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

=CHAP. 75.= Though this psalm is attributed to Asaph in the title, yet it does so exactly agree with David's circumstances, at his coming to the crown after the death of Saul, that most interpreters apply it to that juncture, and suppose that either Asaph penned it, in the person of David, as his poet-laureate

(probably the substance of the psalm was some speech which David made to a convention of the states, at his accession to the government, and Asaph turned it into verse, and published it in a poem, for the better spreading of it among the people), or that David penned it, and delivered it to Asaph as precentor of the temple. In this psalm, I. David returns God thanks for bringing him to the throne, ver. 1, 9. II. He promises to lay out himself for the public good, in the use of the power God had given him, ver. 2, 3, 10. III. He checks the insolence of those that opposed his coming to the throne, ver. 4, 5. IV. He fetches a reason for all this from God's sovereign dominion in the affairs of the children of men, ver. 6-8. In singing this psalm we must give to God the glory of all the revolutions of states and kingdoms, believing that they are all according to his counsel and that he will make them all to work for the good of his church.

The Magistrate's Resolution.
$1$ Unto thee, O God, do we give thanks,  unto thee do we give thanks: for  that thy name is near thy wondrous works declare. $2$ When I shall receive the congregation I will judge uprightly. $3$ The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it. Selah. $4$ I said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn: $5$ Lift not up your horn on high: speak  not with a stiff neck. In these verses, I. The psalmist gives to God the praise of his advancement to honour and power, and the other great things he had done for him and for his people Israel (v. 1): '' Unto thee, O God! do we give thanks for all the favours thou hast bestowed upon us; and again,  unto thee do we give thanks;'' for our thanksgivings must be often repeated. Did not we often pray for mercy when we were in pursuit of it; and shall we think it will suffice once or twice to give thanks when we have obtained it? Not only  I do give thanks, but  we do, and I and all my friends. If we share with others in their mercies, we must join with them in their praises. " Unto thee, O God! the author of our mercies (and we will not give that glory to the instruments which is due to thee only),  we give thanks; for that thy name is near (that the complete accomplishment of thy promise made to David is not far off)  thy wondrous works, which thou hast already done for him,  declare." Note, 1. There are many works which God does for his people that may truly be called  wondrous works, out of the common course of providence and quite beyond our expectation. 2. These wondrous works declare the nearness of his name; they show that he himself is at hand, nigh to us in what we call upon him for, and that he is about to do some great things for his people, in pursuance of his purpose and promise. 3. When God's wondrous works declare the nearness of his name it is our duty to give him thanks, again and again to give him thanks. II. He lays himself under an obligation to use his power well, pursuant to the great trust reposed in him (v. 2):  When I shall receive the congregation I will judge uprightly. Here he takes it for granted that God would, in due time, perfect that which concerned him, that though the congregation was very slow in gathering to him, and great opposition was made to it, yet, at length, he should receive it; for what God has spoken in his holiness he will perform by his wisdom and power. Being thus in expectation of the mercy, he promises to make conscience of his duty: "When I am a judge I will judge, and  judge uprightly; not as those that went before me, who either neglected judgment or, which was worse, perverted it, either did no good with their power or did hurt." Note, 1. Those that are advanced to posts of honour must remember they are posts of service, and must set themselves with diligence and application of mind to do the work to which they are called. He does not say, " When I shall receive the congregation I will take my ease, and take state upon me, and leave the public business to others;" but, "I will mind it myself." 2. Public trusts are to be managed with great integrity; those that judge must judge uprightly, according to the rules of justice, without respect of persons. III. He promises himself that his government would be a public blessing to Israel, v. 3. The present state of the kingdom was very bad:  The earth and all the inhabitants thereof are dissolved; and no marvel, when the former reign was so dissolute that all went to wrack and ruin. There was a general corruption of manners, for want of putting the laws in execution against vice and profaneness. They were divided one from another for want of centering, as they ought to have done, in the government God had appointed. They were all to pieces, two against three and three against two, crumbled into factions and parties, which was likely to issue in their ruin; but  I bear up the pillars of it. Even in Saul's time David did what he could for the public welfare; but he hoped that when he had himself received the congregation he should do much more, and should not only prevent the public ruin, but recover the public strength and beauty. Now, 1. See the mischief of parties; they melt and dissolve a land and the inhabitants of it. 2. See how much one head frequently holds up. The fabric would have sunk if David had not held up the pillars of it. This may well be applied to Christ and his government. The  world and all the inhabitants of it were dissolved by sin; man's apostasy threatened the destruction of the whole creation. But Christ bore up the pillars of it; he saved the whole world from utter ruin by saving his people from their sins, and into his hand the administration of the kingdom of Providence is committed, for  he upholds all things by the word of his power, Heb. i. 3. IV. He checks those that opposed his government, that were against his accession to it and obstructed the administration of it, striving to keep up that vice and profaneness which he had made it his business to suppress (v. 4, 5):  I said unto the fools, Deal not foolishly. He had said so to them in Saul's time. When he had not power to restrain them, yet he had wisdom and grace to reprove them, and to give them good counsel; though they bore themselves high, upon the favour of that unhappy prince, he cautioned them not to be too presumptuous. Or, rather, he does now say so to them. As soon as he came to the crown he issued out a proclamation against vice and profaneness, and here we have the contents of it. 1. To the simple sneaking sinners, the fools in Israel, that corrupted themselves, to them he said, " Deal not foolishly; do not act so directly contrary both to your reason and to your interest as you do while you walk contrary to the laws God has given to Israel and the promises he has made to David." Christ, the son of David, gives us this counsel, issues out this edict,  Deal not foolishly. He who is made of God to us wisdom bids us be wise for ourselves, and not make fools of ourselves. 2. To the proud daring sinners, the wicked, that set God himself at defiance, he says, " Lift not up the horn; boast not of your power and prerogatives; persist not in your contumacy and contempt of the government set over you;  lift not up your horn on high, as though you could have what you will and do what you will;  speak not with a stiff neck, in which is an iron sinew, that will never bend to the will of God in the government; for those that will not bend shall break; those whose necks are stiffened are so to their own destruction." This is Christ's word of command in his gospel, that  every mountain will be brought low before him, Isa. xl. 4. Let not the anti-christian power, with its heads and horns, lift up itself against him, for it shall certainly be broken to pieces; what is said with a stiff neck must be unsaid again with a broken heart, or we are undone. Pharaoh said with a stiff neck,  Who is the Lord? But God made him know to his cost.

God's Government of the World.
$6$ For promotion  cometh neither from the east, nor from the west, nor from the south. $7$ But God  is the judge: he putteth down one, and setteth up another. 8 For in the hand of the  there is a cup, and the wine is red; it is full of mixture; and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring  them out,  and drink  them. $9$ But I will declare for ever; I will sing praises to the God of Jacob. $10$ All the horns of the wicked also will I cut off;  but the horns of the righteous shall be exalted. In these verses we have two great doctrines laid down and two good inferences drawn from them, for the confirmation of what he had before said. I. Here are two great truths laid down concerning God's government of the world, which we ought to mix faith with, both pertinent to the occasion:— 1. That from God alone kings receive their power (v. 6, 7), and therefore to God alone David would give the praise of his advancement; having his power from God he would use it for him, and therefore those were fools that lifted up the horn against him. We see strange revolutions in states and kingdoms, and are surprised at the sudden disgrace of some and elevation of others; we are all full of such changes, when they happen; but here we are directed to look at the author of them, and are taught where the original of power is, and whence promotion comes. Whence comes preferment to kingdoms, to the sovereignty of them? And whence come preferments in kingdoms, to places of power and trust in them? The former depends not upon the will of the people, nor the latter on the will of the prince, but both on the will of God, who has all hearts in his hands; to him therefore those must look who are in pursuit of preferment, and then they begin aright. We are here told, (1.) Negatively, which way we are not to look for the fountain of power:  Promotion comes not from the east, nor from the west, nor from the desert, that is, neither from the desert on the north of Jerusalem nor from that on the south; so that the fair gale of preferment is not to be expected to blow from any point of the compass, but only from above, directly thence. Men cannot gain promotion either by the wisdom or wealth of the children of the east, nor by the numerous forces of the isles of the Gentiles, that lay westward, nor those of Egypt or Arabia, that lay south; no concurring smiles of second causes will raise men to preferment without the first cause. The learned bishop Lloyd ( Serm. in loc.) gives this gloss upon it: "All men took the original of power to be from heaven, but from whom there many knew not; the eastern nations, who were generally given to astrology, took it to come from their stars, especially the sun, their god. No, says David, it comes neither from the east nor from the west, neither from the rising nor from the setting of such a planet, or such a constellation, nor from the south, nor from the exaltation of the sun or any star in the mid-heaven." He mentions not the north, because none supposed it to come thence; or because the same word that signifies the north signifies the secret place, and from the secret of God's counsel it does come, or from the oracle in Zion, which lay on the north side of Jerusalem. Note, No wind is so good as to blow promotion, but as he directs who has the winds in his fists. (2.) Positively:  God is the judge, the governor or umpire. When parties contend for the prize, he  puts down one and sets up another as he sees fit, so as to serve his own purposes and bring to pass his own counsels. Herein he acts by prerogative, and is not accountable to us for any of these matters; nor is it any damage, danger, or disgrace that he, who is infinitely wise, holy, and good, has an arbitrary and despotic power to set up and put down whom, and when, and how he pleases. This is a good reason why magistrates should rule for God as those that must give account to him, because it is by him that kings reign. 2. That from God alone all must receive their doom (v. 8):  In the hand of the Lord there is a cup, which he puts into the hands of the children of men, a cup of providence, mixed up (as he thinks fit) of many ingredients, a cup of affliction. The sufferings of Christ are called a  cup, Matt. xx. 22; John xviii. 11. The judgments of God upon sinners are  the cup of the Lord's right hand, Hab. ii. 16.  The wine is red, denoting the wrath of God, which is infused into the judgments executed on sinners, and is the wormwood and the gall in the affliction and the misery. It is read as fire, red as blood, for it burns, it kills. It is  full of mixture, prepared in wisdom, so as to answer the end. There are mixtures of mercy and grace in the cup of affliction when it is put into the hands of God's own people, mixtures of the curse when it is put into the hands of the wicked; it is wine mingled with gall. These vials, (1.) Are poured out upon all; see Rev. xv. 7; xvi. 1; where we read of the angels pouring out the vials of God's wrath upon the earth. Some drops of this wrath may light on good people; when God's judgments are abroad, they have their share in common calamities; but, (2.) The dregs of the cup are reserved for the wicked. The calamity itself is but the vehicle into which the wrath and curse is infused, the top of which has little of the infusion; but the sediment is pure wrath, and that shall fall to the share of sinners; they have the dregs of the cup now in the terrors of conscience, and hereafter in the torments of hell. They shall  wring them out, that not a drop of the wrath may be left behind,  and they shall drink them, for the curse shall  enter into their bowels like water and like oil into their bones. The cup of the Lord's indignation will be to them a cup of trembling, everlasting trembling, Rev. xiv. 10. The wicked man's cup, while he prospers in the world, is full of mixture, but the worst is at the bottom. The wicked are reserved unto the day of judgment. II. Here are two good practical inferences drawn from these great truths, and they are the same purposes of duty that he began the psalm with. This being so, 1. He will praise God, and give him glory, for the power to which he has advanced him (v. 9):  I will declare for ever that which  thy wondrous works declare, v. 1. He will praise God for his elevation, not only at first, while the mercy was fresh, but for ever, so long as he lives. The exaltation of the Son of David will be the subject of the saints' everlasting praises. He will give glory to God, not only as his God, but as the God of Jacob, knowing it was for Jacob his servant's sake, and because he loved his people Israel, that he made him king over them. 2. He will use the power with which he is entrusted for the great ends for which it was put into his hands, v. 10, as before, v. 2, 4. According to the duty of the higher powers, (1.) He resolves to be a terror to evildoers, to humble their pride and break their power: "Though not all the heads, yet  all the horns, of the wicked will I cut off, with which they push their poor neighbours; I will disable them to do mischief." Thus God promises to raise up carpenters who should  fray the horns of the Gentiles that had scattered Judah and Israel, Zech. i. 18-21. (2.) He resolves to be a protection and praise to those that do well:  The horns of the righteous shall be exalted; they shall be preferred and be put into places of power; and those that are good, and have hearts to do good, shall not want ability and opportunity for it. This agrees with David's resolutions, Ps. ci. 3, &c. Herein David was a type of Christ, who with the breath of his mouth shall slay the wicked, but shall  exalt with honour the horn of the righteous, Ps. cxii. 9.

=CHAP. 76.= ''This psalm seems to have been penned upon occasion of some great victory obtained by the church over some threatening enemy or other, and designed to grace the triumph. The LXX. calls it, "A song upon the Assyrians," whence many good interpreters conjecture that it was penned when Sennacherib's army, then besieging Jerusalem, was entirely cut off by a destroying angel in Hezekiah's time; and several passages in the psalm are very applicable to that work of wonder: but there was a religious triumph upon occasion of another victory, in Jehoshaphat's time, which might as well be the subject of this psalm (2 Chron. xx. 28), and it might be called "a song of Asaph" because always sung by the sons of Asaph. Or it might be penned by Asaph who lived in David's time, upon occasion of the many triumphs with which God delighted to honour that reign. Upon occasion of this glorious victory, whatever it was, I. The psalmist congratulates the happiness of the church in having God so nigh, ver. 1-3. II. He celebrates the glory of God's power, which this was an illustrious instance of, ver. 4-6. III. He infers hence what reason all have to fear before him, ver. 7-9. And, IV. What reason his people have to trust in him and to pay their vows to him, ver. 10-12. It is a psalm proper for a thanksgiving day, upon the account of public successes, and not improper at other times, because it is never out of season to glorify God for the great things he has done for his church formerly, especially for the victories of the Redeemer over the powers of darkness, which all those Old-Testament victories were types of, at least those that are celebrated in the psalms.''

Triumph in God.
$1$ In Judah  is God known: his name  is great in Israel. $2$ In Salem also is his tabernacle, and his dwelling place in Zion. $3$ There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah. $4$ Thou  art more glorious  and excellent than the mountains of prey. $5$ The stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands. $6$ At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep. The church is here triumphant even in the midst of its militant state. The psalmist, in the church's name, triumphs here in God, the centre of all our triumphs. I. In the revelation God had made of himself to them, v. 1. It is the honour and privilege of Judah and Israel that among them  God is known, and where he is known  his name will be  great. God is known as he is pleased to make himself known; and those are happy to whom he discovers himself—happy people that have their land filled with the knowledge of God, happy persons that have their hearts filled with that knowledge. In Judah God was known as he was not known in other nations, which made the favour the greater, inasmuch as it was distinguishing, Ps. cxlvii. 19, 20. II. In the tokens of God's special presence with them in his ordinances, v. 2. In the whole land of Judah and Israel God was known and his name was great; but  in Salem, in Zion, were  his tabernacle and  his dwelling-place. There he kept court; there he received the homage of his people by their sacrifices and entertained them by the feasts upon the sacrifices; thither they came to address themselves to him, and thence by his oracles he issued out his orders; there he recorded his name, and of that place he said,  Here will I dwell, for I have desired it. It is the glory and happiness of a people to have God among them by his ordinances; but his dwelling-place is a tabernacle, a movable dwelling.  Yet a little while is that light with us. III. In the victories they had obtained over their enemies (v. 3):  There broke he the arrows of the bow. Observe how threatening the danger was. Though Judah and Israel, Salem and Zion, were thus privileged, yet war is raised against them, and the weapons of war are furbished. 1. Here are bow and arrows, shield and sword, and all for battle; but all are broken and rendered useless. And it was done there, (1.) In Judah and in Israel, in favour of that people near to God. While the weapons of war were used against other nations they answered their end, but, when turned against that holy nation, they were immediately broken. The Chaldee paraphrases it thus: When the house of Israel did his will he placed his majesty among them, and there he broke the arrows of the bow; while they kept closely to his service they were great and safe, and every thing went well with them. Or, (2.) In the tabernacle and dwelling-place in Zion, there he broke the arrows of the bow; it was done in the field of battle, and yet it is said to be done in the sanctuary, because done in answer to the prayers which God's people there made to him and in the performance of the promises which he there made to them, of both which see that instance, 2 Chron. xx. 5, 14. Public successes are owing as much to what is done in the church as to what is done in the camp. Now, 2. This victory redounded very much, (1.) To the immortal honour of Israel's God (v. 4):  Thou art, and hast manifested thyself to be,  more glorious and excellent than the mountains of prey. [1.] "Than the great and mighty ones of the earth in general, who are high, and think themselves firmly fixed like mountains, but are really mountains of prey, oppressive to all about them. It is their glory to destroy; it is thine to deliver." [2.] "Than our invaders in particular. When they besieged the cities of Judah, they cast up mounts against them, and raised batteries; but thou art more able to protect us than they are to annoy us." Wherein the enemies of the church deal proudly it will appear that God is above them. (2.) To the perpetual disgrace of the enemies of Israel, v. 5, 6. They were  stouthearted, men of great courage and resolution, flushed with their former victories, enraged against Israel, confident of success; they were  men of might, robust and fit for service; they had  chariots and horses, which were then greatly valued and trusted to in war, Ps. xx. 7. But all this force was of no avail when it was levelled against Jerusalem. [1.]  The stouthearted have despoiled and disarmed themselves (so some read it); when God pleases he can make his enemies to weaken and destroy themselves.  They have slept, not the sleep of the righteous, who sleep in Jesus, but  their sleep, the sleep of sinners, that shall awake to everlasting shame and contempt. [2.] The men of might can no more  find their hands than the stout-hearted can their spirit. As the bold men are cowed, so the strong men are lamed, and cannot so much as find their hands, to save their own heads, much less to hurt their enemies. [3.] The chariots and horses may be truly said to be  cast into a dead sleep when their drivers and their riders were so. God did but speak the word, as the God of Jacob that commands deliverances for Jacob, and, at his rebuke, the chariot and horse were both cast into a dead sleep. When the men were laid dead upon the spot by the destroying angel the chariot and horse were not at all formidable. See the power and efficacy of God's rebukes. With what pleasure may we Christians apply all this to the advantages we enjoy by the Redeemer! It is through him that God is known; it is in him that God's name is great; to him it is owing that God has a tabernacle and a dwelling-place in his church. He it was that vanquished the strong man armed, spoiled principalities and powers, and made a show of them openly.

The Defence and Glory of Israel.
$7$ Thou,  even thou,  art to be feared: and who may stand in thy sight when once thou art angry? 8 Thou didst cause judgment to be heard from heaven; the earth feared, and was still, $9$ When God arose to judgment, to save all the meek of the earth. Selah. $10$ Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain. $11$ Vow, and pay unto the your God: let all that be round about him bring presents unto him that ought to be feared. $12$ He shall cut off the spirit of princes:  he is terrible to the kings of the earth. This glorious victory with which God had graced and blessed his church is here made to speak three things:— I. Terror to God's enemies (v. 7-9): " Thou, even thou, art to be feared; thy majesty is to be reverenced, thy sovereignty to be submitted to, and thy justice to be dreaded by those that have offended thee." Let all the world learn by this event to stand in awe of the great God. 1. Let all be afraid of his wrath against the daring impiety of sinners:  Who may stand in thy sight from the minute that thou art angry? If God be a consuming fire, how can chaff and stubble stand before him, though his  anger be kindled but a little? Ps. ii. 12. 2. Let all be afraid of his jealousy for oppressed innocency and the injured cause of his own people: " Thou didst cause judgment to be heard from heaven, then  when thou didst arise to save all the meek of the earth (v. 8, 9); and then  the earth feared and was still, waiting what would be the issue of those glorious appearances of thine." Note, (1.) God's people are the  meek of the earth (Zech. ii. 3), the  quiet in the land (Ps. xxxv. 20), that can bear any wrong, but do none. (2.) Though the meek of the earth are by their meekness exposed to injury, yet God will, sooner or later, appear for their salvation, and plead their cause. (3.) When God comes to save  all the meek of the earth, he will  cause judgment to be heard from heaven; he will make the world know that he is angry at the oppressors of his people, and takes what is done against them as done against himself. The righteous God long seems to keep silence, yet, sooner or later, he will make judgment to be heard. (4.) When God is speaking judgment from heaven it is time for the earth to compose itself into an awful and reverent silence:  The earth feared and was still, as silence is made by proclamation when the court sits.  Be still and know that I am God, Ps. xlvi. 10. '' Be silent, O all flesh! before the Lord, for he is raised'' up to judgment, Zech. ii. 13. Those that suppose this psalm to have been penned upon the occasion of the routing of Sennacherib's army take it for granted that the descent of the destroying angel, who did the execution, was accompanied with thunder, by which  God caused judgment to be heard from heaven, and that the earth feared (that is, there was an earthquake), but it was soon over. But this is altogether uncertain. II. Comfort to God's people, v. 10. We live in a very angry provoking world; we often feel much, and are apt to fear more, from the wrath of man, which seems boundless. But this is a great comfort to us, 1. That as far as God permits the wrath of man to break forth at any time he will make it turn to his praise, will bring honour to himself and serve his own purposes by it:  Surely the wrath of man shall praise thee, not only by the checks given to it, when it shall be forced to confess its own impotency, but even by the liberty given to it for a time. The hardships which God's people suffer by the wrath of their enemies are made to redound to the glory of God and his grace; and the more  the heathen rage and plot  against the Lord and his anointed the more will God be praised for setting  his King upon his holy hill of Zion in spite of them, Ps. ii. 1, 6. When the heavenly hosts make this the matter of their thanksgiving-song that God has  taken to himself his great power and has reigned, though the nations were angry (Rev. xi. 17, 18), then the wrath of man adds lustre to the praises of God. 2. That what will not turn to his praise shall not be suffered to break out:  The remainder of wrath shalt thou restrain. Men must never permit sin, because they cannot check it when they will; but God can. He can set bounds to the wrath of man, as he does to the raging sea.  Hitherto it shall come and no further; here shall its proud waves be stayed. God restrained the remainder of Sennacherib's rage, for he put  a hook in his nose and a bridle in his jaws (Isa. xxxvii. 29); and, though he permitted him to talk big, he restrained him from doing what he designed. III. Duty to all, v. 11, 12. Let all submit themselves to this great God and become his loyal subjects. Observe, 1. The duty required of us all, all that are about him, that have any dependence upon him or any occasion to approach to him; and who is there that has not? We are therefore every one of us commanded to do our homage to the King of kings:  Vow and pay; that is, take an oath of allegiance to him and make conscience of keeping it. Vow to be his, and pay what you vow. Bind your souls with a bond to him (for that is the nature of a vow), and then live up to the obligations you have laid upon yourselves; for  better it is not to vow than to vow and not to pay. And, having taken him for our King, let us bring presents to him, as subjects to their sovereign, 1 Sam. x. 27.  Send you the lamb to the ruler of the land, Isa. xvi. 1. Not that God needs any present we can bring, or can be benefited by it; but thus we must give him honour and own that we have our all from him. Our prayers and praises, and especially our hearts, are the presents we should bring to the Lord our God. 2. The reasons to enforce this duty:  Render to all their due, fear to whom fear is due; and is it not due to God? Yes; (1.) He ought to be feared:  He is the fear (so the word is); his name is glorious and fearful,; and he is the proper object of our fear; with him is terrible majesty. The God of Abraham is called  the fear of Isaac (Gen. xxxi. 42), and we are commanded to  make him our fear, Isa. viii. 13. When we bring presents to him we must have an eye to him as greatly to be feared; for he is terrible in his holy places. (2.) He will be feared, even by those who think it their own sole prerogative to be feared (v. 12): He shall  cut off the spirit of princes; he shall slip it off as easily as we slip off a flower from the stalk or a bunch of grapes from the vine; so the word signifies. He can dispirit those that are most daring and make them heartless; for he is, or will be,  terrible to the kings of the earth; and sooner or later, if they be not so wise as to submit themselves to him, he will force them to call in vain to  rocks and mountains to fall on them and hide them from his wrath, Rev. vi. 16. Since there is no contending with God, it is as much our wisdom as it is our duty to submit to him.

=CHAP. 77.= ''This psalm, according to the method of many other psalms, begins with sorrowful complaints but ends with comfortable encouragements. The complaints seem to be of personal grievances, but the encouragements relate to the public concerns of the church, so that it is not certain whether it was penned upon a personal or a public account. If they were private troubles that he was groaning under, it teaches us that what God has wrought for his church in general may be improved for the comfort of particular believers; if it was some public calamity that he is here lamenting, his speaking of it so feelingly, as if it had been some particular trouble of his own, shows how much we should lay to heart the interests of the church of God and make them ours. One of the rabbin says, This psalm is spoken in the dialect of the captives; and therefore some think it was penned in the captivity in Babylon. I. The psalmist complains here of the deep impressions which his troubles made upon his spirits, and the temptation he was in to despair of relief, ver. 1-10. II. He encourages himself to hope that it would be well at last, by the remembrance of God's former appearances for the help of his people, of which he gives several instances,''

ver. 11-20. In singing this psalm we must take shame to ourselves for all our sinful distrusts of God, and of his providence and promise, and give to him the glory of his power and goodness by a thankful commemoration of what he has done for us formerly and a cheerful dependence on him for the future.

Prevailing Melancholy; Mournful Supplications.
$1$ I cried unto God with my voice,  even unto God with my voice; and he gave ear unto me. $2$ In the day of my trouble I sought the Lord: my sore ran in the night, and ceased not: my soul refused to be comforted. $3$ I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah. $4$ Thou holdest mine eyes waking: I am so troubled that I cannot speak. $5$ I have considered the days of old, the years of ancient times. $6$ I call to remembrance my song in the night: I commune with mine own heart: and my spirit made diligent search. $7$ Will the Lord cast off for ever? and will he be favourable no more? $8$ Is his mercy clean gone for ever? doth  his promise fail for evermore? $9$ Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah. $10$ And I said, This  is my infirmity:  but I will remember the years of the right hand of the most High. We have here the lively portraiture of a good man under prevailing melancholy, fallen into and sinking in that horrible pit and that miry clay, but struggling to get out. Drooping saints, that are of a sorrowful spirit, may here as in a glass see their own faces. The conflict which the psalmist had with his griefs and fears seems to have been over when he penned this record of it; for he says (v. 1),  I cried unto God, and he gave ear unto me, which, while the struggle lasted, he had not the comfortable sense of, as he had afterwards; but he inserts it in the beginning of his narrative as an intimation that his trouble did not end in despair; for God heard him, and, at length, he knew that he heard him. Observe, I. His melancholy prayers. Being afflicted, he prayed (Jam. v. 13), and, being in an agony, he prayed more earnestly (v. 1):  My voice was unto God, and I cried, even with my voice unto God. He was full of complaints, loud complaints, but he directed them to God, and turned them all into prayers, vocal prayers, very earnest and importunate. Thus he gave vent to his grief and gained some ease; and thus he took the right way in order to relief (v. 2):  In the day of my trouble I sought the Lord. Note, Days of trouble must be days of prayer, days of inward trouble especially, when God seems to have withdrawn from us; we must seek him and seek till we find him. In the day of his trouble he did not seek for the diversion of business or recreation, to shake off his trouble that way, but he sought God, and his favour and grace. Those that are under trouble of mind must not think to drink it away, or laugh it away, but must pray it away.  My hand was stretched out in the night and ceased not; so Dr. Hammond reads the following words, as speaking the incessant importunity of his prayers. Compare Ps. cxliii. 5, 6. II. His melancholy grief. Grief may then be called melancholy indeed, 1. When it admits of no intermission; such was his:  My sore, or wound,  ran in the night, and bled inwardly, and it ceased not, no, not in the time appointed for rest and sleep. 2. When it admits of no consolation; and that also as his case:  My soul refused to be comforted; he had no mind to hearken to those that would be his comforters.  As vinegar upon nitre, so is he that sings songs to a heavy heart, Prov. xxv. 20. Nor had he any mind to think of those things that would be his comforts; he put them far from him, as one that indulged himself in sorrow. Those that are in sorrow, upon any account, do not only prejudice themselves, but affront God, if they refuse to be comforted. III. His melancholy musings. He pored so much upon the trouble, whatever it was, personal or public, that, 1. The methods that should have relieved him did but increase his grief, v. 3. (1.) One would have thought that the remembrance of God would comfort him, but it did not:  I remembered God and was troubled, as poor Job (ch. xxiii. 15);  I am troubled at his presence; when I consider I am afraid of him. When he remembered God his thoughts fastened only upon his justice, and wrath, and dreadful majesty, and thus God himself became a terror to him. (2.) One would have thought that pouring out his soul before God would give him ease, but it did not; he  complained, and yet his  spirit was overwhelmed, and sank under the load. 2. The means of his present relief were denied him, v. 4. He could not enjoy sleep, which, if it be quiet and refreshing, is a parenthesis to our griefs and cares: " Thou holdest my eyes waking with thy terrors, which make me full of  tossings to and fro until the dawning of the day." He could not speak, by reason of the disorder of his thoughts, the tumult of his spirits, and the confusion his mind was in: He  kept silence even from good while  his heart was hot within him; he was  ready to burst like a new bottle (Job xxxii. 19), and yet so troubled that he could not speak and refresh himself. Grief never preys so much upon the spirits as when it is thus smothered and pent up. IV. His melancholy reflections (v. 5, 6): " I have considered the days of old, and compared them with the present days; and our former prosperity does but aggravate our present calamities: for we see not the wonders that our fathers told us off." Melancholy people are apt to pore altogether upon the days of old and the years of ancient times, and to magnify them, for the justifying of their own uneasiness and discontent at the present posture of affairs. But  say not thou that  the former days were better than these, because it is more than thou knowest whether they were or no, Eccl. vii. 10. Neither let the remembrance of the comforts we have lost make us unthankful for those that are left, or impatient under our crosses. Particularly, he  called to remembrance his song in the night, the comforts with which he had supported himself in his former sorrows and entertained himself in his former solitude. These songs he remembered, and tried if he could not sing them over again; but he was out of tune for them, and the remembrance of them did but  pour out his soul in him, Ps. xliii. 4. See Job xxxv. 10. V. His melancholy fears and apprehensions: " I communed with my own heart, v. 6. Come, my soul, what will be the issue of these things? What can I think of them and what can I expect they will come to at last? I  made diligent search into the causes of my trouble, enquiring wherefore God contended with me and what would be the consequences of it. And thus I began to reason,  Will the Lord cast off for ever, as he does for the present? He is not now favourable; and  will he be favourable no more? His mercy is now gone;  and is it clean gone for ever? His promise now fails; and  does it fail for evermore? God is not now gracious; but  has he forgotten to be gracious? His  tender mercies have been withheld, perhaps in wisdom; but  are they shut up, shut up  in anger?" v. 7-9. This is the language of a disconsolate deserted soul, walking in darkness and having no light, a case not uncommon even with those that  fear the Lord and obey the voice of his servant, Isa. l. 10. He may here be looked upon, 1. As groaning under a sore trouble. God hid his face from him, and withdrew the usual tokens of his favour. Note, Spiritual trouble is of all trouble most grievous to a gracious soul; nothing wounds and pierces it like the apprehensions of God's being angry, the suspending of his favour and the superseding of his promise; this wounds the spirit; and who can bear that? 2. As grappling with a strong temptation. Note, God's own people, in a cloudy and dark day, may be tempted to make desperate conclusions about their own spiritual state and the condition of God's church and kingdom in the world, and, as to both, to give up all for gone. We may be tempted to think that God has abandoned us and cast us off, that the covenant of grace fails us, and that the tender mercy of our God shall be for ever withheld from us. But we must not give way to such suggestions as these. If fear and melancholy ask such peevish questions, let faith answer them from the Scripture:  Will the Lord cast off for ever? God forbid, Rom. xi. 1. No;  the Lord will not cast off his people, Ps. xciv. 14.  Will he be favourable no more? Yes, he will;  for, though he cause grief, yet will he have compassion, Lam. iii. 32.  Is his mercy clean gone for ever? No; his  mercy endures for ever; as it is  from everlasting, it is  to everlasting, Ps. ciii. 17.  Doth his promise fail for evermore? No;  it is impossible for God to lie, Heb. vi. 18.  Hath God forgotten to be gracious? No;  he cannot deny himself, and his own name which he hath proclaimed  gracious and merciful, Exod. xxxiv. 6.  Has he in anger shut up his tender mercies? No; they are  new every morning (Lam. iii. 23); and therefore,  How shall I give thee up, Ephraim? Hos. xi. 8, 9. Thus was he going on with his dark and dismal apprehensions when, on a sudden, he first checked himself with that word,  Selah, "Stop there; go no further; let us hear no more of these unbelieving surmises;" and he then chid himself (v. 10):  I said, This is my infirmity. He is soon aware that it is not well said, and therefore, " Why art thou cast down, O my soul? I said, This is my affliction" (so some understand it); "This is the calamity that falls to my lot and I must make the best of it; every one has his affliction, his trouble in the flesh; and this is mine, the cross I must take up." Or, rather, "This is my sin; it is my iniquity, the plague of my own heart." These doubts and fears proceed from the want and weakness of faith and the corruption of a distempered mind. note, (1.) We all know that concerning ourselves of which we must say, " This is our infirmity, a sin that most easily besets us." (2.) Despondency of spirit, and distrust of God, under affliction, are too often the infirmities of good people, and, as such, are to be reflected upon by us with sorrow and shame, as by the psalmist here:  This is my infirmity. When at any time it is working in us we must thus suppress the rising of it, and not suffer the evil spirit to speak. We must argue down the insurrections of unbelief, as the psalmist here:  But I will remember the years of the right hand of the Most High. He had been considering the  years of ancient times (v. 5), the blessings formerly enjoyed, the remembrance of which did only add to his grief; but now he considered them as  the years of the right hand of the Most High, that those blessings of ancient times came from the Ancient of days, from the power and sovereign disposal of his right hand who is  over all, God, blessed for ever, and this satisfied him; for may not the Most High with his right hand make what changes he pleases?

Acknowledgments of the Divine Majesty, of God's Wonders Wrought for Israel.
$11$ I will remember the works of the : surely I will remember thy wonders of old. 12 I will meditate also of all thy work, and talk of thy doings. $13$ Thy way, O God,  is in the sanctuary: who  is so great a God as  our God? $14$ Thou  art the God that doest wonders: thou hast declared thy strength among the people. $15$ Thou hast with  thine arm redeemed thy people, the sons of Jacob and Joseph. Selah. 16 The waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled. $17$ The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. $18$ The voice of thy thunder  was in the heaven: the lightnings lightened the world: the earth trembled and shook. $19$ Thy way  is in the sea, and thy path in the great waters, and thy footsteps are not known. $20$ Thou leddest thy people like a flock by the hand of Moses and Aaron. The psalmist here recovers himself out of the great distress and plague he was in, and silences his own fears of God's casting off his people by the remembrance of the great things he had done for them formerly, which though he had in vain tried to quiet himself with (v. 5, 6) yet he tried again, and, upon this second trial, found it not in vain. It is good to persevere in the proper means for the strengthening of faith, though they do not prove effectual at first: " I will remember, surely I will, what God has done for his people of old, till I can thence infer a happy issue of the present dark dispensation," v. 11, 12. Note, 1. The works of the Lord, for his people, have been wondrous works. 2. They are recorded for us, that they may be remembered by us. 3. That we may have benefit by the remembrance of them we must meditate upon them, and dwell upon them in our thoughts, and must talk of them, that we may inform ourselves and others further concerning them. 4. The due remembrance of the works of God will be a powerful antidote against distrust of his promise and goodness; for he is God and changes not. If he begin, he will finish his work and bring forth the top-stone. Two things, in general, satisfied him very much: I. That  God's way is in the sanctuary, v. 13. It is  in holiness, so some. When we cannot solve the particular difficulties that may arise in our constructions of the divine providence, this we are sure of, in general, that God is holy in all his works, that they are all worthy of himself and consonant to the eternal purity and rectitude of his nature. He has holy ends in all he does, and will be sanctified in every dispensation of his providence. His way is according to his promise, which he has spoken in his holiness and made known in the sanctuary. What he has done is according to what he has said and may be interpreted by it; and from what he has said we may easily gather that he will not cast off his people for ever. God's way is for the sanctuary, and for the benefit of it. All he does is intended for the good of his church. II. That God's  way is in the sea. Though God is holy, just, and good, in all he does, yet we cannot give an account of the reasons of his proceedings, nor make any certain judgment of his designs:  His path is in the great waters and his footsteps are not known, v. 19. God's ways are like the deep waters which cannot be fathomed (Ps. xxxvi. 6), like the way of a ship in the sea, which cannot be tracked, Prov. xxx. 18, 19. God's proceedings are always to be acquiesced in, but cannot always be accounted for. He specifies some particulars, for which he goes as far back as the infancy of the Jewish church, and from which he gathers, 1. That there is no God to be compared with the God of Israel (v. 13):  Who is so great a God as our God? Let us first give to God the glory of the great things he has done for his people, and acknowledge him, therein, great above all comparison; and then we may take to ourselves the comfort of what he has done and encourage ourselves with it. 2. That he is a God of almighty power (v. 14): " Thou art the God that alone  doest wonders, above the power of any creature;  thou hast visibly, and beyond any contradiction,  declared thy strength among the people." What God has done for his church has been a standing declaration of his almighty power, for therein he has made bare his everlasting arm. (1.) God brought Israel out of Egypt, v. 15. This was the beginning of mercy to them, and was yearly to be commemorated among them in the passover:  "Thou hast with thy arm, stretched out in so many miracles,  redeemed thy people out of the hand of the Egyptians." Though they were delivered by power, yet they are said to be redeemed, as if it had been done by price, because it was typical of the great redemption, which was to be wrought out, in the fulness of time, both by price and power. Those that were redeemed are here called not only  the sons of Jacob, to whom the promise was made, but  of Joseph also, who had a most firm and lively belief of the performance of it; for, when he was dying, he made mention of the departing of the children of Israel out of Egypt, and gave commandment concerning his bones. (2.) He divided the Red Sea before them (v. 16):  The waters gave way, and a lane was made through that crowd instantly, as if they had seen God himself at the head of the armies of Israel, and had retired for fear of him. Not only the surface of the waters, but  the depths, were troubled, and opened to the right and to the left, in obedience to his word of command. (3.) He destroyed the Egyptians (v. 17):  The clouds poured out water upon them, while the pillar of fire, like an umbrella over the camp of Israel, sheltered it from the shower, in which, as in the deluge, the waters that were above the firmament concurred with those that were beneath the firmament to destroy the rebels. Then  the skies sent out a sound; thy arrows also went abroad, which is explained (v. 18):  The voice of thy thunder was heard in the heaven (that was the sound which the skies sent forth);  the lightnings lightened the world—those were the arrows which went abroad, by which the host of the Egyptians was discomfited, with so much terror that  the earth of the adjacent coast  trembled and shook. Thus God's way was in the sea, for the destruction of his enemies, as well as for the salvation of his people; and yet when the waters returned to their place  his footsteps were not known (v. 19); there was no mark set upon the place, as there was, afterwards, in Jordan, Josh. iv. 9. We do not read in the story of Israel's passing through the Red Sea that there were thunders and lightning, and an earthquake; yet there might be, and Josephus says there were, such displays of the divine terror upon that occasion. But it may refer to the thunders, lightnings, and earth quakes, that were at Mount Sinai when the law was given. (4.) He took his people Israel under his own guidance and protection (v. 20):  Thou leddest thy people like a flock. They being weak and helpless, and apt to wander like a flock of sheep, and lying exposed to the beasts of prey, God went before them with all the care and tenderness of a shepherd, that they might not fail. The pillar of cloud and fire led them; yet that is not here taken notice of, but the agency of Moses and Aaron, by whose hand God led them; they could not do it without God, but God did it with and by them. Moses was their governor, Aaron their high priest; they were guides, overseers, and rulers to Israel, and by them God led them. The right and happy administration of the two great ordinances of magistracy and ministry is, though not so great a miracle, yet as great a mercy to any people as the pillar of cloud and fire was to Israel in the wilderness. The psalm concludes abruptly, and does not apply those ancient instances of God's power to the present distresses of the church, as one might have expected. But as soon as the good man began to meditate on these things he found he had gained his point; his very entrance upon this matter  gave him light and joy (Ps. cxix. 130); his fears suddenly and strangely vanished, so that he needed to go no further; he  went his way, and did eat, and  his countenance was no more sad, like Hannah, 1 Sam. i. 18.

=CHAP. 78.= ''This psalm is historical; it is a narrative of the great mercies God had bestowed upon Israel, the great sins wherewith they had provoked him, and the many tokens of his displeasure they had been under for their sins. The psalmist began, in the foregoing psalm, to relate God's wonders of old, for his own encouragement in a difficult time; there he broke off abruptly, but here resumes the subject, for the edification of the church, and enlarges much upon it, showing not only how good God had been to them, which was an earnest of further finishing mercy, but how basely they had conducted themselves towards God, which justified him in correcting them as he did at this time, and forbade all complaints. Here is, I. The preface to this church history, commanding the attention of the present age to it and recommending it to the study of the generations to come, ver. 1-8. II. The history itself from Moses to David; it is put into a psalm or song that it might be the better remembered and transmitted to posterity, and that the singing of it might affect them with the things here related, more than they would be with a bare narrative of them. The general scope of this psalm we have (ver. 9-11) where notice is taken of the present rebukes they were under (ver. 9), the sin which brought them under those rebukes (ver. 10), and the mercies of God to them formerly, which aggravated that sin, ver. 11. As to the particulars, we are here told, 1. What wonderful works God had wrought for them in bringing them out of Egypt (ver. 12-16), providing for them in the wilderness (ver. 23-29), plaguing and ruining their enemies (ver. 43-53), and at length putting them in possession of the land of promise, ver. 54, 55. 2. How ungrateful they were to God for his favours to them and how many and great provocations they were guilty of. How they murmured against God and distrusted him (ver. 17-20), and did but counterfeit repentance and submission when he punished them''

(ver. 34-37), thus grieving and tempting him, ver. 40-42. How they affronted God with their idolatries after they came to Canaan, ver. 56-58. 3. How God had justly punished them for their sins (ver. 21, 22) in the wilderness, making their sin their punishment (ver. 29-33), and now, of late, when the ark was taken by the Philistines, ver. 59-64. 4. How graciously God had spared them and returned in mercy to them, notwithstanding their provocations. He had forgiven them formerly (ver. 38, 39), and now, of late, had removed the judgments they had brought upon themselves, and brought them under a happy establishment both in church and state, ver. 65-72. As the general scope of this psalm may be of use to us in the singing of it, to put us upon recollecting what God has done for us and for his church formerly, and what we have done against him, so the particulars also may be of use to us, for warning against those sins of unbelief and ingratitude which Israel of old was notoriously guilty of, and the record of which was preserved for our learning. "These things happened unto them for ensamples," 1 Cor. x. 11; Heb. iv. 11.

The Importance of Religious Instruction.
$1$ Give ear, O my people,  to my law: incline your ears to the words of my mouth. $2$ I will open my mouth in a parable: I will utter dark sayings of old: $3$ Which we have heard and known, and our fathers have told us. $4$ We will not hide  them from their children, showing to the generation to come the praises of the, and his strength, and his wonderful works that he hath done. $5$ For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children: $6$ That the generation to come might know  them, even the children  which should be born;  who should arise and declare  them to their children: $7$ That they might set their hope in God, and not forget the works of God, but keep his commandments: $8$ And might not be as their fathers, a stubborn and rebellious generation; a generation  that set not their heart aright, and whose spirit was not stedfast with God. These verses, which contain the preface to this history, show that the psalm answers the title; it is indeed  Maschil—a psalm to give instruction; if we receive not the instruction it gives, it is our own fault. Here, I. The psalmist demands attention to what he wrote (v. 1): '' Give ear, O my people! to my law.'' Some make these the psalmist's words. David, as a king, or Asaph, in his name, as his secretary of state, or scribe to the sweet singer of Israel, here calls upon the people, as his people committed to his charge, to give ear to his law. He calls his instructions his  law or  edict; such was their commanding force in themselves. Every good truth, received in the light and love of it, will have the power of a law upon the conscience; yet that was not all: David was a king, and he would interpose his royal power for the edification of his people. If God, by his grace, make great men good men, they will be capable of doing more good than others, because their word will be a law to all about them, who must therefore give ear and hearken; for to what purpose is divine revelation brought our ears if we will not incline our ears to it, both humble ourselves and engage ourselves to hear it and heed it? Or the psalmist, being a prophet, speaks as God's mouth, and so calls them  his people, and demands subjection to what was said as to a law. Let him that has an ear thus  hear what the Spirit saith unto the churches, Rev. ii. 7. II. Several reasons are given why we should diligently attend to that which is here related. 1. The things here discoursed of are weighty, and deserve consideration, strange, and need it (v. 2):  I will open my mouth in a parable, in that which is sublime and uncommon, but very excellent and well worthy your attention;  I will utter dark sayings, which challenge your most serious regards as much as the enigmas with which the eastern princes and learned men used to try one another. These are called  dark sayings, not because they are hard to be understood, but because they are greatly to be admired and carefully to be looked into. This is said to be fulfilled in the parables which our Saviour put forth (Matt. xiii. 35), which were (as this) representations of the state of the kingdom of God among men. 2. They are the monuments of antiquity— dark sayings of old which our fathers have told us, v. 3. They are things of undoubted certainty; we have heard them and known them, and there is no room left to question the truth of them. The gospel of Luke is called a  declaration of those things which are most surely believed among us (Luke i. 1), so were the things here related. The honour we owe to our parents and ancestors obliges us to attend to that which our fathers have told us, and, as far as it appears to be true and good, to receive it with so much the more reverence and regard. 3. They are to be transmitted to posterity, and it lies as a charge upon us carefully to hand them down (v. 4); because our fathers told them to us  we will not hide them from their children. Our children are called  theirs, for they were in care for their seed's seed, and looked upon them as theirs; and, in teaching our children the knowledge of God, we repay to our parents some of that debt we owe to them for teaching us. Nay, if we have no children of our own, we must declare the things of God to  their children, the children of others. Our care must be for posterity in general, and not only for our own posterity; and for the generation to come hereafter, the children that shall be born, as well as for the generation that is next rising up and the children that are born. That which we are to transmit to our children is not only the knowledge of languages, arts and sciences, liberty and property, but especially the praises of the Lord, and his strength appearing in the wonderful works he has done. Our great care must be to lodge our religion, that great deposit, pure and entire in the hands of those that succeed us. There are two things the full and clear knowledge of which we must preserve the entail of to our heirs:— (1.) The law of God; for this was given with a particular charge to teach it diligently to their children (v. 5):  He established a testimony or covenant, and enacted a law, in Jacob and Israel, gave them precepts and promises, which he  commanded them to make known to their children, Deut. vi. 7, 20. The church of God, as the historian says of the Roman commonwealth, was not to be  res unius &#230;tatis—a thing of one age but was to be kept up from one generation to another; and therefore, as God provided for a succession of ministers in the tribe of Levi and the house of Aaron, so he appointed that parents should train up their children in the knowledge of his law: and, when they had grown up, they must arise  and declare them to their children (v. 6), that, as one generation of God's servants and worshippers passes away, another generation may come, and the church, as the earth, may abide for ever; and thus God's name among men may be as the days of heaven. (2.) The providences of God concerning them, both in mercy and in judgment. The former seem to be mentioned for the sake of this; since God gave order that his laws should be made known to posterity, it is requisite that with them his works also should be made known, the fulfilling of the promises made to the obedient and the threatenings denounced against the disobedient. Let these be told to our children and our children's children, [1.] That they may take encouragement to conform to the will of God (v. 7):  that, not forgetting the works of God wrought in former days,  they might  set their hope in God and keep his commandments, might make his command their rule and his covenant their stay. Those only may with confidence hope for God's salvation that make conscience of doing his commandments. The works of God, duly considered, will very much strengthen our resolution both to set our hope in him and to keep his commandments, for he is able to bear us out in both. [2.] That they may take warning not to conform to the example of their fathers (v. 8):  That they might not be as their fathers, a stubborn and rebellious generation. See here,  First, What was the character of their fathers. Though they were the seed of Abraham, taken into covenant with God, and, for aught we know, the only professing people he had then in the world, yet they were stubborn and rebellious, and walked contrary to God, in direct opposition to his will. They did indeed profess relation to him, but they did not set their hearts aright; they were not cordial in their engagements to God, nor inward with him in their worship of him, and therefore their  spirit was not stedfast with him, but upon every occasion they flew off from him. Note, Hypocrisy is the high road to apostasy. Those that do not set their hearts aright will not be stedfast with God, but play fat and loose.  Secondly, What was a charge to the children:  That they be not as their fathers. Note, Those that have descended from wicked and ungodly ancestors, if they will but consider the word and works of God, will see reason enough not to tread in their steps. It will be no excuse for a vain conversation that it was received by tradition from our fathers (1 Pet. i. 18); for what we know of them that was evil must be an admonition to us, that we dread that which was so pernicious to them as we would shun those courses which they took that were ruinous to their health or estates.

Wonders Wrought in Behalf of Israel; The Crimes of the Israelites;
$9$ The children of Ephraim,  being armed,  and carrying bows, turned back in the day of battle. $10$ They kept not the covenant of God, and refused to walk in his law; $11$ And forgat his works, and his wonders that he had showed them. $12$ Marvellous things did he in the sight of their fathers, in the land of Egypt,  in the field of Zoan. 13 He divided the sea, and caused them to pass through; and he made the waters to stand as a heap. $14$ In the daytime also he led them with a cloud, and all the night with a light of fire. $15$ He clave the rocks in the wilderness, and gave  them drink as  out of the great depths. $16$ He brought streams also out of the rock, and caused waters to run down like rivers. $17$ And they sinned yet more against him by provoking the most High in the wilderness. $18$ And they tempted God in their heart by asking meat for their lust. $19$ Yea, they spake against God; they said, Can God furnish a table in the wilderness? $20$ Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people? $21$ Therefore the heard  this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel; $22$ Because they believed not in God, and trusted not in his salvation: $23$ Though he had commanded the clouds from above, and opened the doors of heaven, $24$ And had rained down manna upon them to eat, and had given them of the corn of heaven. $25$ Man did eat angels' food: he sent them meat to the full. $26$ He caused an east wind to blow in the heaven: and by his power he brought in the south wind. $27$ He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea: $28$ And he let  it fall in the midst of their camp, round about their habitations. $29$ So they did eat, and were well filled: for he gave them their own desire; $30$ They were not estranged from their lust. But while their meat  was yet in their mouths, $31$ The wrath of God came upon them, and slew the fattest of them, and smote down the chosen  men of Israel. $32$ For all this they sinned still, and believed not for his wondrous works. $33$ Therefore their days did he consume in vanity, and their years in trouble. $34$ When he slew them, then they sought him: and they returned and enquired early after God. $35$ And they remembered that God  was their rock, and the high God their redeemer. $36$ Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. $37$ For their heart was not right with him, neither were they stedfast in his covenant. $38$ But he,  being full of compassion, forgave  their iniquity, and destroyed  them not: yea, many a time turned he his anger away, and did not stir up all his wrath. $39$ For he remembered that they  were but flesh; a wind that passeth away, and cometh not again. In these verses, I. The psalmist observes the late rebukes of Providence that the people of Israel had been under, which they had brought upon themselves by their dealing treacherously with God, v. 9-11.  The children of Ephraim, in which tribe Shiloh was, though they were well armed and shot with bows, yet  turned back in the day of battle. This seems to refer to that shameful defeat which the Philistines gave them in Eli's time, when they took the ark prisoner, 1 Sam. iv. 10, 11. Of this the psalmist here begins to speak, and, after a long digression, returns to it again, v. 61. Well might that event be thus fresh in mind in David's time, above forty years after, for the ark, which in that memorable battle was seized by the Philistines, though it was quickly brought out of captivity, was never brought out of obscurity till David fetched it from Kirjath-jearim to his own city. Observe, 1. The shameful cowardice of the children of Ephraim, that warlike tribe, so famed for valiant men, Joshua's tribe; the children of that tribe, though as well armed as ever, turned back when they came to face the enemy. Note, Weapons of war stand men in little stead without a martial spirit, and that is gone if God be gone. Sin dispirits men and takes away the heart. 2. The causes of their cowardice, which were no less shameful; and these were, (1.) A shameful violation of God's law and their covenant with him (v. 10); they were basely treacherous and perfidious, for  they kept not the covenant of God, and basely stubborn and rebellious (as they were described, v. 8), for they peremptorily refused to walk in his law, and, in effect, told him to his face they would not be ruled by him. (2.) A shameful ingratitude to God for the favours he had bestowed upon them: They  forgot his works and his wonders, his works of wonder which they ought to have admired, v. 11. Note, Our forgetfulness of God's works is at the bottom of our disobedience to his laws. II. He takes occasion hence to consult precedents and to compare this with the case of their fathers, who were in like manner unmindful of God's mercies to them and ungrateful to their founder and great benefactor, and were therefore often brought under his displeasure. The narrative in these verses is very remarkable, for it relates a kind of struggle between God's goodness and man's badness, and mercy, at length, rejoices against judgment. 1. God did great things for his people Israel when he first incorporated them and formed them into a people:  Marvellous things did he in the sight of their fathers, and not only in their sight, but in their cause, and for their benefit, so strange, so kind, that one would think they should never be forgotten. What he did for them in the land of Egypt is only just mentioned here (v. 12), but afterwards resumed, v. 43. He proceeds here to show, (1.) How he made a lane for them through the Red Sea, and caused them, gave them courage, to pass through, though the waters stood over their heads as a heap, v. 13. See Isa. lxiii. 12, 13, where God is said to  lead them by the hand, as it were,  through the deep that they should not stumble. (2.) How he provided a guide for them through the untrodden paths of the wilderness (v. 14); he led them step by step,  in the day time by a cloud, which also sheltered them from the heat, and  all the night with a light of fire, which perhaps warmed the air; at least it made the darkness of night less frightful, and perhaps kept off wild beasts, Zech. ii. 5. (3.) How he furnished their camp with fresh water in a dry and thirsty land where no water was, not by opening the bottles of heaven (that would have been a common way), but by broaching a rock (v. 15, 16):  He clave the rocks in the wilderness, which yielded water, though they were not capable of receiving it either from the clouds above or the springs beneath. Out of the dry and hard rock he gave them drink, not distilled as out of an alembic, drop by drop, but in streams  running down like rivers, and as out of the great depths. God gives abundantly, and is rich in mercy; he gives seasonably, and sometimes makes us to feel the want of mercies that we may the better know the worth of them. This water which God gave Israel out of the rock was the more valuable because it was spiritual drink.  And that rock was Christ. 2. When God began thus to bless them they began to affront him (v. 17):  They sinned yet more against him, more than they had done in Egypt, though there they were bad enough, Ezek. xx. 8. They bore the miseries of their servitude better than the difficulties of their deliverance, and never murmured at their taskmasters so much as they did at Moses and Aaron; as if they were  delivered to do all these abominations, Jer. vii. 10. As sin sometimes takes occasion by the commandment, so at other times it takes occasion by the deliverance, to become more exceedingly sinful.  They provoked the Most High. Though he is most high, and they knew themselves an unequal match for him, yet they provoked him and even bade defiance to his justice; and this in the wilderness, where he had them at his mercy and therefore they were bound in interest to please him, and where he showed them so much mercy and therefore they were bound in gratitude to please him; yet there they said and did that which they knew would provoke him:  They tempted God in their heart, v. 18. Their sin began in their heart, and thence it took its malignity.  They do always err in their heart, Heb. iii. 10. Thus they tempted God, tried his patience to the utmost, whether he would bear with them or no, and, in effect, bade him do his worst. Two ways they provoked him:—(1.) By desiring, or rather demanding, that which he had not thought fit to give them:  They asked meat for their lust. God had given them meat for their hunger, in the manna, wholesome pleasant food and in abundance; he had given them meat for their faith out of the heads of leviathan which  he broke in pieces, Ps. lxxiv. 14. But all this would not serve; they must have meat for their lust, dainties and varieties to gratify a luxurious appetite. Nothing is more provoking to God than our quarrelling with our allotment and indulging the desires of the flesh. (2.) By distrusting his power to give them what they desired. This was tempting God indeed. They challenged him to give them flesh; and, if he did not, they would say it was because he could not, not because he did not see it fit for them (v. 19):  They spoke against God. Those that set bounds to God's power speak against him. It was as injurious a reflection as could be cat upon God to say,  Can God furnish a table in the wilderness? They had manna, but the did not think they had a table furnished unless they had boiled and roast, a first, a second, and a third course, as they had in Egypt, where they had both flesh and fish, and sauce too (Exod. xvi. 3, Num. xi. 5), dishes of meat and salvers of fruit. What an unreasonable insatiable thing is luxury! Such a mighty thing did these epicures think a table well furnished to be that they thought it was more than God himself could give them in that wilderness; whereas the  beasts of the forest, and all the  fowls of the mountains, are his, Ps. l. 10, 11. Their disbelief of God's power was so much the worse in that they did at the same time own that he had done as much as that came to (v. 20):  Behold, he smote the rock, that the waters gushed out, which they and their cattle drank of. And which is easier, to furnish a table in the wilderness, which a rich man can do, or to fetch water out of a rock, which the greatest potentate on the earth cannot do? Never did unbelief, though always unreasonable, ask so absurd a question: "Can he that melted down a rock into streams of water give bread also? Or can he that has given bread provide flesh also?" Is any thing too hard for Omnipotence? When once the ordinary powers of nature are exceeded God has made bare his arm, and we must conclude that nothing is impossible with him. Be it ever so great a thing that we ask, it becomes us to own,  Lord, if thou wilt, thou canst. 3. God justly resented the provocation and was much displeased with them (v. 21):  The Lord heard this, and was wroth. Note, God is a witness to all our murmurings and distrusts; he hears them and is much displeased with them.  A fire was kindled for this  against Jacob; the  fire of the Lord burnt among them, Num. xi. 1. Or it may be understood of the fire of God's anger which came up against Israel. To unbelievers our God is himself a consuming fire. Those that will not believe the power of God's mercy shall feel the power of his indignation, and be made to confess that  it is a fearful thing to fall into his hands. Now here we are told, (1.) Why God thus resented the provocation (v. 22):  Because by this it appeared that  they believed not in God; they did not give credit to the revelation he had made of himself to them, for they durst not commit themselves to him, nor venture themselves with him:  They trusted not in the salvation he had begun to work for them; for then they would not thus have questioned its progress. Those cannot be said to trust in God's salvation as their felicity at last who cannot find in their hearts to trust in his providence for food convenient in the way to it. That which aggravated their unbelief was the experience they had had of the power and goodness of God, v. 23-25. He had given them undeniable proofs of his power, not only on earth beneath, but in heaven above; for  he commanded the clouds from above, as one that had created them and commanded them into being; he made what use he pleased of them. Usually by their showers they contribute to the earth's producing corn; but now, when God so commanded them, they showered down corn themselves, which is therefore called here  the corn of heaven; for heaven can do the work without the earth, but not the earth without heaven. God, who has the key of the clouds,  opened the doors of heaven, and that is more than  opening the windows, which yet is spoken of as a great blessing, Mal. iii. 10. To all that by faith and prayer ask, seek, and knock, these doors shall at any time be opened; for the God of heaven is rich in mercy to all that call upon him. He not only keeps a good house, but keeps open house. Justly might God take it ill that they should distrust him when he had been so very kind to them that he  had rained down manna upon them to eat, substantial food, daily, duly, enough for all, enough for each.  Man did eat angels' food, such as angels, if they had occasion for food, would eat and be thankful for; or rather such as was given by the ministry of angels, and (as the  Chaldee reads it) such as descended from the dwelling of angels. Every one, even the least child in Israel, did  eat the bread of the mighty (so the margin reads it); the weakest stomach could digest it, and yet it was so nourishing that it was strong meat for strong men. And, though the provision was so good, yet they were not stinted, nor ever reduced to short allowance; for  he sent them meat to the full. If they gathered little, it was their own fault; and yet even then they had no lack, Exod. xvi. 18. The daily provision God makes for us, and has made ever since we came into the world, though it has not so much of miracle as this, has no less of mercy, and is therefore a great aggravation of our distrust of God. (2.) How he expressed his resentment of the provocation, not in denying them what they so inordinately lusted after, but in granting it to them. [1.] Did they question his power? He soon gave them a sensible conviction that he could  furnish a table in the wilderness. Though the winds seem to blow where they list, yet, when he pleased, he could make them his caterers to fetch in provisions, v. 26.  He caused an east wind to blow and a south wind, either a south-east wind, or an east wind first to bring in the quails from that quarter and then a south wind to bring in more from that quarter; so that  he rained flesh upon them, and that of the most delicate sort, not butchers' meat, but wild-fowl, and abundance of it,  as dust, as the sand of the sea (v. 27), so that the meanest Israelite might have sufficient; and it cost them nothing, no, not the pains of fetching it from the mountains, for  he let it fall in the midst of their camp, round about their habitation, v. 28. We have the account Num. xi. 31, 32. See how good God is even to the evil and unthankful, and wonder that his goodness does not overcome their badness. See what little reason we have to judge of God's love by such gifts of his bounty as these; dainty bits are no tokens of his peculiar favour. Christ gave dry bread to the disciples that he loved, but a sop dipped in the sauce to Judas that betrayed him. [2.] Did they defy his justice and boast that they had gained their point? He made them pay dearly for their quails; for, though he  gave them their own desire, they were not estranged from their lust (v. 29, 30); their appetite was insatiable; they were well filled and yet they were not satisfied; for they knew not what they would have. Such is the nature of lust; it is content with nothing, and the more it is humoured the more humoursome it grows. Those that indulge their lust will never be estranged from it. Or it intimates that God's liberality did not make them ashamed of their ungrateful lustings, as it would have done if they had had any sense of honour. But what came of it?  While the meat was yet in their mouth, rolled under the tongue as a sweet morsel,  the wrath of God came upon them and slew the fattest of them (v. 31), those that were most luxurious and most daring. See Num. xi. 33, 34. They were fed  as sheep for the slaughter: the butcher takes the fattest first. We may suppose there were some pious and contented Israelites, that did eat moderately of the quails and were never the worse; for it was not the meat that poisoned them, but their own lust. Let epicures and sensualists here read their doom. The end of those who make a  god of their belly is destruction, Phil. iii. 19.  The prosperity of fools shall destroy them, and their ruin will be the greater. 4. The judgments of God upon them did not reform them, nor attain the end, any more than his mercies (v. 32):  For all this, they sinned still; they murmured and quarrelled with God and Moses as much as ever. Though God  was wroth and smote them, yet they went on frowardly in the way of their heart (Isa. lvii. 17);  they believed not for his wondrous works. Though his works of justice were as wondrous and as great proofs of his power as his works of mercy, yet they were not wrought upon by them to fear God, nor convinced how much it was their interest to make him their friend. Those hearts are hard indeed that will neither be melted by the mercies of God nor broken by his judgments. 5. They persisting in their sins, God proceeded in his judgments, but they were judgments of another nature, which wrought not suddenly, but slowly. He punished them not now with such acute diseases as that was which  slew the fattest of them, but a lingering chronical distemper (v. 33):  Therefore their days did he consume in vanity in the wilderness  and their years in trouble. By an irreversible doom they were condemned to wear out thirty-eight tedious years in the wilderness, which indeed were consumed in vanity; for in all those years there was not a step taken nearer Canaan, but they were turned back again, and wandered to and fro as in a labyrinth, not one stroke struck towards the conquest of it: and not only in vanity, but in trouble, for their carcases were condemned to fall in the wilderness and there they all perished but Caleb and Joshua. Note, Those that sin still must expect to be in trouble still. And the reason why we spend our days in so much vanity and trouble, why we live with so little comfort and to so little purpose, is because we do not live by faith. 6. Under these rebukes they professed repentance, but they were not cordial and sincere in this profession. (1.) Their profession was plausible enough (v. 34, 35):  When he slew them, or condemned them to be slain,  then they sought him; they confessed their fault, and begged his pardon. When some were slain others in a fright cried to God for mercy, and promised they would reform and be very good; then  they returned to God, and enquired early after him. So one would have taken them to be such as desired to find him. And they pretended to do this because, however they had forgotten it formerly, now  they remembered that God was their rock and therefore now that they needed him they would fly to him and take shelter in him,  and that  the high God was  their Redeemer, who brought them out of Egypt and to whom therefore they might come with boldness. Afflictions are sent to put us in mind of God as our rock and our redeemer; for, in prosperity, we are apt to forget him. (2.) They were not sincere in this profession (v. 36, 37):  They did but flatter him with their mouth, as if they thought by fair speeches to prevail with him to revoke the sentence and remove the judgment, with a secret intention to break their word when the danger was over; they did not  return to God with their whole heart, but feignedly, Jer. iii. 10. All their professions, prayers, and promises, were extorted by the rack. It was plain that they did not mean as they said, for they did not adhere to it. They thawed in the sun, but froze in the shade. They did but  lie to God with their tongues, for their heart was not with him, was not right with him, as appeared by the issue, for  they were not stedfast in his covenant. They were not sincere in their reformation, for they were not constant; and, by thinking thus to impose upon a heart-searching God, they really put as great an affront upon him as by any of their reflections. 7. God hereupon, in pity to them, put a stop to the judgments which were threatened and in part executed (v. 38, 39):  But he, being full of compassion, forgave their iniquity. One would think this counterfeit repentance should have filled up the measure of their iniquity. What could be more provoking than to  lie thus to the holy God, than thus to  keep back part of the price, the chief part? Acts v. 3. And  yet he, being full of compassion, forgave their iniquity thus far, that he did not destroy them and cut them off from being a people, as he justly might have done, but spared their lives till they had reared another generation which should enter into the promised land.  Destroy it not, for a blessing is in it, Isa. lxv. 8.  Many a time he turned his anger away (for he is Lord of his anger)  and did not stir up all his wrath, to deal with them as they deserved: and why did he not? Not because their ruin would have been any loss to him, but, (1.) Because he was  full of compassion and, when he was going to destroy them,  his repentings were kindled together, and he said, '' How shall I give thee up, Ephraim? How shall I deliver thee, Israel?'' Hos. xi. 8. (2.) Because, though they did not rightly remember that he was their rock, he  remembered that they were but flesh. He considered the corruption of their nature, which inclined them to evil, and was pleased to make that an excuse for his sparing them, though it was really no excuse for their sin. See Gen. vi. 3. He considered the weakness and frailty of their nature, and what an easy thing it would be to crush them:  They are as a wind that passeth away and cometh not again. They may soon be taken off, but, when they are gone, they are gone irrecoverably, and then what will become of the covenant with Abraham? They are flesh, they are wind; whence it were easy to argue they may justly, they may immediately, be cut off, and there would be no loss of them: but God argues, on the contrary, therefore he will not destroy them; for the true reason is,  He is full of compassion.

Judgments and Mercies; Wonders Wrought for Israel; Renewed Mercies
$40$ How oft did they provoke him in the wilderness,  and grieve him in the desert! $41$ Yea, they turned back and tempted God, and limited the Holy One of Israel. $42$ They remembered not his hand,  nor the day when he delivered them from the enemy. $43$ How he had wrought his signs in Egypt, and his wonders in the field of Zoan: $44$ And had turned their rivers into blood; and their floods, that they could not drink. $45$ He sent divers sorts of flies among them, which devoured them; and frogs, which destroyed them. $46$ He gave also their increase unto the caterpillar, and their labour unto the locust. $47$ He destroyed their vines with hail, and their sycamore trees with frost. $48$ He gave up their cattle also to the hail, and their flocks to hot thunderbolts. $49$ He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels  among them. $50$ He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence; $51$ And smote all the first-born in Egypt; the chief of  their strength in the tabernacles of Ham: $52$ But made his own people to go forth like sheep, and guided them in the wilderness like a flock. $53$ And he led them on safely, so that they feared not: but the sea overwhelmed their enemies. 54 And he brought them to the border of his sanctuary,  even to this mountain,  which his right hand had purchased. $55$ He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents. $56$ Yet they tempted and provoked the most high God, and kept not his testimonies: $57$ But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow. $58$ For they provoked him to anger with their high places, and moved him to jealousy with their graven images. $59$ When God heard  this, he was wroth, and greatly abhorred Israel: $60$ So that he forsook the tabernacle of Shiloh, the tent  which he placed among men; $61$ And delivered his strength into captivity, and his glory into the enemy's hand. $62$ He gave his people over also unto the sword; and was wroth with his inheritance. $63$ The fire consumed their young men; and their maidens were not given to marriage. $64$ Their priests fell by the sword; and their widows made no lamentation. $65$ Then the Lord awaked as one out of sleep,  and like a mighty man that shouteth by reason of wine. $66$ And he smote his enemies in the hinder parts: he put them to a perpetual reproach. $67$ Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim: $68$ But chose the tribe of Judah, the mount Zion which he loved. $69$ And he built his sanctuary like high  palaces, like the earth which he hath established for ever. $70$ He chose David also his servant, and took him from the sheepfolds: $71$ From following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance. $72$ So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands. The matter and scope of this paragraph are the same with the former, showing what great mercies God had bestowed upon Israel, how provoking they had been, what judgments he had brought upon them for their sins, and yet how, in judgment, he remembered mercy at last. Let not those that receive mercy from God be thereby emboldened to sin, for the mercies they receive will aggravate their sin and hasten the punishment of it; yet let not those that are under divine rebukes for sin be discouraged from repentance, for their punishments are means of repentance, and shall not prevent the mercy God has yet in store for them. Observe, I. The sins of Israel in the wilderness again reflected on, because written for our admonition (v. 40, 41):  How often did they provoke him in the wilderness! Note once, nor twice, but many a time; and the repetition of the provocation was a great aggravation of it, as well as the place, v. 17. God kept an account how often they provoked him, though they did not. Num. xiv. 22,  They have tempted me these ten times. By provoking him they did not so much anger him as grieve him, for he looked upon them as his children ( Israel is my son, my first-born), and the undutiful disrespectful behaviour of children does more grieve than anger the tender parents; they lay it to heart, and take it unkindly, Isa. i. 2. They grieved him because they put him under a necessity of afflicting them, which he did not willingly. After they had humbled themselves before him they  turned back and tempted God, as before, and  limited the Holy One of Israel, prescribing to him what proofs he should give of his power and presence with them and what methods he should take in leading them and providing for them. They limited him to their way and their time, as if he did not observe that they quarrelled with him. It is presumption for us to limit  the Holy One of Israel; for, being  the Holy One, he will do what is most for his own glory; and, being  the Holy One of Israel, he will do what is most for their good; and we both impeach his wisdom and betray our own pride and folly if we go about to prescribe to him. That which occasioned their limiting God for the future was their forgetting his former favours (v. 42):  They remembered not his hand, how strong it is and how it had been stretched out for them, nor  the day when he delivered them from the enemy, Pharaoh, that great enemy who sought their ruin. There are some days made remarkable by signal deliverances, which ought never to be forgotten; for the remembrance of them would encourage us in our greatest straits. II. The mercies of God to Israel, which they were unmindful of when they tempted God and limited him; and this catalogue of the works of wonder which God wrought for them begins higher, and is carried down further, than that before, v. 12, &c. 1. This begins with their deliverance out of Egypt, and the plagues with which God compelled the Egyptians to let them go: these were the  signs God  wrought in Egypt (v. 43), the  wonders he wrought  in the field of Zoan, that is, in the country of Zoan, as we say,  in Agro N., meaning in such a country. (1.) Several of the plagues of Egypt are here specified, which speak aloud the power of God and his favour to Israel, as well as terror to his and their enemies. As, [1.] The turning of the waters into blood; they had made themselves drunk with the bloods of God's people, even the infants, and now God gave them blood to drink,  for they were worthy, v. 44. [2.] The flies and frogs which infested them, mixtures of insects in swarms, in shoals,  which devoured them, which destroyed them, v. 45. For God can make the weakest and most despicable animals instruments of his wrath when he pleases; what they want in strength may be made up in number. [3.] The plague of locusts, which devoured their increase, and that which they had laboured for, v. 46. They are called  God's great army, Joel ii. 25. [4.] The  hail, which  destroyed their trees, especially  their vines, the weakest of trees (v. 47), and  their cattle, especially  their flocks of sheep, the weakest of their cattle, which were killed with  hot thunder-bolts (v. 48), and the  frost, or congealed rain (as the word signifies), was so violent that it destroyed even the  sycamore-trees. [5.] The death of the first-born was the last and sorest of the plagues of Egypt, and that which perfected the deliverance of Israel; it was first in intention (Exod. iv. 23), but last in execution; for, if gentler methods would have done the work, this would have been prevented: but it is here largely described, v. 49-51.  First, The anger of God was the cause of it. Wrath had now come upon the Egyptians to the uttermost; Pharaoh's heart having been often hardened after less judgments had softened it, God now  stirred up all his wrath; for he  cast upon them the fierceness of his anger, anger in the highest degree,  wrath and indignation the cause,  and trouble (tribulation and anguish, Rom. ii. 8, 9) the effect. This from on high he cast upon them and did not spare, and they could not  flee out of his hands, Job xxvii. 22.  He made a way, or (as the word is)  he weighed a path, to his anger. He did not cast it upon them uncertainly, but by weight. His anger was weighed with the greatest exactness in the balances of justice; for, in his greatest displeasure, he never did, nor ever will do, any wrong to any of his creatures: the path of his anger is always weighed.  Secondly, The angels of God were the instruments employed in this execution:  He sent evil angels among them, not evil in their own nature, but in respect to the errand upon which they were sent; they were destroying angels, or angels of punishment, which passed through all the land of Egypt, with orders, according to the weighed paths of God's anger, not to kill all, but the first-born only. Good angels become evil angels to sinners. Those that make the holy God their enemy must never expect the holy angels to be their friends.  Thirdly, The execution itself was very severe:  He spared not their soul from death, but suffered death to ride in triumph among them and  gave their life over to the pestilence, which cut the thread of life off immediately; for  he smote all the first-born in Egypt (v. 51),  the chief of their strength, the hopes of their respective families; children are the parents' strength, and the first-born the  chief of their strength. Thus, because Israel was precious in God's sight, he  gave men for them and people for their life, Isa. xliii. 4. (2.) By these plagues on the Egyptians God made a way for  his own people to go forth like sheep, distinguishing between them and the Egyptians,  as the shepherd divides between the sheep and the goats, having set his own mark on these sheep by the blood of the lamb sprinkled on their door-posts.  He made them go forth like sheep, not knowing whither they went, and  guided them in the wilderness, as a shepherd guides his flock, with all possible care and tenderness, v. 52.  He led them on safely, though in dangerous paths, so that  they feared not, that is, they needed not to fear; they were indeed frightened at the Red Sea (Exod. xiv. 10), but that was said to them, and done for them, which effectually silenced their fears.  But the sea overwhelmed their enemies that ventured to pursue them into it, v. 63. It was a lane to them, but a grave to their persecutors. 2. It is carried down as far as their settlement in Canaan (v. 54):  He brought them to the border of his sanctuary, to that land in the midst of which he set up his sanctuary, which was, as it were, the centre and metropolis, the crown and glory, of it. That is a happy land which is the border of God's sanctuary. It was the happiness of that land that there God was known, and there were his sanctuary and dwelling-place, Ps.lxxvi. 1, 2. The whole land in general, and Zion in particular, was  the mountain which his right hand had purchased, which by his own power he had set apart for himself. See Ps. xliv. 3. He  made them to ride on the high places of the earth, Isa. lviii. 14; Deut. xxxii. 13. They found the Canaanites in the full and quiet possession of that land, but God  cast out the heathen before them, not only took away their title to it, as the Lord of the whole earth, but himself executed the judgment given against them, and, as Lord of hosts, turned them out of it, and made his people  Israel tread upon their high places, dividing each tribe  an inheritance by line, and making them  to dwell in the houses of those whom they had destroyed. God could have turned the uninhabited uncultivated wilderness (which perhaps was nearly of the same extent as Canaan) into fruitful soil, and have planted them there; but the land he designed for them was to be a type of heaven, and therefore must be  the glory of all lands; it must likewise be fought for, for  the kingdom of heaven suffers violence. III. The sins of Israel after they were settled in Canaan, v. 56-58. The children were  like their fathers, and brought their old corruptions into their new habitations. Though God had done so much for them, yet  they tempted and provoked the most high God still. He gave them his testimonies, but they did not keep them; they began very promisingly, but they turned back, gave God good words, but dealt unfaithfully, and were  like a deceitful bow, which seemed likely to send the arrow to the mark, but, when it is drawn, breaks, and drops the arrow at the archer's foot, or perhaps makes it recoil in his face. There was no hold of them, nor any confidence to be put in their promises or professions. They seemed sometimes devoted to God, but they presently  turned aside, and  provoked him to anger with their high places and their graven images. Idolatry was the sin that did most easily beset them, and which, though they often professed their repentance for, they as often relapsed into. It was spiritual adultery either to worship idols or to worship God by images, as if he had been an idol, and therefore by it they are said to  move him to jealousy, Deut. xxxii. 16, 21. IV. The judgments God brought upon them for these sins. Their place in Canaan would no more secure them in a sinful way than their descent from Israel.  You only have I known of all the families of the earth, therefore I will punish you, Amos iii. 2. Idolatry is winked at among the Gentiles, but not in Israel, 1. God was displeased with them (v. 59):  When God heard this, when he heard the cry of their iniquity, which came up before him,  he was wroth, he took it very heinously, as well he might, and he greatly abhorred Israel, whom he had greatly loved and delighted in. Those that had been the people of his choice became the generation of his wrath. Presumptuous sins, idolatries especially, render even Israelites odious to God's holiness and obnoxious to his justice. 2. He deserted his tabernacle among them, and removed the defence which was upon that glory, v. 60. God never leaves us till we leave him, never withdraws till we have driven him from us. His name is  Jealous, and he is a jealous God; and therefore no marvel if a people whom he had betrothed to himself be loathed and rejected, and he refuse to cohabit with them any longer, when they have embraced the bosom of a stranger. The  tabernacle at Shiloh was  the tent God had placed among men, in which God would  in very deed dwell with men upon the earth; but, when his people treacherously forsook it, he justly forsook it, and then all its glory departed. Israel has small joy of the tabernacle without the presence of God in it. 3. He gave up all into the hands of the enemy. Those whom God forsakes become an easy prey to the destroyer. The Philistines are sworn enemies to the Israel of God, and no less so to the God of Israel, and yet God will make use of them to be a scourge to his people. (1.) God permits them to take the ark prisoner, and carry it off as a trophy of their victory, to show that he had not only forsaken the tabernacle, but even the ark itself, which shall now be no longer a token of his presence (v. 61):  He delivered his strength into captivity, as if it had been weakened and overcome,  and his glory fell under the disgrace of being abandoned  into the enemy's hand. We have the story 1 Sam. iv. 11. When the ark has become as a stranger among Israelites, no marvel if it soon be made a prisoner among Philistines. (2.) He suffers the armies of Israel to be routed by the Philistines (v. 62, 63):  He gave his people over unto the sword, to the sword of his own justice and of the enemy's rage, for he  was wroth with his inheritance; and that wrath of his was the  fire which consumed their young men, in the prime of their time, by the sword or sickness, and made such a devastation of them that  their maidens were not praised, that is,  were not given in marriage (which is honourable in all), because there were no young men for them to be given to, and because the distresses and calamities of Israel were so many and great that the joys of marriage-solemnities were judged unseasonable, and it was said,  Blessed is the womb that beareth not. General destructions produce a scarcity of men. Isa. xiii. 12,  I will make a man more precious than fine gold, so that  seven women shall take hold of one man, Isa. iv. 1; iii. 25. Yet this was not the worst: (3.) Even  their priests, who attended the ark,  fell by the sword, Hophni and Phinehas. Justly they fell, for they made themselves vile, and were sinners before the Lord exceedingly; and their priesthood was so far from being their protection that it aggravated their sin and hastened their fall. Justly did they fall by the sword, because they exposed themselves in the field of battle, without call or warrant. We throw ourselves out of God's protection when we go out of our place and out of the way of our duty. When the priests fell  their widows made no lamentation, v. 64. All the ceremonies of mourning were lost and buried in substantial grief; the widow of Phinehas, instead of lamenting her husband's death, died herself, when she had called her son  Ichabod, 1 Sam. iv. 19, &c. V. God's return, in mercy, to them, and his gracious appearances for them after this. We read not of their repentance and return to God, but God was  grieved for the miseries of Israel (Judg. x. 16) and concerned for his own honour,  fearing the wrath of the enemy, lest they should behave themselves strangely, Deut. xxxii. 27. And therefore  then the Lord awaked as one out of sleep (v. 65),  and like a mighty man that shouteth by reason of wine, not only like one that is raised out of sleep and recovers himself from the slumber which by drinking he was overcome with, who then regards that which before he seemed wholly to neglect, but like one that is refreshed with sleep, and whose heart is made glad by the sober and moderate use of wine, and is therefore the more lively and vigorous, and fit for business. When God had delivered the ark of his strength into captivity, as one jealous of his honour, he soon put forth the arm of his strength to rescue it, stirred up his strength to do great things for his people. 1. He plagued the Philistines who held the ark in captivity, v. 66. He smote them with emerods  in the hinder parts, wounded them behind, as if they were fleeing from him, even when they thought themselves more than conquerors. He put them to reproach, and they themselves helped to make it a perpetual reproach by the golden images of their emerods, which they returned with the ark for a trespass-offering (1 Sam. vi. 5), to remain  in perpetuam rei memoriam—as a perpetual memorial. Note, Sooner or later God will glorify himself by putting disgrace upon his enemies, even when they are most elevated with their successes. 2. He provided a new settlement for his ark after it had been some months in captivity and some years in obscurity. He did indeed  refuse the tabernacle of Joseph; he never sent it back to Shiloh, in the tribe of Ephraim, v. 67. The ruins of that place were standing monuments of divine justice.  God, see what I did to Shiloh, Jer. vii. 12. But he did not wholly take away the glory from Israel; the moving of the ark is not the removing of it. Shiloh has lost it, but Israel has not. God will have a church in the world, and a kingdom among men, though this or that place may have its candlestick removed; nay, the rejection of Shiloh is the election of Zion, as, long after, the fall of the Jews was the riches of the Gentiles, Rom. xi. 12. When God  chose not the tribe of Ephraim, of which tribe Joshua was, he  chose the tribe of Judah (v. 68), because of that tribe Jesus was to be, who is greater than Joshua. Kirjath-jearim, the place to which the ark was brought after its rescue out of the hands of the Philistines, was in the tribe of Judah. There it took possession of that tribe; but thence it was removed to Zion,  the Mount Zion which he loved (v. 68), which was  beautiful for situation, the joy of the whole earth; there it was that he  built his sanctuary like high palaces and  like the earth, v. 69. David indeed erected only a tent for the ark, but a temple was then designed and prepared for, and finished by his son; and that was, (1.) A very stately place. It was built like the palaces of princes, and the great men of the earth, nay, it excelled them all in splendour and magnificence. Solomon built it, and yet here it is said  God built it, for his father had taught him, perhaps with reference to this undertaking, that  except the Lord build the house those labour in vain that build it, Ps. cxxvii. 1, which is a psalm for Solomon. (2.) A very stable place, like the earth, though not to continue as long as the earth, yet while it was to continue it was as firm as the earth, which God  upholds by the word of his power, and it was not finally destroyed till the gospel temple was erected, which is to continue  as long as the sun and moon endure (Ps. lxxxix. 36, 37) and against which the  gates of hell shall not prevail. 3. He set a good government over them, a monarchy, and a monarch after his own heart:  He chose David his servant out of all the thousands of Israel, and put the sceptre into his hand, out of whose loins Christ was to come, and who was to be a type of him, v. 70. Concerning David observe here, (1.) The meanness of his beginning. His extraction indeed was great, for he descended from the prince of the tribe of Judah, but his education was poor. He was bred not a scholar, not a soldier, but a shepherd. He was  taken from the sheep-folds, as Moses was; for God delights to put honour upon the humble and diligent, to raise the poor out of the dust and to set them among princes; and sometimes he finds those most fit for public action that have spent the beginning of their time in solitude and contemplation. The Son of David was upbraided with the obscurity of his original:  Is not this the carpenter? David was taken, he does not say from leading the rams, but  from following the ewes, especially those  great with young, which intimated that of all the good properties of a shepherd he was most remarkable for his tenderness and compassion to those of his flock that most needed his care. This temper of mind fitted him for government, and made him a type of Christ, who, when he feeds his flock like a shepherd, does with a particular care  gently lead those that are with young, Isa. xl. 11. (2.) The greatness of his advancement. God preferred him to  feed Jacob his people, v. 71. It was a great honour that God put upon him, in advancing him to be a king, especially to be king over Jacob and Israel, God's peculiar people, near and dear to him; but withal it was a great trust reposed in him when he was charged with the government of those that were God's own inheritance. God advanced him to the throne that he might feed them, not that he might feed himself, that he might do good, not that he might make his family great. It is the charge given to all the under-shepherds, both magistrates and ministers, that they  feed the flock of God. (3.) The happiness of his management. David, having so great a trust put into his hands, obtained mercy of the Lord to be found both skilful and faithful in the discharge of it (v. 72):  So he fed them; he ruled them and taught them, guided and protected them, [1.] Very honestly; he did it  according to the integrity of his heart, aiming at nothing but the glory of God and the good of the people committed to his charge; the principles of his religion were the maxims of his government, which he administered, not with carnal policy, but with  godly sincerity, by the grace of God. In every thing he did he meant well and had no by-end in view. [2.] Very discreetly; he did it  by the skilfulness of his hands. He was not only very sincere in what he designed, but very prudent in what he did, and chose out the most proper means in pursuit of his end, for his God did instruct him to discretion. Happy the people that are under such a government! With good reason does the psalmist make this the finishing crowning instance of God's favour to Israel, for David was a type of Christ the great and good Shepherd, who was humbled first and then exalted, and of whom it was foretold that he should be filled with the  spirit of wisdom and understanding and should  judge and reprove with equity, Isa. xi. 3, 4. On the integrity of his heart and the skilfulness of his hands all his subjects may entirely rely, and  of the increase of his government and people  there shall be no end.

