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

=CHAP. 110.= ''This psalm is pure gospel; it is only, and wholly, concerning Christ, the Messiah promised to the fathers and expected by them. It is plain that the Jews of old, even the worst of them, so understood it, however the modern Jews have endeavoured to pervert it and to rob us of it; for when the Lord Jesus proposed a question to the Pharisees upon the first words of this psalm, where he takes it for granted that David, in spirit, calls Christ his Lord though he was his Son, they chose rather to say nothing, and to own themselves gravelled, than to make it a question whether David does indeed speak of the Messiah or no; for they freely yield so plain a truth, though they foresee it will turn to their own disgrace, Matt. xxii. 41, &c. Of him therefore, no doubt, the prophet here speaks of him and of no other man. Christ, as our Redeemer, executes the office of a prophet, of a priest, and of a king, with reference both to his humiliation and his exaltation; and of each of these we have here an account. I. His prophetical office,''

ver. 2. II. His priestly office, ver. 4. III. His kingly office, ver. 1, 3, 5, 6. IV. His estates of humiliation and exaltation, ver. 7. In singing this psalm we must act faith upon Christ, submit ourselves entirely to him, to his grace and government, and triumph in him as our prophet, priest, and king, by whom we hope to be ruled, and taught, and saved, for ever, and as the prophet, priest, and king, of the whole church, who shall reign till he has put down all opposing rule, principality, and power, and delivered up the kingdom to God the Father.

The Messiah's Dominion.
$1$ The said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. $2$ The shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. $3$ Thy people  shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. $4$ The hath sworn, and will not repent, Thou  art a priest for ever after the order of Melchizedek. Some have called this psalm  David's creed, almost all the articles of the Christian faith being found in it; the title calls it  David's psalm, for in the believing foresight of the Messiah he both praised God and solaced himself, much more may we, in singing it, to whom that is fulfilled, and therefore more clearly revealed, which is here foretold. Glorious things are here spoken of Christ, and such as oblige us to consider how great he is. I. That he is David's Lord. We must take special notice of this because he himself does. Matt. xxii. 43,  David, in spirit, calls him Lord. And as the apostle proves the dignity of Melchizedek, and in him of Christ, by this, that so great a man as Abraham was paid him  tithes (Heb. vii. 4), so we may by this prove the dignity of the Lord Jesus that David, that great man,  called him his  Lord; by him that king acknowledges himself to reign, and to him to be acceptable as a servant to his lord. Some think he calls him his  Lord because he was the Lord that was to descend from him, his son and yet his Lord. Thus him immediate mother calls him her  Saviour (Luke i. 47); even his parents were his subjects, his saved ones. II. That he is constituted a sovereign Lord by the counsel and decree of God himself:  The Lord, Jehovah,  said unto him, Sit as a king. He  receives of the Father this honour and glory (2 Pet. i. 17), from him who is the fountain of honour and power, and  takes it not to himself. He is therefore rightful Lord, and his title is incontestable; for what God has said cannot be gainsaid. He is therefore everlasting Lord; for what God has said shall not be unsaid. He will certainly take and keep possession of that kingdom which the Father has committed to him, and none can hinder. III. That he was to be advanced to the highest honour, and entrusted with an absolute sovereign power both in heaven and in earth:  Sit thou at my right hand. Sitting is a resting posture; after his services and sufferings, he entered into rest from all his labours. It is a ruling posture; he sits to give law, to give judgment. It is a remaining posture; he sits like a king for ever. Sitting at the right hand of God denotes both his dignity and his dominion, the honour put upon him and the trusts reposed in him by the Father. All the favours that come from God to man, and all the service that comes from man to God, pass through his hand. IV. That all his enemies were in due time to be made his footstool, and not till then; but then also he must reign in the glory of the Mediator, though the work of the Mediator will be, in a manner, at an end. Note, 1. Even Christ himself has enemies that fight against his kingdom and subjects, his honour and interest, in the world. There are those that will not have him to reign over them, and thereby they join themselves to Satan, who will not have him to reign at all. 2. These enemies will  be made his footstool; he will subdue them and triumph over them; he will do it easily, as easily as we put a footstool in its proper place, and such a propriety there will be in it. He will make himself easy by the doing of it, as a man that sits with a footstool under his feet; he will subdue them in such a way as shall be most for his honour and their perpetual disgrace; he will  tread down the wicked, Mal. iv. 3. 3. God the Father has undertaken to do it:  I will make them thy footstool, who can do it. 4. It will not be done immediately. All his enemies are now in a chain, but not yet made his footstool. This the apostle observes. Heb. ii. 8,  We see not yet all things put under him. Christ himself must wait for the completing of his victories and triumphs. 5. He shall wait till it is done; and all their might and malice shall not give the least disturbance to his government. His sitting at God's right hand is a pledge to him of his setting his feet, at last, on the necks of all his enemies. V. That he should have a kingdom set up in the world, beginning at Jerusalem (v. 2): " The Lord shall send the rod or  sceptre of thy strength out of Zion, by which thy kingdom shall be erected, maintained, and administered." The Messiah, when he sits on the right hand of the Majesty in the heavens, will have a church on earth, and will have an eye to it; for he is  King upon the holy hill of Zion (Ps. ii. 6), in opposition to Mount Sinai, that frightful mountain, on which the law was given, Heb. xii. 18, 24; Gal. iv. 24, 25. The kingdom of Christ took rise from Zion, the city of David, for he was the Son of David, and was to have  the throne of his father David. By the rod of his strength, or his strong rod, is meant his everlasting gospel, and the power of the Holy Ghost going along with it—the report of the word, and the arm of the Lord accompanying it (Isa. liii. 1; Rom. i. 16),—the gospel coming in word, and in power, and  in the holy Ghost, 1 Thess. i. 5. By the word and Spirit of God souls were to be reduced first, and brought into obedience to God, and then ruled and governed according to the will of God. This strong rod God sent forth; he poured out the Spirit, and gave both commissions and qualifications to those that preached the word, and  ministered the Spirit, Gal. iii. 5. It was sent out of Zion, for there the Spirit was given, and there the preaching of the gospel among all nations must begin, at Jerusalem. See Luke xxiv. 47, 49.  Out of Zion must  go forth the law of faith, Isa. ii. 3. Note, The gospel of Christ, being sent of God, is  mighty through God to do wonders, 2 Cor. x. 4. It is  the rod of Christ's strength. Some make it to allude not only to the sceptre of a prince, denoting the glory of Christ shining in the gospel, but to a shepherd's crook, his rod and staff, denoting the tender care of Christ takes of his church; for he is both  the great and the good Shepherd. VI. That his kingdom, being set up, should be maintained and kept up in the world, in spite of all the oppositions of the power of darkness. 