to be despised, but were very formidable both for their number— They are more than the hairs of my head (Christ's enemies were numerous; those that came to seize him were a great multitude; how were those increased that troubled him!) and for their strength—They  are mighty in authority and power. We are weak, but our enemies are strong; for '' we wrestle against principalities and powers. Then I restored that which I took not away.'' Applying this to David, it was what his enemies compelled him to (they made him suffer for that offence which he had never been guilty of); and it was what he consented to, that, if possible, he might pacify them and make them to be at peace with him. He might have insisted upon the laws of justice and honour, the former not requiring and the latter commonly thought to forbid the restoring of that which we took not away, for that is to wrong ourselves both in our wealth and in our reputation. Yet the case may be such sometimes that it may become our duty. Blessed Paul, though free from all men, yet, for the honour of Christ and the edification of the church, made himself a servant to all. But, applying it to Christ, it is an observable description of the satisfaction which he made to God for our sin by his blood:  Then he restored that which he took not away; he underwent the punishment that was due to us, paid our debt, suffered for our offence. God's glory, in some instances of it, was taken away by the sin of man; man's honour, and peace, and happiness, were taken away; it was not he that took them away, and yet by the merit of his death he restored them. 4. He complains of the unkindness of his friends and relations, and this is a grievance which with an ingenuous mind cuts as deeply as any (v. 8): " I have become a stranger to my brethren; they make themselves strange to me and use me as a stranger, are shy of conversing with me and ashamed to own me." This was fulfilled in Christ, whose  brethren did not believe on him (John vii. 5), who  came to his own and his own received him not (John i. 11), and who was forsaken by his disciples, whom he had been free with as his brethren. 5. He complains of the contempt that was put upon him and the reproach with which he was continually loaded. And in this especially his complaint points at Christ, who for our sakes submitted to the greatest disgrace and made himself of no reputation. We having by sin injured God in his honour, Christ made him satisfaction, not only by divesting himself of the honours due to an incarnate deity, but by submitting to the greatest dishonours that could be done to any man. Two things David here takes notice of as aggravations of the indignities done him:—(1.) The ground and matter of the reproach, v. 10, 11. They ridiculed him for that by which he both humbled himself and honoured God. When men lift up themselves in pride and vain glory they are justly laughed at for their folly; but David chastened his soul, and clothed himself with sackcloth, and from his abasing himself they took occasion to trample upon him. When men dishonour God it is just that their so doing should turn to their dishonour; but when David, purely in devotion to God and to testify his respect to him,  wept, and chastened his soul with fasting, and  made sackcloth his garment, as humble penitents used to do, instead of commending his devotion and recommending it as a great example of piety, they did all they could both to discourage him in it and to prevent others from following his good example; for  that was to his reproach. They laughed at him as a fool for mortifying himself thus; and even for this he  became a proverb to them; they made him the common subject of their banter. We must not think it strange if we be ill spoken of for that which is well done, and in which we have reason to hope that we are accepted of God. Our Lord Jesus was stoned for his good works (John x. 32), and when he cried,  Eli, Eli—My God, my God, was bantered, as if he called for Elias. (2.) The persons that reproached him, v. 12. [1.] Even the gravest and the most honourable, from whom better was expected:  Those that sit in the gate speak against me, and their reproaches pass for the dictates of senators and the decrees of judges, and are credited accordingly. [2.] The meanest, and the most despicable, the abjects (Ps. xxxv. 15), and scum of the country, the  children of fools, yea, the  children of base men, Job xxx. 8. Such drunkards as these make themselves vile, and he was the song of the drunkards; they made themselves and their companions merry with him. See the bad consequences of the sin of drunkenness; it makes men  despisers of those that are good, 2 Tim. iii. 3. When  the king was made sick with bottles of wine he stretched out his hand with scorners, Hos. vii. 5. The bench of the drunkards is the seat of the scornful. See what is commonly the lot of the best of men: those that are the praise of the wise are the song of fools. But it is easy to those that rightly judge of things to despise being thus despised. II. His confessions of sin are very serious (v. 5): " O God! thou knowest my foolishness, what is and what is not; my sins that I am guilty of are not hidden from thee, and therefore thou knowest how innocent I am of those crimes which they charge upon me." Note, Even when, as to men's unjust accusations, we plead  Not guilty, yet, before God, we must acknowledge ourselves to have deserved all that is brought upon us, and much worse. This is the genuine confession of a penitent, who knows that he cannot prosper in covering his sin, and that  therefore it is his wisdom to acknowledge it, because it is naked and open before God. 1. He knows the corruption of our nature:  Thou knowest the foolishness that is bound up in my heart. All our sins take rise from our foolishness. 2. He knows the transgressions of our lives; they are not hidden from him, no, not our heart-sins, no, not those that are committed most secretly. They are all done in his sight, and are never cast behind his back till they are repented of and pardoned. This may aptly be applied to Christ, for he knew no sin, yet he was made sin for us; and God knew it, nor was it hidden from him, when it pleased the Lord to bruise him and put him to grief. III. His supplications are very earnest. 1. For himself (v. 1): " Save me, O God! save me from sinking, from despairing." Thus Christ was heard in that he feared, for he was saved from letting fall his undertaking, Heb. v. 7. 2. For his friends (v. 6): '' Let not those that wait on thee, O Lord God of hosts! and that seek thee, O God of Israel!'' (under these two characters we ought to seek God, and in seeking him to wait on him, as the  God of hosts, who has all power to help, and as the  God of Israel in covenant with his people, whom therefore he is engaged in honour and truth to help)  be ashamed and confounded for my sake. This intimates his fear that if God did not appear for him it would be a discouragement to all other good people and would give their enemies occasion to triumph over them, and his earnest desire that whatever became of him all that seek God, and wait upon him, might be kept in heart and kept in countenance, and might neither be discouraged in themselves nor exposed to contempt from others. If Jesus Christ had not been owned and accepted of his Father in his sufferings, all that seek God, and wait for him, would have been ashamed and confounded; but they have confidence towards God, and in his name come boldly to the throne of grace. IV. His plea is very powerful, v. 7, 9. Reproach was one of the greatest of his burdens: "Lord, roll away the reproach, and plead my cause, for, 1. It is for thee that I am reproached, for serving thee and trusting in thee:  For thy sake I have borne reproach." Those that are evil spoken of for well-doing may with a humble confidence leave it to God to  bring forth their righteousness as the light. 2. "It is with thee that I am reproached:  The zeal of thy house has eaten me up, that is, has made me forget myself, and do that which they wickedly turn to my reproach. Those that hate thee and thy house for that reason hate me, because they know how zealously affected I am to it. It is this that has made them ready to eat me up and has eaten up all the love and respect I had among them." Those that blasphemed God, and spoke ill of his word and ways, did therefore reproach David for believing in his word and walking in his ways. Or it may be construed as an instance of David's zeal for God's house, that he resented all the indignities done to God's name as if they had been done to his own name. He laid to heart all the dishonour done to God and the contempt cast upon religion; these he laid nearer to his heart than any outward troubles of his own. And  therefore he had reason to hope God would interest himself in the reproaches cast upon him, because he had always interested himself in the reproaches cast upon God. Both the parts of this verse are applied to Christ. (1.) It was an instance of his love to his Father that  the zeal of his house did even eat him up when he whipped the buyers and sellers out of the temple, which reminded his disciples of this text, John ii. 17. (2.) It was an instance of his self-denial, and that he pleased not himself, that the  reproaches of those that reproached God fell upon him (Rom. xv. 3), and therein he set us an example.

Complaints and Petitions.
$13$ But as for me, my prayer  is unto thee, ,  in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation. $14$ Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters. $15$ Let not the waterflood overflow me, neither let the deep swallow me up, and let not the pit shut her mouth upon me. $16$ Hear me, ; for thy lovingkindness  is good: turn unto me according to the multitude of thy tender mercies. $17$ And hide not thy face from thy servant; for I am in trouble: hear me speedily. $18$ Draw nigh unto my soul,  and redeem it: deliver me because of mine enemies. $19$ Thou hast known my reproach, and my shame, and my dishonour: mine adversaries  are all before thee. 20 Reproach hath broken my heart; and I am full of heaviness: and I looked  for some to take pity, but  there was none; and for comforters, but I found none. $21$ They gave me also gall for my meat; and in my thirst they gave me vinegar to drink. David had been speaking before of the spiteful reproaches which his enemies cast upon him; here he adds,  But, as for me, my prayer is unto thee. They spoke ill of him for his fasting and praying, and for that he was made the song of the drunkards; but, notwithstanding that, he resolves to continue praying. Note, Though we may be jeered for well-doing, we must never be jeered out of it. Those can bear but little for God, and their confessing his name before men, that cannot bear a scoff and a hard word rather than quit their duty. David's enemies were very abusive to him, but this was his comfort, that he had a God to go to, with whom he would lodge his cause. "They think to carry their cause by insolence and calumny; but I use other methods. Whatever they do,  As for me, my prayer is unto thee, O Lord!" And it was in an acceptable time, not the less acceptable for being a time of affliction. God will not drive us from him, though it is need that drives us to him; nay, it is the more acceptable, because the misery and distress of God's people make them so much the more the objects of his pity: it is seasonable for him to help them when all other helps fail, and they are undone, and feel that they are undone, if he do not help them. We find this expression used concerning Christ. Isa. xlix. 8,  In an acceptable time have I heard thee. Now observe, I. What his requests are. 1. That he might have a gracious audience given to his complaints, the cry of his affliction, and the desire of his heart.  Hear me (v. 13), and again,  Hear me, O Lord! (v. 16),  Hear me speedily (v. 17), not only hear what I say, but grant what I ask. Christ knew that  the Father heard him always, John xi. 42. 2. That he might be rescued out of his troubles, might be saved from sinking under the load of grief ( Deliver me out of the mire; let me not stick in it, so some, but help me out, and  set my feet on a rock, Ps. xl. 2), might be saved from his enemies, that they might not swallow him up, nor have their will against him: " Let me be delivered from those that hate me, as a lamb from the paw of a lion, v. 14. Though I have come into deep waters (v. 2), where I am ready to conclude that the floods will overflow me, yet let my fears be prevented and silenced; let not the waterflood, though it flow upon me, overflow me, v. 15. Let me not fall into the gulf of despair; let not that deep swallow me up; let not that pit shut her mouth upon me, for then I am undone." He gave himself up for lost in the beginning of the psalm; yet now he has his head above water, and is not so weary of crying as he thought himself. 3. That God would turn to him (v. 16), that he would smile upon him, and not hide his face from him, v. 17. The tokens of God's favour to us, and the light of his countenance shining upon us, are enough to keep our spirits from sinking in the deepest mire of outward troubles, nor need we desire any more to make us safe and easy, v. 18. "Draw nigh to my soul, to manifest thyself to it, and that shall redeem it." II. What his pleas are to enforce these petitions. 1. He pleads God's mercy and truth (v. 13):  In the multitude of thy mercy hear me. There is mercy in God, a multitude of mercies, all kinds of mercy, inexhaustible mercy, mercy enough for all, enough for each; and hence we must take our encouragement in praying. The truth also of his salvation (the truth of all those promises of salvation which he has made to those that trust in him) is a further encouragement. He repeats his argument taken from the mercy of God: " Hear me, for  thy lovingkindness is good. It is so in itself; it is rich and plentiful and abundant. It is so in the account of all the saints; it is very precious to them, it is their life, their joy, their all. O let me have the benefit of it! Turn to me,  according to the multitude of thy tender mercies," v. 16. See how highly he speaks of the goodness of God: in him there are mercies, tender mercies, and a multitude of them. If we think well of God, and continue to do so under the greatest hardships, we need not fear but God will do well for us; for  he takes pleasure in those that hope in his mercy, Ps. cxlvii. 11. 2. He pleads his own distress and affliction: " Hide not thy face from me,  for I am in trouble (v. 17), and therefore need thy favour; therefore it will come seasonably, and therefore I shall know how to value it." He pleads particularly the reproach he was under and the indignities that were done him (v. 19):  Thou hast known my reproach, my shame, and my dishonour. See what a stress is laid upon this; for, in the sufferings of Christ for us, perhaps nothing contributed more to the satisfaction he made for sin, which had been so injurious to God in his honour, than the reproach, and shame, and dishonour he underwent, which God took notice of, and accepted as more than an equivalent for the everlasting shame and contempt which our sins had deserved, and therefore we must by repentance take shame to ourselves and bear the reproach of our youth. And if at any time we be called out to suffer reproach, and shame, and dishonour, for his sake, this may be our comfort, that he knows it, and, as he is before-hand with us, so he will not be behind-hand with us. The Psalmist speaks the language of an ingenuous nature when he says (v. 20):  Reproach has broken my heart; I am full of heaviness; for it bears hard upon one that knows the worth of a good name to be put under a bad character; but when we consider what an honour it is to be dishonoured for God, and what a favour to be counted worthy to suffer shame for his name (as they deemed it, Acts v. 41), we shall see there is no reason at all why it should sit so heavily or be any heart-breaking to us. 3. He pleads the insolence and cruelty of his enemies (v. 18):  Deliver me because of my enemies, because they were such as he had before described them, v. 4. " My adversaries are all before thee (v. 19); thou knowest what sort of men they are, what danger I am in from them, what enemies they are to thee, and how much thou art reflected upon in what they do and design against me." One instance of their barbarity is given (v. 21):  They gave me gall for my meat (the word signifies a bitter herb, and is often joined with wormwood)  and in my thirst they gave me vinegar to drink. This was literally fulfilled in Christ, and did so directly point to him that he would not say  It is finished till this was fulfilled; and, in order that his enemies might have occasion to fulfil it, he said,  I thirst, John xix. 28, 29. Some think that the hyssop which they put to his mouth with the vinegar was the bitter herb which they gave him with the vinegar for his meat. See how particularly the sufferings of Christ were foretold, which proves the scripture to be the word of God, and how exactly the predictions were fulfilled in Jesus Christ, which proves him to be the true Messiah. This is he that should come, and we are to look for no other. 4. He pleads the unkindness of his friends and his disappointment in them (v. 20):  I looked for some to take pity, but there was none; they all failed him like the brooks in summer. This was fulfilled in Christ, for in his sufferings all his disciples forsook him and fled. We cannot expect too little from men (miserable comforters are they all); nor can we expect too much from God, for he is the Father of mercy and the God of all comfort and consolation.