=CHAP. 79.= ''This psalm, if penned with any particular event in view, is with most probability made to refer to the destruction of Jerusalem and the temple, and the woeful havoc made of the Jewish nation by the Chaldeans under Nebuchadnezzar. It is set to the same tune, as I may say, with the Lamentations of Jeremiah, and that weeping prophet borrows two verses out of it (ver. 6, 7) and makes use of them in his prayer, Jer. x. 25. Some think it was penned long before by the spirit of prophecy, prepared for the use of the church in that cloudy and dark day. Others think that it was penned then by the spirit of prayer, either by a prophet named Asaph or by some other prophet for the sons of Asaph. Whatever the particular occasion was, we have here, I. A representation of the very deplorable condition that the people of God were in at this time, ver. 1-5. II. A petition to God for succour and relief, that their enemies might be reckoned with (ver. 6, 7, 10, 12), that their sins might be pardoned (ver. 8, 9), and that they might be delivered, ver. 11. III. A plea taken from the readiness of his people to praise him, ver. 13. In times of the church's peace and prosperity this psalm may, in the singing of it, give us occasion to bless God that we are not thus trampled on and insulted. But it is especially seasonable in a day of treading down and perplexity, for the exciting of our desires towards God and the encouragement of our faith in him as the church's patron.''

Mournful Complaints.
$1$ O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps. $2$ The dead bodies of thy servants have they given  to be meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth. $3$ Their blood have they shed like water round about Jerusalem; and  there was none to bury  them. $4$ We are become a reproach to our neighbours, a scorn and derision to them that are round about us. $5$ How long, ? wilt thou be angry for ever? shall thy jealousy burn like fire? We have here a sad complaint exhibited in the court of heaven. The world is full of complaints, and so is the church too, for it suffers, not only with it, but from it, as  a lily among thorns. God is complained to; whither should children go with their grievances, but to their father, to such a father as is able and willing to help? The heathen are complained of, who, being themselves aliens from the commonwealth of Israel, were sworn enemies to it. Though they knew not God, nor owned him, yet, God having them in chain, the church very fitly appeals to him against them; for he is King of nations, to overrule them, to judge among the heathen, and King of saints, to favour and protect them. I. They complain here of the anger of their enemies and the outrageous fury of the oppressor, exerted, 1. Against places, v. 1. They did all the mischief they could, (1.) To the holy land; they invaded that, and made inroads into it: " The heathen have come into thy inheritance, to plunder that, and lay it waste." Canaan was dearer to the pious Israelites as it was God's inheritance than as it was their own, as it was the land in which God was known and his name was great rather than as it was the land in which they were bred and born and which they and their ancestors had been long in possession of. Note, Injuries done to religion should grieve us more than even those done to common right, nay, to our own right. We should better bear to see our own inheritance wasted than God's inheritance. This psalmist had mentioned it in the foregoing psalm as an instance of God's great favour to Israel that he had  cast out the heathen before them, Ps. lxxviii. 55. But see what a change sin made; now the heathen are suffered to pour in upon them. (2.) To the holy city:  They have laid Jerusalem on heaps, heaps of rubbish, such heaps as are raised over graves, so some. The inhabitants were buried in the ruins of their own houses, and their dwelling places became their sepulchres, their long homes. (3.) To the holy house. That sanctuary which God had built like high palaces, and which was thought to be established as the earth, was now laid level with the ground:  Thy holy temple have they defiled, by entering into it and laying it waste. God's own people had defiled it by their sins, and therefore God suffered their enemies to defile it by their insolence. 2. Against persons, against the bodies of God's people; and further their malice could not reach. (1.) They were prodigal of their blood, and killed them without mercy; their eye did not spare, nor did they give any quarter (v. 3):  Their blood have they shed like water, wherever they met with them,  round about Jerusalem, in all the avenues to the city; whoever  went out or came in was  waited for of the sword. Abundance of human blood was shed, so that the channels of water ran with blood. And they shed it with no more reluctancy or regret than if they had spilt so much water, little thinking that every drop of it will be reckoned for in the day when  God shall make inquisition for blood. (2.) They were abusive to their dead bodies. When they had killed them they would let none bury them. Nay, those that were buried, even the  dead bodies of God's servants, the flesh of his saints, whose names and memories they had a particular spite at, they dug up again, and  gave them to be meat to the fowls of the heaven and to the beasts of the earth; or, at least, they left those so exposed whom they slew; they hung them in chains, which was in a particular manner grievous to the Jews to see, because God had given them an express law against this, as a barbarous thing, Deut. xxi. 23. This inhuman usage of Christ's witnesses is foretold (Rev. xi. 9), and thus even the dead bodies were witnesses against their persecutors. This is mentioned (says Austin,  De Civitate Dei, lib. 1  cap. 12) not as an instance of the misery of the persecuted (for the bodies of the saints shall rise in glory, however they became meat to the birds and the fowls), but of the malice of the persecutors. 3. Against their names (v. 4): " We that survive have become a reproach to our neighbours; they all study to abuse us and load us with contempt, and represent us as ridiculous, or odious, or both, upbraiding us with our sins and with our sufferings, or giving the lie to our relation to God and expectations from him; so that we have become  a scorn and derision to those that are round about us." If God's professing people degenerate from what themselves and their fathers were, they must expect to be told of it; and it is well if a just reproach will help to bring us to a true repentance. But it has been the lot of the gospel-Israel to be made unjustly a reproach and derision; the apostles themselves were  counted as the offscouring of all things. II. They wonder more at God's anger, v. 5. This they discern in the anger of their neighbours, and this they complain most of:  How long, Lord, wilt thou be angry? Shall it be  for ever? This intimates that they desired no more than that God would be reconciled to them, that his anger might be turned away, and then the remainder of men's wrath would be restrained. Note, Those who desire God's favour as better than life cannot but dread and deprecate his wrath as worse than death.

Petitions for Succor and Relief; Petitions for Deliverance.
$6$ Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name. $7$ For they have devoured Jacob, and laid waste his dwelling place. $8$ O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low. $9$ Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name's sake. $10$ Wherefore should the heathen say, Where  is their God? let him be known among the heathen in our sight  by the revenging of the blood of thy servants  which is shed. $11$ Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die; $12$ And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord. $13$ So we thy people and sheep of thy pasture will give thee thanks for ever: we will show forth thy praise to all generations. The petitions here put up to God are very suitable to the present distresses of the church, and they have pleas to enforce them, interwoven with them, taken mostly from God's honour. I. They pray that God would so turn away his anger from them as to turn it upon those that persecuted and abused them (v. 6): " Pour out thy wrath, the full vials of it,  upon the heathen; let them wring out the dregs of it, and drink them." This prayer is in effect a prophecy, in which the  wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. Observe here, 1. The character of those he prays against; they are such as have not known God, nor called upon his name. The reason why men do not call upon God is because they do not know him, how able and willing he is to help them. Those that persist in ignorance of God, and neglect of prayer, are the ungodly, who live  without God in the world. There are kingdoms that know not God and obey not the gospel, but neither their multitude nor their force united will secure them from his just judgments. 2. Their crime:  They have devoured Jacob, v. 7. That is crime enough in the account of him who reckons that those who touch his people touch the apple of his eye. They have not only disturbed, but devoured, Jacob, not only encroached upon his dwelling place, the land of Canaan, but laid it waste by plundering and depopulating it. (3.) Their condemnation: " Pour out thy wrath upon them; do not only restrain them from doing further mischief, but reckon with them for the mischief they have done." II. They pray for the pardon of sin, which they own to be the procuring cause of all their calamities. How unrighteous soever men were, God was righteous in permitting them to do what they did. They pray, 1. That God would not  remember against them their former iniquities (v. 8), either their own former iniquities, that now, when they were old, they might not be made to possess the iniquities of their youth, or the former iniquities of their people, the sins of their ancestors. In the captivity of Babylon former iniquities were brought to account; but God promises not again to do so (Jer. xxxi. 29, 30), and so they pray, "Remember not against us our first sins," which some make to look as far back as the golden calf, because God said,  In the day when I visit I will visit for this sin of theirs  upon them, Exod. xxxii. 34. If the children by repentance and reformation cut off the entail of the parents' sin, they may in faith pray that God will not  remember them against them. When God pardons sin he blots it out and remembers it no more. 2. That he would purge away the sins they had been lately guilty of, by the guilt of which their minds and consciences had been defiled:  Deliver us, and purge away our sins, v. 9. Then deliverances from trouble are granted in love, and are mercies indeed, when they are grounded upon the pardon of sin and flow from that; we should therefore be more earnest with God in prayer for the removal of our sins than for the removal of our afflictions, and the pardon of them is the foundation and sweetness of our deliverances. III. They pray that God would work deliverance for them, and bring their troubles to a good end and that speedily:  Let thy tender mercies speedily prevent us, v. 8. They had no hopes but from God's mercies, his tender mercies; their case was so deplorable that they looked upon themselves as the proper objects of divine compassion, and so near to desperate that, unless divine mercy did speedily interpose to prevent their ruin, they were undone. This whets their importunity: " Lord, help us; Lord, deliver us; help us under our troubles, that we may bear them well; help us out of our troubles, that the spirit may not fail. Deliver us from sin, from sinking." Three things they plead:—1. The great distress they were reduced to: " We are brought very low, and, being low, shall be lost if thou help us not." The lower we are brought the more need we have of help from heaven and the more will divine power be magnified in raising us up. 2. Their dependence upon him: "Thou art the  God of our salvation, who alone canst help.  Salvation belongs to the Lord, from whom we expect help; for  in the Lord alone is the salvation of his people." Those who make God the God of their salvation shall find him so. 3. The interest of his own honour in their case. They plead no merit of theirs; they pretend to none; but, " Help us for the glory of thy name; pardon us for thy name's sake." The best encouragements in prayer are those that are taken from God only, and those things whereby he has made himself known. Two things are insinuated in this plea:—(1.) That God's name and honour would be greatly injured if he did not deliver them; for those that derided them blasphemed God, as if he were weak and could not help them, or had withdrawn and would not; therefore they plead (v. 10), " Wherefore should the heathen say, Where is their God? He has forsaken them, and forgotten them; and this they get by worshipping a God whom they cannot see." ( Nil pr&#230;ter nubes et c&#339;li numen adorant. Juv.— They adore no other divinity than the clouds and the sky.) That which was their praise (that they served a God that is every where) was now turned to their reproach and his too, as if they served a God that is nowhere. "Lord," say they, "Make it to appear that thou art by making it to appear that thou art with us and for us, that when we are asked,  Where is your God? we may be able to say, He is nigh unto us in all that which we call upon him for, and you see he is so by what he does for us." (2.) That God's name and honour would be greatly advanced if he did deliver them; his mercy would be glorified in delivering those that were so miserable and helpless. By making bare his everlasting arm on their behalf he would make unto himself an everlasting name; and their deliverance would be a type and figure of the great salvation, which in the fulness of time Messiah the Prince would work out, to the glory of God's name. IV. They pray that God would avenge them on their adversaries, 1. For their cruelty and barbarity (v. 10): "Let the avenging of our blood" (according to the ancient law, Gen. ix. 6) "be known among the heathen; let them be made sensible that what judgments are brought upon them are punishments of the wrong they have done to us; let this be in our sight, and by this means  let God be known among the heathen as  the God to whom vengeance belongs (Ps. xciv. 1) and the God that espouses his people's cause." Those that have intoxicated themselves with the blood of the saints shall have  blood given them to drink, for they are worthy. 2. For their insolence and scorn (v. 12): " Render to them their reproach. The indignities which by word and deed they have done to the people of God himself and his name let them be repaid to them with interest." The reproach wherewith men have reproached us only we must leave it to God whether he will render to them or no, and must pray that he would forgive them; but the reproach wherewith they have blasphemed God himself we may in faith pray that God would render seven-fold into their bosoms, so as to strike at their hearts, to humble them, and bring them to repentance. This prayer is a prophecy, of the same import with that of Enoch, that God will convince sinners of all their hard speeches which they have spoken against him (Jude 15) and will return them into their own bosoms by everlasting terrors at the remembrance of them. V. They pray that God would find out a way for the rescue of his poor prisoners, especially the condemned prisoners, v. 11. The case of their brethren who had fallen into the hands of the enemy was very sad; they were kept close prisoners, and, because they durst not be heard to bemoan themselves, they vented their griefs in deep and silent sighs. All their breathing was sighing, and so was their praying. They were appointed to die, as sheep for the slaughter, and had received the sentence of death within themselves. This deplorable case the psalmist recommends, 1. To the divine pity: " Let their sighs come up before thee, and be thou pleased to take cognizance of their moans." 2. To the divine power: " According to the greatness of thy arm, which no creature can contest with,  preserve thou those that are appointed to die from the death to which they are appointed." Man's extremity is God's opportunity to appear for his people. See 2 Cor. i. 8-10.  Lastly, They promise the returns of praise for the answers of prayer (v. 13):  So we will give thee thanks for ever. Observe, 1. How they please themselves with their relation to God. "Though we are oppressed and brought low, yet we are the sheep of thy pasture, not disowned and cast off by thee for all this:  We are thine; save us." 2. How they promise themselves an opportunity of praising God for their deliverance, which they  therefore desired, and would bid welcome, because it would furnish them with matter for thanksgiving and put their hearts in tune for that excellent work, the work of heaven. 3. How they oblige themselves not only to give God thanks at present, but to  show forth his praise unto all generations, that is, to do all they could both to perpetuate the remembrance of God's favours to them and to engage their posterity to keep up the work of praise. 4. How they plead this with God: "Lord, appear for us against our enemies; for, if they get the better, they will  blaspheme thee (v. 12); but, if we be delivered, we will praise thee. Lord, we are that people of thine which thou hast  formed for thyself, to show forth thy praise; if we be cut off, whence shall that rent, that tribute, be raised?" Note, Those lives that are entirely devoted to God's praise are assuredly taken under his protection.

=CHAP. 80.= ''This psalm is much to the same purport with the foregoing. Some think it was penned upon occasion of the desolation and captivity of the ten tribes, as the foregoing psalm of the two. But many were the distresses of the Israel of God, many perhaps which are not recorded in the sacred history some whereof might give occasion for the drawing up of this psalm, which is proper to be sung in the day of Jacob's trouble, and if, in singing it, we express a true love to the church and a hearty concern for its interest, with a firm confidence in God's power to help it out of its greatest distresses, we make melody with our hearts to the Lord. The psalmist here, I. Begs for the tokens of God's presence with them and favour to them, ver. 1-3. II. He complains of the present rebukes they were under, ver. 4-7. III. He illustrates the present desolations of the church, by the comparison of a vine and a vineyard, which had flourished, but was now destroyed, ver. 8-16. IV. He concludes with prayer to God for the preparing of mercy for them and the preparing of them for mercy, ver. 17-19. This, as many psalms before and after, relates to the public interests of God's Israel, which ought to lie nearer to our hearts than any secular interest of our own.''

Mournful Complaints.
$1$ Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest  between the cherubims, shine forth. $2$ Before Ephraim and Benjamin and Manasseh stir up thy strength, and come  and save us. $3$ Turn us again, O God, and cause thy face to shine; and we shall be saved. $4$ God of hosts, how long wilt thou be angry against the prayer of thy people? $5$ Thou feedest them with the bread of tears; and givest them tears to drink in great measure. $6$ Thou makest us a strife unto our neighbours: and our enemies laugh among themselves. $7$ Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved. The psalmist here, in the name of the church, applies to God by prayer, with reference to the present afflicted state of Israel. I. He entreats God's favour for them (v. 1, 2); that is all in all to the sanctuary when it is desolate, and is to be sought in the first place. Observe, 1. How he eyes God in his address as the Shepherd of Israel, whom he had called the  sheep of his pasture (Ps. lxxix. 13), under whose guidance and care Israel was, as the sheep are under the care and conduct of the shepherd. Christ is the great and good Shepherd, to whom we may in faith commit the custody of his sheep that were given to him. He  leads Joseph like a flock, to the best pastures, and out of the way of danger; if Joseph follow him not as obsequiously as the sheep do the shepherd, it is his own fault. He  dwells between the cherubim, where he is ready to receive petitions and to give directions. The mercy-seat was between the cherubim; and it is very comfortable in prayer to look up to God as sitting on a throne of grace, and that it is so to us is owning to the great propitiation, for the mercy-seat was the propitiatory. 2. What he expects and desires from God, that he would give ear to the cry of their miseries and of their prayers, that he would shine forth both in his own glory and in favour and kindness to his people, that he would show himself and smile on them, that he would  sir up his strength, that he would excite it and exert it. It had seemed to slumber: "Lord, awaken it." His cause met with great opposition and the enemies threatened to overpower it: "Lord, put forth thy strength so much the more, and come for salvation to us; be to thy people a powerful help and a present help; Lord, do this  before Ephraim, Benjamin, and Manasseh," that is, "In the sight of all the tribes of Israel; let them see it to their satisfaction." Perhaps these three tribes are named because they were the tribes which formed that squadron of the camp of Israel that in their march through the wilderness followed next after the tabernacle; so that before them the ark of God's strength rose to scatter their enemies. II. He complains of God's displeasure against them. God was angry, and he dreads that more than any thing, v. 4. 1. It was great anger. He apprehended that God was  angry against the prayer of his people, not only that he was angry notwithstanding their prayers, by which they hoped to turn away his wrath from them, but that he was angry with their prayers, though they were his own people that prayed. That God should be angry at the sins of his people and at the prayers of his enemies is not strange; but that he should be angry at the prayers of his people is strange indeed. He not only delayed to answer them (that he often does in love), but he was displeased at them. If he be really angry at the prayers of his people, we may be sure it is because they ask amiss, Jam. iv. 3. They pray, but they do not wrestle in prayer; their ends are not right, or there is some secret sin harboured and indulged in them; they do not lift up pure hands, or they lift them up with wrath and doubting. But perhaps it is only in their own apprehension; he seems angry with their prayers when really he is not; for thus he will try their patience and perseverance in prayer, as Christ tried the woman of Canaan when he said,  It is not meet to take the children's bread and cast it to dogs. 2. It was anger that had continued a great while: " How long wilt thou be angry? We have still continued praying and yet are still under thy frowns." Now the tokens of God's displeasure which they had been long under were both their sorrow and shame. (1.) Their sorrow (v. 5):  Thou feedest them with the bread of tears; they eat their meat from day to day in tears; this is the vinegar in which they  dipped their morsel, Ps. xlii. 3. They had tears given them to drink, not now and then a taste of that bitter cup, but in great measure. Note, There are many that spend their time in sorrow who yet shall spend their eternity in joy. (2.) It was their shame, v. 6. God, by frowning upon them, made them a strife unto their neighbours; each strove which should expose them most, and such a cheap and easy prey were they made to them that all the strife was who should have the stripping and plundering of them. Their enemies laughed among themselves to see the frights they were in, the straits they were reduced to, and the disappointments they met with. When God is displeased with his people we must expect to see them in tears and their enemies in triumph. III. He prays earnestly for converting grace in order to their acceptance with God, and their salvation:  Turn us again, O God! v. 3.  Turn us again, O God of hosts! (v. 7) and then  cause thy face to shine and we shall be saved. It is the burden of the song, for we have it again, v. 19. They are conscious to themselves that they have gone astray from God and their duty, and have turned aside into sinful ways, and that it was this that provoked God to hide his face from them and to give them up into the hand of their enemies; and therefore they desire to begin their work at the right end: "Lord, turn us to thee in a way of repentance and reformation, and then, no doubt, thou wilt return to us in a way of mercy and deliverance." Observe, 1. No salvation but from God's favour: " Cause thy face to shine, let us have thy love and the light of thy countenance, and then we shall be saved." 2. No obtaining favour with God unless we be converted to him. We must turn again to God from the world and the flesh, and then he will cause his face to shine upon us. 3. No conversion to God but by his own grace; we must frame our doings to turn to him (Hos. v. 4) and then pray earnestly for his grace,  Turn thou me, and I shall be turned, pleading that gracious promise (Prov. i. 23),  Burn you at my reproof; behold, I will pour out my Spirit unto you. The prayer here is for a national conversion; in this method we must pray for national mercies, that what is amiss may be amended, and then our grievances would be soon redressed. National holiness would secure national happiness.

The Desolated Vine.
$8$ Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it. $9$ Thou preparedst  room before it, and didst cause it to take deep root, and it filled the land. $10$ The hills were covered with the shadow of it, and the boughs thereof  were like the goodly cedars. 11 She sent out her boughs unto the sea, and her branches unto the river. $12$ Why hast thou  then broken down her hedges, so that all they which pass by the way do pluck her? $13$ The boar out of the wood doth waste it, and the wild beast of the field doth devour it. $14$ Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine; 15 And the vineyard which thy right hand hath planted, and the branch  that thou madest strong for thyself. 16  It is burned with fire,  it is cut down: they perish at the rebuke of thy countenance. $17$ Let thy hand be upon the man of thy right hand, upon the son of man  whom thou madest strong for thyself. $18$ So will not we go back from thee: quicken us, and we will call upon thy name. $19$ Turn us again, God of hosts, cause thy face to shine; and we shall be saved. The psalmist is here presenting his suit for the Israel of God, and pressing it home at the throne of grace, pleading with God for mercy and grace for them. The church is here represented as a vine (v. 8, 14) and a vineyard, v. 15. The root of this vine is Christ, Rom. xi. 18. The branches are believers, John xv. 5. The church is like a vine, weak and needing support, unsightly and having an unpromising outside, but spreading and fruitful, and its fruit most excellent. The church is a choice and noble vine; we have reason to acknowledge the goodness of God that he has planted such a vine in the wilderness of this world, and preserved it to this day. Now observe here, I. How the vine of the Old-Testament church was planted at first. It was  brought out of Egypt with a high hand;  the heathen were cast out of Canaan to make room for it, seven nations to make room for that one.  Thou didst sweep before it (so some read v. 9), to make clear work; the nations were swept away as dirt with the besom of destruction. God, having made room for it, and planted it, cause it to take deep root by a happy establishment of their government both in church and state, which was so firm that, though their neighbours about them often attempted it, they could not prevail to pluck it up. II. How it spread and flourished. 1. The land of Canaan itself was fully peopled. At first they were not so numerous as to replenish it, Exod. xxiii. 29. But in Solomon's time  Judah and Israel were many as the sand of the sea; the land was filled with them, and yet such a fruitful land that it was not over-stocked, v. 10. The hills of Canaan were covered with their shadow, and the branches, though they extended themselves far, like those of the vine, yet were not weak like them, but as strong as those of the goodly cedars. Israel not only had abundance of men, but those mighty men of valour. 2. They extended their conquests and dominion to the neighbouring countries (v. 11):  She sent out her boughs to the sea, the great sea westward, and  her branches to the river, to the river of Egypt southward, the river of Damascus northward, or rather the river Euphrates eastward, Gen. xv. 18. Nebuchadnezzar's greatness is represented by a flourishing tree, Dan. iv. 20, 21. But it is observable here concerning this vine that it is praised for its  shadow, its  boughs, and its  branches, but not a word of its fruit, for  Israel was an empty vine, Hos. x. 1. God came looking for grapes, but, behold, wild grapes, Isa. v. 2. And, if a vine do not bring forth fruit, no tree so useless, so worthless, Ezek. xv. 2, 6. III. How it was wasted and ruined: "Lord, thou hast done great things for this vine, and why shall it be all undone again? If it were a plant not of God's planting, it were not strange to see it rooted up; but will God desert and abandon that which he himself gave being to?" v. 12.  Why hast thou then broken down her hedges? There was a good reason for this change in God's way towards them. This noble vine had become  the degenerate plant of a strange vine (Jer. ii. 21), to the reproach of its great owner, and then no marvel if he  took away its hedge (Isa. v. 5); yet God's former favours to this vine are urged as pleas in prayer to God, and improved as encouragements to faith, that, notwithstanding all this, God would not wholly cast them off. Observe, 1. The malice and enmity of the Gentile nations against Israel. As soon as ever God  broke down their hedges and left them exposed troops of enemies presently broke in upon them, that waited for an opportunity to destroy them. Those that passed by the way plucked at them; the  board out of the wood and the  wild beast of the field were ready to ravage it, v. 13. But, 2. See also the restraint which these cruel enemies were under; for till God had  broken down their hedges they could not pluck a leaf of this vine. The devil could not hurt Job so long as God continued the  hedge round about him, Job i. 10. See how much it is the interest of any people to keep themselves in the favour of God and then they need not fear any wild beast of the field, Job v. 23. If we provoke God to withdraw,  our defence has departed from us, and we are undone. The deplorable state of Israel is described (v. 16):  It is burnt with fire; it is cut down; the people are treated like thorns and briers, that are nigh unto cursing and whose end is to be burned, and no longer like vines that are protected and cherished. They perish not through the rage of the wild beast and the boar, but  at the rebuke of thy countenance; that was it which they dreaded and to which they attributed all their calamities. It is well or ill with us according as we are under God's smiles or frowns. IV. What their requests were to God hereupon. 1. That God would help the vine (v. 14, 15), that he would graciously take cognizance of its case and do for it as he thought fit: " Return, we beseech thee, O Lord of hosts! for thou hast seemed to go away from us.  Look down from heaven, to which thou hast retired,—from heaven, that place of prospect, whence thou seest all the wrongs that are done us, that place of power, whence thou canst send effectual relief,—from heaven, where thou hast prepared thy throne of judgment, to which we appeal, and where thou hast prepared a better country for those that are Israelites indeed,—thence give a gracious look, thence make a gracious visit, to this vine. Take our woeful condition into thy compassionate consideration, and for the particular fruits of thy pity we refer ourselves to thee. Only behold the vineyard, or rather the root, which  thy right hand hath planted, and which therefore we hope thy right hand will protect, that  branch which thou madest strong for thyself, to show forth thy praise (Isa. xliii. 21), that with the fruit of it thou mightest be honoured. Lord, it is formed by thyself and for thyself, and therefore it may with a humble confidence be committed to thyself and to thy own care."  As for God, his work is perfect. What we read the  branch in the Hebrew is the  son (Ben), whom in thy counsel thou hast made strong for thyself. That branch was to come out of the stock of Israel ( my servant the branch, Zech. iii. 8), and therefore, till he should come, Israel in general, and the house of David in particular, must be preserved, and upheld, and kept in being.  He is the true vine, John xv. 1; Isa. xi. 1.  Destroy it not for that blessing is in it, Isa. lxv. 8. 2. That he would help the vine-dresser (v. 17, 18): " Let thy hand be upon the man of thy right hand," that king (whoever it was) of the house of David that was now to go in and out before them; "let thy hand be upon him, not only to protect and cover him, but to own him, and strengthen him, and give him success." We have this phrase, Ezra vii. 28,  And I was strengthened as the hand of the Lord my God was upon me. Their king is called the  man of God's right hand as he was the representative of their state, which was dear to God, as his Benjamin, the  son of his right hand, as he was president in their affairs and an instrument in God's right hand of much good to them, defending them from themselves and from their enemies and directing them in the right way, and as he was under-shepherd under him who was the great shepherd of Israel. Princes, who have power, must remember that they are  sons of men, of  Adam (so the word is), that, if they are strong, it is God that has made them strong, and he has made them so for himself, for they are his ministers to serve the interests of his kingdom among men, and, if they do this in sincerity,  his hand shall be upon them; and we should pray in faith that it may be so, adding this promise, that, if God will adhere to our governors, we will adhere to him:  So will not we go back from thee; we will never desert a cause which we see that God espouses and is the patron of. Let God be our leader and we will follow him. Adding also this prayer, " Quicken us, put life into us, revive our dying interests, revive our drooping spirits, and then  we will call upon thy name. We will continue to do so upon all occasions, having found it not in vain to do so." We cannot call upon God's name in a right manner unless he quicken us; but it is he that puts life into our souls, that puts liveliness into our prayers. But many interpreters, both Jewish and Christian, apply this to the Messiah, the Son of David, the protector and Saviour of the church and the keeper of the vineyard. (1.) He is the man of God's right hand, to whom he has  sworn by his right hand (so the Chaldee), whom he has exalted to his right hand, and who is indeed his right hand, the arm of the Lord, for all power is given to him. (2.) He is that son of man whom he  made strong for himself, for the glorifying of his name and the advancing of the interests of his kingdom among men. (3.) God's hand is upon him throughout his whole undertaking, to bear him out and carry him on, to protect and animate him, that the  good pleasure of the Lord might prosper in his hand. (4.) The stability and constancy of believers are entirely owing to the grace and strength which are laid up for us in Jesus Christ, Ps. lxviii. 28. In him is our strength found, by which we are enabled to persevere to the end. Let thy hand be upon him; on him let our help be laid who is mighty; let him be made able to save to the uttermost and that will be our security;  so will not we go back from thee. Lastly, The psalm concludes with the same petition that had been put up twice before, and yet it is no vain repetition (v. 19):  Turn us again. The title given to God rises, v. 3,  O God! v. 7,  O God of hosts! v. 19,  O Lord (Jehovah) God of hosts! When we come to God for his grace, his good-will towards us and his good work in us, we should pray earnestly, continue instant in prayer, and pray more earnestly.

=CHAP. 81.= This psalm was penned, as is supposed, not upon occasion of any particular providence, but for the solemnity of a particular ordinance, either that of the new-moon in general or that of the feast of trumpets on the new moon of the seventh month,

Lev. xxiii. 24; Num. xxix. 1. When David, by the Spirit, introduced the singing of psalms into the temple-service this psalm was intended for that day, to excite and assist the proper devotions of it. All the psalms are profitable; but, if one psalm be more suitable than another to the day and observances of it, we should choose that. The two great intentions of our religious assemblies, and which we ought to have in our eye in our attendance on them, are answered in this psalm, which are, to give glory to God and to receive instruction from God, to "behold the beauty of the Lord and to enquire in his temple;" accordingly by this psalm we are assisted on our solemn feast days, I. In praising God for what he is to his people (ver. 1-3), and has done for them, ver. 4-7. II. In teaching and admonishing one another concerning the obligations we lie under to God (ver. 8-10), the danger of revolting from him (ver. 11, 12), and the happiness we should have if we would but keep close to him, ver. 13-16. This, though spoken primarily of Israel of old, is written for our learning, and is therefore to be sung with application.

An Invitation to Praise.
$1$ Sing aloud unto God our strength: make a joyful noise unto the God of Jacob. $2$ Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery. 3 Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day. $4$ For this  was a statute for Israel,  and a law of the God of Jacob. $5$ This he ordained in Joseph  for a testimony, when he went out through the land of Egypt:  where I heard a language  that I understood not. $6$ I removed his shoulder from the burden: his hands were delivered from the pots. $7$ Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah. When the people of God were gathered together in  the solemn day, the day of the feast of the Lord, they must be told that they had business to do, for we do not go to church to sleep nor to be idle; no, there is that which the duty of every day requires, work of the day, which is to be done in its day. And here, I. The worshippers of God are excited to their work, and are taught, by singing this psalm, to stir up both themselves and one another to it, v. 1-3. Our errand is, to give unto God the glory due unto his name, and in all our religious assemblies we must mind this as our business. 1. In doing this we must eye God as  our strength, and as  the God of Jacob, v. 1. He is the strength of Israel, as a people; for he is a God in covenant with them, who will powerfully protect, support, and deliver them, who fights their battles and makes them do valiantly and victoriously. He is the strength of every Israelite; by his grace we are enabled to go through all our services, sufferings, and conflicts; and to him, as our strength, we must pray, and we must sing praise to him as the God of all the wrestling seed of Jacob, with whom we have a spiritual communion. 2. We must do this by all the expressions of holy joy and triumph. It was then to be done by musical instruments, the  timbrel, harp, and psaltery; and by blowing  the trumpet, some think in remembrance of the sound of the trumpet on Mount Sinai, which waxed louder and louder. It was then and is now to be done by singing psalms, singing  aloud, and making  a joyful noise. The pleasantness of the harp and the awfulness of the trumpet intimate to us that God is to be worshipped with cheerfulness and joy with reverence and godly fear. Singing aloud and making a noise intimate that we must be warm and affectionate in praising God, that we must with a hearty good-will show forth his praise, as those that are not ashamed to own our dependence on him and obligations to him, and that we should join many together in this work; the more the better; it is the more like heaven. 3. This must be done in the time appointed. No time is amiss for praising God ( Seven times a day will I praise thee; nay,  at midnight will I rise and give thanks unto thee); but some are times appointed, not for God to meet us (he is always ready), but for us to meet one another, that we may join together in praising God. The solemn feast-day must be a day of praise; when we are receiving the gifts of God's bounty, and rejoicing in them, then it is proper to sing his praises. II. They are here directed in their work. 1. They must look up to the divine institution which it is the observation of. In all religious worship we must have an eye to the command (v. 4):  This was a statute for Israel, for the keeping up of a face of religion among them; it was  a law of the God of Jacob, which all the seed of Jacob are bound by, and must be subject to. Note, Praising God is not only a good thing, which we do well to do, but it is our indispensable duty, which we are obliged to do; it is at our peril if we neglect it; and in all religious exercises we must have an eye to the institution as our warrant and rule: "This I do because God has commanded me; and therefore I hope he will accept me;" then it is done in faith. 2. They must look back upon those operations of divine Providence which it is the memorial of. This solemn service was  ordained for a testimony (v. 5), a standing traditional evidence, for the attesting of the matters of fact. It was a testimony to Israel, that they might know and remember what God had done for their fathers, and would be a testimony against them if they should be ignorant of them and forget them. (1.) The psalmist, in the people's name, puts himself in mind of the general work of God on Israel's behalf, which was kept in remembrance by this and other solemnities, v. 5. When God went out against the land of Egypt, to lay it waste, that he might force Pharaoh to let Israel go, then he ordained solemn feast-days to be observed by a statute for ever in their generations, as a memorial of it, particularly the passover, which perhaps is meant by the  solemn feast-day (v. 3); that was appointed just then when God went out through the land of Egypt to destroy the first-born, and passed over the houses of the Israelites, Exod. xii. 23, 24. By it that work of wonder was to be kept in perpetual remembrance, that all ages might in it behold the goodness and severity of God. The psalmist, speaking for his people, takes notice of this aggravating circumstance of their slavery in Egypt that there they heard a language that they understood not; there they were strangers in a strange land. The Egyptians and the Hebrews understood not one another's language; for Joseph spoke to his brethren by an interpreter (Gen. xlii. 23), and the Egyptians are said to be to the house of Jacob  a people of a strange language, Ps. cxiv. 1. To make a deliverance appear the more gracious, the more glorious, it is good to observe every thing that makes the trouble we are delivered from appear the more grievous. (2.) The psalmist, in God's name, puts the people in mind of some of the particulars of their deliverance. Here he changes the person, v. 6. God speaks by him, saying,  I removed the shoulder from the burden. Let him remember this on the feast-day, [1.] That God had brought them out of the house of bondage, had removed their shoulder from the burden of oppression under which they were ready to sink,  had delivered their hands from the pots, or panniers, or baskets, in which they carried clay or bricks. Deliverance out of slavery is a very sensible mercy and one which ought to be had in everlasting remembrance. But this was not all. [2.] God had delivered them at the Red Sea; then they called in trouble, and he rescued them and disappointed the designs of their enemies against them, Exod. xiv. 10. Then he answered them with a real answer, out of  the secret place of thunder; that is, out of the pillar of fire, through which God looked upon the host of the Egyptians and troubled it, Exod. xiv. 24, 25. Or it may be meant of the giving of the law at Mount Sinai, which was the secret place, for it was death to gaze (Exod. xix. 21), and it was in thunder that God then spoke. Even the terrors of Sinai were favours to Israel, Deut. iv. 33. [3.] God had borne their manners in the wilderness: " I proved thee at the waters of Meribah; thou didst there show thy temper, what an unbelieving murmuring people thou wast, and yet I continued my favour to thee."  Selah—Mark that; compare God's goodness and man's badness, and they will serve as foils to each other. Now if they, on their solemn feast-days, were thus to call to mind their redemption out of Egypt, much more ought we, on the Christian sabbath, to call to mind a more glorious redemption wrought out for us by Jesus Christ from worse than Egyptian bondage, and the many gracious answers he has given to us, notwithstanding our manifold provocations.

Expostulation with Israel.
$8$ Hear, O my people, and I will testify unto thee: O Israel, if thou wilt hearken unto me; $9$ There shall no strange god be in thee; neither shalt thou worship any strange god. $10$ I  am the thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it. $11$ But my people would not hearken to my voice; and Israel would none of me. $12$ So I gave them up unto their own hearts' lust:  and they walked in their own counsels. $13$ Oh that my people had hearkened unto me,  and Israel had walked in my ways! $14$ I should soon have subdued their enemies, and turned my hand against their adversaries. $15$ The haters of the should have submitted themselves unto him: but their time should have endured for ever. $16$ He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee. God, by the psalmist, here speaks to Israel, and in them to us, on whom the ends of the world are come. I. He demands their diligent and serious attention to what he was about to say (v. 8): " Hear, O my people! and who should hear me if my people will not? I have heard and answered thee; now wilt thou hear me? Hear what is said with the greatest solemnity and the most unquestionable certainty, for it is what  I will testify unto thee. Do not only give me the hearing, but  hearken unto me, that is, be advised by me, be ruled by me." Nothing could be more reasonably nor more justly expected, and yet God puts an  if upon it: " If thou wilt hearken unto me. It is thy interest to do so, and yet it is questionable whether thou wilt or no; for thy neck is an iron sinew." II. He puts them in mind of their obligation to him as the Lord their God and Redeemer (v. 10):  I am the Lord thy God, who brought thee out of the land of Egypt; this is the preface to the ten commandments, and a powerful reason for the keeping of them, showing that we are bound to it in duty, interest, and gratitude, all which bonds we break asunder if we be disobedient. III. He gives them an abstract both of the precepts and of the promises which he gave them, as the Lord and their God, upon their coming out of Egypt. 1. The great command was that they should have no other gods before him (v. 9):  There shall no strange god be in thee, none besides thy own God. Other gods might well be called strange gods, for it was very strange that ever any people who had the true and living God for their God should hanker after any other. God is jealous in this matter, for he will not suffer his glory to be given to another; and therefore in this matter they must be circumspect, Exod. xxiii. 13. 2. The great promise was that God himself, as a God all-sufficient, would be nigh unto them in all that which they called upon him for (Deut. iv. 7), that, if they would adhere to him as their powerful protector and ruler, they should always find him their bountiful benefactor: " Open thy mouth wide and I will fill it, as the young ravens that cry open their mouths wide and the old ones fill them." See here, (1.) What is our duty—to raise our expectations from God and enlarge our desires towards him. We cannot look for too little from the creature nor too much from the Creator. We are not straitened in him; why therefore should we be straitened in our own bosoms? (2.) What is God's promise. I will fill thy mouth with good things, Ps. ciii. 5. There is  enough in God to fill our treasures (Prov. viii. 21), to  replenish every hungry soul (Jer. xxxi. 25), to supply all our wants, to answer all our desires, and to make us completely happy. The pleasures of sense will surfeit and never satisfy (Isa. lv. 2); divine pleasures will satisfy and never surfeit. And we may have enough from God if we pray for it in faith.  Ask, and it shall be given you. He  gives liberally, and upbraids not. God assured his people Israel that it would be their own fault if he did not do as great and kind things for them as he had done for their fathers. Nothing should be thought too good, too much, to give them, if they would but keep close to God. He  would moreover have given them such and such things, 2 Sam. xii. 8. IV. He charges them with a high contempt of his authority as their lawgiver and his grace and favour as their benefactor, v. 11. He had done much for them, and designed to do more; but all in vain: " My people would not hearken to my voice, but turned a deaf ear to all I said." Two things he complains of:—1. Their disobedience to his commands. They did hear his voice, so as never any people did; but they would not hearken to it, they would not be ruled by it, neither by the law nor by the reason of it. 2. Their dislike of his covenant-relation to them: '' They would none of me. They acquiesced not in my word'' (so the Chaldee); God was willing to be to them a God, but they were not willing to be to him a people; they did not like his terms. "I would have gathered them, but they would not." They had none of him; and why had they not? It was not because they might not; they were fairly invited into covenant with God. It was not because they could not; for the word was nigh them, even in their mouth and in their heart. But it was purely because they would not. God calls them his people, for they were bought by him, bound to him, his by a thousand ties, and yet even they had not hearkened, had not obeyed. "Israel, the seed of Jacob my friend, set me at nought, and  would have  none of me." Note, All the wickedness of the wicked world is owing to the wilfulness of the wicked will. The reason why people are not religious is because they will not be so. V. He justifies himself with this in the spiritual judgments he had brought upon them (v. 12):  So I gave them up unto their own hearts' lusts, which would be more dangerous enemies and more mischievous oppressors to them than any of the neighbouring nations ever were. God withdrew his Spirit from them, took off the bridle of restraining grace, left them to themselves, and justly; they will do as they will, and therefore let them do as they will.  Ephraim is joined to idols; let him alone. It is a righteous thing with God to give those up to their own hearts' lusts that indulge them, and give up themselves to be led by them; for why should his Spirit always strive? His grace is his own, and he is debtor to no man, and yet, as he never gave his grace to any that could say they deserved it, so he never took it away from any but such as had first forfeited it:  They would none of me, so I gave them up; let them take their course. And see what follows:  They walked in their own counsels, in the way of their heart and in the sight of their eye, both in their worships and in their conversations. "I left them to do as they would, and then they did all that was ill;" they walked in their own counsels, and not according to the counsels of God and his advice. God therefore was not the author of their sin; he left them to the lusts of their own hearts and the counsels of their own heads; if they do not well, the blame must lie upon their own hearts and the blood upon their own heads. VI. He testifies his good-will to them in wishing they had done well for themselves. He saw how sad their case was, and how sure their ruin, when they were delivered up to their own lusts; that is worse than being given up to Satan, which may be in order to reformation (1 Tim. i. 20) and to salvation (1 Cor. v. 5); but to be delivered up to their own hearts' lusts is to be sealed under condemnation.  He that is filthy, let him be filthy still. What fatal precipices will not these hurry a man to! Now here God looks upon them with pity, and shows that it was with reluctance that he thus abandoned them to their folly and fate.  How shall I give thee up, Ephraim? Hos. xi. 8, 9. So here,  O that my people had hearkened! See Isa. xlviii. 18. Thus Christ lamented the obstinacy of Jerusalem.  If thou hadst known, Luke xix. 42. The expressions here are very affecting (v. 13-16), designed to show how unwilling God is that any should perish and desirous that all should come to repentance (he delights not in the ruin of sinful persons or nations), and also what enemies sinners are to themselves and what an aggravation it will be of their misery that they might have been happy upon such easy terms. Observe here, 1. The great mercy God had in store for his people, and which he would have wrought for them if they had been obedient. (1.) He would have given them victory over their enemies and would soon have completed the reduction of them. They should not only have kept their ground, but have gained their point, against the remaining Canaanites, and their encroaching vexatious neighbours (v. 14):  I should have subdued their enemies; and it is God only that is to be depended on for the subduing of our enemies. Not would had have put them to the expense and fatigue of a tedious war: he would  soon have done it; for he would have  turned his hand against their adversaries, and then they would not have been able to stand before them. It intimates how easily he would have done it and without any difficulty. With the turn of a hand, nay,  with the breath of his mouth, shall he slay the wicked, Isa. xi. 4. If he but turn his hand, the  haters of the Lord will submit themselves to him (v. 15); and, though they are not brought to love him, yet they shall be made to fear him and to confess that he is too hard for them and that it is in vain to contend with him. God is honoured, and so is his Israel, by the submission of those that have been in rebellion against them, though it be but a forced and feigned submission. (2.) He would have confirmed and perpetuated their posterity, and established it upon sure and lasting foundations. In spite of all the attempts of their enemies against them,  their time should have endured for ever, and they should never have been disturbed in the possession of the good land God had given them, much less evicted and turned out of possession. (3.) He would have given them great plenty of all good things (v. 16):  He should have fed them with the finest of the wheat, with the best grain and the best of the kind. Wheat was the staple commodity of Canaan, and they exported a great deal of it, Ezek. xxvii. 17. He would not only have provided for them the best sort of bread, but  with honey out of the rock would he have satisfied them. Besides the precious products of the fruitful soil, that there might not be a barren spot in all their land, even the clefts of the rock should serve for bee-hives and in them they should find honey in abundance. See Deut. xxxii. 13, 14. In short, God designed to make them every way easy and happy. 2. The duty God required from them as the condition of all this mercy. He expected no more than that they should  hearken to him, as a scholar to his teacher, to receive his instructions—as a servant to his master, to receive his commands; and that they should  walk in his ways, those ways of the Lord which are right and pleasant, that they should observe the institutions of his ordinances and attend the intimations of his providence. There was nothing unreasonable in this. 3. Observe how the reason of the withholding of the mercy is laid in their neglect of the duty: If they had  hearkened to me, I would soon have subdued their enemies. National sin or disobedience is the great and only thing that retards and obstructs national deliverance.  When I would have healed Israel, and set every thing to-rights among them, then  the iniquity of Ephraim was discovered, and so a stop was put to the cure, Hos. vii. 1. We are apt to say, "If such a method had been taken, such an instrument employed, we should soon have subdued our enemies:" but we mistake; if we had hearkened to God, and kept to our duty, the thing would have been done, but it is sin that makes our troubles long and salvation slow. And this is that which God himself complains of, and wishes it had been otherwise. Note,  Therefore God would have us do our duty to him, that we may be qualified to receive favour from him. He delights in our serving him, not because he is the better for it, but because we shall be.

=CHAP. 82.= ''This psalm is calculated for the meridian of princes' courts and courts of justice, not in Israel only, but in other nations; yet it was probably penned primarily for the use of the magistrates of Israel, the great Sanhedrim, and their other elders who were in places of power, and perhaps by David's direction. This psalm is designed to make kings wise, and "to instruct the judges of the earth" (as 2 and 10), to tell them their duty as''

(2 Sam. xxiii. 3), and to tell them of their faults as Ps. lviii. 1. We have here, I. The dignity of magistracy and its dependence upon God, ver. 1. II. The duty of magistrates, ver. 3, 4. III. The degeneracy of bad magistrates and the mischief they do, ver. 2, 5. IV. Their doom read, ver. 6, 7. V. The desire and prayer of all good people that the kingdom of God may be set up more and more, ver. 8. Though magistrates may most closely apply this psalm to themselves, yet we may any of us sing it with understanding when we give glory to God, in singing it, as presiding in all public affairs, providing for the protection of injured innocency, and ready to punish the most powerful injustice, and when we comfort ourselves with a belief of his present government and with the hopes of his future judgment.

The Duty of Magistrates.
$1$ God standeth in the congregation of the mighty; he judgeth among the gods. $2$ How long will ye judge unjustly, and accept the persons of the wicked? Selah. $3$ Defend the poor and fatherless: do justice to the afflicted and needy. $4$ Deliver the poor and needy: rid  them out of the hand of the wicked. $5$ They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course. We have here, I. God's supreme presidency and power in all councils and courts asserted and laid down, as a great truth necessary to be believed both by princes and subjects (v. 1):  God stands, as chief director,  in the congregation of the mighty, the mighty One,  in coetu fortis—in the councils of the prince, the supreme magistrate, and he judges among the gods, the inferior magistrates; both the legislative and the executive power of princes is under his eye and his hand. Observe here, 1. The power and honour of magistrates; they are the  mighty. They are so in authority, for the public good (it is a great power that they are entrusted with), and they ought to be so in wisdom and courage. They are, in the Hebrew dialect, called  gods; the same word is used for these subordinate governors that is used for the sovereign ruler of the world. They are  elohim. Angels are so called both because they are great in power and might and because God is pleased to make use of their service in the government of this lower world; and magistrates in an inferior capacity are likewise the ministers of his providence in general, for the keeping up of order and peace in human societies, and particularly of his justice and goodness in punishing evil-doers and protecting those that do well. Good magistrates, who answer the ends of magistracy, are as God; some of his honour is put upon them; they are his vicegerents, and great blessings to any people.  A divine sentence is in the lips of the king, Prov. xvi. 10. But, as  roaring lions and ranging bears, so are  wicked rulers over the poor people, Prov. xxviii. 15. 2. A good form and constitution of government intimated, and that is a mixed monarchy like ours; here is the mighty One, the Sovereign, and here is his congregation, his privy-council, his parliament, his bench of judges, who are called the  gods. 3. God's incontestable sovereignty maintained in and over all the congregations of the mighty.  God stands, he  judges among them; they have their power from him and are accountable to him.  By him kings reign. He is present at all their debates, and inspects all they say and do, and what is said and done amiss will be called over again, and they reckoned with for their mal-administrations. God has their hearts in his hands, and their tongues too, and he directs them  which way soever he will, Prov. xxi. 1. So that he has a negative voice in all their resolves, and his counsels shall stand, whatever devices are in men's hearts. He makes what use he pleases of them, and serves his own purposes and designs by them; though their hearts little think so, Isa. x. 7. Let magistrates consider this and be awed by it; God is with them in the judgment, 2 Chron. xix. 6; Deut. i. 17. Let subjects consider this and be comforted with it; for good princes and good judges, who mean well, are under a divine direction, and bad ones, who mean ever so ill, are under a divine restraint. II. A charge given to all magistrates to do good with their power, as they will answer it to him by whom they are entrusted with it, v. 3, 4. 1. They are to be the protectors of those who lie exposed to injury and the patrons of those who want advice and assistance:  Defend the poor, who have no money wherewith to make friends or fee counsel,  and the fatherless, who, while they are young and unable to help themselves, have lost those who would have been the guides of their youth. Magistrates, as they must be fathers to their country in general, so particularly to those in it who are fatherless. Are they called  gods? Herein they must be followers of him, they must be  fathers of the fatherless. Job was so, Job xxix. 12. 2. They are to administer justice impartially, and do  right to the afflicted and needy, who, being weak and helpless, have often wrongs done them; and will be in danger of losing all if magistrates do not,  ex officio—officially, interpose for their relief. If a poor man has an honest cause, his poverty must be no prejudice to his cause, how great and powerful soever those are that contend with him. 3. They are to rescue those who have already fallen into the hands of oppressors and deliver them. (v. 4): '' Rid them out of the hand of the wicked. Avenge them of their adversary,'' Luke xviii. 3. These are clients whom there is nothing to be got by, no pay for serving them, no interest by obliging them; yet these are those whom judges and magistrates must concern themselves for, whose comfort they must consult and whose cause they must espouse. III. A charge drawn up against bad magistrates, who neglect their duty and abuse their power, forgetting that God standeth among them, v. 2, 5. Observe, 1. What the sin is they are here charged with; they  judge unjustly, contrary to the rules of equity and the dictates of their consciences, giving judgment against those who have right on their side, out of malice and ill-will, or for those who have an unrighteous cause, out of favour and partial affection. To do unjustly is bad, but to judge unjustly is much worse, because it is doing wrong under colour of right; against such acts of injustice there is least fence for the injured and by them encouragement is given to the injurious. It was as great an evil as any Solomon saw under the sun when he observed  the place of judgment, that iniquity was there, Eccl. iii. 16; Isa. v. 7. They not only accepted the persons of the rich because they were rich, though that is bad enough, but (which is much worse) they  accepted the persons of the wicked because they were wicked; they not only countenanced them in their wickedness, but loved them the better for it, and fell in with their interests. Woe unto thee, O land! when thy judges are such as these. 2. What was the cause of this sin. They were told plainly enough that it was their office and duty to protect and deliver the poor; it was many a time given them in charge; yet they judge unjustly, for  they know not, neither will they understand. They do not care to hear their duty; they will not take pains to study it; they have no desire to take things right, but are governed by interest, not by reason or justice.  A gift in secret blinds their eyes. They know not because they will not understand. None so blind as those that will not see. They have baffled their own consciences, and so they walk on in darkness, not knowing nor caring what they do nor whither they go. Those that walk on in darkness are walking on to everlasting darkness. 3. What were the consequences of this sin:  All the foundations of the earth (or  of the land) are out of course. When justice is perverted what good can be expected?  The earth and all the inhabitants thereof are dissolved, as the psalmist speaks in a like case, Ps. lxxv. 3. The miscarriages of public persons are public mischiefs.

The Duty of Magistrates.
$6$ I have said, Ye  are gods; and all of you  are children of the most High. $7$ But ye shall die like men, and fall like one of the princes. $8$ Arise, O God, judge the earth: for thou shalt inherit all nations. We have here, I. Earthly gods abased and brought down, v. 6, 7. The dignity of their character is acknowledged (v. 6):  I have said, You are gods. They have been honoured with the name and title of gods. God himself called them so in the statute against treasonable words Exod. xxii. 28,  Thou shalt not revile the gods. And, if they have this style from the fountain of honour, who can dispute it? But what is man, that he should be thus magnified? He called them  gods because  unto them the word of God came, so our Saviour expounds it (John x. 35); they had a commission from God, and were delegated and appointed by him to be the shields of the earth, the conservators of the public peace, and revengers to execute wrath upon those that disturb it, Rom. xiii. 4. All of them are in this sense  children of the Most High. God has put some of his honour upon them, and employs them in his providential government of the world, as David made his sons chief rulers. Or, "Because  I said, You are gods, you have carried the honour further than was intended and have imagined yourselves to be  the children of the Most High," as the king of Babylon (Isa. xiv. 14),  I will be like the Most High, and the king of Tyre (Ezek. xxviii. 2),  Thou hast set thy heart as the heart of God. It is a hard thing for men to have so much honour put upon them by the hand of God, and so much honour paid them, as ought to be by the children of men, and not to be proud of it and puffed up with it, and so to think of themselves above what is meet. But here follows a mortifying consideration:  You shall die like men. This may be taken either, 1. As the punishment of bad magistrates, such as judged unjustly, and by their misrule put the  foundations of the earth out of course. God will reckon with them, and will cut them off in the midst of their pomp and prosperity; they shall die like other wicked men,  and fall like one of the heathen  princes (and their being Israelites shall not secure them anymore than their being judges) or like one of the angels that sinned, or like one of the giants of the old world. Compare this with that which Elihu observed concerning the mighty oppressors in his time. Job xxxiv. 26,  He striketh them as wicked men in the open sight of others. Let those that abuse their power know that God will take both it and their lives from them; for wherein they deal proudly he will  show himself above them. Or, 2. As the period of the glory of all magistrates in this world. Let them not be puffed up with their honour nor neglect their work, but let the consideration of their mortality be both mortifying to their pride and quickening to their duty. "You are called gods, but you have no patent for immortality;  you shall die like men, like common men; and  like one of them, you, O princes! shall fall." Note, Kings and princes, all the judges of the earth, though they are gods to us, are men to God, and shall die like men, and all their honour shall be laid in the dust.  Mors sceptra ligonibus &#230;quat—Death mingles sceptres with spades. II. The God of heaven exalted and raised high, v. 8. The psalmist finds it to little purpose to reason with these proud oppressors; they turned a deaf ear to all he said and walked on in darkness; and therefore he looks up to God, appeals to him, and begs of him '' to take unto himself his great power: Arise, O God! judge the earth; and, when he prays that he would do it, he believes that he will do it:  Thou shalt inherit all nations.'' This has respect, 1. To the kingdom of providence. God governs the world, sets up and puts down whom he pleases; he inherits all nations, has an absolute dominion over them, to dispose of them as a man does of his inheritance. This we are to believe and to comfort ourselves with, that the earth is not given so much  into the hands of the wicked, the wicked rulers, as we are tempted to think it is, Job ix. 24. But God has reserved the power to himself and overrules them. In this faith we must pray, " Arise, O God! judge the earth, appear against those that judge unjustly, and set shepherds over thy people after thy own heart." There is a righteous God to whom we may have recourse, and on whom we may depend for the effectual relief of all that find themselves aggrieved by unjust judges. 2. To the kingdom of the Messiah. It is a prayer for the hastening of that, that Christ would come, who is to judge the earth, and that promise is pleaded, that God shall  give him the heathen for his inheritance. Thou, O Christ! shalt  inherit all nations, and be the governor over them, Ps. ii. 8; xxii. 28. Let the second coming of Christ set to-rights all these disorders. There are two words with which we may comfort ourselves and one another in reference to the mismanagements of power among men: one is Rev. xix. 6,  Hallelujah, the Lord God omnipotent reigneth; the other is Rev. xxii. 20,  Surely, I come quickly.

=CHAP. 83.= ''This psalm is the last of those that go under the name of Asaph. It is penned, as most of those, upon a public account, with reference to the insults of the church's enemies, who sought its ruin. Some think it was penned upon occasion of the threatening descent which was made upon the land of Judah in Jehoshaphat's time by the Moabites and Ammonites, those children of Lot here spoken of (ver. 8), who were at the head of the alliance and to whom all the other states here mentioned were auxiliaries. We have the story 2 Chron. xx. 1, where it is said, The children of Moab and Ammon, and others besides them, invaded the land. Others think it was penned with reference to all the confederacies of the neighbouring nations against Israel, from first to last. The psalmist here makes an appeal and application, I. To God's knowledge, by a representation of their designs and endeavours to destroy Israel, ver. 1-8. II. To God's justice and jealousy, both for his church and for his own honour, by an earnest prayer for the defeat of their attempt, that the church might be preserved, the enemies humbled, and God glorified, ver. 9-18. This, in the singing of it, we may apply to the enemies of the gospel-church, all anti-christian powers and factions, representing to God their confederacies against Christ and his kingdom, and rejoicing in the hope that all their projects will be baffled and the gates of hell shall not prevail against the church.''

Complaints against Enemies.
$1$ Keep not thou silence, O God: hold not thy peace, and be not still, O God. $2$ For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. 3 They have taken crafty counsel against thy people, and consulted against thy hidden ones. $4$ They have said, Come, and let us cut them off from  being a nation; that the name of Israel may be no more in remembrance. $5$ For they have consulted together with one consent: they are confederate against thee: $6$ The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; $7$ Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; $8$ Assur also is joined with them: they have holpen the children of Lot. Selah. The Israel of God were now in danger, and fear, and great distress, and yet their prayer is called,  A song or psalm; for singing psalms is not unseasonable, no, not when the harps are hung upon the willow-trees. I. The psalmist here begs of God to appear on the behalf of his injured threatened people (v. 1): " Keep not thou silence, O God! but give judgment for us against those that do us an apparent wrong." Thus Jehoshaphat prayed upon occasion of that invasion (2 Chron. xx. 11),  Behold, how they reward us, to come to cast us out of thy possession. Sometimes God seems to connive at the unjust treatment which is given to his people; he keeps silence, as one that either did not observe it or did not concern himself in it; he holds his peace, as if he would observe an exact neutrality, and let them fight it out; he is still, and gives not the enemies of his people any disturbance or opposition, but seems to sit by  as a man astonished, or as a mighty man that cannot save. Then he gives us leave to call upon him, as here, " Keep not thou silence, O God! Lord, speak to us by the prophets for our encouragement against our fears" (as he did in reference to that invasion, 2 Chron. xx. 14, &c.); "Lord, speak for us by the providence and speak against our enemies; speak deliverance to us and disappointment to them." God's speaking is his acting; for with him saying and doing are the same thing. II. He here gives an account of the grand alliance of the neighbouring nations against Israel, which he begs of God to break, and blast the projects of. Now observe here, 1. Against whom this confederacy is formed; it is against the Israel of God, and so, in effect, against the God of Israel. Thus the psalmist takes care to interest God in their cause, not doubting but that, if it appeared that they were for God, God would make it to appear that he was for them, and then they might set all their enemies at defiance; for whom then could be against them? "Lord," says he, "they are thy enemies, and they hate thee." All wicked people are God's enemies (the  carnal mind is enmity against God), but especially wicked persecutors; they hated the religious worshippers of God, because they hated God's holy religion and the worship of him. This was that which made God's people so zealous against them—that they fought against God:  They are confederate against thee, v. 5. Were our interest only concerned, we could the better bear it; but, when God himself is struck at, it is time to cry, Help, Lord.  Keep not thou silence, O God! He proves that they are confederate against God, for they are so against the people of God, who are near and dear to him, his son, his first-born, his portion, and the lot of his inheritance; he may truly be said to fight against me that endeavours to destroy my children, to root out my family, and to ruin my estate. "Lord," says the psalmist, "they are thy enemies, for they consult against thy hidden ones." Note, God's people are his hidden ones, hidden, (1.) In respect of secresy. Their life is  hid with Christ in God; the  world knows them not; if they knew them, they would not hate them as they do. (2.) In respect of safety. God takes them under his special protection, hides them in the hollow of his hand; and yet, in defiance of God and his power and promise to secure his people, they will consult to ruin them and  cast them down from their excellency (Ps. lxii. 4), and to make a prey of those whom the  Lord has set apart for himself, Ps. iv. 3. They resolve to destroy those whom God resolves to preserve. 2. How this confederacy is managed. The devil is at the bottom of it, and therefore it is carried on, (1.) With a great deal of heat and violence:  Thy enemies make a tumult, v. 2.  The heathen rage, Ps. ii. 1.  The nations are angry, Rev. xi. 18. They are noisy in their clamours against the people whom they hope to run down with their loud calumnies. This comes in as a reason why God should not keep silence: "The enemies talk big and talk much; Lord, let them not talk all, but do thou  speak to them in thy wrath," Ps. ii. 5. (2.) With a great deal of pride and insolence:  They have lifted up the head. In confidence of their success, they are so elevated as if they could over-top the Most High and overpower the Almighty. (3.) With a great deal of art and policy: They have  taken crafty counsel, v. 3. The subtlety of the old serpent appears in their management, and they contrive by all possible means, though ever so base, ever so bad, to gain their point. They are  profound to make slaughter (Hos. v. 2), as if they could outwit Infinite Wisdom. (4.) With a great deal of unanimity. Whatever separate clashing interest they have among themselves, against the people of God they  consult with one consent (v. 5), nor is  Satan's kingdom divided against itself. To push on this unholy war, they lay their heads together, and their horns, and their hearts too.  Fas est et ab hoste doceri—Even an enemy may instruct. Do the enemies of the church act with one consent to destroy it? Are the kings of the earth of one mind to give their power and honour to the beast? And shall not the church's friends be unanimous in serving her interests? If Herod and Pilate are made friends, that they may join in crucifying Christ, surely Paul and Barnabas, Paul and Peter, will soon be made friends, that they may join in preaching Christ. 3. What it is that is aimed at in this confederacy. They consult not like the Gibeonites to make a league with Israel, that they might strengthen themselves by such a desirable alliance, which would have been their wisdom. They consult, not only to clip the wings of Israel, to recover their new conquests, and check the progress of their victorious arms, not only to keep the balance even between them and Israel, and to prevent their power from growing exorbitant; this will not serve. It is no less than the utter ruin and extirpation of Israel that they design (v. 4): " Come, let us cut them off from being a nation, as they cut off the seven nations of Canaan; let us leave them neither root nor branch, but lay their country so perfectly waste  that the name of Israel may be no more in remembrance, no, not in history;" for with them they would destroy their Bibles and burn all their records. Such is the enmity of the serpent's seed against the seed of the woman. It is the secret wish of many wicked men that the church of God might not have a being in the world, that there might be no such thing as religion among mankind. Having banished the sense of it out of their own hearts, they would gladly see the whole earth as well rid of it, all its laws and ordinances abolished, all its restraints and obligations shaken off, and all that preach, profess, or practise it cut off. This they would bring it to if it were in their power; but  he that sits in heaven shall laugh at them. 4. Who they are that are drawn into this confederacy. The nations that entered into this alliance are here mentioned (v. 6-8); the Edomites and Ishmaelites, both descendants from Abraham, lead the van; for apostates from the church have been its most bitter and spiteful enemies, witness Julian. These were allied to Israel in blood and yet in alliance against Israel. There are no bonds of nature so strong but the spirit of persecution has broken through them.  The brother shall betray the brother to death. Moab and Ammon were the children of righteous Lot; but, as an incestuous, so a degenerate race. The Philistines were long a thorn in Israel's side, and very vexatious. How the inhabitants of Tyre, who in David's time were Israel's firm allies, come in among their enemies, I know not; but that  Assur (that is, the Assyrian)  also is joined with them is not strange, or that (as the word is) they were  an arm to the children of Lot. See how numerous the enemies of God's church have always been.  Lord, how are those increased that trouble it! God's heritage was as a speckled bird; all  the birds round about were against her (Jer. xii. 9), which highly magnifies the power of God in preserving to himself a church in the world, in spite of the combined force of earth and hell.

Prophetic Imprecations.
$9$ Do unto them as  unto the Midianites; as  to Sisera, as  to Jabin, at the brook of Kison: $10$  Which perished at Endor: they became  as dung for the earth. $11$ Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna: $12$ Who said, Let us take to ourselves the houses of God in possession. 13 O my God, make them like a wheel; as the stubble before the wind. $14$ As the fire burneth a wood, and as the flame setteth the mountains on fire; $15$ So persecute them with thy tempest, and make them afraid with thy storm. $16$ Fill their faces with shame; that they may seek thy name, O. $17$ Let them be confounded and troubled for ever; yea, let them be put to shame, and perish: 18 That  men may know that thou, whose name alone  is JEHOVAH,  art the most high over all the earth. The psalmist here, in the name of the church, prays for the destruction of those confederate forces, and, in God's name, foretels it; for this prayer that it might be so amounts to a prophecy that it shall be so, and this prophecy reaches to all the enemies of the gospel-church; whoever they be that oppose the kingdom of Christ, here they may read their doom. The prayer is, in short, that these enemies, who were confederate against Israel, might be defeated in all their attempts, and that they might prove their own ruin, and so God's Israel might be preserved and perpetuated. Now this is here illustrated, I. By some precedents. Let that be their punishment which has been the fate of others who have formerly set themselves against God's Israel. The defeat and discomfiture of former combinations may be pleaded in prayer to God and improved for the encouragement of our own faith and hope, because God is the same still that ever he was, the same to his people and the same against his and their enemies; with him is no variableness. 1. He prays that their armies might be destroyed as the armies of former enemies had been (v. 9, 10):  Do to them as to the Midianites; let them be routed by their own fears, for so the Midianites were, more than by Gideon's 300 men. Do to them as to the army under the command of Sisera (who was general under Jabin king of Canaan) which God discomfited (Judg. iv. 15) at the brook Kishon, near to which was Endor.  They became as dung on the earth; their dead bodies were thrown like dung laid in heaps, or spread, to fatten the ground; they were trodden to dirt by Barak's small but victorious army; and this was fitly made a precedent here, because Deborah made it so to aftertimes when it was fresh. Judg. v. 31,  So let all thy enemies perish, O Lord! that is, So they shall perish. 2. He prays that their leaders might be destroyed as they had been formerly. The common people would not have been so mischievous if their princes had not set them on, and therefore they are particularly prayed against, v. 11, 12. Observe, (1.) What their malice was against the Israel of God. They said,  Let us take to ourselves the houses of God in possession (v. 12), the  pleasant places of God (so the word is), by which we may understand the land of Canaan, which was a pleasant land and was Immanuel's land, or the temple, which was indeed God's pleasant place (Isa. lxiv. 11), or (as Dr. Hammond suggests) the pleasant pastures, which these Arabians, who traded in cattle, did in a particular manner seek after. The princes and nobles aimed to enrich themselves by this war; and their armies must be made as dung for the earth, to serve their covetousness and their ambition. (2.) What their lot should be. They shall be made  like Oreb and Zeeb (two princes of the Midianites, who, when their forces were routed, were taken in their flight by the Ephraimites and slain, Judg. vii. 25), and  like Zeba and Zalmunna, whom Gideon himself slew, Judg. viii. 21. "Let these enemies of ours be made as easy a prey to us as they were to the conquerors then." We may not prescribe to God, but we may pray to God that he will deal with the enemies of his church in our days as he did with those in the days of our fathers. II. He illustrates it by some similitudes, and prays, 1. That God would  make them like a wheel (v. 13), that they might be in continual motion, unquiet, unsettled, and giddy in all their counsels and resolves, that they might roll down easily and speedily to their own ruin. Or, as some think, that they might be broken by the judgments of God, as the corn is broken, or beaten out, by the wheel which was then used in threshing. Thus, when a  wise king scatters the wicked, he is said to  bring the wheel over them, Prov. xx. 26. Those that trust in God have their hearts fixed; those that fight against him are unfixed, like a wheel. 2. That they might be chased as  stubble, or chaff,  before the fierce  wind. "The wheel, though it continually turn round, is fixed on its own axis; but let them have no more fixation than the light stubble has, which the wind hurries away, and nobody desires to save it, but is willing it should go," Ps. i. 4. Thus shall  the wicked be driven away in his wickedness, and chased out of the world. 3. That they might be consumed, as wood by the fire, or as briers and thorns, as fern or furze, upon the mountains, by the flames, v. 14. When the stubble is driven by the wind it will rest, at last, under some hedge, in some ditch or other; but he prays that they might not only be driven away as stubble, but burnt up as stubble. And this will be the end of wicked men (Heb. vi. 8) and particularly of all the enemies of God's church. The application of these comparisons we have (v. 15):  So persecute them with thy tempest, persecute them to their utter ruin, and make  them afraid with thy storm. See how sinners are made miserable; the storm of God's wrath raises terrors in their own hearts, and so they are made completely miserable. God can deal with the proudest and most daring sinner that has bidden defiance to his justice, and can make him afraid as a grasshopper. It is the torment of devils that they tremble. III. He illustrates it by the good consequences of their confusion, v. 16-18. He prays here that God, having filled their hearts with terror, would thereby fill their faces with shame, that they might be ashamed of their enmity to the people of God (Isa. xxvi. 11), ashamed of their folly in acting both against Omnipotence itself and their own true interest. They did what they could to put God's people to shame, but the shame will at length return upon themselves. Now, 1. The beginning of this shame might be a means of their conversion: "Let them be broken and baffled in their attempts,  that they may seek thy name, O Lord! Let them be put to a stand, that they may have both leisure and reason to pause a little, and consider who it is that they are fighting against and what an unequal match they are for him, and may therefore humble and submit themselves and desire conditions of peace. Let them be made to fear thy name, and perhaps that will bring them to seek thy name." Note, That which we should earnestly desire and beg of God for our enemies and persecutors is that God would bring them to repentance, and we should desire their abasement in order to this, no other confusion to them than what may be a step towards their conversion. 2. If it did not prove a means of their conversion, the perfecting of it would redound greatly to the honour of God. If they will not be ashamed and repent, let them be put to shame and perish; if they will not be troubled and turned, which would soon put an end to all their trouble, a happy end,  let them be troubled for ever, and never have peace: this will be for God's glory (v. 18), that other men may know and own, if they themselves will not,  that thou, whose name alone is JEHOVAH (that incommunicable, though not ineffable name)  art the Most High over all the earth. God's triumphs over his and his church's enemies will be incontestable proofs, (1.) That he is, according to his name JEHOVAH, a self-existent self-sufficient Being, that has all power and perfection in himself. (2.) That he is the most high God, sovereign Lord of all, above all gods, above all kings, above all that exalt themselves and pretend to be high. (3.) That he is so, not only over the land of Israel, but  over all the earth, even those nations of the earth that do not know him or own him; for his kingdom rules over all. These are great and unquestionable truths, but men will hardly be persuaded to know and believe them; therefore the psalmist prays that the destruction of some might be the conviction of others. The final ruin of all God's enemies, in the great day, will be the effectual proof of this, before angels and men, when the everlasting shame and contempt to which sinners shall rise (Dan. xii. 2) shall redound to the everlasting honour and praise of that God to whom vengeance belongs.