1. Christ shall rule, shall give laws, and govern his subjects by them, shall perfect them, and make them easy and happy, shall do his own will, fulfil his own counsels, and maintain his own interests among men. His kingdom is of God, and it shall stand; his crown sits firmly on his head, and there it shall flourish. 2. He shall rule  in the midst of his enemies. He sits in heaven in the midst of his friends; his throne of glory there is surrounded with none but faithful worshippers of him, Rev. v. 11. But he rules on earth in the midst of his enemies, and his throne of government here is surrounded with those that hate him and fight against him. Christ's church is a lily among thorns, and his disciples are sent forth  as sheep in the midst of wolves; he knows  where they dwell, even where Satan's seat is (Rev. ii. 13), and this redounds to his honour that he not only keeps his ground, but gains his point, notwithstanding all the malignant policies and powers of hell and earth, which cannot shake the rock on which the church is built.  Great is the truth, and will prevail. VII. That he should have a great number of subjects, who should be to him for a name and a praise, v. 3. 1. That they should be his own people, and such as he should have an incontestable title to. They are given to him by the Father, who gave them their lives and beings, and to whom their lives and beings were forfeited.  Thine they were and thou gavest them me, John xvii. 6. They are redeemed by him; he has purchased them to be to himself  a peculiar people, Tit. ii. 14. They are his by right, antecedent to their consent. He  had much people in Corinth before they were converted, Acts xviii. 10. 2. That they should be  a willing people, a people of willingness, alluding to servants that choose their service and are not coerced to it (they love their masters and would not go out free), to soldiers that are volunteers and not pressed men ("Here am I, send me"), to sacrifices that are free-will offerings and not offered of necessity; we  present ourselves living sacrifices. Note, Christ's people are a willing people. The conversion of a soul consists in its being willing to be Christ's, coming under his yoke and into his interests, with an entire compliancy and satisfaction. 3. That they should be so  in the day of his power, in the day of thy muster (so some); when thou art enlisting soldiers thou shalt find a multitude of volunteers forward to be enlisted; let but the standard be set up and the  Gentiles will  seek to it, Isa. xi. 10; lx. 3. Or when thou art drawing them out to battle they shall be willing to  follow the Lamb whithersoever he goes, Rev. xiv. 4.  In the day of thy armies (so some); "when the first preachers of the gospel shall be sent forth, as Christ's armies, to reduce apostate men, and to ruin the kingdom of apostate angels, then all that are  thy people shall be willing; that will be thy time of setting up thy kingdom."  In the day of thy strength, so we take it. There is a general power which goes along with the gospel to all, proper to make them willing to be Christ's people, arising from the supreme authority of its great author and the intrinsic excellency of the things themselves contained in it, besides the undeniable miracles that were wrought for the confirmation of it. And there is also a particular power, the power of the Spirit, going along with the power of the word, to the people of Christ, which is effectual to make them willing. The former leaves sinners without matter of excuse; this leaves saints without matter of boasting. Whoever are willing to be Christ's people, it is the free and mighty grace of God that makes them so. 4. That they should be so  in the beauty of holiness, that is, (1.) They shall be allured to him by the beauty of holiness; they shall be charmed into a subjection to Christ by the sight given them of his beauty, who is the holy Jesus, and the beauty of the church, which is the holy nation. (2.) They shall be admitted by him into the beauty of holiness, as spiritual priests, to minister in his sanctuary; for  by the blood of Jesus we have boldness to enter into the holiest. (3.) They shall attend upon him in the beautiful attire or ornaments of grace and sanctification. Note, Holiness is the livery of Christ's family and that which  becomes his house for ever. Christ's soldiers are all thus clothed; these are the colours they wear. The armies of heaven  follow him in fine linen, clean and white, Rev. xix. 14. 5. That he should have great numbers of people devoted to him. The multitude of the people is the honour of the prince, and that shall be the honour of this prince.  From the womb of the morning thou hast the dew of thy youth, that is, abundance of young converts, like the drops of dew in a summer's morning. In the early days of the gospel, in the morning of the New Testament, the youth of the church, great numbers flocked to Christ, and there were  multitudes that believed, a  remnant of Jacob, that was as  dew from the Lord, Mic. v. 7; Isa. lxiv. 4, 8. Or thus? " From the womb of the morning (from their very childhood)  thou hast the dew of thy people's  youth, that is, their hearts and affections when they are young; it is thy youth, because it is dedicated to thee."  The dew of the youth is a numerous, illustrious, hopeful show of young people flocking to Christ, which would be to the world as dew to the ground, to make it fruitful. Note, The dew of our youth, even in the morning of our days, ought to be consecrated to our Lord Jesus. 6. That he should be not only a king, but a priest, v. 4. The same Lord that said,  Sit thou at my right hand, swore, and will not repent, Thou art a priest, that is,  Be thou a priest; for by the word of his oath he was consecrated. Note, (1.) Our Lord Jesus Christ is a priest. He was appointed to that office and faithfully executes it; he is  ordained for men in things pertaining to God, to offer gifts and sacrifices for sin (Heb. v. 1), to make atonement for our sins and to recommend our services to God's acceptance. He is God's minister to us, and our advocate with God, and so is a Mediator between us and God. (2.) He is  a priest for ever. He was designed for a priest, in God's eternal counsels; he was a priest to the Old-Testament saints, and will be a priest for all believers to the end of time, Heb. xiii. 8. He is said to be  a priest for ever, not only because we are never to expect any other dispensation of grace than this by the priesthood of Christ, but because the blessed fruits and consequences of it will remain to eternity. (3.) He is made a priest with an oath, which the apostle urges to prove the pre-eminence of his priesthood above that of Aaron, Heb. vii. 20, 21.  The Lord has sworn, to show that in the commission there was no implied reserve of a power of revocation; for  he will not repent, as he did concerning Eli's priesthood, 1 Sam. ii. 30. This was intended for the honour of Christ and the comfort of Christians. The priesthood of Christ is confirmed by the highest ratifications possible, that it might be an unshaken foundation for our faith and hope to build upon. (4.) He is a priest, not of the order of Aaron, but of that of Melchizedek, which, as it was prior, so it was upon many accounts superior, to that of Aaron, and a more lively representation of Christ's priesthood. Melchizedek was  a priest upon his throne, so is Christ (Zech. vi. 13), king of righteousness and king of peace. Melchizedek had no successor, nor has Christ; his is an unchangeable priesthood. The apostle comments largely upon these words (Heb. vii.) and builds on them his discourse of Christ's priestly office, which he shows was no new notion, but built upon this most sure word of prophecy. For, as the New Testament explains the Old, so the Old Testament confirms the New, and Jesus Christ is the Alpha and Omega of both.