Pleading with God; Prophetic Imprecations.
$22$ Let their table become a snare before them: and  that which should have been for  their welfare,  let it become a trap. $23$ Let their eyes be darkened, that they see not; and make their loins continually to shake. 24 Pour out thine indignation upon them, and let thy wrathful anger take hold of them. $25$ Let their habitation be desolate;  and let none dwell in their tents. $26$ For they persecute  him whom thou hast smitten; and they talk to the grief of those whom thou hast wounded. $27$ Add iniquity unto their iniquity: and let them not come into thy righteousness. 28 Let them be blotted out of the book of the living, and not be written with the righteous. $29$ But I  am poor and sorrowful: let thy salvation, O God, set me up on high. These imprecations are not David's prayers against his enemies, but prophecies of the destruction of Christ's persecutors, especially the Jewish nation, which our Lord himself foretold with tears, and which was accomplished about forty years after the death of Christ. The first two verses of this paragraph are expressly applied to the judgments of God upon the unbelieving Jews by the apostle (Rom. xi. 9, 10), and therefore the whole must look that way. The rejection of the Jews for rejecting Christ, as it was a signal instance of God's justice and an earnest of the vengeance which God will at last take on all that are obstinate in their infidelity, so it was, and continues to be, a convincing proof of the truth of the Christian religion. One great objection against it, at first, was, that it set aside the ceremonial law; but its doing so was effectually justified, and that objection removed, when God so remarkably set it aside by the utter destruction of the temple, and the sinking of those, with the Mosaic economy, that obstinately adhered to it in opposition to the gospel of Christ. Let us observe here, I. What the judgments are which should come upon the crucifiers of Christ; not upon all of them, for there were those who had a hand in his death and yet repented and found mercy (Acts ii. 23; iii. 14, 15), but upon those of them and their successors who justified it by an obstinate infidelity and rejection of his gospel, and by an inveterate enmity to his disciples and followers. See 1 Thess. ii. 15, 16. It is here foretold, 1. That their sacrifices and offerings should be a mischief and prejudice to them (v. 22):  Let their table become a snare. This may be understood of the altar of the Lord, which is called  his table and theirs because in feasting upon the sacrifices they were partakers of the altar. This should have been for their welfare or peace (for they were peace-offerings), but it became a snare and a trap to them; for by their affection and adherence to the altar they were held fast in their infidelity and hardened in their prejudices against Christ, that altar which those had no right to eat of who continued to serve the tabernacle, Heb. xiii. 10. Or it may be understood of their common creature-comforts, even their necessary food; they had given Christ gall and vinegar, and therefore justly shall their meat and drink be made gall and vinegar to them. When the supports of life and delights of sense, through the corruption of our nature, become an occasion of sin to us, and are made the food and fuel of our sensuality, then our table is a snare, which is a good reason why we should never feed ourselves without fear, Jude 12. 2. That they should never have the comfort either of that knowledge or of that peace which believers are blessed with in the gospel of Christ (v. 23), that they should be given up, (1.) To a judicial blindness:  Let their eyes be darkened, that they see not the glory of God in the face of Christ. Their sin was that they would not see, but shut their eyes against the light, loving darkness rather; their punishment was that they should not see, but be given up to their own hearts' lusts, which were hardening, and the god of this world should be permitted to blind their minds, 2 Cor. iv. 4. This was foretold concerning them (Isa. vi. 10), and Christ ratified it, Matt. xiii. 14, 15; John xii. 40. (2.) To a judicial terror. There is a gracious terror, which opens the way to comfort, such as that of Paul (Acts ix. 6); he trembled and was astonished. But this is a terror that shall never end in peace, but shall make their loins continually to shake, through horror of conscience, as Belshazzar, when the joints of his loins were loosed. "Let them be driven to despair, and filled with constant confusion." This was fulfilled in the desperate counsels of the Jews when the Romans came upon them. 3. That they should fall and lie under God's anger and fiery indignation (v. 24):  Pour out thy indignation upon them. Note, Those who reject God's great salvation proffered to them may justly fear that his indignation will be poured out upon them; for those that submit not to the Son of his love will certainly be made the generation of his wrath. It is the doom passed on those who believe not in Christ that the  wrath of God abideth on them (John iii. 36); it takes hold of them, and will never let them go. Salvation itself will not save those that are not willing to be ruled by it. Behold the goodness and severity of God! 4. That their place and nation should be utterly taken away, the very thing they were afraid of, and to prevent which, as they pretended, they persecuted Christ (John xi. 48):  Let their habitation be desolate (v. 25), which was fulfilled when their country was laid waste by the Romans, and  Zion, for their sakes, was ploughed as a field, Mic. iii. 12. The temple was the house which they were in a particular manner proud of, but this was  left unto them desolate, Matt. xxiii. 38. Yet that is not all; it ought to be some satisfaction to us, if we be cut off from the enjoyment of our possessions, that others will have the benefit of them when we are dislodged: but it is here added,  Let none dwell in their tents, which was remarkably fulfilled in Judah and Jerusalem, for after the destruction of the Jews it was long ere the country was inhabited to any purpose. But this is applied particularly to Judas, by St. Peter, Acts i. 20. For, he being  felo de se—a suicide, we may suppose his estate was confiscated, so that  his habitation was desolate and no man of his own kindred  dwelt therein. 5. That their way to ruin should be downhill, and nothing should stop them, nor interpose to prevent it (v. 27): "Lord, leave them to themselves, to  add iniquity to iniquity." Those that are bad, if they be given up to their own hearts' lusts, will certainly be worse; they will add sin to sin, nay, they will  add rebellion to their sin, Job xxxiv. 37. It is said of the Jews that they  filled up their sin always, 1 Thess. ii. 16.  Add the punishment of iniquity to their iniquity (so some read it), for the same word signifies both sin and punishment, so close is their connexion. If men will sin, God will reckon for it. But those that have multiplied to sin may yet find mercy, for God multiplies to pardon, through the righteousness of the Mediator; and therefore, that they might be precluded from all hopes of mercy, he adds,  Let them not come into thy righteousness, to receive the benefit of the righteousness of God, which is by faith in a Mediator, Phil. iii. 9. Not that God shuts out any from that righteousness, for the gospel excludes none that do not by their unbelief exclude themselves; but let them be left to take their own course and they will never come into this government; for being ignorant of the demands of God's righteousness, and going about to establish the merit of their own, they  have not submitted themselves to the righteousness of God, Rom. x. 3. And those that are so proud and self-willed that they will not come into God's righteousness shall have their doom accordingly; they themselves have decided it: they  shall not come into his righteousness. Let not those expect any benefit by it that are not willing and glad to be beholden to it. 6. That they should be cut off from all hopes of happiness (v. 28):  Let them be blotted out of the book of the living; let them not be suffered to live any longer, since, the longer they live, the more mischief they do. Multitudes of the unbelieving Jews fell by sword and famine, and none of those who had embraced the Christian faith perished among them; the nation, as a nation, was blotted out, and became not a people. Many understand it of their rejection from God's covenant and all the privileges of it; that is  the book of the living: "Let the commonwealth of Israel itself, Israel according to the flesh, now become alienated from that covenant of promise which hitherto it has had the monopoly of. Let it appear that they were never written in the Lamb's book of life, but reprobate silver let  men call them, because the Lord has rejected them. Let them  not be written with the righteous; that is, let them not have a place in the congregation of the saints when they shall all be gathered in the general assembly of those whose names are written in heaven," Ps. i. 5. II. What the sin is for which these dreadful judgments should be brought upon them (v. 26):  They persecute him whom thou hast smitten, and talk to the grief of thy wounded. 1. Christ was he whom God had smitten, for  it pleased the Lord to bruise him, and he was esteemed  stricken, smitten of God, and afflicted, and therefore men  hid their faces from him, Isa. liii. 3, 4, 10. They persecuted him with a rage reaching up to heaven; they cried,  Crucify him, crucify him. Compare that of St. Peter with this, Acts ii. 23. Though he was  delivered by the counsel and foreknowledge of God, it was  with wicked hands that they crucified and slew him. They talked to the grief of the Lord Jesus when he was upon the cross, saying,  He trusted in God, let him deliver him, than which nothing could be said more grieving. 2. The suffering saints were God's wounded, wounded in his cause and for his sake, and them they persecuted, and  talked to their grief. For these things  wrath came upon them to the uttermost, 1 Thess. ii. 16; and see Matt. xxiii. 34, &c. This may be understood more generally, and it teaches us that nothing is more provoking to God than to insult over those whom he has smitten, and to add affliction to the afflicted, upon which it justly follows here,  Add iniquity to iniquity; see Zech. i. 15. Those that are of a wounded spirit, under trouble and fear about their spiritual state, ought to be very tenderly dealt with, and care must be taken not to  talk to their grief and not to make the heart of the righteous sad. III. What the psalmist thinks of himself in the midst of all (v. 29): " But I am poor and sorrowful; that is the worst of my case, under outward afflictions, yet  written among the righteous, and not under God's indignation as they are." It is better to be poor and sorrowful, with the blessing of God, than rich and jovial and under his curse. For those who come into God's righteousness shall soon see an end of their poverty and sorrow, and his salvation shall set them up on high, which is the thing that David here prays for, Isa. lxi. 10. This may be applied to Christ. He was, in his humiliation, poor and sorrowful, a man of sorrows, and that had not where to lay his head. But God highly exalted him; the salvation wrought for him, the salvation wrought by him,  set him up on high, far above all principalities and powers.

Comfort for the Persecuted; Thanksgiving and Praise.
$30$ I will praise the name of God with a song, and will magnify him with thanksgiving. $31$  This also shall please the better than an ox  or bullock that hath horns and hoofs. $32$ The humble shall see  this, and be glad: and your heart shall live that seek God. $33$ For the heareth the poor, and despiseth not his prisoners. $34$ Let the heaven and earth praise him, the seas, and every thing that moveth therein. $35$ For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession. $36$ The seed also of his servants shall inherit it: and they that love his name shall dwell therein. The psalmist here, both as a type of Christ and as an example to Christians, concludes a psalm with holy joy and praise which he began with complaints and remonstrances of his griefs. I. He resolves to praise God himself, not doubting but that therein he should be accepted of him (v. 30, 31): " I will praise the name of God, not only with my heart, but with my song, and  magnify him with thanksgiving;" for he is pleased to reckon himself magnified by the thankful praises of his people. It is intimated that all Christians ought to glorify God with their praises,  in psalms, and hymns, and spiritual songs. And  this shall please the Lord, through Christ the Mediator of our praises as well as of our prayers, better than the most valuable of the legal sacrifices (v. 31),  an ox or bullock. This is a plain intimation that in the days of the Messiah an end should be put, not only to the sacrifices of atonement, but to those of praise and acknowledgment which were instituted by the ceremonial law; and, instead of them, spiritual sacrifices of praise and thanksgiving are accepted—the calves of our lips, not the calves of the stall, Heb. xiii. 15. It is a great comfort to us that humble and thankful praises are more pleasing to God than the most costly pompous sacrifices are or ever were. II. He encourages other good people to rejoice in God and continue seeking him (v. 32, 33):  The humble shall see this and be glad. They shall observe, to their comfort, 1. The experiences of the saints. They shall see how ready God is to hear the poor when they cry to him, and to give them that which they call upon him for, how far he is from despising his prisoners; though men despise them, he favours them with his gracious visits and will find a time to enlarge them.  The humble shall see this and be glad, not only because when one member is honoured all the members rejoice with it, but because it is an encouragement to them in their straits and difficulties to trust in God. It shall revive the hearts of those who seek God to see more seals and subscriptions to this truth, that Jacob's God never said to Jacob's seed,  Seek you me in vain. 2. The exaltation of the Saviour, for of him the psalmist had been speaking, and of himself as a type of him. When his sorrows are over, and he enters into the joy that was set before him, when he is heard and discharged from his imprisonment in the grave, the humble shall look upon it and be glad, and those that seek God through Christ shall live and be comforted, concluding that, if they suffer with him, they shall also reign with him. III. He calls upon all the creatures to praise God, the heaven, and earth, and sea, and the inhabitants of each, v. 34. Heaven and earth, and the hosts of both, were made by him, and therefore  let heaven and earth praise him. Angels in heaven, and saints on earth, may each of them in their respective habitations furnish themselves with matter enough for constant praise. Let the fishes of the sea, though mute to a proverb, praise the Lord, for the sea is his, and he made it. The praises of the world must be offered for God's favours to his church, v. 35, 36. For God will save Zion, the holy mountain, where his service was kept up. He will save all that are sanctified and set apart to him, all that employ themselves in his worship, and all those over whom Christ reigns; for he was King upon the holy hill of Zion. He has mercy in store for the cities of Judah, of which tribe Christ was. God will do great things for the gospel church, in which let all that wish well to it rejoice. For, 1. It shall be peopled and inhabited. There shall be added to it such as shall be saved.  The cities of Judah shall be built, particular churches shall be formed and incorporated according to the gospel model, that there may be a remnant to  dwell there and to  have it in possession, to enjoy the privileges conferred upon it and to pay the tributes and services required from it. Those that love his name, that have a kindness for religion in general, shall embrace the Christian religion, and take their place in the Christian church; they shall dwell therein, as citizens, and of the household of God 2. It shall be perpetuated and inherited. Christianity was not to be  res unius &#230;tatis—a transitory thin. No:  The seed of his servants shall inherit it. God will secure and raise up for himself a seed to serve him, and they shall inherit the privileges of their fathers; for the promise is to you and your children, as it was of old.  I will be a God to thee, and thy seed after thee. The land of promise shall never be lost for want of heirs, for God  can out of stones raise up children unto Abraham and will do so rather than the entail shall be cut off. David shall never want a man to stand before him. The Redeemer shall see his seed, and prolong his days in them, till the mystery of God shall be finished and the mystical body completed. And since the holy seed is the substance of the world, and if that were all gathered in the world would be at an end quickly, it is just that for this assurance of the preservation of it heaven and earth should praise him.

=CHAP. 70.= ''This psalm is adapted to a state of affliction; it is copied almost word for word from the fortieth, and, some think for that reason, is entitled, "a psalm to bring to remembrance;" for it may be of use sometimes to pray over the prayers we have formerly made to God upon similar occasions, which may be done with new affections. David here prays that God would send, I. Help to himself, ver. 1, 5. II. Shame to his enemies, ver. 2, 3. III. Joy to his friends, ver. 4. These five verses were the last five verses of Ps. xl. He seems to have intended this short prayer to be both for himself and us a salve for every sore, and therefore to be always in mind; and in singing we may apply it to our particular troubles, whatever they are.''

Urgent Petitions.
$1$  Make haste, O God, to deliver me; make haste to help me,. $2$ Let them be ashamed and confounded that seek after my soul: let them be turned backward, and put to confusion, that desire my hurt. 3 Let them be turned back for a reward of their shame that say, Aha, aha. $4$ Let all those that seek thee rejoice and be glad in thee: and let such as love thy salvation say continually, Let God be magnified. $5$ But I  am poor and needy: make haste unto me, O God: thou  art my help and my deliverer; , make no tarrying. The title tells us that this psalm was designed to bring to remembrance; that is, to put God in remembrance of his mercy and promises (for so we are said to do when we pray to him and plead with him. Isa. xliii. 26,  Put me in remembrance)—not that the Eternal Mind needs a remembrancer, but this honour he is pleased to put upon the prayer of faith. Or, rather, to put himself and others in remembrance of former afflictions, that we may never be secure, but always in expectation of troubles, and of former devotions, that when the clouds return after the rain we may have recourse to the same means which we have formerly found effectual for fetching in comfort and relief. We may in prayer use the words we have often used before: our Saviour in his agony prayed thrice, saying the same words; so David here uses the words he had used before, yet not without some alterations, to show that he did not design to tie himself or others to them as a form. God looks at the heart, not at the words. I. David here prays that God would make haste to relieve and succour him (v. 1, 5):  I am poor and needy, in want and distress, and much at a loss within myself. Poverty and necessity are very good pleas in prayer to a God of infinite mercy, who despises not the sighing of a contrite heart, who has pronounced a blessing upon the poor in spirit, and who fills the hungry with good things. He prays, 1. That God would appear for him to deliver him from his troubles in due time. 2. That in the mean time he would come in to his aid, to help him under his troubles, that he might not sink and faint. 3. That he would do this quickly:  Make haste (v. 1), and again (v. 5),  Make haste, make no tarrying. Sometimes God seems to delay helping his own people, that he may excite such earnest desires as these.  He that believes does not make haste, so as to anticipate or outrun the divine counsels, so as to force a way of escape or to take any unlawful methods of relief; but he may make haste by going forth to meet God in humble prayer that he would hasten the desired succour. " Make haste unto me, for the longing desire of my soul is towards thee; I shall perish if I be not speedily helped. I have no other to expect relief from:  Thou art my help and my delivered. Thou hast engaged to be so to all that seek thee; I depend upon thee to be so to me; I have often found thee so; and thou art sufficient, all-sufficient, to be so; therefore make haste to me." II. He prays that God would fill the faces of his enemies with shame, v. 2, 3. Observe, 1. How he describes them; they sought after his soul—his life, to destroy that—his mind, to disturb that, to draw him from God to sin and to despair. They desired his hurt, his ruin; when any calamity befel him or threatened him they said, " Aha, aha! so would we have it; we shall gain our point now, and see him ruined." Thus spiteful, thus insolent, were they. 2. What his prayer is against them: " Let them be ashamed; let them be brought to repentance, so filled with shame as that they may seek thy name (Ps. lxxxiii. 16); let them see their fault and folly in fighting against those whom thou dost protect, and be  ashamed of their envy, Isa. xxvi. 11. However, let their designs against me be frustrated and their measures broken; let them be turned back from their malicious pursuits, and then they will be ashamed and confounded, and, like the enemies of the Jews,  much cast down in their own eyes," Gen. vi. 16. III. He prays that God would fill the hearts of his friends with joy (v. 4), that all those who seek God and love his salvation, who desire it, delight in it, and depend upon it, may have continual matter for joy and praise and hearts for both; and then he doubts not but that he should put in for a share of the blessing he prays for; and so may we if we answer the character. 1. Let us make the service of God our great business and the favour of God our great delight and pleasure, for that is seeking him and loving his salvation. Let the pursuit of a happiness in God be our great care and the enjoyment of it our great satisfaction. A heart to love the salvation of the Lord, and to prefer it before any secular advantages whatsoever, so as cheerfully to quit all rather than hazard our salvation, is a good evidence of our interest in it and title to it. 2. Let us then be assured that, if it be not our own fault, the joy of the Lord shall fill our minds and the high praises of the Lord shall fill our mouths. Those that seek God, if they seek him early and seek him diligently, shall rejoice and be glad in him, for their seeking him is an evidence of his good-will to them and an earnest of their finding him, Ps. cv. 3. There is pleasure and joy even in seeking God, for it is one of the fundamental principles of religion that God is the  rewarder of all those that diligently seek him. Those that love God's salvation shall say with pleasure, with constant pleasure (for praising God, if we make it our continual work, will be our continual feast),  Let God be magnified, as he will be, to eternity, in the salvation of his people. All who wish well to the comfort of the saints, and to the glory of God, cannot but say a hearty  amen to this prayer, that those who love God's salvation may say continually,  Let God be magnified.