=CHAP. 84.= ''Though David's name be not in the title of this psalm, yet we have reason to think he was the penman of it, because it breathes so much of his excellent spirit and is so much like the sixty-third psalm which was penned by him; it is supposed that David penned this psalm when he was forced by Absalom's rebellion to quit his city, which he lamented his absence from, not so much because it was the royal city as because it was the holy city, witness this psalm, which contains the pious breathings of a gracious soul after God and communion with him. Though it be not entitled, yet it may fitly be looked upon as a psalm or song for the sabbath day, the day of our solemn assemblies. The psalmist here with great devotion expresses his affection, I. To the ordinances of God; his value for them (ver. 1), his desire towards them (ver. 2, 3), his conviction of the happiness of those that did enjoy them (ver. 4-7), and his placing his own happiness so very much in the enjoyment of them, ver. 10. II. To the God of the ordinances; his desire towards him (ver. 8, 9), his faith in him (ver. 11), and his conviction of the happiness of those that put their confidence in him, ver. 12. In singing this psalm we should have the same devout affections working towards God that David had, and then the singing of it will be very pleasant.''

The Pleasures of Public Worship; Benefit of Public Worship.
$1$ How amiable  are thy tabernacles, O of hosts! $2$ My soul longeth, yea, even fainteth for the courts of the : my heart and my flesh crieth out for the living God. $3$ Yea, the sparrow hath found a house, and the swallow a nest for herself, where she may lay her young,  even thine altars, O of hosts, my King, and my God. $4$ Blessed  are they that dwell in thy house: they will be still praising thee. Selah. $5$ Blessed  is the man whose strength  is in thee; in whose heart  are the ways  of them. $6$  Who passing through the valley of Baca make it a well; the rain also filleth the pools. $7$ They go from strength to strength,  every one of them in Zion appeareth before God. The psalmist here, being by force restrained from waiting upon God in public ordinances, by the want of them is brought under a more sensible conviction than ever of the worth of them. Observe, I. The wonderful beauty he saw in holy institutions (v. 1):  How amiable are thy tabernacles, O Lord of hosts! Some think that he here calls God the  Lord of hosts (that is, in a special manner of the angels, the heavenly hosts) because of the presence of the angels in God's sanctuary; they attended the Shechinah, and were (as some think) signified by the cherubim. God is the Lord of these hosts, and his the tabernacle is: it is spoken of as more than one ( thy tabernacles) because there were several courts in which the people attended, and because the tabernacle itself consisted of a holy place and a most holy. How amiable are these! How lovely is the sanctuary in the eyes of all that are truly sanctified! Gracious souls see a wonderful, an inexpressible, beauty in holiness, and in holy work. A tabernacle was a mean habitation, but the disadvantage of external circumstances makes holy ordinances not at all the less amiable; for the beauty of holiness is spiritual, and their glory is within. II. The longing desire he had to return to the enjoyment of public ordinances, or rather of God in them, v. 2. It was an entire desire; body, soul, and spirit concurred in it. He was not conscious to himself of any rising thought to the contrary. It was an intense desire; it was like the desire of the ambitious, or covetous, or voluptuous. He longed, he fainted, he cried out, importunate to be restored to his place in God's courts, and almost impatient of delay. Yet it was not so much the courts of the Lord that he coveted, but he cried out, in prayer,  for the living God himself. O that I might know him, and be again taken into communion with him! 1 John i. 3. Ordinances are empty things if we meet not with God in the ordinances. III. His grudging the happiness of the little birds that made their nests in the buildings that were adjoining to God's altars, v. 3. This is an elegant and surprising expression of his affection to God's altars:  The sparrow has found a house and the swallow a nest for herself. These little birds, by the instinct and direction of nature, provide habitations for themselves in houses, as other birds do in the woods, both for their own repose and in which to lay their young; some such David supposes there were in the buildings about the courts of God's house, and wishes himself with them. He would rather live in a bird's nest nigh God's altars than in a palace at a distance from them. He sometimes wished for  the wings of a dove, on which to  fly into the wilderness (Ps. lv. 6); here for the wings of a sparrow, that he might fly undiscovered into God's courts; and, though to  watch as a sparrow alone upon the house-top is the description of a very melancholy state and spirit (Ps. cii. 7), yet David would be glad to take it for his lot, provided he might be near God's altars. It is better to be serving God in solitude than serving sin with a multitude. The word for a sparrow signifies any little bird, and (if I may offer a conjecture) perhaps when, in David's time, music was introduced so much into the sacred service, both vocal and instrumental, to complete the harmony they had singing-birds in cages hung about the courts of the tabernacle (for we find the singing of birds taken notice of to the glory of God, Ps. civ. 12), and David envies the happiness of these, and would gladly change places with them. Observe, David envies the happiness not of those birds that flew over the altars, and had only a transient view of God's courts, but of those that had nests for themselves there. David will not think it enough to sojourn in God's house  as a way-faring man that turns aside to tarry for a night; but let this be his rest, his home; here he will dwell. And he takes notice that these birds not only have nests for themselves there, but that there they lay their young; for those who have a place in God's courts themselves cannot but desire that their children also may have in God's house, and within his walls, a place and a name, that they may  feed their kids beside the shepherds' tents. Some give another sense of this verse: "Lord, by thy providence thou hast furnished the birds with nests and resting-places, agreeable to their nature, and to them they have free recourse; but thy altar, which is my nest, my resting-place, which I am as desirous of as ever the wandering bird was of her nest, I cannot have access to. Lord, wilt thou provide better for thy birds than for thy babes?  As a bird that wanders from her nest so am I, now that I wander from the place of God's altars, for that is my place (Prov. xxvii. 8); I shall never be easy till I return to my place again." Note, Those whose souls are at home, at rest, in God, cannot but desire a settlement near his ordinances. There were two altars, one for sacrifice, the other for incense, and David, in his desire of a place in God's courts, has an eye to both, as we also must, in all our attendance on God, have an eye both to the satisfaction and to the intercession of Christ. And,  lastly, Observe how he eyes God in this address: Thou art the  Lord of hosts, my King and my God. Where should a poor distressed subject seek for protection but with his king?  And should not a people seek unto their God? My King, my God, is Lord of hosts; by him and his altars let me live and die. IV. His acknowledgment of the happiness both of the ministers and of the people that had liberty of attendance on God's altars: " Blessed are they. O when shall I return to the enjoyment of that blessedness?" 1. Blessed are the ministers, the priests and Levites, who have their residence about the tabernacle and are in their courses employed in the service of it (v. 4):  Blessed are those that dwell in thy house, that are at home there, and whose business lies there. He is so far from pitying them, as confined to a constant attendance and obliged to perpetual seriousness, that he would sooner envy them than the greatest princes in the world. There are those that bless the covetous, but he blesses the religious.  Blessed are those that dwell in thy house (not because they have good wages, a part of every sacrifice for themselves, which would enable them to keep a good table, but because they have good work):  They will be still praising thee; and, if there be a heaven upon earth, it is in praising God, in continually praising him. Apply this to his house above; blessed are those that dwell there, angels and glorified saints, for they  rest not day nor night from praising God. Let us therefore spend as much of our time as may be in that blessed work in which we hope to spend a joyful eternity. 2. Blessed are the people, the inhabitants of the country, who, though they do not constantly dwell in God's house as the priests do, yet have liberty of access to it at the times appointed for their solemn feasts, the three great feasts, at which all the males were obliged to give their attendance, Deut. xvi. 16. David was so far from reckoning this an imposition, and a hardship put upon them, that he envies the happiness of those who might thus attend, v. 5-7. Those whom he pronounces blessed are here described. (1.) They are such as act in religion from a rooted principle of dependence upon God and devotedness to him:  Blessed is the man whose strength is in thee, who makes thee his strength and strongly stays himself upon thee, who makes thy name his strong tower into which he runs for safety, Prov. xviii. 10.  Happy is the man whose hope is in the Lord his God, Ps. xl. 4; cxlvi. 5. Those are truly happy who go forth, and go on, in the exercises of religion, not in their own strength (for then the work is sure to miscarry), but in the strength of the grace of Jesus Christ, from whom all our sufficiency is. David wished to return to God's tabernacles again, that there he might strengthen himself in the Lord his God for service and suffering. (2.) They are such as have a love for holy ordinances:  In whose heart are the ways of them, that is, who, having placed their happiness in God as their end, rejoice in all the ways that lead to him, all those means by which their graces are strengthened and their communion with him kept up. They not only walk in these ways, but they have them in their hearts, they lay them near their hearts; no care or concern, no pleasure or delight, lies nearer than this. Note, Those who have the new Jerusalem in their eye must have the ways that lead to it in their heart, must mind them, their eyes must look straight forward in them, must ponder the paths of them, must keep close to them, and be afraid of turning aside to the right hand or to the left. If we make God's promise our strength, we must make God's word our rule, and walk by it. (3.) They are such as will break through difficulties and discouragements in waiting upon God in holy ordinances, v. 6. When they come up out of the country to worship at the feasts their way lies through many a dry and sandy valley (so some), in which they are ready to perish for thirst; but, to guard against that inconvenience, they dig little pits to receive and keep the rain-water, which is ready to them and others for their refreshment. When they make the pools the ram of heaven fills them. If we be ready to receive the grace of God, that grace shall not be wanting to us, but shall be sufficient for us at all times. Their way lay through many a weeping valley, so Baca signifies, that is (as others understand it), many watery valleys, which in wet weather, when  the rain filled the pools, either through the rising of the waters or through the dirtiness of the way were impassable; but, by draining and trenching them, they made a road through them for the benefit of those who went up to Jerusalem. Care should be taken to keep those roads in repair that lead to church, as well as those that lead to market. But all this is intended to show, [1.] That they had a good will to the journey. When they were to attend the solemn feasts at Jerusalem, they would not be kept back by bad weather, or bad ways, nor make those an excuse for staying at home. Difficulties in the way of duty are designed to try our resolution; and  he that observes the wind shall not sow. [2.] That they made the best of the way to Zion, contrived and took pains to mend it where it was bad, and bore, as well as they could, the inconveniences that could not be removed. Our way to heaven lies through a valley of Baca, but even that may be made a well if we make a due improvement of the comforts God has provided for the pilgrims to the heavenly city. (4.) They are such as are still pressing forward till they come to their journey's end at length, and do not take up short of it (v. 7):  They go from strength to strength; their company increases by the accession of more out of every town they pass through, till they become very numerous. Those that were near staid till those that were further off called on them, saying,  Come, and let us go to the house of the Lord (Ps. cxxii. 1, 2), that they might go together in a body, in token of their mutual love. Or the particular persons, instead of being fatigued with the tediousness of their journey and the difficulties they met with, the nearer they came to Jerusalem the more lively and cheerful they were, and so went on  stronger and stronger, Job xvii. 9. Thus it is promised that those that  wait on the Lord shall renew their strength, Isa. xl. 31. Even where they are weak, there they are strong. They go  from virtue to virtue (so some); it is the same word that is used for the virtuous woman. Those that press forward in their Christian course shall find God adding grace to their graces, John i. 16. They shall be changed from glory to glory (2 Cor. iii. 18), from one degree of glorious grace to another, till, at length,  every one of them appears before God in Zion, to give glory to him and receive blessings from him. Note, Those who grow in grace shall, at last, be perfect in glory. The Chaldee reads it,  They go from the house of the sanctuary to the house of doctrine; and the pains which they have taken about the law shall appear before God, whose majesty dwells in Zion. We must go from one duty to another, from prayer to the word, from practising what we have learned to learn more; and, if we do this, the benefit of it will appear, to God's glory and our own everlasting comfort.

Delight in God's Ordinances.
$8$ God of hosts, hear my prayer: give ear, O God of Jacob. Selah. $9$ Behold, O God our shield, and look upon the face of thine anointed. 10 For a day in thy courts  is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness. $11$ For the God  is a sun and shield: the  will give grace and glory: no good  thing will he withhold from them that walk uprightly. $12$ of hosts, blessed  is the man that trusteth in thee. Here, I. The psalmist prays for audience and acceptance with God, not mentioning particularly what he desired God would do for him. He needed to say no more when he had professed such an affectionate esteem for the ordinances of God, which now he was restrained and banished from. All his desire was, in that profession, plainly before God, and his longing, his groaning, was not hidden from him; therefore he prays (v. 8, 9) only that God would hear his prayer and give ear, that he would behold his condition, behold his good affection, and look upon his face, which way it was set, and how his countenance discovered the longing desire he had towards God's courts. He calls himself (as many think)  God's anointed, for David was anointed by him and anointed for him. In this petition, 1. He has an eye to God under several of his glorious titles—as  the Lord God of hosts, who has all the creatures at his command, and therefore has all power both in heaven and in earth,—as the  God of Jacob, a God in covenant with his own people, a God who never said to the praying seed of Jacob,  Seek you me in vain,—and as  God our shield, who takes his people under his special protection, pursuant to his covenant with Abraham their father. Gen. xv. 1,  Fear not, Abraham, I am thy shield. When David could not be hidden in the secret of God's tabernacle (Ps. xxvii. 5), being at a distance from it, yet he hoped to find God his shield ready to him wherever he was. 2. He has an eye to the Mediator; for of him I rather understand those words,  Look upon the face of thy Messiah, thy anointed one, for of his anointing David spoke, Ps. xlv. 7. In all our addresses to God we must desire that he would look upon the face of Christ, accept us for his sake, and be well-pleased with us in him. We must look with an eye of faith, and then God will with an eye of favour look  upon the face of the anointed, who does show his face when we without him dare not show ours. II. He pleads his love to God's ordinances and his dependence upon God himself. 1. God's courts were his choice, v. 10. A very great regard he had for holy ordinances: he valued them above any thing else, and he expresses his value for them, (1.) By preferring the time of God's worship before all other time:  A day spent in thy courts, in attending on the services of religion, wholly abstracted from all secular affairs,  is better than a thousand, not than a thousand in thy courts, but any where else in this world, though in the midst of all the delights of the children of men. Better than a thousand, he does not say  days, you may supply it with years, with ages, if you will, and yet David will set his hand to it. "A day in thy courts, a sabbath day, a holy day, a feast-day, though but one day, would be very welcome to me; nay" (as some of the rabbin paraphrase it), "though I were to die for it the next day, yet that would be more sweet than years spent in the business and pleasure of this world. One of these days shall with its pleasure  chase a thousand, and two put ten thousand to flight, to shame, as not worthy to be compared." (2.) By preferring the place of worship before any other place:  I would rather be a door-keeper, rather be in the meanest place and office,  in the house of my God, than dwell in state, as master,  in the tents of wickedness. Observe, He calls even the tabernacle a house, for the presence of God in it made even those curtains more stately than a palace and more strong than a castle. It is the house of my God; the covenant-interest he had in God as his God was the sweet string on which he loved dearly to be harping; those, and those only, who can, upon good ground, call God theirs, delight in the courts of his house. I would rather be a porter in God's house than a prince in those tents where wickedness reigns, rather lie at the threshold (so the word is); that was the beggar's place (Acts iii. 2): "no matter" (says David), "let that be my place rather than none." The Pharisees loved synagogues well enough, provided they might have the uppermost seats there (Matt. xxiii. 6), that they might make a figure. Holy David is not solicitous about that; if he may but be admitted to the threshold, he will say,  Master, it is good to be here. Some read it,  I would rather be fixed to a post in the house of my God than live at liberty in the tents of wickedness, alluding to the law concerning servants, who, if they would not go out free, were to have their ear bored to the door-post, Exod. xxi. 5, 6. David loved his master and loved his work so well that he desired to be tied to this service for ever, to be more free to it, but never to go out free from it, preferring bonds to duty far before the greatest liberty to sin. Such a superlative delight have holy hearts in holy duties; no satisfaction in their account comparable to that in communion with God. 2. God himself was his hope, and joy, and all.  Therefore he loved the house of his God, because his expectation was from his God, and there he used to communicate himself, v. 11. See, (1.) What God is, and will be, to his people:  The Lord God is a sun and shield. We are here in darkness, but, if God be our God, he will be to us a sun, to enlighten and enliven us, to guide and direct us. We are here in danger, but he will be to us a shield to secure us from the fiery darts that fly thickly about us.  With his favour he will compass us as with a shield. Let us therefore always  walk in the light of the Lord, and never throw ourselves out of his protection, and we shall find him a sun to supply us with all good and a shield to shelter us from all evil. (2.) What he does, and will, bestow upon them:  The Lord will give grace and glory. Grace signifies both the good-will of God towards us and the good work of God in us; glory signifies both the honour which he now puts upon us, in giving us the adoption of sons, and that which he has prepared for us in the inheritance of sons. God will give them grace in this world as a preparation for glory, and glory in the other world as the perfection of grace; both are God's gift, his free gift. And as, on the one hand, wherever God gives grace he will give glory (for grace is glory begun, and is an earnest of it), so, on the other hand, he will give glory hereafter to none to whom he does not give grace now, or who receive his grace in vain. And if God will give grace and glory, which are the two great things that concur to make us happy in both worlds, we may be sure that  no good thing will be withheld from those that walk uprightly. It is the character of all good people that they walk uprightly, that they worship God in spirit and in truth, and have their conversation in the world in simplicity and godly sincerity; and such may be sure that God will withhold  no good thing from them, that is requisite to their comfortable passage through this world. Make sure grace and glory, and  other things shall be added. This is a comprehensive promise, and is such an assurance of the present comfort of the saints that, whatever they desire, and think they need, they may be sure that either Infinite Wisdom sees it is not good for them or Infinite Goodness will give it to them in due time. Let it be our care to walk uprightly, and then let us trust God to give us every thing that is good for us.  Lastly, He pronounces those blessed who put their confidence in God, as he did, v. 12. Those are blessed who have the liberty of ordinances and the privileges of God's house. But, though we should be debarred from them, yet we are not therefore debarred from blessedness if we trust in God. If we cannot go to the house of the Lord, we may go by faith to the Lord of the house, and in him we shall be happy and may be easy.

=CHAP. 85.= ''Interpreters are generally of the opinion that this psalm was penned after the return of the Jews out of their captivity in Babylon, when they still remained under some tokens of God's displeasure, which they here pray for the removal of. And nothing appears to the contrary, but that it might be penned then, as well as Ps. cxxxvii. They are the public interests that lie near the psalmist's heart here, and the psalm is penned for the great congregation. The church was here in a deluge; above were clouds, below were waves; every thing was dark and dismal. The church is like Noah in the ark, between life and death, between hope and fear; being so, I. Here is the dove sent forth in prayer. The petitions are against sin and wrath (ver. 4) and for mercy and grace, ver. 7. The pleas are taken from former favours (ver. 1-3) and present distresses, ver. 5, 6. II. Here is the dove returning with an olive branch of peace and good tidings; the psalmist expects her return (ver. 8) and then recounts the favours to God's Israel which by the spirit of prophecy he gave assurance of to others, and by the spirit of faith he took the assurance of to himself, ver. 9-13. In singing this psalm we may be assisted in our prayers to God both for his church in general and for the land of our nativity in particular. The former part will be of use to direct our desires, the latter to encourage our faith and hope in those prayers.''

Prayer in Time of Trouble.
$1$, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob. $2$ Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. $3$ Thou hast taken away all thy wrath: thou hast turned  thyself from the fierceness of thine anger. $4$ Turn us, O God of our salvation, and cause thine anger toward us to cease. $5$ Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations? $6$ Wilt thou not revive us again: that thy people may rejoice in thee? $7$ show us thy mercy,, and grant us thy salvation. The church, in affliction and distress, is here, by direction from God, making her application to God. So ready is God to hear and answer the prayers of his people that by his Spirit in the word, and in the heart, he indites their petitions and puts words into their mouths. The people of God, in a very low and weak condition, are here taught how to address themselves to God. I. They are to acknowledge with thankfulness the great things God had done for them (v. 1-3): "Thou has done so and so for us and our fathers." Note, The sense of present afflictions should not drown the remembrance of former mercies; but, even when we are brought very low, we must call to remembrance past experiences of God's goodness, which we must take notice of with thankfulness, to his praise. They speak of it here with pleasure, 1. That God had shown himself propitious to their land, and had smiled upon it as his own: " Thou hast been favourable to thy land, as thine, with distinguishing favours." Note, The favour of God is the spring-head of all good, and the fountain of happiness, to nations, as well as to particular persons. It was by the favour of God that Israel got and kept possession of Canaan (Ps. xliv. 3); and, if he had not continued very favourable to them, they would have been ruined many a time. 2. That he had rescued them out of the hands of their enemies and restored them to their liberty: " Thou hast brought back the captivity of Jacob, and settled those in their own land again that had been driven out and were strangers in a strange land, prisoners in the land of their oppressors." The captivity of Jacob, though it may continue long, will be brought back in due time. 3. That he had not dealt with them according to the desert of their provocations (v. 2): " Thou hast forgiven the iniquity of thy people, and not punished them as in justice thou mightest.  Thou hast covered all their sin." When God forgives sin he covers it; and, when he covers the sin of his people, he covers it all. The bringing back of their captivity was  then an instance of God's favour to them, when it was accompanied with the pardon of their iniquity. 4. That he had not continued his anger against them so far, and so long, as they had reason to fear (v. 3): "Having  covered all their sin, thou hast  taken away all thy wrath;" for when sin is set aside God's anger ceases; God is pacified if we are purified. See what the pardon of sin is:  Thou hast forgiven the iniquity of thy people, that is, " Thou hast turned thy anger from waxing hot, so as to consume us in the flame of it. In compassion to us thou hast not stirred up all thy wrath, but, when an intercessor has stood before thee in the gap, thou hast turned away thy anger." II. They are taught to pray to God for grace and mercy, in reference to their present distress; this is inferred from the former: "Thou hast done well for our fathers; do well for us, for we are the children of the same covenant." 1. They pray for converting grace: " Turn us, O God of our salvation! in order to the turning of our captivity; turn us from iniquity; turn us to thyself and to our duty; turn us, and we shall be turned." All those whom God will save sooner or later he will turn. If no conversion, no salvation. 2. They pray for the removal of the tokens of God's displeasure which they were under: " Cause thine anger towards us to cease, as thou didst many a time cause it to cease in the days of our fathers, when thou didst take away thy wrath from them." Observe the method, "First turn us to thee, and then cause thy anger to turn from us." When we are reconciled to God, then, and not till then, we may expect the comfort of his being reconciled to us. 3. They pray for the manifestation of God's good-will to them (v. 7): " Show us thy mercy, O Lord! show thyself merciful to us; not only have mercy on us, but let us have the comfortable evidences of that mercy; let us know that thou hast mercy on us and mercy in store for us." 4. They pray that God would, graciously to them and gloriously to himself, appear on their behalf: " Grant us thy salvation; grant it by thy promise, and then, no doubt, thou wilt work it by thy providence." Note, The vessels of God's mercy are the heirs of his salvation; he shows mercy to those to whom he grants salvation; for salvation is of mere mercy. III. They are taught humbly to expostulate with God concerning their present troubles, v. 5, 6. Here observe, 1. What they dread and deprecate: " Wilt thou be angry with us for ever? We are undone if thou art, but we hope thou wilt not.  Wilt thou draw out thy anger unto all generations? No; thou art gracious, slow to anger, and swift to show mercy, and wilt not contend for ever. Thou wast not angry with our fathers for ever, but didst soon turn thyself from the fierceness of thy wrath; why then wilt thou be angry with us for ever? Are not thy mercies and compassions as plentiful and powerful as ever they were? Impenitent sinners God will be angry with for ever; for what is hell but the wrath of God drawn out unto endless generations? But shall a hell upon earth be the lot of thy people?" 2. What they desire and hope for: " Wilt thou not revive us again (v. 6), revive us with comforts spoken to us, revive us with deliverances wrought for us? Thou hast been favourable to thy land formerly, and that revived it; wilt thou not again be favourable, and so revive it again?" God had granted to the children of the captivity  some reviving in their bondage, Ezra ix. 8. Their return out of Babylon was as  life from the dead, Eze. xxxvii. 11, 12. Now, Lord (say they),  wilt thou not revive us again, and  put thy hand again the second time to gather us in? Ps. cxxvi. 1, 4.  Revive thy work in the midst of the years, Hab. iii. 2. "Revive us again," (1.) "That thy people may rejoice; and so we shall have the comfort of it," Ps. xiv. 7. Give them life, that they may have joy. (2.) "That they may rejoice in thee; and so thou wilt have the glory of it." If God be the fountain of all our mercies, he must be the centre of all our joys.

Divine Answer to Prayer; Blessings Given in Answer to Prayer.
$8$ I will hear what God the will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. $9$ Surely his salvation  is nigh them that fear him; that glory may dwell in our land. $10$ Mercy and truth are met together; righteousness and peace have kissed  each other. $11$ Truth shall spring out of the earth; and righteousness shall look down from heaven. $12$ Yea, the shall give  that which is good; and our land shall yield her increase. $13$ Righteousness shall go before him; and shall set  us in the way of his steps. We have here an answer to the prayers and expostulations in the foregoing verses. I. In general, it is an answer of peace. This the psalmist is soon aware of (v. 8), for he  stands upon his watch-tower to  hear what God will say unto him, as the prophet, Hab. ii. 1, 2.  I will hear what God the Lord will speak. This intimates, 1. The stilling of his passions—his grief, his fear—and the tumult of his spirit which they occasioned: "Compose thyself, O my soul! in a humble silence to attend upon God and wait his motions. I have spoken enough, or too much; now I will hear what God will speak, and welcome his holy will.  What saith my Lord unto his servant?" If we would have God to hear what we say to him by prayer, we must be ready to hear what he says to us by his word. 2. The raising of his expectation; now that he has been at prayer he looks for something very great, and very kind, from the God that hears prayer. When we have prayed we should look after our prayers, and stay for an answer. Now observe here, (1.) What it is that he promises himself from God, in answer to his prayers:  He will speak peace to his people, and to his saints. There are a people in the world who are God's people, set apart for him, subject to him, and who shall be saved by him. All his people are his saints, sanctified by his grace and devoted to his glory; these may sometimes want peace, when without are fightings and within are fears; but, sooner or later, God will speak peace to them; if he do not command outward peace, yet he will suggest inward peace, speaking that to their hearts by his Spirit which he has spoken to their ears by his word and ministers and making them to hear joy and gladness. (2.) What use he makes of this expectation. [1.] He takes the comfort of it; and so must we: " I will hear what God the Lord will speak, hear the assurances he gives of peace, in answer to prayer." When God speaks peace we must not be deaf to it, but with all humility and thankfulness receive it. [2.] He cautions the saints to do the duty which this calls for:  But let them not turn again to folly; for it is on these terms, and no other, that peace is to be expected. To those, and those only, peace is spoken, who turn from sin; but, if they return to it again, it is at their peril. All sin is folly, but especially backsliding; it is egregious folly to turn to sin after we have seemed to turn from it, to turn to it after God has spoken peace. God is for peace, but, when he speaks, such are for war. II. Here are the particulars of this answer of peace. He doubts not but all will be well in a little time, and therefore gives us the pleasing prospect of the flourishing estate of the church in the last five verses of the psalm, which describe the peace and prosperity that God, at length, blessed the children of the captivity with, when, after a great deal of toil and agitation, at length they gained a settlement in their own land. But it may be taken both as a promise also to all who fear God and work righteousness, that they shall be easy and happy, and as a prophecy of the kingdom of the Messiah and the blessings with which that kingdom should be enriched. Here is, 1. Help at hand (v. 9): " Surely his salvation is nigh, nigh to us, nigher than we think it is: it will soon be effected, how great soever our difficulties and distresses are, when God's time shall come, and that time is not far off." When the tale of bricks is doubled, then Moses comes. It is nigh to all who fear him; when trouble is nigh salvation is nigh, for God is a very present help in time of trouble to all who are his; whereas  salvation is far from the wicked, Ps. cxix. 155. This may fitly be applied to Christ the author of eternal salvation: it was the comfort of the Old-Testament saints that, though they lived not to see that redemption in Jerusalem which they waited for, yet they were sure it was nigh, and would be welcome, to all that fear God. 2. Honour secured: " That glory may dwell in our land, that we may have the worship of God settled and established among us; for that is the glory of a land. When that goes,  Ichabod—the glory has departed; when that stays glory dwells." This may refer to the Messiah, who was to be  the glory of his people Israel, and who came and dwelt among them (John i. 4), for which reason their land is called  Immanuel's land, Isa. viii. 8. 3. Graces meeting, and happily embracing (v. 10, 11):  Mercy and truth, righteousness and peace, kiss each other. This may be understood, (1.) Of the reformation of the people and of the government, in the administration of which all those graces should be conspicuous and commanding. The rulers and ruled shall all be merciful and true, righteous and peaceable. When there is no truth nor mercy all goes to ruin (Hos. iv. 1; Isa. lix. 14, 15); but when these meet in the management of all affairs, when these give aim, when these give law, when there is such plenty of truth that it sprouts up like the grass of the earth, and of righteousness that it is showered down like rain from heaven, then things go well. When in every congress mercy and truth meet, in every embrace righteousness and peace kiss, and common honesty is indeed common, then glory dwells in a land, as the sin of reigning dishonesty is a reproach to any people. (2.) Of the return of God's favour, and the continuance of it, thereupon. When a people return to God and adhere to him in a way of duty he will return to them and abide with them in a way of mercy. So some understand this, man's truth and God's mercy, man's righteousness and God's peace, meet together. If God find us true to him, to one another, to ourselves, we shall find him merciful. If we make conscience of righteousness, we shall have the comfort of peace. If  truth spring out of the earth, that is (as Dr. Hammond expounds it), out of the hearts of men, the proper soil for it to grow in, righteousness (that is, God's mercy) shall look down from heaven, as the sun does upon the world when it sheds its influences on the productions of the earth and cherishes them. (3.) Of the harmony of the divine attributes in the Messiah's undertaking. In him who is both our salvation and our glory  mercy and truth have met together; God's mercy and truth, and his  righteousness and peace, have kissed each other; that is, the great affair of our salvation is so well contrived, so well concerted, that God may have mercy upon poor sinners, and be at peace with them, without any wrong to his truth and righteousness. He is true to the threatening, and just in his government, and yet pardons sinners and takes them into covenant with himself. Christ, as Mediator, brings heaven and earth together again, which sin had set at variance; through him  truth springs out of the earth, that truth which God  desires in the inward part, and then  righteousness looks down from heaven; for God is  just, and the justifier of those who believe in Jesus. Or it may denote that in the kingdom of the Messiah these graces shall flourish and prevail and have a universal command. 4. Great plenty of every thing desirable (v. 12):  The Lord shall give that which is good, every thing that he sees to be good for us. All good comes from God's goodness; and when mercy, truth, and righteousness, have a sovereign influence on men's hearts and lives, all good may be expected. If we thus  seek the righteousness of God's kingdom, other things shall be added; Matt. vi. 33. When the glory of the gospel dwells in our land, then it shall yield its increase, for soul-prosperity will either bring outward prosperity along with it or sweeten the want of it. See Ps. lxvii. 6. 5. A sure guidance in the good way (v. 13):  The righteousness of his promise which he has made to us, assuring us of happiness, and the righteousness of sanctification, that good work which he has wrought in us, these shall go before him to prepare his way, both to raise our expectations of his favour and to qualify us for it; and these shall go before us also, and be our guide to  set us in the way of his steps, that is, to encourage our hopes and guide our practice, that we may go forth to meet him when he is coming towards us in ways of mercy. Christ, the sun of righteousness, shall bring us to God, and put us into the way that leads to him. John Baptist, a preacher of righteousness, shall go before Christ to prepare his way. Righteousness is a sure guide both in meeting God and in following him.

=CHAP. 86.= ''This psalm is entitled "a prayer of David;" probably it was not penned upon any particular occasion, but was a prayer he often used himself, and recommended to others for their use, especially in a day of affliction. Many think that David penned this prayer as a type of Christ, "who in the days of his flesh offered up strong cries," Heb. v. 7. David, in this prayer (according to the nature of that duty), I. Gives glory to God, ver. 8-10, 12, 13. II. Seeks for grace and favour from God, that God would hear his prayers (''

ver. 1, 6, 7), preserve and save him, and be merciful to him ( ver. 2, 3, 16), that he would give him joy, and grace, and strength, and put honour upon him, ver. 4, 11, 17. He pleads God's goodness ( ver. 5, 15) and the malice of his enemies, ver. 14. In singing this we must, as David did, lift up our souls to God with application.

Humble Petitions.
$1$ Bow down thine ear,, hear me: for I  am poor and needy. $2$ Preserve my soul; for I  am holy: O thou my God, save thy servant that trusteth in thee. $3$ Be merciful unto me, O Lord: for I cry unto thee daily. $4$ Rejoice the soul of thy servant: for unto thee, O Lord, do I lift up my soul. $5$ For thou, Lord,  art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee. $6$ Give ear,, unto my prayer; and attend to the voice of my supplications. $7$ In the day of my trouble I will call upon thee: for thou wilt answer me. This psalm was published under the title of  a prayer of David; not as if David sung all his prayers, but into some of his songs he inserted prayers; for a psalm will admit the expressions of any pious and devout affections. But it is observable how very plain the language of this psalm is, and how little there is in it of poetic flights or figures, in comparison with some other psalms; for the flourishes of wit are not the proper ornaments of prayer. Now here we may observe, I. The petitions he puts up to God. It is true, prayer accidentally may preach, but it is most fit that (as it is in this prayer) every passage should be directed to God, for such is the nature of prayer as it is here described (v. 4): '' Unto thee, O Lord! do I lift up my soul,'' as he had said Ps. xxv. 1. In all the parts of prayer the soul must ascend upon the wings of faith and holy desire, and be lifted up to God, to meet the communications of his grace, and in an expectation raised very high of great things from him. 1. He begs that God would give a gracious audience to his prayers (v. 1): '' Bow down thy ear, O Lord! hear me. When God hears our prayers it is fitly said that he  bows down his ear'' to them, for it is admirable condescension in God that he is pleased to take notice of such mean creatures as we are and such defective prayers as ours are. He repeats this again (v. 6): " Give ear, O Lord! unto my prayer, a favourable ear, though it be whispered, though it be stammered;  attend to the voice of my supplications." Not that God needs to have his affection stirred up by any thing that we can say; but thus we must express our desire of his favour. The Son of David spoke it with assurance and pleasure (John xi. 41, 42),  Father, I thank thee that thou hast heard me; and I know that thou hearest me always. 2. He begs that God would take him under his special protection, and so be the author of his salvation (v. 2):  Preserve my soul; save thy servant. It was David's soul that was God's servant; for those only serve God acceptably that  serve him with their spirits. David's concern is about his soul; if we understand it of his natural life, it teaches us that the best self-preservation is to commit ourselves to God's keeping and by faith and prayer to make our Creator our preserver. But it may be understood of his spiritual life, the life of the soul as distinct from the body: "Preserve my soul from that one evil and dangerous thing to souls, even from sin; preserve my soul, and so save me." All those whom God will save he preserves, and will preserve them to his heavenly kingdom. 3. He begs that God would look upon him with an eye of pity and compassion (v. 3):  Be merciful to me, O Lord! It is mercy in God to pardon our sins and to help us out of our distresses; both these are included in this prayer,  God be merciful to me. "Men show no mercy; we ourselves deserve no mercy, but, Lord, for mercy-sake, be  merciful unto me." 4. He begs that God would fill him with inward comfort (v. 4):  Rejoice the soul of thy servant. It is God only that can  put gladness into the heart and make the soul to rejoice, and then, and not till then, the joy is full; and, as it is the duty of those who are God's servants to  serve him with gladness, so it is their privilege to be  filled with joy and peace in believing, and they may in faith pray, not only that God will preserve their souls, but that he will rejoice their souls, and the  joy of the Lord will be  their strength. Observe, When he prays,  Rejoice my soul, he adds,  For unto thee do I lift up my soul. Then we may expect comfort from God when we take care to keep up our communion with God: prayer is the nurse of spiritual joy. II. The pleas with which he enforces these petitions. 1. He pleads his relation to God and interest in him: "Thou art my God, to whom I have devoted myself, and on whom I depend, and I am thy servant (v. 2), in subjection to thee, and therefore looking for protection from thee." 2. He pleads his distress: " Hear me, for I am poor and needy, therefore I want thy help, therefore none else will hear me." God is the poor man's King, whose glory it is to  save the souls of the needy; those who are poor in spirit, who see themselves empty and necessitous, are most welcome to the God of all grace. 3. He pleads God's good will towards all that seek him (v. 5): "To thee do I  lift up my soul in desire and expectation;  for thou, Lord, art good;" and whither should beggars go but to the door of the good house-keeper? The goodness of God's nature is a great encouragement to us in all our addresses to him. His goodness appears in two things, giving and forgiving. (1.) He is a sin-pardoning God; not only he can forgive, but he is ready to forgive, more ready to forgive than we are to repent.  I said, I will confess, and thou forgavest, Ps. xxxii. 5. (2.) He is a prayer-hearing God; he is plenteous in mercy, very full, and very free, both rich and liberal unto  all those that call upon him; he has wherewithal to supply all their needs and is openhanded in granting that supply. 4. He pleads God's good work in himself, by which he had qualified him for the tokens of his favour. Three things were wrought in him by divine grace, which he looked upon as earnests of all good:—(1.) A conformity to God (v. 2):  I am holy, therefore preserve my soul; for those whom the Spirit sanctifies he will preserve. He does not say this in pride and vain glory, but with humble thankfulness to God.  I am one whom thou favourest (so the margin reads it), whom thou hast  set apart for thyself. If God has begun a good work of grace in us, we must own that '' the time was a time of love. Then was I in his eyes as one that found favour,'' and whom God hath taken into his favour he will take under his protection.  All his saints are in thy hand, Deut. xxxiii. 3. Observe,  I am needy (v. 1), yet  I am holy (v. 2), holy and yet needy,  poor in the world, but rich in faith. Those who preserve their purity in their greatest poverty may assure themselves that God will preserve their comforts, will preserve their souls. (2.) A confidence in God:  Save thy servant that trusteth in thee. Those that are holy must nevertheless not trust in themselves, nor in their own righteousness, but only in God and his grace. Those that trust in God may expect salvation from him. (3.) A disposition to communion with God. He hopes God will answer his prayers, because he had inclined him to pray. [1.] To be constant in prayer:  I cry unto thee daily, and all the day, v. 3. It is thus our duty to pray always, without ceasing, and to continue instant in prayer; and then we may hope to have our prayers heard which we make in the time of trouble, if we have made conscience of the duty at other times, at all times. It is comfortable if an affliction finds the wheels of prayer a-going, and that they are not then to be set a-going. [2.] To be inward with God in prayer, to  lift up his soul to him, v. 4. Then we may hope that God will meet us with his mercies, when we in our prayers send forth our souls as it were to meet him. [3.] To be in a special manner earnest with God in prayer when he was in affliction (v. 7): " In the day of my trouble, whatever others do,  I will call upon thee, and commit my case to thee, for thou wilt hear and answer me, and I shall not seek in vain, as those did who cried,  O Baal! hear us; but there was no voice, nor any that regarded," 1 Kings xviii. 29.

Petitions and Praises; Prayer for Mercy and Grace.
$8$ Among the gods  there is none like unto thee, O Lord; neither  are there any works like unto thy works. $9$ All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name. $10$ For thou  art great, and doest wondrous things: thou  art God alone. $11$ Teach me thy way, ; I will walk in thy truth: unite my heart to fear thy name. $12$ I will praise thee, O Lord my God, with all my heart: and I will glorify thy name for evermore. $13$ For great  is thy mercy toward me: and thou hast delivered my soul from the lowest hell. $14$ O God, the proud are risen against me, and the assemblies of violent  men have sought after my soul; and have not set thee before them. $15$ But thou, O Lord,  art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth. $16$ O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the son of thine handmaid. $17$ show me a token for good; that they which hate me may see  it, and be ashamed: because thou,, hast holpen me, and comforted me. David is here going on in his prayer. I. He gives glory to God; for we ought in our prayers to praise him, ascribing kingdom, power, and glory, to him, with the most humble and reverent adorations. 1. As a being of unparalleled perfection, such a one that there is none like him nor any to be compared with him, v. 8.  Among the gods, the false gods, whom the heathens worshipped, the angels, the kings of the earth, among them all,  there is none like unto thee, O Lord! none so wise, so mighty, so good;  neither are there any works like unto thy works, which is an undeniable proof that there is none like him; his own works praise him, and the best way we have of praising him is by acknowledging that there is none like him. 2. As the fountain of all being and the centre of all praise (v. 9): " Thou hast made all nations, made them all of one blood; they all derive their being from thee, and have a constant dependence on thee, and therefore  they shall come and worship before thee and glorify thy name." This was in part fulfilled in the multitude of proselytes to the Jewish religion in the days of David and Solomon, but was to have its full accomplishment in the days of the Messiah, when some out of every kingdom and nation should be effectually brought in to praise God, Rev. vii. 9. It was by Christ that God made all nations, for without him was not any thing made that was made, and therefore through Christ, and by the power of his gospel and grace, all nations shall be brought to  worship before God, Isa. lxvi. 23. 3. As a being infinitely great (v. 10): "Therefore all nations shall worship before thee, because as King of nations  thou art great, thy sovereignty absolute and incontestable, thy majesty terrible and insupportable, thy power universal and irresistible, thy riches vast and inexhaustible, thy dominion boundless and unquestionable; and, for the proof of this,  thou doest wondrous things, which all nations admire, and whence they might easily infer that thou art God alone, not only none like thee, but none besides thee." Let us always entertain great thoughts of this great God, and be filled with holy admiration of this God who doeth wonders; and let him alone have our hearts who is God alone. 4. As a being infinitely good. Man is bad, very wicked and vile (v. 14); no mercy is to be expected from him; '' but thou, O Lord! art a God full of compassion, and gracious,'' v. 15. This is that attribute by which he proclaims his name, and by which we are therefore to proclaim it, Exod. xxxiv. 6, 7. It is his goodness that is over all his works, and therefore should fill all our praises; and this is our comfort, in reference to the wickedness of the world we live in, that, however it be, God is good. Men are barbarous, but God is gracious; men are false, but God is faithful. God is not only compassionate, but full of compassion, and in him  mercy rejoiceth against judgment. He is long-suffering towards us, though we forfeit his favour and provoke him to anger, and he is  plenteous in mercy and truth, as faithful in performing as he was free in promising. 5. As a kind friend and bountiful benefactor to him. We ought to praise God as good in himself, but we do it most feelingly when we observe how good he has been to us. This therefore the psalmist dwells upon with most pleasure, v. 12, 13. He had said (v. 9), '' All nations shall praise thee, O Lord! and glorify thy name.'' It is some satisfaction to a good man to think that others shall praise and glorify God, but it is his greatest care and pleasure to do it himself. "Whatever others do" (says David), " I will praise thee, O Lord my God! not only as the Lord, but as my God; and I will do it with all my heart; I will be ready to do it and cordial in it; I will do it with cheerfulness and liveliness, with a sincere regard to thy honour; for  I will glorify thy name, not for a time, but for evermore. I will do it as long as I live, and hope to be doing it to eternity." With good reason does he resolve to be thus particular in praising God, because God had shown him particular favours:  For great is thy mercy towards me. The fountain of mercy is inexhaustibly full; the streams of mercy are inestimably rich. When we speak of God's mercy to us, it becomes us thus to magnify it:  Great is thy mercy towards me. Of the greatness of God's mercy he gives this instance,  Thou hast delivered my soul from the lowest hell, from death, from so great a death, as St. Paul (2 Cor. i. 10), from eternal death, so even some of the Jewish writers understand it. David knew he deserved to be cast off for ever into the lowest hell for his sin in the matter of Uriah; but Nathan assured him that the Lord had  taken away his sin, and by that word he was delivered from the lowest hell, and herein God's mercy was great towards him. Even the best saints owe it, not to their own merit, but to the mercy of God, that they are saved from the lowest hell; and the consideration of that should greatly enlarge their hearts in praising the mercy of God, which they are obliged to glorify for evermore. So glorious; so gracious, a rescue from everlasting misery, justly requires the return of everlasting praise. II. He prays earnestly for mercy and grace from God. He complains of the restless and implacable malice of his enemies against him (v. 14): "Lord, be thou for me; for there are many against me." He then takes notice of their character; they were  proud men that looked with disdain upon poor David. (Many are made persecutors by their pride.) They were  violent men, that would carry all before them by force, right or wrong. They were  terrible formidable men (so some), that did what they could to frighten all about them. He notices their number: There were  assemblies of them; they were men in authority and met in councils and courts, or men for conversation, and met in clubs; but, being assembled, they were the more capable of doing mischief. He notices their enmity to him: "They  rise up against me in open rebellion; they not only plot, but they put their plots in execution as far as they can; and the design is not only to depose me, but to destroy me: they seek after my life, to slay me; after my soul, to damn me, if it lay in their power." And,  lastly, He notices their distance and estrangement from God, which were at the bottom of their enmity to David: " They have not set thee before them; and what good can be expected from those that have no fear of God before their eyes? Lord, appear against them, for they are thy enemies as well as mine." His petitions are, 1. For the operations of God's grace in him, v. 11. He prays that God would give him, (1.) An understanding heart, that he would inform and instruct him concerning his duty: " Teach me thy way, O Lord! the way that thou hast appointed me to walk in; when I am in doubt concerning it, make it plain to me what I should do; let me hear the voice saying,  This is the way," Isa. xxx. 21. David was well taught in the things of God, and yet was sensible he needed further instruction, and many a time could not trust his own judgment:  Teach me thy way; I will walk in thy truth. One would think it should be,  Teach me thy truth, and I will walk in thy way; but it comes all to one; it is the way of truth that God teaches and that we must choose to walk in, Ps. cxix. 30. Christ is the way and the truth, and we must both learn Christ and walk in him. We cannot walk in God's way and truth unless he teach us; and, if we expect he should teach us, we must resolve to be governed by his teachings, Isa. ii. 3. (2.) An upright heart: " Unite my heart to fear thy name. Make me sincere in religion. A hypocrite has a double heart; let mine be single and entire for God, not divided between him and the world, not straggling from him." Our hearts are apt to wander and hang loose; their powers and faculties wander after a thousand foreign things; we have therefore need of God's grace to unite them, that we may serve God with all that is within us, and all little enough to be employed in his service. "Let my heart be fixed for God, and firm and faithful to him, and fervent in serving him; that is a united heart." 2. For the tokens of God's favour to him, v. 16, 17. Three things he here prays for:—(1.) That God would speak peace and comfort to him: " O turn unto me, as to one thou lovest and hast a kind and tender concern for. My enemies turn against me, my friends turn from me; Lord, do thou turn to me and have mercy upon me; it will be a comfort to me to know that thou pitiest me." (2.) That God would work deliverance for him, and set him in safety: "Give me  thy strength; put strength into me, that I may help myself, and put forth thy strength for me, that I may be saved out of the hands of those that seek my ruin." He pleads relation: "I am  thy servant; I am so by birth, as  the son of thy handmaid, born in thy house, and therefore thou art my rightful owner and proprietor, from whom I may expect protection.  I am thine; save me." The children of godly parents, who were betimes dedicated to the Lord, may plead it with him; if they come under the discipline of his family, they are entitled to the privileges of it. (3.) That God would put a reputation on him: " Show me a token for good; make it to appear to others as well as to myself that thou art doing me good, and designing further good for me. Let me have some unquestionable illustrious instances of thy favour to me,  that those who hate me may see it, and be ashamed of their enmity to me, as they will have reason to be when they perceive that  thou, Lord, hast helped me and comforted me, and that therefore they have been striving against God, opposing one whom he owns, and that they have been striving in vain to ruin and vex one whom God himself has undertaken to help and comfort." The joy of the saints shall be the shame of their persecutors.

=CHAP. 87.= ''The foregoing psalm was very plain and easy, but in this are things dark and hard to be understood. It is an encomium of Zion, as a type and figure of the gospel-church, to which what is here spoken is very applicable. Zion, for the temple's sake, is here preferred, I. Before the rest of the land of Canaan, as being crowned with special tokens of God's favour,''

ver. 1-3. II. Before any other place or country whatsoever, as being replenished with more eminent men and with a greater plenty of divine blessings, ver. 4-7. Some think it was penned to express the joy of God's people when Zion was in a flourishing state; others think it was penned to encourage their faith and hope when Zion was in ruins and was to be rebuilt after the captivity. Though no man cared for her (Jer. xxx. 17, "This is Zion whom no man seeketh after"), yet God had done great things for her, and spoken glorious things of her, which should all have their perfection and accomplishment in the gospel-church; to that therefore we must have an eye in singing this psalm.

The Glory of Zion.
$1$ His foundation  is in the holy mountains. $2$ The loveth the gates of Zion more than all the dwellings of Jacob. $3$ Glorious things are spoken of thee, O city of God. Selah. Some make the first words of the psalm to be part of the title; it is a psalm or song whose subject is the holy mountains—the temple built in Zion upon Mount Moriah. This is the foundation of the argument, or beginning of the psalm. Or we may suppose the psalmist had now the tabernacle or temple in view and was contemplating the glories of it, and at length he breaks out into this expression, which has reference, though not to what he had written before, yet to what he had thought of; every one knew what he meant when he said thus abruptly,  Its foundation is in the holy mountains. Three things are here observed, in praise of the temple:—1. That it was founded on the holy mountains, v. 1. The church has a foundation, so that it cannot sink or totter; Christ himself is the foundation of it, which God has laid. The Jerusalem above is a city that has foundations. The foundation is upon the mountains. It is built high; the  mountain of the Lord's house is established upon the top of the mountains, Isa. ii. 2. It is built firmly; the mountains are rocky, and on a rock the church is built. The world is founded upon the seas (Ps. xxiv. 2), which are continually ebbing and flowing, and are a very weak foundation; Babel was built in a plain, where the ground was rotten. But the church is built upon the everlasting mountains and the perpetual hills; for sooner shall the mountains depart, and the hills be removed, than the covenant of God's peace shall be disannulled, and on that the church is built, Isa. lxiv. 10. The foundation is upon the holy mountains. Holiness is the strength and stability of the church: it is this that will support it and keep it from sinking; not so much that it is built upon mountains as that it is built upon holy mountains—upon the promise of God, for the confirming of which he has sworn by his holiness, upon the sanctification of the Spirit, which will secure the happiness of all the saints. 2. That God had expressed a particular affection for it (v. 2):  The Lord loveth the gates of Zion, of the temple, of  the houses of doctrine (so the Chaldee),  more than all the dwellings of Jacob, whether in Jerusalem or any where else in the country. God had said concerning Zion,  This is my rest for ever; here will I dwell. There he met his people, and conversed with them, received their homage, and showed them the tokens of his favour, and therefore we may conclude how well he loves those gates. Note, (1.) God has a love for the dwellings of Jacob, has a gracious regard to religious families and accepts their family-worship. (2.) Yet he loves the gates of Zion better, not only better than any, but better than all, of the dwellings of Jacob. God was worshipped in the dwellings of Jacob, and family-worship is family-duty, which must by no means be neglected; yet, when they come in competition, public worship ( c&#230;teris paribus—other things being equal) is to be preferred before private. 3. That there was much said concerning it in the word of God (v. 3):  Glorious things are spoken of thee, O city of God! We are to judge of things and persons by the figure they make and the estimate put upon them in and by the scripture. Many base things were spoken of the city of God by the enemies of it, to render it mean and odious; but by him whose judgment we are sure is according to truth glorious things are spoken of it. God said of the temple,  My eyes and my heart shall be there perpetually; I have sanctified this house, that my name may be there for ever, 2 Chron. vii. 16.  Beautiful for situation is Mount Zion, Ps. xlviii. 2. These are glorious things. Yet more glorious things are spoken of the gospel-church. It is the spouse of Christ, the purchase of his blood; it is a  peculiar people, a holy nation, a royal priesthood, and the  gates of hell shall not prevail against it. Let us not be ashamed of the church of Christ in its meanest condition, nor of any that belong to it, nor disown our relation to it, though it be turned ever so much to our reproach, since such glorious things are spoken of it, and not on iota or tittle of what is said shall fall to the ground.

The Glory of Zion.
$4$ I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this  man was born there. $5$ And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her. $6$ The shall count, when he writeth up the people,  that this  man was born there. Selah. $7$ As well the singers as the players on instruments  shall be there: all my springs  are in thee. Zion is here compared with other places, and preferred before them; the church of Christ is more glorious and excellent than the nations of the earth. 1. It is owned that other places have their glories (v. 4): " I will make mention of Rahab" (that is,  Egypt) "and Babylon, to those that know me and are about me, and with whom I discourse about public affairs;  behold Philistia and Tyre, with Ethiopia" (or rather Arabia), "we will observe that  this man was born there; here and there one famous man, eminent for knowledge and virtue, may be produced, that was a native of these countries; here and there one that becomes a proselyte and worshipper of the true God." But some give another sense of it, supposing that it is a prophecy or promise of bringing the Gentiles into the church and of uniting them in one body with the Jews. God says, " I will reckon Egypt and Babylon with those that know me. I will reckon them my people as much as Israel when they shall receive the gospel of Christ, and own them as born in Zion, born again there, and admitted to the privileges of Zion as freely as a true-born Israelite." Those that were strangers and foreigners became  fellow-citizens with the saints, Eph. ii. 19. A Gentile convert shall stand upon a level with a native Jew; compare Isa. xix. 23-25.  The Lord shall say, Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance. 2. It is proved that the glory of Zion outshines them all, upon many accounts; for, (1.) Zion shall produce many great and good men that shall be famous in their generation, v. 5. Of Zion it shall be said by all her neighbours that  this and that man were born in her, many men of renown for wisdom and piety, and especially for acquaintance with the words of God and the visions of the Almighty—many prophets and kings, who should be greater favourites of heaven, and greater blessings to the earth, than ever were bred in Egypt or Babylon. The worthies of the church far exceed those of heathen nations, and their names will shine brighter than in perpetual records.  A man, a man was born in her, by which some understand Christ, that man, that son of man, who is fairer than the children of men; he was born at Bethlehem near Zion, and was the glory of his people Israel. The greatest honour that ever was put upon the Jewish nation was, that of them,  as concerning the flesh, Christ came, Rom. ix. 5. Or this also may be applied to the conversion of the Gentiles. Of Zion it shall be said that the law which went forth out of Zion, the gospel of Christ, shall be an instrument to beget many souls to God, and the Jerusalem that is from above shall be acknowledged the mother of them all. (2.) Zion's interest shall be strengthened and settled by an almighty power.  The Highest himself shall undertake to  establish her, who can do it effectually; the accession of proselytes out of various nations shall be so far from occasioning discord and division that it shall contribute greatly to Zion's strength; for, God himself having founded her upon an everlasting foundation, whatever convulsions and revolutions there are of states and kingdoms, and however heaven and earth may be shaken, these are things which cannot be shaken, but must remain. (3.) Zion's sons shall be registered with honour (v. 6): " The Lord shall count, when he writes up the people, and takes a catalogue of his subjects,  that this man was born there, and so is a subject by birth, by the first birth, being born in his house—by the second birth, being born again of his Spirit." When God comes to reckon with the children of men, that he may render to every man according to his works, he will observe who was born in Zion, and consequently enjoyed the privileges of God's sanctuary, to whom pertained the adoption, and the glory, and the covenants, and the service of God, Rom. ix. 4; iii. 1, 2. For to them much was given, and therefore of them much will be required, and the account will be accordingly; five talents must be improved by those that were entrusted with five.  I know thy works, and where thou dwellest, and where thou was born.  Selah. Let those that dwell in Zion  mark this, and live up to their profession. (4.) Zion's songs shall be sung with joy and triumph:  As well the singers as the players on instruments shall be there to praise God, v. 7. It was much to the honour of Zion, and is to the honour of the gospel-church, that there God is served and worshipped with rejoicing: his work is done, and done cheerfully; see Ps. lxviii. 25.  All my springs are in thee, O Zion! So God says; he has deposited treasures of grace in his holy ordinances; there are the springs from which those streams take rise  which make glad the city of our God, Ps. xlvi. 4. So the psalmist says, reckoning the springs from which his dry soul must be watered to lie in the sanctuary, in the word and ordinances, and in the communion of saints. The springs of the joy of a carnal worldling lie in wealth and pleasure; but the springs of the joy of a gracious soul lie in the word of God and prayer. Christ is the true temple; all our springs are in him, and from him all our streams flow.  It pleased the Father, and all believers are well pleased with it too,  that in him should all fulness dwell.

=CHAP. 88.= ''This psalm is a lamentation, one of the most melancholy of all the psalms; and it does not conclude, as usually the melancholy psalms do, with the least intimation of comfort or joy, but, from first to last, it is mourning and woe. It is not upon a public account that the psalmist here complains (here is no mention of the afflictions of the church), but only upon a personal account, especially trouble of mind, and the grief impressed upon his spirits both by his outward afflictions and by the remembrance of his sins and the fear of God's wrath. It is reckoned among the penitential psalms, and it is well when our fears are thus turned into the right channel, and we take occasion from our worldly grievances to sorrow after a godly sort. In this psalm we have, I. The great pressure of spirit that the psalmist was under, ver. 3-6. II. The wrath of God, which was the cause of that pressure, ver. 7, 15-17. III. The wickedness of his friends, ver. 8, 18. IV. The application he made to God by prayer, ver. 1, 2, 9, 13. V. His humble expostulations and pleadings with God, ver. 10, 12, 14. Those who are in trouble of mind may sing this psalm feelingly; those that are not ought to sing it thankfully, blessing God that it is not their case.''

Sorrowful Complaints; Complaining to God.
$1$ God of my salvation, I have cried day  and night before thee: $2$ Let my prayer come before thee: incline thine ear unto my cry; 3 For my soul is full of troubles: and my life draweth nigh unto the grave. $4$ I am counted with them that go down into the pit: I am as a man  that hath no strength: $5$ Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand. $6$ Thou hast laid me in the lowest pit, in darkness, in the deeps. 7 Thy wrath lieth hard upon me, and thou hast afflicted  me with all thy waves. Selah. $8$ Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them:  I am shut up, and I cannot come forth. $9$ Mine eye mourneth by reason of affliction:, I have called daily upon thee, I have stretched out my hands unto thee. It should seem, by the titles of this and the following psalm, that Heman was the penman of the one and Ethan of the other. There were two, of these names, who were sons of Zerah the son of Judah, 1 Chron. ii. 4, 6. There were two others famed for wisdom, 1 Kings iv. 31, where, to magnify Solomon's wisdom, he is said to be  wiser than Heman and Ethan. Whether the Heman and Ethan who were Levites and precentors in the songs of Zion were the same we are not sure, nor which of these, nor whether any of these, were the penmen of these psalms. There was a Heman that was one of the chief singers, who is called  the king's seer, or prophet, in the words of God (1 Chron. xxv. 5); it is probable that this also was a seer, and yet could see no comfort for himself, an instructor and comforter of others, and yet himself putting comfort away from him. The very first words of the psalm are the only words of comfort and support in all the psalm. There is nothing about him but clouds and darkness; but, before he begins his complaint, he calls God  the God of his salvation, which intimates both that he looked for salvation, bad as things were, and that he looked up to God for the salvation and depended upon him to be the author of it. Now here we have the psalmist, I. A man of prayer, one that gave himself to prayer at all times, but especially now that he was in affliction; for '' is any afflicted? let him pray.'' It is his comfort that he had prayed; it is his complaint that, notwithstanding his prayer, he was still in affliction. He was, 1. Very earnest in prayer: " I have cried unto thee (v. 1), and have  stretched out my hands unto thee (v. 9), as one that would take hold on thee, and even catch at the mercy, with a holy fear of coming short and missing of it." 2. He was very frequent and constant in prayer:  I have called upon thee daily (v. 9), nay,  day and night, v. 1. For thus men ought always to pray, and not to faint; God's own elect cry day and night to him, not only morning and evening, beginning every day and every night with prayer, but spending the day and night in prayer. This is indeed praying always; and then we shall speed in prayer, when we continue instant in prayer. 3. He directed his prayer to God, and from him expected and desired an answer (v. 2): " Let my prayer come before thee, to be accepted of thee, not before men, to be seen of them, as the Pharisees' prayers." He does not desire that men should hear them, but, "Lord,  incline thy ear unto my cry, for to that I refer myself; give what answer to it thou pleasest." II. He was a man of sorrows, and therefore some make him, in this psalm, a type of Christ, whose complaints on the cross, and sometimes before, were much to the same purport with this psalm. He cries out (v. 3):  My soul is full of troubles; so Christ said,  Now is my soul troubled; and, in his agony,  My soul is exceedingly sorrowful even unto death, like the psalmist's here, for he says,  My life draws nigh unto the grave. Heman was a very wise man, and a very good man, a man of God, and a singer too, and one may therefore suppose him to have been a man of a cheerful spirit, and yet now a man of sorrowful spirit, troubled in mind, and upon the brink of despair. Inward trouble is the sorest trouble, and that which, sometimes, the best of God's saints and servants have been severely exercised with.  The spirit of man, of the greatest of men, will not always sustain his infirmity, but will droop and sink under it;  who then can bear a wounded spirit? III. He looked upon himself as a dying man, whose heart was ready to break with sorrow (v. 5): " Free among the dead (one of that ghastly corporation),  like the slain that lie in the grave, whose rotting and perishing nobody takes notice of or is concerned for, nay, whom thou rememberest no more, to protect or provide for the dead bodies, but they become an easy prey to corruption and the worms; they are  cut off from thy hand, which used to be employed in supporting them and reaching out to them; but, now there is no more occasion for this, they are cut off from it and cut off by it" ( for God will not stretch out his hand to the grave, Job xxx. 24); " thou hast laid me in the lowest pit, as low as possible, my condition low, my spirits low,  in darkness, in the deep (v. 6), sinking, and seeing no way open of escape, brought to the last extremity, and ready to give up all for gone." Thus greatly may good men be afflicted, such dismal apprehensions may they have concerning their afflictions, and such dark conclusions may they sometimes be ready to make concerning the issue of them, through the power of melancholy and the weakness of faith. IV. He complained most of God's displeasure against him, which infused the wormwood and the gall into the affliction and the misery (v. 7):  Thy wrath lies hard upon me. Could he have discerned the favour and love of God in his affliction, it would have lain light upon him; but it lay hard, very hard, upon him, so that he was ready to sink and faint under it. The impressions of this wrath upon his spirits were God's  waves with which he afflicted him, which rolled upon him, one on the neck of another, so that he scarcely recovered from one dark thought before he was oppressed with another; these waves beat against him with noise and fury; not some, but all, of God's waves were made use of in afflicting him and bearing him down. Even the children of God's love may sometimes apprehend themselves children of wrath, and no outward trouble can lie so hard upon them as that apprehension. V. It added to his affliction that his friends deserted him and made themselves strange to him. When we are in trouble it is some comfort to have those about us that love us, and sympathize with us; but this good man had none such, which gives him occasion, not to accuse them, or charge them with treachery, ingratitude, and inhumanity, but to complain to God, with an eye to his hand in this part of the affliction (v. 8):  Thou hast put away my acquaintance far from me. Providence had removed them, or rendered them incapable of being serviceable to him, or alienated their affections from him; for every creature is that to us (and no more) that God makes it to be. If our old acquaintance be shy of us, and those we expect kindness from prove unkind, we must bear that with the same patient submission to the divine will that we do other afflictions, Job xix. 13. Nay, his friends were not only strange to him, but even hated him, because he was poor and in distress: " Thou hast made me an abomination to them; they are not only shy of me, but sick of me, and I am looked upon by them, not only with contempt, but with abhorrence." Let none think it strange concerning such a trial as this, when Heman, who was so famed for wisdom, was yet, when the world frowned upon him, neglected, as a vessel in which is no pleasure. VI. He looked upon his case as helpless and deplorable: " I am shut up, and I cannot come forth, a close prisoner, under the arrests of divine wrath, and no way open of escape." He therefore lies down and sinks under his troubles, because he sees not any probability of getting out of them. For thus he bemoans himself (v. 9):  My eye mourneth by reason of affliction. Sometimes giving vent to grief by weeping gives some ease to a troubled spirit. Yet weeping must not hinder praying; we must sow in tears:  My eye mourns, but  I cry unto thee daily. Let prayers and tears go together, and they shall be accepted together.  I have heard thy prayers, I have seen thy tears.

Pleading with God.
$10$ Wilt thou show wonders to the dead? shall the dead arise  and praise thee? Selah. $11$ Shall thy lovingkindness be declared in the grave?  or thy faithfulness in destruction? $12$ Shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulness? $13$ But unto thee have I cried, ; and in the morning shall my prayer prevent thee. $14$, why castest thou off my soul?  why hidest thou thy face from me? $15$ I  am afflicted and ready to die from  my youth up:  while I suffer thy terrors I am distracted. $16$ Thy fierce wrath goeth over me; thy terrors have cut me off. $17$ They came round about me daily like water; they compassed me about together. $18$ Lover and friend hast thou put far from me,  and mine acquaintance into darkness. In these verses, I. The psalmist expostulates with God concerning the present deplorable condition he was in (v. 10-12): " Wilt thou do a miraculous work to the dead, and raise them to life again? Shall those that are dead and buried  rise up to praise thee? No; they leave it to their children to rise up in their room to praise God; none expects that they should do it; and wherefore should they rise, wherefore should they live, but to praise God? The life we are born to at first, and the life we hope to rise to at last, must thus be spent. But  shall thy lovingkindness to thy people be declared in the grave, either by those or to those that lie buried there? And thy faithfulness to thy promise, shall that be told in destruction?  shall thy wonders be wrought in the dark, or known there,  and thy righteousness in the grave, which is  the land of forgetfulness, where men remember nothing, nor are themselves remembered? Departed souls may indeed know God's wonders and declare his faithfulness, justice, and lovingkindness; but deceased bodies cannot; they can neither receive God's favours in comfort nor return them in praise." Now we will not suppose these expostulations to be the language of despair, as if he thought God could not help him or would not, much less do they imply any disbelief of the resurrection of the dead at the last day; but he thus pleads with God for speedy relief: "Lord, thou art good, thou art faithful, thou art righteous; these attributes of thine will be made known in my deliverance, but, if it be not hastened, it will come too late; for I shall be dead and past relief, dead and not capable of receiving any comfort, very shortly." Job often pleaded thus, Job vii. 8; x. 21. II. He resolves to continue instant in prayer, and the more so because the deliverance was deferred (v. 13): " Unto thee have I cried many a time, and found comfort in so doing, and therefore I will continue to do so;  in the morning shall my prayer prevent thee." Note, Though our prayers be not answered immediately, yet we must not therefore give over praying, because  the vision is for an appointed time, and at the end it shall speak and not lie. God delays the answer in order that he may try our patience and perseverance in prayer. He resolves to seek God early, in the morning, when his spirits were lively, and before the business of the day began to crowd in—in the morning, after he had been tossed with cares, and sorrowful thoughts in the silence and solitude of the night; but how could he say,  My prayer shall prevent thee? Not as if he could wake sooner to pray than God to hear and answer; for he neither slumbers nor sleeps; but it intimates that he would be up earlier than ordinary to pray, would  prevent (that is, go before) his usual hour of prayer. The greater our afflictions are the more solicitous and serious we should be in prayer. "My prayer shall present itself before thee, and be betimes with thee, and shall not stay for the encouragement of the beginning of mercy, but reach towards it with faith and expectation even before the day dawns." God often prevents our prayers and expectations with his mercies; let us prevent his mercies with our prayers and expectations. III. He sets down what he will say to God in prayer. 1. He will humbly reason with God concerning the abject afflicted condition he was now in (v. 14): " Lord, why castest thou off my soul? What is it that provokes thee to treat me as one abandoned?  Show me wherefore thou contendest with me." He speaks it with wonder that God should cast off an old servant, should cast off one that was resolved not to cast him off: "No wonder men cast me off; but, Lord, why dost thou, whose gifts and callings are without repentance?  Why hidest thou thy face, as one angry at me, that either hast no favour for me or wilt not let me know that thou hast?" Nothing grieves a child of God so much as God's hiding his face from him, nor is there any thing he so much dreads as God's casting off his soul. If the sun be clouded, that darkens the earth; but if the sun should abandon the earth, and quite cast it off, what a dungeon would it be! 2. He will humbly repeat the same complaints he had before made, until God have mercy on him. Two things he represents to God as his grievances:—(1.) That God was a terror to him:  I suffer thy terrors, v. 15. He had continual frightful apprehensions of the wrath of God against him for his sins and the consequences of that wrath. It terrified him to think of God, of falling into his hands and appearing before him to receive his doom from him. He perspired and trembled at the apprehension of God's displeasure against him, and the terror of his majesty. Note, Even those that are designed for God's favours may yet, for a time, suffer his terrors. The spirit of adoption is first a spirit of bondage to fear. Poor Job complained of the terrors of  God setting themselves in array against him, Job vi. 4. The psalmist here explains himself, and tells us what he means by God's terrors, even his  fierce wrath. Let us see what dreadful impressions those terrors made upon him, and how deeply they wounded him. [1.] They had almost taken away his life: " I am so afflicted with them that I am  ready to die, and" (as the word is) " to give up the ghost. Thy terrors have cut me off," v. 16. What is hell, that eternal excision, by which damned sinners are for ever cut off from God and all happiness, but God's terrors fastening and preying upon their guilty consciences? [2.] They had almost taken away the use of his reason:  When I suffer thy terrors I am distracted. This sad effect the terrors of the Lord have had upon many, and upon some good men, who have thereby been put quite out of the possession of their own souls, a most piteous case, and which ought to be looked upon with great compassion. [3.] This had continued long:  From my youth up I suffer thy terrors. He had been from his childhood afflicted with melancholy, and trained up in sorrow under the discipline of that school. If we begin our days with trouble, and the days of our mourning have been prolonged a great while, let us not think it strange, but let tribulation work patience. It is observable the Heman, who became eminently wise and good, was  afflicted and ready to die, and suffered God's terrors,  from his youth up. Thus many have found it was good for them to bear the yoke in their youth, that sorrow has been much better for them than laughter would have been, and that being much afflicted, and often ready to die, when they were young, they have, by the grace of God, got such an habitual seriousness and weanedness from the world as have been of great use to them all their days. Sometimes those whom God designs for eminent services are prepared for them by exercises of this kind. [4.] His affliction was now extreme, and worse than ever. God's terrors now came round about him, so that from all sides he was assaulted with variety of troubles, and he had no comfortable gale from any point of the compass. They broke in upon him together like an inundation of water; and this daily, and all the day; so that he had no rest, no respite, not the lest breathing-time, no lucid intervals, nor any gleam of hope. Such was the calamitous state of a very wise and good man; he was so surrounded with terrors that he could find no place of shelter, nor lie any where under the wind. (2.) That no friend he had in the world was a comfort to him (v. 18):  Lover and friend hast thou put far from me; some are dead, others at a distance, and perhaps many unkind. Next to the comforts of religion are those of friendship and society; therefore to be friendless is (as to this life) almost to be comfortless; and to those who have had friends, but have lost them, the calamity is the more grievous. With this the psalmist here closes his complaint, as if this were that which completed his woe and gave the finishing stroke to the melancholy piece. If our friends are put far from us by scattering providences, nay, if by death our acquaintance are removed into darkness, we have reason to look upon it as a sore affliction, but must acknowledge and submit to the hand of God in it.

=CHAP. 89.= ''Many psalms that begin with complaint and prayer end with joy and praise, but this begins with joy and praise and ends with sad complaints and petitions; for the psalmist first recounts God's former favours, and then with the consideration of them aggravates the present grievances. It is uncertain when it was penned; only, in general, that it was at a time when the house of David was woefully eclipsed; some think it was at the time of the captivity of Babylon, when king Zedekiah was insulted over, and abused, by Nebuchadnezzar, and then they make the title to signify no more than that the psalm was set to the tune of a song of Ethan the son of Zerah, called Maschil; others suppose it to be penned by Ethan, who is mentioned in the story of Solomon, who, outliving that glorious prince, thus lamented the great disgrace done to the house of David in the next reign by the revolt of the ten tribes. I. The psalmist, in the joyful pleasant part of the psalm, gives glory to God, and takes comfort to himself and his friends. This he does more briefly, mentioning God's mercy and truth (ver. 1) and his covenant (ver. 2-4), but more largely in the following verses, wherein, 1. He adores the glory and perfection of God, ver. 5-14. 2. He pleases himself in the happiness of those that are admitted into communion with him, ver. 15-18. 3. He builds all his hope upon God's covenant with David, as a type of Christ, ver. 19-37. II. In the melancholy part of the psalm he laments the present calamitous state of the prince and royal family (ver. 38-45), expostulates with God upon it (ver. 46-49), and then concludes with prayer for redress, ver. 50, 51. In singing this psalm we must have high thoughts of God, a lively faith in his covenant with the Redeemer, and a sympathy with the afflicted parts of the church.''

The Divine Mercy and Faithfulness.
$1$ I will sing of the mercies of the for ever: with my mouth will I make known thy faithfulness to all generations. $2$ For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens. $3$ I have made a covenant with my chosen, I have sworn unto David my servant, $4$ Thy seed will I establish for ever, and build up thy throne to all generations. Selah. The psalmist has a very sad complaint to make of the deplorable condition of the family of David at this time, and yet he begins the psalm with songs of praise; for we must, in every thing, in every state, give thanks; thus we must glorify the Lord in the fire. We think, when we are in trouble, that we get ease by complaining; but we do more—we get joy, by praising. Let our complaints therefore be turned into thanksgivings; and in these verses we find that which will be matter of praise and thanksgiving for us in the worst of times, whether upon a personal or a public account, 1. However it be, the everlasting God is good and true, v. 1. Though we may find it hard to reconcile present dark providences with the goodness and truth of God, yet we must abide by this principle, That God's mercies are inexhaustible and his truth is inviolable; and these must be the matter of our joy and praise: " I will sing of the mercies of the Lord for ever, sing a praising song to God's honour, a pleasant song for my own solace, and  Maschil, an instructive song, for the edification of others." We may be for ever singing God's mercies, and yet the subject will not be drawn dry. We must sing of God's mercies as long as we live, train up others to sing of them when we are gone, and hope to be singing them in heaven world without end; and this is '' singing of the mercies of the Lord for ever. With my mouth, and with my pen (for by that also do we speak),  will I make known thy faithfulness to all generations, assuring posterity, from my own observation and experience, that God is true to every word that he has spoken, that they may learn to  put their trust in God,'' Ps. lxxviii. 6. 2. However it be, the everlasting covenant is firm and sure, v. 2-4. Here we have, (1.) The psalmist's faith and hope: "Things now look black, and threaten the utter extirpation of the house of David; but  I have said, and I have warrant from the word of God to say it, that  mercy shall be built up for ever." As the goodness of God's nature is to be the matter of our song (v. 1), so much more the mercy that is built for us in the covenant; it is still increasing, like a house in the building up, and shall still continue our rest for ever, like a house built up. It shall be built up for ever; for the everlasting habitations we hope for in the new Jerusalem are of this building. If mercy shall be built for ever, then the  tabernacle of David, which has fallen down, shall  be raised out of its ruins, and  built up as in the days of old, Amos ix. 11.  Therefore mercy shall be built up for ever, because  thy faithfulness shalt thou establish in the very heavens. Though our expectations are in some particular instances disappointed, yet God's promises are not disannulled; they are  established in the very heavens (that is, in his eternal counsels); they are above the changes of this lower region and out of the reach of the opposition of hell and earth. The stability of the material heavens is an emblem of the truth of God's word; the heavens may be clouded by vapours arising out of the earth, but they cannot be touched, they cannot be changed. (2.) An abstract of the covenant upon which this faith and hope are built:  I have said it, says the psalmist, for  God hath sworn it, that the heirs of promise might be entirely satisfied of the immutability of his counsel. He brings in God speaking (v. 3), owning, to the comfort of his people, " I have made a covenant, and therefore will make it good." The covenant is made with David; the covenant of royalty is made with him, as the father of his family, and with his seed through him and for his sake, representing the covenant of grace made with Christ as head of the church and with all believers as his spiritual seed. David is here called  God's chosen and  his servant; and, as God is not changeable to recede from his own choice, so he is not unrighteous to cast off one that served him. Two things encourage the psalmist to build his faith on this covenant:—[1.] The ratification of it; it was confirmed with an oath:  The Lord has sworn, and he will not repent. [2.] The perpetuity of it; the blessings of the covenant were not only secured to David himself, but were entailed on his family; it was promised that his family should continue— Thy seed will I establish for ever, so that  David shall not want a son to reign (Jer. xxxiii. 20, 21); and that it should continue a royal family— I will build up thy throne to all generations, to all the generations of time. This has its accomplishment only in Christ, of the seed of David, who lives for ever, to whom God has given the throne of his father David, and of the increase of whose government and peace there shall be no end. Of this covenant the psalmist will return to speak more largely, v. 19, &c.