The Messiah's Dominion.
$5$ The Lord at thy right hand shall strike through kings in the day of his wrath. $6$ He shall judge among the heathen, he shall fill  the places with the dead bodies; he shall wound the heads over many countries. $7$ He shall drink of the brook in the way: therefore shall he lift up the head. Here we have our great Redeemer, I. Conquering his enemies (v. 5, 6) in order to the making of them  his footstool, v. 1. Our Lord Jesus will certainly bring to nought all the opposition made to his kingdom, and bring to ruin all those who make that opposition and persist in it. He will be too hard for those, whoever they may be, that fight against him, against his subjects and the interest of his kingdom among men, either by persecutions or by perverse disputings. Observe here, 1. The conqueror:  The Lord—Adonai, the Lord Jesus, he to whom all judgment is committed, he shall make his own part good against his enemies.  The Lord at thy right hand, O church! so some; that is, the Lord that is nigh unto his people, and a very present help to them, that is at their right hand, to strengthen and succour them, shall appear for them against his and their enemies. See Ps. cix. 31.  He shall stand at the right hand of the poor, Ps. xvi. 8. Some observe that when Christ is said to do his work at the right hand of his church it intimates that, if we would have Christ to appear for us, we must  bestir ourselves, 2 Sam. v. 24. Or, rather,  At thy right hand, O God! referring to v. 1, in the dignity and dominion to which he is advanced. Note, Christ's sitting at the right hand of God speaks as much terror to his enemies as happiness to his people. 2. The time fixed for this victory:  In the day of his wrath, that is, the time appointed for it, when the measure of their iniquities is full and they are ripe for ruin. When the day of his patience has expired, when the day of his wrath comes. Note, (1.) Christ has wrath of his own, as well as grace. It concerns us to  kiss the Son, for he can be  angry (Ps. ii. 12) and we read of the  wrath of the Lamb, Rev. vi. 16. (2.) There is a day of wrath set, a year of  recompences for the controversy of Zion, the year of the redeemed. The time is set for the destruction of particular enemies, and when that time shall come it shall be done, how unlikely soever it may seem; but the great day of his wrath will be at the end of time, Rev. vi. 17. 3. The extent of this victory. (1.) It shall reach very high: He  shall strike through kings. The greatest of men, that set themselves against Christ, shall be made to fall before him. Though they be  kings of the earth, and rulers, accustomed to carry their point, they cannot carry it against Christ, they do but make themselves ridiculous by the attempt, Ps. ii. 2-5. Be their power among men ever so despotic, Christ will call them to an account; be their strength ever so great, their policies ever so deep, Christ will be too hard for them, and wherein they deal proudly he will be above them. Satan is the prince of this world, Death the king of terrors, and we read of kings that make war with the Lamb; but they shall all be brought down and broken. (2.) It shall reach very far. The trophies of Christ's victories will be set up  among the heathen, and in many countries, wherever any of his enemies are, not his eye only, but his  hand, shall find them out (Ps. xxi. 8) and his wrath shall follow them. He will  plead with all nations, Joel iii. 2. 4. The equity of this victory:  He shall judge among them. It is not a military execution, which is done in fury, but a judicial one. Before he condemns and slays, he will judge; he will make it appear that they have brought this ruin upon themselves, and have themselves rolled the stone which returns upon them, that he may be  justified when he speaks and the  heavens may declare his righteousness. See Rev. xix. 1, 2. 5. The effect of this victory; it shall be the complete and utter ruin of all his enemies. He shall strike them through, for he strikes home and gives an incurable wound: He shall  wound the heads, which seems to refer to the first promise of the Messiah (Gen. iii. 15), that he should  bruise the serpent's head. He shall  wound the head of his enemies, Ps. lxviii. 21. Some read it,  He shall wound him that is  the head over many countries, either Satan or Antichrist, whom  the Lord shall consume with the breath of his mouth. He shall make such destruction of his enemies that he shall  fill the places with the dead bodies. The slain of the Lord shall be many. See Isa. xxxiv. 3, &c.; Ezek. xxxix. 12, 14; Rev. xiv. 20; xix. 17, 18. The filling of  the valleys (for so some read it)  with dead bodies, perhaps denotes the  filling of hell (which is sometimes compared to the valley of  Hinnom, Isa. xxx. 33; Jer. vii. 32) with  damned souls, for that will be the portion of those that persist in their enmity to Christ. II. We have here the Redeemer saving his friends and comforting them (v. 7); for their benefit, 1. He shall be humbled:  He shall drink of the brook in the way, that bitter cup which the Father put into his hand. He shall be so abased and impoverished, and withal so intent upon his work, that he shall drink puddle-water out of the lakes in the highway; so some. The wrath of God, running in the channel of the curse of the law, was  the brook in the way, in the way of his undertaking, which must go through, or which ran in the way of our salvation and obstructed it, which lay between us and heaven. Christ drank of this brook when he was made a curse for us, and therefore, when he entered upon his suffering, he  went over the brook Kidron, John xviii. 1. He drank deeply of this  black brook (so Kidron signifies), this bloody brook, so drank of the  brook in the way as to take it out of the way of our redemption and salvation. 2. He shall be exalted:  Therefore shall he lift up the head. When he died he  bowed the head (John xix. 30), but he soon lifted up the head by his own power in his resurrection. He lifted up the head as a conqueror, yea, more than a conqueror. This denotes not only his exaltation, but his exultation; not only his elevation, but his triumph in it. Col. ii. 15,  Having spoiled principalities and powers, he made a show of them. David spoke as a type of him in this (Ps. xxvii. 6),  Now shall my head be lifted up above my enemies. His exaltation was the reward of his humiliation; because he  humbled himself, therefore God also highly exalted him, Phil. ii. 9. Because he drank of the brook in the way therefore he lifted up his own head, and so lifted up the heads of all his faithful followers, who,  if they suffer with him, shall also reign with him.