=CHAP. 71.= ''David penned this psalm in his old age, as appears by several passages in it, which makes many think that it was penned at the time of Absalom's rebellion; for that was the great trouble of his later days. It might be occasioned by Sheba's insurrection, or some trouble that happened to him in that part of his life of which it was foretold that the sword should not depart from his house. But he is not over-particular in representing his case, because he intended it for the general use of God's people in their afflictions, especially those they meet with in their declining years; for this psalm, above any other, is fitted for the use of the old disciples of Jesus Christ. I. He begins the psalm with believing prayers, with prayers that God would deliver him and save him (ver. 2, 4), and not cast him off (ver. 9) or be far from him (ver. 12), and that his enemies might be put to shame, ver. 13. He pleads his confidence in God''

(ver. 1, 3, 5, 7), the experience he had had of help from God (ver. 6), and the malice of his enemies against him, ver. 10, 11. II. He concludes the psalm with believing praises (ver. 14, &c.). Never was his hope more established, ver. 16, 18, 20, 21. Never were his joys and thanksgivings more enlarged, ver. 15, 19, 22-24. He is in an ecstasy of joyful praise; and, in the singing of it, we too should have our faith in God encouraged and our hearts raised in blessing his holy name.

David Professes His Confidence in God; Believing Prayers.
$1$ In thee,, do I put my trust: let me never be put to confusion. 2 Deliver me in thy righteousness, and cause me to escape: incline thine ear unto me, and save me. $3$ Be thou my strong habitation, whereunto I may continually resort: thou hast given commandment to save me; for thou  art my rock and my fortress. $4$ Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man. $5$ For thou  art my hope, O Lord :  thou art my trust from my youth. 6 By thee have I 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. $7$ I am as a wonder unto many; but thou  art my strong refuge. $8$ Let my mouth be filled  with thy praise  and with thy honour all the day. 9 Cast me not off in the time of old age; forsake me not when my strength faileth. $10$ 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. $12$ O God, be not far from me: O my God, make haste for my help. $13$ Let them be confounded  and consumed that are adversaries to my soul; let them be covered  with reproach and dishonour that seek my hurt. Two things in general David here prays for—that he might not be confounded and that his enemies and persecutors might be confounded. I. He prays that he might never be made ashamed of his dependence upon God nor disappointed in his believing expectations from him. With this petition every true believer may come boldly to the throne of grace; for God will never disappoint the hope that is of his own raising. Now observe here, 1. How David professes his confidence in God, and with what pleasure and grateful variety of expression he repeats his profession of that confidence, still presenting the profession of it to God and pleading it with him. We praise God, and so please him, by telling him (if it be indeed true) what an entire confidence we have in him (v. 1): " In thee, O Lord! and in thee only,  do I put my trust. Whatever others do, I choose the God of Jacob for my help." Those that are entirely satisfied with God's all-sufficiency and the truth of his promise, and in dependence upon that, as sufficient to make them amends, are freely willing to do and suffer, to lose and venture, for him, may truly say, '' In thee, O Lord! do I put my trust.'' Those that will deal with God must deal upon trust; if we are shy of dealing with him, it is a sign we do not trust him.  Thou art my rock and my fortress (v. 3); and again, " Thou art my refuge, my strong refuge" (v. 7); that is, "I fly to thee, and am sure to be safe in thee, and under thy protection. If thou secure me, none can hurt me.  Thou art my hope and my trust" (v. 5); that is, "thou hast proposed thyself to me in thy word as the proper object of my hope and trust; I have hoped in thee, and never found it in vain to do so." 2. How his confidence in God is supported and encouraged by his experiences (v. 5, 6): " Thou hast been my trust from my youth; ever since I was capable of discerning between my right hand and my left, I stayed myself upon thee, and saw a great deal of reason to do so; for  by thee have I been holden up from the womb." Ever since he had the use of his reason he had been a dependent upon God's goodness, because ever since he had had a being he had been a monument of it. Note, The consideration of the gracious care which the divine Providence took of us in our birth and infancy should engage us to an early piety and constant devotedness to his honour. He that was our help from our birth ought to be our hope from our youth. If we received so much mercy from God before we were capable of doing him any service, we should lose no time when we are capable. This comes in here as a support to the psalmist in his present distress; not only that God had given him his life and being, bringing him out of his mother's bowels into the world, and providing that he should not die from the womb, nor give up the ghost when he came out of the belly, but that he had betimes made him one of his family: "Thou art he that took me out of my mother's bowels into the arms of thy grace, under the shadow of thy wings, into the bond of thy covenant; thou tookest me into thy church, as a son of thy handmaid, and born in thy house, Ps. cxvi. 16. And therefore," (1.) "I have reason to hope that thou wilt protect me; thou that hast held me up hitherto wilt not let me fall now; thou that madest me wilt not forsake the work of thy own hands; thou that helpedst me when I could not help myself wilt not abandon me now that I am as helpless as I was then." (2.) "Therefore I have reason to resolve that I will devote myself unto thee:  My praise shall therefore be continually of thee;" that is, "I will make it my business every day to praise thee and will take all occasions to do it." 3. What his requests to God are, in this confidence. (1.) That he might  never be put to confusion (v. 1), that he might not be disappointed of the mercy he expected and so made ashamed of his expectation. Thus we may all pray in faith that our confidence in God may not be our confusion. Hope of the glory of God is hope that makes not ashamed. (2.) That he might be delivered out of the hand of his enemies (v. 2): " Deliver me in thy righteousness. As thou art the righteous Judge of the world, pleading the cause of the injured and punishing the injurious, cause me in some way or other to escape" (God will, with the temptation, make a way to escape, 1 Cor. x. 13): " Incline thy ear unto my prayers, and, in answer to them, save me out of my troubles, v. 4. Deliver me, O my God! out of the hands of those that are ready to pull me in pieces." Three things he pleads for deliverance:—[1.] The encouragement God had given him to expect it:  Thou hast given commandment to save me (v. 3); that is, thou hast promised to do it, and such efficacy is there in God's promises that they are often spoken of as commands, like that,  Let there be light, and there was light. He speaks, and it is done. [2.] The character of his enemies; they are  wicked, unrighteous, cruel men, and it will be for the honour of God to appear against them (v. 4), for he is a holy, just, and good God. [3.] The many eyes that were upon him (v. 7): " I am as a wonder unto many; every one waits to see what will be the issue of such extraordinary troubles as I have fallen into and such extraordinary confidence as I profess to have in God." Or, "I am looked upon as a monster, am one whom every body shuns, and therefore am undone if the Lord be not my refuge. Men abandon me, but God will not." (3.) That he might always find rest and safety in God (v. 3):  Be thou my strong habitation; be thou to me  a rock of repose, whereto I may continually resort. Those that are at home in God, that live a life of communion with him and confidence in him, that continually resort unto him by faith and prayer, having their eyes ever towards him, may promise themselves a strong habitation in him, such as will never fall of itself nor can ever be broken through by any invading power; and they shall be welcome to resort to him continually upon all occasions, and not be upbraided as coming too often. (4.) That he might have continual matter for thanksgiving to God, and might be continually employed in that pleasant work (v. 8): " Let my mouth be filled with thy praise, as now it is with my complaints, and then I shall not be ashamed of my hope, but my enemies will be ashamed of their insolence." Those that love God love to be praising him, and desire to be doing it all the day, not only in their morning and evening devotions, not only  seven times a day (Ps. cxix. 164), but  all the day, to intermix with all they say something or other that may redound to the honour and praise of God. They resolve to do it while they live; they hope to be doing it eternally in a better world. (5.) That he might not be neglected now in his declining years (v. 9):  Cast me not off now  in the time of my  old age; forsake me not when my strength fails. Observe here, [1.] The natural sense he had of the infirmities of age:  My strength fails. Where there was strength of body and vigour of mind, strong sight, a strong voice, strong limbs, alas! in old age they fail; the life is continued, but the strength is gone, or that which is his  labour and sorrow, Ps. xc. 10. [2.] The gracious desire he had of the continuance of God's presence with him under these infirmities:  Lord, cast me not off; do  not then forsake me. This intimates that he should look upon himself as undone if God should abandon him. To be cast off and forsaken of God is a thing to be dreaded at any time, especially in the time of old age and when our strength fails us; for it is God that is the strength of our heart. But it intimates that he had reason to hope God would not desert him; the faithful servants of God may be comfortably assured that he will not cast them off in old age, nor forsake them when their strength fails them. He is a Master that is not wont to cast off old servants. In this confidence David here prays again (v. 12): " O God! be not far from me; let me not be under the apprehension of thy withdrawings, for then I am miserable.  O my God! a God in covenant with me,  make haste for my help, lest I perish before help come." II. He prays that his enemies might be made ashamed of their designs against him. Observe, 1. What it was which they unjustly said against him, v. 10, 11. Their plot was deep and desperate; it was against his life:  They lay wait for my soul (v. 10), and are adversaries to that, v. 13. Their powers and policies were combined:  They take counsel together. And very insolent they were in their deportment: They say,  God has forsaken him; persecute and take him. Here their premises are utterly false, that because a good man was in great trouble and had continued long in it, and was not so soon delivered as perhaps he expected, therefore God had forsaken him and would have no more to do with him. All are not forsaken of God who think themselves so or whom others think to be so. And, as their premises were false, so their inference was barbarous. If God has forsaken him, then persecute and take him, and doubt not but to make a prey of him. This is  talking to the grief of one whom God has smitten, Ps. lxix. 26. But thus they endeavour to discourage David, as Sennacherib endeavoured to intimidate Hezekiah by suggesting that God was his enemy and fought against him.  Have I now come up without the Lord against this city, to destroy it? Isa. xxxvi. 10. It is true, if God has forsaken a man, there is none to deliver him; but  therefore to insult over him ill becomes those who are conscious to themselves that they deserve to be for ever forsaken of God. But '' rejoice not against me, O my enemy! though I fall, I shall rise.'' He that seems to forsake for a small moment will gather with everlasting kindness. 2. What it was which he justly prayed for, from a spirit of prophecy, not a spirit of passion (v. 13): " Let them be confounded and consumed that are adversaries to my soul. If they will not be confounded by repentance, and so saved, let them be confounded with everlasting dishonour, and so ruined." God will turn into shame the glory of those who turn into shame the glory of God and his people.