The Divine Power and Justice; The Glory of God Celebrated.
$5$ And the heavens shall praise thy wonders, : thy faithfulness also in the congregation of the saints. $6$ For who in the heaven can be compared unto the ?  who among the sons of the mighty can be likened unto the ? $7$ God is greatly to be feared in the assembly of the saints, and to be had in reverence of all  them that are about him. $8$ God of hosts, who  is a strong  like unto thee? or to thy faithfulness round about thee? $9$ Thou rulest the raging of the sea: when the waves thereof arise, thou stillest them. $10$ Thou hast broken Rahab in pieces, as one that is slain; thou hast scattered thine enemies with thy strong arm. $11$ The heavens  are thine, the earth also  is thine:  as for the world and the fulness thereof, thou hast founded them. $12$ The north and the south thou hast created them: Tabor and Hermon shall rejoice in thy name. $13$ Thou hast a mighty arm: strong is thy hand,  and high is thy right hand. $14$ Justice and judgment  are the habitation of thy throne: mercy and truth shall go before thy face. These verses are full of the praises of God. Observe, I. Where, and by whom, God is to be praised. 1. God is praised by the angels above:  The heavens shall praise thy wonders, O Lord! v. 5; that is, "the glorious inhabitants of the upper world continually celebrate thy praises."  Bless the Lord, you his angels, Ps. ciii. 20. The works of God are wonders even to those that are best acquainted and most intimately conversant with them; the more God's works are known the more they are admired and praised. This should make us love heaven, and long to be there, that there we shall have nothing else to do but to praise God and his wonders. 2. God is praised by the assemblies of his saints on earth ( praise waits for him in Zion); and, though their praises fall so far short of the praises of angels, yet God is pleased to take notice of them, and accept of them, and reckon himself honoured by them. "Thy faithfulness and the truth of thy promise, that rock on which the church is built, shall be praised in the congregation of the saints, who owe their all to that faithfulness, and whose constant comfort it is that there is a promise, and that he is faithful who has promised." It is expected from God's saints on earth that they praise him; who should, if they do not? Let every saint praise him, but especially the congregation of saints; when they come together, let them join in praising God. The more the better; it is the more like heaven. Of the honour done to God by the assembly of the saints he speaks again (v. 7):  God is greatly to be feared in the assembly of the saints. Saints should assemble for religious worship, that they may publicly own their relation to God and may stir up one another to give honour to him, and, in keeping up communion with God, may likewise maintain the communion of saints. In religious assemblies God has promised the presence of his grace, but we must also, in them, have an eye to his glorious presence, that the familiarity we are admitted to may not breed the least contempt; for he is terrible in his holy places, and therefore greatly to be feared. A holy awe of God must fall upon us, and fill us, in all our approaches to God, even in secret, to which something may very well be added by the solemnity of public assemblies. God must be had  in reverence of all that are about him, that attend him continually as his servants or approach him upon any particular errand. See Lev. x. 3. Those only serve God acceptably who serve him with  reverence and godly fear, Heb. xii. 28. II. What it is to praise God; it is to acknowledge him to be a being of unparalleled perfection, such a one that there is none like him, nor any to be compared with him, v. 6. If there be any beings that can pretend to vie with God, surely they must be found among the angels; but they are all infinitely short of him:  Who in the heaven can be compared with the Lord, so as to challenge any share of the reverence and adoration which are due to him only, or to set up in rivalship with him for the homage of the children of men? They are sons of the mighty, but which of them can be likened unto the Lord? Nobles are princes' peers; some parity there is between them. But there is none between God and the angels; they are not his peers. '' To whom will you liken me, or shall I be equal? saith the Holy One,'' Isa. xl. 25. This is insisted on again (v. 8):  Who is a strong Lord like unto thee? No angel, no earthly potentate, whatsoever, is comparable to God, or  has an arm like him, or can  thunder with a voice like him. Thy  faithfulness is round about thee; that is, "thy angels who are round about thee, attending thee with their praises and ready to go on thy errands, are all faithful." Or, rather, "In every thing thou doest, on all sides, thou approvest thyself faithful to thy word, above whatever prince or potentate was." Among men it is too often found that those who are most able to break their word are least careful to keep it; but God is both strong and faithful; he can do every thing, and yet will never do an unjust thing. III. What we ought, in our praises, to give God the glory of. Several things are here mentioned. 1. The command God has of the most ungovernable creatures (v. 9):  Thou rulest the raging of the sea, than which nothing is more frightful or threatening, nor more out of the power of man to give check to; it can swell no higher, roll no further, beat no harder, continue no longer, nor do any more hurt, than God suffers it. " When the waves thereof arise thou canst immediately hush them asleep, still them, and make them quiet, and turn the storm into a calm." This coming in here as an act of omnipotence, what manner of man then was the Lord Jesus, whom the  winds and seas obeyed? 2. The victories God has obtained over the enemies of his church. His ruling the raging of the sea and quelling its billows was an emblem of this (v. 10):  Thou hast broken Rahab, many a  proud enemy (so it signifies), Egypt in particular, which is sometimes called  Rahab, broken it in pieces, as one that is slain and utterly unable to make head again. "The head being broken, thou hast scattered the remainder with the arm of thy strength." God has more ways than one to deal with his and his church's enemies. We think he should slay them immediately, but sometimes he scatters them, that he may send them abroad to be monuments of his justice, Ps. lix. 11. The remembrance of the breaking of Egypt in pieces is a comfort to the church, in reference to the present power of Babylon; for God is still the same. 3. The incontestable property he has in all the creatures of the upper and lower world (v. 11, 12): "Men are honoured for their large possessions; but  the heavens are thine, O Lord! the earth also is thine; therefore we praise thee, therefore we trust in thee, therefore we will not fear what man can do against us.  The world and the fulness thereof, all the riches contained in it, all the inhabitants of it, both the tenements and the tenants, are all thine; for  thou hast founded them," and the founder may justly claim to be the owner. He specifies, (1.) The remotest parts of the world, the north and south, the countries that lie under the two poles, which are uninhabited and little known: " Thou hast created them, and therefore knowest them, takest care of them, and hast tributes of praise from them." The north is said to be  hung over the empty place; yet what fulness there is there God is the owner of it. (2.) The highest parts of the world. He mentions the two highest hills in Canaan—" Tabor and Hermon" (one lying to the west, the other to the east); "these shall rejoice in thy name, for they are under the care of thy providence, and they produce offerings for thy altar." The little hills are said to rejoice in their own fruitfulness, Ps. lxv. 12. Tabor is commonly supposed to be that high mountain in Galilee on the top of which Christ was transfigured; and then indeed it might be said to rejoice in that voice which was there heard,  This is my beloved Son. 4. The power and justice, the mercy and truth, with which he governs the world and rules in the affairs of the children of men, v. 13, 14. (1.) God is able to do every thing; for his is the Lord God Almighty. His arm, his hand, is mighty and strong, both to save his people and to destroy his and their enemies; none can either resist the force or bear the weight of his mighty hand.  High is his right hand, to reach the highest, even those that  set their nests among the stars (Amos ix. 2, 3; Obad. 4); his  right hand is exalted in what he has done, for in thousands of instances he has signalized his power, Ps. cxviii. 16. (2.) He never did, nor ever will do, any thing that is either unjust or unwise; for  righteousness and judgment are the habitation of his throne. None of all his dictates or decrees ever varied from the rules of equity and wisdom, nor could ever any charge God with unrighteousness or folly. Justice and judgment are the  preparing of his throne (so some), the  establishment of it, so others. The preparations for his government in his counsels from eternity, and the establishment of it in its consequences to eternity, are all justice and judgment. (3.) He always does that which is kind to his people and consonant to the word which he has spoken: " Mercy and truth shall go before thy face, to prepare thy way, as harbingers to make room for thee—mercy in promising, truth in performing—truth in being as good as thy word, mercy in being better." How praiseworthy are these in great men, much more in the great God, in whom they are in perfection!

The Blessedness of Israel Declared.
$15$ Blessed  is the people that know the joyful sound: they shall walk,, in the light of thy countenance. $16$ In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted. $17$ For thou  art the glory of their strength: and in thy favour our horn shall be exalted. $18$ For the  is our defence; and the Holy One of Israel  is our king. The psalmist, having largely shown the blessedness of the God of Israel, here shows the blessedness of the Israel of God. As '' there is none like unto the God of Jeshurun, so, happy art thou, O Israel! there is none like unto thee, O people!'' especially as a type of the gospel-Israel, consisting of all true believers, whose happiness is here described. I. Glorious discoveries are made to them, and glad tidings of good brought to them; they hear,  they know, the joyful sound, v. 15. This may allude, 1. To the shout of a victorious army, the shout of a king, Num. xxiii. 21. Israel have the tokens of God's presence with them in their wars; the sound of the  going in the top of the mulberry-trees was indeed a  joyful sound (2 Sam. v. 24); and they often returned making the earth ring with their songs of triumph; these were joyful sounds. Or, 2. To the sound that was made over the sacrifices and on the solemn feast-day, Ps. lxxxi. 1-3. This was the happiness of Israel, that they had among them the free and open profession of God's holy religion, and abundance of joy in their sacrifices. Or, 3. To the sound of the jubilee-trumpet; a joyful sound it was to servants and debtors, to whom it proclaimed release. The gospel is indeed a joyful sound, a sound of victory, of liberty, of communion with God, and the  sound of abundance of rain; blessed are the people that hear it, and know it, and bid it welcome. II. Special tokens of God's favour are granted them: " They shall walk, O Lord! in the light of thy countenance; they shall govern themselves by thy directions, shall be guided by the eye; and they shall delight themselves in thy consolations. They shall have the favour of God; they shall know that they have it, and it shall be continual matter of joy and rejoicing to them. They shall go through all the exercises of a holy life under the powerful influences of God's lovingkindness, which shall make their duty pleasant to them and make them sincere in it, aiming at this, as their end, to be accepted of the Lord." We then walk in the light of the Lord when we fetch all our comforts from God's favour and are very careful to keep ourselves in his love. III. They never want matter for joy: Blessed are God's people, for in his name, in all that whereby he has made himself known, if it be not their own fault,  they shall rejoice all the day. Those that rejoice in Christ Jesus, and make God their exceeding joy, have enough to counterbalance their grievances and silence their griefs; and therefore their joy is full (1 John i. 4) and constant; it is their duty to rejoice evermore. IV. Their relation to God is their honour and dignity. They are happy, for they are high.  Surely in the Lord, in the Lord Christ,  they have righteousness and strength, and so are recommended by him to the divine acceptance; and therefore  in him shall all the seed of Israel glory, Isa. xlv. 24, 25. So it is here, v. 16, 17. 1. "In  thy righteousness shall they be exalted, and not in any righteousness of their own." We are exalted out of danger, and into honour, purely by the righteousness of Christ, which is a clothing both for dignity and for defence. 2. "Thou art the  glory of their strength," that is, "thou art their strength, and it is their glory that thou art so, and what they glory in."  Thanks be to God who always causes us to triumph. 3. "In thy favour, which through Christ we hope for,  our horn shall be exalted." The horn denotes beauty, plenty, and power; these those have who are made accepted in the beloved. What greater preferment are men capable of in this world than to be God's favourites? V. Their relation to God is their protection and safety (v. 18): " For our shield is of the Lord" (so the margin) "and  our king is from the Holy One of Israel. If God be our ruler, he will be our defender; and who is he then that can harm us?" It was the happiness of Israel that God himself had the erecting of their bulwarks and the nominating of their king (so some take it); or, rather, that he was himself a  wall of fire round about them, and, as a Holy One, the author and centre of their holy religion; he was their King, and so their glory in the midst of them. Christ is the Holy One of Israel, that holy thing; and in nothing was that peculiar people more blessed than in this, that  he was born King of the Jews. Now this account of the blessedness of God's Israel comes in here as that to which it was hard to reconcile their present calamitous state.

God's Covenant with David.
$19$ Then thou spakest in vision to thy holy one, and saidst, I have laid help upon  one that is mighty; I have exalted  one chosen out of the people. $20$ I have found David my servant; with my holy oil have I anointed him: $21$ With whom my hand shall be established: mine arm also shall strengthen him. $22$ The enemy shall not exact upon him; nor the son of wickedness afflict him. $23$ And I will beat down his foes before his face, and plague them that hate him. $24$ But my faithfulness and my mercy  shall be with him: and in my name shall his horn be exalted. $25$ I will set his hand also in the sea, and his right hand in the rivers. $26$ He shall cry unto me, Thou  art my father, my God, and the rock of my salvation. $27$ Also I will make him  my firstborn, higher than the kings of the earth. $28$ My mercy will I keep for him for evermore, and my covenant shall stand fast with him. $29$ His seed also will I make  to endure for ever, and his throne as the days of heaven. $30$ If his children forsake my law, and walk not in my judgments; $31$ If they break my statutes, and keep not my commandments; $32$ Then will I visit their transgression with the rod, and their iniquity with stripes. $33$ Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail. $34$ My covenant will I not break, nor alter the thing that is gone out of my lips. $35$ Once have I sworn by my holiness that I will not lie unto David. $36$ His seed shall endure for ever, and his throne as the sun before me. $37$ It shall be established for ever as the moon, and  as a faithful witness in heaven. Selah. The covenant God made with David and his seed was mentioned before (v. 3, 4); but in these verses it is enlarged upon, and pleaded with God, for favour to the royal family, now almost sunk and ruined; yet certainly it looks at Christ, and has its accomplishment in him much more than in David; nay, some passages here are scarcely applicable at all to David, but must be understood of Christ only (who is therefore called  David our king, Hos. iii. 5), and very great and precious promises they are which are here made to the Redeemer, which are strong foundations for the faith and hope of the redeemed to build upon. The comforts of our redemption flow from the covenant of redemption; all our springs are in that, Isa. lv. 3.  I will make an everlasting covenant with you, even the sure mercies of David, Acts xiii. 34. Now here we have an account of those sure mercies. Observe, I. What assurance we have of the truth of the promise, which may encourage us to build upon it. We are here told, 1. How it was spoken (v. 19):  Thou didst speak in vision to thy Holy One. God's promise to David, which is especially referred to here, was spoken in vision to Nathan the prophet, 2 Sam. vii. 12-17.  Then, when the  Holy One of Israel was their king (v. 18), he appointed David to be his viceroy. But to all the prophets, those holy ones, he  spoke in vision concerning Christ, and to him himself especially, who had lain in his bosom from eternity, and was made perfectly acquainted with the whole design of redemption, Matt. xi. 27. 2. How it was sworn to and ratified (v. 35):  Once have I sworn by my holiness, that darling attribute. In swearing by his holiness, he swore by himself; for he will as soon cease to be as be otherwise than holy. His swearing once is enough; he needs not swear again, as David did (1 Sam. xx. 17); for his word and oath are two immutable things. As Christ was made a priest, so he was made a king,  by an oath (Heb. vii. 21); for his kingdom and priesthood are both unchangeable. II. The choice made of the person to whom the promise is given, v. 19, 20. David was a king of God's own choosing, so is Christ, and therefore both are called  God's kings, Ps. ii. 6. David was mighty, a man of courage and fit for business; he was chosen out of the people, not out of the princes, but the shepherds. God found him out, exalted him, laid help upon him, and ordered Samuel to anoint him. But this is especially to be applied to Christ. 1. He is one that is mighty, every way qualified for the great work he was to undertake,  able to save to the uttermost—mighty in strength, for he is the Son of God—mighty in love, for he is able experimentally to compassionate those that are tempted. He is  the mighty God, Isa. ix. 6. 2. He is  chosen out of the people, one of us, bone of our bone, that takes part with us of flesh and blood. Being ordained for men, he is taken from among men, that his terror might not make us afraid. 3. God has found him. He is a Saviour of God's own providing; for the salvation, from first to last, is purely the Lord's doing.  He has found the ransom, Job xxxiii. 24. We could never have found a person fit to undertake this great work, Rev. v. 3, 4. 4. God has  laid help upon him, not only helped him, but treasured up help in him for us, laid it as a charge upon him to help fallen man up again, to help the chosen remnant to heaven.  In me is thy help, Hos. xiii. 9. 5. He has exalted him, by constituting him the prophet, priest, and king of his church, clothing him with power, raising him from the dead, and setting him at his own right hand. Whom God chooses and uses he will exalt. 6. He has anointed him, has qualified him for his office, and so confirmed him in it, by giving him the Spirit, not by measure, but without measure, infinitely above his fellows. He is called  Messiah, or  Christ, the  Anointed. 7. In all this he designed him to be his own servant, for the accomplishing of his eternal purpose and the advancement of the interests of his kingdom among men. III. The promises made to this chosen one, to David in the type and the Son of David in the antitype, in which not only gracious, but glorious things are spoken of him. 1. With reference to himself, as king and God's servant: and what makes for him makes for all his loving subjects. It is here promised, (1.) That God would stand by him and strengthen him in his undertaking (v. 21):  With him my hand not only shall be, but  shall be established, by promise, shall be so established that he shall by it be established and confirmed in all his offices, so that none of them shall be undermined and overthrown, though by the man of sin they shall all be usurped and fought against. Christ had a great deal of hard work to do and hard usage to go through; but he that gave him commission gave him forces sufficient for the execution of his commission: " My arm also shall strengthen him to break through and bear up under all his difficulties." No good work can miscarry in the hand of those whom God himself undertakes to strengthen. (2.) That he should be victorious over his enemies, that they should not encroach upon him (v. 22):  The son of wickedness shall not exact upon him, nor afflict him. He that at first broke the peace would set himself against him that undertook to make peace, and do what he could to blast his design: but he could only reach to bruise his heel; further he could not exact upon him nor afflict him. Christ became a surety for our debt, and thereby Satan and death thought to gain advantage against him; but he satisfied the demands of God's justice, and then they could not exact upon him.  The prince of this world cometh, but he has nothing in me, John xiv. 30. Nay, they not only shall not prevail against him, but they shall fall before him (v. 23):  I will bend down his foes before his face; the prince of this world shall be cast out, principalities and powers spoiled, and he shall be the death of death itself, and the destruction of the grave, Hos. xiii. 14. Some apply this to the ruin which God brought upon the Jewish nation, that persecuted Christ and put him to death. But all Christ's enemies, who hate him and will not have him to reign over them, shall be brought forth and slain before him, Luke xix. 27. (3.) That he should be the great trustee of the covenant between God and men, that God would be gracious and true to us (v. 24):  My faithfulness and my mercy shall be with him. They were with David; God continued merciful to him, and so approved himself faithful. They were with Christ; God made good all his promises to him. But that is not all; God's mercy to us, and his faithfulness to us, are with Christ; he is not only pleased with him, but with us in him; and it is in him that all the promises of God are yea and amen. So that if any poor sinners hope for benefit by the faithfulness and mercy of God, let them know it is with Christ; it is lodged in his hand, and to him they must apply for it (v. 28):  My mercy will I keep for him, to be disposed of by him,  for evermore; in the channel of Christ's mediation all the streams of divine goodness will for ever run. Therefore it is  the mercy of our Lord Jesus Christ which we  look for unto eternal life, Jude 21; John xvii. 2. And, as the mercy of God flows to us through him, so the promise of God is, through him, firm to us:  My covenant shall stand fast with him, both the covenant of redemption made with him and the covenant of grace made with us in him. The new covenant is  therefore always new, and firmly established, because it is lodged in the hands of a Mediator, Heb. viii. 6. The covenant stands fast, because it stands upon this basis. And this redounds to the everlasting honour of the Lord Jesus, that to him the great cause between God and man is entirely referred and the Father has committed all judgment to him, that  all men might honour him (John v. 22, 23); therefore it is here said,  In my name shall his horn be exalted; this shall be his glory, that God's  name is in him (Exod. xxiii. 21), and that he acts in God's name.  As the Father gave me commandment, so I do. (4.) That his kingdom should be greatly enlarged (v. 25):  I will set his hand in the sea (he shall have the dominion of the seas, and the isles of the sea), and  his right hand in the rivers, the inland countries that are watered with rivers. David's kingdom extended itself to the Great Sea, and the Red Sea, to the river of Egypt and the river Euphrates. But it is in the kingdom of the Messiah that this has its full accomplishment, and shall have more and more, when  the kingdoms of this world shall become the kingdoms of the Lord and of his Christ (Rev. xi. 15), and  the isles shall wait for his law. (5.) That he should own God as his Father, and God would own him as his Son, his firstborn, v. 26, 27. This is a comment upon these words in Nathan's message concerning Solomon (for he also was a type of Christ as well as David),  I will be his Father and he shall be my Son (2 Sam. vii. 14), and the relation shall be owned on both sides. [1.]  He shall cry unto me, Thou art my Father. It is probable that Solomon did so; but we are sure Christ did so, in the days of his flesh, when he offered up strong cries to God, and called him  holy Father, righteous Father, and taught us to address ourselves to him as  our Father in heaven. Christ, in his agony, cried unto God,  Thou art my Father (Matt. xxvi. 39, 42,  O my Father), and, upon the cross,  Father, forgive them; Father, into thy hands I commend my spirit. He looked upon him likewise as his God, and therefore he perfectly obeyed him, and submitted to his will in his whole undertaking (he is  my God and your God, John xx. 17), and as the rock of his salvation, who would bear him up and bear him out in his undertaking, and make him more than a conqueror, even a complete Saviour; and therefore with an undaunted resolution he  endured the cross, despising the shame, for he knew he should be both justified and glorified. [2.]  I will make him my firstborn. I see not how this can be applied to David; it is Christ's prerogative to be  the firstborn of every creature, and, as such, the  heir of all things, Col. i. 15; Heb. i. 2, 6. When  all power was given to Christ both in heaven and in earth, and all things were delivered unto him by the Father, then god made him his firstborn, and far higher, more great and honourable, than the kings of the earth; for he is the King of kings,  angels, authorities, and powers, being made subject to him, 1 Pet. iii. 22. 2. With reference to his seed. God's covenants always took in the seed of the covenanters; this does so (v. 29, 36):  His seed shall endure for ever, and with it his throne. Now this will be differently understood according as we apply it to Christ or David. (1.) If we apply it to David, by his seed we are to understand his successors, Solomon and the following kings of Judah, who descended from the loins of David. It is supposed that they might degenerate, and not walk in the spirit and steps of their father David; in such a case they must expect to come under divine rebukes, such as the house of David was at this time under, v. 38. But let this encourage them, that, though they were corrected, they should not be abandoned or disinherited. This refers to that part of Nathan's message (2 Sam. vii. 14, 15),  If he commit iniquity, I will chasten him, but  my mercy shall not depart from him. Thus far David's seed and throne did endure for ever, that, notwithstanding the wickedness of many of his posterity, who were the scandals of his house, yet his family continued, and continued in the imperial dignity, a very long time,—that, as long as Judah continued a kingdom, David's posterity were kings of it, and the royalty of that kingdom was never in any other family, as that of the ten tribes was, in Jeroboam's first, then in Baasha's, &c.,—and that the family of David continued a family of distinction till that Son of David came whose throne should endure for ever; see Luke i. 27, 32; ii. 4, 11. If David's posterity, in after-times, should forsake God and their duty and revolt to the ways of sin, God would bring desolating judgments upon them and ruin the family; and yet he would not take away his lovingkindness from David, nor break his covenant with him; for, in the Messiah, who should come out of his loins, all these promises shall have their accomplishment to the full. Thus, when the Jews were rejected, the apostle shows that God's covenant with Abraham was not broken, because it was fulfilled in his spiritual seed, the heirs of the righteousness of faith, Rom. xi. 7. (2.) If we apply it to Christ, by his seed we are to understand his subjects, all believers, his spiritual seed, the children which God has given him, Heb. ii. 13. This is that seed which shall be made to endure for ever, and his throne in the midst of them, in the church in the heart,  as the days of heaven. To the end Christ shall have a people in the world to serve and honour him.  He shall see his seed; he shall prolong his days. This holy seed shall endure for ever in a glorified state, when time and days shall be no more; and thus Christ's throne and kingdom shall be perpetuated: the kingdom of his grace shall continue through all the ages of time and the kingdom of his glory to the endless ages of eternity. [1.] The continuance of Christ's kingdom is here made doubtful by the sins and afflictions of his subjects; their iniquities and calamities threaten the ruin of it. This case is here put, that we may not be offended when it comes to be a case in fact, but that we may reconcile it with the stability of the covenant and be assured of that notwithstanding.  First, It is here supposed that there will be much amiss in the subjects of Christ's kingdom. His children may  forsake God's law (v. 30) by omissions, and  break his statutes (v. 31) by commissions. There are spots which are the spots of God's children, Deut. xxxii. 5. Many corruptions there are in the bowels of the church, as well as in the hearts of those who are the members of it, and these corruptions break out.  Secondly, They are here told that they must smart for it (v. 32):  I will visit their transgression with a rod, their transgression sooner than that of others.  You only have I known, and therefore I will punish you, Amos iii. 2. Their being related to Christ shall not excuse them from being called to an account. But observe what affliction is to God's people. 1. It is but a rod, not an axe, not a sword; it is for correction, not for destruction. This denotes gentleness in the affliction; it is the rod of men, such a rod as men use in correcting their children; and it denotes a design of good in and by the affliction, such a rod as yields the peaceable fruit of righteousness. 2. It is a rod on the hand of God  (I will visit them), he who is wise, and knows what he does, gracious, and will do what is best. 3. It is a rod which they shall never feel the smart of but when there is great need:  If they break my law, then I will visit their transgression with the rod, but not else. Then it is requisite that God's honour be vindicated, and that they be humbled and reduced. [2.] The continuance of Christ's kingdom is made certain by the inviolable promise and oath of God, notwithstanding all this (v. 33):  Nevertheless, my kindness will I not totally and finally '' take from him. First,'' "Notwithstanding their provocations, yet my covenant shall not be broken." Note, Afflictions are not only consistent with covenant-love, but to the people of God they flow from it. Though David's seed be chastened, it does not follow that they are disinherited; they may be cast down, but they are not cast off. God's favour is continued to his people, 1. For Christ's sake; in him the mercy is laid up for us, and God says,  I will not take it from him (v. 33),  I will not lie unto David, v. 35. We are unworthy, but he is worthy. 2. For the covenant's sake:  My faithfulness shall not fail, my covenant will I not break. It was supposed that they had broken God's statutes,  profaned and polluted them (so the word signifies); "But," says God, "I will not break, I will not profane and pollute, my covenant;" it is the same word. That which is said and sworn is that God will have a church in the world as long as sun and moon endure, v. 36, 37. The sun and moon are faithful witnesses in heaven of the wisdom, power, and goodness of the Creator, and shall continue while time lasts, which they are the measurers of; but the  seed of Christ shall be established for ever, as  lights of the world while the world stands, to shine in it, and, when it is at an end, they shall be established lights shining in the firmament of the Father.

Complaints and Expostulations; David's Expostulation with God.
$38$ But thou hast cast off and abhorred, thou hast been wroth with thine anointed. $39$ Thou hast made void the covenant of thy servant: thou hast profaned his crown  by casting it to the ground. $40$ Thou hast broken down all his hedges; thou hast brought his strong holds to ruin. $41$ All that pass by the way spoil him: he is a reproach to his neighbours. $42$ Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice. $43$ Thou hast also turned the edge of his sword, and hast not made him to stand in the battle. $44$ Thou hast made his glory to cease, and cast his throne down to the ground. $45$ The days of his youth hast thou shortened: thou hast covered him with shame. Selah. $46$ How long, ? wilt thou hide thyself for ever? shall thy wrath burn like fire? 47 Remember how short my time is: wherefore hast thou made all men in vain? $48$ What man  is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah. $49$ Lord, where  are thy former lovingkindnesses,  which thou swarest unto David in thy truth? $50$ Remember, Lord, the reproach of thy servants;  how I do bear in my bosom  the reproach of all the mighty people; $51$ Wherewith thine enemies have reproached, ; wherewith they have reproached the footsteps of thine anointed. $52$ Blessed  be the for evermore. Amen, and Amen. In these verses we have, I. A very melancholy complaint of the present deplorable state of David's family, which the psalmist thinks hard to be reconciled to the covenant God made with David. "Thou saidst thou wouldst not  take away thy lovingkindness, but thou hast cast off." Sometimes, it is no easy thing to reconcile God's providences with his promises, and yet we are sure they are reconcilable; for God's works fulfil his word and never contradict it. 1. David's house seemed to have lost its interest in God, which was the greatest strength and beauty of it. God had been pleased with his anointed, but now he was  wroth with him (v. 38), had entered into covenant with the family, but now, for aught he could perceive, he had made void the covenant, not broken some of the articles of it, but cancelled it, v. 39. We misconstrue the rebukes of Providence if we think they make void the covenant. When the great anointed one, Christ himself, was upon the cross, God seemed to have cast him off, and was wroth with him, and yet did not make void his covenant with him, for that was established for ever. 2. The honour of the house of David was lost and laid in the dust:  Thou hast profaned his crown (which was always looked upon as sacred) by  casting it to the ground, to be trampled on, v. 39.  Thou hast made his glory to cease (so uncertain is all earthly glory, and so soon does it wither) and  thou hast cast his throne down to the ground, not only dethroned the king, but put a period to the kingdom, v. 44. If it was penned in Rehoboam's time, it was true as to the greatest part of the kingdom, five parts of six; if in Zedekiah's time, it was more remarkably true of the poor remainder. Note, Thrones and crowns are tottering things, and are often laid in the dust; but there is a crown of glory reserved for Christ's spiritual seed which fadeth not away. 3. It was exposed and made a prey to all the neighbours, who insulted over that ancient and honourable family (v. 40):  Thou hast broken down all his hedges (all those things that were a defence to them, and particularly that hedge of protection which they thought God's covenant and promise had made about them) and thou  hast made even his strong-holds a ruin, so that they were rather a reproach to them than any shelter; and then,  All that pass by the way spoil him (v. 41) and make an easy prey of him; see Ps. lxxx. 12, 13. The enemies talk insolently:  He is a reproach to his neighbours, who triumph in his fall from so great a degree of honour. Nay, every one helps forward the calamity (v. 42): " Thou hast set up the right hand of his adversaries, not only given them power, but inclined them to turn their power this way." If the enemies of the church lift up their hand against it, we must see God setting up their hand; for they could have  no power unless it were given them from above. But, when God does permit them to do mischief to his church, it pleases them: " Thou hast made all his enemies to rejoice; and this is for thy glory, that those who hate thee should have the pleasure to see the tears and troubles of those that love thee." 4. It was disabled to help itself (v. 43): " Thou hast turned the edge of his sword, and made it blunt, that it cannot do execution as it has done; and (which is worse) thou hast turned the edge of his spirit, and taken off his courage,  and hast not made him to stand as he used to do  in the battle." The spirit of men is what the Father and former of spirits makes them; nor can we stand with any strength or resolution further than God is pleased to uphold us. If men's hearts fail them, it is God that dispirits them; but it is sad with the church when those cannot stand who should stand up for it. 5. It was upon the brink of an inglorious exit (v. 45):  The days of his youth hast thou shortened; it is ready to be cut off, like a young man in the flower of his age. This seems to intimate that the psalm was penned in Rehoboam's time, when the house of David was but in the days of its youth, and yet waxed old and began to decay already. Thus it was covered with shame, and it was turned very much to its reproach that a family which, in the first and second reign, looked so great, and made such a figure, should, in the third, dwindle and look so little as the house of David did in Rehoboam's time. But it may be applied to the captivity in Babylon, which, in comparison with what was expected, was but the day of the youth of that kingdom. However, the kings then had remarkably the  days of their youth shortened, for it was in the days of their youth, when they were about thirty years old, that Jehoiachin and Zedekiah were carried captives to Babylon. From all this complaint let us learn, 1. What work sin makes with families, noble royal families, with families in which religion has been uppermost; when posterity degenerates, it falls into disgrace, and iniquity stains their glory. 2. How apt we are to place the promised honour and happiness of the church in something external, and to think the promise fails, and the covenant is made void, if we be disappointed of that, a mistake which we now are inexcusable if we fall into, since our Master has so expressly told us that his kingdom is not of this world. II. A very pathetic expostulation with God upon this. Four things they plead with God for mercy:— 1. The long continuance of the trouble (v. 46): '' How long, O Lord! wilt thou hide thyself? For ever? That which grieved them most was that God himself, as one displeased, did not appear to them by his prophets to comfort them, did not appear for them by his providences to deliver them, and that he had kept them long in the dark; it seemed an eternal night, when God had withdrawn:  Thou hidest thyself for ever.'' Nay, God not only hid himself from them, but seemed to set himself against them: " Shall thy wrath burn like fire? How long shall it burn? Shall it never be put out? What is hell, but the wrath of God, burning for ever? And is that the lot of thy anointed?" 2. The shortness of life, and the certainty of death: "Lord, let thy anger cease, and return thou, in mercy to us, remembering how short my time is and how sure the period of my time. Lord, since my life is so transitory, and will, ere long, be at an end, let it not be always so miserable that I should rather choose no being at all than such a being." Job pleads thus, ch. x. 20, 21. And probably the psalmist here urges it in the name of the house of David, and the present prince of that house, the  days of whose youth were  shortened, v. 45. (1.) He pleads the shortness and vanity of life (v. 47):  Remember how short my time is, how transitory I am (say some), therefore unable to bear the power of thy wrath, and therefore a proper object of thy pity.  Wherefore hast thou made all men in vain? or,  Unto what vanity hast thou created all the sons of Adam! Now, this may be understood either, [1.] As declaring a great truth. If the ancient lovingkindnesses spoken of (v. 49) be forgotten (those relating to another life), man is indeed made in vain. Considering man as mortal, if there were not a future state on the other side of death, we might be ready to think that man was made in vain, and was in vain endued with the noble powers and faculties of reason and filled with such vast designs and desires; but God would not make man in vain; therefore, Lord,  remember those lovingkindnesses. Or, [2.] As implying a strong temptation that the psalmist was in. It is certain  God has not made all men, nor any man,  in vain, Isa. xlv. 18. For,  First, If we think that God has made men in vain because so many have short lives, and long afflictions, in this world, it is true that God has made them so, but it is not true that  therefore they are made in vain. For those whose days are few and full of trouble may yet glorify God and do some good, may keep their communion with God and get to heaven, and then they are not made in vain.  Secondly, If we think that God has made men in vain because the most of men neither serve him nor enjoy him, it is true that, as to themselves, they were made in vain, better for them had they not been born than not to be born again; but it was not owing to God that they were made in vain; it was owing to themselves; nor are they made in vain as to him, for he has  made all things for himself, even the wicked for the day of evil, and those whom he is not glorified by he will be glorified upon. (2.) He pleads the universality and unavoidableness of death (v. 48): " What man" (what  strong man, so the word is) " is he that liveth and shall not see death? The king himself, of the house of David, is not exempted from the sentence, from the stroke. Lord, since he is under a fatal necessity of dying, let not his whole life be made thus miserable.  Shall he deliver his soul from the hand of the grave? No, he shall not when his time has come. Let him not therefore be delivered into the hand of the grave by the miseries of a dying life, till his time shall come." We must learn here that death is the end of all men; our eyes must shortly be closed to see death; there is no discharge from that war, nor will any bail be taken to save us from the prison of the grave. It concerns us therefore to make sure a happiness on the other side of death and the grave, that,  when we fail, we may be received into everlasting habitations. 3. The next plea is taken from the kindness God had for and the covenant he made with his servant David (v. 49): " Lord, where are thy former lovingkindnesses, which thou showedst, nay,  which thou swaredst, to David in thy truth? Wilt thou fail of doing what thou hast promised? Wilt thou undo what thou hast done? Art not thou still the same? Why then may not we have the benefit of the former sure mercies of David?" God's unchangeableness and faithfulness assure us that God will not cast off those whom he has chosen and covenanted with. 4. The last plea is taken from the insolence of the enemies and the indignity done to God's anointed (v. 50, 51): " Remember, Lord, the reproach, and let it be rolled away from us and returned upon our enemies." (1.) They were God's servants that were reproached, and the abuses done to them reflected upon their master, especially since it was for serving him that they were reproached. (2.) The reproach cast upon God's servants was a very grievous burden to all that were concerned for the honour of God: " I bear in my bosom the reproach of all the mighty people, and am even overwhelmed with it; it is what I lay much to heart and can scarcely keep up my spirits under the weight of." (3.) "They are thy enemies who do thus reproach us; and wilt thou not appear against them as such?" (4.)  They have reproached the footsteps of thy anointed. They reflected upon all the steps which the king had taken in the course of his administration, tracked him in all his motions, that they might make invidious remarks upon every thing he had said and done. Or, if we may apply it to Christ, the Lord's Messiah, they reproached the Jews with his footsteps, the slowness of his coming. They have reproached the delays of the Messiah; so Dr. Hammond. They called him,  He that should come; but, because he had not yet come, because he did not now come to deliver them out of the hands of their enemies, when they had none to deliver them, they told them he would never come, they must give over looking for him. The scoffers of the latter days do, in like manner, reproach the footsteps of the Messiah when they ask,  Where is the promise of his coming? 2 Pet. iii. 3, 4. The reproaching of the footsteps of the anointed some refer to the serpent's  bruising the heel of the seed of the woman, or to the sufferings of Christ's followers, who tread in his footsteps, and are reproached for his name's sake. III. The psalm concludes with praise, even after this sad complaint (v. 52):  Blessed be the Lord for evermore, Amen, and amen. Thus he confronts the reproaches of his enemies. The more others blaspheme God the more we should bless him. Thus he corrects his own complaints, chiding himself for quarrelling with God's providences and questioning his promises; let both these sinful passions be silenced with the praises of God. However it be, yet God is good, and we will never think hardly of him; God is true, and we will never distrust him. Though the glory of David's house be stained and sullied, this shall be our comfort, that God is blessed for ever, and his glory cannot be eclipsed. If we would have the comfort of the stability of God's promise, we must give him the praise of it; in blessing God, we encourage ourselves. Here is a double  Amen, according to the double signification.  Amen—so it is, God is blessed for ever.  Amen—be it so, let God be blessed for ever. He began the psalm with thanksgiving, before he made his complaint (v. 1); and now he concludes it with a doxology. Those who give God thanks for what he has done may give him thanks also for what he will do; God will follow those with his mercies who, in a right manner, follow him with their praises.

=CHAP. 90.= ''The foregoing psalm is supposed to have been penned as late as the captivity in Babylon; this, it is plain, was penned as early as the deliverance out of Egypt, and yet they are put close together in this collection of divine songs. This psalm was penned by Moses (as appears by the title), the most ancient penman of sacred writ. We have upon record a praising song of his''

(Exod. xv., which is alluded to Rev. xv. 3), and an instructing song of his, Deut. xxxii. But this is of a different nature from both, for it is called a prayer. It is supposed that this psalm was penned upon occasion of the sentence passed upon Israel in the wilderness for their unbelief, murmuring, and rebellion, that their carcases should fall in the wilderness, that they should be wasted away by a series of miseries for thirty-eight years together, and that none of them that were then of age should enter Canaan. This was calculated for their wanderings in the wilderness, as that other song of Moses (Deut. xxxi. 19, 21) was for their settlement in Canaan. We have the story to which this psalm seems to refer, Num. xiv. Probably Moses penned this prayer to be daily used, either by the people in their tents, or, at lest, by the priests in the tabernacle-service, during their tedious fatigue in the wilderness. In it, I. Moses comforts himself and his people with the eternity of God and their interest in him, ver. 1, 2. II. He humbles himself and his people with the consideration of the frailty of man, ver. 3-6. III. He submits himself and his people to the righteous sentence of God passed upon them, ver. 7-11. IV. He commits himself and his people to God by prayer for divine mercy and grace, and the return of God's favour, ver. 12-17. Though it seems to have been penned upon this particular occasion, yet it is very applicable to the frailty of human life in general, and, in singing it, we may easily apply it to the years of our passage through the wilderness of this world, and it furnishes us with meditations and prayers very suitable to the solemnity of a funeral.

God's Care of His People; Frailty of Human Life.
$1$ Lord, thou hast been our dwelling place in all generations. $2$ Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou  art God. $3$ Thou turnest man to destruction; and sayest, Return, ye children of men. 4 For a thousand years in thy sight  are but as yesterday when it is past, and  as a watch in the night. 5 Thou carriest them away as with a flood; they are  as a sleep: in the morning  they are like grass  which groweth up. $6$ In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth. This psalm is entitled  a prayer of Moses. Where, and in what volume, it was preserved from Moses's time till the collection of psalms was begun to be made, is uncertain; but, being divinely inspired, it was under a special protection: perhaps it was written in the book of Jasher, or the book of the wars of the Lord. Moses taught the people of Israel to pray, and put words into their mouths which they might make use of in turning to the Lord. Moses is here called  the man of God, because he was a prophet, the father of prophets, and an eminent type of the great prophet. In these verses we are taught, I. To give God the praise of his care concerning his people at all times, and concerning us in our days (v. 1):  Lord, thou hast been to us a habitation, or  dwelling-place, a refuge or  help, in all generations. Now that they had fallen under God's displeasure, and he threatened to abandon them, they plead his former kindnesses to their ancestors. Canaan was a land of pilgrimage to their fathers the patriarchs, who dwelt there in tabernacles; but then God was their habitation, and, wherever they went, they were at home, at rest, in him. Egypt had been a land of bondage to them for many years, but even then God was their refuge; and in him that poor oppressed people lived and were kept in being. Note, True believers are at home in God, and that is their comfort in reference to all the toils and tribulations they meet with in this world. In him we may repose and shelter ourselves as in our dwelling-place. II. To give God the glory of his eternity (v. 2):  Before the mountains were brought forth, before he made the highest part of the dust of the world (as it is expressed, Prov. viii. 26),  before the earth fell in travail, or, as we may read it,  before thou hadst formed the earth and the world (that is, before the beginning of time) thou hadst a being;  even from everlasting to everlasting thou art God, an eternal God, whose existence has neither its commencement nor its period with time, nor is measured by the successions and revolutions of it, but who art  the same yesterday, to-day, and for ever, without beginning of days, or end of life, or change of time. Note, Against all the grievances that arise from our own mortality, and the mortality of our friends, we may take comfort from God's immortality. We are dying creatures, and all our comforts in the world are dying comforts, but God is an everliving God, and those shall find him so who have him for theirs. III. To own God's absolute sovereign dominion over man, and his irresistible incontestable power to dispose of him as he pleases (v. 3):  Thou turnest man to destruction, with a word's speaking, when thou pleasest, to the destruction of the body, of the earthly house;  and thou  sayest, Return, you children of men. 1. When God is, by sickness or other afflictions, turning men to destruction, he does thereby call men to return unto him, that is, to repent of their sins and live a new life. This God '' speaketh once, yea, twice. "Return unto me,'' from whom you have revolted," Jer. iv. 1. 2. When God is threatening to  turn men to destruction, to bring them to death, and they have received a sentence of death within themselves, sometimes he wonderfully restores them, and says, as the old translation reads it,  Again thou sayest, Return to life and health again. For God kills and makes alive again, brings down to the grave and brings up. 3. When God turns men to destruction, it is according to the general sentence passed upon all, which is this, " Return, you children of men, one, as well as another, return to your first principles; let the body return to the earth as it was ( dust to dust, Gen. iii. 19) and let the soul  return to God who gave it," Eccl. xii. 7. 4. Though God turns all men to destruction, yet he will again say,  Return, you children of men, at the general resurrection, when, though a man dies, yet he shall live again; and " then shalt thou call and I will answer (Job xiv. 14, 15); thou shalt bid me return, and I shall return." The body, the soul, shall both return and unite again. IV. To acknowledge the infinite disproportion there is between God and men, v. 4. Some of the patriarchs lived nearly a thousand years; Moses knew this very well, and had recorded it: but what is their long life to God's eternal life? "A thousand years, to us, are a long period, which we cannot expect to survive; or, if we could, it is what we could not retain the remembrance of; but it is,  in thy sight, as yesterday, as one day, as that which is freshest in mind; nay, it is but as a  watch of the night," which was but three hours. 1. A thousand years are nothing to God's eternity; they are less than a day, than an hour, to a thousand years. Betwixt a minute and a million of years there is some proportion, but betwixt time and eternity there is none. The long lives of the patriarchs were nothing to God, not so much as the life of a child (that is born and dies the same day) is to theirs. 2. All the events of a thousand years, whether past or to come, are as present to the Eternal Mind as what was done yesterday, or the last hour, is to us, and more so. God will say, at the great day, to those whom he has  turned to destruction, Return—Arise you dead. But it might be objected against the doctrine of the resurrection that it is a long time since it was expected and it has not yet come. Let that be no difficulty, for a thousand years, in God's sight, are but as one day.  Nullum tempus occurrit regi—To the king all periods are alike. To this purport these words are quoted, 2 Pet. iii. 8. V. To see the frailty of man, and his vanity even at his best estate (v. 5, 6): look upon all the children of men, and we shall see, 1. That their life is a dying life:  Thou carriest them away as with a flood, that is, they are continually gliding down the stream of time into the ocean of eternity. The flood is continually flowing, and they are carried away with it; as soon as we are born we begin to die, and every day of our life carries us so much nearer death; or we are carried away violently and irresistibly, as with a flood of waters, as with an inundation, which sweeps away all before it; or as the old world was carried away with Noah's flood. Though God promised not so to drown the world again, yet death is a constant deluge. 2. That it is a dreaming life. Men are carried away as with a flood and yet  they are as a sleep; they consider not their own frailty, nor are aware how near they approach to an awful eternity. Like men asleep, they imagine great things to themselves, till death wakes them, and puts an end to the pleasing dream. Time passes unobserved by us, as it does with men asleep; and, when it is over, it is as nothing. 3. That it is a short and transient life, like that of the grass which grows up and flourishes, in the morning looks green and pleasant, but in the evening the mower cuts it down, and it immediately withers, changes its colour, and loses all its beauty. Death will change us shortly, perhaps suddenly; and it is a great change that death will make with us in a little time. Man, in his prime, does but flourish as the grass, which is weak, and low, and tender, and exposed, and which, when the winter of old age comes, will wither of itself: but he may be mown down by disease or disaster, as the grass is, in the midst of summer.  All flesh is as grass.

Penitent Submission.
$7$ For we are consumed by thine anger, and by thy wrath are we troubled. $8$ Thou hast set our iniquities before thee, our secret  sins in the light of thy countenance. 9 For all our days are passed away in thy wrath: we spend our years as a tale  that is told. $10$ The days of our years  are threescore years and ten; and if by reason of strength  they be fourscore years, yet  is their strength labour and sorrow; for it is soon cut off, and we fly away. $11$ Who knoweth the power of thine anger? even according to thy fear,  so is thy wrath. Moses had, in the foregoing verses, lamented the frailty of human life in general; the children of men  are as a sleep and as the grass. But here he teaches the people of Israel to confess before God that righteous sentence of death which they were under in a special manner, and which by their sins they had brought upon themselves. Their share in the common lot of mortality was not enough, but they are, and must live and die, under peculiar tokens of God's displeasure. Here they speak of themselves:  We Israelites  are consumed and troubled, and  our days have passed away. I. They are here taught to acknowledge the wrath of God to be the cause of all their miseries.  We are consumed, we are troubled, and it is  by thy anger, by  thy wrath (v. 7);  our days have passed away in thy wrath, v. 9. The afflictions of the saints often come purely from God's love, as Job's; but the rebukes of sinners, and of good men for their sins, must be seen coming from the anger of God, who takes notice of, and is much displeased with, the sins of Israel. We are too apt to look upon death as no more than a debt owing to nature; whereas it is not so; if the nature of man had continued in its primitive purity and rectitude, there would have been no such debt owing to it. It is a debt to the justice of God, a debt to the law.  Sin entered into the world, and death by sin. Are we consumed by decays of nature, the infirmities of age, or any chronic disease? We must ascribe it to God's anger. Are we troubled by any sudden or surprising stroke? That also is the fruit of God's wrath, which is thus revealed from heaven against the  ungodliness and  unrighteousness of men. II. They are taught to confess their sins, which had provoked the wrath of God against them (v. 8):  Thou hast set our iniquities before thee, even our secret sins. It was not without cause that God was angry with them. He had said,  Provoke me not, and I will do you no hurt; but they had provoked him, and will own that, in passing this severe sentence upon them, he justly punished them, 1. For their open contempts of him and the daring affronts they had given him:  Thou hast set our iniquities before thee. God had herein an eye to their unbelief and murmuring, their distrusting his power and their despising the pleasant land: these he set before them when he passed that sentence on them; these kindled the fire of God's wrath against them and kept good things from them. 2. For their more secret departures from him: " Thou hast set our secret sins (those which go no further than the heart, and which are at the bottom of all the overt acts)  in the light of thy countenance; that is, thou hast discovered these, and brought these also to the account, and made us to see them, who before overlooked them." Secret sins are known to God and shall be reckoned for. Those who in heart return into Egypt, who set up idols in their heart, shall be dealt with as revolters or idolaters. See the folly of those who go about to cover their sins, for they cannot cover them. III. They are taught to look upon themselves as dying and passing away, and not to think either of a long life or of a pleasant one; for the decree gone forth against them was irreversible (v. 9):  All our days are likely to be  passed away in thy wrath, under the tokens of thy displeasure; and, though we are not quite deprived of the residue of our years, yet we are likely to  spend them  as a tale that is told. The thirty-eight years which, after this, they wore away in the wilderness, were not the subject of the sacred history; for little or nothing is recorded of that which happened to them from the second year to the fortieth. After they came out of Egypt their time was perfectly trifled away, and was not worthy to be the subject of a history, but only of  a tale that is told; for it was only to pass away time, like telling stories, that they spent those years in the wilderness; all that while they were in the consuming, and another generation was in the raising. When they came out of Egypt  there was not one feeble person among their tribes (Ps. cv. 37); but now they were feeble. Their joyful prospect of a prosperous glorious life in Canaan was turned into the melancholy prospect of a tedious inglorious death in the wilderness; so that their whole life was now as impertinent a thing as ever any winter-tale was. That is applicable to the state of every one of us in the wilderness of this world:  We spend our years, we bring them to an end, each year, and all at last,  as a tale that is told—as the breath of our mouth in winter (so some), which soon disappears— as a thought (so some), than which nothing more quick— as a word, which is soon spoken, and then vanishes into air—or  as a tale that is told. The spending of our years is like the telling of a tale. A year, when it past, is like a tale when it is told. Some of our years are a pleasant story, others as a tragical one, most mixed, but all short and transient: that which was long in the doing may be told in a short time. Our years, when they are gone, can no more be recalled than the word that we have spoken can. The loss and waste of our time, which are our fault and folly, may be thus complained of: we should spend our years like the despatch of business, with care and industry; but, alas! we do spend them like the telling of a tale, idle, and to little purpose, carelessly, and without regard. Every year passed  as a tale that is told; but what was the number of them? As they were vain, so they were few (v. 10), seventy or eighty at most, which may be understood either, 1. Of the lives of the Israelites in the wilderness; all those that were numbered when they came out of Egypt, above twenty years old, were to die within thirty-eight years; they numbered those only that  were able to go forth to war, most of whom, we may suppose, were between twenty and forty, who therefore must have all died before eighty years old, and many before sixty, and perhaps much sooner, which was far short of the years of the lives of their fathers. And those that lived to seventy or eighty, yet, being under a sentence of consumption and a melancholy despair of ever seeing through this wilderness-state, their strength, their life, was nothing but  labour and sorrow, which otherwise would have been made a new life by the joys of Canaan. See what work sin made. Or, 2. Of the lives of men in general, ever since the days of Moses. Before the time of Moses it was usual for men to live about 100 years, or nearly 150; but, since, seventy or eighty is the common stint, which few exceed and multitudes never come near. We reckon those to have lived to the age of man, and to have had as large a share of life as they had reason to expect, who live to be seventy years old; and how short a time is that compared with eternity! Moses was the first that committed divine revelation to writing, which, before, had been transmitted by tradition; now also both the world and the church were pretty well peopled, and therefore there were not now the same reasons for men's living long that there had been. If, by reason of a strong constitution, some reach to eighty years, yet their strength then is what they have little joy of; it does but serve to prolong their misery, and make their death the more tedious; for even  their strength then is labour and sorrow, much more their weakness; for the years have come which they have no pleasure in. Or it may be taken thus:  Our years are seventy, and the years of some, by reason of strength, are eighty; but the breadth of our years (for so the latter word signifies, rather than strength),  the whole extent of them, from infancy to old age, is but labour and sorrow. In the sweat of our face we must eat bread; our whole life is toilsome and troublesome; and perhaps, in the midst of the years we count upon,  it is soon cut off, and we fly away, and do not live out half our days. IV. They are taught by all this to stand in awe of the wrath of God (v. 11):  Who knows the power of thy anger? 1. None can perfectly comprehend it. The psalmist speaks as one afraid of God's anger, and amazed at the greatness of the power of it; who knows how far the power of God's anger can reach and how deeply it can wound? The angels that sinned knew experimentally the power of God's anger; damned sinners in hell know it; but which of us can fully comprehend or describe it? 2. Few do seriously consider it as they ought.  Who knows it, so as to improve the knowledge of it? Those who make a mock at sin, and make light of Christ, surely do not know the power of God's anger. For,  according to thy fear, so is thy wrath; God's wrath is equal to the apprehensions which the most thoughtful serious people have of it; let men have ever so great a dread upon them of the wrath of God, it is not greater than there is cause for and than the nature of the thing deserves. God has not in his word represented his wrath as more terrible than really it is; nay, what is felt in the other world is infinitely worse than what is feared in this world.  Who among us can dwell with that devouring fire?

Prayers for Mercy.
$12$ So teach  us to number our days, that we may apply  our hearts unto wisdom. $13$ Return,, how long? and let it repent thee concerning thy servants. $14$ O satisfy us early with thy mercy; that we may rejoice and be glad all our days. $15$ Make us glad according to the days  wherein thou hast afflicted us,  and the years  wherein we have seen evil. $16$ Let thy work appear unto thy servants, and thy glory unto their children. $17$ And let the beauty of the our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it. These are the petitions of this prayer, grounded upon the foregoing meditations and acknowledgments. '' Is any afflicted? Let him learn thus to  pray.'' Four things they are here directed to pray for:— I. For a sanctified use of the sad dispensation they were now under. Being condemned to have our days shortened, " Lord, teach us to number our days (v. 12); Lord, give us grace duly to consider how few they are, and how little a while we have to live in this world." Note, 1. It is an excellent art rightly  to number our days, so as not to be out in our calculation, as he was who counted upon many years to come when, that night, his soul was required of him. We must live under a constant apprehension of the shortness and uncertainty of life and the near approach of death and eternity. We must so number our days as to compare our work with them, and mind it accordingly with a double diligence, as those that have no time to trifle. 2. Those that would learn this arithmetic must pray for divine instruction, must go to God, and beg of him to teach them by his Spirit, to put them upon considering and to give them a good understanding. 3. We then number our days to good purpose when thereby our hearts are inclined and engaged to true wisdom, that is, to the practice of serious godliness. To be religious is to be wise; this is a thing to which it is necessary that we apply our hearts, and the matter requires and deserves a close application, to which frequent thoughts of the uncertainty of our continuance here, and the certainty of our removal hence, will very much contribute. II. For the turning away of God's anger from them, that though the decree had gone forth, and was past revocation, there was no remedy, but they must die in the wilderness: " Yet return, O Lord! be thou reconciled to us, and  let it repent thee concerning thy servants (v. 13); send us tidings of peace to comfort us again after these heavy tidings. How long must we look upon ourselves as under thy wrath, and when shall we have some token given us of our restoration to thy favour?  We are thy servants, thy people (Isa. lxiv. 9); when wilt thou change thy way toward us?" In answer to this prayer, and upon their profession of repentance (Num. xiv. 39, 40), God, in the next chapter, proceeding with the laws concerning sacrifices (Num. xv. 1, &c.), which was a token that it repented him concerning his servants; for,  if the Lord had been pleased to kill them, he would not have shown them such things as these. III. For comfort and joy in the returns of God's favour to them, v. 14, 15. They pray for the mercy of God; for they pretend not to plead any merit of their own.  Have mercy upon us, O God! is a prayer we are all concerned to say  Amen to. Let us pray for early mercy, the seasonable communications of divine mercy, that God's  tender mercies may speedily prevent us, early in the morning of our days, when we are young and flourishing, v. 6. Let us pray for the true satisfaction and happiness which are to be had only in the favour and mercy of God, Ps. iv. 6, 7. A gracious soul, if it may but be satisfied of God's lovingkindness, will be satisfied with it, abundantly satisfied, will take up with that, and will take up with nothing short of it. Two things are pleaded to enforce this petition for God's mercy:— 1. That it would be a full fountain of future joys: " O satisfy us with thy mercy, not only that we may be easy and at rest within ourselves, which we can never be while we lie under thy wrath, but that we  may rejoice and be glad, not only for a time, upon the first indications of thy favour, but  all our days, though we are to spend them in the wilderness." With respect to those that make God their chief joy, as their joy may be full (1 John i. 4), so it may be constant, even in this vale of tears; it is their own fault if they are not glad all their days, for his mercy will furnish them with joy in tribulation and nothing can separate them from it. 2. That it would be a sufficient balance to their former griefs: " Make us glad according to the days wherein thou has afflicted us; let the days of our joy in thy favour be as many as the days of our pain for thy displeasure have been and as pleasant as those have been gloomy.  Lord, thou usest to set the one over-against the other (Eccl. vii. 14); do so in our case. Let it suffice that we have drunk so long of the cup of trembling; now put into our hands the cup of salvation." God's people reckon the returns of God's lovingkindness a sufficient recompence for all their troubles. IV. For the progress of the work of God among them notwithstanding, v. 16, 17. 1. That he would manifest himself in carrying it on: " Let thy work appear upon thy servants; let it appear that thou hast wrought upon us, to bring us home to thyself and to fit us for thyself." God's servants cannot work for him unless he work upon them, and work in them both to will and to do; and then we may hope the operations of God's providence will be apparent for us when the operations of his grace are apparent upon us. "Let thy work appear, and in it thy glory will appear to us and those that shall come after us." In praying for God's grace God's glory must be our end; and we must therein have an eye to our children as well as to ourselves, that they also may experience God's glory appearing upon them, so as to change them into the same image, from glory to glory. Perhaps, in this prayer, they distinguish between themselves and their children, for so God distinguished in his late message to them (Num. xiv. 31,  Your carcases shall fall in this wilderness, but your little ones I will bring into Canaan): "Lord," say they, "let  thy work appear upon us, to reform us, and bring us to a better temper, and then  let thy glory appear to our children, in performing the promise to them which we have forfeited the benefit of." 2. That he would countenance and strengthen them in carrying it on, in doing their part towards it. (1.) That he would smile upon them in it:  Let the beauty of the Lord our God be upon us; let it appear that God favours us. Let us have God's ordinances kept up among us and the tokens of God's presence with his ordinances; so some. We may apply this petition both to our sanctification and to our consolation. Holiness is  the beauty of the Lord our God; let that be upon us in all we say and do; let the grace of God in us, and the light of our good works, make our faces to shine (that is the comeliness God puts upon us, and those are comely indeed who are so beautified), and then let divine consolations put gladness into our hearts, and a lustre upon our countenances, and that also will be the beauty of the Lord upon us, as our God. (2.) That he would prosper them in it:  Establish thou the work of our hands upon us. God's working upon us (v. 16) does not discharge us from using our utmost endeavours in serving him and working out our salvation. But, when we have done all, we must wait upon God for the success, and beg of him to  prosper our handy works, to give us to compass what we aim at for his glory. We are so unworthy of divine assistance, and yet so utterly insufficient to bring any thing to pass without it, that we have need to be earnest for it and to repeat the request:  Yea, the work of our hands, establish thou it, and, in order to that, establish us in it.

=CHAP. 91.= Some of the ancients were of opinion that Moses was the penman, not only of the foregoing psalm, which is expressly said to be his, but also of the eight that next follow it; but that cannot be, for Ps. xcv. is expressly said to be penned by David, and long after Moses,

Heb. iv. 7. It is probable that this psalm also was penned by David; it is a writ of protection for all true believers, not in the name of king David, or under his broad seal; he needed it himself, especially if the psalm was penned, as some conjecture it was, at the time of the pestilence which was sent for his numbering the people; but in the name of the King of kings, and under the broad seal of Heaven. Observe, I. The psalmist's own resolution to take God for his keeper (ver. 2), from which he gives both direction and encouragement to others, ver. 9. II. The promises which are here made, in God's name, to all those that do so in sincerity. 1. They shall be taken under the peculiar care of Heaven, ver. 1, 4. 2. They shall be delivered from the malice of the powers of darkness (ver. 3, 5, 6), and that by a distinguishing preservation, ver. 7, 8. 3. They shall be the charge of the holy angels, ver. 10-12. 4. They shall triumph over their enemies, ver. 13. 5. They shall be the special favourites of God himself, ver. 14-16. In singing this we must shelter ourselves under, and then solace ourselves in, the divine protection. Many think that to Christ, as Mediator, these promises do primarily belong (Isa. xlix. 2), not because to him the devil applied one of these promises (Matt. iv. 6), but because to him they are very applicable, and, coming through him, they are more sweet and sure to all believers.

The Security of Believers.
$1$ He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. $2$ I will say of the,  He is my refuge and my fortress: my God; in him will I trust. $3$ Surely he shall deliver thee from the snare of the fowler,  and from the noisome pestilence. $4$ He shall cover thee with his feathers, and under his wings shalt thou trust: his truth  shall be thy shield and buckler. $5$ Thou shalt not be afraid for the terror by night;  nor for the arrow  that flieth by day; $6$  Nor for the pestilence  that walketh in darkness;  nor for the destruction  that wasteth at noonday. $7$ A thousand shall fall at thy side, and ten thousand at thy right hand;  but it shall not come nigh thee. $8$ Only with thine eyes shalt thou behold and see the reward of the wicked. In these verses we have, I. A great truth laid down in general, That all those who live a life of communion with God are constantly safe under his protection, and may therefore preserve a holy serenity and security of mind at all times (v. 1):  He that dwells, that sits down,  in the secret place of the Most High, shall abide under the shadow of the Almighty; he that by faith chooses God for his guardian shall find all that in him which he needs or can desire. Note, 1. It is the character of a true believer that he  dwells in the secret place of the Most High; he is at home in God, returns to God, and reposes in him as his rest; he acquaints himself with inward religion, and makes heart-work of the service of God, worships within the veil, and loves to be alone with God, to converse with him in solitude. 2. It is the privilege and comfort of those that do so that they  abide under the shadow of the Almighty; he shelters them, and comes between them and every thing that would annoy them, whether storm or sunshine. They shall not only have an admittance, but a residence, under God's protection; he will be their rest and refuge for ever. II. The psalmist's comfortable application of this to himself (v. 2):  I will say of the Lord, whatever others say of him, " He is my refuge; I choose him as such, and confide in him. Others make idols their refuge, but I will say of Jehovah, the true and living God, He is  my refuge: any other is a  refuge of lies. He is a refuge that will not fail me; for he is  my fortress and strong-hold." Idolaters called their idols  Mahuzzim, their  most strong-hold (Dan. xi. 39), but therein they deceived themselves; those only secure themselves that make the Lord their God, their fortress. There being no reason to question his sufficiency, fitly does it follow,  In him will I trust. If Jehovah be our God, our refuge, and our fortress, what can we desire which we may not be sure to find in him? He is neither fickle nor false, neither weak nor mortal; he is God and not man, and therefore there is no danger of being disappointed in him.  We know whom we have trusted. III. The great encouragement he gives to others to do likewise, not only from his own experience of the comfort of it (for in that there might possibly be a fallacy), but from the truth of God's promise, in which there neither is nor can be any deceit (v. 3, 4, &c.):  Surely he shall deliver thee. Those who have themselves found the comfort of making God their refuge cannot but desire that others may do so. Now here it is promised, 1. That believers shall be kept from those mischiefs which they are in imminent danger of, and which would be fatal to them (v. 3),  from the snare of the fowler, which is laid unseen and catches the unwary prey on a sudden, and  from the noisome pestilence, which seizes men unawares and against which there is no guard. This promise protects, (1.) The natural life, and is often fulfilled in our preservation from those dangers which are very threatening and very near, while yet we ourselves are not apprehensive of them, any more than the bird is of  the snare of the fowler. We owe it, more than we are sensible, to the care of the divine Providence that we have been kept from infectious diseases and out of the hands of the wicked and unreasonable. (2.) The spiritual life, which is protected by divine grace from the temptations of Satan, which are as the  snares of the fowler, and from the contagion of sin, which is the  noisome pestilence. He that has given grace to be the glory of the soul will create a defence upon all that glory. 2. That God himself will be their protector; those must needs be safe who have him for their keeper, and successful for whom he undertakes (v. 4):  He shall cover thee, shall keep thee  secret (Ps. xxxi. 20), and so keep thee safe, Ps. xxvii. 5. God protects believers, (1.) With the greatest tenderness and affection, which is intimated in that,  He shall cover thee with his feathers, under his wings, which alludes to the hen  gathering her chickens under wings, Matt. xxiii. 37. By natural instinct she not only protects them, but calls them under that protection when she sees them in danger, not only keeps them safe, but cherishes them and keeps them warm. To this the great God is pleased to compare his care of his people, who are helpless as the chickens, and easily made a prey of, but are invited to trust under the shadow of the wings of the divine promise and providence, which is the periphrasis of a proselyte to the true religion, that he has come to  trust under the wings of the God of Israel, Ruth ii. 12. (2.) With the greatest power and efficacy. Wings and feathers, though spread with the greatest tenderness, are yet weak, and easily broken through, and therefore it is added,  His truth shall be thy shield and buckler, a strong defence. God is willing to guard his people as the hen is to guard the chickens, and as able as a man of war in armour. 3. That he will not only keep them from evil, but from the fear of evil, v. 5, 6. Here is, (1.) Great danger supposed; the mention of it is enough to frighten us; night and day we lie exposed, and those that are apt to be timorous will in neither period think themselves safe. When we are retired into our chambers, our beds, and have made all as safe as we can about us, yet there is terror by night, from thieves and robbers, winds and storms, besides those things that are the creatures of fancy and imagination, which are often most frightful of all. We read of  fear in the night, Cant. iii. 8. There is also a  pestilence that walketh in darkness, as that was which slew the first-born of the Egyptians, and the army of the Assyrians. No locks nor bars can shut out diseases, while we carry about with us in our bodies the seeds of them. But surely in the day-time, when we can look about us, we are not so much in danger; yes, there is an  arrow that flieth by day too, and yet flies unseen; there is a destruction that wasteth at high-noon, when we are awake and have all our friends about us; even then we cannot secure ourselves, nor can they secure us. It was in the day-time that that pestilence wasted which was sent to chastise David for numbering the people, on occasion of which some think this psalm was penned. But, (2.) Here is great security promised to believers in the midst of this danger: " Thou shalt not be afraid. God by his grace will keep thee from disquieting distrustful fear (that fear which hath torment) in the midst of the greatest dangers. Wisdom shall keep thee from being causelessly afraid, and faith shall keep thee from being inordinately afraid. Thou shalt not be afraid of the arrow, as knowing that though it may hit thee it cannot hurt thee; if it take away the natural life, yet it shall be so far from doing any prejudice to the spiritual life that it shall be its perfection." A believer  needs not fear, and therefore  should not fear, any arrow, because the point is off, the poison is out. '' O death! where is thy sting?'' It is also under divine direction, and will hit where God appoints and not otherwise. Every bullet has its commission. Whatever is done our heavenly Father's will is done; and we have no reason to be afraid of that. 4. That they shall be preserved in common calamities, in a distinguishing way (v. 7): "When death rides in triumph, and diseases rage, so that  thousands and ten thousands fall, fall by sickness, or fall by the sword in battle,  fall at thy side, at thy right hand, and the sight of their fall is enough to frighten thee, and if they fall by the pestilence their falling so near thee may be likely to infect thee,  yet it shall not come nigh thee, the death shall not, the fear of death shall not." Those that preserve their purity in times of general corruption may trust God with their safety in times of general desolation. When multitudes die round about us, though thereby we must be awakened to prepare for our own death, yet we must not be  afraid with any amazement, nor make ourselves subject to bondage, as many do all their life-time,  through fear of death, Heb. ii. 15. The sprinkling of blood secured the first-born of Israel when thousands fell. Nay, it is promised to God's people that they shall have the satisfaction of seeing, not only God's promises fulfilled to them, but his threatenings fulfilled upon those that hate them (v. 8):  Only with thy eyes shalt thou behold and see the just reward of the wicked, which perhaps refers to the destruction of the first-born of Egypt by the pestilence, which was both the punishment of the oppressors and the enlargement of the oppressed; this Israel saw when they saw themselves unhurt, untouched. As it will aggravate the damnation of sinners that with their eyes they shall behold and see the reward of the righteous (Luke xiii. 28), so it will magnify the salvation of the saints that with their eyes they shall behold and see the destruction of the wicked, Isa. lxvi. 24; Ps. lviii. 10.

The Security of Believers.
$9$ Because thou hast made the,  which is my refuge,  even the most High, thy habitation; $10$ There shall no evil befal thee, neither shall any plague come nigh thy dwelling. $11$ For he shall give his angels charge over thee, to keep thee in all thy ways. $12$ They shall bear thee up in  their hands, lest thou dash thy foot against a stone. $13$ Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet. $14$ Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name. $15$ He shall call upon me, and I will answer him: I  will be with him in trouble; I will deliver him, and honour him. $16$ With long life will I satisfy him, and show him my salvation. Here are more promises to the same purport with those in the foregoing verses, and they are exceedingly great and precious, and sure to all the seed. I. The psalmist assures believers of divine protection, from his own experience; and that which he says is the word of God, and what we may rely upon. Observe, 1. The character of those who shall have the benefit and comfort of these promises; it is much the same with that, v. 1. They are such as make  the Most High their habitation (v. 9), as are continually with God and rest in him, as make his name both their temple and their strong tower, as dwell in love and so dwell in God. It is our duty to be at home in God, to make our choice of him, and then to live our life in him as our habitation, to converse with him, and delight in him, and depend upon him; and then it shall be our privilege to be at home in God; we shall be welcome to him as a man to his own habitation, without any let, hindrance, or molestation, from the arrests of the law or the clamours of conscience; then too we shall be safe in him, shall be kept in  perfect peace, Isa. xxvi. 3. To encourage us to make the Lord our habitation, and to hope for safety and satisfaction in him, the psalmist intimates the comfort he had had in doing so: "He whom thou makest thy  habitation is my refuge; and I have found him firm and faithful, and in him there is room enough, and shelter enough, both for thee and me."  In my father's house there  are many mansions, one needs not crowd another, much less crowd out another. 2. The promises that are sure to all those who have thus made  the Most High their  habitation. (1.) That, whatever happens to them, nothing shall hurt them (v. 10): " There shall no evil befal thee; though trouble or affliction befal thee, yet there shall be no real evil in it, for it shall come from the love of God and shall be sanctified; it shall come, not for thy hurt, but for thy good; and though, for  the present, it be not joyous but grievous, yet, in the end, it shall yield so well that thou thyself shalt own  no evil befel thee. It is not an evil, an only evil, but there is a mixture of good in it and a product of good by it. Nay, not thy person only, but thy dwelling, shall be taken under the divine protection:  There shall no plague come nigh that, nothing to do thee or thine any damage."  Nihil accidere bono viro mali potest—No evil can befal a good man. Seneca  De Providentia. (2.) That the angels of light shall be serviceable to them, v. 11, 12. This is a precious promise, and speaks a great deal both of honour and comfort to the saints, nor is it ever the worse for being quoted and abused by the devil in tempting Christ, Matt. iv. 6. Observe, [1.] The charge given to the angels concerning the saints. He who is the Lord of the angels, who gave them their being and gives laws to them, whose they are and whom they were made to serve,  he shall give his angels a charge over thee, not only over the church in general, but over every particular believer. The angels  keep the charge of the Lord their God; and this is the charge they receive from him. It denotes the great care God takes of the saints, in that the angels themselves shall be charged with them, and employed for them. The charge is  to keep thee in all thy ways; here is a limitation of the promise: They  shall keep thee in thy ways, that is, "as long as thou keepest in the way of thy duty;" those that go out of that way put themselves out of God's protection. This word the devil left out when he quoted the promise to enforce a temptation, knowing how much it made against him. But observe the extent of the promise; it is  to keep thee in all thy ways: even where there is no apparent danger yet we need it, and where there is the most imminent danger we shall have it. Wherever the saints go the angels are charged with them, as the servants are with the children. [2.] The care which the angels take of the saints, pursuant to this charge:  They shall bear thee up in their hands, which denotes both their great ability and their great affection. They are able to bear up the saints out of the reach of danger, and they do it with all the tenderness and affection wherewith the nurse carries the little child about in her arms; it speaks us helpless and them helpful. They are condescending in their ministrations; they keep the feet of the saints, lest they  dash them against a stone, lest they stumble and fall into sin and into trouble. [3.] That the powers of darkness shall be triumphed over by them (v. 13):  Thou shalt tread upon the lion and adder. The devil is called  a roaring lion, the old serpent, the red dragon; so that to this promise the apostle seems to refer in that (Rom. xvi. 20),  The God of peace shall tread Satan under your feet. Christ has broken the serpent's head, spoiled our spiritual enemies (Col. ii. 15), and through him  we are more than conquerors; for Christ calls us, as Joshua called the captains of Israel, to come and set our feet on the necks of vanquished enemies. Some think that this promise had its full accomplishment in Christ, and the miraculous power which he had over the whole creation, healing the sick, casting out devils, and particularly putting it into his disciples' commission that they should  take up serpents, Mark xvi. 18. It may be applied to that care of the divine Providence by which we are preserved from ravenous noxious creatures ( the wild beasts of the field shall be at peace with thee, Job v. 23); nay, and have ways and means of taming them, Jam. iii. 7. II. He brings in God himself speaking words of comfort to the saints, and declaring the mercy he had in store for them, v. 14-16. Some make this to be spoken to the angels as the reason of the charge given them concerning the saints, as if he had said, "Take care of them, for they are dear to me, and I have a tender concern for them." And now, as before, we must observe, 1. To whom these promises do belong; they are described by three characters:—(1.) They are such as know God's name. His nature we cannot fully know; but by his name he has made himself known, and with that we must acquaint ourselves. (2.) They are such as have set their love upon him; and those who rightly know him will love him, will place their love upon him as the only adequate object of it, will let out their love towards him with pleasure and enlargement, and will fix their love upon him with a resolution never to remove it to any rival. (3.) They are such as call upon him, as by prayer keep up a constant correspondence with him, and in every difficult case refer themselves to him. 2. What the promises are which God makes to the saints. (1.) That he will, in due time, deliver them out of trouble:  I will deliver him (v. 14 and again v. 15), denoting a double deliverance, living and dying, a deliverance in trouble and a deliverance out of trouble. If God proportions the degree and continuance of our troubles to our strength, if he keeps us from offending him in our troubles, and makes our death our discharge, at length, from all our troubles, then this promise is fulfilled. See Ps. xxxiv. 19; 2 Tim. iii. 11; iv. 18. (2.) That he will, in the mean time,  be with them in trouble, v. 15. If he does not immediately put a period to their afflictions, yet they shall have his gracious presence with them in their troubles; he will take notice of their sorrows, and  know their souls in adversity, will visit them graciously by his word and Spirit, and converse with them, will take their part, will support and comfort them, and sanctify their afflictions to them, which will be the surest token of his presence with them in their troubles. (3.) That herein he will answer their prayers:  He shall call upon me; I will pour upon him the spirit of prayer,  and then  I will answer, answer by promises (Ps. lxxxv. 8), answer by providences, bringing in seasonable relief, and answer by graces,  strengthening them with strength in their souls (Ps. cxxxviii. 3); thus he answered Paul with  grace sufficient, 2 Cor. xii. 9. (4.) That he will exalt and dignify them:  I will set him on high, out of the reach of trouble, above the stormy region, on a rock  above the waves, Isa. xxxiii. 16. They shall be enabled, by the grace of God, to look down upon the things of this world with a holy contempt and indifference, to look up to the things of the other world with a holy ambition and concern; and then they are set on high.  I will honour him; those are truly honourable whom God puts honour upon by taking them into covenant and communion with himself and designing them for his kingdom and glory, John xii. 26. (5.) That they shall have a sufficiency of life in this world (v. 16):  With length of days will I satisfy him; that is, [1.] They shall live long enough: they shall be continued in this world till they have done the work they were sent into this world for and are ready for heaven, and that is long enough. Who would wish to live a day longer than God has some work to do, either by him or upon him? [2.] They shall think it long enough; for God by his grace shall wean them from the world and make them willing to leave it. A man may die young, and yet die full of days,  satur dierum—satisfied with living. A wicked worldly man is not satisfied, no, not with long life; he still cries,  Give, give. But he that has his treasure and heart in another world has soon enough of this; he would not live always. (6.) That they shall have an eternal life in the other world. This crowns the blessedness:  I will show him my salvation, show him  the Messiah (so some); good old Simeon was then satisfied with long life when he could say,  My eyes have seen thy salvation, nor was there any greater joy to the Old-Testament saints than to see Christ's day, though at a distance. It is more probably that the word refers to the better country, that is, the heavenly, which the patriarchs desired and sought: he  will show him that, bring him to that blessed state, the felicity of which consists so much in seeing that face to face which we here see through a glass darkly; and, in the mean time, he will give him a prospect of it. All these promises, some think, point primarily at Christ, and had their accomplishment in his resurrection and exaltation.