=CHAP. 111.= ''This and divers of the psalms that follow it seem to have been penned by David for the service of the church in their solemn feasts, and not upon any particular occasion. This is a psalm of praise. The title of it is "Hallelujah—Praise you the Lord," intimating that we must address ourselves to the use of this psalm with hearts disposed to praise God. It is composed alphabetically, each sentence beginning with a several letter of the Hebrew alphabet, in order exactly, two sentences to each verse, and three a piece to the last two. The psalmist, exhorting to praise God, I. Sets himself for an example, ver. 1. II. Furnishes us with matter for praise from the works of God. 1. The greatness of his works and the glory of them. 2. The righteousness of them. 3. The goodness of them. 4. The power of them. 5. The conformity of them to his word of promise. 6. The perpetuity of them. These observations are intermixed, ver. 2-9. III. He recommends the holy fear of God, and conscientious obedience to his commands, as the most acceptable way of praising God, ver. 10.''

The Excellence of the Divine Works.
$1$ Praise ye the. I will praise the with  my whole heart, in the assembly of the upright, and  in the congregation. $2$ The works of the  are great, sought out of all them that have pleasure therein. $3$ His work  is honourable and glorious: and his righteousness endureth for ever. $4$ He hath made his wonderful works to be remembered: the  is gracious and full of compassion. $5$ He hath given meat unto them that fear him: he will ever be mindful of his covenant. The title of the psalm being  Hallelujah, the psalmist (as every author ought to have) has an eye to his title, and keeps to his text. I. He resolves to praise God himself, v. 1. What duty we call others to we must oblige and excite ourselves to; nay, whatever others do, whether they will praise God or no, we and our houses must determine to do it, we and our hearts; for such is the psalmist's resolution here:  I will praise the Lord with my whole heart. My heart, my whole heart, being devoted to his honour, shall be employed in this work; and this  in the assembly, or secret,  of the upright, in the cabinet-council,  and in the congregation of Israelites. Note, We must praise God both in private and in public, in less and greater assemblies, in our own families and in the courts of the Lord's house; but in both it is most comfortable to do it in concert with the upright, who will heartily join in it. Private meetings for devotion should be kept up as well as more public and promiscuous assemblies. II. He recommends to us the  works of the Lord as the proper subject of our meditations when we are praising him—the dispensations of his providence towards the world, towards the church, and towards particular persons. 1. God's works are very magnificent, great like himself; there is nothing in them that is mean or trifling: they are the products of infinite wisdom and power, and we must say this upon the first view of them, before we come to enquire more particularly into them, that the  works of the Lord are great, v. 2. There is something in them surprising, and that strikes an awe upon us. All the  works of the Lord are spoken of as one (v. 3); it is  his work, such is the beauty and harmony of Providence and so admirably do all its dispensations centre in one design; it was cried to  the wheels, O wheel! Ezek. x. 13. Take all together, and it is  honourable and glorious, and such as becomes him. 2. They are entertaining and exercising to the inquisitive— sought out of all those that have pleasure therein. Note, (1.) All that truly love God have pleasure in his works, and reckon all well that he does; nor do their thoughts dwell upon any subject with more delight than on the works of God, which the more they are looked into the more they give us of a pleasing surprise. (2.) Those that have pleasure in the works of God will not take up with a superficial transient view of them, but will diligently search into them and observe them. In studying both natural and political history we should have this in our eye, to discover the greatness and glory of God's works. (3.) These works of God, that are humbly and diligently sought into, shall be  sought out; those that  seek shall find (so some read);  they are found of all those that have pleasure in them, or found in all their parts, designs, purposes, and several concernments (so Dr. Hammond), for the  secret of the Lord is with those that fear him, Ps. xxv. 14. 3. They are all justly and holy;  His righteousness endures for ever. Whatever he does, he never did, nor ever will do, any wrong to any of his creatures; and  therefore his works  endure for ever (Eccl. iii. 14) because the righteousness of them endures. 4. They are admirable and memorable, fit to be registered and kept on record. Much that we do is so trifling that it is not fit to be spoken of or told again; the greatest kindness is to forget it. But notice is to be taken of God's works, and an account to be kept of them (v. 4).  He has made his wonderful works to be remembered; he has done that which is worthy to be remembered, which cannot but be remembered, and he has instituted ways and means for the keeping of some of them in remembrance, as the deliverance of Israel out of Egypt by the passover.  He has made himself a memorial by his wonderful works (so some read it); see Isa. lxiii. 10. By that which God did with his  glorious arm he made himself an everlasting name. 5. They are very kind. In them the Lord shows that he is  gracious and full of compassion. As of the works of creation, so of the works of providence, we must say, They are not only all very great, but all very good. Dr. Hammond takes this to be the name which God has made to himself by his wonderful works, the same with that which he proclaimed to Moses,  The Lord God is gracious and merciful, Exod. xxiv. 6. God's pardoning sin is the most wonderful of all his works and which ought to be remembered to his glory. It is a further instance of his grace and compassion that  he has given meat to those that fear him, v. 5. He gives them their daily bread, food convenient for them; so he does to others by common providence, but to those that fear him he gives it by covenant and in pursuance of the promise, for it follows,  He will be ever mindful of his covenant; so that they can taste covenant-love even in common mercies. Some refer this to the manna with which God fed his people Israel in the wilderness, others to the spoil they got from the Egyptians when they came out with great substance, according to the promise, Gen. xv. 14. When God  broke the heads of leviathan he gave him to be  meat to his people, Ps. lxxiv. 14.  He has given prey  to those that fear him (so the margin has it), not only fed them, but enriched them, and given their enemies to be a prey to them. 6. They are earnests of what he will do, according to his promise:  He will ever be mindful of his covenant, for he has ever been so; and, as he never did, so he never will, let one jot or tittle of it fall to the ground. Though God's people have their infirmities, and are often unmindful of his commands, yet he  will ever be mindful of his covenant.