Joyful Praises; Rejoicing in Hope.
$14$ But I will hope continually, and will yet praise thee more and more. $15$ My mouth shall show forth thy righteousness  and thy salvation all the day; for I know not the numbers  thereof. $16$ I will go in the strength of the Lord : I will make mention of thy righteousness,  even of thine only. $17$ 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 grayheaded, O God, forsake me not; until I have showed thy strength unto  this generation,  and thy power to every one  that is to come. $19$ Thy righteousness also, O God,  is very high, who hast done great things: O God, who  is like unto thee! $20$  Thou, which hast showed me great and sore troubles, 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. $22$ I will also praise thee with the psaltery,  even thy truth, O 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. David is here in a holy transport of joy and praise, arising from his faith and hope in God; we have both together v. 14, where there is a sudden and remarkable change of his voice; his fears are all silenced, his hopes raised, and his prayers turned into thanksgivings. "Let my enemies say what they will, to drive me to despair,  I will hope continually, hope in all conditions, in the most cloudy and dark day; I will live upon hope and will hope to the end." Since we hope in one that will never fail us, let not our hope in him fail us, and then we shall praise him yet more and more. "The more they reproach me the more closely will I cleave to thee; I  will praise thee more and better than ever I have done yet." The longer we live the more expert we should grow in praising God and the more we should abound in it.  I will add over and above all thy praise, all the praise I have hitherto offered, for it is all too little. When we have said all we can, to the glory of God's grace, there is still more to be said; it is a subject that can never be exhausted, and therefore we should never grow weary of it. Now observe, in these verses, I. How his heart is established in faith and hope; and it is a good thing that the heart be so established. Observe, 1. What he hopes in, v. 16. (1.) In the power of God: " I will go in the strength of the Lord God, not sit down in despair, but stir up myself to and exert myself in my work and warfare, will go forth and go on, not in any strength of my own, but in God's strength—disclaiming my own sufficiency and depending on him only as all-sufficient—in the strength of his providence and in the strength of his grace." We must always go about God's work in his strength, having our eyes up unto him to work in us both to will and to do. (2.) In the promise of God: " I will make mention of thy righteousness, that is, thy faithfulness to every word which thou hast spoken, the equity of thy disposals, and thy kindness to thy people that trust in thee. This I will make mention of as my plea in prayer for thy mercy." We may very fitly apply it to the righteousness of Christ, which is called the  righteousness of God by faith, and which is  witnessed by the law and the prophets; we must depend upon God's strength for assistance and upon Christ's righteousness for acceptance.  In the Lord have I righteousness and strength, Isa. xlv. 24. 2. What he hopes for. (1.) He hopes that God will not leave him in his old age, but will be the same to him to the end that he had been all along, v. 17, 18. Observe here, [1.] What God had done for him when he was young:  Thou hast taught me from my youth. The good education and good instructions which his parents gave him when he was young he owns himself obliged to give God thanks for as a great favour. It is a blessed thing to be taught of God from our youth, from our childhood to know the holy scriptures, and it is what we have reason to bless God for. [2.] What he had done for God when he was middle-aged: He had  declared all God's wondrous works. Those that have not good when they are young must be doing good when they are grown up, and must continue to communicate what they have received. We must own that all the works of God's goodness to us are wondrous works, admiring he should do so much for us who are so undeserving, and we must make it our business to declare them, to the glory of God and the good of others. [3.] What he desired of God now that he was old:  Now that I am old and gray-headed, dying to this world and hastening to another, '' O God! forsake me not.'' This is what he earnestly desires and confidently hopes for. Those that have been taught of God from their youth, and have made it the business of their lives to honour him, may be sure that he will not leave them when they are old and gray-headed, will not leave them helpless and comfortless, but will make the evil days of old age their best days, and such as they shall have occasion to say they have pleasure in. [4.] What he designed to do for God in his old age: "I will not only  show thy strength, by my own experience of it,  to this generation, but I will leave my observations upon record for the benefit of posterity, and so who it  to every one that is to come." As long as we live we should be endeavouring to glorify God and edify one another; and those that have had the largest and longest experience of the goodness of God to them should improve their experiences for the good of their friends. It is a debt which the old disciples of Christ owe to the succeeding generations to leave behind them a solemn testimony to the power, pleasure, and advantage of religion, and the truth of God's promises. (2.) He hopes that God would revive him and raise him up out of his present low and disconsolate condition (v. 20):  Thou who hast made me to see and feel great and sore troubles, above most men,  shalt quicken me again. Note, [1.] The best of God's saints and servants are sometimes exercised with great and sore troubles in this world. [2.] God's hand is to be eyed in all the troubles of the saints, and that will help to extenuate them and make them seem light. He does not say, "Thou hast burdened me with those troubles," but "shown them to me," as the tender father shows the child the rod to keep him in awe. [3.] Though God's people be brought ever so low he can revive them and raise them up. Are they dead? he can quicken them again. See 2 Cor. i. 9. Are they buried, as dead men out of mind? he can bring  them up again from the depths of the earth, can cheer the most drooping spirit and raise the most sinking interest. [4.] If we have a due regard to the hand of God in our troubles, we may promise ourselves, in due time, a deliverance out of them. Our present troubles, though great and sore, shall be no hindrance to our joyful resurrection from the depths of the earth, witness our great Master, to whom this may have some reference; his Father showed him great and sore troubles, but quickened him and brought him up from the grave. (3.) He hopes that God would not only deliver him out of his troubles, but would advance his honour and joy more than ever (v. 21): "Thou shalt not only restore me to  my greatness again, but shalt  increase it, and give me a better interest, after this shock, than before; thou shalt not only comfort me, but  comfort me on every side, so that I shall see nothing black or threatening on any side." Note, Sometimes God makes his people's troubles contribute to the increase of their greatness, and their sun shines the brighter for having been under a cloud. If he make them contribute to the increase of their goodness, that will prove in the end the increase of their greatness, their glory; and if he comfort them on every side, according to the time and degree wherein he has afflicted them on every side, they will have no reason to complain. When our Lord Jesus was quickened again, and brought back from the depths of the earth, his greatness was increased, and he entered on the joy set before him. (4.) He hopes that all his enemies would be put to confusion, v. 24. He speaks of it with the greatest assurance as a thing done, and triumphs in it accordingly:  They are confounded, they are brought to shame, that seek my hurt. His honour would be their disgrace and his comfort their vexation. II. Let us now see how his heart is enlarged in joy and praises, how he rejoices in hope, and sings in hope for we are saved by hope. 1. He will speak of God's righteousness and his salvation, as great things, things which he was well acquainted with, and much affected with, which he desired God might have the glory of and others might have the comfortable knowledge of (v. 15):  My mouth shall show forth thy righteousness and thy salvation; and again (v. 24),  My tongue shall talk of thy righteousness, and this  all the day. God's righteousness, which David seems here to be in a particular manner affected with, includes a great deal: the rectitude of his nature, the equity of his providential disposals, the righteous laws he has given us to be ruled by, the righteous promises he has given us to depend upon, and the everlasting righteousness which his Son has brought in for our justification. God's righteousness and his salvation are here joined together; let no man think to put them asunder, nor expect salvation without righteousness, Ps. l. 23. If these two are made the objects of our desire, let them be made the subjects of our discourse all the day, for they are subjects that can never be exhausted. 2. He will speak of them with wonder and admiration, as one astonished at the dimensions of divine love and grace, the height and depth, the length and breadth, of it: " I know not the numbers thereof, v. 15. Though I cannot give a particular account of thy favours to me, they are so many, so great (if  I would count them, they are more in number than the sand, Ps. xl. 5), yet, knowing them to be numberless, I will be still speaking of them, for in them I shall find new matter," v. 19. The righteousness that is in God is very high; that which is done by him for his people is very great: put both together, and we shall say, '' O God! who is like unto thee?'' This is praising God, acknowledging his perfections and performances to be, (1.) Above our conception; they are very high and great, so high that we cannot apprehend them, so great that we cannot comprehend them. (2.) Without any parallel; no being like him, no works like his: '' O God! who is like unto thee?'' None in heaven, none on earth, no angel, no king. God is a non-such; we do not rightly praise him if we do not own him to be so. 3. He will speak of them with all the expressions of joy and exultation, v. 22, 23. Observe, (1.) How he would eye God in praising him. [1.] As a faithful God:  I will praise thee, even thy truth. God is made known by his word; if we praise that, and the truth of that, we praise him. By faith we set to our seal that God is true; and so we praise his truth. [2.] As a God in covenant with him: " O my God! whom I have consented to and avouched for mine." As in our prayers, so in our praises, we must look up to God as our God, and give him the glory of our interest in him and relation to him. [3.] As the  Holy One of Israel, Israel's God in a peculiar manner, glorious in his holiness among that people and faithful to his covenant with them. It is God's honour that he is a Holy One; it is his people's honour that he is the Holy One of Israel. (2.) How he will express his joy and exultation. [1.] With his hand, in sacred music— with the psaltery, with the harp; at these David excelled, and the best of his skill shall be employed in setting forth God's praises to such advantage as might affect others. [2.] With his lips, in sacred songs: " Unto thee will I sing, to thy honour, and with a desire to be accepted of thee.  My lips shall greatly rejoice when I sing unto thee, knowing they cannot be better employed." [3.] In both with his heart: " My soul shall rejoice  which thou hast redeemed." Note,  First, Holy joy is the very heart and life of thankful praise.  Secondly, We do not make melody to the Lord, in singing his praises, if we do not do it with our hearts. My lips shall rejoice, but that is nothing; lip-labour, though ever so well laboured, if that be all, is but lost labour in serving God; the soul must be at work, and with all that is within us we must bless his holy name, else all about us is worth little.  Thirdly, Redeemed souls ought to be joyful thankful souls. The work of redemption ought, above all God's works, to be celebrated by us in our praises. The Lamb that was slain, and has redeemed us to God, must therefore be counted worthy of all blessing and praise.

=CHAP. 72.= ''The foregoing psalm was penned by David when he was old, and, it should seem, so was this too; for Solomon was now standing fair for the crown; that was his prayer for himself, this for his son and successor, and with these two the prayers of David the son of Jesse are ended, as we find in the close of this psalm. If we have but God's presence with us while we live, and good hopes concerning those that shall come after us that they shall be praising God on earth when we are praising him in heaven, it is enough. This is entitled "a psalm for Solomon:" it is probable that David dictated it, or, rather, that it was by the blessed Spirit dictated to him, when, a little before he died, by divine direction he settled the succession, and gave orders to proclaim Solomon king, 1 Kings i. 30,''

&c. But, though Solomon's name is here made use of, Christ's kingdom is here prophesied of under the type and figure of Solomon's. David knew what the divine oracle was, That "of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," Acts ii. 30. To him he here bears witness, and with the prospect of the glories of his kingdom he comforted himself in his dying moments when he foresaw that his house would not be so with God, not so great not so good, as he wished. David, in spirit, I. Begins with a short prayer for his successor, ver. 1. II. He passes immediately into a long prediction of the glories of his reign, ver. 2-17. And, III. He concludes with praise to the God of Israel, ver. 18-20. In singing this psalm we must have an eye to Christ, praising him as a King, and pleasing ourselves with our happiness as his subjects.

Prayer for Solomon.
$1$ Give the king thy judgments, O God, and thy righteousness unto the king's son. This verse is a prayer for the king, even the king's son. I. We may apply it to Solomon: '' Give him thy judgments, O God! and thy righteousness;'' make him a man, a king; make him a good man, a good king. 1. It is the prayer of a father for his child, a dying blessing, such as the patriarchs bequeathed to their children. The best thing we can ask of God for our children is that God will give them wisdom and grace to know and do their duty; that is better than gold. Solomon learned to pray for himself as his father had prayed for him, not that God would give him riches and honour, but a wise and understanding heart. It was a comfort to David that his own son was to be his successor, but more so that he was likely to be both judicious and righteous. David had given him a good education (Prov. iv. 3), had taught him  good judgment and righteous, yet that would not do unless God gave him his judgments. Parents cannot give grace to their children, but may by prayer bring them to the God of grace, and shall not seek him in vain, for their prayer shall either be answered or it shall return with comfort into their own bosom. 2. It is the prayer of a king for his successor. David had executed judgment and justice during his reign, and now he prays that his son might do so too. Such a concern as this we should have for posterity, desiring and endeavouring that those who come after us may do God more and better service in their day than we have done in ours. Those have little love either to God or man, and are of a very narrow selfish spirit, who care not what becomes of the world and the church when they are gone. 3. It is the prayer of subjects for their king. It should seem, David penned this psalm for the use of the people, that they, in singing, might pray for Solomon. Those who would live quiet and peaceable lives must pray for kings and all in authority, that God would give them his judgments and righteousness. II. We may apply it to Christ; not that he who intercedes for us needs us to intercede for him; but, 1. It is a prayer of the Old-Testament church for sending the Messiah, as the church's King, King  on the holy hill of Zion, of whom the King of kings had said,  Thou art my Son, Ps. ii. 6, 7. "Hasten his coming to whom all judgment is committed;" and we must thus hasten the second coming of Christ, when he shall  judge the world in righteousness. 2. It is an expression of the satisfaction which all true believers take in the authority which the Lord Jesus has received from the Father: "Let him have all power both in heaven and earth, and be the Lord our righteousness; let him be the great trustee of divine grace for all that are his; give it to him, that he may give it to us."