=CHAP. 92.= ''It is a groundless opinion of some of the Jewish writers (who are usually free of their conjectures) that this psalm was penned and sung by Adam in innocency, on the first sabbath. It is inconsistent with the psalm itself, which speaks of the workers of iniquity, when as yet sin had not entered. It is probable that it was penned by David, and, being calculated for the sabbath day, I. Praise, the business of the sabbath, is here recommended,''

ver. 1-3. II. God's works, which gave occasion for the sabbath, are here celebrated as great and unsearchable in general, ver. 4-6. In particular, with reference to the works both of providence and redemption, the psalmist sings unto God both of mercy and judgment, the ruin of sinners and the joy of saints, three times counterchanged. 1. The wicked shall perish (ver. 7), but God is eternal, ver. 8. 2. God's enemies shall be cut off, but David shall be exalted, ver. 9, 10. 3. David's enemies shall be confounded (ver. 11), but all the righteous shall be fruitful and flourishing, ver. 12-15. In singing this psalm we must take pleasure in giving to God the glory due to his name, and triumph in his works.

Incitements to Praise of God.
$1$  It is a good  thing to give thanks unto the, and to sing praises unto thy name, O most High: $2$ To show forth thy lovingkindness in the morning, and thy faithfulness every night, 3 Upon an instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound. $4$ For thou,, hast made me glad through thy work: I will triumph in the works of thy hands. $5$, how great are thy works!  and thy thoughts are very deep. $6$ A brutish man knoweth not; neither doth a fool understand this. This psalm was appointed to be sung, at least it usually was sung, in the house of the sanctuary on the sabbath day, that day of rest, which was an instituted memorial of the work of creation, of God's rest from that work, and the continuance of it in his providence; for  the Father worketh hitherto. Note, 1. The sabbath day must be a day, not only of holy rest, but of holy work, and the rest is in order to the work. 2. The proper work of the sabbath is praising God; every sabbath day must be a thanksgiving-day; and the other services of the day must be in order to this, and therefore must by no means thrust this into a corner. One of the Jewish writers refers it to the kingdom of the Messiah, and calls it,  A psalm or song for the age to come, which shall be all sabbath. Believers, through Christ, enjoy that  sabbatism which remains for the people of God (Heb. iv. 9), the beginning of the everlasting sabbath. In these verses, I. We are called upon and encouraged to praise God (v. 1-3):  It is a good thing to give thanks unto the Lord. Praising God is good work: it is good in itself and good for us. It is our duty, the rent, the tribute, we are to pay to our great Lord; we are unjust if we withhold it. It is our privilege that we are admitted to praise God, and have hope to be accepted in it. It is good, for it is pleasant and profitable, work that is its own wages; it is the work of angels, the work of heaven. It is good to give thanks for the mercies we have received, for that is the way of fetching in further mercy: it is fit to sing to his name who is Most High, exalted above all blessing and praise. Now observe here, 1. How we must praise God. We must do it by  showing forth his lovingkindness and his faithfulness. Being convinced of his glorious attributes and perfections, we must show them forth, as those that are greatly affected with them ourselves and desire to affect others with them likewise. We must show forth, not only his greatness and majesty, his holiness and justice, which magnify him and strike an awe upon us, but his lovingkindness and his faithfulness; for his goodness is his glory (Exod. xxxiii. 18, 19), and by these he proclaims his name. His mercy and truth are the great supports of our faith and hope, and the great encouragements of our love and obedience; these therefore we must show forth as our pleas in prayer and the matter of our joy. This was then done, not only by singing, but by music joined with it,  upon an instrument of ten strings (v. 3); but then it was to be  with a solemn sound, not that which was gay, and apt to dissipate the spirits, but that which was grave, and apt to fix them. 2. When we must praise God— in the morning and every night, not only on sabbath days, but every day; it is that which the duty of every day requires. We must praise God, not only in public assemblies, but in secret, and in our families, showing forth, to ourselves and those about us, his lovingkindness and faithfulness. We must begin and end every day with praising God, must give him thanks every morning, when we are fresh and before the business of the day comes in upon us, and every night, when we are again composed and retired, and are recollecting ourselves; we must give him thanks every morning for the mercies of the night and every night for the mercies of the day; going out and coming in we must bless God. II. We have an example set before us in the psalmist himself, both to move us to and to direct us in this work (v. 4):  Thou, Lord, hast made me glad through thy work. Note, 1. Those can best recommend to others the duty of praise who have themselves experienced the pleasantness of it. "God's works are to be praised, for they have many a time rejoiced my heart; and therefore, whatever others may think of them, I must think well and speak well of them." 2. If God has given us the joy of his works, there is all the reason in the world why we should give him the honour of them. Has he made our hearts glad? Let us then make his praises glorious. Has God made us glad through the works of his providence for us, and of his grace in us, and both through the great work of redemption? (1.) Let us thence fetch encouragement for our faith and hope; so the psalmist does:  I will triumph in the works of thy hands. From a joyful remembrance of what God has done for us we may raise a joyful prospect of what he will do, and triumph in the assurance of it, triumph over all opposition, 2 Thess. ii. 13, 14. (2.) Let us thence fetch matter for holy adorings and admirings of God (v. 5): '' O Lord! how great are thy works''—great beyond conception, beyond expression, the products of great power and wisdom, of great consequence and importance! men's works are nothing to them. We cannot comprehend the greatness of God's works, and therefore must reverently and awfully wonder at them, and even stand amazed at the magnificence of them. "Men's works are little and trifling, for their thoughts are shallow; but, Lord,  thy works are great and such as cannot be measured; for  thy thoughts are very deep and such as cannot be fathomed." God's counsels as much exceed the contrivances of our wisdom as his works do the efforts of our power.  His thoughts are above our thoughts, as his  ways are  above our ways, Isa. lv. 9.  O the depth of God's designs! Rom. xi. 33. The greatness of God's works should lead us to consider the depth of his thoughts, that counsel of his own will according to which he does all things—what a compass his thoughts fetch and to what a length they reach! III. We are admonished not to neglect the works of God, by the character of those who do so, v. 6. Those are fools, they are brutish, who do not know, who do not understand, how great God's works are, who will not acquaint themselves with them, nor give him the glory of them; they  regard not the work of the Lord nor  consider the operation of his hands (Ps. xxviii. 5); particularly, they understand not the meaning of their own prosperity (which is spoken of v. 7); they take it as a pledge of their happiness, whereas it is a preparative for their ruin. If there are so many who know not the designs of Providence, nor care to know them, those who through grace are acquainted with them, and love to be so, have the more reason to be thankful.

The Triumph of the Righteous; The Happiness of the Righteous.
$7$ When the wicked spring as the grass, and when all the workers of iniquity do flourish;  it is that they shall be destroyed for ever: $8$ But thou,,  art most high for evermore. $9$ For, lo, thine enemies,, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered. $10$ But my horn shalt thou exalt like  the horn of an unicorn: I shall be anointed with fresh oil. 11 Mine eye also shall see  my desire on mine enemies,  and mine ears shall hear  my desire of the wicked that rise up against me. $12$ The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon. $13$ Those that be planted in the house of the shall flourish in the courts of our God. 14 They shall still bring forth fruit in old age; they shall be fat and flourishing; $15$ To show that the  is upright:  he is my rock, and  there is no unrighteousness in him. The psalmist had said (v. 4) that from the works of God he would take occasion to triumph; and here he does so. I. He triumphs over God's enemies (v. 7, 9, 11), triumphs in the foresight of their destruction, not as it would be the misery of his fellow-creatures, but as it would redound to the honour of God's justice and holiness. He is confident of the ruin of sinners, 1. Though they are flourishing (v. 7):  When the wicked spring as the grass in spring (so numerous, so thickly sown, so green, and growing so fast),  and all the workers of iniquity do flourish in pomp, and power, and all the instances of outward prosperity, are easy and many, and succeed in their enterprises, one would think that all this was in order to their being happy, that it was a certain evidence of God's favour and an earnest of something as good or better in reserve: but it is quite otherwise; it is  that they shall be destroyed for ever. The very  prosperity of fools shall slay them, Prov. i. 32. The sheep that are designed for the slaughter are put into the fattest pasture. 2. Though they are daring, v. 9. They are thy enemies, and impudently avow themselves to be so. They are contrary to God, and they fight against God. They are in rebellion against his crown and dignity, and therefore it is easy to foresee that they shall perish; for  who ever hardened his heart against God and prospered? Note, All the impenitent workers of iniquity shall be deemed and taken as God's enemies, and as such they shall perish and be scattered. Christ reckons those his enemies that will not have him to reign over them; and they shall be brought forth and slain before him. The workers of iniquity are now associated, and closely linked together, in a combination against God and religion; but they shall be scattered, and disabled to help one another against the just judgment of God.  In the world to come they shall be separated from the congregation of the righteous; so the Chaldee, Ps. i. 5. 3. Though they had a particular malice against the psalmist, and, upon that account, he might be tempted to fear them, yet he triumphs over them (v. 11): " My eye shall see my desire on my enemies that rise up against me; I shall see them not only disabled from doing me any further mischief, but reckoned with for the mischief they have done me, and brought either to repentance or ruin:" and this was his desire concerning them. In the Hebrew it is no more than thus,  My eye shall look on my enemies, and my ear shall hear of the wicked. He does not say what he shall see or what he shall hear, but he shall see and hear that in which God will be glorified and in which he will therefore be satisfied. This perhaps has reference to Christ, to his victory over Satan, death, and hell, the destruction of those that persecuted and crucified him, and opposed his gospel, and to the final ruin of the impenitent at the last day. Those that rise up against Christ will fall before him and be made his footstool. II. He triumphs in God, and his glory and grace. 1. In the glory of God (v. 8): " But thou, O Lord! art most high for evermore. The workers of iniquity who fight against us may be high for a time, and think to carry all before them with a high hand, but  thou art high, most high, for evermore. Their height will be humbled and brought down, but thine is everlasting." Let us not therefore fear the pride and power of evil men, nor be discouraged by their impotent menaces, for the moth shall eat them up as a garment, but  God's righteousness shall be for ever, Isa. li. 7, 8. 2. In the grace of God, his favour and the fruits of it, (1.) To himself (v. 10): "Thou, O Lord! that art thyself most high,  shalt exalt my horn." The great God is the fountain of honour, and he, being  high for evermore, himself will exalt his people for ever, for  he is the praise of all his saints, Ps. cxlviii. 14. The wicked are forbidden to  lift up the horn (Ps. lxxv. 4, 5), but those that serve God and the interest of his kingdom with their honour or power, and commit it to him to keep it, to raise it, to use it, and to dispose of it, as he pleases, may hope that he will  exalt their horn as the horn of a unicorn, to the greatest height, either in this world or the other:  My horn shalt thou exalt, when  thy enemies perish; for  then shall the righteous shine forth as the sun, when the wicked shall be doomed to  shame and everlasting contempt. He adds,  I shall be anointed with fresh oil, which denotes a fresh confirmation in his office to which he had been anointed, or abundance of plenty, so that he should have fresh oil as often as he pleased, or renewed comforts to revive him when his spirits drooped. Grace is the anointing of the Spirit; when this is given to help in the time of need, and is received, as there is occasion, from the fulness that is in Christ Jesus, we are then anointed with fresh oil. Some read it, '' When I grow old thou shalt anoint me with fresh oil. My old age shalt thou exalt with rich mercy;'' so the LXX. Compare v. 14,  They shall bring forth fruit in old age. The comforts of God's Spirit, and the joys of his salvation, shall be a refreshing oil to the  hoary heads that are found in the way of righteousness. (2.) To all the saints. They are here represented as  trees of righteousness, Isa. lxi. 3; Ps. i. 3. Observe, [1.] The good place they are fixed in; they are  planted in the house of the Lord, v. 13. The trees of righteousness do not grow of themselves; they are  planted, not in common soil, but in paradise,  in the house of the Lord. Trees are not usually planted in a house; but God's trees are said to be planted in his house because it is from his grace, by his word and Spirit, that they receive all the sap and virtue that keep them alive and make them fruitful. They fix themselves to holy ordinances, take root in them, abide by them, put themselves under the divine protection, and bring forth all their fruits to God's honour and glory. [2.] The good plight they shall be kept in. It is here promised,  First, That they shall grow, v. 12. Where God gives true grace he will give more grace. God's trees shall grow higher, like the cedars, the tall cedars in Lebanon; they shall grow nearer heaven, and with a holy ambition shall aspire towards the upper world; they shall grow stronger, like the cedars, and fitter for use. '' He that has clean hands shall be stronger and stronger. Secondly,'' That they shall flourish, both in the credit of their profession and in the comfort and joy of their own souls. They shall be cheerful themselves and respected by all about them.  They shall flourish like the palm-tree, which has a stately body (Cant. vii. 7), and large boughs, Lev. xxiii. 40; Judg. iv. 5. Dates, the fruit of it, are very pleasant, but it is especially alluded to here as being ever green. The wicked flourish as the grass (v. 7), which is soon withered, but the righteous as the palm-tree, which is long-lived and which the winter does not change. It has been said of the palm-tree,  Sub pondere crescit—The more it is pressed down the more it grows; so the righteous flourish under their burdens; the more they are afflicted the more they multiply. Being planted in  the house of the Lord (there their root is),  they flourish in the courts of our God—there their branches spread.  Their life is hid with Christ in God. But their light also shines before men. It is desirable that those who have a place should have a name in God's house, and within his walls, Isa. lvi. 5. Let good Christians aim to excel, that they may be eminent and may flourish, and so may adorn the doctrine of God our Saviour, as flourishing trees adorn the courts of a house. And let those who flourish in God's courts give him the glory of it; it is by virtue of this promise,  They shall be fat and flourishing. Their flourishing without is from a fatness within, from the  root and fatness of the good olive, Rom. xi. 17. Without a living principle of grace in the heart the profession will not be long flourishing; but where that is  the leaf also shall not wither, Ps. i. 3.  The trees of the Lord are full of sap, Ps. civ. 16. See Hos. xiv. 5, 6.  Thirdly, That they shall be fruitful. Were there nothing but leaves upon them, they would not be trees of any value; but  they shall still bring forth fruit. The products of sanctification, all the instances of a lively devotion and a useful conversation, good works, by which God is glorified and others are edified, these are the fruits of righteousness, in which it is the privilege, as well as the duty, of the righteous to abound; and their abounding in them is the matter of a promise as well as of a command. It is promised that they shall bring forth fruit in old age. Other trees, when they are old, leave off bearing, but in God's trees the strength of grace does not fail with the strength of nature. The last days of the saints are sometimes their best days, and their last work is their best work. This indeed shows that they are upright; perseverance is the surest evidence of sincerity. But it is here said  to show that the Lord is upright (v. 15), that he is true to his promises and faithful to every word that he has spoken, and that he is constant to the work which he has begun. As it is by the promises that believers first partake of a divine nature, so it is by the promises that that divine nature is preserved and kept up; and therefore the power it exerts is an evidence that the  Lord is upright, and so he will show himself  with an upright man, Ps. xviii. 25. This the psalmist triumphs in: " He is my rock and there is no unrighteousness in him. I have chosen him for my rock on which to build, in the clefts of which to take shelter, on the top of which to set my feet. I have found him a rock, strong and stedfast, and his word as firm as a rock. I have found" (and let every one speak as he finds) "that there is no unrighteousness in him." He is as able, and will be as kind, as his word makes him to be. All that ever trusted in God found him faithful and all-sufficient, and none were ever made ashamed of their hope in him.

=CHAP. 93.= ''This short psalm sets forth the honour of the kingdom of God among men, to his glory, the terror of his enemies, and the comfort of all his loving subjects. It relates both to the kingdom of his providence, by which he upholds and governs the world, and especially to the kingdom of his grace, by which he secures the church, sanctifies and preserves it. The administration of both these kingdoms is put into the hands of the Messiah, and to him, doubtless, the prophet here hears witness, and to his kingdom, speaking of it as present, because sure; and because, as the eternal Word, even before his incarnation he was Lord of all. Concerning God's kingdom glorious things are here spoken. I. Have other kings their royal robes? So has he, ver. 1. II. Have they their thrones? So has he, ver. 2. III. Have they their enemies whom they subdue and triumph over? So has he,''

ver. 3, 4. IV. Is it their honour to be faithful and holy? So it is his, ver. 5. In singing this psalm we forget ourselves if we forget Christ, to whom the Father has given all power both in heaven and in earth.

The Glory and Majesty of God.
$1$ The reigneth, he is clothed with majesty; the  is clothed with strength,  wherewith he hath girded himself: the world also is stablished, that it cannot be moved. $2$ Thy throne  is established of old: thou  art from everlasting. $3$ The floods have lifted up,, the floods have lifted up their voice; the floods lift up their waves. $4$ The on high  is mightier than the noise of many waters,  yea, than the mighty waves of the sea. 5 Thy testimonies are very sure: holiness becometh thine house,, for ever. Next to the being of God there is nothing that we are more concerned to believe and consider than God's dominion, that Jehovah is God, and that this God reigns (v. 1), not only that he is King of right, and is the owner and proprietor of all persons and things, but that he is King in fact, and does direct and dispose of all the creatures and all their actions according to the counsel of his own will. This is celebrated here, and in many other psalms:  The Lord reigns. It is the song of the gospel church, of the glorified church (Rev. xix. 6),  Hallelujah; the Lord God omnipotent reigns. Here we are told how he reigns. I. The Lord reigns gloriously:  He is clothed with majesty. The majesty of earthly princes, compared with God's terrible majesty, is but like the glimmerings of a glow-worm compared with the brightness of the sun when he goes forth in his strength. Are the enemies of God's kingdom great and formidable? Yet let us not fear them, for God's majesty will eclipse theirs. II. He reigns powerfully. He is not only clothed with majesty, as a prince in his court, but he is  clothed with strength, as a general in the camp. He has wherewithal to support his greatness and to make it truly formidable. See him not only clad in robes, but clad in armour. Both  strength and honour are his clothing. He can do every thing, and with him nothing is impossible. 1. With this power  he has girded himself; it is not derived from any other, nor does the executing of it depend upon any other, but he has it of himself and with it does whatsoever he pleases. Let us not fear the power of man, which is borrowed and bounded, but fear him who has power to kill and cast into hell. 2. To this power it is owing that the world stands to this day. The world also is established; it was so at first, by the creating power of God, when he founded it upon the seas; it is so still, by that providence which upholds all things and is a continued creation; it is so established that though he has  hanged the earth upon nothing (Job xxvi. 7) yet  it cannot be moved; all things  continue to this day, according to his ordinance. Note, The preserving of the powers of nature and the course of nature is what the God of nature must have the glory of; and we who have the benefit thereof daily are very careless and ungrateful if we give him not the glory of it. Though God clothes himself with majesty, yet he condescends to take care of this lower world and to settle its affairs; and, if he established the world, much more will he establish his church, that it cannot be moved. III. He reigns eternally (v. 2):  Thy throne is established of old. 1. God's right to rule the world is founded in his making it; he that gave being to it, no doubt, may give law to it, and so his title to the government is incontestable:  Thy throne is established; it is a title without a flaw in it. And it is ancient: it is  established of old, from the beginning of time, before any other rule, principality, or power was erected, as it will continue when all other rule, principality, and power shall be put down, 1 Cor. xv. 24. 2. The whole administration of his government was settled in his eternal counsels before all worlds; for he does all according to the purpose which he purposed in himself; The chariots of Providence came down from between the mountains of brass, from those decrees which are fixed as the everlasting mountains (Zech. vi. 1):  Thou art from everlasting, and therefore  thy throne is established of old; because God himself was from everlasting, his throne and all the determinations of it were so too; for in an eternal mind there could not but be eternal thoughts. IV. He reigns triumphantly, v. 3, 4. We have here, 1. A threatening storm supposed:  The floods have lifted up, O Lord! (to God himself the remonstrance is made)  the floods have lifted up their voice, which speaks terror; nay, they have  lifted up their waves, which speaks real danger. It alludes to a tempestuous sea, such as the wicked are compared to, Isa. lvii. 20. The  heathen rage (Ps. ii. 1) and think to ruin the church, to overwhelm it like a deluge, to sink it like a ship at sea. The church is said to  be tossed with tempests (Isa. liv. 11), and the  floods of ungodly men make the saints  afraid, Ps. xviii. 4. We may apply it to the tumults that are sometimes in our own bosoms, through prevailing passions and frights, which put the soul into disorder, and are ready to overthrow its graces and comforts; but, if the Lord reign there, even the winds and seas shall obey him. 2. An immovable anchor cast in this storm (v. 4):  The Lord himself is mightier. Let this keep our minds fixed, (1.) That God is on high, above them, which denotes his safety (they cannot reach him, Ps. xxix. 10) and his sovereignty; they are ruled by him, they are overruled, and, wherein they rebel, overcome, Exod. xviii. 11. (2.) That he  is mightier, does more  wondrous things than  the noise of many waters; they cannot disturb his rest or rule; they cannot defeat his designs and purposes. Observe, The power of the church's enemies is but  as the noise of many waters; there is more of sound than substance in it.  Pharaoh king of Egypt is but a noise, Jer. xlvi. 17. The church's friends are commonly more frightened than hurt. God is mightier than this noise; he is mighty to preserve his people's interests from being ruined by these many waters and his people's spirits from being terrified by the noise of them. He can, when he pleases, command peace to the church (Ps. lxv. 7), peace in the soul, Isa. xxvi. 3. Note, The unlimited sovereignty and irresistible power of the great Jehovah are very encouraging to the people of God, in reference to all the noises and hurries they meet with in this world, Ps. xlvi. 1, 2. V. He reigns in truth and holiness, v. 5. 1. All his promises are inviolably faithful:  Thy testimonies are very sure. As God is able to protect his church, so he is true to the promises he has made of its safety and victory. His word is passed, and all the saints may rely upon it. Whatever was foretold concerning the kingdom of the Messiah would certainly have its accomplishment in due time. Those testimonies upon which the faith and hope of the Old-Testament saints were built were very sure, and would not fail them. 2. All his people ought to be conscientiously pure: '' Holiness becomes thy house, O Lord! for ever.'' God's church is his house; it is a holy house, cleansed from sin, consecrated by God, and employed in his service. The holiness of it is its beauty (nothing better becomes the saints than conformity to God's image and an entire devotedness to his honour), and it is its strength and safety; it is the holiness of God's house that secures it against the many waters and their noise. Where there is purity there shall be peace. Fashions change, and that which is becoming at one time is not so at another; but holiness always becomes God's house and family, and those who belong to it; it is perpetually decent; and nothing so ill becomes the worshippers of the holy God as unholiness.

=CHAP. 94.= ''This psalm was penned when the church of God was under hatches, oppressed and persecuted; and it is an appeal to God, as the judge of heaven and earth, and an address to him, to appear for his people against his and their enemies. Two things this psalm speaks:—I. Conviction and terror to the persecutors''

(ver. 1-11), showing them their danger and folly, and arguing with them. II. Comfort and peace to the persecuted (ver. 12-23), assuring them, both from God's promise and from the psalmist's own experience, that their troubles would end well, and God would, in due time, appear to their joy and the confusion of those who set themselves against them. In singing this psalm we must look abroad upon the pride of oppressors with a holy indignation, and the tears of the oppressed with a holy compassion; but, at the same time, look upwards to the righteous Judge with an entire satisfaction, and look forward, to the end of all these things, with a pleasing hope.

Appeal to God against Persecutors; The Folly of Atheists and Oppressors.
$1$ God, to whom vengeance belongeth; O God, to whom vengeance belongeth, show thyself. $2$ Lift up thyself, thou judge of the earth: render a reward to the proud. $3$, how long shall the wicked, how long shall the wicked triumph? $4$  How long shall they utter  and speak hard things?  and all the workers of iniquity boast themselves? $5$ They break in pieces thy people,, and afflict thine heritage. $6$ They slay the widow and the stranger, and murder the fatherless. $7$ Yet they say, The shall not see, neither shall the God of Jacob regard  it. $8$ Understand, ye brutish among the people: and  ye fools, when will ye be wise? $9$ He that planted the ear, shall he not hear? he that formed the eye, shall he not see? $10$ He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge,  shall not he know? 11 The knoweth the thoughts of man, that they  are vanity. In these verses we have, I. A solemn appeal to God against the cruel oppressors of his people, v. 1, 2. This speaks terror enough to them, that they have the prayers of God's people against them, who cry day and night to him to avenge them of their adversaries; and shall he not avenge them speedily? Luke xviii. 3, 7. Observe here, 1. The titles they give to God for the encouraging of their faith in this appeal: '' O God! to whom vengeance belongeth; and  thou Judge of the earth.'' We may with boldness appeal to him; for, (1.) He is judge, supreme judge, judge alone, from whom every man's judgment proceeds. He that gives law gives sentence upon every man according to his works, by the rule of that law. He has prepared his throne for judgment. He has indeed appointed magistrates to be avengers under him (Rom. xiii. 4), but he is the avenger in chief, to whom even magistrates themselves are accountable; his throne is the last refuge (the  dernier ressort, as the law speaks) of oppressed innocency. He is universal judge, not of this city or country only, but  judge of the earth, of the whole earth: none are exempt from his jurisdiction; nor can it be alleged against an appeal to him in any court that it is  coram non judice—before a person not judicially qualified. (2.) He is just. As he has authority to avenge wrong, so it is his nature, and property, and honour. This also is implied in the title here given to him and repeated with such an emphasis, '' O God! to whom vengeance belongs,'' who wilt not suffer might always to prevail against right. This is a good reason why we must not avenge ourselves, because God has said,  Vengeance is mine; and it is daring presumption to usurp his prerogative and step into his throne, Rom. xii. 19. Let this alarm those who do wrong, whether with a close hand, so as not to be discovered, or with a high hand, so as not to be controlled, There is a God to whom vengeance belongs, who will certainly call them to an account; and let it encourage those who suffer wrong to bear it with silence, committing themselves to him who judges righteously. 2. What it is they ask of God. (1.) That he would  glorify himself, and get honour to his own name. Wicked persecutors thought God had withdrawn and had forsaken the earth. "Lord," say they, "show thyself; make them know that thou art and that thou art ready to  show thyself strong on the behalf of those whose hearts are upright with thee." The enemies thought God was conquered because his people were. "Lord," say they, " lift up thyself, be thou exalted in thy own strength. Lift up thyself, to be seen, to be feared; and suffer not thy name to be trampled upon and run down." (2.) That he would mortify the oppressors:  Render a reward to the proud; that is, "Reckon with them for all their insolence, and the injuries they have done to thy people." These prayers are prophecies, which speak terror to all the sons of violence. The righteous God will deal with them according to their merits. II. A humble complaint to God of the pride and cruelty of the oppressors, and an expostulation with him concerning it, v. 3-6. Here observe, 1. The character of the enemies they complain against. They are wicked; they are  workers of iniquity; they are bad, very bad, themselves, and therefore they hate and persecute those whose goodness shames and condemns them. Those are wicked indeed, and  workers of the worst iniquity, lost to all honour and virtue, who are cruel to the innocent and hate the righteous. 2. Their haughty barbarous carriage which they complain of. (1.) They are insolent, and take a pleasure in magnifying themselves. They talk high and talk big; they triumph; they speak loud things; they boast themselves, as if their tongues were their own and their hands too, and they were accountable to none for what they say or do, and as if the day were their own, and they doubted not but to carry the cause against God and religion. Those that speak highly of themselves, that triumph and boast, are apt to speak hardly of others; but there will come a day of reckoning for all their hard speeches which ungodly sinners have spoken against God, his truths, and ways, and people, Jude 15. (2.) They are impious, and take a pleasure in running down God's people because they are his (v. 5): " They break in pieces thy people, O Lord! break their assemblies, their estates, their families, their persons, in pieces, and do all they can to afflict thy heritage, to grieve them, to crush them, to run them down, to root them out." God's people are his heritage; there are those that, for his sake, hate them, and seek their ruin. This is a very good plea with God, in our intercessions for the church: "Lord, it is thine; thou hast a property in it. It is thy heritage; thou hast a pleasure in it, and out of it the rent of thy glory in this world issues. And wilt thou suffer these wicked men to trample upon it thus?" (3.) They are inhuman, and take a pleasure in wronging those that are least able to help themselves (v. 6); they not only oppress and impoverish, but  they slay the widow and the stranger; not only neglect the fatherless, and make a prey of them, but murder them, because they are weak and exposed, and sometimes lie at their mercy. Those whom they should protect from injury they are most injurious to, perhaps because God has taken them into his particular care. Who would think it possible that any of the children of men should be thus barbarous? 3. A modest pleading with God concerning the continuance of the persecution: "Lord,  how long shall they do thus?" And again,  How long? When shall this wickedness of the wicked come to an end? III. A charge of atheism exhibited against the persecutors, and an expostulation with them upon that charge. 1. Their atheistical thoughts are here discovered (v. 7):  Yet they say, The Lord shall not see. Though the cry of their wickedness is very great and loud, though they rebel against the light of nature and the dictates of their own consciences, yet they have the confidence to say, " The Lord shall not see; he will not only wink at small faults, but shut his eyes at great ones too." Or they think they have managed it so artfully, under colour of justice and religion perhaps, that it will not be adjudged murder. "The God of Jacob, though his people pretend to have such an interest in him, does not regard it either as against justice or as against his own people; he will never call us to an account for it." Thus they deny God's government of the world, banter his covenant with his people, and set the judgment to come at defiance. 2. They are here convicted of folly and absurdity. He that says either that Jehovah the living God shall not see or that the God of Jacob shall not regard the injuries done to his people,  Nabal is his name and folly is with him; and yet here he is fairly reasoned with, for his conviction and conversion, to prevent his confusion (v. 8): " Understand, you brutish among the people, and let reason guide you." Note, The atheistical, though they set up for wits, and philosophers, and politicians, yet are really the  brutish among the people; if they would but understand, they would believe. God, by the prophet, speaks as if he thought the time long till men would be men, and show themselves so by understanding and considering: " You fools, when will you be wise, so wise as to know that God sees and regards all you say and do, and to speak and act accordingly, as those that must give account?" Note, None are so bad but means are to be used for the reclaiming and reforming of them, none so brutish, so foolish, but it should be tried whether they may not yet be made wise; while there is life there is hope. To prove the folly of those that question God's omniscience and justice the psalmist argues, (1.) From the works of creation (v. 9), the formation of human bodies, which as it proves that there is a God, proves also that God has infinitely and transcendently in himself all those perfections that are in any creature.  He that planted the ear (and it is planted in the head, as a tree in the ground)  shall he not hear? No doubt he shall, more and better than we can.  He that formed the eye (and how curiously it is formed above any part of the body anatomists know and let us know by their dissections)  shall he not see? Could he give, would he give, that perfection to a creature which he has not in himself? Note, [1.] The powers of nature are all derived from the God of nature. See Exod. iv. 11. [2.] By the knowledge of ourselves we may be led a great way towards the knowledge of God—if by the knowledge of our own bodies, and the organs of sense, so as to conclude that if we can see and hear much more can God, then certainly by the knowledge of our own souls and their noble faculties. The gods of the heathen had eyes and saw not, ears and heard not; our God has no eyes nor ears, as we have, and yet we must conclude he both sees and hears, because we have our sight and hearing from him, and are accountable to him for our use of them. (2.) From the works of providence (v. 10):  He that chastises the heathen for their polytheism and idolatry,  shall not he much more  correct his own people for their atheism and profaneness? He that chastises the children of men for oppressing and wronging one another, shall not he correct those that profess to be his own children, and call themselves so, and yet persecute those that are really so? Shall not we be under his correction, under whose government the whole world is? Does he regard as King of nations, and shall he not much more regard as the God of Jacob? Dr. Hammond gives another very probably sense of this: " He that instructs the nations (that is, gives them his law),  shall not he correct, that is, shall not he judge them according to that law, and call them to an account for their violations of it? In vain was the law given if there will not be a judgment upon it." And it is true that the same word signifies to chastise and to instruct, because chastisement is intended for instruction and instruction should go along with chastisement. (3.) From the works of grace:  He that teaches man knowledge, shall he not know? He not only, as the God of nature, has given the light of reason, but, as the God of grace, has given the light of revelation, has shown man what is true wisdom and understanding; and he that does this, shall he not know? Job xxviii. 23, 28. The flowing of the streams is a certain sign of the fulness of the fountain. If all knowledge is from God, no doubt all knowledge is in God. From this general doctrine of God's omniscience, the psalmist not only confutes the atheists, who said, " The Lord shall not see (v. 7), he will not take cognizance of what we do;" but awakens us all to consider that God will take cognizance even of what we think (v. 11):  The Lord knows the thoughts of man, that they are vanity. [1.] He knows those thoughts in particular, concerning God's conniving at the wickedness of the wicked, and knows them to be vain, and laughs at the folly of those who by such fond conceits buoy themselves up in sin. [2.] He knows all the thoughts of the children of men, and knows them to be, for the most part, vain, that the imaginations of the thoughts of men's hearts are evil, only evil, and that continually. Even in good thoughts there is a fickleness and inconstancy which may well be called  vanity. It concerns us to keep a strict guard upon our thoughts, because God takes particular notice of them. Thoughts are words to God, and vain thoughts are provocations.

Comfort to Suffering Saints; God the Defence of His People.
$12$ Blessed  is the man whom thou chastenest,, and teachest him out of thy law; $13$ That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked. $14$ For the will not cast off his people, neither will he forsake his inheritance. $15$ But judgment shall return unto righteousness: and all the upright in heart shall follow it. $16$ Who will rise up for me against the evildoers?  or who will stand up for me against the workers of iniquity? $17$ Unless the  had been my help, my soul had almost dwelt in silence. $18$ When I said, My foot slippeth; thy mercy,, held me up. $19$ In the multitude of my thoughts within me thy comforts delight my soul. $20$ Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law? $21$ They gather themselves together against the soul of the righteous, and condemn the innocent blood. $22$ But the is my defence; and my God  is the rock of my refuge. $23$ And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness;  yea, the our God shall cut them off. The psalmist, having denounced tribulation to those that trouble God's people, here assures those that are troubled of rest. See 2 Thess. i. 6, 7. He speaks comfort to suffering saints from God's promises and his own experience. I. From God's promises, which are such as not only save them from being miserable, but secure a happiness to them (v. 12):  Blessed is the man whom thou chastenest. Here he looks above the instruments of trouble, and eyes the hand of God, which gives it another name and puts quite another color upon it. The enemies break in pieces God's people (v. 5); they aim at no less; but the truth of the matter is that God by them chastens his people, as the father the son in whom he delights, and the persecutors are only the rod he makes use of.  Howbeit they mean not so, neither doth their heart think so, Isa. x. 5-7. Now it is here promised, 1. That God's people shall get good by their sufferings. When he chastens them he will teach them, and blessed is the man who is thus taken under a divine discipline, for  none teaches like God. Note, (1.) The afflictions of the saints are fatherly chastenings, designed for their instruction, reformation, and improvement. (2.) When the teachings of the word and Spirit go along with the rebukes of Providence they then both manifest men to be blessed and help to make them so; for then they are marks of adoption and means of sanctification. When we are chastened we must pray to be taught, and look into the law as the best expositor of Providence. It is not the chastening itself that does good, but the teaching that goes along with it and is the exposition of it. 2. That they shall see through their sufferings (v. 13):  That thou mayest give him rest from the days of adversity. Note, (1.) There is a rest remaining for the people of God after the days of their adversity, which, though they may be many and long, shall be numbered and finished in due time, and shall not last always. He that sends the trouble will send the rest, that he may comfort them according to the time that he has afflicted them. (2.) God  therefore teaches his people by their troubles, that he may prepare them for deliverance, and so give them rest from their troubles, that, being reformed, they may be relieved, and that the affliction, having done its work, may be removed. 3. That they shall see the ruin of those that are the instruments of their sufferings, which is the matter of a promise, not as gratifying any passion of theirs, but as redounding to the glory of God:  Until the pit is digged (or rather while the pit is digging)  for the wicked, God is ordering peace for them at the same time that he is ordaining his arrows against the persecutors. 4. That, though they may be cast down, yet certainly they shall not be cast off, v. 14. Let God's suffering people assure themselves of this, that, whatever their friends do, God will not cast them off, nor throw them out of his covenant or out of his care; he will not forsake them, because they are his inheritance, which he will not quit his title to nor suffer himself to be disseised of. St. Paul comforted himself with this, Rom. xi. 1. 5. That, bad as things are, they shall mend, and, though they are now out of course, yet they shall return to their due and ancient channel (v. 15):  Judgment shall return unto righteousness; the seeming disorders of Providence (for real ones there never were) shall be rectified. God's judgment, that is, his government, looks sometimes as if it were at a distance from righteousness, while the wicked prosper, and the best men meet with the worst usage; but it shall return to righteousness again, either in this world or at the furthest in the judgment of the great day, which will set all to-rights. Then  all the upright in heart shall be after it; they shall follow it with their praises, and with entire satisfaction; they shall return to a prosperous and flourishing condition, and shine forth out of obscurity; they shall accommodate themselves to the dispensations of divine Providence, and with suitable affections attend all its motions.  They shall walk after the Lord, Hos. xi. 10. Dr. Hammond thinks this was most eminently fulfilled in the destruction of Jerusalem first, and afterwards of heathen Rome, the crucifiers of Christ and persecutors of Christians, and the rest which the churches had thereby.  Then judgment returned even to righteousness, to mercy and goodness, and favour to God's people, who then were as much countenanced as before they had been trampled on. II. From his own experiences and observations. 1. He and his friends had been oppressed by cruel and imperious men, that had power in their hands and abused it by abusing all good people with it. They were themselves  evil-doers and  workers of iniquity (v. 16); they abandoned themselves to all manner of impiety and immorality, and then their throne was a  throne of iniquity, v. 20. Their dignity served to put a reputation upon sin, and their authority was employed to support it, and to bring about their wicked designs. It is a pity that ever a throne, which should be a terror to evil-doers and a protection and praise to those that do well, should be the seat and shelter of iniquity. That is a throne of iniquity which by the policy of its council  frames mischief, and by its sovereignty enacts it and turns it into a law. Iniquity is daring enough even when human laws are against it, which often prove too weak to give an effectual check to it; but how insolent, how mischievous, is it when it is backed by a law! Iniquity is not the better, but much the worse, for being enacted by law; nor will it excuse those that practise it to say that they did but do as they were bidden. These workers of iniquity, having  framed mischief by a law, take care to see the law executed; for  they gather themselves together against the soul of the righteous, who dare not  keep the statutes of Omri nor  the law of the house of Ahab; and they  condemn the innocent blood for violating their decrees. See an instance in Daniel's enemies; they  framed mischief by a law when the obtained an impious edict against prayer (Dan. vi. 7), and, when Daniel would not obey it, they  assembled together against him (v. 11) and  condemned his innocent blood to the lions. The best benefactors of mankind have often been thus treated, under colour of law and justice, as the worst of malefactors. 2. The oppression they were under bore very hard upon them, and oppressed their spirits too. Let not suffering saints despair, though, when they are persecuted, they find themselves perplexed and cast down; it was so with the psalmist here: His  soul had almost dwelt in silence (v. 17); he was at his wits' end, and knew not what to say or do; he was, in his own apprehensions, at his life's end, ready to drop into the grave, that land of silence. St. Paul, in a like case,  received a sentence of death within himself, 2 Cor. i. 8, 9. He said, " My foot slippeth (v. 18); I am going irretrievably; there is no remedy; I must  fall. I  shall one day perish by the hand of Saul. My hope fails me; I do not find such firm footing for my faith as I have sometimes found." Ps. lxxiii. 2. He had a multitude of perplexed entangled thoughts within him concerning the case he was in and the construction to be made of it, and concerning the course he should take and what was likely to be the issue of it. 3. In this distress they sought for help, and succour, and some relief. (1.) They looked about for it and were disappointed (v. 16): " Who will rise up for me against the evil-doers? Have I any friend who, in love to me, will appear for me? Has justice any friend who, in a pious indignation at unrighteousness, will plead my injured cause?" He looked, but there was none to save, there was none to uphold. Note, When on the side of the oppressors there is power it is no marvel if the oppressed have no comforter, none that dare own them, or speak a good word for them, Eccl. iv. 1. When St. Paul was brought before Nero's throne of iniquity  no man stood by him, 2 Tim. iv. 16. (2.) They looked up for it, v. 20. They humbly expostulate with God: "Lord,  shall the throne of iniquity have fellowship with thee? Wilt thou countenance and support these tyrants in their wickedness? We know thou wilt not." A throne has fellowship with God when it is a throne of justice and answers the end of the erecting of it; for by him kings reign, and when they reign for him their judgments are his, and he owns them as his ministers, and whoever resist them, or rise up against them, shall receive to themselves damnation; but, when it becomes a  throne of iniquity, it has no longer fellowship with God. Far be it from the just and holy God that he should be the patron of unrighteousness, even in princes and those that sit in thrones, yea, though they be the  thrones of the house of David. 4. They found succour and relief in God, and in him only. When other friends failed, in him they had a faithful and powerful friend; and it is recommended to all God's suffering saints to trust in him. (1.) God helps at a dead lift (v. 17): "When I had almost  dwelt in silence, then the Lord was  my help, kept me alive, kept me in heart; and  unless I had made him  my help, by putting my trust in him and expecting relief from him, I could never have kept possession of my own soul; but living by faith in him has kept my head above water, has given me breath, and something to say." (2.) God's goodness is the great support of sinking spirits (v. 18): " When I said, My foot slips into sin, into ruin, into despair, then  thy mercy, O Lord! held me up, kept me from falling, and defeated the design of those who consulted to  cast me down from my excellency," Ps. lxii. 4. We are beholden not only to God's power, but to his pity, for spiritual supports:  Thy mercy, the gifts of thy mercy and my hope in thy mercy,  held me up. God's right hand sustains his people when they look on their right hand and on their left and there is none to uphold; and we are then prepared for his gracious supports when we are sensible of our own weakness and inability to stand by our own strength, and come to God, to acknowledge it, and to tell him how  our foot slips. (3.) Divine consolations are the effectual relief of troubled spirits (v. 19): " In the multitude of my thoughts within me, which are noisy like a multitude, crowding and jostling one another like a multitude, and very unruly and ungovernable, in the multitude of my sorrowful, solicitous, timorous thoughts,  thy comforts delight my soul; and they are never more delightful than when they come in so seasonably to silence my unquiet thoughts and keep my mind easy." The world's comforts give but little delight to the soul when it is hurried with melancholy thoughts; they are songs to a heavy heart. But God's comforts will reach the soul, and not the fancy only, and will bring with them that peace and that pleasure which the smiles of the world cannot give and which the frowns of the world cannot take away. 5. God is, and will be, as a righteous Judge, the patron and protector of right and the punisher and avenger of wrong; this the psalmist had both the assurance of and the experience of. (1.) He will give redress to the injured (v. 22): "When none else will, nor can, nor dare, shelter me,  the Lord is my defence, to preserve me from the evil of my troubles, from sinking under them and being ruined by them; and he is  the rock of my refuge, in the clefts of which I may take shelter, and on the top of which I may set my feet, to be out of the reach of danger." God is his people's refuge, to whom they may flee, in whom they are safe and may be secure; he is the rock of their refuge, so strong, so firm, impregnable, immovable, as a rock: natural fastnesses sometimes exceed artificial fortifications. (2.) He will reckon with the injurious (v. 23):  He shall render to them their own iniquity; he shall deal with them according to their deserts, and that very mischief which they did and designed against God's people shall be brought upon themselves: it follows,  He shall cut them off in their wickedness. A man cannot be more miserable than his own wickedness will make him if God visit it upon him: it will cut him in the remembrance of it; it will cut him off in the recompence of it. This the psalm concludes with the triumphant assurance of:  Yea, the Lord our God, who takes our part and owns us for his,  shall cut them off from any fellowship with him, and so shall make them completely miserable and their pomp and power shall stand them in no stead.

=CHAP. 95.= ''For the expounding of this psalm we may borrow a great deal of light from the apostle's discourse, Heb. iii. and iv., where it appears both to have been penned by David and to have been calculated for the days of the Messiah; for it is there said expressly (Heb. iv. 7) that the day here spoken of (ver. 7) is to be understood of the gospel day, in which God speaks to us by his Son in a voice which we are concerned to hear, and proposes to us a rest besides that of Canaan. In singing psalms it is intended, I. That we should "make melody unto the Lord;" this we are here excited to do, and assisted in doing, being called upon to praise God (ver. 1, 2) as a great God (ver. 3-5) and as our gracious benefactor, ver. 6, 7. II. That we should teach and admonish ourselves and one another; and we are here taught and warned to hear God's voice (ver. 7), and not to harden our hearts, as the Israelites in the wilderness did''

(ver. 8, 9), lest we fall under God's wrath and fall short of his rest, as they did, ver. 10, 11. This psalm must be sung with a holy reverence of God's majesty and a dread of his justice, with a desire to please him and a fear to offend him.

Invitation to Praise God; Motives to Praise.
$1$ O come, let us sing unto the : let us make a joyful noise to the rock of our salvation. $2$ Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms. $3$ For the  is a great God, and a great King above all gods. $4$ In his hand  are the deep places of the earth: the strength of the hills  is his also. $5$ The sea  is his, and he made it: and his hands formed the dry  land. $6$ O come, let us worship and bow down: let us kneel before the our maker. $7$ For he  is our God; and we  are the people of his pasture, and the sheep of his hand. The psalmist here, as often elsewhere, stirs up himself and others to praise God; for it is a duty which ought to be performed with the most lively affections, and which we have great need to be excited to, being very often backward to it and cold in it. Observe, I. How God is to be praised. 1. With holy joy and delight in him. The praising song must be  a joyful noise, v. 1 and again v. 2. Spiritual joy is the heart and soul of thankful praise. It is the will of God (such is the condescension of his grace) that when we give glory to him as a being infinitely perfect and blessed we should, at the same time,  rejoice in him as our Father and King, and a God in covenant with us. 2. With humble reverence, and a holy awe of him (v. 6): " Let us worship, and bow down, and kneel before him, as becomes those who know what an infinite distance there is between us and God, how much we are in danger of his wrath and in need of his mercy." Though  bodily exercise, alone,  profits little, yet certainly it is our duty to glorify God with our bodies by the outward expressions of reverence, seriousness, and humility, in the duties of religious worship. 3. We must praise God with our voice; we must speak forth, sing forth, his praises out of the abundance of a heart filled with love, and joy, and thankfulness— Sing to the Lord; make a noise, a joyful noise to him, with psalms—as those who are ourselves much affected with his greatness and goodness, are forward to own ourselves so, are desirous to be more and more affected therewith, and would willingly be instrumental to kindle and inflame the same pious and devout affection in others also. 4. We must praise God in concert, in the solemn assemblies: " Come, let us sing; let us join in singing to the Lord; not others without me, nor I alone, but others with me.  Let us come together  before his presence, in the courts of his house, where his people are wont to attend him and to expect his manifestations of himself." Whenever we come into God's presence we must come with thanksgiving that we are admitted to such a favour; and, whenever we have thanks to give, we must  come before God's presence, set ourselves before him, and present ourselves to him in the ordinances which he has appointed. II. Why God is to be praised and what must be the matter of our praise. We do not want matter; it were well if we did not want a heart. We must praise God, 1. Because he is  a great God, and sovereign Lord of all, v. 3. He is great, and therefore  greatly to be praised. He is infinite and immense, and has all perfection in himself. (1.) He has great power:  He is a great King above all gods, above all deputed deities, all magistrates, to whom he said,  You are gods (he manages them all, and serves his own purposes by them, and to him they are all accountable), above all counterfeit deities, all pretenders, all usurpers; he can do that which none of them can do; he can, and will, famish and vanquish them all. (2.) He has great possessions. This lower world is here particularly specified. We reckon those great men who have large territories, which they call their own against all the world, which yet are a very inconsiderable part of the universe: how great then is that God whose  the whole earth is, and the fulness thereof, not only under whose feet it is, as he has an incontestable dominion over all the creatures and a propriety in them, but in whose hand it is, as he has the actual directing and disposing of all (v. 4); even  the deep places of the earth, which are out of our sight, subterraneous springs and mines,  are in his hand; and  the height of the hills which are out of our reach, whatever grows or feeds upon them,  is his also. This may be taken figuratively: the meanest of the children of men, who are as the low places of the earth, are not beneath his cognizance; and the greatest, who are as the strength of the hills, are not above his control. Whatever strength is in any creature it is derived from God and employed for him (v. 5):  The sea is his, and all that is in it (the waves fulfil his word); it is his, for  he made it, gathered its waters and fixed its shores;  the dry land, though given to the children of men, is his too, for he still reserved the property to himself; it is his, for  his hands formed it, when his word made  the dry land appear. His being the Creator of all makes him, without dispute, the owner of all. This being a gospel psalm, we may very well suppose that it is the Lord Jesus whom we are here taught to praise. He  is a great God; the mighty God is one of his titles, and  God over all, blessed for evermore. As Mediator, he is  a great King above all gods; by him kings reign; and angels, principalities, and powers, are subject to him;  by him, as the eternal Word,  all things were made (John i. 3), and it was fit he should be the restorer and reconciler of all who was the Creator of all, Col. i. 16, 20. To him all power is given both in heaven and in earth, and into his hand all things are delivered. It is he that sets one foot on the sea and the other on the earth, as sovereign Lord of both (Rev. x. 2), and therefore to him we must sing our songs of praise, and before him we must  worship and bow down. 2. Because he is our God, not only has a dominion over us, as he has over all the creatures, but stands in special relation to us (v. 7):  He is our God, and therefore it is expected we should praise him; who will, if we do not? What else did he make us for but that we should  be to him for a name and a praise? (1.) He is our Creator, and the author of our being; we must  kneel before the Lord our Maker, v. 6. Idolaters kneel before gods which they themselves made; we kneel before a God who made us and all the world and who is therefore our rightful proprietor; for his we are, and not our own. (2.) He is our Saviour, and the author of our blessedness. He is here called  the rock of our salvation (v. 1), not only the founder, but the very foundation, of that work of wonder, on whom it is built.  That rock is Christ; to him therefore we must sing our songs of praises,  to him that sits upon the throne and to the Lamb. (3.) We are therefore his, under all possible obligations:  We are the people of his pasture and the sheep of his hand. All the children of men are so; they are fed and led by his Providence, which cares for them, and conducts them, as the shepherd the sheep. We must praise him, not only because he made us, but because he preserves and maintains us, and our breath and ways are in his hand. All the church's children are in a special manner so; Israel  are the people of his pasture and the sheep of his hand; and therefore he demands their homage in a special manner. The gospel church is his flock. Christ is the great and good Shepherd of it. We, as Christians, are led by his hand into the green pastures, by him we are protected and well provided for, to his honour and service we are entirely devoted as a peculiar people, and therefore to him must be  glory in the churches (whether it be in the world or no)  throughout all ages, Eph. iii. 21.

Warning against Hardness of Heart.
$7$—To day if ye will hear his voice, $8$ Harden not your heart, as in the provocation,  and as  in the day of temptation in the wilderness: $9$ When your fathers tempted me, proved me, and saw my work. $10$ Forty years long was I grieved with  this generation, and said, It  is a people that do err in their heart, and they have not known my ways: $11$ Unto whom I sware in my wrath that they should not enter into my rest. The latter part of this psalm, which begins in the middle of a verse, is an exhortation to those who sing gospel psalms to live gospel lives, and to hear the voice of God's word; otherwise, how can they expect that he should hear the voice of their prayers and praises? Observe, I. The duty required of all those that  are the people of Christ's  pasture and the sheep of his hand. He expects that they  hear his voice, for he has said,  My sheep hear my voice, John x. 27.  We are his people, say they. Are you so? Then  hear his voice. If you call him  Master, or  Lord, then  do the things which he says, and be his willing obedient people. Hear the voice of his doctrine, of his law, and, in both, of his Spirit; hear and heed; hear and yield.  Hear his voice, and not the '' voice of a stranger. If you will hear his voice;'' some take it as a wish,  O that you would hear his voice! that you would be so wise, and do so well for yourselves; like that,  If thou hadst known (Luke xix. 42), that is, O that thou hadst known! Christ's voice must be heard  to-day; this the apostle lays much stress upon, applying it to the gospel day. While he is speaking to you see that you attend to him, for this day of your opportunities will not last always; improve it, therefore,  while it is called to-day, Heb. iii. 13, 15. Hearing the voice of Christ is the same with believing.  To-day, if by faith you accept the gospel offer, well and good, but to-morrow it may be too late. In a matter of such vast importance nothing is more dangerous than delay. II. The sin they are warned against, as inconsistent with the believing obedient ear required, and that is hardness of heart.  If you will hear his voice, and profit by what you hear, then do  not harden your hearts; for the seed sown on the rock never brought any fruit to perfection. The Jews  therefore believed not the gospel of Christ because  their hearts were hardened; they were not convinced of the evil of sin, and of their danger by reason of sin, and therefore they regarded not the offer of salvation; they would not bend to the yoke of Christ, nor yield to his demands; and, if the sinner's heart be hardened, it is his own act and deed (he hardening it himself) and he alone shall bear the blame for ever. III. The example they are warned by, which is that of the Israelites in the wilderness. 1. "Take heed of sinning as they did, lest you be shut out of the everlasting rest as they were out of Canaan."  Be not, as your fathers, a stubborn and rebellious generation, Ps. lxxxviii. 8. Thus here,  Harden not your heart as you did (that is, your ancestors)  in the provocation, or in  Meribah, the place where they quarrelled with God and Moses (Exod. xvii. 2-7),  and in the day of temptation in the wilderness, v. 8. So often did they provoke God by their distrusts and murmurings that the whole time of their continuance in the wilderness might be called a  day of temptation, or  Massah, the other name given to that place (Exod. xvii. 7), because they tempted the Lord, saying,  Is the Lord among us or is he not? This was in the wilderness, where they could not help themselves, but lay at God's mercy, and where God wonderfully helped them and gave them such sensible proofs of his power and tokens of his favour as never any people had before or since. Note, (1.) Days of temptation are days of provocation. Nothing is more offensive to God than disbelief of his promise and despair of the performance of it because of some difficulties that seem to lie in the way. (2.) The more experience we have had of the power and goodness of God the greater is our sin if we distrust him. What, to tempt him in the wilderness, where we live upon him! This is as ungrateful as it is absurd and unreasonable. (3.) Hardness of heart is at the bottom of all our distrusts of God and quarrels with him. That is a hard heart which receives not the impressions of divine discoveries and conforms not to the intentions of the divine will, which will not melt, which will not bend. (4.) The sins of others ought to be warnings to us not to tread in their steps. The murmurings of Israel  were written for our admonition, 1 Cor. x. 11. 2. Now here observe, (1.) The charge drawn up, in God's name, against the unbelieving Israelites, v. 9, 10. God here, many ages after, complains of their ill conduct towards him, with the expressions of high resentment. [1.] Their sin was unbelief: they  tempted God and  proved him; they questioned whether they might take his word, and insisted upon further security before they would go forward to Canaan, by sending spies; and, when those discouraged them, they protested against the sufficiency of the divine power and promise, and would make a captain and return into Egypt, Num. xiv. 3, 4. This is called  rebellion, Deut. i. 26, 32. [2.] The aggravation of this sin was that they  saw God's work; they saw what he had done for them in bringing them out of Egypt, nay, what he was now doing for them every day, this day, in the bread he rained from heaven for them and the water out of the rock that followed them, than which they could not have more unquestionable evidences of God's presence with them. With them even seeing was not believing, because they  hardened their hearts, though they had seen what Pharaoh got by hardening his heart. [3.] The causes of their sin. See what God imputed it to:  It is a people that do err in their hearts, and they have not known my ways. Men's unbelief and distrust of God, their murmurings and quarrels with him, are the effect of their ignorance and mistake.  First, Of their ignorance:  They have not known my ways. They saw his work (v. 9) and he  made known his acts to them (Ps. ciii. 7); and yet they  did not know his ways, the ways of his providence, in which he walked towards them, or the ways of his commandments, in which he would have them to walk towards him: they did not know, they did not rightly understand and therefore did not approve of these. Note, The reason why people slight and forsake the ways of God is because they do not know them.  Secondly, Of their mistake:  They do err in their heart; they wander out of the way; in heart they turn back. Note, Sins are errors, practical errors, errors in heart; such there are, and as fatal as errors in the head. When the corrupt affections pervert the judgment, and so lead the soul out of the ways of duty and obedience, there is an error of the heart. [4.] God's resentment of their sin:  Forty years long was I grieved with this generation. Note, (2.) The sentence passed upon them for their sin (v. 11): " Unto whom I swore in my wrath, If they shall enter into my rest, then say I am changeable and untrue:" see the sentence at large, Num. xiv. 21, &c. Observe, [1.] Whence this sentence came—from the wrath of God. He  swore solemnly in his wrath, his just and holy wrath; but let not men therefore swear profanely in their wrath, their sinful brutish wrath. God is not subject to such passions as we are; but he is said to be angry, very angry, at sin and sinners, to show the malignity of sin and the justice of God's government. That is certainly an evil thing which deserves such a recompence of revenge as may be expected from a provoked Deity. [2.] What it was:  That they should not enter into his rest, the rest which he had prepared and designed for them, a settlement for them and theirs, that none of those who were enrolled when they came out of Egypt should be found written in the roll of the living at their entering into Canaan, but Caleb and Joshua. [3.] How it was ratified:  I swore it. It was not only a purpose, but a decree; the oath showed the  immutability of his counsel; the Lord swore, and will not repent. It cut off the thought of any reserve of mercy. God's threatenings are as sure as his promises. Now this case of Israel may be applied to those of their posterity that lived in David's time, when this psalm was penned; let them hear God's voice, and not harden their hearts as their fathers did, lest, if they were stiffnecked like them, God should be provoked to forbid them the privileges of his temple at Jerusalem, of which he had said,  This is my rest. But it must be applied to us Christians, because so the apostle applies it. There is a spiritual and eternal rest set before us, and promised to us, of which Canaan was a type; we are all (in profession, at least) bound for this rest; yet many that seem to be so come short and shall never enter into it. And what is it that puts a bar in their door? It is sin; it is unbelief, that sin against the remedy, against our appeal. Those that, like Israel, distrust God, and his power and goodness, and prefer the garlick and onions of Egypt before the milk and honey of Canaan, will justly be shut out from his rest: so shall their doom be; they themselves have decided it.  Let us therefore fear, Heb. iv. 1.

=CHAP. 96.= ''This psalm is part of that which was delivered into the hand of Asaph and his brethren (1 Chron. xvi. 7), by which it appears both that David was the penman of it and that it has reference to the bringing up of the ark to the city of David; whether that long psalm was made first, and this afterwards taken out of it, or this made first and afterwards borrowed to make up that, is not certain. But this is certain, that, though it was sung at the translation of the ark, it looks further, to the kingdom of Christ, and is designed to celebrate the glories of that kingdom, especially the accession of the Gentiles to it. Here is, I. A call given to all people to praise God, to worship him, and give glory to him, as a great and glorious God, ver. 1-9. II. Notice given to all people of God's universal government and judgment, which ought to be the matter of universal joy, ver. 10-13. In singing this psalm we ought to have our hearts filed with great and high thoughts of the glory of God and the grace of the gospel, and with an entire satisfaction in Christ's sovereign dominion and in the expectation of the judgment to come.''

An Invitation to Praise and Honour God; A Call to Glorify God.
$1$ O sing unto the a new song: sing unto the , all the earth. $2$ Sing unto the , bless his name; show forth his salvation from day to day. $3$ Declare his glory among the heathen, his wonders among all people. $4$ For the  is great, and greatly to be praised: he  is to be feared above all gods. $5$ For all the gods of the nations  are idols: but the made the heavens. $6$ Honour and majesty  are before him: strength and beauty  are in his sanctuary. $7$ Give unto the, O ye kindreds of the people, give unto the glory and strength. $8$ Give unto the the glory  due unto his name: bring an offering, and come into his courts. 9 O worship the in the beauty of holiness: fear before him, all the earth. These verses will be best expounded by pious and devout affections working in our souls towards God, with a high veneration for his majesty and transcendent excellency. The call here given us to praise God is very lively, the expressions are raised and repeated, to all which the echo of a thankful heart should make agreeable returns. I. We are here required to honour God, 1. With songs, v. 1, 2. Three times we are here called to  sing unto the Lord; sing to the Father, to the Son, to the Holy Ghost, as it was  in the beginning, when  the morning stars sang together, is now, in the church militant, and  ever shall be, in the church triumphant. We have reason to do it often, and we have need to be often reminded of it, and stirred up to it.  Sing unto the Lord, that is, " Bless his name, speak well of him, that you may bring others to think well of him." (1.)  Sing a new song, an excellent song, the product of new affections, clothed with new expressions. We speak of nothing more despicable than "an old song," but the newness of a song recommends it; for there we expect something surprising. A new song is a song for new favours, for those compassions which are new every morning. A new song is New-Testament song, a song of praise for the new covenant and the precious privileges of that covenant. A new song is a song that shall be ever new, and shall never wax old nor vanish away; it is an everlasting song, that shall never be antiquated or out of date. (2.) Let all the earth sing this song, not the Jews only, to whom hitherto the service of God had been appropriated, who could not  sing the Lord's song in (would not sing it to)  a strange land; but let  all the earth, all that are  redeemed from the earth, learn and sing  this new song, Rev. xiv. 3. This is a prophecy of the calling of the Gentiles; all the earth shall have this  new song put into their mouths, shall have both cause and call to sing it. (3.) Let the subject-matter of this song be  his salvation, the great salvation which was to be wrought out by the Lord Jesus; that must be shown forth as the cause of this joy and praise. (4.) Let this song be sung constantly, not only in the times appointed for the solemn feasts, but from day to day; it is a subject that can never be exhausted. Let day unto day utter this speech, that, under the influence of gospel devotions, we may daily exemplify a gospel conversation. 2. With sermons (v. 3):  Declare his glory among the heathen, even  his wonders among all people. (1.) Salvation by Christ is here spoken of as a work of wonder, and that in which the glory of God shines very brightly; in showing forth that salvation we declare God's glory as it shines in the face of Christ. (2.) This salvation was, in the Old-Testament times, as heaven's happiness is now,  a glory to be revealed; but in the fulness of time it was declared, and a full discovery made of that, even to babes, which prophets and kings desired and wished to see and might not. (3.) What was then discovered was declared only among the Jews, but it is now declared  among the heathen, among all people; the nations which long sat in darkness now see this great light. The apostles' commission to preach the gospel to every creature is copied from this:  Declare his glory among the heathen. 3. With religious services, v. 7-9. Hitherto, though in every nation those that feared God and wrought righteousness were accepted of him, yet instituted ordinances were the peculiarities of the Jewish religion; but, in gospel-times, the kindreds of the people shall be invited and admitted into the service of God and be as welcome as ever the Jews were. The court of the Gentiles shall no longer be an outward court, but shall be laid in common with the court of Israel. All the earth is here summoned to fear before the Lord, to worship him according to his appointment.  In every place incense shall be offered to his name, Mal. i. 11; Zech. xiv. 17; Isa. lxvi. 23. This indeed spoke mortification to the Jews, but, withal, it gave a prospect of that which would redound very much to the glory of God and to the happiness of mankind. Now observe how the acts of devotion to God are here described. (1.) We must  give unto the Lord; not as if God needed any thing, or could receive any thing, from us or any creature, which was not his own before, much less be benefited by it; but we must in our best affections, adorations, and services, return to him what we have received from him, and do it freely, as what we give; for  God loves a cheerful giver. It is debt, it is rent, it is tribute, it is what must be paid, and, if not, will be recovered, and yet, if it come from holy love, God is pleased to accept it as a gift. (2.) We must acknowledge God to be the sovereign Lord and pay homage to him accordingly (v. 7):  Give unto the Lord glory and strength, glory and empire, or  dominion, so some. As a king, he is clothed with robes of glory and girt with the girdle of power, and we must subscribe to both.  Thine is the kingdom, and therefore  thine is the power and the glory. "Give the glory to God; do not take it to yourselves, nor give it to any creature." (3.) We must  give unto the Lord the glory due unto his name, that is, to the discovery he has been pleased to make of himself to the children of men. In all the acts of religious worship this is that which we must aim at, to honour God, to pay him some of that reverence which we owe him as the best of beings and the fountain of our being. (4.) We must  bring an offering in to his courts. We must bring ourselves, in the first place, the  offering up of the Gentiles, Rom. xv. 16. We must offer up the  sacrifices of praise continually (Heb. xiii. 15), must often appear before God in public worship and never appear before him empty. (5.) We must  worship him in the beauty of holiness, in the solemn assembly where divine institutions are religiously observed, the beauty of which is their holiness, that is, their conformity to the rule. We must worship him with holy hearts, sanctified by the grace of God, devoted to the glory of God, and purified from the pollutions of sin. (6.) We must  fear before him; all the acts of worship must be performed from a principle of the fear of God and with a holy awe and reverence. II. In the midst of these calls to praise God and give glory to him glorious things are here said of him, both as motives to praise and matter of praise:  The Lord is great, and therefore  greatly to be praised (v. 4) and  to be feared, great and honourable to his attendants, great and terrible to his adversaries. Even the new song proclaims God great as well as good; for his goodness is his glory; and, when the everlasting gospel is preached, it is this,  Fear God, and give glory to him, Rev. xiv. 6, 7. 1. He is great in his sovereignty over all that pretend to be deities; none dare vie with him:  He is to be feared above all gods—all princes, who were often deified after their deaths, and even while they lived were adored as petty gods—or rather all idols,  the gods of the nations v. 5. All the earth being called to sing the new song, they must be convinced that the Lord Jehovah, to whose honour they must sing it, is the one only living and true God, infinitely above all rivals and pretenders; he is great, and they are little; he is all, and they are  nothing; so the word used for idols signifies, for we know that  an idol is nothing in the world, 1 Cor. viii. 4. 2. He is great in his right, even to the noblest part of the creation; for it is his own work and derives its being from him:  The Lord made the heavens and all their hosts; they  are the work of his fingers (Ps. viii. 3), so nicely, so curiously, are they made. The gods of the nations were all made—gods, the creatures of men's fancies; but our God is the Creator of the sun, moon, and stars, those lights of heaven, which they imagined to be gods and worshipped as such. 3. He is great in the manifestation of his glory both in the upper and lower world, among his angels in heaven and his saints on earth (v. 6):  Splendour and majesty are before him, in his immediate presence above, where the angels cover their faces, as unable to bear the dazzling lustre of his glory.  Strength and beauty are in his sanctuary, both that above and this below. In God there is every thing that is awful and yet every thing that is amiable. If we attend him in his sanctuary, we shall behold his beauty, for  God is love, and experience his strength, for  he is our rock. Let us therefore go forth in his strength, enamoured with his beauty.

The Kingdom of Christ.
$10$ Say among the heathen  that the reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously. $11$ Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof. $12$ Let the field be joyful, and all that  is therein: then shall all the trees of the wood rejoice $13$ Before the : for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth. We have here instructions given to those who were to preach the gospel to the nations what to preach, or to those who had themselves received the gospel what account to give of it to their neighbours, what to  say among the heathen; and it is an illustrious prophecy of the setting up of the kingdom of Christ upon the ruins of the devil's kingdom, which began immediately after his ascension and will continue in the doing till the mystery of God be finished. I. Let it be told  that the Lord reigns, the Lord Christ reigns, that King whom God determined to set upon his holy hill of Zion. See how this was first said  among the heathen by Peter, Acts x. 42. Some of the ancients added a gloss to this, which by degrees crept into the text,  The Lord reigneth from the tree (so Justin Martyr, Austin, and others, quote it), meaning the cross, when he had this title written over him,  The King of the Jews. It was because he became obedient to death, even the death of the cross, that God exalted him, and gave him a name above every name, a throne above every throne. Some of the heathen came betimes to enquire after him that was  born King of the Jews, Matt. ii. 2. Now let them know that he has come and his kingdom is set up. II. Let it be told that Christ's government will be the world's happy settlement.  The world also shall be established, that it shall not be moved. The natural world shall be established. The standing of the world, and its stability, are owing to the mediation of Christ. Sin had given it a shock, and still threatens it; but Christ, as Redeemer, upholds all things, and preserves the course of nature. The world of mankind shall be established, shall be preserved, till all that belong to the election of grace are called in, though a guilty provoking world. The Christian religion, as far as it is embraced, shall establish states and kingdoms, and preserve good order among men. The church in the world shall be established (so some), that it  cannot be moved; for it is built upon a rock, and the gates of hell shall never prevail against it; it is a  kingdom that cannot be shaken. III. Let them be told that Christ's government will be incontestably just and righteous:  He shall judge the people righteously (v. 10),  judge the world with righteousness, and with his truth, v. 13. Judging is here put for ruling; and though this may be extended to the general judgment of the world at the last day, which will be  in righteousness (Acts xvii. 31), yet it refers more immediately to Christ's first coming, and the setting up of his kingdom in the world by the gospel. He says himself,  For judgment have I come into this world (John ix. 39; xii. 31), and declares that  all judgment was committed to him, John v. 22, 27. His ruling and judging with righteousness and truth signify, 1. That all the laws and ordinances of his kingdom shall be consonant to the rules and principles of eternal truth and equity, that is, to the rectitude and purity of the divine nature and will. 2. That all his administrations of government shall be just and faithful, and according to what he has said. 3. That he shall rule in the hearts and consciences of men by the commanding power of truth and the Spirit of righteousness and sanctification. When Pilate asked our Saviour,  Art thou a king? he answered,  For this cause came I into the world, that I should bear witness unto the truth (John xviii. 37); for he rules by truth, commands men's wills by informing their judgments aright. IV. Let them be told that his coming draws nigh, that this King, this Judge,  standeth before the door; for he cometh, for he cometh. Enoch, the seventh from Adam, said so.  Behold, the Lord cometh, Jude 14. Between this and his first coming the revolutions of many ages intervened, and yet he came at the set time, and so sure will his second coming be; though it is now long since it was said,  Behold, he comes in the clouds (Rev. i. 7) and he has not yet come. See 2 Pet. iii. 4, &c. V. Let them be called upon to rejoice in this honour that is put upon the Messiah, and this great trust that is to be lodged in his hand (v. 11, 12):  Let heaven and earth rejoice, the sea, the field, and  all the trees of the wood. The dialect here is poetical; the meaning is, 1. That the days of the Messiah will be joyful days, and, as far as his grace and government are submitted to, will bring joy along with them. We have reason to give that place, that soul, joy into which Christ is admitted. See an instance of both, Acts viii. When Samaria received the gospel  there was great joy in that city (v. 8), and, when the eunuch was baptized,  he went on his way rejoicing, v. 39. 2. That it is the duty of every one of us to bid Christ and his kingdom welcome; for, though he comes conquering and to conquer, yet he comes peaceably.  Hosanna, Blessed is he that cometh; and again,  Hosanna, Blessed be the kingdom of our father David (Mark xi. 9, 10); not only  let the daughter of Zion rejoice that her King comes (Zech. ix. 9), but let all rejoice. 3. That the whole creation will have reason to rejoice in the setting up of Christ's kingdom, even  the sea and  the field; for, as by the sin of the first Adam the whole creation was made  subject to vanity, so by the grace of the second Adam it shall, some way or other, first or last, be  delivered from the bondage of corruption into the glorious liberty of the children of God, Rom. viii. 20, 21. 4. That there will, in the first place, be  joy in heaven, joy in the presence of the angels of God; for, when the First-begotten was brought into the world, they sang their anthems to his praise, Luke ii. 14. 5. That God will graciously accept the holy joy and praises of all the hearty well-wishers to the kingdom of Christ, be their capacity ever so mean.  The sea can but  roar, and how  the trees of the wood can show that they  rejoice I know not; but  he that searches the heart knows what is the mind of the Spirit, and understands the language, the broken language, of the weakest.

=CHAP. 97.= ''This psalm dwells upon the same subject, and is set to the same tune, with the foregoing psalm. Christ is the Alpha and the Omega of both; they are both penned, and are both to be sung to his honour; and we make nothing of them if we do not, in them, make melody with our hearts to the Lord Jesus. He it is that reigns, to the joy of all mankind (ver. 1); and his government speaks, I. Terror to his enemies; for he is a prince of inflexible justice and irresistible power,''

ver. 2-7. II. Comfort to his friends and loyal subjects, arising from his sovereign dominion, the care he takes of his people, and the provision he makes for them, ver. 8-12. In singing this psalm we must be affected with the glory of the exalted Redeemer, must dread the lot of his enemies, and think ourselves happy if we are of those that "kiss the son."