The Happiness of the Righteous.
$6$ He hath showed his people the power of his works, that he may give them the heritage of the heathen. $7$ The works of his hands  are verity and judgment; all his commandments  are sure. $8$ They stand fast for ever and ever,  and are done in truth and uprightness. $9$ He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend  is his name. $10$ The fear of the  is the beginning of wisdom: a good understanding have all they that do  his commandments: his praise endureth for ever. We are here taught to give glory to God, I. For the great things he has done for his people, for his people Israel, of old and of late:  He has shown his people the power of his works (v. 6), in what he has wrought for them; many a time he has given proofs of his omnipotence, and shown them what he can do, and that there is nothing too hard for him to do. Two things are specified to show  the power of his works:—1. The possession God gave to Israel in the land of Canaan,  that he might give them, or in giving them,  the heritage of the heathen. This he did in Joshua's time, when the seven nations were subdued, and in David's time, when the neighbouring nations were many of them brought into subjection to Israel and became tributaries to David. Herein God showed his sovereignty, in disposing of kingdoms as he pleases, and his might, in making good his disposals. If God will make the heritage of the heathen to be the heritage of Israel, who can either arraign his counsel or stay his hand? 2. The many deliverances which he wrought for his people when by their iniquities they had sold themselves into the hand of their enemies (v. 9):  He sent redemption unto his people, not only out of Egypt at first, but often afterwards; and these redemptions were typical of the great redemption which in the fulness of time was to be wrought out by the Lord Jesus, that redemption in Jerusalem which so many waited for. II. For the stability both of his word and of his works, which assure us of the great things he will do for them. 1. What God has done shall never be undone. He will not undo it himself, and men and devils cannot (v. 7):  The works of his hand are verity and judgment (v. 8), that is, they  are done in truth and uprightness; all he does is consonant to the eternal rules and reasons of equity, all according to the counsel of his wisdom and the purpose of his will, all well done and therefore there is nothing to be altered or amended, but his works are firm and unchangeable. Upon the beginning of his works we may depend for the perfecting of them; work that is done properly will last, will neither go to decay nor sink under the stress that is laid upon it. 2. What God has said shall never be unsaid:  All his commandments are sure, all straight and therefore all steady. His purposes, the rule of his actions, shall all have their accomplishment:  Has he spoken, and will he not make it good? No doubt he will; whether he commands light or darkness, it is done as he commands. His precepts, the rule of our actions, are unquestionably just and good, and therefore unchangeable and not to be repealed; his promises and threatenings are all sure, and will be made good; nor shall the unbelief of man make either the one or the other of no effect. They are established, and therefore  they stand fast for ever and ever, and the scripture cannot be broken. The wise God is never put upon new counsels, nor obliged to take new measures, either in his laws or in his providences. All is said, as all is done, in truth and uprightness, and therefore it is immutable. Men's folly and falsehood make them  unstable in all their ways, but infinite wisdom and truth for ever exclude retraction and revocation:  He has commanded his covenant for ever. God's covenant is commanded, for he has made it as one that has an incontestable authority to prescribe both what we must do and what we must expect, and an unquestionable ability to perform both what he has promised in the blessings of the covenant and what he has threatened in the curses of it, Ps. cv. 8. III. For the setting up and establishing of religion among men. Because  holy and reverend is his name, and the fear of him  is the beginning of wisdom, therefore  his praise endureth for ever, that is, he is to be everlastingly praised. 1. Because the discoveries of religion tend so much to his honour. Review what he has made known of himself in his word and in his works, and you will see, and say, that God is great and greatly to be feared; for his name is holy, his infinite purity and rectitude appear in all that whereby he has made himself known, and because it is holy therefore it is reverend, and to be thought of and mentioned with a holy awe. Note, What is holy is reverend; the angels have an eye to God's holiness when they cover their faces before him, and nothing is more man's honour than his sanctification. It is in his holy places that God appears most terrible, Ps. lxviii. 35; Lev. x. 3. 2. Because the dictates of religion tend so much to man's happiness. We have reason to praise God that the matter is so well contrived that our reverence of him and obedience to him are as much our interest as they are our duty. (1.) Our reverence of him is so:  The fear of the Lord is the beginning of wisdom. It is not only reasonable that we should fear God, because his name is reverend and his nature is holy, but it is advantageous to us. It is wisdom; it will direct us to speak and act as becomes us, in a consistency with ourselves, and for our own benefit. It is the head of wisdom, that is (as we read it), it  is the beginning of wisdom. Men can never begin to be wise till they begin to fear God; all true wisdom takes its rise from true religion, and has its foundation in it. Or, as some understand it, it is the chief wisdom, and the most excellent, the first in dignity. It is the principal wisdom, and the principal of wisdom, to worship God and give honour to him as our Father and Master. Those manage well who always act under the government of his holy fear. (2.) Our obedience to him is so:  A good understanding have all those that do his commandments. Where the fear of the Lord rules in the heart there will be a constant conscientious care to keep his commandments, not to talk of them, but to do them; and such have a good understanding, that is, [1.] They are well understood; their obedience is graciously accepted as a plain indication of their mind that they do indeed fear God. Compare Prov. iii. 4,  So shalt thou find favour and good understanding. God and man will look upon those as meaning well, and approve of them, who make conscience of their duty, though they have their mistakes. What is honestly intended shall be well taken. [2.] They understand well.  