The Kingdom of Messiah.
$2$ He shall judge thy people with righteousness, and thy poor with judgment. $3$ The mountains shall bring peace to the people, and the little hills, by righteousness. $4$ He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor. $5$ They shall fear thee as long as the sun and moon endure, throughout all generations. $6$ He shall come down like rain upon the mown grass: as showers  that water the earth. $7$ In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. $8$ He shall have dominion also from sea to sea, and from the river unto the ends of the earth. $9$ They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust. $10$ The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. $11$ Yea, all kings shall fall down before him: all nations shall serve him. $12$ 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. $15$ 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. $16$ There shall be a 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. $17$ His name shall endure for ever: his name shall be continued as long as the sun: and  men shall be blessed in him: all nations shall call him blessed. This is a prophecy of the prosperity and perpetuity of the kingdom of Christ under the shadow of the reign of Solomon. It comes in, 1. As a plea to enforce the prayer: "Lord,  give him thy judgments and thy righteousness, and then  he shall judge thy people with righteousness, and so shall answer the end of his elevation, v. 2. Give him thy grace, and then thy people, committed to his charge, will have the benefit of it."  Because God loved Israel, he made him king over them to do judgment and justice, 2 Chron. ix. 8. We may in faith wrestle with God for that grace which we have reason to think will be of common advantage to his church. 2. As an answer of peace to the prayer. As by the prayer of faith we return answers to God's promises of mercy, so by the promises of mercy God returns answers to our prayers of faith. That this prophecy must refer to the kingdom of the Messiah is plain, because there are many passages in it which cannot be applied to the reign of Solomon. There was indeed a great deal of righteousness and peace, at first, in the administration of his government; but, before the end of his reign, there were both trouble and unrighteousness. The kingdom here spoken of is to last as long as the sun, but Solomon's was soon extinct. Therefore even the Jewish expositors understand it of the kingdom of the Messiah. Let us observe the many great and precious promises here made, which were to have their full accomplishment only in the kingdom of Christ; and yet some of them were in part fulfilled in Solomon's reign. I. That it should be a  righteous government (v. 2):  He shall judge thy people with righteousness. Compare Isa. xi. 4. All the laws of Christ's kingdom are consonant to the eternal rules of equity; the chancery it erects to relieve against the rigours of the broken law is indeed a court of equity; and against the sentence of his last judgment there will lie no exception. The peace of his kingdom shall be supported by righteousness (v. 3); for then only is the peace like a river, when the  righteousness is as the waves of the sea. The world will be judged in righteousness, Acts xvii. 31. II. That it should be a peaceable government:  The mountains shall bring peace, and the little hills (v. 3); that is (says Dr. Hammond), both the superior and the inferior courts of judicature in Solomon's kingdom. There shall be  abundance of peace, v. 7. Solomon's name signifies  peaceable, and such was his reign; for in it Israel enjoyed the victories of the foregoing reign and preserved the tranquillity and repose of that reign. But peace is, in a special manner, the glory of Christ's kingdom; for, as far as it prevails, it reconciles men to God, to themselves, and to one another, and slays all enmities; for he is our peace. III. That the poor and needy should be, in a particular manner, taken under the protection of this government:  He shall judge thy poor, v. 2. Those are God's poor that are impoverished by keeping a good conscience, and those shall be provided for with a distinguishing care, shall be judged for with judgment, with a particular cognizance taken of their case and a particular vengeance taken for their wrongs.  The poor of the people, and  the children of the needy, he will be sure so to judge as to save, v. 4. This is insisted upon again (v. 12, 13), intimating that Christ will be sure to carry his cause on behalf of his injured poor.  He will deliver the needy that lie at the mercy of their oppressors,  the poor also, both because they have  no helper and it is for his honour to help them and because they cry unto him and he has promised, in answer to their prayers, to help them; they by prayer  commit themselves unto him, Ps. x. 14.  He will spare the needy that throw themselves on his mercy, and will not be rigorous and severe with them; he  will save their souls, and that is all they desire.  Blessed are the poor in spirit, for theirs is the kingdom of heaven. Christ is the poor man's King. IV. That proud oppressors shall be reckoned with:  He shall break them in pieces (v. 4), shall take away their power to hurt, and punish them for all the mischief they have done. This is the office of a good king,  Parcere subjectis, et debellare superbos—To spare the vanquished and debase the proud. The devil is the great oppressor, whom Christ will break in pieces and of whose kingdom he will be the destruction.  With the breath of his mouth shall he slay that wicked one (Isa. xi. 4), and shall deliver the souls of his people  from deceit and violence, v. 14. He shall save from the power of Satan, both as an old serpent working by deceit to ensnare them and as a roaring lion working by violence to terrify and devour them. So  precious shall their blood be unto him that not a drop of it shall be shed, by the deceit or violence of Satan or his instruments, without being reckoned for. Christ is a King, who, though he calls his subjects sometimes to resist unto blood for him, yet is not prodigal of their blood, nor will ever have it parted with but upon a valuable consideration to his glory and theirs, and the filling up of the measure of their enemies' iniquity. V. That religion shall flourish under Christ's government (v. 5):  They shall fear thee as long as the sun and moon endure. Solomon indeed built the temple, and the fear and worship of God were well kept up, for some time, under his government, but it did not last long; this therefore must point at Christ's kingdom, all the subjects of which are brought to and kept in the fear of God; for the Christian religion has a direct tendency to, and a powerful influence upon, the support and advancement of natural religion. Faith in Christ will set up, and keep up, the fear of God; and therefore this is the everlasting gospel that is preached,  Fear God, and give honour to him, Rev. xiv. 7. And, as Christ's government promotes devotion towards God, so it promotes both justice and charity among men (v. 7):  In his days shall the righteous flourish; righteousness shall be practised, and those that practise righteousness shall be preferred. Righteousness shall abound and be in reputation, shall command and be in power. The law of Christ, written in the heart, disposes men to be honest and just, and to render to all their due; it likewise disposes men to live in love, and so it produces abundance of peace and beats swords into ploughshares. Both holiness and love shall be perpetual in Christ's kingdom, and shall never go to decay, for the subjects of it shall  fear God as long as the sun and moon endure; Christianity, in the profession of it, having got footing in the world, shall keep its ground till the end of time, and having, in the power of it, got footing in the heart, it will continue there till, by death, the sun, and the moon, and the stars (that is, the bodily senses) are darkened. Through all the changes of the world, and all the changes of life, Christ's kingdom will support itself; and, if the fear of God continue as long as the sun and moon, abundance of peace will. The peace of the church, the peace of the soul, shall run parallel with its purity and piety, and last as long as these last. VI. That Christ's government shall be very comfortable to all his faithful loving subjects (v. 6):  He shall, by the graces and comforts of his Spirit,  come down like rain upon the mown grass; not on that which is cut down, but that which is left growing, that it may spring again, though it was beheaded. The gospel of Christ distils as the rain, which softens the ground that was hard, moistens that which was dry, and so makes it green and fruitful, Isa. lv. 10. Let our hearts  drink in the rain, Heb. vi. 7. VII. That Christ's kingdom shall be extended very far, and greatly enlarged; considering, 1. The extent of his territories (v. 8):  He shall have dominion from sea to sea (from the South Sea to the North, or from the Red Sea to the Mediterranean)  and from the river Euphrates, or Nile,  to the ends of the earth. Solomon's dominion was very large (1 Kings iv. 21), according to the promise, Gen. xv. 18. But no sea, no river, is named, that it might, by these proverbial expressions, intimate the universal monarchy of the Lord Jesus. His gospel has been, or shall be, preached  to all nations (Matt. xxiv. 14), and the  kingdoms of the world shall  become his kingdoms (Rev. xi. 15) when the fulness of the Gentiles shall be brought in. His territories shall be extended to those countries, (1.) That were strangers to him:  Those that dwell in the wilderness, out of all high roads, that seldom hear news, shall hear the glad tidings of the Redeemer and redemption by him,  shall bow before him, shall believe in him, accept of him, worship him, and take his yoke upon them. Before the Lord Jesus we must all either bow or break; if we break, we are ruined—if we bow, we are certainly made for ever. (2.) That were enemies to him, and had fought against him:  They shall lick the dust; they shall be brought down and laid in the dust, shall bite the ground for vexation, and be so hunger-bitten that they shall be glad of dust, the serpent's meat (Gen. iii. 15), for of his seed they are; and over whom shall not he rule, when his enemies themselves are thus humbled and brought low? 2. The dignity of his tributaries. He shall not only reign over those that dwell in the wilderness, the peasants and cottagers, but over those that dwell in the palaces (v. 10):  The kings of Tarshish, and of the isles, that lie most remote from Israel and are  the isles of the Gentiles (Gen. x. 5),  shall bring presents to him as their sovereign Lord, by and under whom they hold their crowns and all their crown lands. They shall court his favour, and make an interest in him, that they may hear his wisdom. This was literally fulfilled in Solomon (for  all the kings of the earth sought the wisdom of Solomon, and brought every man his present, 2 Chron. ix. 23, 24), and in Christ too, when the wise men of the east, who probably were men of the first rank in their own country, came to worship him and  brought him presents, Matt. ii. 11. They shall present themselves to him; that is the best present we can bring to Christ, and without that no other present is acceptable, Rom. xii. 1. They  shall offer gifts, spiritual sacrifices of prayer and praise, offer them to Christ as their God, on Christ as their altar, which sanctifies every gift. Their conversion to God is called the  offering up, or  sacrificing, of the Gentiles, Rom. xv. 16. Yea, all kings shall, sooner or later,  fall down before him, either to do their duty to him or to receive their doom from him, v. 11. They shall fall before him, either as his willing subjects or as his conquered captives, as suppliants for his mercy or expectants of his judgment. And, when the kings submit, the people come in of course:  All nations shall serve him; all shall be invited into his service; some of all nations shall come into it, and in every nation  incense shall be offered to him and a pure offering, Mal. i. 11; Rev. vii. 9. VIII. That he shall be honoured and beloved by all his subjects (v. 15):  He shall live; his subjects shall desire his life ( O king! live for ever) and with good reason; for he has said,  Because I live, you shall live also; and of him it is witnessed that he liveth, ever liveth, making intercession, Heb. vii. 8, 25. He shall live, and live prosperously; and, 1. Presents shall be made to him. Though he shall be able to live without them, for he needs neither the gifts nor the services of any, yet to him  shall be given of the gold of Sheba—gold, the best of metals, gold of Sheba, which probably was the finest gold; for he that is best must be served with the best. Those that have abundance of the wealth of this world, that have gold at command, must give it to Christ, must serve him with it, do good with it.  Honour the Lord with thy substance. 2. Prayers shall be made for him, and that continually. The people prayed for Solomon, and that helped to make him and his reign so great a blessing to them. It is the duty of subjects to make prayers, intercessions, and giving of thanks, for kings and all in authority, not in compliment to them, as is too often done, but in concern for the public welfare. But how is this applied to Christ? He needs not our prayers, nor can have any benefit by them. But the Old-Testament saints prayed for his coming, prayed continually for it; for they called him,  He that should come. And now that he has come we must pray for the success of his gospel and the advancement of his kingdom, which he calls praying for him (Hosanna to the Son of David, prosperity to his reign), and we must pray for his second coming. It may be read,  Prayer shall be made through him, or for his sake; whatsoever we ask of the Father shall be in his name and in dependence upon his intercession. 3. Praises shall be made of him, and high encomiums given of his wisdom, justice, and goodness:  Daily shall he be praised. By praying daily in his name we give him honour. Subjects ought to speak well of the government that is a blessing to them; and much more ought all Christians to praise Jesus Christ, daily to praise him; for they owe their all to him, and to him they lie under the highest obligations. IX. That under his government there shall be a wonderful increase both of meat and mouths, both of the fruits of the earth in the country and of the people inhabiting the cities, v. 16. 1. The country shall grow rich. Sow but a  handful of corn on the top of the mountains, whence one would expect but little, and yet  the fruit of it shall shake like Lebanon; it shall come up like a wood, so thick, and tall, and strong, like the cedars of Lebanon. Even upon the tops of the mountains the earth shall bring forth by handfuls; that is an expression of great plenty (Gen. xli. 47), as the grass upon the house top is said to be that wherewith the mower fills not his hand. This is applicable to the wonderful productions of the seed of the gospel in the days of the Messiah. A handful of that seed, sown in the mountainous and barren soil of the Gentile world, produced a wonderful harvest gathered in to Christ, fruit that shook like Lebanon. The fields were  white to the harvest, John iv. 35; Matt. ix. 37. The grain of mustard-seed grew up to a great tree. 2. The towns shall grow populous:  Those of the city shall flourish like grass, for number, for verdure. The gospel church, the city of God among men, shall have all the marks of prosperity, many shall be added to it, and those that are shall be happy in it. X. That his government shall be perpetual, both to his honour and to the happiness of his subjects. The Lord Jesus shall reign for ever, and of him only this must be understood, and not at all of Solomon. It is Christ only that shall  be feared throughout all generations (v. 5) and  as long as the sun and moon endure, v. 7. 1. The honour of the princes is immortal and shall never be sullied (v. 17):  His name shall endure for ever, in spite of all the malicious attempts and endeavours of the powers of darkness to eclipse the lustre of it and to cut off the line of it; it shall be preserved; it shall be perpetuated; it shall be propagated. As the names of earthly princes are continued in their posterity, so Christ's in himself.  Filiabitur nomen ejus—His name shall descend to posterity. All nations, while the world stands, shall call him blessed, shall bless God for him, continually speak well of him, and think themselves happy in him. To the end of time, and to eternity, his name shall be celebrated, shall be made use of; every tongue shall confess it and every knee shall bow before it. 2. The happiness of the people if universal too; it is complete and everlasting:  Men shall be blessed, truly and for ever blessed,  in him. This plainly refers to the promise made unto the fathers that in the Messiah all the nations of the earth should be blessed. Gen. xii. 3.

Thanksgiving and Prayer.
$18$ Blessed  be the God, the God of Israel, who only doeth wondrous things. $19$ And blessed  be his glorious name for ever: and let the whole earth be filled  with his glory; Amen, and Amen. $20$ The prayers of David the son of Jesse are ended. Such an illustrious prophecy as is in the foregoing verses of the Messiah and his kingdom may fitly be concluded, as it is here, with hearty prayers and praises. I. The psalmist is here enlarged in thanksgivings for the prophecy and promise, v. 18, 19. So sure is every word of God, and with so much satisfaction may we rely upon it, that we have reason enough to give thanks for what he has said, though it be not yet done. We must own that for all the great things he has done for the world, for the church, for the children of men, for his own children, in the kingdom of providence, in the kingdom of grace, for all the power and trust lodged in the hands of the Redeemer, God is worthy to be praised; we must stir up ourselves and all that is within us to praise him after the best manner, and desire that all others may do it.  Blessed be the Lord, that is,  blessed be his glorious name; for it is only in his name that we can contribute any thing to his glory and blessedness, and yet that is also  exalted above all blessing and praise. Let it be blessed for ever, it shall be blessed for ever, it deserves to be blessed for ever, and we hope to be forever blessing it. We are here taught to bless the name of Christ, and to bless God in Christ, for all that which he has done for us by him. We must bless him, 1. As the Lord God, as a self-existent self-sufficient Being, and our sovereign Lord. 2. As the God of Israel, in covenant with that people and worshipped by them, and who does this in performance of the truth unto Jacob and the mercy to Abraham, 3. As the God  who only does wondrous things, in creation and providence, and especially this work of redemption, which excels them all. Men's works are little, common, trifling things, and even these they could not do without him. But God does all by his own power, and they are wondrous things which he does, and such as will be the eternal admiration of saints and angels. II. He is earnest in prayer for the accomplishment of this prophecy and promise:  Let the whole earth be filled with his glory, as it will be when the  kings of Tarshish, and the isles, shall bring presents to him. It is sad to think how empty the earth is of the glory of God, how little service and honour he has from a world to which he is such a bountiful benefactor. All those, therefore, that wish well to the honour of God and the welfare of mankind, cannot but desire that the earth may be filled with the discoveries of his glory, suitably returned in thankful acknowledgments of his glory. Let every heart, and every mouth, and every assembly, be filled with the high praises of God. We shall see how earnest David is in this prayer, and how much his heart is in it, if we observe, 1. How he shuts up the prayer with a double seal: " Amen and amen; again and again I say, I say it and let all others say the same, so be it. Amen to my prayer; Amen to the prayers of all the saints to this purport— Hallowed be thy name; thy kingdom come." 2. How he ever shuts up his life with this prayer, v. 20. This was the last psalm that ever he penned, though not placed last in this collection; he penned it when he lay on his death-bed, and with this he breathes his last: "Let God be glorified, let the kingdom of the Messiah be set up, and kept up, in the world, and I have enough, I desire no more. With this let  the prayers of David the son of Jesse be  ended. Even so, come, Lord Jesus, come quickly."

=CHAP. 73.= ''This psalm, and the ten that next follow it, carry the name of Asaph in the titles of them. If he was the penman of them (as many think), we rightly call them psalms of Asaph. If he was only the chief musician, to whom they were delivered, our marginal reading is right, which calls them psalms for Asaph. It is probable that he penned them; for we read of the words of David and of Asaph the seer, which were used in praising God in Hezekiah's time, 2 Chron. xxix. 30. Though the Spirit of prophecy by sacred songs descended chiefly on David, who is therefore styled "the sweet psalmist of Israel," yet God put some of that Spirit upon those about him. This is a psalm of great use; it gives us an account of the conflict which the psalmist had with a strong temptation to envy the prosperity of wicked people. He begins his account with a sacred principle, which he held fast, and by the help of which he kept his ground and carried his point, ver. 1. He then tells us, I. How he got into the temptation, ver. 2-14. II. How he got out of the temptation and gained a victory over it, ver. 15-20. III. How he got by the temptation and was the better for it, ver. 21-23. If, in singing this psalm, we fortify ourselves against the life temptation, we do not use it in vain. The experiences of others should be our instructions.''