Righteousness and Glory of the Divine Government; Establishment of Christ's Kingdom.
$1$ The reigneth; let the earth rejoice; let the multitude of isles be glad  thereof. $2$ Clouds and darkness  are round about him: righteousness and judgment  are the habitation of his throne. $3$ A fire goeth before him, and burneth up his enemies round about. $4$ His lightnings enlightened the world: the earth saw, and trembled. $5$ The hills melted like wax at the presence of the, at the presence of the Lord of the whole earth. $6$ The heavens declare his righteousness, and all the people see his glory. $7$ Confounded be all they that serve graven images, that boast themselves of idols: worship him, all  ye gods. What was to be said among the heathen in the foregoing psalm (v. 10) is here said again (v. 1) and is made the subject of this psalm, and of psalm xcix.  The Lord reigns; that is the great truth here laid down. The Lord Jehovah reigns, he that made the world governs it; he that gave being gives motion and power, gives law and commission, gives success and event. Every man's judgment proceeds from the Lord, from his counsel and providence, and in all affairs, both public and private, he performs the thing which he himself has appointed. The Lord Jesus reigns; the providential kingdom is twisted in with the mediatorial and the administration of both is in the hand of Christ, who therefore is both the  head of the church and  head over all things to the church. The kingdom of Christ is so constituted that, I. It may be matter of joy to all; and it will be so if it be not their own fault.  Let the earth rejoice, for hereby it is  established (Ps. xcvi. 10); it is honoured and enriched, and, in part, rescued from the vanity which by sin it is made subject to. Not only let the people of Israel rejoice in him as King of the Jews, and the daughter of Zion as her King, but let all the earth rejoice in his elevation; for the kingdoms of the world shall, more or less, sooner or later, become his kingdoms:  Let the multitude of isles, the many or great isles,  be glad thereof. This is applicable to our country, which is a great isle, and has many belonging to it; at least, it speaks comfort in general to the Gentiles, whose countries are called  the isles of the Gentiles, Gen. x. 5. There is enough in Christ for the multitude of the isles to rejoice in; for, though many have been made happy in him, yet still there is room. All have reason to rejoice in Christ's government. 1. In the equity of it. There is an incontestable justice in all the acts of his government, both legislative and judicial. Sometimes indeed  clouds and darkness are round about him; his dispensations are altogether unaccountable;  his way is in the sea and his path in the great waters. We are not aware of what he designs, what he drives at; nor is it fit that we should be let into the secrets of his government. There is a depth in his counsels, which we must not pretend to fathom. But still  righteousness and judgment are the habitation of his throne; a golden thread of justice runs through the whole web of his administration. In this he resides, for it is his habitation. In this he rules, for it is '' the habitation of his throne. His commandments are, and will be,  all righteous. Righteousness and judgment are the basis of his throne'' (so Dr. Hammond); for  therefore his  throne is for ever and ever, because his  sceptre is a right sceptre, Ps. xlv. 6.  The throne is established in righteousness. Even  the heavens declare his righteousness (v. 6); it is as conspicuous and as illustrious as the heavens themselves. The angels of heaven will declare it, who are employed as messengers in the administration of his government and therefore know more of it than any of his creatures. His righteousness is incontestable; for who can contradict or dispute what the  heavens declare? Ps. l. 6. 2. In the extent of it in the upper and lower world. (1.) All the men on earth are under his government; either he is served by them or he serves himself by them.  All the people see his glory, or may see it. The glory of God, in the face of Christ, was made to shine in distant countries, among many people, more or less among all people; the gospel was preached, for aught we know, in all languages, Acts ii. 5, 11. Miracles were wrought in all nations, and so '' all the people saw his glory. Have they not heard?'' Rom. x. 18. (2.) All the angels in heaven are so. Perhaps we should not have found this truth in those words (v. 7),  Worship him, all you gods, if we had not been directed to it by the inspired apostle, who, from the Septuagint version of those words, makes the Messiah to be introduced into the upper world at the ascension with this charge (Heb. i. 6),  Let all the angels of God worship him, which helps us to a key to this whole psalm, and shows us that it must be applied to the exalted Redeemer, who has gone into heaven,  and is on the right hand of God, which intimates that all power is given him both in heaven and earth,  angels, authorities, and powers, being made subject unto him, 1 Pet. iii. 22. This speaks the honour of Christ, that he has such worshippers, and the honour of all good Christians, that they have such fellow-worshippers. II. Christ's government, though it may be matter of joy to all, will yet be matter of terror to some, and it is their own fault that it is so, v. 3-5, 7. Observe, 1. When the kingdom of Christ was to be set up in the world, after his ascension, it would meet with many enemies, and much opposition would be given to it. He that reigns, to the  joy of the whole earth, yet, as he has his subjects, so he has  his enemies (v. 3), that not only will not have him to reign over them, but would not have him to reign at all, that not only will not  enter into the kingdom of heaven themselves, but do all they can to  hinder those that are entering, Matt. xxiii. 13. This was fulfilled in the enmity of the unbelieving Jews to the gospel of Christ, and the violent persecution which in all places they stirred up against the preachers and professors of it. These enemies are here called  hills (v. 5), for their height, and strength, and immovable obstinacy. It was the  princes of this world that  crucified the Lord of glory, 1 Cor. ii. 8; Ps. ii. 2. 2. The opposition which the Jews gave to the setting up of Christ's kingdom turned to their own ruin. Their persecuting the apostles, and  forbidding them to speak to the Gentiles, filled up their sin, and brought  wrath upon them to the uttermost, 1 Thess. ii. 15, 16. That wrath is here compared, (1.) To consuming fire, which  goes before him, and burns up his enemies, that have made themselves like chaff and stubble, and have  set the briers and thorns before him in battle, Isa. xxvii. 4. This fire of divine wrath will not only burn the rubbish upon the hills, but will even  melt the hills themselves  like wax, v. 5. When our God appears as a consuming fire even rocks will be wax before him. The most resolute and daring opposition will be baffled  at the presence of the Lord. His very presence is enough to shame and sink it, for he is  the Lord of the whole earth, by whom all the children of men are manageable and to whom they are accountable. Men hate and persecute God's people, because they think him absent, that the Lord has  forsaken the earth; but, when he manifests his presence, they melt. (2.) To amazing  lightnings (v. 4), which strike a terror upon many. The judgments God brought upon the enemies of Christ's kingdom were such as all the world took notice of with terror:  The earth saw and trembled, and the ears of all that heard were made to tingle. This was fulfilled in the destruction of Jerusalem and the Jewish nation by the Romans, about forty years after Christ's resurrection, which, like fire, wholly destroyed that people, and, like lightning, astonished all their neighbours (Deut. xxix. 24); but the heavens declare God's righteousness in it, and all the people, to this day, see his glory, in those lasting monuments of his justice, the scattered Jews. 3. Idolaters also would be put to confusion by the setting up of Christ's kingdom (v. 7):  Confounded be all those who serve graven images, the Gentile world, who  did service to those that by nature are no gods (Gal. iv. 8), who boasted themselves of idols as their protectors and benefactors. Did those that served idols boast of them, and shall the servants of the living God distrust him, or be ashamed of him?  Let those be ashamed that serve graven images. (1.) This is a prayer for the conversion of the Gentiles, that those who have been so long serving dumb idols may be convinced of their error, ashamed of their folly, and may, by the power of Christ's gospel, be brought to serve the only living and true God, and may be as much ashamed of their idols as ever they were proud of them. See Isa. ii. 20, 21. (2.) This is a prophecy of the ruin of those that would not be reformed and reclaimed from their idolatry; they shall be confounded by the destruction of Paganism in the Roman empire, which was fulfilled about 300 years after Christ, so much to the terror of idolaters that some think it was the revolution under Constantine that made even the mighty men say to the rocks,  Fall on us and hide us, Rev. vi. 15, 16. This prayer and prophecy are still in force against antichristian idolaters, who may here read their doom:  Confounded be all those that worship graven images, v. 7. See Jer. xlviii. 13.

Zion Rejoicing in the Reign of Christ.
$8$ Zion heard, and was glad; and the daughters of Judah rejoiced because of thy judgments,. $9$ For thou,,  art high above all the earth: thou art exalted far above all gods. $10$ Ye that love the, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked. 11 Light is sown for the righteous, and gladness for the upright in heart. $12$ Rejoice in the, ye righteous; and give thanks at the remembrance of his holiness. The kingdom of the Messiah, like the pillar of cloud and fire, as it has a dark side towards the Egyptians, so it has a bright side towards the Israel of God. It is set up in spite of opposition; and then  the earth saw and trembled (v. 4), but  Zion heard and was glad, very glad, to hear of the conversion of some and of the confusion of others, that is, the conquest of all that stood it out against Christ. '' Rejoice greatly, O daughter of Zion! for behold thy king comes unto thee,'' Zech. ix. 9. And not Zion only, where the temple was, but even  the daughters of Judah, rejoiced; the common people, the inhabitants of the villages, they shall triumph in Christ's victories. The command (v. 1) is,  Let the earth rejoice; but it is only the sons of Zion and the daughters of Judah that do rejoice. All should bid the kingdom of the Messiah welcome, but few do. Now here observe, I. The reasons that are given for Zion's joy in the government of the Redeemer. The faithful servants of God may well  rejoice and be  glad, 1. Because God is glorified, and whatever redounds to his honour is very much his people's pleasure. They rejoice  because of thy judgments, O Lord! which may take in both the judgments of his mouth and the judgments of his hand, the word of his gospel and his works wrought for the propagating of it, miracles and marvellous providences; for in these we must own, " Thou, Lord, art high above all the earth (v. 9); thou hast manifested thy sovereignty in the kingdom of nature, and thy command of all its powers, and thy dominion over all nations, over all hearts; thou art  exalted far above all gods"—all deputed gods, that is, princes—all counterfeit gods, that is, idols. The exaltation of Christ, and the advancement of God's glory among men thereby, are the rejoicing of all the saints. 2. Because care is taken for their safety. Those that pay allegiance to Christ as a King shall be sure of his protection. Princes are the shields of the earth; Christ is so to his subjects; they may put their trust under his shadow and rejoice in it, for (v. 10)  He preserves the souls of the saints; he preserves their lives as long as he has any work for them to do, and wonderfully  delivers them many a time  out of the hand of the wicked, their persecutors that thirst after their blood; for  precious in the sight of the Lord is the death of his saints. But something more is meant than their lives; for those that will be his disciples must be willing to lay down their lives, and not indent for the securing of them. It is the  immortal soul that Christ preserves, the  inward man, which may be renewed more and more when the  outward man decays. He will  preserve the souls of his saints from sin, from apostasy, and despair, under their greatest trials; he will  deliver them out of the hands of the wicked one that  seeks to devour them; he will preserve them safely  to his heavenly kingdom, 2 Tim. iv. 18. They have therefore reason to be glad, being thus safe. 3. Because provision is made for their comfort. Those that rejoice in Christ Jesus, and in his exaltation, have fountains of joy treasured up for them, which will be opened sooner or later (v. 11):  Light is sown for the righteous, that is,  gladness for the upright in heart. The subjects of Christ's kingdom are told to expect tribulation in the world. They must suffer by its malice, and must not share in its mirth; yet let them know, to their comfort, that  light is sown for them; it is designed and prepared for them. What is sown will come up again in due time; though, like a winter seedness, it may lie long under the clods, and seem to be lost and buried, yet it will return in a rich and plentiful increase. God's goodness shall be sure of a  harvest in the '' appointed weeks. Those that sow in tears shall, without fail,  reap in joy,'' Ps. cxxvi. 5, 6. Christ told his disciples, at parting (John xvi. 20),  You shall be sorrowful, but your sorrow shall be turned into joy. Gladness is sure to the  upright in heart, to those only that are sincere in religion.  The joy of the hypocrite is but for a moment. There is no serenity without a lasting sincerity, II. The rules that are given for Zion's joy. 1. Let it be a pure and holy joy. "You that love the Lord Jesus, that  love his appearing and kingdom, that love his word and his exaltation, see that you hate evil, the evil of sin, every thing that is offensive to him and will throw you out of his favour." Note, A true love to God will show itself in a real hatred of all sin, as that abominable thing which he hates. The joy of the saints should likewise confirm their antipathy to sin and divine comforts should put their mouths out of taste for sensual pleasures. 2. Let the joy terminate in God (v. 12):  Rejoice in the Lord, you righteous. Let all the streams of comfort, which flow to us in the channel of Christ's kingdom, lead us to the fountain, and oblige us to  rejoice in the Lord. All the lines of joy must meet in him as in the centre. See Phil. iii. 3; iv. 4. 3. Let it express itself in praise and thanksgiving:  Give thanks at the remembrance of his holiness. Whatever is the matter of our rejoicing ought to be the matter of our thanksgiving, and particularly the holiness of God. Those that hate sin themselves are glad that God does so, in hopes that therefore he will not suffer it to have dominion over them. Note, (1.) We ought to be much in the remembrance of God's holiness, the infinite purity, rectitude, and perfection of the divine nature. We must be ever mindful of his holy covenant, which he has confirmed with an oath  by his holiness. (2.) We ought to give thanks at the remembrance of his holiness, not only give him the glory of it as it is an honour to him, but give him thanks for it as it is a favour to us; and an unspeakable favour it will be if, through grace, we are  partakers of his holiness. It is God's holiness which, above all his attributes, the angels celebrate. Isa. vi. 3,  Holy, holy, holy. Sinners tremble, but saints rejoice,  at the remembrance of God's holiness, Ps. xxx. 4.

=CHAP. 98.= This psalm is to the same purport with the

two foregoing psalms; it is a prophecy of the kingdom of the Messiah, the settling of it up in the world, and the bringing of the Gentiles into it. The Chaldee entitles it a prophetic psalm. It sets forth, I. The glory of the Redeemer, ver. 1-3. II. The joy of the redeemed, ver. 4-9. If we in a right manner give to Christ this glory, and upon right grounds take to ourselves this joy, in singing this psalm, we sing it with understanding. If those who saw Christ's triumph thus, much more reason have we to do so who see these things accomplished and share in the better things provided for us, Heb. xi. 40.

An Invitation to Praise.
$1$ O sing unto the a new song; for he hath done marvellous things: his right hand, and his holy arm, hath gotten him the victory. $2$ The hath made known his salvation: his righteousness hath he openly showed in the sight of the heathen. $3$ He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God. We are here called upon again to  sing unto the Lord a new song, as before, Ps. xcvi. 1. "Sing a most excellent song, the best song you have." Let the song of Christ's love be like Solomon's on that subject, a  song of songs. A song of praise for redeeming love is a  new song, such a song as had not been sung before; for this is a mystery which was hidden from ages and generations. Converts sing a  new song, very different from what they had sung; they change their wonder and change their joy, and therefore change their note. If the grace of God put a new heart into our breasts, it will therewith put a new song into our mouths. In the new Jerusalem there will be new songs sung, that will be new to eternity, and never wax old. Let this new song be sung to the praise of God, in consideration of these four things:— I. The wonders he has wrought:  He has done marvellous things, v. 1. Note, The work of our salvation by Christ is a work of wonder. If we take a view of all the steps of it from the contrivance of it, and the counsels of God concerning it before all time, to the consummation of it, and its everlasting consequences when time shall be no more, we shall say, God has in it  done marvellous things; it is all his doing and it is  marvellous in our eyes. The more it is known the more it will be admired. II. The conquests he has won:  His right hand and his holy arm have gotten him the victory. Our Redeemer has surmounted all the difficulties that lay in the way of our redemption, has broken through them all, and was not discouraged by the services or sufferings appointed him. He has subdued all the enemies that opposed it, has gotten the victory over Satan, disarmed him, and cast him out of his strong-holds, has  spoiled principalities and powers (Col. ii. 15), has  taken the prey from the mighty (Isa. xlix. 24), and given death his death's wound. He has gotten a clear and complete victory, not only for himself, but for us also, for we through him are more than conquerors. He got this victory by his own power; there was  none to help, none to uphold, none that durst venture into the service; but his  right hand and his holy arm, which are always stretched out with good success, because they are never stretched out but in a good cause, these have  gotten him the victory, have  brought him relief or deliverance. God's power and faithfulness, called here  his right hand and his holy arm, brought relief to the Lord Jesus, in raising him from the dead, and exalting him personally to the right hand of God; so Dr. Hammond. III. The discoveries he has made to the world of the work of redemption. What he has wrought for us he has revealed to us, and both by his Son; the gospel-revelation is that on which the gospel-kingdom is founded— the word which God sent, Acts x. 36. The  opening of the sealed book is that which is to be celebrated with songs of praise (Rev. v. 8), because by it was brought to light the mystery which had long been hid in God. Observe, 1. The subject of this discovery—his salvation and his righteousness, v. 3. Righteousness and salvation are often put together; as Isa. lxi. 10; xlvi. 13; li. 5, 6, 8. Salvation denotes the redemption itself, and righteousness the way in which it was wrought, by the righteousness of Christ. Or the salvation includes all our gospel-privileges and the righteousness all our gospel-duties; both are made known, for God has joined them together, and we must not separate them. Or righteousness is here put for the way of our justification by Christ, which is revealed in the gospel to be by faith, Rom. i. 17. 2. The plainness of this discovery. He has openly shown it, not in types and figures as under the law, but it is written as with a sunbeam, that he that runs may read it. Ministers are appointed to preach it with all plainness of speech. 3. The extent of this discovery. It is made in the sight of the heathen, and not of the Jews only:  All the ends of the earth have seen the salvation of our God; for to the Gentiles was the word of salvation sent. IV. The accomplishment of the prophecies and promises of the Old Testament, in this (v. 3):  He has remembered his mercy and his truth towards the house of Israel. God had mercy in store for the seed of Abraham, and had given them many and great assurances of the kindness he designed them in the latter days; and it was in pursuance of all those that he raised up his Son Jesus to be not only a  light to lighten the Gentiles, but  the glory of his people Israel; for he sent him, in the first place, to bless  them. God is said, in sending Christ, to  perform the mercy promised to our fathers, and to remember the holy covenant, Luke i. 72. It was in consideration of that, and not of their merit.

An Invitation to Praise.
$4$ Make a joyful noise unto the, all the earth: make a loud noise, and rejoice, and sing praise. $5$ Sing unto the with the harp; with the harp, and the voice of a psalm. $6$ With trumpets and sound of cornet make a joyful noise before the, the King. $7$ Let the sea roar, and the fulness thereof; the world, and they that dwell therein. $8$ Let the floods clap  their hands: let the hills be joyful together $9$ Before the ; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity. The setting up of the kingdom of Christ is here represented as a matter of joy and praise. I. Let all the children of men rejoice in it, for they all have, or may have, benefit by it. Again and again we are here called upon by all ways and means possible to express our joy in it and give God praise for it:  Make a joyful noise, as before, Ps. xcv. 1, 2.  Make a loud noise, as those that are affected with those glad tidings and are desirous to affect others with them.  Rejoice and sing praise, sing  Hosannas (Matt. xxi. 9), sing  Hallelujahs, Rev. xix. 6. Let him be welcomed to the throne, as new kings are, with acclamations of joy and loud shouts, till the earth ring again, as when Solomon was proclaimed, 1 Kings i. 40. And let the shouts of the crowd be accompanied with the  singers and players on instruments (Ps. lxxvii. 7; lxvi. 25), as is usual in such solemnities. 1. Let sacred songs attend the new King: " Sing praise, sing with the voice of a psalm. Express your joy; thus proclaim it, thus excite it yet more, and thus propagate it among others." 2. Let these be assisted with sacred music, not only with the soft and gentle melody of  the harp, but since it is a victorious King whose glory is to be celebrated, who goes forth conquering and to conquer, let him be proclaimed with the martial sound of the  trumpet and  cornet, v. 6. Let all this joy be directed to God, and expressed in a solemn religious manner:  Make a joyful noise to the Lord, v. 4.  Sing to the Lord, (v. 5); do it  before the Lord, the King, v. 6. Carnal mirth is an enemy to this holy joy. When David danced before the ark he pleaded that  it was before the Lord; and the piety and devotion of the intention not only vindicated what he did, but commended it. We must rejoice  before the Lord whenever we draw near to him (Deut. xii. 12), before  the Lord Jesus, and before him, not only as the Saviour, but as the King, the King of kings, the church's King, and our King. II. Let the inferior creatures rejoice in it, v. 7-9. This is to the same purport with what we had before (Ps. xcvi. 11-13):  Let the sea roar, and let that be called, not as it used to be, a  dreadful noise, but a  joyful noise; for the coming of Christ, and the salvation wrought out by him, have quite altered the property of the troubles and terrors of this world, so that when the floods  lift up their voice, lift up their waves, we must not construe that to be the sea roaring against us, but rather rejoicing with us. Let the  floods express their joy, as men do when they  clap their hands; and let the hills, that trembled for fear before God when he came down to give the law at Mount Sinai, dance for joy before him when his gospel is preached and that word of the Lord goes forth from Zion in a still small voice:  Let the hills be joyful together before the Lord. This intimates that the kingdom of Christ would be a blessing to the whole creation; but that, as the inferior creatures declare the glory of the Creator (Ps. xix. 1), so they declare the glory of the Redeemer, for by him all things not only subsist in their being, but consist in their order. It intimates likewise that the children of men would be wanting in paying their due respects to the Redeemer, and therefore that he must look for his honour from the sea and the floods, which would shame the stupidity and ingratitude of mankind. And perhaps respect is here had to the  new heavens and the  new earth, which we yet, according to his promise, look for (2 Pet. iii. 13), and this second mention of his coming (after the like, Ps. xcvi.) may principally refer to his second coming, when all these things shall be so dissolved as to be refined; then shall he come to  judge the world with righteousness. In the prospect of that day all that are sanctified do rejoice, and even the sea, and the floods, and the hills, would rejoice if they could. One would think that Virgil had these psalms in his eye, as well as the oracles of the Cumean Sibyl, in his fourth eclogue, where he either ignorantly or basely applies to Asinius Pollio the ancient prophecies, which at that time were expected to be fulfilled; for he lived in the reign of Augustus C&#230;sar, a little before our Saviour's birth. He owns they looked for the birth of a child from heaven that should be a great blessing to the world, and restore the golden age:— Jam nova progenies c&#339;lo demittitur alto— A new race descends from the lofty sky; Te duce, si qua manent sceleris vestigia nostri, Irrita perpetua solvent formidine terras— Thy influence shall efface every stain of corruption, And free the world from alarm. Many other things he says of this long-looked-for child, which Ludovicus Vives, in his notes on that eclogue, thinks applicable to Christ; and he concludes, as the psalmist here, with a prospect of the rejoicing of the whole creation herein:— Aspice, venturo l&#230;tentur ut omnia s&#230;clo— See how this promis'd age makes all rejoice.

=CHAP. 99.= ''Still we are celebrating the glories of the kingdom of God among men, and are called upon to praise him, as in the foregoing psalms; but those psalms looked forward to the times of the gospel, and prophesied of the graces and comforts of those times; this psalm seems to dwell more upon the Old-Testament dispensation and the manifestation of God's glory and grace in that. The Jews were not, in expectation of the Messiah's kingdom and the evangelical worship, to neglect the divine regimen they were then under, and the ordinances that were then given them, but in them to see God reigning, and to worship before him according to the law of Moses. Prophecies of good things to come must not lessen our esteem of good things present. To Israel indeed pertained the promises, which they were bound to believe; but to them pertained also the giving of the law, and the service of God, which they were also bound dutifully and conscientiously to attend to, Rom. ix. 4. And this they are called to do in this psalm, where yet there is much of Christ, for the government of the church was in the hands of the eternal Word before he was incarnate; and, besides, the ceremonial services were types and figures of evangelical worship. The people of Israel are here required to praise and exalt God, and to worship before him, in consideration of these two things:—I. The happy constitution of the government they were under, both in sacred and civil things,''

ver. 1-5. II. Some instances of the happy administration of it, ver. 6-9. In singing this psalm we must set ourselves to exalt the name of God, as it is made known to us in the gospel, which we have much more reason to do than those had who lived under the law.

The Dominion of God.
$1$ The reigneth; let the people tremble: he sitteth  between the cherubims; let the earth be moved. $2$ The  is great in Zion; and he  is high above all the people. $3$ Let them praise thy great and terrible name;  for it  is holy. $4$ The king's strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob. $5$ Exalt ye the our God, and worship at his footstool;  for he  is holy. The foundation of all religion is laid in this truth, That  the Lord reigns. God governs the world by his providence, governs the church by his grace, and both by his Son. We are to believe not only that  the Lord lives, but that  the Lord reigns. This is the triumph of the Christian church, and here it was the triumph of the Jewish church, that Jehovah was their King; and hence it is inferred,  Let the people tremble, that is, 1. Let even the subjects of this kingdom tremble; for the Old-Testament dispensation had much of terror in it. At Mount Sinai Israel, and even Moses himself, did  exceedingly fear and quake; and then God was  terrible in his holy places. Even when he appeared in his people's behalf, he did terrible things. But we are not now come to  that mount that burned with fire, Heb. xii. 18. Now that  the Lord reigns let the earth rejoice. Then he ruled more by the power of holy fear; now he rules by the power of holy love. 2. Much more let the enemies of this kingdom tremble; for he will either bring them into obedience to his golden sceptre or crush them with his iron rod.  The Lord reigns, though the people be stirred with indignation at it; though they fret away all their spirits, their rage is all in vain. He will set his King upon his holy hill of Zion in spite of them (Ps. ii. 1-6); first, or last, he will make them  tremble, Rev. vi. 15, &c.  The Lord reigns, let the earth be moved. Those that submit to him shall be established, and not  moved (Ps. xcvi. 10); but those that oppose him will be moved. Heaven and earth shall be shaken, and all nations; but the kingdom of Christ is what cannot be moved; the  things which cannot be shaken shall remain, Heb. xii. 27.  In these is continuance, Isa. lxiv. 5. God's kingdom, set up in Israel, is here made the subject of the psalmist's praise. I. Two things the psalmist affirms:—1. God presided in the affairs of religion:  He sitteth between the cherubim (v. 1), as on his throne, to give law by the oracles thence delivered—as on the mercy-seat, to receive petitions. This was the honour of Israel, that they had among them the Shechinah, or special presence of God, attended by the holy angels; the temple was the royal palace, and the Holy of holies was the presence-chamber.  The Lord is great in Zion (v. 2); there he is known and praised (Ps. lxxvi. 1, 2); there he is served as great, more than any where else.  He is high there  above all people; as that which is high is exposed to view, and looked up to, so in Zion the perfections of the divine nature appear more conspicuous and more illustrious than any where else. Therefore  let those that dwell in Zion, and worship there,  praise thy great and terrible name, and give thee the glory due unto it,  for it is holy. The holiness of God's name makes it truly great to his friends and terrible to his enemies, v. 3. This is that which those above adore— Holy, holy, holy. 2. He was all in all in their civil government, v. 4. As in Jerusalem was the testimony of Israel, whither the tribes went up, so  there were set thrones of judgment, Ps. cxxii. 4, 5. Their government was a theocracy. God raised up David to rule over them (and some think this psalm was penned upon occasion of his quiet and happy settlement in the throne) and he is  the king whose  strength loves judgment. He is strong; all his strength he has from God; and  his strength is not abused for the support of any wrong, as the power of great princes often is, but it  loves judgment. He does justice with his power, and does it with delight; and herein he was a type of Christ, to whom God would give  the throne of his father David, to do judgment and justice. He has power to crush, but his  strength loves judgment; he does not rule with rigour, but with moderation, with wisdom, and with tenderness. The people of Israel had a good king; but they are here taught to look up to God as he by whom their king reigns:  Thou dost establish equity (that is, God gave them those excellent laws by which they were governed), and  thou executest judgment and righteousness in Jacob; he not only by his immediate providences often executed and enforced his own laws, but took care for the administration of justice among them by civil magistrates, who reigned by him and by him did decree justice. Their judges judged for God, and their judgment was his, 2 Chron. xix. 6. II. Putting these two things together, we see what was the happiness of Israel above any other people, as Moses had described it (Deut. iv. 7, 8), that they had  God so nigh unto them, sitting between the cherubim, and that they had  statutes and judgments so righteous, by which equity was established, and God himself ruled in Jacob, from which he infers this command to that happy people (v. 5): " Exalt you the Lord our God, and worship at his footstool; give him the glory of the good government you are under, as it is now established, both in church and state." Note, 1. The greater the public mercies are which we have a share in the more we are obliged to bear a part in the public homage paid to God: the setting up of the kingdom of Christ, especially, ought to be the matter of our praise. 2. When we draw night to God, to worship him, our hearts must be filled with high thoughts of him, and he must be exalted in our souls. 3. The more we abase ourselves, and the more prostrate we are before God, the more we exalt him. We must  worship at his footstool, at his ark, which was as the footstool to the mercy-seat between the cherubim; or we must cast ourselves down upon the pavement of his courts; and good reason we have to be thus reverent,  for he is holy, and his holiness should strike an awe upon us, as it does on the angels themselves, Isa. vi. 2, 3.

Divine Justice and Mercy.
$6$ Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the, and he answered them. $7$ He spake unto them in the cloudy pillar: they kept his testimonies, and the ordinance  that he gave them. $8$ Thou answeredst them, our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions. $9$ Exalt the our God, and worship at his holy hill; for the  our God  is holy. The happiness of Israel in God's government is here further made out by some particular instances of his administration, especially with reference to those that were, in their day, the prime leaders and most active useful governors of that people—Moses, Aaron, and Samuel, in the two former of whom the theocracy or divine government began (for they were employed to form Israel into a people) and in the last of whom that form of government, in a great measure, ended; for when the people rejected Samuel, and urged him to resign, they are said to reject God himself, that he should not be so immediately their king as he had been (1 Sam. viii. 7), for now they would have a king, like all the nations. Moses, as well as Aaron, is said to be  among his priests, for he executed the priest's office till Aaron was settled in it and he consecrated Aaron and his sons; therefore the Jews call him the  priest of the priests. Now concerning these three chief rulers observe, I. The intimate communion they had with God, and the wonderful favour to which he admitted them. None of all the nations of the earth could produce three such men as these, that had such an intercourse with Heaven, and whom God  knew by name, Exod. xxxiii. 17. Here is, 1. Their gracious observance of God. No kingdom had men that honoured God as these three men of the kingdom of Israel did. They honoured him, (1.) By their prayers. Samuel, though not among his priests, yet was  among those that called on his name; and for  this they were all famous,  They called upon the Lord; they relied not on their own wisdom or virtue, but in every emergency had recourse to God, towards him was their desire, and on him their dependence. (2.) By their obedience:  They kept his testimonies, and the ordinances that he gave them; they made conscience of their duty, and in every thing made God's word and law their rule, as knowing that unless they did so they could not expect their prayers should be answered, Prov. xxviii. 9. Moses did all according to the pattern shown him; it is often repeated,  According to all that God commanded Moses, so did he. Aaron and Samuel did likewise. Those were the greatest men and most honourable that were most eminent for keeping God's testimonies and conforming to the rule of his word. 2. God's gracious acceptance of them:  He answered them, and granted them the things which they called upon him for. They all wonderfully prevailed with God in prayer; miracles were wrought at their special instance and request; nay, he not only condescended to do that for them which they desired, as a prince for a petitioner, but he communed with them as one friend familiarly converses with another (v. 7):  He spoke unto them in the cloudy pillar. He often spoke to Samuel; from his childhood the word of the Lord came to him, and, probably, sometimes he spoke to him by a bright cloud overshadowing him: however, to Moses and Aaron he often spoke out of the famous  cloudy pillar, Exod. xvi. 10; Num. xii. 5. Israel are now reminded of this, for the confirming of their faith, that though they had not every day such sensible tokens of God's presence as the cloudy pillar was, yet to those that were their first founders, and to him that was their great reformer, God was pleased thus to manifest himself. II. The good offices they did to Israel. They interceded for the people, and for them also they obtained many an answer of peace.  Moses stood in the gap, and  Aaron between the living and the dead; and, when Israel was in distress, Samuel cried unto the Lord for them, 1 Sam. vii. 9. This is here referred to (v. 8): " Thou answeredst them, O Lord our God! and, at their prayer,  thou wast a God that forgavest the people they prayed for; and,  though thou tookest vengeance of their inventions, yet thou didst not cut them off from being a people, as their sin deserved." " Thou wast a God that wast propitious for them (so Dr. Hammond), for their sakes, and sparedst the people at their request, even when thou wast about to  take vengeance of their inventions, that is, when thy wrath was so highly provoked against them that it was just ready to break in upon them, to their utter overthrow." These were some of the many remarkable instances of God's dominion in Israel, more than in any other nation, for which the people are again called upon to praise God (v. 9): " Exalt the Lord our God, on account of what he has done for us formerly, as well as of late,  and worship at his holy hill of Zion, on which he has now set his temple and will shortly  set his King (Ps. ii. 6), the former a type of the latter; there, as the centre of unity, let all God's Israel meet, with their adorations,  for the Lord our God is holy, and appears so, not only in his holy law, but in his holy gospel."

=CHAP. 100.= ''It is with good reason that many sing this psalm very frequently in their religious assemblies, for it is very proper both to express and to excite pious and devout affections towards God in our approach to him in holy ordinances; and, if our hearts go along with the words, we shall make melody in it to the Lord. The Jews say it was penned to be sung with their thank-offerings; perhaps it was; but we say that as there is nothing in it peculiar to their economy so its beginning with a call to all lands to praise God plainly extends it to the gospel-church. Here, I. We are called upon to praise God and rejoice in him, ver. 1, 2, 4. II. We are furnished with matter for praise; we must praise him, considering his being and relation to us (ver. 3) and his mercy and truth,''

ver. 5. These are plain and common things, and therefore the more fit to be the matter of devotion.

Importunate Exhortations to Praise God; Motives for Praising God.
$1$ Make a joyful noise unto the, all ye lands. $2$ Serve the with gladness: come before his presence with singing. $3$ Know ye that the he  is God:  it is he  that hath made us, and not we ourselves;  we are his people, and the sheep of his pasture. $4$ Enter into his gates with thanksgiving,  and into his courts with praise: be thankful unto him,  and bless his name. $5$ For the  is good; his mercy  is everlasting; and his truth  endureth to all generations. Here, I. The exhortations to praise are very importunate. The psalm does indeed answer to the title,  A psalm of praise; it begins with that call which of late we have several times met with (v. 1),  Make a joyful noise unto the Lord, all you lands, or  all the earth, all the inhabitants of the earth. When all nations shall be discipled, and the gospel preached to every creature, then this summons will be fully answered to. But, if we take the foregoing psalm to be (as we have opened it) a call to the Jewish church to rejoice in the administration of God's kingdom, which they were under (as the four psalms before it were calculated for the days of the Messiah), this psalm, perhaps, was intended for proselytes, that came over out of all lands to the Jews' religion. However, we have here, 1. A strong invitation to worship God; not that God needs us, or any thing we have or can do, but it is his will that we should  serve the Lord, should devote ourselves to his service and employ ourselves in it; and that we should not only serve him in all instances of obedience to his law, but that we should  come before his presence in the ordinances which he has appointed and in which he has promised to manifest himself (v. 2), that we should  enter into his gates and into his courts (v. 4), that we should attend upon him among his servants, and keep there where he keeps court. In all acts of religious worship, whether in secret or in our families, we come into God's presence, and serve him; but it is in public worship especially that we  enter into his gates and into his courts. The people were not permitted to enter into the holy place; there the priests only went in to minister. But let the people be thankful for their place in the courts of God's house, to which they were admitted and where they gave their attendance. 2. Great encouragement given us, in worshipping God, to do it cheerfully (v. 2):  Serve the Lord with gladness. This intimates a prediction that in gospel-times there should be special occasion for joy; and it prescribes this as a rule of worship: Let God be  served with gladness. By holy joy we do really serve God; it is an honour to him to rejoice in him; and we ought to serve him with holy joy. Gospel-worshippers should be joyful worshippers; if we serve God in uprightness, let us serve him with gladness. We must be willing and forward to it, glad when we are called to  go up to the house of the Lord (Ps. cxxii. 1), looking upon it as the comfort of our lives to have communion with God; and we must be pleasant and cheerful in it, must say,  It is good to be here, approaching to God, in every duty, as  to God our exceeding Joy, Ps. xliii. 4. We must  come before his presence with singing, not only songs of joy, but songs of praise.  Enter into his gates with thanksgiving, v. 4. We must not only comfort ourselves, but glorify God, with our joy, and let him have the praise of that which we have the pleasure of.  Be thankful to him and bless his name; that is, (1.) We must take it as a favour to be admitted into his service, and give him thanks that we have liberty of access to him, that we have ordinances instituted and opportunity continued of waiting upon God in those ordinances. (2.) We must intermix praise and thanksgiving with all our services. This golden thread must run through every duty (Heb. xiii. 15), for it is the work of angels.  In every thing give thanks, in every ordinance, as well as in every providence. II. The matter of praise, and motives to it, are very important, v. 3, 5. Know you what God is in himself and what he is to you. Note, Knowledge is the mother of devotion and of all obedience: blind sacrifices will never please a seeing God. "Know it; consider and apply it, and then you will be more close and constant, more inward and serious, in the worship of him." Let us know then these seven things concerning the Lord Jehovah, with whom we have to do in all the acts of religious worship:—1.  That the Lord he is God, the only living and true God—that he is a Being infinitely perfect, self-existent, and self-sufficient, and the fountain of all being; he is God, and not a man as we are. He is an eternal Spirit, incomprehensible and independent, the first cause and last end. The heathen worshipped the creature of their own fancy; the workmen made it, therefore it is not God. We worship him that made us and all the world; he is God, and all other pretended deities are vanity and a lie, and such as he has triumphed over. 2. That he is our Creator:  It is he that has made us, and not we ourselves. I find that I am, but cannot say,  I am that I am, and therefore must ask, Whence am I? Who made me?  Where is God my Maker? And it is the Lord Jehovah. He gave us being, he gave us this being; he is both the former of our bodies and the Father of our spirits. We did not, we could not, make ourselves. It is God's prerogative to be his own cause; our being is derived and depending. 3. That therefore he is our rightful owner. The Masorites, by altering one letter in the Hebrew, read it,  He made us, and his we are, or  to him we belong. Put both the readings together, and we learn that because God  made us, and not we ourselves, therefore we are not our own, but his. He has an incontestable right to, and property in, us and all things. His we are, to be actuated by his power, disposed of by his will, and devoted to his honour and glory. 4. That he is our sovereign ruler:  We are his people or subjects, and he is our prince, our rector or governor, that gives law to us as moral agents, and will call us to an account for what we do.  The Lord is our judge; the Lord is our lawgiver. We are not at liberty to do what we will, but must always make conscience of doing as we are bidden. 5. That he is our bountiful benefactor. We are not only his sheep, whom he is entitled to, but  the sheep of his pasture, whom he takes care of; the  flock of his feeding (so it may be read); therefore the  sheep of his hand; at his disposal because  the sheep of his pasture, Ps. xcv. 7. He that made us maintains us, and gives us all good things richly to enjoy. 6. That he is a God of infinite mercy and goodness (v. 5):  The Lord is good, and therefore does good;  his mercy is everlasting; it is a fountain that can never be drawn dry. The saints, who are now the sanctified vessels of mercy, will be, to eternity, the glorified monuments of mercy. 7. That he is a God of inviolable truth and faithfulness:  His truth endures to all generations, and no word of his shall fall to the ground as antiquated or revoked. The promise is sure to all the seed, from age to age.

=CHAP. 101.= ''David was certainly the penman of this psalm, and it has in it the genuine spirit of the man after God's own heart; it is a solemn vow which he made to God when he took upon him the charge of a family and of the kingdom. Whether it was penned when he entered upon the government, immediately after the death of Saul''

(as some think), or when he began to reign over all Israel, and brought up the ark to the city of David (as others think), is not material; it is an excellent plan or model for the good government of a court, or the keeping up of virtue and piety, and, by that means, good order, in it: but it is applicable to private families; it is the householder's psalm. It instructs all that are in any sphere of power, whether larger or narrower, to use their power so as to make it a terror to evil-doers, but a praise to those that do well. Here is, I. The general scope of David's vow, ver. 1, 2. II. The particulars of it, that he would detest and discountenance all manner of wickedness (ver. 3-5, 7, 8) and that he would favour and encourage such as were virtuous, ver. 6. Some think this may fitly be accommodated to Christ, the Son of David, who governs his church, the city of the Lord, by these rules, and who loves righteousness and hates wickedness. In singing this psalm families, both governors and governed, should teach, and admonish, and engage themselves and one another to walk by the rule of it, that peace may be upon them and God's presence with them.

Mercy and Judgment; David's Pious Resolution.
$1$ I will sing of mercy and judgment: unto thee, , will I sing. $2$ I will behave myself wisely in a perfect way. O when wilt thou come unto me? I will walk within my house with a perfect heart. $3$ I will set no wicked thing before mine eyes: I hate the work of them that turn aside;  it shall not cleave to me. $4$ A froward heart shall depart from me: I will not know a wicked  person. $5$ Whoso privily slandereth his neighbour, him will I cut off: him that hath a high look and a proud heart will not I suffer. $6$ Mine eyes  shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me. $7$ He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight. $8$ I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the . David here cuts out to himself and others a pattern both of a good magistrate and a good master of a family; and, if these were careful to discharge the duty of their place, it would contribute very much to a universal reformation. Observe, I. The chosen subject of the psalm (v. 1):  I will sing of mercy and judgment, that is, 1. Of God's mercy and judgment, and then it looks back upon the dispensations of Providence concerning David since he was first anointed to be king, during which time he had met with many a rebuke and much hardship on the one hand, and yet, on the other hand, had had many wonderful deliverances wrought for him and favours bestowed upon him; of these he will sing unto God. Note, (1.) God's providences concerning his people are commonly mixed— mercy and judgment; God has set the one over-against the other, and appointed them April-days, showers and sunshine. It was so with David and his family; when there was mercy in the return of the ark there was judgment in the death of Uzza. (2.) When God in his providence exercises us with a mixture of mercy and judgment it is our duty to sing, and sing unto him, both of the one and of the other; we must be suitably affected with both, and make suitable acknowledgments to God for both. The Chaldee-paraphrase of this is observable:  If thou bestowest mercy upon me, or '' If thou bring any judgment upon me, before thee, O Lord! will I sing my hymns for all.'' Whatever our outward condition is, whether joyful or sorrowful, still we must give glory to God, and sing praises to him; neither the laughter of a prosperous condition nor the tears of an afflicted condition must put us out of tune for sacred songs. Or, 2. It may be understood of David's mercy and judgment; he would, in this psalm, promise to be merciful, and just, or wise, for judgment is often put for discretion. To do justly and love mercy is the sum of our duty; these he would covenant to make conscience of in that place and relation to which God had called him and this in consideration of the various providences of God that had occurred to him. Family-mercies and family-afflictions are both of them calls to family-religion. David put his vow into a song or psalm, that he might the better keep it in his own mind and frequently repeat it, and that it might the better be communicated to others and preserved in his family, for a pattern to his sons and successors. II. The general resolution David took up to conduct himself carefully and conscientiously in his court, v. 2. We have here, 1. A good purpose concerning his conversation—concerning his conversation in general (how he would behave himself in every thing; he would live by rule, and not at large, not walk at all adventures; he would, though a king, by a solemn covenant bind himself to his good behaviour), and concerning his conversation in his family particularly, not only how he would walk when he appeared in public, when he sat in the throne, but how he would  walk within his house, where he was more out of the eye of the world, but where he still saw himself under the eye of God. It is not enough to put on our religion when we go abroad and appear before men; but we must govern ourselves by it in our families. Those that are in public stations are not thereby excused from care in governing their families; nay, rather, they are more concerned to set a good example of  ruling their own houses well, 1 Tim. iii. 4. When David had his hands full of public affairs, yet he returned to bless his house, 2 Sam. vi. 20. He resolves, (1.) To act conscientiously and with integrity, to  walk in a perfect way, in the way of God's commandments; that is  a perfect way, for  the law of the Lord is perfect. This he will walk in  with a perfect heart, with all sincerity, not dissembling either with God or men. When we make the word of God our rule, and are ruled by it, the glory of God our end, and aim at it, then we walk  in a perfect way with a perfect heart. (2.) To act considerately and with discretion:  I will behave myself wisely; I will understand or  instruct myself in a perfect way, so some. I will walk circumspectly. Note, We must all resolve to walk by the rules of Christian prudence in the ways of Christian piety. We must never turn aside out of the perfect way, under pretence of  behaving ourselves wisely; but, while we keep to the good way, we must be  wise as serpents. 2. A good prayer:  O when wilt thou come unto me? Note, It is a desirable thing, when a man has a house of his own, to have God come to him and dwell with him in it; and those may expect God's presence that walk with  a perfect heart in  a perfect way. If we compare the account which the historian gives of David (1 Sam. xviii. 14), we shall find how exactly it answers his purpose and prayer, and that neither was in vain. David, as he purposed,  behaved himself wisely in all his ways; and, as he prayed,  the Lord was with him. III. His particular resolution to practise no evil himself (v. 3): " I will set no wicked thing before my eyes; I will not design nor aim at any thing but what is for the glory of God and the public welfare." He will never have it in his eye to enrich himself by impoverishing his subjects, or enlarge his own prerogative by encroaching on their property. In all our worldly business we must see that what we set our eyes upon be right and good and not any forbidden fruit, and that we never seek that which we cannot have without sin. It is the character of a good man that he shuts his eyes from seeing evil, Isa. xxxiii. 15. "Nay, I  hate the work of those that turn aside from the paths of equity (Job xxxi. 7), not only I avoid it, but I abhor it;  it shall not cleave to me. If any blot of injustice should come on my hands, it shall be washed off quickly." IV. His further resolution not to keep bad servants, nor to employ those about him that were vicious. He will not countenance them, nor show them any favour, lest thereby he should harden them in their wickedness, and encourage others to do like them. He will not converse with them himself, nor admit them into the company of his other servants, lest they should spread the infection of sin in his family. He will not confide in them, nor put them in power under him; for those who hated to be reformed would certainly hinder every thing that is good. When he comes to mention particulars he does not mention drunkards, adulterers, murderers or blasphemers; such gross sinners as these he was in no danger of admitting into his house, nor did he need to covenant particularly against having fellowship with them; but he mentions those whose sins were less scandalous, but no less dangerous, and in reference to whom he needed to stand upon his guard with caution and to behave himself wisely. He will have nothing to do, 1. With spiteful malicious people, who are ill-natured, and will bear a grudge a great while, and care not what mischief they do to those they have a pique against (v. 4): " A froward heart (one that delights to be cross and perverse)  shall depart from me, as not fit for society, the bond of which is love.  I will not know," that is, "I will have no acquaintance or conversation, if I can help it, with such  a wicked person; for a little of the leaven of malice and wickedness will leaven the whole lump." 2. With slanderers, and those who take a pleasure in wounding their neighbour's reputation secretly (v. 5): " Whoso privily slanders his neighbour, either raises or spreads false stories, to the prejudice of his good name,  him will I cut off from my family and court." Many endeavour to raise themselves into the favour of princes by unjust representations of persons and things, which they think will please their prince.  If a ruler hearken to lies, all his servants are wicked, Prov. xxix. 12. But David will not only not hearken to them, but will prevent the preferment of those that hope thus to curry favour with him: he will punish not only him that falsely accuses another in open court, but him that privily slanders another. I wish David had remembered this vow in the case of Mephibosheth and Ziba. 3. With haughty, conceited, ambitious people; none do more mischief in a family, in a court, in a church, for  only by pride comes contention: "Therefore him  that has a high look and a proud heart will I not suffer; I will have no patience with those that are still grasping at all preferments, for it is certain that they do not aim at doing good, but only at aggrandizing themselves and their families." God resists the proud, and so will David. 4. With false deceitful people, that scruple not to tell lies, or commit frauds (v. 7): " He that worketh deceit, though he may insinuate himself into my family, yet, as soon as he is discovered,  shall not dwell within my house." Some great men know how to serve their own purposes by such as are skilful to deceive, and they are fit tools for them to work by; but David will make use of no such persons as agents for him:  He that tells lies shall not tarry in my sight, but shall be expelled the house with indignation. Herein David was  a man after God's own heart, for a proud look and a lying tongue are things which God hates; and he was also a type of Christ, who will, in the great day, banish from his presence  all that love and make a lie, Rev. xxii. 15. V. His resolution to put those in trust under him that were honest and good (v. 6):  My eyes shall be upon the faithful in the land. In choosing his servants and ministers of state he kept to the land of Israel and would not employ foreigners; none shall be preferred but true-born Israelites, and those such as were Israelites indeed, the  faithful in the land; for even in that land there were those that were unfaithful. These faithful ones his eyes shall be upon, to discover them and find them out; for they were modest, did not crowd into the city to court preferment, but lived retired in the land, in the country, out of the way of it. Those are commonly most fit for places of honour and trust that are least fond of them; and therefore wise princes will spy out such in their recesses and privacies, and take them to dwell with them and act under them.  He that walks in a perfect way, that makes conscience of what he says and does,  shall serve me. The kingdom must be searched for honest men to make courtiers of; and, if any man is better than another, he must be preferred. This was a good resolution of David's; but either he did not keep to it or else his judgment was imposed upon when he made Ahithophel his right hand. It should be the care and endeavour of all masters of families, for their own sakes and their children's, to take such servants into their families as they have reason to hope fear God. The Son of David has his eyes upon  the faithful in the land; his secret is with them, and they  shall dwell with him. Saul chose servants for their goodliness (1 Sam. viii. 16), but David for their goodness. VI. His resolution to extend his zeal to the reformation of the city and country, as well as of the court (v. 8): " I will early destroy all the wicked of the land, all that are discovered and convicted; the law shall have its course against them." He would do his utmost to  destroy all the wicked, so that there might be none left that were notoriously wicked. He would do it early; he would lose no time and spare no pains; he would be forward and zealous in promoting the reformation of manners and suppression of vice; and those must rise betimes that will do anything to purpose in the work. That which he aimed at was not only the securing of his own government and the peace of the country, but the honour of God in the purity of his church,  That I may cut off all wicked doers from the city of the Lord. Not Jerusalem only, but the whole land, was the  city of the Lord; so is the gospel-church. It is the interest of the  city of the Lord to be purged from  wicked doers, who both blemish it and weaken it; and it is therefore the duty of all to do what they can, in their places, towards so good a work, and to be zealously affected in it. The day is coming when the Son of David shall cut off all wicked doers from the new Jerusalem, for there shall not enter into it any that do iniquity.

=CHAP. 102.= ''Some think that David penned this psalm at the time of Absalom's rebellion; others that Daniel, Nehemiah, or some other prophet, penned it for the use of the church, when it was in captivity in Babylon, because it seems to speak of the ruin of Zion and of a time set for the rebuilding of it, which Daniel understood by books, Dan. ix. 2. Or perhaps the psalmist was himself in great affliction, which he complains of in the beginning of the psalm, but (as in Ps. lxxvii. and elsewhere) he comforts himself under it with the consideration of God's eternity, and the church's prosperity and perpetuity, how much soever it was now distressed and threatened. But it is clear, from the application of ver. 25, 26, to Christ (Heb. i. 10-12), that the psalm has reference to the days of the Messiah, and speaks either of his affliction or of the afflictions of his church for his sake. In the psalm we have, I. A sorrowful complaint which the psalmist makes, either for himself or in the name of the church, of great afflictions, which were very pressing,''

ver. 1-11. II. Seasonable comfort fetched in against these grievances, 1. From the eternity of God, ver. 12, 24, 27. 2. From a believing prospect of the deliverance which God would, in due time, work for his afflicted church (ver. 13-22) and the continuance of it in the world, ver. 28. In singing this psalm, if we have not occasion to make the same complaints, yet we may take occasion to sympathize with those that have, and then the comfortable part of this psalm will be the more comfortable to us in the singing of it.

Complaints in Affliction.
$1$ Hear my prayer, O, and let my cry come unto thee. $2$ Hide not thy face from me in the day  when I am in trouble; incline thine ear unto me: in the day  when I call answer me speedily. $3$ For my days are consumed like smoke, and my bones are burned as a hearth. $4$ My heart is smitten, and withered like grass; so that I forget to eat my bread. $5$ By reason of the voice of my groaning my bones cleave to my skin. 6 I am like a pelican of the wilderness: I am like an owl of the desert. $7$ I watch, and am as a sparrow alone upon the house top. $8$ Mine enemies reproach me all the day;  and they that are mad against me are sworn against me. 9 For I have eaten ashes like bread, and mingled my drink with weeping, $10$ Because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down. $11$ My days  are like a shadow that declineth; and I am withered like grass. The title of this psalm is very observable; it is  a prayer of the afflicted. It was composed by one that was himself afflicted, afflicted with the church and for it; and on those that are of a public spirit afflictions of that kind lie heavier than any other. It is calculated for an afflicted state, and is intended for the use of others that may be in the like distress; for  whatsoever things were written aforetime were written designedly  for our use. The whole word of God is of use to direct us in prayer; but here, as often elsewhere, the Holy Ghost has drawn up our petition for us, has put words into our mouths. Hos. xiv. 2,  Take with you words. Here is a prayer put into the hands of the afflicted: let them set, not their hands, but their hearts to it, and present it to God. Note, 1. It is often the lot of the best saints in this world to be sorely affected. 2. Even good men may be almost overwhelmed with their afflictions, and may be ready to faint under them. 3. When our state is afflicted, and our spirits are overwhelmed, it is our duty and interest to pray, and by prayer to  pour out our complaints before the Lord, which intimates the leave God gives us to be free with him and the liberty of speech we have before him, as well as liberty of access to him; it intimates also what an ease it is to an afflicted spirit to unburden itself by a humble representation of its grievances and griefs. Such a representation we have here, in which, I. The psalmist humbly begs of God to take notice of his affliction, and of his prayer in his affliction, v. 1, 2. When we pray in our affliction, 1. It should be our care that God would graciously hear us; for, if our prayers be not pleasing to God, they will be to no purpose to ourselves. Let this therefore be in our eye that our prayer may  come unto God, even  to his ears (Ps. xviii. 6); and, in order to that, let us  lift up the prayer, and our souls with it. 2. It may be our hope that God will graciously hear us, because he has appointed us to seek him and has promised we shall not seek him in vain. If we put up a  prayer in faith, we may in faith say,  Hear my prayer, O Lord! "Hear me," that is, (1.) "Manifest thyself to me,  hide not thy face from me in displeasure,  when I am in trouble. If thou dost not quickly free me, yet let me know that thou favourest me; if I see not the operations of thy hand for me, yet let me see the smiles of thy face upon me." God's hiding his face is trouble enough to a good man even in his prosperity (Ps. xxx. 7,  Thou didst hide thy face, and I was troubled); but if, when we are in trouble, God hides his face, the case is sad indeed. (2.) "Manifest thyself for me; not only hear me, but answer me; grant me the deliverance I am in want of and in pursuit of; answer me speedily, even  in the day when I call." When troubles press hard upon us, God gives us leave to be thus pressing in prayer, yet with humility and patience. II. He makes a lamentable complaint of the low condition to which he was reduced by his afflictions. 1. His body was macerated and emaciated, and he had become a perfect skeleton, nothing but skin and bones. As prosperity and joy are represented by  making fat the bones, and the  bones flourishing like a herb, so great trouble and grief are here represented by the contrary:  My bones are burnt as a hearth (v. 3); they  cleave to my skin (v. 5); nay,  my heart is smitten, and withered like grass (v. 4); it touches the vitals, and there is a sensible decay there.  I am withered like grass (v. 11), scorched with the burning heat of my troubles. If we be thus brought low by bodily distempers, let us not think it strange; the body is like grass, weak and of the earth, no wonder then that it withers. 2. He was very melancholy and of a sorrowful spirit. He was so taken up with the thoughts of his troubles that he  forgot to eat his bread (v. 4); he had no appetite to his necessary food nor could he relish it. When God hides his face from a soul the delights of sense will be sapless things. He was always  sighing and  groaning, as one pressed above measure (v. 5), and this wasted him and exhausted his spirits. He affected solitude, as melancholy people do. His friends deserted him and were shy of him, and he cared as little for their company (v. 6, 7): " I am like a pelican of the wilderness, or a  bittern (so some) that make a doleful noise;  I am like an owl, that affects to lodge in deserted ruined buildings;  I watch, and am as a sparrow upon the house-top. I live in a garret, and there spend my hours in poring on my troubles and bemoaning myself." Those who do thus, when they are in sorrow, humour themselves indeed; but they prejudice themselves, and know not what they do, nor what advantage they hereby give to the tempter. In affliction we should sit alone to consider our ways (Lam. iii. 28), but not sit alone to indulge an inordinate grief. 3. He was evil-spoken of by his enemies, and all manner of evil was said against him. When his friends went off from him his foes set themselves against him (v. 8):  My enemies reproach me all the day, designing thereby both to create vexation to him (for an ingenuous mind regrets reproach) and to bring an odium upon him before men. When they could not otherwise reach him they shot these arrows at him, even  bitter words. In this they were unwearied; they did it  all the day; it was a continual dropping. His enemies were very outrageous:  They are  mad against me, and very obstinate and implacable.  They are  sworn against me; as the Jews that bound themselves with an oath that they would kill Paul; or,  They have sworn against me as accusers, to take away my life. 4. He fasted and wept under the tokens of God's displeasure (v. 9, 10): " I have eaten ashes like bread; instead of eating my bread, I have lain down in dust and ashes, and  I have mingled my drink with weeping; when I should have refreshed myself with drinking I have only eased myself with weeping." And what is the matter? He tells us (v. 10):  Because of thy wrath. It was not so much the trouble itself that troubled him as the wrath of God which he was under the apprehensions of as the cause of the trouble. This, this was the  wormwood and the gall in the affliction and the misery:  Thou hast lifted me up and cast me down, as that which we cast to the ground with a design to dash it to pieces; we lift up first, that we may throw it down with the more violence; or, "Thou hast formerly lifted me up in honour, and joy, and uncommon prosperity; but the remembrance of that aggravates the present grief and makes it the more grievous." We must eye the hand of God both in lifting us up and casting us down, and say, "Blessed be the name of the Lord, who both gives and takes away." 5. He looked upon himself as a dying man:  My days are consumed like smoke (v. 3), which vanishes away quickly. Or, They are consumed  in smoke, of which nothing remains; they are  like a shadow that declines (v. 11), like the evening-shadow, or a forerunner of approaching night. Now all this, though it seems to speak the psalmist's personal calamities, and therefore is properly a prayer for a particular person afflicted, yet is supposed to be a description of the afflictions of the church of God, with which the psalmist sympathizes, making public grievances his own. The mystical body of Christ is sometimes, like the psalmist's body here,  withered and  parched, nay, like  dead and dry bones. The church sometimes is forced  into the wilderness, seems lost, and gives up herself for gone, under the tokens of God's displeasure.

The Future Glory of Zion.
$12$ But thou,, shalt endure for ever; and thy remembrance unto all generations. $13$ Thou shalt arise,  and have mercy upon Zion: for the time to favour her, yea, the set time, is come. 14 For thy servants take pleasure in her stones, and favour the dust thereof. $15$ So the heathen shall fear the name of the, and all the kings of the earth thy glory. $16$ When the shall build up Zion, he shall appear in his glory. $17$ He will regard the prayer of the destitute, and not despise their prayer. $18$ This shall be written for the generation to come: and the people which shall be created shall praise the. $19$ For he hath looked down from the height of his sanctuary; from heaven did the behold the earth; $20$ To hear the groaning of the prisoner; to loose those that are appointed to death; $21$ To declare the name of the  in Zion, and his praise in Jerusalem; 22 When the people are gathered together, and the kingdoms, to serve the. Many exceedingly great and precious comforts are here thought of, and mustered up, to balance the foregoing complaints; for  unto the upright there arises light in the darkness, so that, though they are cast down, they are not in despair. It is bad with the psalmist himself, bad with the people of God; but he has many considerations to revive himself with. I. We are dying creatures, and our interests and comforts are dying, but God is an everliving everlasting God (v. 12): " My days are like a shadow; there is no remedy; night is coming upon me; but,  thou, O Lord! shalt endure for ever. Our life is transient, but thine is permanent; our friends die, but thou our God diest not; what threatened us cannot touch thee; our names will be written in the dust and buried in oblivion, but  thy remembrance shall be unto all generations; to the end of time, nay, to eternity, thou shalt be known and honoured." A good man loves God better than himself, and therefore can balance his own sorrow and death with the pleasing thought of the unchangeable blessedness of the Eternal Mind. God  endures forever, his church's faithful patron and protector; and, his honour and perpetual remembrance being very much bound up in her interests, we may be confident that they shall not be neglected. II. Poor Zion is now in distress, but there will come a time for her relief and succour (v. 13):  Thou shalt arise and have mercy upon Zion. The hope of deliverance is built upon the goodness of God—"Thou wilt  have mercy upon Zion, for she has become an object of thy pity;" and upon the power of God—"Thou shalt arise and have mercy, shalt stir up thyself to do it, shalt do it in contempt of all the opposition made by the church's enemies."  The zeal of the Lord of hosts shall do this. That which is very encouraging is that there is a time set for the deliverance of the church, which not only will come some time, but will come at the time appointed, the time which Infinite Wisdom has appointed (and therefore it is the best time) and which Eternal Truth has fixed it to, and therefore it is a certain time, and shall not be forgotten nor further adjourned. At the end of seventy years, the time to favour Zion, by delivering her from the daughter of Babylon, was to come, and at length it did come. Zion was now in ruins, that is, the temple that was built in the city of David: the favouring of Zion is the building of the temple up again, as it is explained, v. 16. This is expected from the favour of God; that will set all to rights, and nothing but that, and therefore Daniel prays (Dan. ix. 17),  Cause thy face to shine upon thy sanctuary, which is desolate. The building up of Zion is as great a favour to any people as they can desire. No blessing more desirable to a ruined state than the restoring and re-establishing of their church-privileges. Now this is here wished for and longed for, 1. Because it would be a great rejoicing to Zion's friends (v. 14):  Thy servants take pleasure even in  the stones of the temple, though they were thrown down and scattered, and  favour the dust, the very rubbish and ruins of it. Observe here, When the temple was ruined, yet the stones of it were to be had for a new building, and there were those who encouraged themselves with that, for they had a favour even for the dust of it. Those who truly love the church of God love it when it is in affliction as well as when it is in prosperity; and it is a good ground to hope that God will favour the ruins of Zion when he puts it into the heart of his people to favour them, and to show that they do so by their prayers and by their endeavours; as it is also a good plea with God for mercy for Zion that there are those who are so affectionately concerned for her, and are  waiting for the salvation of the Lord. 2. Because it would have a good influence upon Zion's neighbours, v. 15. It will be a happy means perhaps of their conversion, at least of their conviction; for  so the heathen shall fear the name of the Lord, shall have high thoughts of him and his people, and even the kings of the earth shall be affected with his glory. They shall have better thoughts of the church of God than they have had, when God by his providence thus puts an honour upon it; they shall be afraid of doing any thing against it when they see God taking its part; nay, they shall say, We will go with you, for we have  seen that God is with you, Zech. viii. 23. Thus it is said (Esth. viii. 17) that  many of the people of the land became Jews, for the fear of the Jews fell upon them. 3. Because it would redound to the honour of Zion's God (v. 16):  When the Lord shall build up Zion. They take it for granted it will be done, for God himself has undertaken it, and  he shall then appear in his glory; and for that reason all that have made his glory their highest end desire it and pray for it. Note, The edifying of the church will be the glorifying of God, and therefore we may be assured it will be done in the set time. Those that pray in faith,  Father, glorify thy name, may receive the same answer to that prayer which was given to Christ himself by a voice from heaven,  I have both glorified it and I will glorify it yet again, though now for a time it may be eclipsed. III. The prayers of God's people now seem to be slighted and no notice taken of them, but they will be reviewed and greatly encouraged (v. 17):  He will regard the prayer of the destitute. It was said (v. 16) that God will  appear in his glory, such a glory as kings themselves shall  stand in awe of, v. 15. When great men  appear in their glory they are apt to look with disdain upon the poor that apply to them; but the great God will not do so. Observe, 1. The meanness of the petitioners; they are the  destitute. It is an elegant word that is here used, which signifies the heath in the wilderness, a low shrub, or bush, like the hyssop of the wall. They are supposed to be in a low and broken state, enriched with spiritual blessings, but destitute of temporal good things—the poor, the weak, the desolate, the stripped; thus variously is the word rendered; or it may signify that low and broken spirit which God looks for in all that draw nigh to him and which he will graciously look upon. This will bring them to their knees. Destitute people should be praying people, 1 Tim. v. 5. 2. The favour of God to them, notwithstanding their meanness:  He will regard their prayer, and will look at it, will peruse their petition (2 Chron. vi. 40), and he  will not despise their prayer. More is implied than is expressed: he will value it and be well pleased with it, and will return an answer of peace to it, which is the greatest honour that can be put upon it. But it is thus expressed because others despise their praying, they themselves fear God will despise it, and he was thought to despise it while their affliction was prolonged and their prayers lay unanswered. When we consider our own meanness and vileness, our darkness and deadness, and the manifold defects in our prayers, we have cause to suspect that our prayers will be received with disdain in heaven; but we are here assured of the contrary, for we have an advocate with the Father, and are under grace, not under the law. This instance of God's favour to his praying people, though they are destitute, will be a lasting encouragement to prayer (v. 18):  This shall be written for the generation to come, that none may despair, though they be destitute, nor think their prayers forgotten because they have not an answer to them immediately. The experiences of others should be our encouragements to seek unto God and trust in him. And, if we have the comfort of the experiences of others, it is fit that we should give God the glory of them:  The people who shall be created shall praise the Lord for what he has done both for them and for their predecessors. Many that are now unborn shall, by reading the history of the church, be wrought upon to turn proselytes. The people that shall be created anew by divine grace, that are a kind of  first-fruits of his creatures, shall praise the Lord for his answers to their prayers when they were more destitute. IV. The prisoners under condemnation unjustly seem as sheep appointed for the slaughter, but care shall be taken for their discharge (v. 19, 20): God has  looked down from the height of his sanctuary, from heaven, where he has prepared his throne, that high place, that holy place; thence did  the Lord behold the earth, for it is a place of prospect, and nothing on this earth is or can be hidden from his all-seeing eye; he looks down, not to take a view of the kingdoms of the world and the glory of them, but to do acts of grace,  to hear the groaning of the prisoners (which we desire to be out of the hearing of), and not only to hear them, but to help them,  to loose those that are appointed to death, then when there is but a step between them and it. Some understand it of the release of the Jews out of their captivity in Babylon. God heard their groaning there as he did when they were in Egypt (Exod. iii. 7, 9) and came down to deliver them. God takes notice not only of the prayers of his afflicted people, which are the language of grace, but even of their groans, which are the language of nature. See the divine pity in hearing the prisoner's groans, and the divine power in loosing the prisoner's bonds, even when they are appointed to death and are pinioned and double-shackled. We have an instance in Peter, Acts xii. 6. Such instances as these of the divine condescension and compassion will help, 1.  To declare the name of the Lord in Zion, and to make it appear that he answers to his name, which he himself proclaimed,  The Lord God, gracious and merciful; and this declaration of his name in Zion shall be the matter of his praise in Jerusalem, v. 21. If God by his providences declare his name, we must by our acknowledgments of them declare his praise, which ought to be the echo of his name. God will discharge his people that were prisoners and captives in Babylon,  that they may declare his name in Zion, the place he has chosen to put his name there,  and his praise in Jerusalem, at their return thither; in the land of their captivity they could not sing the songs of Zion (Ps. cxxxvii. 3, 4), and God brought them again to Jerusalem in order that they might sing them there. For this end God gives liberty from bondage ( Bring my soul out of prison, that I may praise thy name, Ps. cxlii. 7), and life from the dead.  Let my soul live, and it shall praise thee, Ps. cxix. 175. 2. They will help to draw in others to the worship of God (v. 22):  When the people of God are gathered together at Jerusalem (as they were after their return out of Babylon) many out of the kingdoms joined with them  to serve the Lord. This was fulfilled Ezra vi. 21, where we find that not only the children of Israel that had come out of captivity, but many that had  separated themselves from them among the heathen, did  keep the feast of unleavened bread with joy. But it may look further, at the conversion of the Gentiles to the faith of Christ in the latter days. Christ has proclaimed  liberty to the captives, and  the opening of the prison to those that were bound, that they may declare the name of the Lord in the gospel-church, in which Jews and Gentiles shall unite.

Hoping in God's Compassion.
$23$ He weakened my strength in the way; he shortened my days. $24$ I said, O my God, take me not away in the midst of my days: thy years  are throughout all generations. $25$ Of old hast thou laid the foundation of the earth: and the heavens  are the work of thy hands. $26$ They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: $27$ But thou  art the same, and thy years shall have no end. $28$ The children of thy servants shall continue, and their seed shall be established before thee. We may here observe, I. The imminent danger that the Jewish church was in of being quite extirpated and cut off by the captivity in Babylon (v. 23):  He weakened my strength in the way. They were for many ages in the way to the performance of the great promise made to their fathers concerning the Messiah, longing as much for it as ever a traveller did to be at his journey's end. The legal institutions led them in the way; but when the ten tribes were lost in Assyria, and the two almost lost in Babylon, the strength of that nation was weakened, and, in all appearance, its day shortened; for they said,  Our hope is lost; we are cut off for our parts, Ezek. xxxvii. 11. And then what becomes of the promise that Shiloh should arise out of Judah, the star out of Jacob, and the Messiah out of the family of David? If these fail, the promise fails. This the psalmist speaks of as in his own person, and it is very applicable to two of the common afflictions of this time:—1. To be sickly. Bodily distempers soon  weaken our strength in the way, make the keepers of the house to tremble and the strong men to bow themselves. 2. To be short-lived. Where the former is felt, this is feared; when in the midst of our days, according to a course of nature, our strength is weakened, what can we expect but that the  number of our months should be cut off in the midst? and what should we do but provide accordingly? We must own God's hand in it (for in his hand our strength and time are), and must reconcile it to his love, for it has often been the lot of those that have used their strength well to have it weakened, and of those that could very ill be spared to have their days shortened. II. A prayer for the continuance of it (v. 24): " O my God! take me not away in the midst of my days; let not this poor church be cut off in the midst of the days assigned it by the promise; let it not be cut off till the Messiah shall come.  Destroy it not, for that blessing is in it," Isa. lxv. 8. She is a criminal, but, for the sake of that blessing which is in her, she pleads for a reprieve. This is a prayer for the afflicted, and which, with submission to the will of God, we may in faith put up, that God would not  take us away in the midst of our days, but that, if it be his will, he would spare us to do him further service and to be made riper for heaven. III. A plea to enforce this prayer taken from the eternity of the Messiah promised, v. 25-27. The apostle quotes these verses (Heb. i. 10-12) and tells us,  He saith this to the Son, and in that exposition we must acquiesce. It is very comfortable, in reference to all the changes that pass over the church, and all the dangers it is in, that '' Jesus Christ is the same yesterday, to-day, and for ever. Thy years are throughout all generations,'' and cannot be shortened. It is likewise comfortable in reference to the decay and death of our own bodies, and the removal of our friends from us, that God is an everliving God, and that therefore, if he be ours, in him we may have everlasting consolation. In this plea observe how, to illustrate the eternity of the Creator, he compares it with the mutability of the creature; for it is God's sole prerogative to be unchangeable. 1. God made the world, and therefore had a being before it from eternity. The Son of God, the eternal Word, made the world. It is expressly said,  All things were made by him, and without him was not any thing made that was made; and  therefore the same was in the beginning from eternity  with God, and was God, John i. 1-3; Col. i. 16; Eph. iii. 9; Heb. i. 2. Earth and heaven, and the hosts of both, include the universe and its fulness, and these derive their being from God by his Son (v. 25): " Of old hast thou laid the foundation of the earth, which is founded  on the seas and  on the floods and yet  it abides; much more shall the church, which is  built upon a rock. The  heavens are the work of thy hands, and by thee are all their motions and influences directed;" God is therefore the fountain, not only of all being, but of all power and dominion. See how fit the great Redeemer is to be entrusted with all power, both in heaven and in earth, since he himself, as Creator of both, perfectly knows both and is entitled to both. 2. God will unmake the world again, and therefore shall have a being to eternity (v. 26, 27):  They shall perish, for  thou shalt change them by the same almighty power that made them, and therefore, no doubt,  thou shalt endure; thou art the same. God and the world, Christ and the creature, are rivals for the innermost and uppermost place in the soul of man, the immortal soul; now what is here said, one would think, were enough to decide the controversy immediately and to determine us for God and Christ. For, (1.) A portion in the creature is fading and dying:  They shall perish; they will not last so long as we shall last. The day is coming when  the earth and all the works that are therein shall be burnt up; and then what will become of those that have laid up their treasure in it? Heaven and earth shall  wax old as a garment, not by a gradual decay, but, when the set time comes, they shall be laid aside like an old garment that we have no more occasion for:  As a vesture shalt thou change them, and they shall be changed, not annihilated, but altered, it may be so that they shall not be at all the same, but  new heavens and a new earth. See God's sovereign dominion over heaven and earth. He can change them as he pleases and when he pleases; and the constant changes they are subject to, in the revolutions of day and night, summer and winter, are earnests of their last and final change, when  the heavens and  time (which is measured by them)  shall be no more. (2.) A portion in God is perpetual and everlasting:  Thou art the same, subject to no change; and  thy years have no end, v. 27. Christ will be the same in the performance that he was in the promise, the same to his church in captivity that he was to his church at liberty. Let not the church fear the weakening of her strength, or the shortening of her days, while Christ himself is both her strength and her life; he is the same, and has said,  Because I live you shall live also. Christ came in the fulness of time, and set up his kingdom in spite of the power of the Old-Testament Babylon, and he will keep it up in spite of the power of the New-Testament Babylon. IV. A comfortable assurance of an answer to this prayer (v. 28):  The children of thy servants shall continue; since Christ is the same, the church shall continue from one generation to another; from the eternity of the head we may infer the perpetuity of the body, though often weak and distempered, and even at death's door. Those that hope to  wear out the saints of the Most High will be mistaken. Christ's servants shall have children; those children shall have a seed, a succession, of professing people; the church, as well as the world, is under the influence of that blessing,  Be fruitful and multiply. These  children shall continue, not in their own persons, by reason of death, but in their seed, which shall be established before God (that is, in his service, and by his grace); the entail of religion shall not be cut off while the world stands, but, as one generation of good people passes away, another shall come, and thus the throne of Christ shall endure.

=CHAP. 103.= ''This psalm calls more for devotion than exposition; it is a most excellent psalm of praise, and of general use. The psalmist, I. Stirs up himself and his own soul to praise God (ver. 1, 2) for his favour to him in particular (ver. 3-5), to the church in general, and to all good men, to whom he is, and will be, just, and kind, and constant (ver. 6-18), and for his government of the world, ver. 19. II. He desires the assistance of the holy angels, and all the works of God, in praising him, ver. 20-22. In singing this psalm we must in a special manner get our hearts affected with the goodness of God and enlarged in love and thankfulness.''

Cheerful Praise.
$1$ Bless the, O my soul: and all that is within me,  bless his holy name. 2 Bless the, O my soul, and forget not all his benefits: $3$ Who forgiveth all thine iniquities; who healeth all thy diseases; $4$ Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies; $5$ Who satisfieth thy mouth with good  things; so that thy youth is renewed like the eagle's. David is here communing with his own heart, and he is no fool that thus talks to himself and excites his own soul to that which is good. Observe, I. How he stirs up himself to the duty of praise, v. 1, 2. 1. It is the Lord that is to be blessed and spoken well of; for he is the fountain of all good, whatever are the channels or cisterns; it is to his name, his holy name, that we are to consecrate our praise,  giving thanks at the remembrance of his holiness. 2. It is the soul that is to be employed in blessing God,  and all that is within us. We make nothing of our religious performances if we do not make heart-work of them, if that which is within us, nay, if  all that is within us, be not engaged in them. The work requires the inward man, the whole man, and all little enough. 3. In order to our return of praises to God, there must be a grateful remembrance of the mercies we have received from him:  Forget not all his benefits. If we do not give thanks for them, we do forget them; and that is unjust as well as unkind, since in all God's favours there is so much that is memorable. "O my soul! to thy shame be it spoken, thou hast forgotten many of his benefits; but surely thou wilt not forget them all, for thou shouldst not have forgotten any." II. How he furnishes himself with abundant matter for praise, and that which is very affecting: "Come, my soul, consider what God has done for thee." 1. "He has pardoned thy sins (v. 3); he has forgiven, and  does forgive, all thy iniquities." This is mentioned first because by the pardon of sin that is taken away which kept good things from us, and we are restored to the favour of God, which bestows good things on us. Think what the provocation was; it was iniquity, and yet pardoned; how many the provocations were, and yet all pardoned.  He has forgiven all our trespasses. It is a continued act; he is still forgiving, as we are still sinning and repenting. 2. "He has cured thy sickness." The corruption of nature is the sickness of the soul; it is its disorder, and threatens its death. This is cured in sanctification; when sin is mortified, the disease is healed; though complicated, it is all healed. Our crimes were capital, but God saves our lives by pardoning them; our diseases were mortal, but God saves our lives by healing them. These two go together; for, as for God, his work is perfect and not done by halves; if God take away the guilt of sin by pardoning mercy, he will break the power of it by renewing grace. Where Christ is made righteousness to any soul he is made sanctification, 1 Cor. i. 30. 3. "He has rescued thee from danger." A man may be in peril of life, not only by his crimes, or his diseases, but by the power of his enemies; and therefore here also we experience the divine goodness:  Who redeemed thy life from destruction (v. 4), from the destroyer,  from hell (so the Chaldee), from the second death.  The redemption of the soul is precious; we cannot compass it, and therefore are the more indebted to divine grace that has wrought it out, to him who has  obtained eternal redemption for us. See Job xxxiii. 24, 28. 4. "He has not only saved thee from death and ruin, but has made thee truly and completely happy, with honour, pleasure, and long life." (1.) "He has given thee true honour and great honour, no less than a crown:  He crowns thee with his lovingkindness and tender mercies;" and what greater dignity is a poor soul capable of than to be advanced into the love and favour of God?  This honour have all his saints. What is the crown of glory but God's favour? (2.) "He has given thee true pleasure:  He satisfies thy mouth with good things" (v. 5); it is only the favour and grace of God that can give satisfaction to a soul, can suit its capacities, supply its needs, and answer to its desires. Nothing but divine wisdom can undertake to  fill its treasures (Prov. viii. 21); other things will surfeit, but not  satiate, Eccl. vi. 7; Isa. lv. 2. (3.) "He has given thee a prospect and pledge of long life:  Thy youth is renewed like the eagle's." The eagle is long-lived, and, as naturalists say, when she is nearly 100 years old, casts all her feathers (as indeed she changes them in a great measure every year at moulting time), and fresh ones come, so that she becomes young again. When God, by the graces and comforts of his Spirit, recovers his people from their decays, and fills them with new life and joy, which is to them an earnest of eternal life and joy, then they may be said to  return to the days of their youth, Job xxxiii. 25.