First, It is a sign that they do understand well. The most obedient are accepted as the most intelligent; those understand themselves and their interest best that make God's law their rule and are in every thing ruled by it. A great understanding those have that know God's commandments and can discourse learnedly of them, but a good understanding have those that do them and walk according to them.  Secondly, It is the way to understand better:  A good understanding are they to all that do them; the fear of the Lord and the laws of that give men a good understanding, and are able to make them '' wise unto salvation. If any man will do his will, he shall know'' more and more clearly of the doctrine of Christ, John vii. 17.  Good success have all those that do them (so the margin), according to what was promised to Joshua if he would observe to do according to the law. Josh. i. 8,  Then thou shalt make thy way prosperous and shalt have good success. We have reason to praise God, to praise him for ever, for putting man into such a fair way to happiness. Some apply the last words rather to the good man who fears the Lord than to the good God:  His praise endures for ever. It is  not of men perhaps,  but it is  of God (Rom. ii. 29), and that praise which is of God endures for ever when the praise of men is withered and gone.

=CHAP. 112.= ''This psalm is composed alphabetically, as the former is, and is (like the former) entitled "Hallelujah," though it treats of the happiness of the saints, because it redounds to the glory of God, and whatever we have the pleasure of he must have the praise of. It is a comment upon the last verse of the foregoing psalm, and fully shows how much it is our wisdom to fear God and do his commandments. We have here, I. The character of the righteous,''

ver. 1. II. The blessedness of the righteous. 1. There is a blessing entailed upon their posterity, ver. 2. 2. There is a blessing conferred upon themselves. (1.) Prosperity outward and inward, ver. 3. (2.) Comfort, ver. 4. (3.) Wisdom, ver. 5. (4.) Stability, ver. 6-8. (5.) Honour, ver. 6, 9. III. The misery of the wicked, ver. 10. So that good and evil are set before us, the blessing and the curse. In singing this psalm we must not only teach and admonish ourselves and one another to answer to the characters here given of the happy, but comfort and encourage ourselves and one another with the privileges and comforts here secured to the holy.

The Character of the Righteous.
$1$ Praise ye the. Blessed  is the man  that feareth the,  that delighteth greatly in his commandments. $2$ His seed shall be mighty upon earth: the generation of the upright shall be blessed. 3 Wealth and riches  shall be in his house: and his righteousness endureth for ever. $4$ Unto the upright there ariseth light in the darkness:  he is gracious, and full of compassion, and righteous. $5$ A good man showeth favour, and lendeth: he will guide his affairs with discretion. The psalmist begins with a call to us to praise God, but immediately applies himself to praise the people of God; for whatever glory is acknowledged to be on them it comes from God, and must return to him; as he is their praise, so they are his. We have reason to praise the Lord that there are a people in the world who fear him and serve him, and that they are a happy people, both which are owing entirely to the grace of God. Now here we have, I. A description of those who are here pronounced blessed, and to whom these promises are made. 1. They are well-principled with pious and devout affections. Those have the privileges of God's subjects, not who cry,  Lord, Lord, but who are indeed well affected to his government. (1.) They are such as stand in awe of God and have a constant reverence for his majesty and deference to his will. The happy man is he  that fears the Lord, v. 1. (2.) They are such as take a pleasure in their duty. He  that fears the Lord, as a Father, with the disposition of a child, not of a slave,  delights greatly in his commandments, is well pleased with them and with the equity and goodness of them; they are written in his heart; it is his choice to be under them, and he calls them an easy, a pleasant, yoke; it is his delight to be searching into and conversing with God's commandments, by reading, hearing, and meditation, Ps. i. 2. He delights not only in God's promises, but in his precepts, and thinks himself happy under God's government as well as in his favour. It is a pleasure to him to be found in the way of his duty, and he is in his element when he is in the service of God. Herein he delights greatly, more than in any of the employments and enjoyments of this world. And what he does in religion is done from principle, because he sees amiableness in religion and advantage by it. 2. They are honest and sincere in their professions and intentions. They are called  the upright (v. 2, 4), who are really as good as they seem to be, and deal faithfully both with God and man. There is no true religion without sincerity; that is gospel-perfection. 3. They are both just and kind in all their dealings:  He is gracious, full of compassion, and righteous (v. 4), dares not do any wrong to any man, but does to every man all the good he can, and that from a principle of compassion and kindness. It was said of God, in the foregoing psalm (v. 4), He  is gracious, and full of compassion; and here it is said of the good man that he is so; for herein we must be  followers of God as dear children; be merciful as he is. He is  full of compassion, and yet  righteous; what he does good with is what he came honestly by. God hates robbery for burnt-offerings, and so does he. One instance is given of his beneficence (v. 5): He  shows favour and lends. Sometimes there is as much charity in lending as in giving, as it obliges the borrower both to industry and honesty. He is  gracious and lends (Ps. xxxvii. 26); he does it from a right principle, not as the usurer lends for his own advantage, nor merely out of generosity, but out of pure charity; he does it in a right manner, not grudgingly, but pleasantly, and with a cheerful countenance. II. The blessedness that is here entailed upon those that answer to these characters. Happiness, all happiness, to  the man that feareth the Lord. Whatever men think or say of them, God says that they are blessed; and his saying so makes them so. 1. The posterity of good men shall fare the better for his goodness (v. 2):  His seed shall be mighty on earth. Perhaps he himself shall not be so great in the world, nor make such a figure, as his seed after him shall for his sake. Religion has been the raising of many a family, if not so as to advance it high, yet so as to fix it firmly. When good men themselves are happy in heaven their seed perhaps are considerable on earth, and will themselves own that it is by virtue of a blessing descending from them.  