God's Goodness to His People; Unsanctified Prosperity.
$1$ Truly God  is good to Israel,  even to such as are of a clean heart. $2$ 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. $4$ For  there are no bands in their death: but their strength  is firm. $5$ They  are not in trouble  as other men; neither are they plagued like  other men. $6$ Therefore pride compasseth them about as a chain; violence covereth them  as a garment. 7 Their eyes stand out with fatness: they have more than heart could wish. $8$ They are corrupt, and speak wickedly  concerning oppression: they speak loftily. $9$ They set their mouth against the heavens, and their tongue walketh through the earth. $10$ Therefore his people return hither: and waters of a full  cup are wrung out to them. $11$ And they say, How doth God know? and is there knowledge in the most High? $12$ Behold, these  are the ungodly, who prosper in the world; they increase  in riches. $13$ Verily I have cleansed my heart  in vain, and washed my hands in innocency. $14$ For all the day long have I been plagued, and chastened every morning. This psalm begins somewhat abruptly:  Yet God is good to Israel (so the margin reads it); he had been thinking of the prosperity of the wicked; while he was thus musing the fire burned, and at last he spoke by way of check to himself for what he had been thinking of. "However it be, yet God is good." Though wicked people receive many of the gifts of his providential bounty, yet we must own that he is, in a peculiar manner, good to Israel; they have favours from him which others have not. The psalmist designs an account of a temptation he was strongly assaulted with—to envy the prosperity of the wicked, a common temptation, which has tried the graces of many of the saints. Now in this account, I. He lays down, in the first place, that great principle which he is resolved to abide by and not to quit while he was parleying with this temptation, v. 1. Job, when he was entering into such a temptation, fixed for his principle the omniscience of God:  Times are not hidden from the Almighty, Job xxiv. 1. Jeremiah's principle is the justice of God: '' Righteous art thou, O God! when I plead with thee,'' Jer. xii. 1. Habakkuk's principle is the holiness of God:  Thou art of purer eyes than to behold iniquity, Hab. i. 13. The psalmist's, here, is the goodness of God. These are truths which cannot be shaken and which we must resolve to live and die by. Though we may not be able to reconcile all the disposals of Providence with them, we must believe they are reconcilable. Note, Good thoughts of God will fortify us against many of Satan's temptations.  Truly God is good; he had had many thoughts in his mind concerning the providences of God, but this word, at last, settled him: "For all this, God is good,  good to Israel, even to those that are of a clean heart." Note, 1. Those are the Israel of God that are of a clean heart, purified by the blood of Christ, cleansed from the pollutions of sin, and entirely devoted to the glory of God. An upright heart is a clean heart; cleanness is truth in the inward part. 2. God, who is good to all, is in a special manner good to his church and people, as he was to Israel of old. God was good to Israel in redeeming them out of Egypt, taking them into covenant with himself, giving them his laws and ordinances, and in the various providences that related to them; he is, in like manner, good to all those that are of a clean heart, and, whatever happens, we must not think otherwise. II. He comes now to relate the shock that was given to his faith in God's distinguishing goodness to Israel by a strong temptation to envy the prosperity of the wicked, and therefore to think that the Israel of God are no happier than other people and that God is no kinder to them than to others. 1. He speaks of it as a very narrow escape that he had not been quite foiled and overthrown by this temptation (v. 2): " But as for me, though I was so well satisfied in the goodness of God to Israel, yet  my feet were almost gone (the tempter had almost tripped up my heels),  my steps had well-nigh slipped (I had like to have quitted my religion, and given up all my expectations of benefit by it);  for I was envious at the foolish." Note, 1. The faith even of strong believers may sometimes be sorely shaken and ready to fail them. There are storms that will try the firmest anchors. 2. Those that shall never be quite undone are sometimes very near it, and, in their own apprehension, as good as gone. Many a precious soul, that shall live for ever, had once a very narrow turn for its life; almost and well-nigh ruined, but a step between it and fatal apostasy, and yet snatched as a brand out of the burning, which will for ever magnify the riches of divine grace in the nations of those that are saved. Now, 2. Let us take notice of the process of the psalmist's temptation, what he was tempted with and tempted to. (1.) He observed that foolish wicked people have sometimes a very great share of outward prosperity. He  saw, with grief,  the prosperity of the wicked, v. 3. Wicked people are really foolish people, and act against reason and their true interest, and yet every stander-by sees their prosperity. [1.] They seem to have the least share of the troubles and calamities of this life (v. 5):  They are not in the troubles of other men, even of wise and good men,  neither are they plagued like other men, but seem as if by some special privilege they were exempted from the common lot of sorrows. If they meet with some little trouble, it is nothing to what others endure that are less sinners and yet greater sufferers. [2.] They seem to have the greatest share of the comforts of this life. They live at ease, and bathe themselves in pleasures, so that  their eyes stand out with fatness, v. 7. See what the excess of pleasure is; the moderate use of it enlightens the eyes, but those that indulge themselves inordinately in the delights of sense have their eyes ready to start out of their heads. Epicures are really their own tormentors, by putting a force upon nature, while they pretend to gratify it. And well may those feed themselves to the full who have  more than heart could wish, more than they themselves ever thought of or expected to be masters of. They have, at least, more than a humble, quiet, contented heart could wish, yet not so much as they themselves wish for. There are many who have a great deal of this life in their hands, but nothing of the other life in their hearts. They are ungodly, live without the fear and worship of God, and yet they prosper and get on in the world, and not only are rich, but  increase in riches, v. 12. They are looked upon as thriving men; while others have much ado to keep what they have, they are still adding more, more honour, power, pleasure, by increasing in riches.  They are the prosperous of the age, so some read it. [3.] Their end seems to be peace. This is mentioned first, as the most strange of all, for peace in death was every thought to be the peculiar privilege of the godly (Ps. xxxvii. 37), yet, to outward appearance, it is often the lot of the ungodly (v. 4):  There are no bands in their death. They are not taken off by a violent death; they are foolish, and yet die not as fools die; for  their hands are not bound nor their feet put into fetters, 2 Sam. iii. 33, 34. They are not taken off by an untimely death, like the fruit forced from the tree before it is ripe, but are left to hang on, till, through old age, they gently drop of themselves. They do not die of sore and painful diseases:  There are no pangs, no agonies,  in their death, but their strength is firm to the last, so that they scarcely feel themselves die. They are of those who  die in their full strength, being wholly at ease and quiet, not of those that  die in the bitterness of their souls and never eat with pleasure, Job xxi. 23, 25. Nay, they are not bound by the terrors of conscience in their dying moments; they are not frightened either with the remembrance of their sins or the prospect of their misery, but die securely. We cannot judge of men's state on the other side death either by the manner of their death or the frame of their spirits in dying. Men may die like lambs, and yet have their place with the goats. (2.) He observed that they made a very bad use of their outward prosperity and were hardened by it in their wickedness, which very much strengthened the temptation he was in to fret at it. If it had done them any good, if it had made them less provoking to God or less oppressive to man, it would never have vexed him; but it had quite a contrary effect upon them. [1.] It made them very proud and haughty. Because they live at ease,  pride compasses them as a chain, v. 6. They show themselves (to all that see them) to be puffed up with their prosperity, as men show their ornaments.  The pride of Israel testifies to his face, Hos. v. 5; Isa. iii. 9.  Pride ties on their chain, or necklace; so Dr. Hammond reads it. It is no harm to wear a chain or necklace; but when pride ties it on, when it is worn to gratify a vain mind, it ceases to be an ornament. It is not so much what the dress or apparel is (though we have rules for that, 1 Tim. ii. 9) as what principle ties it on and with what spirit it is worn. And, as the pride of sinners appears in their dress, so it does in their talk:  They speak loftily (v. 8); they affect  great swelling words of vanity (2 Pet. ii. 18), bragging of themselves and disdaining all about them. Out of the abundance of the pride that is in their heart they speak big. [1.] It made them oppressive to their poor neighbours (v. 6):  Violence covers them as a garment. What they have got by fraud and oppression they keep and increase by the same wicked methods, and care not what injury they do to others, nor what violence they use, so they may but enrich and aggrandize themselves.  They are corrupt, like the giants, the sinners of the old world, when  the earth was filled with violence, Gen. vi. 11, 13. They care not what mischief they do, either for mischief-sake or for their own advantage-sake.  They speak wickedly concerning oppression; they oppress, and justify themselves in it. Those that speak well of sin speak wickedly of it.  They are corrupt, that is, dissolved in pleasures and every thing that is luxurious (so some), and then they deride and speak maliciously; they care not whom they wound with the poisoned darts of calumny; from on high they speak oppression. [3.] It made them very insolent in their demeanour towards both God and man (v. 9):  They set their mouth against the heavens, putting contempt upon God himself and his honour, bidding defiance to him and his power and justice. They cannot reach the heavens with their hands, to shake God's throne, else they would; but they show their ill-will by setting their mouth against the heavens.  Their tongue also  walks through the earth, and they take liberty to abuse all that come in their way. No man's greatness or goodness can secure him from the scourge of the virulent tongue. They take a pride and pleasure in bantering all mankind; they are pests of the country, for they neither fear God nor regard man. [4.] In all this they were very atheistical and profane. They could not have been thus wicked if they had not learned to say (v. 11), '' How doth God know? And is there knowledge in the Most High?'' So far were they from desiring the knowledge of God, who gave them all the good things they had and would have taught them to use them well, that they were not willing to believe God had any knowledge of them, that he took any notice of their wickedness or would ever call them to an account. As if, because he is  Most High, he could not or would not see them, Job xxii. 12, 13. Whereas because he is  Most High therefore he can, and will, take cognizance of all the children of men and of all they do, or say, or think. What an affront is it to the God of infinite knowledge, from whom all knowledge is, to ask,  Is there knowledge in him? Well may he say (v. 12),  Behold, these are the ungodly. (3.) He observed that while wicked men thus prospered in their impiety, and were made more impious by their prosperity, good people were in great affliction, and he himself in particular, which very much strengthened the temptation he was in to quarrel with Providence. [1.] He looked abroad and saw many of God's people greatly at a loss (v. 10): "Because the wicked are so very daring  therefore his people return hither; they are at the same pause, the same plunge, that I am at; they know not what to say to it any more than I do, and the rather because  waters of a full cup are wrung out to them; they are not only made to drink, and to drink deeply, of the bitter cup of affliction, but to drink all. Care is taken that they lose not a drop of that unpleasant potion; the waters are wrung out unto them, that they may have the dregs of the cup. They pour out abundance of tears when they hear wicked people blaspheme God and speak profanely," as David did, Ps. cxix. 136. These are the waters wrung out to them. [2.] He looked at home, and felt himself under the continual frowns of Providence, while the wicked were sunning themselves in its smiles (v. 14): "For my part," says he, " all the day long have I been plagued with one affliction or another,  and chastened every morning, as duly as the morning comes." His afflictions were great—he was chastened and plagued; the returns of them were constant,  every morning with the morning, and they continued, without intermission,  all the day long. This he thought was very hard, that, when those who blasphemed God were in prosperity, he that worshipped God was under such great affliction. He spoke feelingly when he spoke of his own troubles; there is no disputing against sense, except by faith. (4.) From all this arose a very strong temptation to cast off his religion. [1.] Some that observed the prosperity of the wicked, especially comparing it with the afflictions of the righteous, were tempted to deny a providence and to think that God had forsaken the earth. In this sense some take v. 11. There are those, even among God's professing people, that say, " How does God know? Surely all things are left to blind fortune, and not disposed of by an all-seeing God." Some of the heathen, upon such a remark as this, have asked,  Quis putet esse deos?—Who will believe that there are gods? [2.] Though the psalmist's feet were not so far gone as to question God's omniscience, yet he was tempted to question the benefit of religion, and to say (v. 13),  Verily, I have cleansed my heart in vain, and have, to no purpose,  washed my hands in innocency. See here what it is to be religious; it is to cleanse our hearts, in the first place, by repentance and regeneration, and then to wash our hands in innocency by a universal reformation of our lives. It is not in vain to do this, not in vain to serve God and keep his ordinances; but good men have been sometimes tempted to say, "It is in vain," and "Religion is a thing that there is nothing to be got by," because they see wicked people in prosperity. But, however the thing may appear now, when the pure in heart, those blessed ones, shall see God (Matt. v. 8), they will not say that they cleansed their hearts in vain.

The End of the Wicked.
$15$ If I say, I will speak thus; behold, I should offend  against the generation of thy children. $16$ When I thought to know this, it  was too painful for me; 17 Until I went into the sanctuary of God;  then understood I their end. $18$ Surely thou didst set them in slippery places: thou castedst them down into destruction. $19$ How are they  brought into desolation, as in a moment! they are utterly consumed with terrors. $20$ As a dream when  one awaketh;  so, O Lord, when thou awakest, thou shalt despise their image. We have seen what a strong temptation the psalmist was in to envy prospering profaneness; now here we are told how he kept his footing and got the victory. I. He kept up a respect for God's people, and with that he restrained himself from speaking what he had thought amiss, v. 15. He got the victory by degrees, and this was the first point he gained; he was ready to say,  Verily, I have cleansed my heart in vain, and thought he had reason to say it, but he kept his mouth with this consideration, " If I say, I will speak thus, behold, I should myself revolt and apostatize from, and so give the greatest offence imaginable to,  the generation of thy children." Observe here, 1. Though he thought amiss, he took care not to utter that evil thought which he had conceived. Note, It is bad to think ill, but it is worse to speak it, for that is giving the evil thought an  imprimatur—a sanction; it is allowing it, giving consent to it, and publishing it for the infection of others. But it is a good sign that we repent of the evil imagination of the heart if we suppress it, and the error remains with ourselves. If therefore thou hast been so foolish as to think evil, be so wise as to  lay thy hand upon thy mouth, and let it go no further, Prov. xxx. 32.  If I say, I will speak thus. Observe, Though his corrupt heart made this inference from the prosperity of the wicked, yet he did not mention it to those whether it were fit to be mentioned or no. Note, We must think twice before we speak once, both because some things may be thought which yet may not be spoken and because the second thoughts may correct the mistakes of the first. 2. The reason why he would not speak it was for fear of giving offence to those whom God owned for his children. Note, (1.) There are a people in the world that are the generation of God's children, a set of men that hear and love God as their Father. (2.) We must be very careful not to say or do any thing which may justly offend  any of these little ones (Matt. xviii. 6), especially which may offend  the generation of them, may sadden their hearts, or weaken their hands, or shake their interest. (3.) There is nothing that can give more general offence to the generation of God's children than to say that  we have cleansed our heart in vain or that it is vain to serve God; for there is nothing more contrary to their universal sentiment and experience nor any thing that grieves them more than to hear God thus reflected on. (4.) Those that wish themselves in the condition of the wicked do in effect quit the tents of God's children. II. He foresaw the ruin of wicked people. By this he baffled the temptation, as by the former he gave some check to it. Because he durst not speak what he had thought, for fear of giving offence, he began to consider whether he had any good reason for that thought (v. 16): "I endeavoured to understand the meaning of this unaccountable dispensation of Providence; but  it was too painful for me. I could not conquer it by the strength of my own reasoning." It is a problem, not to be solved by the mere light of nature, for, if there were not another life after this, we could not fully reconcile the prosperity of the wicked with the justice of God. But (v. 17)  he went into the sanctuary of God; he applied to his devotions, meditated upon the attributes of God, and the  things revealed, which belong to us and to our children; he consulted the scriptures, and the lips of the priests who attended the sanctuary; he prayed to God to make this matter plain to him and to help him over this difficulty; and, at length, he understood the wretched end of wicked people, which he plainly foresaw to be such that even in the height of their prosperity they were rather to be pitied than envied, for they were but ripening for ruin. Note, There are many great things, and things needful to be known, which will not be known otherwise than by going into the sanctuary of God, by the word and prayer. The sanctuary must therefore be the resort of a tempted soul. Note, further, We must judge of persons and things as they appear by the light of divine revelation, and then we shall judge righteous judgment; particularly we must judge by the end. All is well that ends well, everlastingly well; but nothing well that ends ill, everlastingly ill. The righteous man's afflictions end in peace, and therefore he is happy; the wicked man's enjoyments end in destruction, and therefore he is miserable. 1. The prosperity of the wicked is short and uncertain. The high places in which Providence sets them are  slippery places (v. 18), where they cannot long keep footing; but, when they offer to climb higher, that very attempt will be the occasion of their sliding and falling. Their prosperity has no firm ground; it is not built upon God's favour or his promise; and they have not the satisfaction of feeling that it rests on firm ground. 2. Their destruction is sure, and sudden, and very great. This cannot be meant of any temporal destruction; for they were supposed to  spend all their days in wealth and their death itself had no bands in it:  In a moment they go down to the grace, so that even that could scarcely be called  their destruction; it must therefore be meant of eternal destruction on the other side death—hell and destruction. They flourish for a time, but are undone for ever. (1.) Their ruin is sure and inevitable. He speaks of it as a thing done— They are cast down; for their destruction is as certain as if it were already accomplished. He speaks of it as God's doing, and therefore it cannot be resisted:  Thou castest them down. It is  destruction from the Almighty (Joel i. 15), from  the glory of his power, 2 Thess. i. 9. Who can support those whom God will cast down, on whom God will lay burdens? (2.) It is swift and sudden; their damnation slumbers not; for  how are they brought into desolation as in a moment! v. 19. It is easily effected, and will be a great surprise to themselves and all about them. (3.) It is severe and very dreadful. It is a total and final ruin:  They are utterly consumed with terrors, It is the misery of the damned that the terrors of the Almighty, whom they have made their enemy, fasten upon their guilty consciences, which can neither shelter themselves from them nor strengthen themselves under them; and therefore not their being, but their bliss, must needs be utterly consumed by them; not the least degree of comfort or hope remains to them; the higher they were lifted up in their prosperity the sorer will their fall be when they are cast down into  destructions (for the word is plural) and suddenly  brought into desolation. 3. Their prosperity is therefore not to be envied at all, but despised rather,  quod erat demonstrandum—which was the point to be established, v. 20. '' As a dream when one awaketh, so, O Lord! when thou awakest, or when they awake (as some read it),  thou shalt despise their image,'' their shadow, '' and make it to vanish. In the day of the great judgment (so the Chaldee paraphrase reads it), when they are awaked out of their graves, thou shalt, in wrath, despise their image; for  they shall rise to shame and everlasting contempt.'' See here, (1.) What their prosperity now is; it is but an image, a vain show, a fashion of the world that passes away; it is not real, but imaginary, and it is only a corrupt imagination that makes it a happiness; it is not substance, but a mere shadow; it is not what it seems to be, nor will it prove what we promise ourselves from it; it is as a dream, which may please us a little, while we are asleep, yet even then it disturbs our repose; but, how pleasing soever it is, it is all but a cheat, all false; when we awake we find it so. A hungry man  dreams that he eats, but he awakes and his soul is empty, Isa. xxix. 8. A man is never the more rich or honourable for dreaming he is so. Who therefore will envy a man the pleasure of a dream? (2.) What will be the issue of it; God will awake to judgment, to plead his own and his people's injured cause; they shall be made to awake out of the sleep of their carnal security, and then God shall despise their image; he shall make it appear to all the world how despicable it is; so that the righteous shall laugh at them, Ps. lii. 6, 7. How did God despise that rich man's image when he said,  Thou fool, this night thy soul shall be required of thee! Luke xii. 19, 20. We ought to be of God's mind, for his judgment is according to truth, and not to admire and envy that which he despises and will despise; for, sooner or later, he will bring all the world to be of his mind.