Goodness and Compassion of God.
$6$ The executeth righteousness and judgment for all that are oppressed. 7 He made known his ways unto Moses, his acts unto the children of Israel. $8$ The  is merciful and gracious, slow to anger, and plenteous in mercy. $9$ He will not always chide: neither will he keep  his anger for ever. $10$ He hath not dealt with us after our sins; nor rewarded us according to our iniquities. $11$ For as the heaven is high above the earth,  so great is his mercy toward them that fear him. $12$ As far as the east is from the west,  so far hath he removed our transgressions from us. $13$ Like as a father pitieth  his children,  so the pitieth them that fear him. $14$ For he knoweth our frame; he remembereth that we  are dust. 15  As for man, his days  are as grass: as a flower of the field, so he flourisheth. $16$ For the wind passeth over it, and it is gone; and the place thereof shall know it no more. $17$ But the mercy of the  is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children; $18$ To such as keep his covenant, and to those that remember his commandments to do them. Hitherto the psalmist had only looked back upon his own experiences and thence fetched matter for praise; here he looks abroad and takes notice of his favour to others also; for in them we should rejoice and give thanks for them, all the saints being fed at a common table and sharing in the same blessings. I. Truly God is good to all (v. 6): He  executes righteousness and judgment, not only for his own people, but  for all that are oppressed; for even in common providence he is the patron of wronged innocency, and, one way or other, will plead the cause of those that are injured against their oppressors. It is his honour to humble the proud and help the helpless. II. He is in a special manner good to Israel, to every Israelite indeed, that is of a clean and upright heart. 1. He has revealed himself and his grace to us (v. 7):  He made known his ways unto Moses, and by him  his acts to the children of Israel, not only by his rod to those who then lived, but by his pen to succeeding ages. Note, Divine revelation is one of the first and greatest of divine favours with which the church is blessed; for God restores us to himself by revealing himself to us, and gives us all good by giving us knowledge. He has  made known his acts and his ways (that is, his nature, and the methods of his dealing with the children of men), that they may know both what to conceive of him and what to expect from him; so Dr. Hammond. Or by his  ways we may understand his precepts, the way which he requires us to walk in; and by his  acts, or  designs (as the word signifies), his promises and purposes as to what he will do with us. Thus fairly does God deal with us. 2. He has never been rigorous and severe with us, but always tender, full of compassion, and ready to forgive. (1.) It is in his nature to be so (v. 8):  The Lord is merciful and gracious; this was his way which he made known unto Moses at Mount Horeb, when he thus proclaimed his name (Exod. xxxiv. 6, 7), in answer to Moses's request (ch. xxxiii. 13),  I beseech thee, show me thy way, that I may know thee. It is my way, says God, to pardon sin. [1.] He is not soon angry, v. 8. He is  slow to anger, not extreme to mark what we do amiss nor ready to take advantage against us. He bears long with those that are very provoking, defers punishing, that he may give space to repent, and does not speedily execute the sentence of his law; and he could not be thus  slow to anger if he were not  plenteous in mercy, the very  Father of mercies. [2.] He is not long angry; for (v. 9)  he will not always chide, though we always offend and deserve chiding. Though he signify his displeasure against us for our sins by the rebukes of Providence, and the reproaches of our own consciences, and thus cause grief, yet he will have compassion, and will not always keep us in pain and terror, no, not for our sins, but, after the spirit of bondage, will give the spirit of adoption. How unlike are those to God who always chide, who take every occasion to chide, and never know when to cease! What would become of us if God should deal so with us?  He will not keep his anger for ever against his own people, but will gather them with  everlasting mercies, Isa. liv. 8; lvii. 16. (2.) We have found him so; we, for our parts, must own that  he has not dealt with us after our sins, v. 10. The scripture says a great deal of the mercy of God, and we may all set to our seal that it is true, that we have experienced it. If he had not been a God of patience, we should have been in hell long ago; but  he has not rewarded us after our iniquities; so those will say who know what sin deserves. He has not inflicted the judgments which we have merited, nor deprived us of the comforts which we have forfeited, which should make us think the worse, and not the better, of sin; for  God's patience should lead us to repentance, Rom. ii. 4. 3. He has pardoned our sins, not only my  iniquity (v. 3), but  our transgressions, v. 12. Though it is of our own benefit, by the pardoning mercy of God, that we are to take the comfort, yet of the benefit others have by it we must give him the glory. Observe, (1.) The transcendent riches of God's mercy (v. 11):  As the heaven is high above the earth (so high that the earth is but a point to the vast expanse), so God's mercy is above the merits of those that fear him most, so much above and beyond them that there is no proportion at all between them; the greatest performances of man's duty cannot demand the least tokens of God's favour as a debt, and therefore all the seed of Jacob will join with him in owning themselves  less than the least of all God's mercies, Gen. xxxii. 10. Observe, God's mercy is thus great  towards those that fear him, not towards those that trifle with him. We must fear the Lord and his goodness. (2.) The fulness of his pardons, an evidence of the riches of his mercy (v. 12):  As far as the east is from the west (which two quarters of the world are of greatest extent, because all known and inhabited, and therefore geographers that way reckon their longitudes)  so far has he removed our transgressions from us, so that they shall never be laid to our charge, nor rise up in judgment against us. The sins of believers shall be remembered no more, shall not be mentioned unto them; they shall be sought for, and not found. If we thoroughly forsake them, God will thoroughly forgive them. 4. He has pitied our sorrows, v. 13, 14. Observe, (1.) Whom he pities— those that fear him, that is, all good people, who in this world may become objects of pity on account of the grievances to which they are not only born, but born again. Or it may be understood of those who have not yet received  the spirit of adoption, but are yet  trembling at his word; those he  pities, Jer. xxxi. 18, 20. (2.) How he pities— as a father pities his children, and does them good as there is occasion. God is a Father to those that fear him and owns them for his children, and he is tender of them as a father. The father pities his children that are weak in knowledge and instructs them, pities them when they are froward and bears with them, pities them when they are sick and comforts them (Isa. lxvi. 13), pities them when they have fallen and helps them up again, pities them when they have offended, and, upon their submission, forgives them, pities them when they are wronged and gives them redress; thus  the Lord pities those that fear him. (3.) Why he pities— for he knows our frame. He has reason to know our frame, for he framed us; and, having himself made man of the dust,  he remembers that he is dust, not only by constitution, but by sentence.  Dust thou art. He considers the frailty of our bodies and the folly of our souls, how little we can do, and expects accordingly from us, how little we can bear, and lays accordingly upon us, in all which appears the tenderness of his compassion. 5. He has perpetuated his covenant-mercy and thereby provided relief for our frailty, v. 15-18. See here, (1.) How short man's life is and of what uncertain continuance. The lives even of great men and good men are so, and neither their greatness nor their goodness can alter the property of them:  As for man, his days are as grass, which grows out of the earth, rises but a little way above it, and soon withers and returns to it again. See Isa. xl. 6, 7. Man, in his best estate, seems somewhat more than grass; he flourishes and looks gay; yet then he is but  like a flower of the field, which, though distinguished a little from the grass, will wither with it. The flower of the garden is commonly more choice and valuable, and, though in its own nature withering, will last the longer for its being sheltered by the garden wall and the gardener's care; but the flower of the field (to which life is here compared) is not only withering in itself, but exposed to the cold blasts, and liable to be cropped and trodden on by the beasts of the field. Man's life is not only wasting of itself, but its period may be anticipated by a thousand accidents. When the flower is in its perfection a blasting wind, unseen, unlooked for,  passes over it, and it is gone; it hangs the head, drops the leaves, dwindles into the ground again,  and the place thereof, which was proud of it, now  knows it no more. Such a thing is man: God considers this, and pities him; let him consider it himself, and be humble, dead to this world and thoughtful of another. (2.) How long and lasting God's mercy is to his people (v. 17, 18): it will continue longer than their lives, and will survive their present state. Observe, [1.] The description of those to whom this mercy belongs. They are such as fear God, such as are truly religious, from principle.  First, They live a life of faith; for they  keep God's covenant; having taken hold of it, they keep hold of it, fast hold, and will not let it go. They keep it as a treasure, keep it as their portion, and would not for all the world part with it, for it is their life.  Secondly, They live a life of obedience; they  remember his commandments to do them, else they do not  keep his covenant. Those only shall have the benefit of God's promises that make conscience of his precepts. See who those are that have a good memory, as well as a  good understanding (Ps. cxi. 10), those that  remember God's commandments, not to talk of them, but  to do them, and to be ruled by them. [2.] The continuance of the mercy which belongs to such as these; it will last them longer than their lives on earth, and therefore they need not be troubled though their lives be short, since death itself will be no abridgment, no infringement, of their bliss. God's mercy is better than life, for it will out-live it.  First, To their souls, which are immortal; to them the mercy of the Lord is  from everlasting to everlasting; from everlasting in the councils of it to everlasting in the consequences of it, in their election before the world was and their glorification when this world shall be no more; for they are predestinated to the  inheritance (Eph. i. 11) and  look for the mercy of the Lord, the Lord Jesus, unto eternal life.  Secondly, To their seed, which shall be kept up to the end of time (Ps. cii. 28):  His righteousness, the truth of his promise, shall be  unto children's children; provided they tread in the steps of their predecessors' piety, and  keep his covenant, as they did, then shall mercy be preserved to them, even to  a thousand generations.

Cheerful Praise.
$19$ The hath prepared his throne in the heavens; and his kingdom ruleth over all. $20$ Bless the, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. $21$ Bless ye the, all  ye his hosts;  ye ministers of his, that do his pleasure. $22$ Bless the, all his works in all places of his dominion: bless the  , O my soul. Here is, I. The doctrine of universal providence laid down, v. 19. He has secured the happiness of his peculiar people by promise and covenant, but the order of mankind, and the world in general, he secures by common providence.  The Lord has a throne of his own, a throne of glory, a throne of government. He that made all rules all, and both by a word of power:  He has prepared his throne, has fixed and established it that it cannot be shaken; he has afore-ordained all the measures of his government and does all according to the counsel of his own will. He  has prepared it  in the heavens, above us, and out of sight; for he  holds back the face of his throne, and spreads a cloud upon it (Job xxvi. 9); yet he can himself  judge through the dark cloud, Job xxiii. 13. Hence  the heavens are said to rule (Dan. iv. 26), and we are led to consider this by the influence which even the visible heavens have upon this earth, their  dominion, Job xxxviii. 33; Gen. i. 16. But though God's throne is in heaven, and there he keeps his court, and thither we are to direct to him ( Our Father who art in heaven), yet  his kingdom rules over all. He takes cognizance of all the inhabitants, and all the affairs, of this lower world, and disposes all persons and things according to the counsel of his will, to his own glory (Dan. iv. 35):  His kingdom rules over all kings and all kingdoms, and from it there is no exempt jurisdiction. II. The duty of universal praise inferred from it: if all are under God's dominion, all must do him homage. 1. Let the holy angels praise him (v. 20, 21):  Bless the Lord, you his angels; and again,  Bless the Lord, all you his hosts, you ministers of his. David had been stirring up himself and others to praise God, and here, in the close, he calls upon the angels to do it; not as if they needed any excitement of ours to praise God, they do it continually; but thus he expresses his high thoughts of God as worthy of the adorations of the holy angels, thus he quickens himself and others to the duty with this consideration, That it is the work of angels, and comforts himself in reference to his own weakness and defect in the performance of this duty with this consideration, That there is a world of holy angels who dwell in God's house and are still praising him. In short, the blessed angels are glorious attendants upon the blessed God. Observe, (1.) How well qualified they are for the post they are in. They are able; for they  excel in strength; they are  mighty in strength (so the word is); they are able to bring great things to pass, and to abide in their work without weariness. And they are as willing as they are able; they are willing to know their work; for they  hearken to the voice of his word; they stand expecting commission and instructions from their great Lord, and  always behold his face (Matt. xviii. 10), that they may take the first intimation of his mind. They are willing to do their work: They  do his commandments (v. 20); they  do his pleasure (v. 21); they dispute not any divine commands, but readily address themselves to the execution of them. Nor do they delay, but fly swiftly: They  do his commandments at hearing, or  as soon as they hear the voice of his word; so Dr. Hammond.  To obey is better than sacrifice; for angels obey, but do not sacrifice. (2.) What their service is. They are  his angels, and  ministers of his—his, for he made them, and made them for himself—his, for he employs them, though he does not need them—his, for he is their owner and Lord; they belong to him and he has them at his beck. All the creatures are his servants, but not as the angels that attend the presence of his glory. Soldiers, and seamen, and all good subjects, serve the king, but not as the courtiers do, the ministers of state and those of the household. [1.] The angels occasionally serve God in this lower world; they  do his commandments, go on his errands (Dan. ix. 21), fight his battles (2 Kings vi. 17), and minister for the good of his people, Heb. i. 14. [2.] They  continually praise him in the upper world; they began betimes to do it (Job xxxviii. 7), and it is still their business, from which they rest not  day nor night, Rev. iv. 8. It is God's glory that he has such attendants, but more his glory that he neither needs them nor is benefited by them. 2. Let  all his works praise him (v. 22), all  in all places of his dominion; for, because they are his works, they are under his dominion, and they were made and are ruled that they may be unto him '' for a name and a praise. All his works,'' that is, all the children of men, in all parts of the world, let them all praise God; yea, and the inferior creatures too, which are God's works also; let them praise him objectively, though they cannot praise him actually, Ps. cxlv. 10. Yet all this shall not excuse David from praising God, but rather excite him to do it the more cheerfully, that he may bear a part in this concert; for he concludes,  Bless the Lord, O my soul! as he began, v. 1. Blessing God and giving him glory must be the alpha and the omega of all our services. He began with  Bless the Lord, O my soul! and, when he had penned and sung this excellent hymn to his honour, he does not say, Now, O my soul! thou hast blessed the Lord, sit down, and rest thee, but,  Bless the Lord, O my soul! yet more and more. When we have done ever so much in the service of God, yet still we must stir up ourselves to do more. God's praise is a subject that will never be exhausted, and therefore we must never think this work done till we come to heaven, where it will be for ever in the doing.

=CHAP. 104.= ''It is very probable that this psalm was penned by the same hand, and at the same time, as the former; for as that ended this begins, with "Bless the Lord, O my soul!" and concludes with it too. The style indeed is somewhat different, because the matter is so: the scope of the foregoing psalm was to celebrate the goodness of God and his tender mercy and compassion, to which a soft and sweet style was most agreeable; the scope of this is to celebrate his greatness, and majesty, and sovereign dominion, which ought to be done in the most stately lofty strains of poetry. David, in the former psalm, gave God the glory of his covenant-mercy and love to his own people; in this he gives him the glory of his works of creation and providence, his dominion over, and his bounty to, all the creatures. God is there praised as the God of grace, here as the God of nature. And this psalm is wholly bestowed on that subject; not as Ps. xix., which begins with it, but passes from it to the consideration of the divine law; nor as Ps. viii., which speaks of this but prophetically, and with an eye to Christ. This noble poem is thought by very competent judges greatly to excel, not only for piety and devotion (that is past dispute), but for flight of fancy, brightness of ideas, surprising turns, and all the beauties and ornaments of expression, the Greek and Latin poets upon any subject of this nature. Many great things the psalmist here gives God the glory of I. The splendour of his majesty in the upper world,''

ver. 1-4. II. The creation of the sea and the dry land, ver. 5-9. III. The provision he makes for the maintenance of all the creatures according to their nature, ver. 10-18, 27, 28. IV. The regular course of the sun and moon, ver. 19-24. V. The furniture of the sea, ver. 25, 26. IV. God's sovereign power over all the creatures, ver. 29-32. And, lastly, he concludes with a pleasant and firm resolution to continue praising God (ver. 33-35), with which we should heartily join in singing this psalm.

The Divine Majesty.
$1$ Bless the, O my soul my God, thou art very great; thou art clothed with honour and majesty. $2$ Who coverest  thyself with light as  with a garment: who stretchest out the heavens like a curtain: $3$ Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind: $4$ Who maketh his angels spirits; his ministers a flaming fire: 5  Who laid the foundations of the earth,  that it should not be removed for ever. $6$ Thou coveredst it with the deep as  with a garment: the waters stood above the mountains. 7 At thy rebuke they fled; at the voice of thy thunder they hasted away. $8$ They go up by the mountains; they go down by the valleys unto the place which thou hast founded for them. $9$ Thou hast set a bound that they may not pass over; that they turn not again to cover the earth. When we are addressing ourselves to any religious service we must  stir up ourselves to take hold on God in it (Isa. lxiv. 7); so David does here. "Come, my soul, where art thou? What art thou thinking of? Here is work to be done, good work, angels' work; set about it in good earnest; let all the powers and faculties be engaged and employed in it:  Bless the Lord, O my soul!" In these verses, I. The psalmist looks up to the divine glory shining in the upper world, of which, though it is one of the things not seen, faith is the evidence. With what reverence and holy awe does he begin his meditation with that acknowledgment: '' O Lord my God! thou art very great!'' It is the joy of the saints that he who is their God is a great God. The grandeur of the prince is the pride and pleasure of all his good subjects. The majesty of God is here set forth by various instances, alluding to the figure which great princes in their public appearances covet to make. Their equipage, compared with his (even of the eastern kings, who most affected pomp), is but as the light of a glow-worm compared with that of the sun, when he goes forth in his strength. Princes appear great, 1. In their robes; and what are God's robes?  Thou art clothed with honour and majesty, v. 1. God is seen in his works, and these proclaim him infinitely wise and good, and all that is great. Thou  coverest thyself with light as with a garment, v. 2. God  is light (1 John i. 5), the  Father of lights (Jam. i. 17); he  dwells in light (1 Tim. vi. 16); he clothes himself with it. The residence of his glory is in the highest heaven, that light which was created the first day, Gen. i. 3. Of all visible beings light comes nearest to the nature of a spirit, and therefore with that God is pleased to cover himself, that is, to reveal himself under that similitude, as men are seen in the clothes with which they cover themselves; and so only, for his face cannot be seen. 2. In their palaces or pavilions, when they take the field; and what is God's palace and his pavilion? He  stretches out the heavens like a curtain, v. 2. So he did at first, when he made the firmament, which in the Hebrew has its name from its being expanded, or  stretched out, Gen. i. 7. He made it to divide the waters as a curtain divides between two apartments. So he does still: he now  stretches out the heavens like a curtain, keeps them upon the stretch, and they  continue to this day according to his ordinance. The regions of the air are stretched out about the earth, like a curtain about a bed, to keep it warm, and drawn between us and the upper world, to break its dazzling light; for, though God  covers himself with light, yet, in compassion to us, '' he makes darkness his pavilion. Thick clouds are a covering to him. The vastness of this pavilion may lead us to consider how great, how very great, he is that  fills heaven and earth. He has his  chambers, his  upper rooms (so the word signifies),  the beams whereof  he lays in the waters,'' the waters that are above the firmament (v. 3), as he has  founded the earth upon the seas and floods, the waters beneath the firmament. Though air and water are fluid bodies, yet, by the divine power, they are kept as tight and as firm in the place assigned them as a chamber is with beams and rafters. How great a God is he whose presence-chamber is thus reared, thus fixed! 3. In their coaches of state, with their stately horses, which add much to the magnificence of their entries; but God  makes the clouds his chariots, in which he rides strongly, swiftly, and far above out of the reach of opposition, when at any time he will act by uncommon providences in the government of this world. He descended in a cloud, as in a chariot, to Mount Sinai, to give the law, and to Mount Tabor, to proclaim the gospel (Matt. xvii. 5), and he  walks (a gentle pace indeed, yet stately)  upon the wings of the wind. See Ps. xviii. 10, 11. He commands the winds, directs them as he pleases, and serves his own purposes by them. 4. In their retinue or train of attendants; and here also God is very great, for (v. 4) he  makes his angels spirits. This is quoted by the apostle (Heb. i. 7) to prove the pre-eminence of Christ above the angels. The angels are here said to be  his angels and  his ministers, for they are under his dominion and at his disposal; they are  winds, and  a flame of fire, that is, they appeared in wind and fire (so some), or they are as swift as winds, and pure as flames; or he  makes them spirits, so the apostle quotes it. They are spiritual beings; and, whatever vehicles they may have proper to their nature, it is certain they have not bodies as we have. Being spirits, they are so much the further removed from the encumbrances of the human nature and so much the nearer allied to the glories of the divine nature. And they are bright, and quick, and ascending, as fire, as  a flame of fire. In Ezekiel's vision they ran and returned  like a flash of lightning, Ezek. i. 14. Thence they are called  seraphim—burners. Whatever they are, they are what God made them, what he still makes them; they derive their being from him, having the being he gave them, are held in being by him, and he makes what use he pleases of them. II. He looks down, and looks about, to the power of God shining in this lower world. He is not so taken up with the glories of his court as to neglect even the remotest of his territories; no, not the sea and dry land. 1. He has founded the earth, v. 5. Though he has  hung it upon nothing (Job xxvi. 2),  ponderibus librata suis—balanced by its own weight, yet it is as immovable as if it had been laid upon the surest foundations. He has built the earth upon her basis, so that though it has received a dangerous shock by the sin of man, and the malice of hell strikes at it, yet  it shall not be removed for ever, that is, not till the end of time, when it must give way to the new earth. Dr. Hammond's paraphrase of this is worth noting: "God has fixed so strange a place for the earth, that, being a heavy body, one would think it should fall every minute; and yet, which way soever we would imagine it to stir, it must, contrary to the nature of such a body, fall upwards, and so can have no possible ruin but by tumbling into heaven." 2. He has set bounds to the sea; for that also is his. (1.) He brought it within bounds in the creation. At first the earth, which, being the more ponderous body, would subside of course, was  covered with the deep (v. 6):  The waters were above the mountains; and so it was unfit to be, as it was designed, a habitation for man; and therefore, on the third day, God said,  Let the waters under the heaven be gathered to one place, and let the dry land appear, Gen. i. 9. This command of God is here called his  rebuke, as if he gave it because he was displeased that the earth was thus covered with water and not fit for man to dwell on. Power went along with this word, and therefore it is also called here  the voice of his  thunder, which is a mighty voice and produces strange effects, v. 7.  At thy rebuke, as if they were made sensible that they were out of their place,  they fled; they hasted away (they called, and not in vain, to the rocks and mountains to cover them), as it is said on another occasion (Ps. lxxii. 16), '' The waters saw thee, O God! the waters saw thee; they were afraid.'' Even those fluid bodies received the impression of God's terror. But  was the Lord displeased against the rivers? No; it was  for the salvation of his people, Hab. iii. 8, 13. So here; God rebuked the waters for man's sake, to prepare room for him; for  men must not be made as the fishes of the sea (Hab. i. 14); they must have air to breathe in. Immediately therefore, with all speed, the waters retired, v. 8.  They go over hill and dale (as we say),  go up by the mountains and  down by the valleys; they will neither stop at the former nor lodge in the latter, but make the best of their way  to the place which thou hast founded for them, and there they make their bed. Let the obsequiousness even of the unstable waters teach us obedience to the word and will of God; for shall man alone of all the creatures be obstinate? Let their retiring to and resting in the place assigned them teach us to acquiesce in the disposals of that wise providence which appoints us the bounds of our habitation. (2.) He keeps it within bounds, v. 9. The waters are forbidden to pass over the limits set them; they may not, and therefore they do not,  turn again to cover the earth. Once they did, in Noah's flood, because God bade them, but never since, because he forbids them, having promised not to drown the world again. God himself glorifies in this instance of his power (Job xxxviii. 8, &c.) and uses it as an argument with us to fear him, Jer. v. 22. This, if duly considered, would keep the world in awe of the Lord and his goodness, That the waters of the sea would soon cover the earth if God did not restrain them.

The Divine Bounty.
$10$ He sendeth the springs into the valleys,  which run among the hills. $11$ They give drink to every beast of the field: the wild asses quench their thirst. 12 By them shall the fowls of the heaven have their habitation,  which sing among the branches. $13$ He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works. $14$ He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth; $15$ And wine  that maketh glad the heart of man,  and oil to make  his face to shine, and bread  which strengtheneth man's heart. $16$ The trees of the are full  of sap; the cedars of Lebanon, which he hath planted; $17$ Where the birds make their nests:  as for the stork, the fir trees  are her house. $18$ The high hills  are a refuge for the wild goats;  and the rocks for the conies. Having given glory to God as the powerful protector of this earth, in saving it from being deluged, here he comes to acknowledge him as its bountiful benefactor, who provides conveniences for all the creatures. I. He provides fresh water for their drink:  He sends the springs into the valleys, v. 10. There is water enough indeed in the sea, that is, enough to drown us, but not one drop to refresh us, be we ever so thirsty—it is all so salt; and therefore God has graciously provided water fit to drink. Naturalists dispute about the origin of fountains; but, whatever are their second causes, here is their first cause; it is God that  sends the springs into the brooks,  which walk by easy steps between  the hills, and receive increase from the rain-water that descends from them. These  give drink, not only to man, and those creatures that are immediately useful to him, but  to every beast of the field (v. 11); for where God has given life he provides a livelihood and takes care of all the creatures. Even  the wild asses, though untameable and therefore of no use to man, are welcome to  quench their thirst; and we have no reason to grudge it them, for we are better provided for, though  born like the wild ass's colt. We have reason to thank God for the plenty of fair water with which he has provided the habitable part of his earth, which otherwise would not be habitable. That ought to be reckoned a great mercy the want of which would be a great affliction; and the more common it is the greater mercy it is.  Usus communis aquarum—water is common for all. II. He provides food convenient for them, both for man and beast:  The heavens drop fatness; they  hear the earth, but God  hears them, Hos. ii. 21.  He waters the hills from his chambers (v. 13), from those chambers spoken of (v. 3),  the beams of which  he lays in the waters, those store-chambers, the clouds that distil fruitful showers. The hills that are not watered by the rivers, as Egypt was by the Nile, are watered by the rain from heaven, which is called  the river of God (Ps. lxv. 9), as Canaan was, Deut. xi. 11, 12. Thus  the earth is satisfied with the fruit of his works, either with the rain it drinks in (the earth knows when it has enough; it is a pity that any man should not) or with the products it brings forth. It is a satisfaction to the earth to bear the fruit of God's works for the benefit of man, for thus it answers the end of its creation. The  food which God  brings forth out of the earth (v. 14) is  the fruit of his works, which  the earth is satisfied with. Observe how various and how valuable its products are. 1. For the cattle there is grass, and the beasts of prey, that live not on grass, feed on those that do; for man there is herb, a better sort of grass (and a dinner of herbs and roots is not to be despised); nay, he is furnished with  wine, and oil, and bread, v. 15. We may observe here, concerning our food, that which will help to make us both humble and thankful. (1.) To make us humble let us consider that we have a necessary dependence upon God for all the supports of this life (we live upon alms; we are at his finding, for our own hands are not sufficient for us),—that our food comes all out of the earth, to remind us whence we ourselves were taken and whither we must return,—and that therefore we must not think to  live by bread alone, for that will feed the body only, but must look into the word of God for the meat that endures to eternal life. Let us also consider that we are in this respect fellow-commoners with the beasts; the same earth, the same spot of ground, that brings grass for the cattle, brings corn for man. (2.) To make us thankful let us consider, [1.] That God not only provides for us, but for our servants. The cattle that are of use to man are particularly taken care of; grass is made to grow in great abundance for them, when  the young lions, that are not for the service of man, often  lack and suffer hunger. [2.] That our food is nigh us, and ready to us. Having our habitation on the earth, there we have our storehouse, and depend not on the  merchant-ships that bring food from afar, Prov. xxxi. 14. [3.] That we have even from the products of the earth, not only for necessity, but for ornament and delight, so good a Master do we serve.  First, Does nature call for something to support it, and repair its daily decays? Here is  bread, which strengthens man's heart, and is therefore called  the staff of life; let none who have that complain of want.  Secondly, Does nature go further, and covet something pleasant? Here is  wine, that makes glad the heart, refreshes the spirits, and exhilarates them, when it is soberly and moderately used, that we may not only go through our business, but go through it cheerfully. It is a pity that that should be abused to overcharge the heart, and unfit men for their duty, which was given to revive their heart and quicken them in their duty.  Thirdly, Is nature yet more humoursome, and does it crave something for ornament too? Here is that also out of the earth— oil to make the face to shine, that the countenance may not only be cheerful but beautiful, and we may be the more acceptable to one another. 2. Nay, the divine providence not only furnishes animals with their proper food, but vegetables also with theirs (v. 16):  The trees of the Lord are full of sap, not only men's trees, which they take care of and have an eye to, in their orchards, and parks, and other enclosures, but God's trees, which grow in the wildernesses, and are taken care of only by his providence; they  are full of sap and want no nourishment. Even  the cedars of Lebanon, an open forest, though they are high and bulky, and require a great deal of sap to feed them, have enough from the earth; they are trees  which he has planted, and which therefore he will protect and provide for. We may apply this to the trees of righteousness, which are the planting of the Lord, planted in his vineyard; these  are full of sap, for what God plants he will water, and those that  are planted in the house of the Lord shall flourish in the courts of our God, Ps. xcii. 13. III. He takes care that they shall have suitable habitations to dwell in. To men God has given discretion to build for themselves and for the cattle that are serviceable to them; but there are some creatures which God more immediately provides a settlement for. 1. The birds. Some birds, by instinct, make their nests in the bushes near rivers (v. 12):  By the springs that  run among the hills some of the  fowls of heaven have their habitation, which sing among the branches. They sing, according to their capacity, to the honour of their Creator and benefactor, and their singing may shame our silence. Our  heavenly Father feeds them (Matt. vi. 26), and therefore they are easy and cheerful, and take no thought for the morrow. The birds being made to  fly above the earth (as we find, Gen. i. 20), they  make their nests on high, in the tops of trees (v. 17); it should seem as if nature had an eye to this in  planting the cedars of Lebanon, that they might be receptacles for the birds. Those that fly heavenward shall not want resting-places.  The stork is particularly mentioned;  the fir-trees, which are very high,  are her house, her castle. 2. The smaller sort of beasts (v. 18):  The wild goats, having neither strength nor swiftness to secure themselves, are guided by instinct to  the high hills, which are a refuge to them; and  the rabbits, which are also helpless animals, find shelter in  the rocks, where they can set the beasts of prey at defiance. Does God provide thus for the inferior creatures; and will he not himself be a refuge and dwelling-place to his own people?

The Divine Bounty.
$19$ He appointed the moon for seasons: the sun knoweth his going down. $20$ Thou makest darkness, and it is night: wherein all the beasts of the forest do creep  forth. 21 The young lions roar after their prey, and seek their meat from God. $22$ The sun ariseth, they gather themselves together, and lay them down in their dens. $23$ Man goeth forth unto his work and to his labour until the evening. 24, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches. 25  So is this great and wide sea, wherein  are things creeping innumerable, both small and great beasts. $26$ There go the ships:  there is that leviathan,  whom thou hast made to play therein. $27$ These wait all upon thee; that thou mayest give  them their meat in due season. $28$  That thou givest them they gather: thou openest thine hand, they are filled with good. $29$ Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust. $30$ Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth. We are here taught to praise and magnify God, I. For the constant revolutions and succession of day and night, and the dominion of sun and moon over them. The heathen were so affected with the light and influence of the sun and moon, and their serviceableness to the earth, that they worshipped them as deities; and therefore the scripture takes all occasions to show that the gods they worshipped are the creatures and servants of the true God (v. 19):  He appointed the moon for seasons, for the measuring of the months, the directing of the seasons for the business of the husbandman, and the governing of the tides. The full and change, the increase and decrease, of the moon, exactly observe the appointment of the Creator; so does the sun, for he keeps as punctually to the time and place of his going down as if he were an intellectual being and knew what he did. God herein consults the comfort of man. 1. The shadows of the evening befriend the repose of the night (v. 20):  Thou makes darkness and it is night, which, though black, contributes to the beauty of nature, and is as a foil to the light of the day; and under the protection of the night  all the beasts of the forest creep forth to feed, which they are afraid to do in the day, God having put the  fear and  dread of man upon every beast of the earth (Gen. ix. 2), which contributes as much to man's safety as to his honour. See how nearly allied those are to the disposition of the wild beasts who  wait for the twilight (Job xxiv. 15) and have fellowship with the unfruitful works of darkness; and compare to this the danger of ignorance and melancholy, which are both as darkness to the soul; when, in either of those ways,  it is night, then  all the beasts of the forest creep forth. Satan's temptations then assault us and have advantage against us. Then the  young lions roar after their prey; and, as naturalists tell us, their roaring terrifies the timorous beasts so that they have not strength nor spirit to escape from them, which otherwise they might do, and so they become an easy prey to them. They are said to  seek their meat from God, because it is not prepared for them by the care and forecast of man, but more immediately by the providence of God. The roaring of the young lions, like the crying of the young ravens, is interpreted  asking their meat of God. Does God put this construction upon the language of mere nature, even in venomous creatures? and shall he not much more interpret favourably the language of grace in his own people, though it be weak and broken,  groanings which cannot be uttered? 2. The light of the morning befriends the business of the day (v. 22, 23):  The sun arises (for, as he  knows his going down, so, thanks be to God, he knows his rising again), and then the wild beasts betake themselves to their rest; even they have some society among them, for they  gather themselves together and  lay down in their dens, which is a great mercy to the children of men, that while they are abroad, as becomes honest travellers, between sun and sun, care is taken that they shall not be set upon by wild beasts, for they are then drawn out of the field, and the sluggard shall have no ground to excuse himself from the business of the day with this, That there is  a lion in the way. Therefore then  man goes forth to his work and to his labour. The beasts of prey creep forth with fear; man goes forth with boldness, as one that has dominion. The beasts creep forth to spoil and do mischief; man goes forth to work and do good. There is the work of every day, which is to be done in its day, which man must apply to every morning (for the lights are set up for us to work by, not to play by) and which he must stick to till evening; it will be time enough to rest when the night comes, in which  no man can work. II. For the replenishing of the ocean (v. 25, 26): As  the earth is full of God's riches, well stocked with animals, and those well provided for, so that it is seldom that any creature dies merely for want of food,  so is this great and wide sea which seems a useless part of the globe, at least not to answer the room it takes up; yet God has appointed it its place and made it serviceable to man both for navigation ( there go the ships, in which goods are conveyed, to countries vastly distant, speedily and much more cheaply than by land-carriage) and also to be his storehouse for fish. God made not the sea in vain, any more than the earth; he  made it to be inherited, for  there are things swimming innumerable, both small and great animals, which serve for man's dainty food. The whale is particularly mentioned in the history of the creation (Gen. i. 21) and is here called the  leviathan, as Job xli. 1. He is made to  play in the sea; he has nothing to do, as man has, who  goes forth to his work; he has nothing to fear, as the beasts have, that lie down in their dens; and therefore he plays with the waters. It is a pity that any of the children of men, who have nobler powers and were made for nobler purposes, should live as if they were sent into the world, like leviathan into the waters, to play therein, spending all their time in pastime. The leviathan is said to  play in the waters, because he is so well armed against all assaults that he sets them at defiance and  laughs at the shaking of a spear, Job xli. 29. III. For the seasonable and plentiful provision which is made for all the creatures, v. 27, 28. 1. God is a bountiful benefactor to them: He  gives them their meat; he  opens his hand and they are filled with good. He supports the armies both of heaven and earth. Even the meanest creatures are not below his cognizance. He is open-handed in the gifts of his bounty, and is a great and good housekeeper that provides for so large a family. 2. They are patient expectants from him: They  all wait upon him. They seek their food, according to the natural instinct God has put into them and in the proper season for it, and affect not any other food, or at any other time, than nature has ordained. They do their part for the obtaining of it: what God gives them  they gather, and expect not that Providence should put it into their mouths; and what they gather they are satisfied with— they are filled with good. They desire no more than what God sees fit for them, which may shame our murmurings, and discontent, and dissatisfaction with our lot. IV. For the absolute power and sovereign dominion which he has over all the creatures, by which every species is still continued, though the individuals of each are daily dying and dropping off. See here, 1. All the creatures perishing (v. 29):  Thou hidest thy face, withdrawest thy supporting power, thy supplying bounty, and  they are troubled immediately. Every creature has as necessary a dependence upon God's favours as every saint is sensible he has and therefore says with David (Ps. xxx. 7),  Thou didst hide thy face and I was troubled. God's displeasure against this lower world for the sin of man is the cause of all the vanity and burden which the whole creation groans under.  Thou takest away their breath, which is in thy hand, and then, and not till then,  they die and return to their dust, to their first principles. The  spirit of the beast, which goes downward, is at God's command, as well as  the spirit of a man, which goes upward. The death of cattle was one of the plagues of Egypt, and is particularly taken notice of in the drowning of the world. 2. All preserved notwithstanding, in a succession (v. 30):  Thou sendest forth thy spirit, they are created. The same spirit (that is, the same divine will and power) by which they were all created at first still preserves the several sorts of creatures in their being, and place, and usefulness; so that, though one generation of them passes away, another comes, and from time to time they are created; new ones rise up instead of the old ones, and this is a continual creation. Thus the  face of the earth is renewed from day to day by the light of the sun (which beautifies it anew every morning), from year to year by the products of it, which enrich it anew every spring and put quite another face upon it from what it had all winter. The world is as full of creatures as if none died, for the place of those that die is filled up. This (the Jews say) is to be applied to the resurrection, which every spring is an emblem of, when a new world rises out of the ashes of the old one. In the midst of this discourse the psalmist breaks out into wonder at the works of God (v. 24): '' O Lord! how manifold are thy works! They are numerous, they are various, of many kinds, and many of every kind; and yet  in wisdom hast thou made them all.'' When men undertake many works, and of different kinds, commonly some of them are neglected and not done with due care; but God's works, though many and of very different kinds, are all made in wisdom and with the greatest exactness; there is not the least flaw nor defect in them. The works of art, the more closely they are looked upon with the help of microscopes, the more rough they appear; the works of nature through these glasses appear more fine and exact. They are all made in wisdom, for they are all made to answer the end they were designed to serve, the good of the universe, in order to the glory of the universal Monarch.

The Divine Bounty.
$31$ The glory of the shall endure for ever: the  shall rejoice in his works. $32$ He looketh on the earth, and it trembleth: he toucheth the hills, and they smoke. $33$ I will sing unto the as long as I live: I will sing praise to my God while I have my being. $34$ My meditation of him shall be sweet: I will be glad in the. 35 Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the, O my soul. Praise ye the. The psalmist concludes this meditation with speaking, I. Praise to God, which is chiefly intended in the psalm. 1. He is to be praised, (1.) As a great God, and a God of matchless perfection:  The glory of the Lord shall endure for ever, v. 31. It shall endure to the end of time in his works of creation and providence; it shall endure to eternity in the felicity and adorations of saints and angels. Man's glory is fading; God's glory is everlasting. Creatures change, but with the Creator there is no variableness. (2.) As a gracious God:  The Lord shall rejoice in his works. He continues that complacency in the products of his own wisdom and goodness which he had when he  saw every thing that he had made, and behold it was very good, and  rested the seventh day. We often do that which, upon the review, we cannot rejoice in, but are displeased at, and wish undone again, blaming our own management. But God always  rejoices in his works, because they are all done in wisdom. We regret our bounty and beneficence, but God never does; he rejoices in the works of his grace: his  gifts and callings are  without repentance. (3.) As a God of almighty power (v. 32):  He looks on the earth, and it trembles, as unable to bear his frowns—trembles, as Sinai did, '' at the presence of the Lord. He touches the hills, and they smoke.'' The volcanoes, or burning mountains, such as &#198;tna, are emblems of the power of God's wrath fastening upon proud unhumbled sinners. If an angry look and a touch have such effects, what will the weight of his heavy hand do and the operations of his outstretched arm?  Who knows the power of his anger? Who then dares set it at defiance? God rejoices in his works because they are all so observant of him; and he will in like manner  take pleasure in those that fear him and that tremble at his word. 2. The psalmist will himself be much in praising him (v. 33): " I will sing unto the Lord, unto my God, will praise him as Jehovah, the Creator, and as  my God, a God in covenant with me, and this not now only, but  as long as I live, and  while I have my being." Because we have our being from God, and depend upon him for the support and continuance of it, as long as we live and have our being we must continue to praise God; and when we have no life, no being, on earth, we hope to have a better life and better being in a better world and there to be doing this work in a better manner and in better company. II. Joy to himself (v. 34):  My meditation of him shall be sweet; it shall be fixed and close; it shall be affecting and influencing; and therefore it shall be sweet. Thoughts of God will  then be most pleasing, when they are most powerful. Note, Divine meditation is a very sweet duty to all that are sanctified: " I will be glad in the Lord; it shall be a pleasure to me to praise him; I will be glad of all opportunities to set forth his glory; and I will  rejoice in the Lord always and in him only." All my joys shall centre in him, and in him they shall be full. III. Terror to the wicked (v. 35):  Let the sinners be consumed out of the earth; and let the wicked be no more. 1. Those that oppose the God of power, and fight against him, will certainly be consumed; none can prosper that harden themselves against the Almighty. 2. Those that rebel against the light of such convincing evidence of God's being, and refuse to serve him whom all the creatures serve, will justly be consumed. Those that make that earth to groan under the burden of their impieties which God thus fills with his riches deserve to be consumed out of it, and that it should spue them out. 3. Those that heartily desire to praise God themselves cannot but have a holy indignation at those that blaspheme and dishonour him, and a holy satisfaction in the prospect of their destruction and the honour that God will get to himself upon them. Even this ought to be the matter of their praise: "While  sinners are  consumed out of the earth, let  my soul bless the Lord that I am not cast away with the workers of iniquity, but distinguished from them by the special grace of God. When  the wicked are  no more I hope to be praising God world without end; and therefore,  Praise you the Lord; let all about me join with me in praising God.  Hallelujah; sing praise to Jehovah." This is the first time that we meet with  Hallelujah; and it comes in here upon occasion of the destruction of the wicked; and the last time we meet with it is upon a similar occasion. When the New-Testament Babylon is consumed, this is the burden of the song,  Hallelujah, Rev. xix. 1, 3, 4, 6.

=CHAP. 105.= ''Some of the psalms of praise are very short, others very long, to teach us that, in our devotions, we should be more observant how our hearts work than how the time passes and neither overstretch ourselves by coveting to be long nor over-stint ourselves by coveting to be short, but either the one or the other as we find in our hearts to pray. This is a long psalm; the general scope is the same with most of the psalms, to set forth the glory of God, but the subject-matter is particular. Every time we come to the throne of grace we may, if we please, furnish ourselves out of the word of God (out of the history of the New Testament, as this out of the history of the Old) with new songs, with fresh thoughts—so copious, so various, so inexhaustible is the subject. In the foregoing psalm we are taught to praise God for his wondrous works of common providence with reference to the world in general. In this we are directed to praise him for his special favours to his church. We find the first eleven verses of this psalm in the beginning of that psalm which David delivered to Asaph to be used (as it should seem) in the daily service of the sanctuary when the ark was fixed in the place he had prepared for it, by which it appears both who penned it and when and upon what occasion it was penned, 1 Chron. xvi. 7, &c. David by it designed to instruct his people in the obligations they lay under to adhere faithfully to their holy religion. Here is the preface (ver. 1-7) and the history itself in several articles. I. God's covenant with the patriarchs, ver. 8-11. II. His care of them while they were strangers, ver. 12-15. III. His raising up Joseph to be the shepherd and stone of Israel, ver. 16-22. IV. The increase of Israel in Egypt and their deliverance out of Egypt, ver. 23-38. V. The care he took of them in the wilderness and their settlement in Canaan, ver. 39-45. In singing this we must give to God the glory of his wisdom and power, his goodness and faithfulness, must look upon ourselves as concerned in the affairs of the Old-Testament church, both because to it were committed the oracles of God, which are our treasure, and because out of it Christ arose, and these things happened to it for ensamples.''

An Invitation to Praise.
$1$ O give thanks unto the ; call upon his name: make known his deeds among the people. $2$ Sing unto him, sing psalms unto him: talk ye of all his wondrous works. $3$ Glory ye in his holy name: let the heart of them rejoice that seek the. $4$ Seek the, and his strength: seek his face evermore. 5 Remember his marvellous works that he hath done; his wonders, and the judgments of his mouth; $6$ O ye seed of Abraham his servant, ye children of Jacob his chosen. $7$ He  is the our God: his judgments  are in all the earth. Our devotion is here warmly excited; and we are stirred up, that we may stir up ourselves to praise God. Observe, I. The duties to which we are here called, and they are many, but the tendency of them all is to give unto God the glory due unto his name. 1. We must  give thanks to him, as one who has always been our bountiful benefactor and requires only that we give him thanks for his favours—poor returns for rich receivings. 2.  Call upon his name, as one whom you depend upon for further favours. Praying for further mercies is accepted as an acknowledgment of former mercies.  Because he has inclined his ear unto me, therefore will I call upon him. 3.  Make known his deeds (v. 1), that others may join with you in praising him.  Talk of all his wondrous works (v. 2), as we talk of things that we are full of, and much affected with, and desire to fill others with. God's wondrous works ought to be the subject of our familiar discourses with our families and friends, and we should talk of them  as we sit in the house and as we go by the way (Deut. vi. 7), not merely for entertainment, but for the exciting of devotion and the encouraging of our own and others' faith and hope in God. Even sacred things may be the matter of common talk, provided it be with due reverence. 4.  Sing psalms to God's honour, as those that rejoice in him, and desire to testify that joy for the encouragement of others and to transmit it to posterity, as memorable things anciently were handed down by songs, when writing was scarce. 5.  Glory in his holy name; let those that are disposed to glory not boast of their own accomplishments and achievements, but of their acquaintance with God and their relation to him, Jer. ix. 23, 24.  Praise you his holy name, so some; but it comes all to one, for in glorying in him we give glory to him. 6.  Seek him; place your happiness in him, and then pursue that happiness in all the ways that he has appointed.  Seek the Lord and his strength, that is, the  ark of his strength; seek him in the sanctuary, in the way wherein he has appointed us to seek him.  Seek his strength, that is, his grace, the strength of his Spirit to work in you that which is good, which we cannot do but by strength derived from him, for which he will be enquired of.  Seek the Lord and be strengthened; so divers ancient versions read it. Those that would be  strengthened in the inward man must fetch in strength from God by faith and prayer. Seek  his strength, and then  seek his face; for by his strength, we hope to prevail with him for his favour, as Jacob did, Hos. xii. 3. " Seek his face evermore; seek to have his favour to eternity, and therefore continue seeking it to the end of the time of your probation. Seek it while you live in this world, and you shall have it while you live in the other world, and even there shall be for ever seeking it in an infinite progression, and yet be for ever satisfied in it." 7.  Let the hearts of those rejoice that do seek him (v. 3); for they have chosen well, are well fixed, and well employed, and they may be sure that their labour will not be in vain, for he will not only be found, but he will be found the  rewarder of those that diligently seek him. If those have reason to rejoice that  seek the Lord, much more those that have  found him. II. Some arguments to quicken us to these duties. 1. "Consider both what he has said and what he has done to engage us for ever to him. You will see yourselves under all possible obligations to give thanks to him, and call upon his name, if you remember the wonders which should make deep and durable impressions upon you,—the wonders of his providence which he has  wrought for you and those who are gone before you, the  marvellous works that he has done, which will be had in everlasting remembrance with the thoughtful and with the grateful,—the wonders of his law, which he has written to you, and entrusted you with,  the judgments of his mouth, as well as the judgments of his hand," v. 5. 2. "Consider the relation you stand in to him (v. 6):  You are the seed of Abraham his servant; you are born in his house, and being thereby entitled to the privilege of his servants, protection and provision, you are also bound to do the duty of servants, to attend your Master, consult his honour, obey his commands, and do what you can to advance his interests. You are  the children of Jacob his chosen, and are  chosen and  beloved for the fathers' sake, and therefore ought to tread in the steps of those whose honours you inherit. You are the children of godly parents; do no degenerate. You are God's church upon earth, and, if you do not praise him, who should?" 3. Consider your interest in him:  He is the Lord our God, v. 7. We depend upon him, are devoted to him, and from him our expectation is.  Should not a people seek unto their God (Isa. viii. 19) and praise their God? Dan. v. 4. He is  Jehovah our God. He that is our God is self-existent and self-sufficient, has an irresistible power and incontestable sovereignty:  His judgments are in all the earth; he governs the whole world in wisdom, and gives law to all nations, even to those that know him not. The earth is full of the proofs of his power.

The Divine Promise to the Patriarchs; Providences Concerning the Patriarchs.
$8$ He hath remembered his covenant for ever, the word  which he commanded to a thousand generations. $9$ Which  covenant he made with Abraham, and his oath unto Isaac; $10$ And confirmed the same unto Jacob for a law,  and to Israel  for an everlasting covenant: $11$ Saying, Unto thee will I give the land of Canaan, the lot of your inheritance: $12$ When they were  but a few men in number; yea, very few, and strangers in it. $13$ When they went from one nation to another, from  one kingdom to another people; $14$ He suffered no man to do them wrong: yea, he reproved kings for their sakes; $15$  Saying, Touch not mine anointed, and do my prophets no harm. $16$ Moreover he called for a famine upon the land: he brake the whole staff of bread. $17$ He sent a man before them,  even Joseph,  who was sold for a servant: $18$ Whose feet they hurt with fetters: he was laid in iron: $19$ Until the time that his word came: the word of the tried him. $20$ The king sent and loosed him;  even the ruler of the people, and let him go free. $21$ He made him lord of his house, and ruler of all his substance: $22$ To bind his princes at his pleasure; and teach his senators wisdom. 23 Israel also came into Egypt; and Jacob sojourned in the land of Ham. $24$ And he increased his people greatly; and made them stronger than their enemies. We are here taught, in praising God, to look a great way back, and to give him the glory of what he did for his church in former ages, especially when it was in the founding and forming, which those in its latter ages enjoy the benefit of and therefore should give thanks for. Doubtless we may fetch as proper matter for praise from the histories of the gospels, and the acts of the apostles, which relate the birth of the Christian church, as the psalmist here does from the histories of Genesis and Exodus, which relate the birth of the Jewish church; and our histories greatly outshine theirs. Two things are here made the subject of praise:— I. God's promise to the patriarchs, that great promise that he would give to their seed the land of Canaan for an inheritance, which was a type of the promise of eternal life made in Christ to all believers. In all the marvellous works which God did for Israel  he remembered his covenant (v. 8) and he will remember it  for ever; it is  the word which he commanded to a thousand generations. See here the power of the promise; it is the word which he commanded and which will take effect. See the perpetuity of the promise; it is commanded  to a thousand generations, and the entail of it shall not be cut off. In the parallel place it is expressed as our duty (1 Chron. xvi. 15),  Be you mindful always of his covenant. God will not forget it and therefore we must not. The promise is here called a  covenant, because there was something required on man's part as the condition of the promise. Observe, 1. The persons with whom this covenant was made—with Abraham, Isaac, and Jacob, grandfather, father, and son, all eminent believers, Heb. xi. 8, 9. 2. The ratifications of the covenant; it was made sure by all that is sacred. Is that sure which is sworn to? It is his oath to Isaac and to Abraham. See to whom God  swore by himself, Heb. vi. 13, 14. Is that sure which has passed  into a law? He  confirmed the same for a law, a law never to be repealed. Is that sure which is reduced to a mutual contract and stipulation? This is confirmed  for an everlasting covenant, inviolable. 3. The covenant itself:  Unto thee will I give the land of Canaan, v. 11. The patriarchs had a right to it, not by providence, but by promise; and their seed should be put in possession of it, not by the common ways of settling nations, but by miracles; God will give it to them himself, as it were with his own hand; it shall be given to them as their lot which God assigns them and measures out to them, as  the lot of their inheritance, a sure title, by virtue of their birth; it shall come to them by descent, not by purchase, by the favour of God, and not any merit of their own. Heaven is the inheritance we have obtained, Eph. i. 11. And  this is the promise which God has promised us (as Canaan was the promise he promised them),  even eternal life, 1 John ii. 25; Tit. i. 2. II. His providences concerning the patriarchs while they were waiting for the accomplishment of this promise, which represent to us the care God takes of his people in this world, while they are yet on this side the heavenly Canaan; for these things  happened unto them for examples and encouragements to all the heirs of promise, that live by faith as they did. 1. They were wonderfully protected and sheltered, and (as the Jewish masters express it)  gathered under the wings of the divine Majesty. This is accounted for, v. 12-15. Here we may observe, (1.) How they were exposed to injuries from men. To the three renowned patriarchs, Abraham, and Isaac, and Jacob, God's promises were very rich; again and again he told them he would be their God; but his performances in this world were so little proportionable that, if he had not  prepared for them a city in the other world, he would have been  ashamed to be called their God (see Heb. xi. 16), because he was always generous; and yet even in this world he was not wanting to them, but that he might appear, to do uncommon things for them, he exercised them with uncommon trials. [1.] They were few, very few. Abraham was called alone (Isa. li. 2); he had but two sons, and one of them he cast out; Isaac had but two, and one of them was forced for many years to flee from his country; Jacob had more, but some of them, instead of being a defence to him, exposed him, when (as he himself pleads, Gen. xxxiv. 30) he was but few in number, and therefore might easily be destroyed by the natives, he and his house. God's chosen are but a little flock, few, very few, and yet upheld. [2.] They were strangers, and therefore were the most likely to be abused and to meet with strange usage, and the less able to help themselves. Their religion made them to be looked upon as strangers (1 Pet. iv. 4) and to be hooted at as  speckled birds, Jer. xii. 9. Though the whole land was theirs by promise, yet they were so far from producing and pleading their grant that they  confessed themselves strangers in it, Heb. xi. 13. [3.] They were unsettled (v. 13):  They went from one nation to another, from one part of that land to another (for it was then in the holding and occupation of divers nations, Gen. xii. 8; xiii. 3, 18); nay,  from one kingdom to another people, from Canaan to Egypt, from Egypt to the land of the Philistines, which could not but weaken and expose them; yet they were forced to it by famine. Note, Though frequent removals are neither desirable nor commendable, yet sometimes there is a just and necessary occasion for them, and they may be the lot of some of the best men. (2.) How they were guarded by the special providence of God, the wisdom and power of which were the more magnified by their being so many ways exposed, v. 14, 15. They were not able to help themselves and yet, [1.] No men were suffered to wrong them, but even those that hated them, and would gladly have done them a mischief, had their hands tied, and could not do what they would. This may refer to Gen. xxxv. 5, where we find that  the terror of God (an unaccountable restraint)  was upon the cities that were round about them, so that, though provoked,  they did not pursue after the sons of Jacob. [2.] Even crowned heads, that did offer to wrong them, were not only checked and chidden for it, but controlled and baffled:  He reproved kings for their sakes in dreams and visions,  saying, "Touch not my anointed; it is at your peril if you do, nay, it shall not be in your power to do it;  do my prophets no harm." Pharaoh king of Egypt was plagued (Gen. xii. 17) and Abimelech king of Gerar was sharply rebuked (Gen. xx. 6) for doing wrong to Abraham. Note,  First, Even kings themselves are liable to God's rebukes if they do wrong.  Secondly, God's prophets are his anointed, for they have the unction  of the Spirit, that  oil of gladness, 1 John ii. 27.  Thirdly, Those that offer to touch God's prophets, with design to harm them, may expect to hear of it one way or other. God is jealous for his prophets; whoso '' touches them touches the apple of his eye. Fourthly,'' Even those that  touch the prophets, nay that  kill the prophets (as many did), cannot  do them any harm, any real harm.  Lastly, God's anointed prophets are dearer to him than anointed kings themselves. Jeroboam's hand was withered when it was stretched out against a prophet. 2. They were wonderfully provided for and supplied. And here also, (1.) They were reduced to great extremity. Even in Canaan, the land of promise,  he called for a famine, v. 16. Note, All judgments are at God's call, and no place is exempt from their visitation and jurisdiction when God sends them forth with commission. To try the faith of the patriarchs, God  broke the whole staff of bread, even in that good land, that they might plainly see God designed them a better country than that was. (2.) God graciously took care for their relief. It was in obedience to his precept, and in dependence upon his promise, that they were now sojourners in Canaan, and therefore he could not in honour suffer any evil to befal them or any good thing to be wanting to them. As he restrained one Pharaoh from doing them wrong, so he raised up another to do them a kindness, by preferring and entrusting Joseph, of whose story we have here an abstract. He was to be the shepherd and stone of Israel and to save that holy  seed alive, Gen. xlix. 24; l. 20. In order to this, [1.] He was humbled, greatly humbled (v. 17, 18):  God sent a man before them, even Joseph. Many years before the famine began, he was sent before them, to nourish them in the famine; so vast are the foresights and forecasts of Providence, and so long its reaches. But in what character did  he go to Egypt who was to provide for the reception of the church there? He went not in quality of an ambassador, no, nor so much as a factor or commissary; but  he was sold thither  for a servant, a slave for term of life, without any prospect of being ever set at liberty. This was low enough, and, one would think, set him far enough from any probability of being great. And yet he was brought lower; he was made a prisoner (v. 18):  His feet they hurt with fetters. Being unjustly charged with a crime no less heinous than a rape upon his mistress,  the iron entered into his soul, that is, was very painful to him; and the false accusation which was the cause of his imprisonment did in a special manner grieve him, and went to his heart; yet all this was the way to his preferment. [2.] He was exalted, highly exalted. He continued a prisoner, neither tried nor bailed,  until the time appointed of God for his release (v. 19), when  his word came, that is, his interpretations of the dreams came to pass, and the report thereof came to Pharaoh's ears by the chief butler. And then  the word of the Lord cleared him; that is, the power God gave him to foretel things to come rolled away the reproach his mistress had loaded him with; for it could not be thought that God would give such a power to so bad a man as he was represented to be.  God's word tried him, tried his faith and patience, and then it came in power to give command for his release. There is a time set when God's word will come for the comfort of all that trust in it, Hab. ii. 3.  At the end it shall speak, and not lie. God gave the word, and then  the king sent and loosed him; for the king's heart is in the hand of the Lord. Pharaoh, finding him to be a favourite of Heaven,  First, Discharged him from his imprisonment (v. 20): He  let him go free. God has often, by wonderful turns of providence, pleaded the cause of oppressed innocency.  Secondly, He advanced him to the highest posts of honour, v. 21, 22. He made him lord high chamberlain of his household ( he made him lord of his house); nay, he put him into the office of lord-treasurer,  the ruler of all his substance. He made him prime-minister of state, lord-president of his council, to  command his princes at his pleasure and  teach them wisdom, and general of his forces.  According to thy word shall all my people be ruled, Gen. xli. 40, 43, 44. He made him lord chief justice, to judge even his senators and punish those that were disobedient. In all this Joseph was designed to be, 1. A father to the church that then was, to save the house of Israel from perishing by the famine. He was made great, that he might  do good, especially in  the household of faith. 2. A figure of Christ that was to come, who, because he humbled himself and took upon him the form of a servant, was highly exalted, and has all judgment committed to him. Joseph being thus sent before, and put into a capacity of maintaining all his father's house,  Israel also came into Egypt (v. 23), where he and all his were very honourably and comfortably provided for many years. Thus the New-Testament church has a place provided for her even in the wilderness, where  she is nourished for a time, times, and half a time, Rev. xii. 14. Verily she shall be fed. 3. They were wonderfully multiplied, according to the promise made to Abraham that his seed should be as the sand of the sea for multitude, v. 24. In Egypt  he increased his people greatly; they multiplied like fishes, so that in a little time they became  stronger than their enemies and formidable to them. Pharaoh took notice of it. Exod. i. 9,  The children of Israel are more and mightier than we. When God pleases  a little one shall become a thousand; and God's promises, though they work slowly, work surely.

Israel's Deliverance Out of Egypt.
$25$ He turned their heart to hate his people, to deal subtilly with his servants. $26$ He sent Moses his servant;  and Aaron whom he had chosen. $27$ They showed his signs among them, and wonders in the land of Ham. $28$ He sent darkness, and made it dark; and they rebelled not against his word. $29$ He turned their waters into blood, and slew their fish. $30$ Their land brought forth frogs in abundance, in the chambers of their kings. $31$ He spake, and there came divers sorts of flies,  and lice in all their coasts. $32$ He gave them hail for rain,  and flaming fire in their land. 33 He smote their vines also and their fig trees; and brake the trees of their coasts. $34$ He spake, and the locusts came, and caterpillars, and that without number, $35$ And did eat up all the herbs in their land, and devoured the fruit of their ground. $36$ He smote also all the firstborn in their land, the chief of all their strength. $37$ He brought them forth also with silver and gold: and  there was not one feeble  person among their tribes. $38$ Egypt was glad when they departed: for the fear of them fell upon them. $39$ He spread a cloud for a covering; and fire to give light in the night. 40  The people asked, and he brought quails, and satisfied them with the bread of heaven. $41$ He opened the rock, and the waters gushed out; they ran in the dry places  like a river. $42$ For he remembered his holy promise,  and Abraham his servant. $43$ And he brought forth his people with joy,  and his chosen with gladness: $44$ And gave them the lands of the heathen: and they inherited the labour of the people; $45$ That they might observe his statutes, and keep his laws. Praise ye the. After the history of the patriarchs follows here the history of the people of Israel, when they grew into a nation. I. Their affliction in Egypt (v. 25):  He turned the  heart of the Egyptians, who had protected them,  to hate them and  deal subtilely with them. God's goodness to his people exasperated the Egyptians against them; and, though their old antipathy to the Hebrews (which we read of Gen. xliii. 32; xlvi. 34) was laid asleep for a while, yet now it revived with more violence than ever: formerly they hated them because they despised them, now because they feared them. They  dealt subtilely with them, set all their politics on work to find out ways and means to weaken them, and waste them, and prevent their growth; they made their burdens heavy and their lives bitter, and slew their male children as soon as they were born. Malice is crafty to destroy: Satan has the serpent's subtlety, with his venom. It was God that turned the hearts of the Egyptians against them; for every creature is that to us that he makes it to be, a friend or an enemy. Though God is not the author of the sins of men, yet he serves his own purposes by them. II. Their deliverance out of Egypt, that work of wonder, which, that it might never be forgotten, is put into the preface to the ten commandments. Observe, 1. The instruments employed in that deliverance (v. 26):  He sent Moses his servant on this errand and joined Aaron in commission with him. Moses was designed to be their lawgiver and chief magistrate, Aaron to be their chief priest; and therefore, that they might respect them the more and submit to them the more cheerfully, God made use of them as their deliverers. 2. The means of accomplishing that deliverance; these were the plagues of Egypt. Moses and Aaron observed their orders, in summoning them just as God appointed them, and  they rebelled not against his word (v. 28) as Jonah did, who, when he was sent to denounce God's judgments against Nineveh, went to Tarshish. Moses and Aaron were not moved, either with a foolish fear of Pharaoh's wrath or a foolish pity of Egypt's misery, to relax or retard any of the plagues which God ordered them to inflict on the Egyptians, but stretched forth their hand to inflict them as God appointed. Those that are instructed to execute judgment will find their remissness construed as a rebellion against God's word. The plagues of Egypt are here called God's  signs, and his wonders (v. 27); they were not only proofs of his power, but tokens of his wrath, and to be looked upon with admiration and holy awe.  They showed the words of his signs (so it is in the original), for every plague had an exposition going along with it; they were not, as the common works of creation and providence, silent signs, but speaking ones, and they spoke aloud. They are all or most of them here specified, though not in the order in which they were inflicted. (1.) The plague of darkness, v. 28. This was one of the last, though here mentioned first. God  sent darkness, and, coming with commission, it came with efficacy; his command '' made it dark. And then  they (that is, the people of Israel)  rebelled not against God's word,'' namely, a command which some think was given them to circumcise all among them that had not been circumcised, in doing which the three days' darkness would be a protection to them. The old translation follows the LXX., and reads it,  They were not obedient to his word, which may be applied to Pharaoh and the Egyptians, who, notwithstanding the terror of this plague,  would not let the people go; but there is no ground for it in the Hebrew. (2.) The turning of the river Nilus (which they idolized)  into blood, and all their other waters, which  slew their fish (v. 29), and so they were deprived, not only of their drink, but of the daintiest of their meat, Num. xi. 5. (3.) The frogs, shoals of which their land brought forth, which poured in upon them, not only in such numbers, but with such fury, that they could not keep them out of the  chambers of their kings and great men, whose hearts had been full of vermin, more nauseous and more noxious-contempt of, and enmity to, both God and his Israel. (4.) Flies of divers sorts swarmed in their air, and lice in their clothes, v. 31; Exod. viii. 17, 24. Note, God can make use of the meanest, and weakest, and most despicable animals, for the punishing and humbling of proud oppressors, to whom the impotency of the instrument cannot but be a great mortification, as well as an undeniable conviction of the divine omnipotence. (5.) Hail-stones shattered their trees, even the strongest timber-trees in  their coasts, and killed their vines, and their other fruit-trees, v. 32, 33. Instead of rain to cherish their trees, he gave them hail to crush them, and with it thunder and lightning, to such a degree that the  fire ran along upon the ground, as if it had been a stream of kindled brimstone, Exod. ix. 23. (6.)  Locusts and caterpillars destroyed  all the herbs which were made for the service of man and ate the bread out of their mouths, v. 34, 35. See what variety of judgments God has, wherewith to plague proud oppressors, that will not let his people go. God did not bring the same plague twice, but, when there was occasion for another, it was still a new one; for he has many arrows in his quiver. Locusts and caterpillars are God's armies; and, how weak soever they are singly, he can raise such numbers of them as to make them formidable, Joel i. 4, 6. (7.) Having mentioned all the plagues but those of the murrain and boils, he concludes with that which gave the conquering stroke, and that was the death of  the first-born, v. 36. In the dead of the night the joys and hopes of their families,  the chief of their strength and flower of their land, were all struck dead by the destroying angel. They would not release God's first-born, and therefore God seized theirs by way of reprisal, and thereby forced them to dismiss his too, when it was too late to retrieve their own; for  when God judges he will overcome, and those will certainly sit down losers at last that contend with him. 3. The mercies that accompanied this deliverance. In their bondage, (1.) They had been impoverished, and yet they came out rich and wealthy. God not only brought them forth, but he  brought them forth with silver and gold, v. 37. God empowered them to ask and collect the contributions of their neighbours (which were indeed but part of payment for the service they had done them) and inclined the Egyptians to furnish them with what they asked. Their wealth was his, and therefore he might, their hearts were in his hand, and therefore he could, give it to the Israelites. (2.) Their lives had been made bitter to them, and their bodies and spirits broken by their bondage; and yet, when God brought them forth,  there was not one feeble person, none sick, none so much as sickly,  among their tribes. They went out that very night that the plague swept away all the first-born of Egypt, and yet they went out all in good health, and brought not with them any of the diseases of Egypt. Surely never was the like, that among so many thousands there was not one sick! So false was the representation which the enemies of the Jews, in after-ages, gave of this matter, that they were all sick of a leprosy, or some loathsome disease, and that therefore the Egyptians thrust them out of their land. (3.) They had been trampled upon and insulted over; and yet they were brought out with honour (v. 38):  Egypt was glad when they departed; for God had so wonderfully owned them, and pleaded their cause, that  the fear of Israel fell upon them, and they owned themselves baffled and overcome. God can and will make his church  a burdensome stone to all that  heave at it and seek to displace it, so that those shall think themselves happy that get out of its way, Zech. xii. 3.  When God judges, he will overcome. (4.) They had spent their days in sorrow and in sighing, by reason of their bondage; but now he brought them forth  with joy and gladness, v. 43. When Egypt's cry for grief was loud, their first-born being all slain, Israel's shouts for joy were as loud, both when they looked back upon the land of slavery out of which they were rescued and when they looked forward to the pleasant land to which they were hastening. God now put a new song into their mouth. 4. The special care God took of them in the wilderness. (1.) For their shelter. Besides the canopy of heaven, he provided them another heavenly canopy: He  spread a cloud for a covering (v. 39), which was to them not only a screen and umbrella, but a cloth of state. A cloud was often God's pavilion (Ps. xviii. 11) and now it was Israel's; for they also were his hidden ones. (2.) For their guidance and refreshment in the dark. He appointed a pillar of  fire to give light in the night, that they might never be at a loss. Note, God graciously provides against all the grievances of his people, and furnishes them with convenient succours for every condition, for day and night, till they come to heaven, where it will be all day to eternity. (3.) He fed them both with necessaries and dainties. Sometimes he furnished their tables with wild fowl (v. 40):  The people asked, and he brought quails; and, when they were not thus feasted, yet they were abundantly satisfied  with the bread of heaven. Those are curious and covetous indeed who will not be so satisfied. Man did eat angels' food, and that constantly and on free-cost. And, as every bit they ate had miracle in it, so had every drop they drank:  He opened the rock, and the waters gushed out, v. 41. Common providence fetches waters from heaven, and bread out of the earth; but for Israel the divine power brings bread from the clouds and water from the rocks: so far is the God of nature from being tied to the laws and courses of nature. The water did not only gush out once, but it ran  like a river, plentifully and constantly, and attended their camp in all their removes; hence they are said to have the  rock follow them (1 Cor. x. 4), and, which increased the miracle, this  river of God (so it might be truly called)  ran in dry places, and yet was not drunk in and lost, as one would have expected it to be, by the sands of the desert of Arabia. To this that promise alludes,  I will give rivers in the desert, to give drink to my chosen, Isa. xliii. 19, 20. 5. Their entrance, at length, into Canaan (v. 44):  He gave them the lands of the heathen, put them in possession of that which they had long been put in hopes of; and what the Canaanites had taken pains for God's Israel had the enjoyment of:  They inherited the labour of the people; and the wealth of the sinner is laid up for the just. The Egyptians had long inherited their labours, and now they inherited the labours of the Canaanites. Thus sometimes one enemy of the church is made to pay another's scores. 6. The reasons why God did all this for them. (1.) Because he would himself perform the promises of the word, v. 42. They were unworthy and unthankful, yet he did those great things in their favour  because he remembered the word of his holiness (that is, his covenant)  with Abraham his servant, and he would not suffer one iota or tittle of that to fall to the ground. See Deut. vii. 8. (2.) Because he would have them to perform the precepts of the word, to bind them to which was the greatest kindness he could put upon them. He put them in possession of Canaan, not that they might live in plenty and pleasure, in ease and honour, and might make a figure among the nations, but  that they might observe his statutes and keep his laws,—that, being formed into a people, they might be under God's immediate government, and revealed religion might be the basis of their national constitution,—that, having a good land given them, they might out of the profits of it bring sacrifices to God's altar,—and that, God having thus done them good, they might the more cheerfully receive his law, concluding that also designed for their good, and might be sensible of their obligations in gratitude to live in obedience to him. We are  therefore made, maintained, and redeemed, that we may live in obedience to the will of God; and the hallelujah with which the psalm concludes may be taken both as a thankful acknowledgment of God's favours and as a cheerful concurrence with this great intention of them. Has God done so much for us, and yet does he expect so little from us?  Praise you the Lord.

=CHAP. 106.= ''We must give glory to God by making confession, not only of his goodness but our own badness, which serve as foils to each other. Our badness makes his goodness appear the more illustrious, as his goodness makes our badness the more heinous and scandalous. The foregoing psalm was a history of God's goodness to Israel; this is a history of their rebellions and provocations, and yet it begins and ends with Hallelujah; for even sorrow for sin must not put us out of tune for praising God. Some think it was penned at the time of the captivity in Babylon and the dispersion of the Jewish nation thereupon, because of that prayer in the close, ver. 47. I rather think it was penned by David at the same time with the foregoing psalm, because we find the first verse and the last two verses in that psalm which David delivered to Asaph, at the bringing up of the ark to the place he had prepared for it (1 Chron. xvi. 34-36),''

"Gather us from among the heathen;" for we may suppose that in Saul's time there was a great dispersion of pious Israelites, when David was forced to wander. In this psalm we have, I. The preface to the narrative, speaking honour to God (ver. 1, 2), comfort to the saints (ver. 3), and the desire of the faithful towards God's favour, ver. 4, 5. II. The narrative itself of the sins of Israel, aggravated by the great things God did for them, an account of which is intermixed. Their provocations at the Red Sea (ver. 6-12), lusting (ver. 13-15), mutinying (ver. 16-18), worshipping the golden calf (ver. 19-23), murmuring (ver. 24-27), joining themselves to Baal-peor (ver. 28-31), quarrelling with Moses (ver. 32, 33), incorporating themselves with the nations of Canaan, ver. 34-39. To this is added an account how God had rebuked them for their sins, and yet saved them from ruin, ver. 40-46. III. The conclusion of the psalm with prayer and praise, ver. 47, 48. It may be of use to us to sing this psalm, that, being put in mind by it of our sins, the sins of our land, and the sins of our fathers, we may be humbled before God and yet not despair of mercy, which even rebellious Israel often found with God.

Praise for Divine Goodness.
$1$ Praise ye the. O give thanks unto the ; for  he is good: for his mercy  endureth for ever. $2$ Who can utter the mighty acts of the ?  who can show forth all his praise? $3$ Blessed  are they that keep judgment,  and he that doeth righteousness at all times. 4 Remember me,, with the favour  that thou bearest unto thy people: O visit me with thy salvation; $5$ That I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance. We are here taught, I. To bless God (v. 1, 2):  Praise you the Lord, that is, 1. Give him thanks for his goodness, the manifestation of it to us, and the many instances of it.  He is good and  his mercy endures for ever; let us therefore own our obligations to him and make him a return of our best affections and services. 2. Give him the glory of his greatness, his  mighty acts, proofs of his almighty power, wherein he has done great things, and such as would be opposed.  Who can utter these? Who is worthy to do it? Who is able to do it? They are so many that they cannot be numbered, so mysterious that they cannot be described; when we have said the most we can of the mighty acts of the Lord, the one half is not told; still there is more to be said; it is a subject that cannot be exhausted. We must  show forth his praise; we may show forth some of it, but  who can show forth all? Not the angels themselves. This will not excuse us in not doing what we can, but should quicken us to do all we can. II. To bless the people of God, to call and account them happy (v. 3):  Those that keep judgment are blessed, for they are fit to be employed in praising God. God's people are those whose principles are sound— They keep judgment (they adhere to the rules of wisdom and religion, and their practices are agreeable); they  do righteousness, are just to God and to all men, and herein they are steady and constant; they do it  at all times, in all manner of conversation, at every turn, in every instance, and herein persevering to the end. III. To bless ourselves in the favour of God, to place our happiness in it, and to seek it, accordingly, with all seriousness, as the psalmist here, v. 4, 5. 1. He has an eye to the lovingkindness of God, as the fountain of all happiness: " Remember me, O Lord! to give me that mercy and grace which I stand in need of,  with the favour which thou bearest to thy people." As there are a people in the world who are in a peculiar manner God's people, so there is a peculiar favour which God bears to that people, which all gracious souls desire an interest in; and we need desire no more to make us happy. 2. He has an eye to the salvation of God, the great salvation, that of the soul, as the foundation of happiness:  O visit me with thy salvation. "Afford me (says Dr. Hammond) that pardon and that grace which I stand in need of, and can hope for from none but thee." Let that salvation be my portion for ever, and the pledges of it my present comfort. 3. He has an eye to the blessedness of the righteous, as that which includes all good (v. 5): " That I may see the good of thy chosen and be as happy as the saints are; and happier I do not desire to be." God's people are here called his  chosen, his  nation, his  inheritance; for he has set them apart for himself, incorporated them under his own government, is served by them and glorified in them. The chosen people of God have a good which is peculiar to them, which is the matter both of their gladness and of their glorying, which is their pleasure, and their praise. God's people have reason to be a cheerful people, and to boast in their God all the day long; and those who have that gladness, that glory, need not envy any of the children of men their pleasure or pride. The gladness of God's nation, and the glory of his inheritance, are enough to satisfy any man; for they have everlasting joy and glory at the end of them.

The Sins of Israelites.
$6$ We have sinned with our fathers, we have committed iniquity, we have done wickedly. $7$ Our fathers understood not thy wonders in Egypt; they remembered not the multitude of thy mercies; but provoked  him at the sea,  even at the Red sea. $8$ Nevertheless he saved them for his name's sake, that he might make his mighty power to be known. 9 He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness. $10$ And he saved them from the hand of him that hated  them, and redeemed them from the hand of the enemy. $11$ And the waters covered their enemies: there was not one of them left. $12$ Then believed they his words; they sang his praise. Here begins a penitential confession of sin, which was in a special manner seasonable now that the church was in distress; for thus we must justify God in all that he brings upon us, acknowledging that  therefore he has done right, because  we have done wickedly; and the remembrance of former sins, notwithstanding which God did not cast off his people, is an encouragement to us to hope that, though we are justly corrected for our sins, yet we shall not be utterly abandoned. I. God's afflicted people here own themselves guilty before God (v. 6): " We have sinned with our fathers, that is, like our fathers, after the similitude of their transgression. We have added to the stock of hereditary guilt, and filled up the measure of our fathers' iniquity,  to augment yet the fierce anger of the Lord," Num. xxxii. 14; Matt. xxiii. 32. And see how they lay a load upon themselves, as becomes penitents: " We have committed iniquity, that which is in its own nature sinful, and  we have done wickedly; we have sinned with a high hand presumptuously." Or this is a confession, not only of their imitation of, but their interest in, their fathers' sins:  We have sinned with our fathers, for we were in their loins and we  bear their iniquity, Lam. v. 7. II. They bewail the sins of their fathers when they were first formed into a people, which, since children often smart for, they are concerned to sorrow for, even further than to the third and fourth generation. Even we now ought to take occasion from the history of Israel's rebellions to lament the depravity and perverseness of man's nature and its unaptness to be amended by the most probable means. Observe here, 1. The strange stupidity of Israel in the midst of the favours God bestowed upon them (v. 7):  They understood not thy wonders in Egypt. They saw them, but they did not rightly apprehend the meaning and design of them.  Blessed are those that have not seen, and yet have understood. They thought the plagues of Egypt were intended for their deliverance, whereas they were intended also for their instruction and conviction, not only to force them out of their Egyptian slavery, but to cure them of their inclination to Egyptian idolatry, by evidencing the sovereign power and dominion of the God of Israel, above all gods, and his particular concern for them. We lose the benefit of providences for want of understanding them. And, as their understandings were dull, so their memories were treacherous; though one would think such astonishing events should never have been forgotten, yet they remembered them not, at least  they remembered not the multitude of God's  mercies in them.  Therefore God is distrusted because his favours are not remembered. 2. Their perverseness arising from this stupidity:  They provoked him at the sea, even at the Red Sea. The provocation was, despair of deliverance (because the danger was great) and wishing they had been left in Egypt still, Exod. xiv. 11, 12. Quarrelling with God's providence, and questioning his power, goodness, and faithfulness, are as great provocations to him as any whatsoever. The place aggravated the crime; it was  at the sea, at the Red Sea, when they had newly come out of Egypt and the wonders God had wrought for them were fresh in their minds; yet they reproach him, as if all that power had no mercy in it, but he had brought them out of Egypt on purpose to  kill them in the wilderness. They never lay at God's mercy so immediately as in their passage through the Red Sea, yet there they affront it, and provoke his wrath. 3. The great salvation God wrought for them notwithstanding their provocations, v. 8-11. (1.) He forced a passage for them through the sea:  He rebuked the Red Sea for standing in their way and retarding their march,  and it was dried up immediately; as, in the creation,  at God's rebuke the waters fled, Ps. civ. 7. Nay, he not only prepared them a way, but, by the pillar of cloud and fire, he  led them into the sea, and, by the conduct of Moses, led them through it as readily as  through the wilderness. He encouraged them to take those steps, and subdued their fears, when those were their most dangerous and threatening enemies. See Isa. lxiii. 12-14. (2.) He interposed between them and their pursuers, and prevented them from cutting them off, as they designed. The Israelites were all on foot, and the Egyptians had all of them chariots and horses, with which they were likely to overtake them quickly, but God  saved them from the hand of him that hated them, namely, Pharaoh, who never loved them, but now hated them the more for the plagues he had suffered on their account.  From the hand of his  enemy, who was just ready to seize them,  God redeemed them (v. 10), interposing himself, as it were, in the pillar of fire, between the persecuted and the persecutors. (3.) To complete the mercy, and turn the deliverance into a victory, the Red Sea, which was a lane to them, was a grave to the Egyptians (v. 11):  The waters covered their enemies, so as to slay them, but not so as to conceal their shame; for, the next tide, they were thrown up dead upon the shore, Exod. xiv. 30.  There was not one of them left alive, to bring tidings of what had become of the rest. And why did God do this for them? Nay, why did he not cover them, as he did their enemies, for their unbelief and murmuring? He tells us (v. 8): it was  for his name's sake. Though they did not deserve this favour, he designed it; and their undeservings should not alter his designs, nor break his measures, nor make him withdraw his promise, or fail in the performance of it. He did this for his own glory,  that he might make his mighty power to be known, not only in dividing the sea, but in doing it notwithstanding their provocations. Moses prays (Num. xiv. 17, 19),  Let the power of my Lord be great and pardon the iniquity of this people. The power of the God of grace in pardoning sin and sparing sinners is as much to be admired as the power of the God of nature in dividing the waters. 4. The good impression this made upon them for the present (v. 12):  Then believed they his words, and acknowledged that God was with them of a truth, and had, in mercy to them, brought them out of Egypt, and not with any design to slay them in the wilderness; then  they feared the Lord and his servant Moses, Exod. xiv. 31. Then  they sang his praise, in that song of Moses penned on this great occasion, Exod. xv. 1. See in what a gracious and merciful way God sometimes silences the unbelief of his people, and turns their fears into praises; and so it is written,  Those that erred in spirit shall come to understanding, and  those that murmured shall learn doctrine, Isa. xxix. 24.