The generation of the upright shall be blessed; if they tread in their steps, they shall be the more blessed for their relation to them,  beloved for the Father's sake (Rom. xi. 28), for so runs the covenant— I will be a God to thee, and to thy seed; while  the seed of evil-doers shall never be renowned. Let the children of godly parents value themselves upon it, and take heed of doing any thing to forfeit the blessing entailed upon the generation of the upright. 2. They shall prosper in the world, and especially their souls shall prosper, v. 3. (1.) They shall be blessed with outward prosperity as far as is good for them:  Wealth and riches shall be in the upright man's  house, not in his heart (for he is none of those in whom the love of money reigns), perhaps not so much in his hand (for he only begins to raise the estate), but in his house; his family shall grow rich when he is gone. But, (2.) That which is much better is that they shall be blessed with spiritual blessings, which are the true riches. His  wealth shall be in his house, for he must leave that to others; but  his righteousness he himself shall have the comfort of to himself, it  endures for ever. Grace is better than gold, for it will outlast it. He shall have wealth and riches, and yet shall keep up his religion, and in a prosperous condition shall  still hold fast his integrity, which many, who kept it in the storm, throw off and let go in the sunshine.  Then worldly prosperity is a blessing when it does not make men cool in their piety, but they still persevere in that; and when this endures in the family, and goes along with the wealth and riches, and the heirs of the father's estate inherit his virtues too, that is a happy family indeed. However, the good man's  righteousness endures for ever in the  crown of righteousness which fades not away. 3. They shall have comfort in affliction (v. 4):  Unto the upright there arises light in the darkness. It is here implied that good men may be in affliction; the promise does not exempt them from that. They shall have their share in the common calamities of human life; but,  when they sit in darkness, the Lord shall be a light to them, Mic. vii. 8. They shall be supported and comforted under their troubles; their spirits shall be lightsome when their outward condition is clouded.  Sat lucis intus—There is light enough within. During the Egyptian darkness the Israelites had  light in their dwellings. They shall be in due time, and perhaps when they least expect it, delivered out of their troubles; when the night is darkest the day dawns; nay, at  evening-time, when night was looked for,  it shall be light. 4. They shall have wisdom for the management of all their concerns, v. 5. He that does good with his estate shall, through the providence of God, increase it, not by miracle, but by his prudence:  He shall guide his affairs with discretion, and his God  instructs him to discretion and  teaches him, Isa. xxviii. 26. It is part of the character of a good man that he will use his discretion in managing his affairs, in getting and saving, that he may have to give. It may be understood of the affairs of his charity: He  shows favour and lends; but then it is with discretion, that his charity may not be misplaced, that he may give to proper objects what is proper to be given and in due time and proportion. And it is part of the promise to him who thus uses discretion that God will give him more. Those who most use their wisdom see most of their need of it, and  ask it of God, who has promised to  give it liberally, Jam. i. 5.  He will guide his words with judgment (so it is in the original); and there is nothing in which we have more occasion for wisdom than in the government of the tongue; blessed is he to whom God gives that wisdom.

The Blessedness of the Righteous; The Misery of the Wicked.
$6$ Surely he shall not be moved for ever: the righteous shall be in everlasting remembrance. $7$ He shall not be afraid of evil tidings: his heart is fixed, trusting in the . $8$ His heart  is established, he shall not be afraid, until he see  his desire upon his enemies. $9$ He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour. $10$ The wicked shall see  it, and be grieved; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish. In these verses we have, I. The satisfaction of saints, and their stability. It is the happiness of a good man that  he shall not be moved for ever, v. 6. Satan and his instruments endeavour to move him, but his foundation is firm and he shall never be moved, at least  not moved for ever; if he be shaken for a time, yet he settles again quickly. 1. A good man will have a settled reputation, and that is a great satisfaction. A good man shall have a good name, a name for good things, with God and good people:  The righteous shall be in everlasting remembrance (v. 6); in this sense  his righteousness (the memorial of it)  endures for ever, v. 9. There are those that do all they can to sully his reputation and to load him with reproach; but his integrity shall be cleared up, and the honour of it shall survive him. Some that have been eminently righteous are  had in a lasting remembrance on earth; wherever the scripture is read their good deeds are  told for a memorial of them. And the memory of many a good man that is dead and gone is still blessed; but in heaven their remembrance shall be truly everlasting, and the honour of their righteousness shall there endure for ever, with the reward of it, in the  crown of glory that fades not away. Those that are forgotten on earth, and despised, are remembered there, and honoured, and  their righteousness found unto praise, and honour, and glory (1 Pet. i. 7); then, at furthest, shall the horn of a good man  be exalted with honour, as that of the unicorn when he is a conqueror. Wicked men, now in their pride,  lift up their horns on high, but they shall all be  cut off, Ps. lxxv. 5, 10. The godly, in their humility and humiliation, have  defiled their horn in the dust (Job xvi. 15); but the day is coming when it  shall be exalted with honour. That which shall especially turn to the honour of good men is their liberality and bounty to the poor:  He has dispersed, he has given to the poor; he has not suffered his charity to run all in one channel, or directed it to some few objects that he had a particular kindness for, but he has dispersed it,  given a portion to seven and also to eight, has  sown beside all waters, and by thus scattering he has increased: and this is  his righteousness, which  endures for ever. Alms are called  righteousness, not because they will justify us by making atonement for our evil deeds, but because they are good deeds, which we are bound to perform; so that if we are not charitable we are not just; we  withhold good from those to whom it is due. The honour of this endures for ever, for it shall be taken notice of in the great day.  I was hungry, and you gave me meat. This is quoted as an inducement and encouragement to charity, 2 Cor. ix. 9. 