Devout Confidence.
$21$ Thus my heart was grieved, and I was pricked in my reins. $22$ So foolish  was I, and ignorant: I was  as a beast before thee. $23$ Nevertheless I  am continually with thee: thou hast holden  me by my right hand. 24 Thou shalt guide me with thy counsel, and afterward receive me  to glory. $25$ Whom have I in heaven  but thee? and  there is none upon earth  that I desire beside thee. $26$ My flesh and my heart faileth:  but God  is the strength of my heart, and my portion for ever. 27 For, lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee. $28$ But  it is good for me to draw near to God: I have put my trust in the Lord, that I may declare all thy works. Behold Samson's riddle again unriddled,  Out of the eater came forth meat, and out of the strong sweetness; for we have here an account of the good improvement which the psalmist made of that sore temptation with which he had been assaulted and by which he was almost overcome. He that stumbles and does not fall, by recovering himself takes so much the longer steps forward. It was so with the psalmist here; many good lessons he learned from his temptation, his struggles with it, and his victories over it. Nor would God suffer his people to be tempted if his grace were not sufficient for them, not only to save them from harm, but to make them gainers by it; even this shall work for good. I. He learned to think very humbly of himself and to abase and accuse himself before God (v. 21, 22); he reflects with shame upon the disorder and danger he was in, and the vexation he gave himself by entertaining the temptation and parleying with it:  My heart was grieved, and I was pricked in my reins, as one afflicted with the acute pain of the stone in the region of the kidneys. If evil thoughts at any time enter into the mind of a good man, he does not roll them under his tongue as a sweet morsel, but they are grievous and painful to him; temptation was to Paul as a thorn in the flesh, 2 Cor. xii. 7. This particular temptation, the working of envy and discontent, is as painful as any; where it constantly rests it is the  rottenness of the bones (Prov. xiv. 30); where it does but occasionally come it is the pricking of the reins. Fretfulness is a corruption that is its own correction. Now in the reflection upon it, 1. He owns it was his folly thus to vex himself: " So foolish was I to be my own tormentor." Let peevish people thus reproach themselves for, and shame themselves out of, their discontents. "What a fool am I thus to make myself uneasy without a cause?" 2. He owns it was his ignorance to vex himself at this: "So ignorant was I of that which I might have known, and which, if I had known it aright, would have been sufficient to silence my murmurs.  I was as a beast (Behemoth—a great beast) before thee. Beasts mind present things only, and never look before at what is to come; and so did I. If I had not been a great fool, I should never have suffered such a senseless temptation to prevail over me so far. What! to envy wicked men upon account of their prosperity! To be ready to wish myself one of them, and to think of changing conditions with them!  So foolish was I." Note, If good men do at any time, through the surprise and strength of temptation, think, or speak, or act amiss, when they see their error they will reflect upon it with sorrow, and shame, and self-abhorrence, will call themselves  fools for it.  Surely I am more brutish than any man, Prov. xxx. 2; Job xlii. 5, 6. Thus David, 2 Sam. xxiv. 10. II. He took occasion hence to own his dependence on and obligations to the grace of God (v. 23): " Nevertheless, foolish as I am,  I am continually with thee and in thy favour;  thou hast holden me by my right hand." This may refer either, 1. To the care God had taken of him, and the kindness he had shown him, all along from his beginning hitherto. He had said, in the hour of temptation (v. 14),  All the day long have I been plagued; but here he corrects himself for that passionate complaint: "Though God has chastened me, he has not cast me off; notwithstanding all the crosses of my life,  I have been continually with thee; I have had thy presence with me, and thou hast been nigh unto me in all that which I have called upon thee for; and therefore, though perplexed, yet not in despair. Though God has sometimes written bitter things against me, yet he has still  holden me by my right hand, both to keep me, that I should not desert him or fly off from him, and to prevent my sinking and fainting under my burdens, or losing my way in the wildernesses through which I have walked." If we have been kept in the way with God, kept closely in our duty and upheld in our integrity, we must own ourselves indebted to the free grace of God for our preservation:  Having obtained help of God, I continue hitherto. And, if he has thus maintained the spiritual life, the earnest of eternal life, we ought not to complain, whatever calamities of this present time we have met with. Or, 2. To the late experience he had had of the power of divine grace in carrying him through this strong temptation and bringing him off a conqueror: "I was foolish and ignorant, and yet thou hast had compassion on me and taught me (Heb. v. 2), and kept me under thy protection;" for the unworthiness of man is no bar to the free grace of God. We must ascribe our safety in temptation, and our victory over it, not to our own wisdom, for we are foolish and ignorant, but to the gracious presence of God with us and the prevalency of Christ's intercession for us, that our faith may not fail: " My feet were almost gone, and they would have quite gone, past recovery, but that thou hast holden me by my right hand and so kept me from falling." III. He encouraged himself to hope that the same God who had delivered him from this evil work would  preserve him to his heavenly kingdom, as St. Paul does (2 Tim. iv. 18): "I am now upheld by thee, therefore  thou shalt guide me with thy counsel, leading me, as thou hast done hitherto, many a difficult step; and, since I am now continually with thee, thou  shalt afterwards receive me to glory" v. 24. This completes the happiness of the saints, so that they have no reason to envy the worldly prosperity of sinners. Note, 1. All those who commit themselves to God shall be guided with his counsel, with the counsel both of his word and of his Spirit, the best counsellors. The psalmist had like to have paid dearly for following his own counsels in this temptation and therefore resolves for the future to take God's advice, which shall never be wanting to those that duly seek it with a resolution to follow it. 2. All those who are guided and led by the counsel of God in this world shall be received to his glory in another world. If we make God's glory in us the end we aim at, he will make our glory with him the end we shall for ever be happy in. Upon this consideration, let us never envy sinners, but rather bless ourselves in our own blessedness. If God direct us in the way of our duty, and prevent our turning aside out of it, he will afterwards, when our state of trial and preparation is over, receive us to his kingdom and glory, the believing hopes and prospects of which will reconcile us to all the dark providences that now puzzle and perplex us, and ease us of the pain we have been put into by some threatening temptations. IV. He was hereby quickened to cleave the more closely to God, and very much confirmed and comforted in the choice he had made of him, v. 25, 26. His thoughts here dwell with delight upon his own happiness in God, as much greater then the happiness of the ungodly that prospered in the world. He saw little reason to envy them what they had in the creature when he found how much more and better, surer and sweeter, comforts he had in the Creator, and what cause he had to congratulate himself on this account. He had complained of his afflictions (v. 14); but this makes them very light and easy,  All is well if God be mine. We have here the breathings of a sanctified soul towards God, and its repose in him, as that to a godly man really which the prosperity of a worldly man is to him in conceit and imagination:  Whom have I in heaven but thee? There is scarcely a verse in all the psalms more expressive than this of the pious and devout affections of a soul to God; here it soars up towards him, follows hard after him, and yet, at the same time, has an entire satisfaction and complacency in him. 1. It is here supposed that God alone is the felicity and chief good of man. He, and he only, that made the soul, can make it happy; there is none in heaven, none in earth, that can pretend to do it besides. 2. Here are expressed the workings and breathings of a soul towards God accordingly. If God be our felicity, (1.) Then we must have him ( Whom have I but thee?), we must choose him, and make sure to ourselves an interest in him. What will it avail us that he is the felicity of souls if he be not the felicity of our souls, and if we do not by a lively faith make him ours, by joining ourselves to him in an everlasting covenant? (2.) Then our desire must be towards him and our delight in him (the word signifies both); we must delight in what we have of God and desire what we yet further hope for. Our desires must not only be offered up to God, but they must all terminate in him, desiring nothing more than God, but still more and more of him. This includes all our prayers,  Lord, give us thyself; as that includes all the promises, '' I will be to them a God. The desire of our souls is to thy name.'' (3.) We must prefer him in our choice and desire before any other. [1.] " There is none in heaven but thee, none to seek to or trust in, none to court or covet acquaintance with, but thee." God is in himself more glorious than any celestial being (Ps. lxxxix. 6), and must be, in our eyes, infinitely more desirable. Excellent beings there are in heaven, but God alone can make us happy. His favour is infinitely more to us than the refreshment of the dews of heaven or the benign influence of the stars of heaven, more than the friendship of the saints in heaven or the good offices of the angels there. [2.]  I desire none on earth besides thee; not only none in heaven, a place at a distance, which we have but little acquaintance with, but none on earth neither, where we have many friends and where much of our present interest and concern lie. "Earth carries away the desires of most men, and yet I have none on earth, no persons, no things, no possessions, no delights, that I desire besides thee or with thee, in comparison or competition with thee." We must desire nothing besides God but what we desire for him ( nil pr&#230;ter te nisi propter te—nothing besides thee except for thy sake), nothing but what we desire from him, and can be content without so that it be made up in him. We must desire nothing besides God as needful to be a partner with him in making us happy. (4.) Then we must repose ourselves in God with an entire satisfaction, v. 26. Observe here, [1.] Great distress and trouble supposed:  My flesh and my heart fail. Note, Others have experienced and we must expect, the failing both of flesh and heart. The body will fail by sickness, age, and death; and that which touches the bone and the flesh touches us in a tender part, that part of ourselves which we have been but too fond of; when the flesh fails the heart is ready to fail too; the conduct, courage, and comfort fail. [2.] Sovereign relief provided in this distress:  But God is the strength of my heart and my portion for ever. Note, Gracious souls, in their greatest distresses, rest upon God as their spiritual strength and their eternal portion.  First, He is the strength of my heart, the rock of my heart, a firm foundation, which will bear my weight and not sink under it.  God is the strength of my heart; I have found him so; I do so still, and hope ever to find him so." In the distress supposed, he had put the case of a double failure, both  flesh and heart fail; but, in the relief, he fastens on a single support: he leaves out the flesh and the consideration of that, it is enough that God is  the strength of his heart. He speaks as one careless of the body (let that fail, there is no remedy), but as one concerned about the soul, to be  strengthened in the inner man. Secondly,  "He is my portion for ever; he will not only support me while I am here, but make me happy when I go hence." The saints choose God for their portion, they have him for their portion, and it is their happiness that he will be their portion, a portion that will last as long as the immortal soul lasts. V. He was fully convinced of the miserable condition of all wicked people. This he learned in the sanctuary upon this occasion, and he would never forget it (v. 27): " Lo, those that are far from thee, in a state of distance and estrangement, that desire the Almighty to depart from them,  shall certainly  perish; so shall their doom be; they choose to be far from God, and they shall be far from him for ever.  Thou wilt justly  destroy all those that go a whoring from thee, that is, all apostates, that in profession have been betrothed to God, but forsake him, their duty to him and their communion with him, to embrace the bosom of a stranger." The doom is sever, no less than perishing and being destroyed. It is universal: "They shall all be destroyed without exception." It is certain: " Thou hast destroyed; it is as sure to be done as if done already; and the destruction of some ungodly men is an earnest of the perdition of all." God himself undertakes to do it, into whose hands it is a fearful thing to fall: "Thou, though infinite in goodness, wilt reckon for thy injured honour and abused patience, and wilt destroy those that go a whoring from thee." VI. He was greatly encouraged to cleave to God and to confide in him, v. 28.  If those that are far from God shall perish, then, 1. Let this constrain us to live in communion with God; "if it fare so ill with those that live at a distance from him, then it is good, very good, the chief good, that good for a man, in this life, which he should most carefully pursue and secure, it is best for me to draw near to God, and to have God draw near to me;" the original may take in both.  But for my part (so I would read it)  the approach of God is good for me. Our drawing near to God takes rise from his drawing near to us, and it is the happy meeting that makes the bliss. Here is a great truth laid down, That it is good to draw near to God; but the life of it lies in the application, "It is good for  me." Those are the wise who know what is good for themselves: " It is good, says he (and every good man agrees with him in it),  it is good for me to draw near to God; it is my duty; it is my interest." 2. Let us therefore live in a continual dependence upon him: " I have put my trust in the Lord God, and will never go a whoring from him after any creature confidences." If wicked men, notwithstanding all their prosperity, shall perish and be destroyed, then let us trust in the Lord God, in him, not in them (see Ps. cxlvi. 3-5), in him, and not in our worldly prosperity; let us trust in God, and neither fret at them nor be afraid of them; let us trust in him for a better portion than theirs is. 3. While we do so, let us not doubt but that we shall have occasion to praise his name. Let us trust in the Lord, that we may declare all his works. Note, Those that with an upright heart put their trust in God shall never want matter for thanksgiving to him.

=CHAP. 74.= ''This psalm does so particularly describe the destruction of Jerusalem and the temple, by Nebuchadnezzar and the army of the Chaldeans, and can so ill be applied to any other event we meet with in the Jewish history, that interpreters incline to think that either it was penned by David, or Asaph in David's time, with a prophetical reference to that sad event (which yet is not so probable), or that it was penned by another Asaph, who lived at the time of the captivity, or by Jeremiah (for it is of a piece with his Lamentations,) or some other prophet, and, after the return out of captivity, was delivered to the sons of Asaph, who were called by his name, for the public service of the church. That was the most eminent family of the singers in Ezra's time. See Ezra ii. 41; iii. 10; Neh. xi. 17, 22; xii. 35, 46. The deplorable case of the people of God at that time is here spread before the Lord, and left with him. The prophet, in the name of the church I. Puts in complaining pleas of the miseries they suffered, for the quickening of their desires in prayer, ver. 1-11. II. He puts in comfortable pleas for the encouraging of their faith in prayer, ver. 12-17. III. He concludes with divers petitions to God for deliverances, ver. 18-23. In singing it we must be affected with the former desolations of the church, for we are members of the same body, and may apply it to any present distresses or desolations of any part of the Christian church.''