Provocation of Israel in the Wilderness.
$13$ They soon forgat his works; they waited not for his counsel: $14$ But lusted exceedingly in the wilderness, and tempted God in the desert. $15$ And he gave them their request; but sent leanness into their soul. $16$ They envied Moses also in the camp,  and Aaron the saint of the. $17$ The earth opened and swallowed up Dathan, and covered the company of Abiram. $18$ And a fire was kindled in their company; the flame burned up the wicked. $19$ They made a calf in Horeb, and worshipped the molten image. $20$ Thus they changed their glory into the similitude of an ox that eateth grass. $21$ They forgat God their saviour, which had done great things in Egypt; $22$ Wondrous works in the land of Ham,  and terrible things by the Red sea. $23$ Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy  them. $24$ Yea, they despised the pleasant land, they believed not his word: 25 But murmured in their tents,  and hearkened not unto the voice of the. $26$ Therefore he lifted up his hand against them, to overthrow them in the wilderness: $27$ To overthrow their seed also among the nations, and to scatter them in the lands. $28$ They joined themselves also unto Baal-peor, and ate the sacrifices of the dead. 29 Thus they provoked  him to anger with their inventions: and the plague brake in upon them. $30$ Then stood up Phinehas, and executed judgment: and  so the plague was stayed. $31$ And that was counted unto him for righteousness unto all generations for evermore. $32$ They angered  him also at the waters of strife, so that it went ill with Moses for their sakes: $33$ Because they provoked his spirit, so that he spake unadvisedly with his lips. This is an abridgment of the history of Israel's provocations in the wilderness, and of the wrath of God against them for those provocations: and this abridgment is abridged by the apostle, with application to us Christians (1 Cor. x. 5, &c.); for these things were  written for our admonition, that we sin not like them, lest we suffer like them. I. The cause of their sin was disregard to the works and word of God, v. 13. 1. They minded not what he had done for them:  They soon forgot his works, and lost the impressions they had made upon them. Those that do not improve God's mercies to them, nor endeavour in some measure to render according to the benefit done unto them, do indeed forget them. This people soon forgot them (God took notice of this, Exod. xxxii. 8,  They have turned aside quickly): They made haste, they forgot his works (so it is in the margin), which some make to be two separate instances of their sin.  They made haste; their expectations anticipated God's promises; they expected to be in Canaan shortly, and because they were not they questioned whether they should ever be there and quarrelled with all the difficulties they met with in their way; whereas  he that believeth does not make haste, Isa. xxviii. 16. And, withal,  they forgot his works, which were the undeniable evidences of his wisdom, power, and goodness, and denied the conclusion as confidently as if they had never seen the premises proved. This is mentioned again (v. 21, 22):  They forgot God their Saviour; that is, they forgot that he had been their Saviour. Those that forget the works of God forget God himself, who makes himself known by his works. They forgot what was done but a few days before, which we may suppose they could not but talk of, even then, when, because they did not make a good use of it, they are said to forget it: it was what God did for them  in Egypt, in the land of Ham, and  by the Red Sea, things which we at this distance cannot, or should not, be unmindful of. They are called  great things (for, though the great God does nothing mean, yet he does some things that are in a special manner great),  wondrous works, out of the common road of Providence, therefore observable, therefore memorable, and  terrible things, awful to them, and dreadful to their enemies, and yet soon forgotten. Even miracles that were seen passed away with them as tales that are told. 2. They minded not what God had said to them nor would they depend upon it:  They waited not for his counsel, did not attend his word, though they had Moses to be his mouth to them; they took up resolves about which they did not consult him and made demands without calling upon him. They would be in Canaan directly, and had not patience to tarry God's time. The delay was intolerable, and therefore the difficulties were looked upon as insuperable. This is explained (v. 24):  They believed not his word, his promise that he would make them masters of Canaan; and (v. 25),  They hearkened not to the voice of the Lord, who gave them counsel which they would not wait for, not only by Moses and Aaron, but by Caleb and Joshua, Num. xiv. 6, 7, &c. Those that will not wait for God's counsel shall justly be given up to their own hearts' lusts, to walk in their own counsels. II. Many of their sins are here mentioned, together with the tokens of God's displeasure which they fell under for those sins. 1. They would have flesh, and yet would not believe that God could give it to them (v. 14):  They lusted a lust (so the word is)  in the wilderness; there, where they had bread enough and to spare, yet nothing would serve them but they must have flesh to eat. They were now purely at God's finding, being supported entirely by miracles, so that this was a reflection upon the wisdom and goodness of their Creator. They were also, in all probability, within a step of Canaan, yet had not patience to stay for dainties till they came thither. They had flocks and herds of their own, but they will not kill them; God must give them flesh as he gave them bread, or they will never give him credit, or their good word. They did not only wish for flesh,  but they  lusted exceedingly after it. A desire, even of lawful things, when it is inordinate and violent, becomes sinful; and therefore this is called  lusting after evil things (1 Cor. x. 6), though the quails, as God's gift, were good things, and were so spoken of, Ps. cv. 40. Yet this was not all:  They tempted God in the desert, where they had had such experience of his goodness and power, and questioned whether he could and would gratify them herein. See Ps. lxxviii. 19, 20. Now how did God show his displeasure against them for this. We are told how (v. 15):  He gave them their request, but gave it them in anger, and with a curse, for he  sent leanness into their soul; he filled them with uneasiness of mind, and terror of conscience, and a self-reproach, occasioned by their bodies being sick with the surfeit, such as sometimes drunkards experience after a great debauch. Or this is put for that great plague with which the Lord smote them,  while the flesh was yet between their teeth, as we read, Num. xi. 33. It was the consumption of the life. Note, (1.) What is asked in passion is often given in wrath. (2.) Many that fare deliciously every day, and whose bodies are healthful and fat, have, at the same time, leanness in their souls, no love to God, no thankfulness, no appetite to the bread of life, and then the soul must needs be lean. Those wretchedly forget themselves that feast their bodies and starve their souls.  Then God gives the good things of this life in love, when with them he gives grace to glorify him in the use of them; for then  the soul delights itself in fatness, Isa. lv. 2. 2. They quarrelled with the government which God had set over them both in church and state (v. 16):  They envied Moses his authority  in the camp, as generalissimo of the armies of Israel and chief justice in all their courts; they envied  Aaron his power, as  saint of the Lord, consecrated to the office of high priest, and Korah would needs put in for the pontificate, while Dathan and Abiram, as princes of the tribe of Reuben, Jacob's eldest son, would claim to be chief magistrates, by the so-much-admired right of primogeniture. Note, Those are preparing ruin for themselves who envy those whom God has put honour upon and usurp the dignities they were never designed for. And justly will contempt be poured upon those who put contempt upon any of the saints of the Lord. How did God show his displeasure for this? We are told how, and it is enough to make us tremble (v. 17, 18); we have the story, Num. xvi. 32, 35. (1.) Those that flew in the face of the civil authority were punished by  the earth, which  opened and swallowed them up, as not fit to go upon God's ground, because they would not submit to God's government. (2.) Those that would usurp the ecclesiastical authority in things pertaining to God suffered the vengeance of heaven, for  fire came out from the Lord and consumed them, and the pretending sacrificers were themselves sacrificed to divine justice.  The flame burnt up the wicked; for though they vied with  Aaron, the saint of the Lord, for holiness (Num. xvi. 3, 5), yet God adjudged them wicked, and as such cut them off, as in due time he will destroy the man of sin, that wicked one, notwithstanding his proud pretensions to holiness. 3. They made and worshipped the golden calf, and this in Horeb, where the law was given, and where God had expressly said,  Thou shalt neither  make any graven image nor  bow down to it; they did both:  They made a calf and worshipped it, v. 19. (1.) Herein they bade defiance to, and put an affront upon, the two great lights which God has made to rule the moral world:—[1.] That of human reason; for  they changed their glory, their God, at least the manifestation of him, which always had been in a cloud (either a dark cloud or a bright one), without any manner of visible similitude,  into the similitude of Apis, one of the Egyptian idols,  an ox that eateth grass, than which nothing could be more grossly and scandalously absurd, v. 20. Idolaters are perfectly besotted, and put the greatest disparagement possible both upon God, in representing him by the image of a beast, and upon themselves, in worshipping it when they have so done. That which is here said to be the changing of their glory is explained by St. Paul (Rom. i. 23) to be the  changing of the glory of the incorruptible God. [2.] That of divine revelation, which was afforded to them, not only in the words God spoke to them, but in the works he wrought for them,  wondrous works, which declared aloud that the Lord Jehovah is the only true and living God and is alone to be worshipped, v. 21, 22. (2.) For this God showed his displeasure by declaring the decree that he would cut them off from being a people, as they had, as far as lay in their power, in effect cut him off from being a God; he  spoke of destroying them (v. 23), and certainly he would have done it if  Moses, his chosen, had not stood before him in the breach (v. 23), if he had not seasonably interposed to deal with God as an advocate about the breach or ruin God was about to devote them to and wonderfully prevailed to turn away his wrath. See here the mercy of God, and how easily his anger is turned away, even from a provoking people. See the power of prayer, and the interest which God's chosen have in heaven. See a type of Christ, God's  chosen, his  elect, in whom his soul delights, who  stood before him in the breach to  turn away his wrath from a provoking world, and ever lives, for this end, making intercession. 4. They gave credit to the report of the evil spies concerning the land of Canaan, in contradiction to the promise of God (v. 24):  They despised the pleasant land. Canaan was a pleasant land, Deut. viii. 7. They undervalued it when they thought it not worth venturing for, no, not under the guidance of God himself, and therefore were for making a captain and returning to Egypt again. They  believed not God's word concerning it, but  murmured in their tents, basely charging God with a design upon them in bringing them thither that they might become a prey to the Canaanites, Num. xiv. 2, 3. And, when they were reminded of God's power and promise, they were so far from hearkening to that voice of the Lord that they attempted to stone those who spoke to them, Num. xiv. 10. The heavenly Canaan is a pleasant land. A promise is left us of entering into it; but there are many that despise it, that neglect and refuse the offer of it, that prefer the wealth and pleasure of this world before it, and grudge the pains and hazards of this life to obtain that. This also was so displeasing to God that  he lifted up his hand against them, in a way of threatening,  to destroy them in the wilderness; nay, in a way of swearing, for he swore in his wrath that they should not enter into his rest (Ps. xcv. 11; Num. xiv. 28); nay, and he threatened that their children also should be  overthrown and scattered (v. 26, 27), and the whole nation dispersed and disinherited; but Moses prevailed for mercy for their seed, that they might enter Canaan. Note, Those who despise God's favours, and particularly the pleasant land, forfeit his favours, and will be shut out for ever from the pleasant land. 5. They were guilty of a great sin in the matter of Peor; and this was the sin of the new generation, when they were within a step of Canaan (v. 28):  They joined themselves to Baal-peor, and so were entangled both in idolatry and in adultery, in corporeal and in spiritual whoredom, Num. xxv. 1-3. Those that did often partake of the altar of the living God now  ate the sacrifices of the dead, of the idols of Moab (that were dead images, or dead men canonized or deified), or sacrifices to the infernal deities on the behalf of their dead friends.  Thus they provoked God to anger with their inventions (v. 29), in contempt of him and his institutions, his commands, and his threatenings. The iniquity of Peor was so great that, long after, it is said,  They were not cleansed from it, Josh. xxii. 17. God testified his displeasure at this, (1.) By sending a plague among them, which in a little time swept away 24,000 of those impudent sinners. (2.) By stirring up Phinehas to use his power as a magistrate for the suppressing of the sin and checking the contagion of it. He stood up in his zeal for the Lord of hosts, and executed judgment upon Zimri and Cozbi, sinners of the first rank, genteel sinners; he put the law in execution upon them, and this was a service so pleasing to God that upon it  the plague was stayed, v. 30. By this, and some other similar acts of public justice on that occasion (Num. xxv. 4, 5), the guilt ceased to be national, and the general controversy was let fall. When the proper officers did their duty God left it to them, and did not any longer keep the work in his own hands by the plague. Note, National justice prevents national judgments. But, Phinehas herein signalizing himself, a special mark of honour was put upon him, for what he did was  counted to him for righteousness to all generations (v. 31), and, in recompence of it, the priesthood was entailed on his family.  He shall make an atonement by offering up the sacrifices, who had so bravely made an atonement (so some read it, v. 30) by offering up the sinners. Note, It is the honour of saints to be zealous against sin. 6. They continued their murmurings to the very last of their wanderings; for in the fortieth year they  angered God at the waters of strife (v. 32), which refers to that story, Num. xx. 3-5. And that which aggravated it now was that  it went ill with Moses for their sakes; for, though he was the meekest of all the men in the earth, yet their clamours at that time were so peevish and provoking that they put him into a passion, and, having now grown very old and off his guard,  he spoke unadvisedly with his lips (v. 33), and not as became him on that occasion; for he said in a heat,  Hear now, you rebels, must we fetch water out of this rock for you? This was Moses's infirmity, and is written for our admonition, that we may learn, when we are in the midst of provocation, to keep our mouth as with a bridle (Ps. xxxix. 1-3), and to  take heed to our spirits, that they admit not resentments too much; for, when the spirit is provoked, it is much ado, even for those that have a great deal of wisdom and grace, not to  speak unadvisedly. But it is charged upon the people as their sin:  They provoked his spirit with that with which they angered God himself. Note, We must answer not only for our own passions, but for the provocation which by them we give to the passions of others, especially of those who, if not greatly provoked, would be meek and quiet. God shows his displeasure against this sin of theirs by shutting Moses and Aaron out of Canaan for their misconduct upon this occasion, by which, (1.) God discovered his resentment of all such intemperate heats, even in the dearest of his servants. If he deals thus severely with Moses for one unadvised word, what does their sin deserve who have spoken so many presumptuous wicked words?  If this was done in the green tree, what shall be done in the dry? (2.) God deprived them of the blessing of Moses's guidance and government at a time when they most needed it, so that his death was more a punishment to them than to himself. It is just with God to remove those relations from us that are blessings to us, when we are peevish and provoking to them and grieve their spirits.

Provocation of Israel in the Wilderness; The Divine Compassion.
$34$ They did not destroy the nations, concerning whom the commanded them: $35$ But were mingled among the heathen, and learned their works. 36 And they served their idols: which were a snare unto them. $37$ Yea, they sacrificed their sons and their daughters unto devils, $38$ And shed innocent blood,  even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood. 39 Thus were they defiled with their own works, and went a whoring with their own inventions. $40$ Therefore was the wrath of the kindled against his people, insomuch that he abhorred his own inheritance. $41$ And he gave them into the hand of the heathen; and they that hated them ruled over them. $42$ Their enemies also oppressed them, and they were brought into subjection under their hand. 43 Many times did he deliver them; but they provoked  him with their counsel, and were brought low for their iniquity. $44$ Nevertheless he regarded their affliction, when he heard their cry: $45$ And he remembered for them his covenant, and repented according to the multitude of his mercies. 46 He made them also to be pitied of all those that carried them captives. $47$ Save us, our God, and gather us from among the heathen, to give thanks unto thy holy name,  and to triumph in thy praise. 48 Blessed  be the God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the. Here, I. The narrative concludes with an account of Israel's conduct in Canaan, which was of a piece with that in the wilderness, and God's dealings with them, wherein, as all along, both justice and mercy appeared. 1. They were very provoking to God. The miracles and mercies which settled them in Canaan made no more deep and durable impressions upon them than those which fetched them out of Egypt; for by the time they were just settled in Canaan they corrupted themselves, and forsook God. Observe, (1.) The steps of their apostasy. [1.] They spared the nations which God had doomed to destruction (v. 34); when they had got the good land God had promised them they had no zeal against the wicked inhabitants whom the Lord commanded them to extirpate, pretending pity; but so merciful is God that no man needs to be in any case more compassionate than he. [2.] When they spared them they promised themselves that, notwithstanding this, they would not join in any dangerous affinity with them. But the way of sin is down-hill; omissions make way for commissions; when they neglect to  destroy the heathen the next news we hear is, They were  mingled among the heathen, made leagues with them and contracted an intimacy with them, so that they  learned their works, v. 35. That which is rotten will sooner corrupt that which is sound than be cured or made sound by it. [3.] When they mingled with them, and learned some of their works that seemed innocent diversions and entertainments, yet they thought they would never join with them in their worship; but by degrees they learned that too (v. 36):  They served their idols in the same manner, and with the same rites, that they served them; and they became  a snare to them. That sin drew on many more, and brought the judgments of God upon them, which they themselves could not but be sensible of and yet knew not how to recover themselves. [4.] When they joined with them in some of their idolatrous services, which they thought had least harm in them, they little thought that ever they should be guilty of that barbarous and inhuman piece of idolatry the sacrificing of their living children to their dead gods; but they came to that at last (v. 37, 38), in which Satan triumphed over his worshippers, and regaled himself in blood and slaughter:  They sacrificed their sons and daughters, pieces of themselves, to devils, and added murder, the most unnatural murder, to their idolatry; one cannot think of it without horror. They  shed innocent blood, the most innocent, for it was infant-blood, nay, it was the  blood of their sons and their daughters. See the power of the spirit that works in the children of disobedience, and see his malice. The beginning of idolatry and superstition, like that of strife, is as the letting forth of water, and there is no villany which those that venture upon it can be sure they shall stop short of, for God justly  gives them up to a reprobate mind, Rom. i. 28. (2.) Their sin was, in part, their own punishment; for by it, [1.] They wronged their country:  The land was polluted with blood, v. 38. That pleasant land, that holy land, was rendered uncomfortable to themselves, and unfit to receive those kind tokens of God's favour and presence in it which were designed to be its honour. [2.] They wronged their consciences (v. 39):  They went a whoring with their own inventions, and so debauched their own minds, and were  defiled with their own works, and rendered odious in the eyes of the holy God, and perhaps of their own consciences. 2. God brought his judgments upon them; and what else could be expected? For his name is Jealous, and he is a jealous God. (1.) He fell out with them for it, v. 40. He was angry with them:  The wrath of God, that consuming fire,  was kindled against his people; for from them he took it as more insulting and ungrateful than from the heathen that never knew him. Nay, he was sick of them:  He abhorred his own inheritance, which once he had taken pleasure in; yet the change was not in him, but in them. This is the worst thing in sin, that it makes us loathsome to God; and the nearer any are to God in profession the more loathsome are they if they rebel against him, like a dunghill at our door. (2.) Their enemies then fell upon them, and, their defence having departed, made an easy prey of them (v. 41, 42):  He gave them into the hands of the heathen. Observe here how the punishment answered to the sin: They  mingled with the heathen and learned their works; from them they willingly took the infection of sin, and therefore God justly made use of them as the instruments of their correction. Sinners often see themselves ruined by those by whom they have suffered themselves to be debauched. Satan, who is a tempter, will be a tormentor. The heathen hated them. Apostates lose all the love on God's side, and get none on Satan's; and when those that  hated them ruled over them, and they were brought into subjection under them, no marvel that they oppressed them and ruled them with rigour; and thus God made them know the difference between  his service and the service of the kings of the countries, 2 Chron. xii. 8. (3.) When God granted them some relief, yet they went on in their sins, and their troubles also were continued, v. 43. This refers to the days of the Judges, when God often raised up deliverers and wrought deliverances for them, and yet they relapsed to idolatry and  provoked God with their counsel, their idolatrous inventions, to deliver them up to some other oppressor, so that at last they  were brought very  low for their iniquity. Those that by sin disparage themselves, and will not by repentance humble themselves, are justly debased, and humbled, and brought low, by the judgments of God. (4.) At length they cried unto God, and God returned in favour to them, v. 44-46. They were chastened for their sins, but not destroyed, cast down, but not cast off. God appeared for them, [1.] As a God of mercy, who looked upon their grievances,  regarded their affliction, beheld when distress was upon them (so some), who looked over their complaints, for he  heard their cry with tender compassion (Exod. iii. 7) and overlooked their provocations; for though he had said, and had reason to say it, that he would destroy them, yet he  repented, according to the multitude of his mercies, and reversed the sentence. Though he is not a  man that he should repent, so as to change his mind, yet he is a gracious God, who pities us, and changes his way. [2.] As a God of truth, who  remembered for them his covenant, and made good every word that he had spoken; and therefore, bad as they were, he would not break with them, because he would not break his own promise. [3.] As a God of power, who has all hearts in his hand, and turns them which way soever he pleases.  He made them to be pitied even of those that carried them captives, and hated them, and ruled them with rigour. He not only restrained the remainder of their enemies' wrath, that it should not utterly consume them, but he infused compassion even into their stony hearts, and made them relent, which was more than any art of man could have done with the utmost force of rhetoric. Note, God can change lions into lambs, and,  when a man's ways please the Lord, will make even  his enemies to pity him and  be at peace with him. When God pities men shall.  Tranquillus Deus tranquillat omnia—A God at peace with us makes every thing at peace. II. The psalm concludes with prayer and praise. 1. Prayer for the completing of his people's deliverance. Even when the Lord brought back the captivity of his people still there was occasion to pray,  Lord, turn again our captivity (Ps. cxxvi. 1, 4); so here (v. 47), '' Save us, O Lord our God! and gather us from among the heathen. We may suppose that many who were forced into foreign countries, in the times of the Judges (as Naomi was, Ruth i. 1), had not returned in the beginning of David's reign, Saul's time being discouraging, and therefore it was seasonable to pray, Lord, gather the dispersed Israelites  from among the heathen, to give thanks to thy holy name, not only that they may have cause to give thanks and hearts to give thanks, that they may have opportunity to do it in the courts of the Lord's house, from which they were now banished, and so may  triumph in thy praise, over those that had in scorn challenged them to  sing the Lord's song in a strange land.'' 2. Praise for the beginning and progress of it (v. 48):  Blessed be the Lord God of Israel from everlasting to everlasting. He is a blessed God from eternity, and will be so to eternity, and so let him be praised by all his worshippers. Let the priests say this, and then  let all the people say, Amen, Hallelujah, in token of their cheerful concurrence in all these prayers, praises, and confessions. According to this rubric, or directory, we find that when this psalm (or at least the closing verses of it) was sung all the people said  Amen, and praised the Lord by saying,  Hallelujah. By these two comprehensive words it is very proper, in religious assemblies, to testify their joining with their ministers in the prayers and praises which, as their mouth, they offer up to God, according to his will, saying  Amen to the prayers and  Hallelujah to the praises.

=CHAP. 107.= ''The psalmist, having in the two foregoing psalms celebrated the wisdom, power, and goodness of God, in his dealings with his church in particular, here observes some of the instances of his providential care of the children of men in general, especially in their distresses; for he is not only King of saints, but King of nations, not only the God of Israel, but the God of the whole earth, and a common Father to all mankind. Though this may especially refer to Israelites in their personal capacity, yet there were those who pertained not to the commonwealth of Israel and yet were worshippers of the true God; and even those who worshipped images had some knowledge of a supreme "Numen," to whom, when they were in earnest, they looked above all their false gods. And of these, when they prayed in their distresses, God took a particular care, I. The psalmist specifies some of the most common calamities of human life, and shows how God succours those that labour under them, in answer to their prayers. I. Banishment and dispersion, ver. 2-9. 2. Captivity and imprisonment, ver. 10-16. 3. Sickness and distemper of body, ver. 17-22. 4. Danger and distress at sea, ver. 23-32. These are put for all similar perils, in which those that cry unto God have ever found him a very present help. II. He specifies the varieties and vicissitudes of events concerning nations and families, in all which God's hand is to be eyed by his own people, with joyful acknowledgments of his goodness, ver. 33-43. When we are in any of these or the like distresses it will be comfortable to sing this psalm, with application; but, if we be not, others are, and have been, of whose deliverances it becomes us to give God the glory, for we are members one of another.''

Exhortation to Celebrate God's Praises.
$1$ O give thanks unto the, for  he is good: for his mercy  endureth for ever. $2$ Let the redeemed of the say  so, whom he hath redeemed from the hand of the enemy; $3$ And gathered them out of the lands, from the east, and from the west, from the north, and from the south. $4$ They wandered in the wilderness in a solitary way; they found no city to dwell in. $5$ Hungry and thirsty, their soul fainted in them. $6$ Then they cried unto the in their trouble,  and he delivered them out of their distresses. $7$ And he led them forth by the right way, that they might go to a city of habitation. 8 Oh that  men would praise the  for his goodness, and  for his wonderful works to the children of men! $9$ For he satisfieth the longing soul, and filleth the hungry soul with goodness. Here is, I. A general call to all to give thanks to God, v. 1. Let all that sing this psalm, or pray over it, set themselves herein to  give thanks to the Lord; and those that have not any special matter for praise may furnish themselves with matter enough from God's universal goodness. In the fountain  he is good; in the streams  his mercy endures for ever and never fails. II. A particular demand hereof from  the redeemed of the Lord, which may well be applied spiritually to those that have an interest in the great Redeemer and are saved by him from sin and hell. They have, of all people, most reason to say that God is good, and his mercy everlasting; these are the  children of God that were scattered abroad, whom Christ died to  gather together in one, out of all lands, John xi. 52; Matt. xxiv. 31. But it seems here to be meant of a temporal deliverance, wrought for them when in their distress  they cried unto the Lord, v. 6. '' Is any afflicted? Let him pray.'' Does any pray? God will certainly hear and help. When troubles become extreme that is man's time to cry; those who but whispered prayer before then cry aloud, and then it is God's time to succour. In the mount he will be seen. 1. They were in an enemy's country, but God wrought out their rescue:  He redeemed them from the hand of the enemy (v. 2), not by  might or power, it may be (Zech. iv. 6), nor by  price or reward (Isa. xlv. 13),  but by the Spirit of God working on the spirits of men. 2. They were dispersed as out-casts, but God gathered them out of all the countries whither they were scattered in the cloudy and dark day, that they might again be incorporated, v. 3. See Deut. xxx. 4; Ezek. xxxiv. 12. God knows those that are his, and where to find them. 3. They were bewildered, had no road to travel in, no dwelling place to rest in, v. 4.  When they were redeemed out of the  hand of the enemy, and gathered out of the lands, they were in danger of perishing in their return home through the dry and barren deserts.  They wandered in the wilderness, where there was no trodden path, no company, but  a solitary way, no lodging, no conveniences, no accommodations, no inhabited city where they might have quarters or refreshment. But  God led them forth by the right way (v. 7), directed them to an inn, nay, directed them to a home,  that they might go to a city of habitation, which was inhabited, nay which them themselves should inhabit. This may refer to poor travellers in general, those particularly whose way lay through the wilds of Arabia, where we may suppose they were often at a loss; and yet many in that distress were wonderfully relieved, so that few perished. Note, We ought to take notice of the good hand of God's providence over us in our journeys, going out and coming in, directing us in our way, and providing for us places both to bait in and rest in. Or (as some think) it has an eye to the wanderings of the children of Israel in the wilderness for forty years; it is said (Deut. xxxii. 10),  God led them about, and yet here  he led them by the right way. God's way, though to us it seems about, will appear at last to have been the right way. It is applicable to our condition in this world; we are here as in a wilderness, have here  no continuing city, but dwell in tents as strangers and pilgrims. But we are under the guidance of his wise and good providence, and, if we commit ourselves to it, we shall be  led in the right way to the city that has foundations. 4. They were ready to perish for hunger (v. 5):  Their soul even fainted in them. They were spent with the fatigues of their journey and ready to drop down for want of refreshment. Those that have constant plenty, and are every day fed to the full, know not what a miserable case it is to be  hungry and thirsty, and to have no supply. This was sometimes the case of Israel in the wilderness, and perhaps of other poor travellers; but God's providence finds out ways to  satisfy the longing soul and fill the hungry soul with goodness, v. 9. Israel's wants were seasonably supplied, and many have been wonderfully relieved when they were ready to perish. The same God that has led us has fed us all our life long unto this day, has fed us with food convenient, has provided food for the soul, '' and filled the hungry soul with goodness. Those that hunger and thirst after righteousness, after God, the living God, and communion with him, shall be abundantly  replenished with the goodness of his house,'' both in grace and glory. Now for all this those who receive mercy are called upon to return thanks (v. 8):  Oh that men (it is meant especially of those men whom God has graciously relieved)  would praise the Lord for his goodness to them in particular,  and for his wonderful works to others of  the children of men! Note, (1.) God's works of mercy are wonderful works, works of wonderful power considering the weakness, and of wonderful grace considering the unworthiness, of those he shows mercy to. (2.) It is expected of those who receive mercy from God that they return praise to him. (3.) We must acknowledge God's goodness to the children of men as well as to the children of God, to others as well as to ourselves.

The Divine Goodness towards Prisoners.
$10$ Such as sit in darkness and in the shadow of death,  being bound in affliction and iron; $11$ Because they rebelled against the words of God, and contemned the counsel of the most High: $12$ Therefore he brought down their heart with labour; they fell down, and  there was none to help. 13 Then they cried unto the in their trouble,  and he saved them out of their distresses. $14$ He brought them out of darkness and the shadow of death, and brake their bands in sunder. $15$ Oh that  men would praise the  for his goodness, and  for his wonderful works to the children of men! $16$ For he hath broken the gates of brass, and cut the bars of iron in sunder. We are to take notice of the goodness of God towards prisoners and captives. Observe, 1. A description of this affliction. Prisoners are said to  sit in darkness (v. 10), in dark dungeons, close prisons, which intimates that they are desolate and disconsolate; they sit  in the shadow of death, which intimates not only great distress and trouble, but great danger. Prisoners are many times appointed to die; they sit despairing to get out, but resolving to make the best of it. They are  bound in affliction, and many times  in iron, as Joseph. Thus sore a calamity is imprisonment, which should make us prize liberty, and be thankful for it. 2. The cause of this affliction, v. 11. It is  because they rebelled against the words of God. Wilful sin is rebellion against the words of God; it is a contradiction to his truths and a violation of his laws.  They contemned the counsel of the Most High, and thought they neither needed it nor could be the better for it; and those that will not be counselled cannot be helped. Those that despise prophesying, that regard not the admonitions of their own consciences nor the just reproofs of their friends, contemn the counsel of the Most High, and for this they are bound in affliction, both to punish them for and to reclaim them from their rebellions. 3. The design of this affliction, and that is to bring  down their heart (v. 12), to humble them for sin, to make them low in their own eyes, to cast down every high, proud, aspiring thought. Afflicting providences must be improved as humbling providences; and we not only lose the benefit of them, but thwart God's designs and walk contrary to him in them if our hearts be unhumbled and unbroken, as high and hard as ever under them. Is the estate brought down with labour, the honour sunk? Have those that exalted themselves fallen down, and is there none to help them? Let this bring down the spirit to confess sin, to accept the punishment of it, and humbly to sue for mercy and grace. 4. The duty of this afflicted state, and that is to pray (v. 13):  Then they cried unto the Lord in their trouble, though before perhaps they had neglected him. Prisoners have time to pray, who, when they were at liberty, could not find time; they see they have need of God's help, though formerly they thought they could do well enough without him. Sense will make men cry when they are in trouble, but grace will direct them to cry unto the Lord, from whom the affliction comes and who alone can remove it. 5. Their deliverance out of the affliction:  They cried unto the Lord, and he saved them, v. 13.  He brought them out of darkness into light, welcome light, and then doubly sweet and pleasant,  brought them out of the shadow of death to the comforts of life, and their liberty was to them life from the dead, v. 14. Were they '' fettered? He broke their bands asunder.'' Were they imprisoned in strong castles?  He broke the gates of brass and the  bars of iron wherewith those gates were made fast; he did not put back, but  cut in sunder. Note, When God will work deliverance the greatest difficulties that lie in the way shall be made nothing of. Gates of brass and bars of iron, as they cannot keep him out from his people (he was with Joseph in the prison), so they cannot keep them in when the time, the set-time, for their enlargement, comes. 6. The return that is required from those whose bands God has loosed (v. 15):  Let them praise the Lord for his goodness, and take occasion from their own experience of it, and share in it, to bless him for that goodness which the earth is full of,  the world and those that dwell therein.

The Divine Goodness towards the Afflicted.
$17$ Fools because of their transgression, and because of their iniquities, are afflicted. $18$ Their soul abhorreth all manner of meat; and they draw near unto the gates of death. $19$ Then they cry unto the in their trouble,  and he saveth them out of their distresses. $20$ He sent his word, and healed them, and delivered  them from their destructions. $21$ Oh that  men would praise the  for his goodness, and  for his wonderful works to the children of men! $22$ And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing. Bodily sickness is another of the calamities of this life which gives us an opportunity of experiencing the goodness of God in recovering us, and of that the psalmist speaks in these verses, where we may observe, I. That we, by our sins, bring sickness upon ourselves and then it is our duty to pray, v. 17-19. 1. It is the sin of the soul that is the cause of sickness; we bring it upon ourselves both meritoriously and efficiently:  Fools, because of their transgression, are thus afflicted; they are thus corrected for the sins they have committed and thus cured of their evil inclinations to sin. If we knew no sin, we should know no sickness; but the transgression of our life, and the iniquity of our heart, make it necessary. Sinners are fools; they wrong themselves, and all against their own interest, not only their spiritual, but their secular interest. They prejudice their bodily health by intemperance and endanger their lives by indulging their appetites. This their way is their folly, and they need the rod of correction to drive out the foolishness that is bound up in their hearts. 2. The weakness of the body is the effect of sickness, v. 18. When people are sick  their soul abhors all manner of meat; they not only have no desire to eat nor power to digest it, but they nauseate it, and their stomach is turned against it. And here they may read their sin in their punishment: those that doted most on the meat that perishes, when they come to be sick are sick of it, and the dainties they loved are loathed; what they took too much of now they can take nothing of, which commonly follows upon the overcharging of the heart with surfeiting and drunkenness. And when the appetite is gone the life is as good as gone:  They draw near unto the gates of death; they are, in their own apprehension and in the apprehension of all about them, at the brink of the grave, as ready to be turned to destruction. 3. Then is a proper time for prayer:  Then they cry unto the Lord, v. 19. Is any sick? Let him pray; let him be prayed for. Prayer is a salve for every sore. II. That it is by the power and mercy of God that we are recovered from sickness, and then it is our duty to be thankful. Compare with this Job xxxiii. 18, 28. 1. When those that are sick call upon God he returns them an answer of peace. They cry unto him and he  saves them out of their distresses (v. 19); he removes their griefs and prevents their fears. (1.) He does it easily:  He sent his word and healed them, v. 20. This may be applied to the miraculous cures which Christ wrought when he was upon earth, by a word's speaking; he said,  Be clean, Be whole, and the work was done. It may also be applied to the spiritual cures which the Spirit of grace works in regeneration; he sends his word, and heals souls, convinces, converts, sanctifies them, and all by the word. In the common instances of recovery from sickness God in his providence does but speak, and it is done. (2.) He does it effectually:  He delivereth them out of their destructions, that they shall neither be destroyed nor distressed with the fear of being so. Nothing is too hard for that God to do who kills and makes alive again, brings down to the grave and raises up, who  turneth man almost  to destruction, and yet saith,  Return. 2. When those that have been sick are restored they must return to God an answer of praise (v. 21, 22):  Let all men praise the Lord for his goodness, and let those, particularly, to whom God has thus granted a new life, spend it in his service;  let them sacrifice with thanksgiving, not only bring a thank-offering to the altar, but a thankful heart to God. Thanksgivings are the best thank-offerings, and shall please the Lord better than an ox or bullock.  And let them declare his works with rejoicing, to his honour and for the encouragement of others.  The living, the living, they shall praise him.

The Divine Goodness to Mariners.
$23$ They that go down to the sea in ships, that do business in great waters; $24$ These see the works of the , and his wonders in the deep. 25 For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof. $26$ They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble. $27$ They reel to and fro, and stagger like a drunken man, and are at their wits' end. $28$ Then they cry unto the in their trouble, and he bringeth them out of their distresses. $29$ He maketh the storm a calm, so that the waves thereof are still. $30$ Then are they glad because they be quiet; so he bringeth them unto their desired haven. $31$ Oh that  men would praise the  for his goodness, and  for his wonderful works to the children of men! $32$ Let them exalt him also in the congregation of the people, and praise him in the assembly of the elders. The psalmist here calls upon those to give glory to God who are delivered from dangers at sea. Though the Israelites dealt not much in merchandise, yet their neighbours the Tyrians and Zidonians did, and for them perhaps this part of the psalm was especially calculated. I. Much of the power of God appears at all times in the sea, v. 23, 24. It appears to those  that go down to the sea in ships, as mariners, merchants, fishermen, or passengers,  that do business in great waters. And surely none will expose themselves there but those that have business (among all Solomon's pleasant things we do not read of any pleasure-boat he had), but those that go on business, lawful business, may, in faith, put themselves under the divine protection.  These see the works of the Lord, and his wonders, which are the more surprising, because most are born and bred upon land, and what passes at sea is new to them. The deep itself is a wonder, its vastness, its saltness, its ebbing and flowing. The great variety of living creatures in the sea is wonderful. Let those that go to sea be led, by all the wonders they observe there, to consider and adore the infinite perfections of that God whose the sea is, for he made it and manages it. II. It especially appears in storms at sea, which are much more terrible than at land. Observe here, 1. How dangerous and dreadful a tempest at sea is.  Then wonders begin to appear in the deep, when God  commands and raises the strong  wind, which  fulfils his word, Ps. cxlviii. 8. He raises the winds, as a prince by his commission raises forces. Satan pretends to be the  prince of the power of the air; but he is a pretender; the powers of the air are at God's command, not at his. When the wind becomes stormy it  lifts up the waves of the sea, v. 25. Then the ships are kicked like tennis-balls on the tops of the waves; they seem to  mount up to the heavens, and then they couch again, as if they would  go down to the depths, v. 26. A stranger, who had never seen it, would not think it possible for a ship to live at sea, as it will in a storm, and ride it out, but would expect that the next wave would bury it and it would never come up again; and yet God, who taught man discretion to make ships that should so strangely keep above water, does by his special providence preserve them, that they answer the end to admiration. When the ships are thus tossed the  soul of the seaman  melts because of trouble; and, when the storm is very high, even those that are used to the sea can neither shake off nor dissemble their fears, but  they reel to and fro, and tossing makes them giddy,  and they  stagger and are sick, it may be,  like a drunken man; the whole ship's crew are in confusion  and quite  at their wits' end (v. 27), not knowing what to do more for their preservation; all their wisdom is swallowed up, and they are ready to give up themselves for gone, Jonah i. 5, &c. 2. How seasonable it is at such a time to pray. Those that go to sea must expect such perils as are here described, and the best preparation they can make for them is to make sure a liberty of access to God by prayer, for  then they will  cry unto the Lord, v. 28. We have a saying, "Let those that would learn to pray go to sea;" I say, Let those that will go to sea learn to pray, and accustom themselves to pray, that they may come with the more boldness to the throne of grace when they are in trouble. Even heathen mariners, in a storm,  cried every man to his god; but those that have the Lord for their God have a present and powerful help in that and every other time of need, so that when they are at their wits' end they are not at their faith's end. 3. How wonderfully God sometimes appears for those that are in distress at sea, in answer to their prayers:  He brings them out of the danger; and, (1.) The sea is still:  He makes the storm a calm, v. 29. The winds fall, and only by their soft and gentle murmurs serve to lull the waves asleep again, so that the surface of the sea becomes smooth and smiling. By this Christ proved himself to be more than a man  that even the winds and the seas obeyed him. (2.) The seamen are made easy:  They are glad because they are quiet, quiet from the noise, quiet from the fear of evil. Quietness after a storm is a very desirable thing, and sensibly pleasant. (3.) The voyage becomes prosperous and successful:  So he brings them to their desired haven, v. 30. Thus he carries his people safely through all the storms and tempests that they meet with in their voyage heaven-ward, and lands them, at length, in the desired harbour. 4. How justly it is expected that all those who have had a safe passage over the sea, and especially who have been delivered from remarkable perils at sea, should acknowledge it with thankfulness, to the glory of God. Let them do it privately in their closets and families. Let them  praise the Lord for his goodness to themselves and others, v. 31. Let them do it publicly (v. 32),  in the congregation of the people and in the assembly of the elders; there let them erect the memorials of their deliverance, to the honour of God, and for the encouragement of others to trust him.

Wonders of Divine Providence.
$33$ He turneth rivers into a wilderness, and the watersprings into dry ground; $34$ A fruitful land into barrenness, for the wickedness of them that dwell therein. $35$ He turneth the wilderness into a standing water, and dry ground into watersprings. $36$ And there he maketh the hungry to dwell, that they may prepare a city for habitation; $37$ And sow the fields, and plant vineyards, which may yield fruits of increase. $38$ He blesseth them also, so that they are multiplied greatly; and suffereth not their cattle to decrease. 39 Again, they are minished and brought low through oppression, affliction, and sorrow. $40$ He poureth contempt upon princes, and causeth them to wander in the wilderness,  where there is no way. $41$ Yet setteth he the poor on high from affliction, and maketh  him families like a flock. 42 The righteous shall see  it, and rejoice: and all iniquity shall stop her mouth. $43$ Whoso  is wise, and will observe these  things, even they shall understand the lovingkindness of the. The psalmist, having given God the glory of the providential reliefs granted to persons in distress, here gives him the glory of the revolutions of providence, and the surprising changes it sometimes makes in the affairs of the children of men. I. He gives some instances of these revolutions. 1. Fruitful countries are made barren and barren countries are made fruitful. Much of the comfort of this life depends upon the soil in which our lot is cast. Now, (1.) The sin of man has often marred the fruitfulness of the soil and made it unserviceable, v. 33, 34. Land watered with  rivers is sometimes  turned into a wilderness, and that which had been full of water-springs now has not so much as water-streams; it is turned  into dry and  sandy ground, that has not consistency and moisture enough to produce any thing valuable. Many  a fruitful land is turned into saltness, not so much from natural causes as from the just judgment of God, who thus punished  the wickedness of those that dwell therein; as the vale of Sodom became a salt sea. Note, If the land be bad, it is because the inhabitants are so. Justly is the ground made unfruitful to those that bring not forth fruit unto God, but serve Baal with their corn and wine. (2.) The goodness of God has often mended the barrenness of the soil, and turned a  wilderness, a land o drought,  into water-springs, v. 35. The land of Canaan, which was once the glory of all lands for fruitfulness, is said to be, at this day, a fruitless, useless, worthless spot of ground, as was foretold, Deut. xxix. 23. This land of ours, which formerly was much of it an uncultivated desert, is now full of all good things, and  more abundant honour is  given to that part which lacked. Let the plantations in America, and the colonies settled there, compared with the desolations of many countries in Asia and Europe, that formerly were famous, expound this. 2. Necessitous families are raised and enriched, while prosperous families are impoverished and go to decay. If we look broad in the world, (1.) We see many greatly increasing whose beginning was small, and whose ancestors were mean and made no figure, v. 36-38. Those that were  hungry are made  to dwell in fruitful lands; there they take root, and gain a settlement, and  prepare a city for habitation for themselves and theirs after them. Providence puts good land under their hands, and they build upon it. Cities took rise from rising families. But as lands, will not serve for men without lodgings, and therefore they must  prepare a city of habitation, so lodgings, though ever so convenient, will not serve without lands, and therefore they must  sow the fields, and plant vineyards (v. 37), for the king himself is served of the field. And yet the fields, though favoured with water-springs, will not  yield fruits of increase, unless they be sown, nor will vineyards be had, unless they be planted; man's industry must attend God's blessing, and then God's blessing will crown man's industry. The fruitfulness of the soil should engage, for it does encourage, diligence; and, ordinarily,  the hand of the diligent, by the blessing of God,  makes rich, v. 38.  He blesses them also, so that they are, in a little time,  multiplied greatly, and he  diminishes not their cattle. As in the beginning, so still it is, by the blessing of God, that the earth and all the creatures  increase and multiply (Gen. i. 22), and we depend upon God for the increase of the cattle as well as for the increase of the ground. Cattle would decrease many ways if God should permit it, and men would soon suffer by it. (2.) We see many that have thus suddenly risen as suddenly sunk and brought to nothing (v. 39):  Again they are diminished and brought low by adverse providences, and end their days as low as they began them; or their families after them lose as fast a they got, and scatter what they heaped together. Note, Worldly wealth is an uncertain thing, and often those that are filled with it, ere they are aware, grow so secure and sensual with it that, ere they are aware, they lose it again. Hence it is called  deceitful riches and the  mammon of unrighteousness. God has many ways of making men poor; he can do it by  oppression, affliction, and sorrow, as he tempted Job and brought him low. 3. Those that were high and great in the world are abased, and those that were mean and despicable are advanced to honour, v. 40, 41. We have seen, (1.) Princes dethroned and reduced to straits.  He pours contempt upon them, even among those that have idolized them. Those that exalt themselves God will abase, and, in order thereunto, will infatuate: He makes  them to wander in the wilderness, where there is no way. He baffles those counsels by which they thought to support themselves, and their own power and pomp, and drives them headlong, so that they know not what course to steer, nor what measures to take. We met with this before, Job xii. 24, 25. (2.) Those of low degree advanced to the posts of honour (v. 41):  Yet setteth he the poor on high, raiseth  from the dust to the  throne of glory, 1 Sam. ii. 8; Ps. cxiii. 7, 8. Those that were afflicted and trampled on are not only delivered, but set on high out of the reach of their troubles, above their enemies, and have dominion over those to whom they had been in subjection. That which adds to their honour, and strengthens them in their elevation, is the multitude of their children:  He maketh him families like a flock of sheep, so numerous, so useful, so sociable with one another, and so meek and peaceable. He that sent them meat sent them mouths.  Happy is the man that has his quiver filled with arrows, for he shall boldly  speak with the enemy in the gate, Ps. cxxvii. 5. God is to be acknowledged both in setting up families and in building them up. Let not princes be envied, nor the poor despised, for God has many ways of changing the condition of both. II. He makes some improvement of these remarks; such surprising turns as these are of use, 1. For the solacing of saints. They observe these dispensations with pleasure (v. 42):  The righteous shall see it and rejoice in the glorifying of God's attributes and the manifesting of his dominion over the children of men. It is a great comfort to a good man to see how God manages the children of men, as the potter does the clay, so as to serve his own purposes by them, to see despised virtue advanced and impious pride brought low to the dust, to see it evinced beyond dispute that  verily there is a God that judges in the earth. 2. For the silencing of sinners:  All iniquity shall stop her mouth; it shall be a full conviction of the folly of atheists, and of those that deny the divine providence; and, forasmuch as practical atheism is at the bottom of all sin, it shall in effect  stop the mouth of all iniquity. When sinners see how their punishment answers to their sin, and how justly God deals with them in taking away from them those gifts of his which they had abused, they shall not have one word to say for themselves; for God will be justified, he will be clear. 3. For the satisfying of all concerning the divine goodness (v. 43):  Whoso is wise, and will observe these things, these various dispensations of divine providence,  even they shall understand the lovingkindness of the Lord. Here is, (1.) A desirable end proposed, and that is, rightly to  understand the loving kindness of the Lord. It is of great use to us, in religion, to be fully assured of God's goodness, to be experimentally acquainted and duly affected with it, that his  lovingkindness may be  before our eyes, Ps. xxvi. 3. (2.) A proper means prescribed for attaining this end, and that is a due observance of God's providence. We must lay up these things, mind them, and keep them in mind, Luke ii. 19. (3.) A commendation of the use of this means as an instance of true wisdom:  Whoso is wise, let him by this both prove his wisdom and improve it. A prudent observance of the providences of God will contribute very much to the accomplishing of a good Christian.

=CHAP. 108.= ''This psalm begins with praise and concludes with prayer, and faith is at work in both. I. David here gives thanks to God for mercies to himself, ver. 1-5. II. He prays to God for mercies for the land, pleading the promises of God and putting them in suit, ver. 6-13. The former part it taken out of Ps. lvii. 7, &c., the latter out of Ps. lx. 5, &c., and both with very little variation, to teach us that we may in prayer use the same words that we have formerly used, provided it be with new affections. It intimates likewise that it is not only allowable, but sometimes convenient, to gather some verses out of one psalm and some out of another, and to put them together, to be sung to the glory of God. In singing this psalm we must give glory to God and take comfort to ourselves.''

Directions for Praising God.
$1$ O God, my heart is fixed; I will sing and give praise, even with my glory. $2$ Awake, psaltery and harp: I  myself will awake early. $3$ I will praise thee,, among the people: and I will sing praises unto thee among the nations. $4$ For thy mercy  is great above the heavens: and thy truth  reacheth unto the clouds. $5$ Be thou exalted, O God, above the heavens: and thy glory above all the earth; We may here learn how to praise God from the example of one who was master of the art. 1. We must praise God with fixedness of heart. Our heart must be employed in the duty (else we make nothing of it) and engaged to the duty (v. 1): '' O God! my heart is fixed, and then  I will sing and give praise.'' Wandering straggling thoughts must be gathered in, and kept close to the business; for they must be told that here is work enough for them all. 2. We must praise God with freeness of expression: I will praise him  with my glory, that is, with my tongue. Our tongue is our glory, and never more so than when it is employed in praising God. When the  heart is inditing this  good matter our  tongue must be as  the pen of a ready writer, Ps. xlv. 1. David's skill in music was his glory, it made him famous, and this should be consecrated to the praise of God; and therefore it follows,  Awake my  psaltery and harp. Whatever gift we excel in we must praise God with. 3. We must praise God with fervency of affection, and must stir up ourselves to do it, that it may be done in a lively manner and not carelessly (v. 2):  Awake, psaltery and harp; let it not be done with a dull and sleepy tune, but let the airs be all lively.  I myself will awake early to do it, with all that is within me, and all little enough. Warm devotions honour God. 4. We must praise God publicly, as those that are not ashamed to own our obligations to him and our thankful sense of his favours, but desire that others also may be in like manner affected with the divine goodness (v. 3):  I will praise thee among the people of the Jews; nay,  I will sing to thee among the nations of the earth. Whatever company we are in we must take all occasions to speak well of God; and we must not be shy of singing psalms, though our neighbours hear us, for it looks like being ashamed of our Master. 5. We must, in our praises, magnify the mercy and truth of God in a special manner (v. 4), mercy in promising, truth in performing. The heavens are vast, but the mercy of God is more capacious; the skies are high and bright, but the truth of God is more eminent, more illustrious. We cannot see further than the heavens and clouds; whatever we see of God's mercy and truth there is still more to be seen, more reserved to be seen, in the other world. 6. Since we find ourselves so, defective in glorifying God, we must beg of him to glorify himself, to do all, to dispose all, to his own glory, to get himself honour and make himself a name (v. 5): '' Be thou exalted, O God! above the heavens, higher than the angels themselves can exalt thee with their praises,  and let  thy glory be spread over  all the earth. Father, glorify thy own name. Thou hast glorified it; glorify it again.'' It is to be our first petition,  Hallowed be thy name.

Directions for Praising God.
$6$ That thy beloved may be delivered: save  with thy right hand, and answer me. $7$ God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth. $8$ Gilead  is mine; Manasseh  is mine; Ephraim also  is the strength of mine head; Judah  is my lawgiver; $9$ Moab  is my washpot; over Edom will I cast out my shoe; over Philistia will I triumph. 10 Who will bring me into the strong city? who will lead me into Edom? $11$  Wilt not  thou, O God,  who hast cast us off? and wilt not thou, O God, go forth with our hosts? $12$ Give us help from trouble: for vain  is the help of man. $13$ Through God we shall do valiantly: for he  it is that shall tread down our enemies. We may here learn how to pray as well as praise. 1. We must be public-spirited in prayer, and bear upon our hearts, at the throne of grace, the concerns of the church of God, v. 6. It is God's  beloved, and therefore must be ours; and therefore we must pray for its deliverance, and reckon that we are answered if God grant what we ask for his church, though he delay to give us what we ask for ourselves. " Save thy church,  and thou  answerest me; I have what I would have."  Let the earth be filled with God's glory, and the prayers of David are ended (Ps. lxxii. 19, 20); he desires no more. 2. We must, in prayer, act faith upon the power and promise of God—upon his power ( Save with thy right hand, which is mighty to save), and upon his promise:  God has spoken in his holiness, in his holy word, to which he has sworn by his holiness, and therefore  I will rejoice, v. 7. What he has promised he will perform, for it is the word both of his truth and of his power. An active faith can rejoice in what God has said, though it be not yet done; for with him saying and doing are not two things, whatever they are with us. 3. We must, in prayer, take the comfort of what God has secured to us and settled upon us, though we are not yet put in possession of it. God had promised David to give him, (1.) The hearts of his subjects; and therefore he surveys the several parts of the country as his own already: " Shechem and  Succoth, Gilead and  Manasseh, Ephraim and  Judah, are all my own," v. 8. With such assurance as this we may speak of the performance of what God has promised to the Son of David; he will, without fail, give him the heathen for his  inheritance and the utmost parts of the earth for his possession, for so has he  spoken in his holiness; nay, of all the particular persons that were given him he will  lose none; he also, as David, shall have the hearts of his subjects, John vi. 37. And, (2.) The  necks of his enemies. These are promised, and therefore David looks upon  Moab, and  Edom, and  Philistia, as his own already (v. 9):  Over Philistia will I triumph, which explains Ps. lx. 8,  Philistia, triumph thou because of me, which some think should be read, '' O my soul! triumph thou over Philistia.'' Thus the exalted Redeemer is set down at God's right hand, in a full assurance that all his enemies shall in due time  be made his footstool, though all things are not yet put under him, Heb. ii. 8. 4. We must take encouragement from the beginnings of mercy to pray and hope for the perfecting of it (v. 10, 11): " Who will bring me into the strong cities that are yet unconquered? Who will make me master of the country of  Edom, which is yet unsubdued?" The question was probably to be debated in his privy council, or a council of war, what methods they should take to subdue the Edomites and to reduce that country; but he brings it into his prayers, and leaves it in God's hands:  Wilt not thou, O God? Certainly thou wilt. It is probable that he spoke with the more assurance concerning the conquest of Edom because of the ancient oracle concerning Jacob and Esau, that  the elder should serve the younger, and the blessing of Jacob, by which he was made Esau's lord, Gen. xxvii. 37. 5. We must not be discouraged in prayer, nor beaten off from our hold of God, though Providence has in some instances frowned upon us: "Though thou hast  cast us off, yet thou wilt now  go forth with our hosts, v. 11. Thou wilt  comfort us again after the time that thou  hast afflicted us." Adverse events are sometimes intended for the trial of the constancy of our faith and prayer, which we ought to persevere in whatever difficulties we meet with, and not to  faint. 6. We must seek help from God, renouncing all confidence in the creature (v. 12): " Lord, give us help from trouble, prosper our designs, and defeat the designs of our enemies against us." It is not unseasonable to talk of trouble at the same time that we talk of triumphs, especially when it is to quicken prayer for help from heaven; and it is a good plea,  Vain is the help of man. "It is really so, and therefore we are undone if thou do not help us; we apprehend it to be so, and therefore depend upon thee for help and have the more reason to expect it." 7. We must depend entirely upon the favour and grace of God, both for strength and success in our work and warfare, v. 13. (1.) We must do our part, but we can do nothing of ourselves; it is only  through God that we shall do valiantly. Blessed Paul will own that even he can  do nothing, nothing to purpose,  but through Christ strengthening him, Phil. iv. 13. (2.) When we have acquitted ourselves ever so well, yet we cannot speed by any merit or might of our own; it is God himself that  treads down our enemies, else we with all our valour cannot do it. Whatever we do, whatever we gain, God must have all the glory.

=CHAP. 109.= ''Whether David penned this psalm when he was persecuted by Saul, or when his son Absalom rebelled against him, or upon occasion of some other trouble that was given him, is uncertain; and whether the particular enemy he prays against was Saul, or Doeg, or Ahithophel, or some other not mentioned in the story, we cannot determine; but it is certain that in penning it he had an eye to Christ, his sufferings and his persecutors, for that imprecation (ver. 8) is applied to Judas, Acts i. 20. The rest of the prayers here against his enemies were the expressions, not of passion, but of the Spirit of prophecy. I. He lodges a complaint in the court of heaven of the malice and base ingratitude of his enemies and with it an appeal to the righteous God, ver. 1-5. II. He prays against his enemies, and devotes them to destruction, ver. 6-20. III. He prays for himself, that God would help and succour him in his low condition, ver. 21-29. IV. He concludes with a joyful expectation that God would appear for him, ver. 30, 31. In singing this psalm we must comfort ourselves with the believing foresight of the certain destruction of all the enemies of Christ and his church, and the certain salvation of all those that trust in God and keep close to him.''

Appeal to God Against Enemies.
$1$ Hold not thy peace, O God of my praise; $2$ For the mouth of the wicked and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue. 3 They compassed me about also with words of hatred; and fought against me without a cause. $4$ For my love they are my adversaries: but I  give myself unto prayer. $5$ And they have rewarded me evil for good, and hatred for my love. It is the unspeakable comfort of all good people that, whoever is against them, God is for them, and to him they may apply as to one that is pleased to concern himself for them. Thus David here. I. He refers himself to God's judgment (v. 1): " Hold not thy peace, but  let my sentence come forth from thy presence, Ps. xvii. 2. Delay not to give judgment upon the appeal made to thee." God saw what his enemies did against him, but seemed to connive at it, and to keep silence: "Lord," says he, "do not always do so." The title he gives to God is observable: " O God of my praise! the God in whom  I glory, and not in any wisdom or strength of my own, from whom I have every thing that is my praise, or the God whom I have praised, and will praise, and hope to be for ever praising." He had before called God the  God of his mercy (Ps. lix. 10), here he calls him  the God of his praise. Forasmuch as God is the  God of our mercies we must make him the  God of our praises; if all is of him and from him, all must be to him and for him. II. He complains of his enemies, showing that they were such as it was fit for the righteous God to appear against. 1. They were very spiteful and malicious: They are  wicked; they delight in doing mischief (v. 2); their words are  words of hatred, v. 3. They had an implacable enmity to a good man because of his goodness. "They open their mouths against me to swallow me up, and  fight against me to cut me off if they could." 2. They were notorious liars; and lying comprehends two of the seven things which the Lord hates. "They are  deceitful in their protestations and professions of kindness, while at the same time they speak against me behind my back,  with a lying tongue." They were equally false in their flatteries and in their calumnies. 3. They were both public and restless in their designs; "They  compassed me about on all sides, so that, which way soever I looked, I could see nothing but what made against me." 4. They were unjust; their accusations of him, and sentence against him, were all groundless: " They have fought against me without a cause; I never gave them any provocation." Nay, which was worst of all, 5. They were very ungrateful, and  rewarded him evil for good, v. 5. Many a kindness he had done them, and was upon all occasions ready to do them, and yet he could not work upon them to abate their malice against him, but, on the contrary, they were the more exasperated because they could not provoke him to give them some occasion against him (v. 4):  For my love they are my adversaries. The more he endeavoured to gratify them the more they hated him. We may wonder that it is possible that any should be so wicked; and yet, since there have been so many instances of it, we should not wonder if any be so wicked against us. III. He resolves to keep close to his duty and take the comfort of that:  But I give myself unto prayer (v. 4),  I prayer (so it is in the original); "I am for prayer, I am a man of prayer, I love prayer, and prize prayer, and practise prayer, and make a business of prayer, and am in my element when I am at prayer." A good man is made up of prayer,  gives himself to prayer, as the apostles, Acts vi. 4. When David's enemies falsely accused him, and misrepresented him, he applied to God and by prayer committed his cause to him. Though they were his adversaries for his love, yet he continued to pray for them; if others are abusive and injurious to us, yet let not us fail to do our duty to them, nor  sin against the Lord in ceasing to pray for them, 1 Sam. xii. 23. Though they hated and persecuted him for his religion, yet he kept close to it; they laughed at him for his devotion, but they could not laugh him out of it. "Let them say what they will,  I give myself unto prayer." Now herein David was a type of Christ, who was compassed about with  words of hatred and lying words, whose enemies not only persecuted him without cause, but for his love and his  good works (John x. 32); and yet he  gave himself to prayer, to pray for them.  Father, forgive them.

Prophetic Imprecations.
$6$ Set thou a wicked man over him: and let Satan stand at his right hand. $7$ When he shall be judged, let him be condemned: and let his prayer become sin. $8$ Let his days be few;  and let another take his office. $9$ Let his children be fatherless, and his wife a widow. $10$ Let his children be continually vagabonds, and beg: let them seek  their bread also out of their desolate places. $11$ Let the extortioner catch all that he hath; and let the strangers spoil his labour. $12$ Let there be none to extend mercy unto him: neither let there be any to favour his fatherless children. $13$ Let his posterity be cut off;  and in the generation following let their name be blotted out. $14$ Let the iniquity of his fathers be remembered with the ; and let not the sin of his mother be blotted out. $15$ Let them be before the continually, that he may cut off the memory of them from the earth. $16$ Because that he remembered not to show mercy, but persecuted the poor and needy man, that he might even slay the broken in heart. $17$ As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him. $18$ As he clothed himself with cursing like as with his garment, so let it come into his bowels like water, and like oil into his bones. $19$ Let it be unto him as the garment  which covereth him, and for a girdle wherewith he is girded continually. $20$  Let this  be the reward of mine adversaries from the, and of them that speak evil against my soul. David here fastens upon some one particular person that was worse than the rest of his enemies, and the ringleader of them, and in a devout and pious manner, not from a principle of malice and revenge, but in a holy zeal for God and against sin and with an eye to the enemies of Christ, particularly Judas who betrayed him, whose sin was greater than Pilate's that condemned him (John xix. 11), he imprecates and predicts his destruction, foresees and pronounces him completely miserable, and such a one as our Saviour calls him,  A son of perdition. Calvin speaks of it as a detestable piece of sacrilege, common in his time among Franciscan friars and other monks, that if any one had malice against a neighbour he might hire some of them to curse him every day, which he would do in the words of these verses; and particularly he tells of a lady in France who, being at variance with her own and only son, hired a parcel of friars to curse him in these words. Greater impiety can scarcely be imagined than to vent a devilish passion in the language of sacred writ, to kindle strife with coals snatched from God's altar, and to call for fire from heaven with a tongue set on fire of hell. I. The imprecations here are very terrible—woe, and a thousand woes, to that man against whom God says  Amen to them; and they are all in full force against the implacable enemies and persecutors of God's church and people, that  will not repent, to give him glory. It is here foretold concerning this bad man, 1. That he should be cast and sentenced as a criminal, with all the dreadful pomp of a trial, conviction, and condemnation (v. 6, 7):  Set thou a wicked man over him, to be as cruel and oppressive to him as he has been to others; for God often makes one wicked man a scourge to another, to spoil the spoilers and to deal treacherously with those that have dealt treacherously.  Set the wicked one over him (so some), that is, Satan, as it follows; and then it was fulfilled in Judas, into whom Satan entered, to hurry him into sin first and then into despair. Set his own wicked heart over him, set his own conscience against him; let that fly in his face.  Let Satan stand on his right hand, and be let loose against him to deceive him, as he did Ahab to his destruction, and then to accuse him and resist him, and then he is certainly cast, having no interest in that advocate who alone can say,  The Lord rebuke thee, Satan (Zech. iii. 1, 2); when he shall be judged at men's bar let not his usual arts to evade justice do him any service, but let his sin find him out and  let him be condemned; nor shall he escape before God's tribunal, but be condemned there when the day of inquisition and recompence shall come.  Let his prayer become sin, as the clamours of a condemned malefactor not only find no acceptance, but are looked upon as an affront to the court. The prayers of the wicked now become sin, because soured with the leaven of hypocrisy and malice; and so they will in the great day, because then it will be too late to cry,  Lord, Lord, open to us. Let every thing be turned against him and improved to his disadvantage, even his prayers. 2. That, being condemned, he should be executed as a most notorious malefactor. (1.) That he should lose his life, and the number of his months be cut off in the midst, by the sword of justice:  Let his days be few, or shortened, as a condemned criminal has but a few days to live (v. 8); such bloody and  deceitful men shall not live out half their days. (2.) That consequently all his places should be disposed of to others, and they should enjoy his preferments and employments:  Let another take his office. This Peter applies to the filling up of Judas's place in the truly sacred college of the apostles, by the choice of Matthias, Acts i. 20. Those that mismanage their trusts will justly have their office taken from them and given to those that will approve themselves faithful. (3.) That his family should be beheaded and beggared, that  his wife should be made  a widow and  his children fatherless, by his untimely death, v. 9. Wicked men, by their wicked courses, bring ruin upon their wives and children, whom they ought to take care of and provide for. Yet his children, if, when they lost their father, they had a competency to live upon, might still subsist in comfort; but they shall be  vagabonds and shall beg; they shall not have a house of their own to live in, nor any certain dwelling-place, nor know where to have a meal's-meat, but shall creep  out of their desolate places with fear and trembling, like beasts out of their dens, to  seek their bread (v. 10), because they are conscious to themselves that all mankind have reason to hate them for their father's sake. (4.) That his estate should be ruined, as the estates of malefactors are confiscated (v. 11):  Let the extortioner, the officer, seize  all that he has and let the stranger, who was nothing akin to his estate,  spoil his labour, either for his crimes or for his debts, Job v. 4, 5. (5.) That his posterity should be miserable. Fatherless children, though they have nothing of their own, yet sometimes are well provided for by the kindness of those whom God inclines to pity them; but this wicked man having never shown mercy there shall  be none to extend mercy to him, by  favouring his fatherless children when he is gone, v. 12. The children of wicked parents often fare the worse for their parents' wickedness in this way that the bowels of men's compassion are shut up from them, which yet ought not to be, for why should children suffer for that which was not their fault, but their infelicity? (6.) That his memory should be infamous, and buried in oblivion and disgrace (v. 13):  Let his posterity be cut off; let his end be to destruction (so Dr. Hammond);  and in the next  generation let their name be blotted out, or remembered with contempt and indignation, and (v. 15) let an indelible mark of disgrace be left upon it. See here what hurries some to shameful deaths, and brings the families and estates of others to ruin, makes them and their despicable and odious, and entails poverty, and shame, and misery, upon their posterity; it is sin, that mischievous destructive thing. The learned Dr. Hammond applies this to the final dispersion and desolation of the Jewish nation for their crucifying Christ; their princes and people were cut off, their country was laid waste, and their posterity were made fugitives and vagabonds. II. The ground of these imprecations bespeaks them very just, though they sound very severe. 1. To justify the imprecations of vengeance upon the sinner's posterity, the sin of his ancestors is here brought into the account (v. 14, 15),  the iniquity of his fathers and  the sin of his mother. These God often visits even upon the children's children, and is not unrighteous therein: when wickedness has long run in the blood justly does the curse run along with it. Thus all the innocent blood that had been shed upon the earth, from that of righteous Abel, was required from that persecuting generation, who, by putting Christ to death,  filled up the measure of their fathers, and left as long a train of vengeance to follow them as the train of guilt was that went before them, which they themselves agreed to by saying,  His blood be upon us and on our children. 2. To justify the imprecations of vengeance upon the sinner himself, his own sin is here charged upon him, which called aloud for it. (1.) He had loved cruelty, and therefore give him blood to drink (v. 16):  He remembered not to show mercy, remembered not those considerations which should have induced him to show mercy, remembered not the objects of compassion that had been presented to him, but persecuted the poor, whom he should have protected and relieved, and  slew the broken in heart, whom he should have comforted and healed. Here is a barbarous man indeed, not fit to live. (2.) He had loved cursing, and therefore let the curse come upon his head, v. 17-19. Those that were out of the reach of his cruelty he let fly at with his curses, which were impotent and ridiculous; but they shall return upon him.  He delighted not in blessing; he took no pleasure in wishing well to others, nor in seeing others do well; he would give nobody a good word or a good wish, much less would he do any body a good turn; and  so let all good '' be far from him. He clothed himself with cursing;'' he was proud of it as an ornament that he could frighten all about him with the curses he was liberal of; he confided in it as armour, which would secure him from the insults of those he feared. And let him have enough of it. Was he fond of cursing?  Let God's curse  come into his bowels like water and swell him as with a dropsy,  and let it soak  like oil into his bones. The word of the curse  is quick and powerful, and divides between the joints and the marrow; it works powerfully and effectually; it fastens on the soul; it is a piercing thing, and there is no antidote against it. Let is compass him on every side  as a garment, v. 19. Let God's cursing him be his shame, as his cursing his neighbour was his pride; let it cleave to him as  a girdle, and let him never be able to get clear of it. Let it be to him like the waters of jealousy, which caused the  belly to swell and the  thigh to rot. This points at the utter ruin of Judas, and the spiritual judgments which fell on the Jews for crucifying Christ. The psalmist concludes his imprecations with a terrible  Amen, which signifies not only, "I wish it may be so," but "I know it shall be so."  Let this be the reward of my adversaries from the Lord, v. 20. And this will be the reward of all the adversaries of the Lord Jesus; his enemies that will not have him to reign over them shall be  brought forth and slain before him. And he will one day recompense tribulation to those that trouble his people.

Humble Petitions; Triumphing in God.
$21$ But do thou for me, the Lord, for thy name's sake: because thy mercy  is good, deliver thou me. $22$ For I  am poor and needy, and my heart is wounded within me. $23$ I am gone like the shadow when it declineth: I am tossed up and down as the locust. $24$ My knees are weak through fasting; and my flesh faileth of fatness. $25$ I became also a reproach unto them:  when they looked upon me they shaked their heads. $26$ Help me, my God: O save me according to thy mercy: $27$ That they may know that this  is thy hand;  that thou,, hast done it. $28$ Let them curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice. $29$ Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion, as with a mantle. $30$ I will greatly praise the with my mouth; yea, I will praise him among the multitude. $31$ For he shall stand at the right hand of the poor, to save  him from those that condemn his soul. David, having denounced God's wrath against his enemies, here takes God's comforts to himself, but in a very humble manner, and without boasting. I. He pours out his complaint before God concerning the low condition he was in, which, probably, gave advantage to his enemies to insult over him: " I am poor and needy, and therefore a proper object of pity, and one that needs and craves thy help." 1. He was troubled in mind (v. 22):  My heart is wounded within me, not only broken with outward troubles, which sometimes prostrate and sink the spirits, but wounded with a sense of guilt; and  a wounded spirit who can bear? who can heal? 2. He apprehended himself drawing near to his end:  I am gone like the shadow when it declines, as good as gone already. Man's life, at best, is like a shadow; sometimes it is like the evening shadow, the presage of night approaching,  like the shadow when it declines. 3. He was unsettled,  tossed up and down like the locust, his mind fluctuating and unsteady, still putting him upon new counsels, his outward condition far from any fixation, but still upon the remove, hunted like a partridge on the mountains. 4. His body was wasted, and almost worn away (v. 24):  My knees are weak through fasting, either forced fasting (for want of food when he was persecuted, or for want of appetite when he was sick) or voluntary fasting, when he chastened his soul either for sin or affliction, his own or other's, Ps. xxxv. 13; lxix. 10. " My flesh fails of fatness; that is, it has lost the fatness it had, so that I have become a skeleton, nothing but skin and bones." But it is better to have this leanness in the body, while the soul prospers and is in health, than, like Israel, to have leanness sent into the soul, while the body is feasted. 5. He was ridiculed and reproached by his enemies (v. 25); his devotions and his afflictions they made the matter of their laughter, and, upon both those accounts, God's people have been exceedingly filled with the scorning of those that were at ease. In all this David was a type of Christ, who in his humiliation was thus wounded, thus weakened, thus reproached; he was also a type of the church, which is often  afflicted, tossed with tempests, and not comforted. II. He prays for mercy for himself. In general (v. 21): " Do thou for me, O God the Lord! appear for me, act for me." If God be for us, he will do for us, will do  more abundantly for us than we are able either to ask or think. He does not prescribe to God what he should do for him, but refers himself to his wisdom: "Lord, do for me what seems good in thy eyes. Do that which thou knowest will be for me, really for me, in the issue for me, though for the present it may seem to make against me." More particularly, he prays (v. 26): " Help me, O Lord my God! O save me! Help me under my trouble, save me out of my trouble; save me from sin, help me to do my duty." He prays (v. 28), Though they  curse, bless thou. Here (1.) He despises the causeless curses of his enemies:  Let them curse. He said of Shimei,  So let him curse. They can but show their malice; they can do him no more mischief than  the bird by wandering or  the swallow by flying, Prov. xxvi. 2. He values the blessing of God as sufficient to counterbalance their curses:  Bless thou, and then it is no matter though they  curse. If God bless us, we need not care who curses us; for  how can they curse those whom God has not cursed, nay, whom he has blessed? Num. xxiii. 8. Men's curses are impotent; God's blessings are omnipotent; and those whom we unjustly curse may in faith expect and pray for God's blessing, his special blessing. When the Pharisees cast out the poor man for his confessing Christ, Christ  found him, John ix. 35. When men without cause say all the ill they can of us, and wish all the ills they can to us, we may with comfort lift up our heart to God in this petition:  Let them curse, but bless thou. He prays (v. 28),  Let thy servant rejoice. Those that know how to value God's blessing, let them but be sure of it, and they will be glad of it. III. He prays that his enemies might  be ashamed (v. 28),  clothed with shame (v. 29), that they might  cover themselves with their own confusion, that they might be left to themselves, to do that which would expose them and  manifest their folly before all men, or rather that they might be disappointed in their designs and enterprises against David, and thereby might be  filled with shame, as the adversaries of the Jews were, Neh. vi. 16. Nay, in this he prays that they might be brought to repentance, which is the chief thing we should beg of God for our enemies. Sinners indeed bring shame upon themselves, but they are true penitents that take shame to themselves and  cover themselves with their own confusion. IV. He pleads God's glory, the honour of his name:— Do for me, for thy name's sake (v. 21), especially the honour of his goodness, by which he has proclaimed his name: " Deliver me, because thy mercy is good; it is what thou thyself dost delight in, and it is what I do depend upon. Save me, not according to my merit, for I have none to pretend to, but  according to thy mercy; let that be the fountain, the reason, the measure, of my salvation."  Lastly, He concludes the psalm with joy, the joy of faith, joy in assurance that his present conflicts would end in triumphs. 1. He promises God that he will praise him (v. 30): " I will greatly praise the Lord, not only with my heart, but  with my mouth; I will praise him, not in secret only, but  among the multitude." 2. He promises himself that he shall have cause to praise God (v. 31):  He shall stand at the right hand of the poor, night to him, a present help; he shall stand at his right hand as his patron and advocate to plead his cause against his accusers and to bring him off,  to save him from those that condemn his soul and would execute their sentence if they could. God was David's protector in his sufferings, and was present also with the Lord Jesus in his,  stood at his right hand, so that he was  not moved (Ps. xvi. 8), saved his soul from those that pretended to be the judges of it, and received it into his own hands. Let all those that  suffer according to the will of God commit the keeping of their souls to him.