Mournful Complaints.
$1$ O God, why hast thou cast  us off for ever?  why doth thine anger smoke against the sheep of thy pasture? $2$ Remember thy congregation,  which thou hast purchased of old; the rod of thine inheritance,  which thou hast redeemed; this mount Zion, wherein thou hast dwelt. $3$ Lift up thy feet unto the perpetual desolations;  even all  that the enemy hath done wickedly in the sanctuary. $4$ Thine enemies roar in the midst of thy congregations; they set up their ensigns  for signs. $5$  A man was famous according as he had lifted up axes upon the thick trees. $6$ But now they break down the carved work thereof at once with axes and hammers. $7$ They have cast fire into thy sanctuary, they have defiled  by casting down the dwelling place of thy name to the ground. $8$ They said in their hearts, Let us destroy them together: they have burned up all the synagogues of God in the land. $9$ We see not our signs:  there is no more any prophet: neither  is there among us any that knoweth how long. $10$ O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever? $11$ Why withdrawest thou thy hand, even thy right hand? pluck  it out of thy bosom. This psalm is entitled  Maschil—a psalm to give instruction, for it was penned in a day of affliction, which is intended for instruction; and this instruction in general it gives us, That when we are, upon any account, in distress, it is our wisdom and duty to apply to God by faithful and fervent prayer, and we shall not find it in vain to do so. Three things the people of God here complain of:— I. The displeasure of God against them, as that which was the cause and bitterness of all their calamities. They look above the instruments of their trouble, who, they knew, could have no power against them unless it were given them from above, and keep their eye upon God, by whose determined counsel they were delivered up into the hands of wicked and unreasonable men. Observe the liberty they take to expostulate with God (v. 1), we hope not too great a liberty, for Christ himself, upon the cross, cried out,  My God my God, why hast thou forsaken me? So the church here, '' O God! why hast thou forsaken us for ever? Here they speak according to their present dark and melancholy apprehensions; for otherwise,  Has God cast away his people? God forbid,'' Rom. xi. 1. The people of God must not think that because they are cast down they are therefore cast off, that because men cast them off therefore God does, and that because he seems to cast them off for a time therefore they are really cast off for ever: yet this expostulation intimates that they dreaded God's casting them off more than any thing, that they desired to be owned of him, whatever they suffered from men, and were desirous to know wherefore he thus contended with them:  Why does thy anger smoke? that is, why does it rise up to such a degree that all about us take notice of it, and ask,  What means the heat of this great anger? Deut. xxix. 24. Compare v. 20, where the anger of the Lord and his jealousy are said to smoke against sinners. Observe what they plead with God, now that they lay under the tokens and apprehensions of his wrath. 1. They plead their relation to him: "We are  the sheep of thy pasture, the sheep wherewith thou hast been pleased to stock the pasture, thy peculiar people whom thou art pleased to set apart for thyself and design for thy own glory. That the wolves worry the sheep is not strange; but was ever any shepherd thus displeased at his own sheep?  Remember, we are  thy congregation (v. 2), incorporated by thee and for thee, and devoted to thy praise; we are  the rod, or tribe,  of thy inheritance, whom thou hast been pleased to claim a special property in above other people ( Deut. xxxii. 9), and from whom thou hast received the rents and issues of praise and worship more than from the neighbouring nations. Nay, a man's inheritance may lie at a great distance, but we are pleading for  Mount Zion, wherein thou hast dwelt, which has been the place of thy peculiar delight and residence, thy demesne and mansion." 2. They plead the great things God had done for them and the vast expense he had been at upon them: "It is  thy congregation, which thou hast not only made with a word's speaking, but  purchased of old by many miracles of mercy when they were first formed into a people; it is  thy inheritance, which thou hast redeemed when they were sold into servitude." God  gave Egypt to ruin  for their ransom, gave men for them, and  people for their life, Isa. xliii. 3, 4. "Now, Lord, wilt thou now abandon a people that cost thee so dear, and has been so dear to thee?" And, if the redemption of Israel out of Egypt was an encouragement to hope that he would not cast them off, much more reason have we to hope that God will not cast off any whom Christ has redeemed with his own blood; but the people of his purchase shall be for ever the people of his praise. 3. They plead the calamitous state that they were in (v. 3): " Lift up thy feet; that is, come with speed to repair the desolations that are made in thy sanctuary, which otherwise will be perpetual an irreparable." It has been sometimes said that the divine vengeance strikes with iron hands, yet it comes with leaden feet; and then those who wait for the day of the Lord, cry,  Lord, lift up thy feet; exalt thy steps; magnify thyself in the outgoing of thy providence. When the desolations of the sanctuary have continued long we are tempted to think they will be perpetual; but it is a temptation; for God will avenge his own elect, will avenge them speedily, though he bear long with their oppressors and persecutors. II. They complain of the outrage and cruelty of their enemies, not so much, no, not at all, of what they had done to the prejudice of their secular interests; here are no complaints of the burning of their cities and ravaging of their country, but only what they had done against the sanctuary and the synagogue. The concerns of religion should lie nearer our hearts and affect us more than any worldly concern whatsoever. The desolation of God's house should grieve us more than the desolation of our own houses; for the matter is not great what becomes of us and our families in this world provided God's name may be sanctified, his kingdom may come, and his will be done. 1. The psalmist complains of the desolations of the sanctuary, as Daniel, ch. ix. 17. The temple at Jerusalem was the  dwelling-place of God's name, and therefore the  sanctuary, or  holy place, v. 7. In this the enemies did wickedly (v. 3), for they destroyed it in downright contempt of God and affront to him. (1.) They  roared in the midst of God's congregations, v. 4. There where God's faithful people attended on him with a humble reverent silence, or softly speaking, they roared in a riotous revelling manner, being elated with having made themselves masters of that sanctuary of which they had sometimes heard formidable things. (2.)  They set up their ensigns for signs. The banners of their army they set up in the temple (Israel's strongest castle, as long as they kept closely to God) as trophies of their victory. There, where the signs of God's presence used to be, now the enemy had set up their ensigns. This daring defiance of God and his power touched his people in a tender part. (3.) They took a pride in destroying  the carved work of the temple. As much as formerly men thought it an honour to lend a hand to the building of the temple, and he was thought famous that helped to fell timber for that work, so much now they valued themselves upon their agency in destroying it, v. 5, 6. Thus, as formerly those were celebrated for wise men that did service to religion, so now those are applauded as wits that help to run it down. Some read it thus:  They show themselves, as one that lifts up axes on high in a thicket of trees, for so do they break down the carved work of the temple they make no more scruple of breaking down the rich wainscot of the temple than woodcutters do of hewing trees in the forest; such indignation have they at the sanctuary that the most curious carving that ever was seen is beaten down by the common soldiers without any regard had to it, either as a dedicated thing or as a piece of exquisite art. (4.) They set fire to it, and so violated or  destroyed it to the ground, v. 7. The Chaldeans burnt the house of God, that stately costly fabric, 2 Chron. xxxvi. 19. And the Romans  left not there one stone upon another (Matt. xxiv. 2), rasing it, rasing it, even to the foundations, till Zion, the holy mountain, was, by Titus Vespasian, ploughed as a field. 2. He complains of the desolations of the synagogues, or schools of the prophets, which, before the captivity, were in use, though much more afterwards. There God's word was read and expounded, and his name praised and called upon, without altars or sacrifices. These also they had a spite to (v. 8):  Let us destroy them together; not only the temple, but all the places of religious worship and the worshippers with them.  Let us destroy them together; let them be consumed in the same flame. Pursuant to this impious resolve they  burnt up all the synagogues of God in the land and laid them all waste. So great was their rage against religion that the religious houses, because religious, were all levelled with the ground, that God's worshippers might not glorify God, and edify one another, by meeting in solemn assemblies. III. The great aggravation of all these calamities was that they had no prospect at all of relief, nor could they foresee an end of them (v. 9): "We see our enemy's sign set up in the sanctuary, but  we see not our signs, none of the tokens of God's presence, no hopeful indications of approaching deliverance.  There is no more any prophet to tell us how long the trouble will last and when things concerning us shall have an end, that the hope of an issue at last may support us under our troubles." In the captivity in Babylon they had prophets, and had been told how long the captivity should continue, but the day was cloudy and dark (Ezek. xxxiv. 12), and they had not as yet the comfort of these gracious discoveries. God spoke once, yea, twice, good words and comfortable words, but they perceived them not. Observe, They do not complain, "We see not our armies; there are no men of war to command our forces, nor any to go forth with our hosts;" but, "no prophets, none to tell us how long." This puts them upon expostulating with God, as delaying, 1. To assert his honour (v. 10):  How long shall the adversary reproach and blaspheme thy name? In the desolations of the sanctuary our chief concern should be for the glory of God, that it may not be injured by the blasphemies of those who persecute his people for his sake, because they are his; and therefore our enquiry should be, not "How long shall we be troubled?" but "How long shall God be blasphemed?" 2. To exert his power (v. 11): " Why withdrawest thou thy hand, and dost not stretch it out, to deliver thy people and destroy thy enemies?  Pluck it out of thy bosom, and be not  as a man astonished, as a mighty man that cannot save, or will not," Jer. xiv. 9. When the power of enemies is most threatening it is comfortable to fly to the power of God.

Acknowledgments of Divine Power.
$12$ For God  is my King of old, working salvation in the midst of the earth. $13$ Thou didst divide the sea by thy strength: thou brakest the heads of the dragons in the waters. $14$ Thou brakest the heads of leviathan in pieces,  and gavest him  to be meat to the people inhabiting the wilderness. $15$ Thou didst cleave the fountain and the flood: thou driedst up mighty rivers. $16$ 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. The lamenting church fastens upon something here which she calls to mind, and  therefore hath she hope (as Lam. iii. 21), with which she encourages herself and silences her own complaints. Two things quiet the minds of those that are here sorrowing for the solemn assembly:— I. That God is the God of Israel, a God in covenant with his people (v. 12):  God is my King of old. This comes in both as a plea in prayer to God (Ps. xliv. 4,  thou art my King, O God!) and as a prop to their own faith and hope, to encourage themselves to expect deliverance, considering the  days of old, Ps. lxxvii. 5. The church speaks as a complex body, the same in every age, and therefore calls God, "My King, my King of old," or, "from antiquity;" he of old put himself into that relation to them and appeared and acted for them in that relation. As Israel's King, he wrought salvation in the midst of the nations of the earth; for what he did, in the government of the world, tended towards the salvation of his church. Several things are here mentioned which God had done for his people as their King of old, which encouraged them to commit themselves to him and depend upon him. 1. He had divided the sea before them when they came out of Egypt, not by the strength of Moses or his rod, but by his own strength; and he that could do that could do any thing. 2. He had destroyed Pharaoh and the Egyptians. Pharaoh was the  leviathan; the Egyptians were  the dragons, fierce and cruel. Observe, (1.) The victory obtained over these enemies. God broke their heads, baffled their politics, as when Israel, the more they were afflicted by them, multiplied the more. God crushed their powers, though complicated, ruined their country by ten plagues, and at last drowned them all in the Red Sea.  This is Pharaoh and all his multitude, Ezek. xxxi. 18. It was the Lord's doing; none besides could do it, and he did it with a strong hand and an outstretched arm. This was typical of Christ's victory over Satan and his kingdom, pursuant to the first promise, that the seed of the woman should break the serpent's head. (2.) The improvement of this victory for the encouragement of the church:  Thou gavest him to be meat to the people of Israel, now going to  inhabit the wilderness. The spoil of the Egyptians enriched them; they stripped their slain, and so got the Egyptians' arms and weapons, as before they had got their jewels. Or, rather, this providence was meat to their faith and hope, to support and encourage them in reference to the other difficulties they were likely to meet with in the wilderness. It was part of the spiritual meat which they were all made to eat of. Note, The breaking of the heads of the church's enemies is the joy and strength of the hearts of the church's friends. Thus the companions make a banquet even of leviathan, Job xli. 6. 3. God had both ways altered the course of nature, both in fetching streams out of the rock and turning streams into rock, v. 15. (1.) He had dissolved the rock into waters:  Thou didst bring out the fountain and the flood (so some read it); and every one knows whence it was brought, out of the rock, out of the flinty rock. Let this never be forgotten, but let it especially be remembered that the rock was Christ, and the waters out of it were spiritual drink. (2.) He had congealed the waters into rock:  Thou driedst up mighty rapid  rivers, Jordan particularly at the time when it overflowed all its banks. He that did these things could now deliver his oppressed people, and break the yoke of the oppressors, as he had done formerly; nay, he would do it, for his justice and goodness, his wisdom and truth, are still the same, as well as his power. II. That the God of Israel is the God of nature, v. 16, 17. It is he that orders the regular successions and revolutions, 1. Of day and night. He is the Lord of all time. The evening and the morning are of his ordaining. It is he that opens the eyelids of the morning light, and draws the curtains of the evening shadow.  He has prepared the moon and the sun (so some read it), the two great lights, to rule by day and by night alternately. The preparing of them denotes their constant readiness and exact observance of their time, which they never miss a moment. 2. Of summer and winter: "Thou hast  appointed all the bounds of the earth, and the different climates of its several regions, for  thou hast made summer and winter, the frigid and the torrid zones; or, rather, the constant revolutions of the year and its several seasons." Herein we are to acknowledge God, from whom all the laws and powers of nature are derived; but how does this come in here? (1.) He that had power at first to settle, and still to preserve, this course of nature by the diurnal and annual motions of the heavenly bodies, has certainly all power both to save and to destroy, and with him nothing is impossible, nor are any difficulties or oppositions insuperable. (2.) He that is faithful to his covenant with the day and with the night, and preserves the ordinances of heaven inviolable will certainly make good his promise to his people and never cast off those whom he has chosen, Jer. xxxi. 35, 36; xxxiii. 20, 21. His covenant with Abraham and his seed is as firm as that with Noah and his sons, Gen. viii. 21. (3.) Day and night, summer and winter, being counterchanged in the course of nature, throughout all the borders of the earth, we can expect no other than that trouble and peace, prosperity and adversity, should be, in like manner, counterchanged in all the borders of the church. We have as much reason to expect affliction as to expect night and winter. But we have then no more reason to despair of the return of comfort than we have to despair of day and summer.

Earnest Supplications; Pleading with God.
$18$ Remember this,  that the enemy hath reproached,, and  that the foolish people have blasphemed thy name. $19$ O deliver not the soul of thy turtledove unto the multitude  of the wicked: forget not the congregation of thy poor for ever. 20 Have respect unto the covenant: for the dark places of the earth are full of the habitations of cruelty. $21$ O let not the oppressed return ashamed: let the poor and needy praise thy name. $22$ Arise, O God, plead thine own cause: remember how the foolish man reproacheth thee daily. $23$ Forget not the voice of thine enemies: the tumult of those that rise up against thee increaseth continually. The psalmist here, in the name of the church, most earnestly begs that God would appear fro them against their enemies, and put an end to their present troubles. To encourage his own faith, he interests God in this matter (v. 22): '' Arise, O God! plead thy own cause.'' This we may be sure he will do, for he is jealous for his own honour; whatever is his own cause he will plead it with a strong hand, will appear against those that oppose it and with and for those that cordially espouse it. He will arise and plead it, though for a time he seems to neglect it; he will stir up himself, will manifest himself, will do his own work in his own time. Note, The cause of religion is God's own cause and he will certainly plead it. Now, to make it out that the cause is God's, he pleads, I. That the persecutors are God's sworn enemies: "Lord, they have not only abused us, but they have been, and are, abusive to thee; what is done against us, for thy sake, does, by consequence, reflect upon thee. But that is not all; they have directly and immediately reproached thee, and  blasphemed thy name," v. 18. This was that which they roared in the sanctuary; they triumphed as if they had now got the mastery of the God is Israel, of whom they had heard such great things. As nothing grieves the saints more than to hear God's name blasphemed, so nothing encourages them more to hope that God will appear against their enemies than when they have arrived at such a pitch of wickedness as to reproach God himself; this fills the measure of their sins apace and hastens their ruin. The psalmist insists much upon this: "We dare not answer their reproaches; Lord, do thou answer them. Remember that the  foolish people have blasphemed thy name (v. 18) and that still  the foolish man reproaches thee daily." Observe the character of those that reproach God; they are foolish. As atheism is folly (Ps. xiv. 1), profaneness and blasphemy are no less so. Perhaps those are cried up as the wits of the age that ridicule religion and sacred things; but really they are the greatest fools, and will shortly be made to appear so before all the world. And yet see their malice—They reproach God daily, as constantly as his faithful worshippers pray to him and praise him; see their impudence—They do not hide their blasphemous thoughts in their own bosoms, but proclaim them with a loud voice ( forget not the voice of thy enemies, v. 23), and this with a daring defiance of divine justice; they  rise up against thee, and by their blasphemies even wage war with heaven and take up arms against the Almighty. Their noise and  tumult ascend continually (so some), as the cry of Sodom came up before God, calling for vengeance, Gen. xviii. 21.  It increases continually (so we read it); they grow worse and worse, and are hardened in their impieties by their successes. Now, Lord,  remember this; do not forget it. God needs not to be put in remembrance by us of what he has to do, but thus we must show our concern for his honour and believe that he will vindicate us. II. That the persecuted are his covenant-people. 1. See what distress they are in. They have fallen into the hands of  the multitude of the wicked, v. 19.  How are those increased that trouble them! There is no standing before an enraged multitude, especially like these, armed with power; and, as they are numerous, so they are barbarous:  The dark places of the earth are full of the habitations of cruelty. The land of the Chaldeans, where there was none of the light of the knowledge of the true God (though otherwise it was famed for learning and arts), was indeed a dark place; the inhabitants of it were  alienated from the life of God through the ignorance that was in them, and therefore they were cruel: where there was no true divinity there was scarcely to be found common humanity. They were especially cruel to the people of God; certainly those have no knowledge who  eat them up, Ps. xiv. 4. They are oppressed (v. 21) because they are poor and unable to help themselves; they are oppressed, and so impoverished and made poor. 2. See what reason they had to hope that God would appear for their relief and not suffer them to be always thus trampled upon. Observe how the psalmist pleads with God for them. (1.) "It is  thy turtle-dove that is ready to be swallowed up by the multitude of the wicked," v. 19. The church is a dove for harmlessness and mildness, innocency and inoffensiveness, purity and fruitfulness, a dove for mournfulness in a day of distress, a turtle-dove for fidelity and the constancy of love: turtle-doves and pigeons were the only fowls that were offered in sacrifice to God. "Shall thy turtle-dove, that is true to thee and devoted to thy honour, be delivered, its life and soul and all, into the  hand of the multitude of the wicked, to whom it will soon become an easy and acceptable prey? Lord, it will be thy honour to help the weak, especially to help thy own." (2.) "It is  the congregation of thy poor, and they are not the less thine for their being poor (for God has  chosen the poor of this world, Jam. ii. 5), but they have the more reason to expect thou wilt appear for them because they are many: it is  the congregation of thy poor; let them not be abandoned and forgotten for ever." (3.) "They are in covenant with thee; and wilt thou not  have respect unto the covenant? v. 20. Wilt thou not perform the promises thou hast, in thy covenant, made to them? Wilt thou not own those whom thou hast brought into the bond of the covenant?" When God delivers his people it is  in remembrance of his covenant, Lev. xxvi. 42. "Lord, though we are unworthy to be respected, yet have respect to the covenant." (4.) "They trust in thee, and boast of their relation to thee and expectations from thee. O let not them return ashamed of their hope (v. 21), as they will be if they be disappointed." (5.) "If thou deliver them, they will praise thy name and give thee the glory of their deliverance. Appear, Lord, for those that will praise thy name, against those that blaspheme it."