2. A good man shall have a settled spirit, and that is a much greater satisfaction than the former; for '' so shall a man have rejoicing in himself alone, and not in another. Surely he shall not be moved, whatever happens, not moved either from his duty or from his comfort; for  he shall not be afraid; his heart is established,'' v. 7, 8. This is a part both of the character and of the comfort of good people. It is their endeavour to keep their minds stayed upon God, and so to keep them calm, and easy, and undisturbed; and God has promised them both cause to do so and grace to do so. Observe, (1.) It is the duty and interest of the people of God not to  be afraid of evil tidings, not to be afraid of hearing bad news; and, when they do, not to be put into confusion by it and into an amazing expectation of worse and worse, but whatever happens, whatever threatens, to be able to say, with blessed Paul,  None of these things move me, neither will I  fear, though the earth be removed, Ps. xlvi. 2. (2.) The fixedness of the heart is a sovereign remedy against the disquieting fear of evil tidings. If we keep our thoughts composed, and ourselves masters of them, our wills resigned to the holy will of God, our temper sedate, and our spirits even, under all the unevenness of Providence, we are well fortified against the agitations of the timorous. (3.) Trusting in the Lord is the best and surest way of fixing and establishing the heart. By faith we must cast anchor in the promise, in the word of God, and so return to him and repose in him as our rest. The heart of man cannot fix any where, to its satisfaction, but in the truth of God, and there it finds firm footing. (4.) Those whose hearts are established by faith will patiently wait till they have gained their point:  He shall not be afraid, till he see his desire upon his enemies, that is, till he come to heaven, where he shall see Satan, and all his spiritual enemies, trodden under his feet, and, as Israel saw the Egyptians, dead on the sea-shore.  Till he look upon his oppressors (so Dr. Hammond), till he behold them securely, and look boldly in their faces, as being now no longer under their power. It will complete the satisfaction of the saints, when they shall look back upon their troubles and pressures, and be able to say with St. Paul, when he had recounted the persecutions he endured (2 Tim. iii. 11),  But out of them all the Lord delivered me. II. The vexation of sinners, v. 10. Two things shall fret them:—1. The felicity of the righteous:  The wicked shall see the righteous in prosperity and honour and shall  be grieved. It will vex them to see their innocency cleared and their low estate regarded, and those whom they hated and despised, and whose ruin they sought and hoped to see, the favourites of Heaven, and advanced to have  dominion over them (Ps. xlix. 14); this will make them  gnash with their teeth and pine away. This is often fulfilled in this world. The happiness of the saints is the envy of the wicked, and that envy is the  rottenness of their bones. But it will most fully be accomplished in the other world, when it shall make damned sinners  gnash with their teeth, to see  Abraham afar off, and Lazarus in him bosom, to see  all the prophets in the kingdom of God and themselves thrust out. 2. Their own disappointment:  The desire of the wicked shall perish. Their desire was wholly to the world and the flesh, and they ruled over them; and therefore, when these perish, their joy is gone, and their expectations from them are cut off, to their everlasting confusion; their hope is as a spider's web.

=CHAP. 113.= ''This psalm begins and ends with "Hallelujah;" for, as many others, it is designed to promote the great and good work of praising God. I. We are here called upon and urged to praise God, ver. 1-3. II. We are here furnished with matter for praise, and words are put into our mouths, in singing which we must with holy fear and love give to God the glory of, 1. The elevations of his glory and greatness,''

ver. 4, 5. 2. The condescensions of his grace and goodness (ver. 6-9), which very much illustrate one another, that we may be duly affected with both.

A Call to Praise God; God's Greatness and Condescension.
$1$ Praise ye the. Praise, O ye servants of the, praise the name of the. $2$ Blessed be the name of the from this time forth and for evermore. $3$ From the rising of the sun unto the going down of the same the 's name  is to be praised. $4$ The  is high above all nations,  and his glory above the heavens. $5$ Who  is like unto the our God, who dwelleth on high, $6$ Who humbleth  himself to behold  the things that are in heaven, and in the earth! $7$ He raiseth up the poor out of the dust,  and lifteth the needy out of the dunghill; $8$ That he may set  him with princes,  even with the princes of his people. $9$ He maketh the barren woman to keep house,  and to be a joyful mother of children. Praise ye the. In this psalm, I. We are extorted to give glory to God, to give him the glory due to his name. 1. The invitation is very pressing:  praise you the Lord, and again and again,  Praise him, praise him; blessed be his name, for it is to be praised, v. 1-3. This intimates, (1.) That it is a necessary and most excellent duty, greatly pleasing to God, and has a large room in religion. (2.) That it is a duty we should much abound in, in which we should be frequently employed and greatly enlarged. (3.) That it is work which we are very backward to, and which we need to be engaged and excited to by precept upon precept and line upon line. (4.) That those who are much in praising God themselves will court others to it, both because they find the weight of the work, and that there is need of all the help they can fetch in (there is employment for all hearts, all hands, and all little enough), and because they find the pleasure of it, which they wish all their friends may share in. 2. The invitation is very extensive. Observe, (1.) From whom God has praise—from his own people; they are here called upon to praise God, as those that will answer the call:  Praise, O you servants of the Lord! They have most reason to praise him; for those that attend him as his servants know him best and receive most of his favours. And it is their business to praise him; that is the work required of them as his servants: it is easy pleasant work to speak well of their Master, and do him what honour they can; if they do not, who should? Some understand it of the Levites; but, if so, all Christians are a royal priesthood,  to show forth the praises of him that has called them, 1 Pet. ii. 9. The angels are the servants of the Lord; they need not be called upon by us to praise God, yet it is a comfort to us that they do praise him, and that they praise him better than we can. (2.) From whom he ought to have praise. [1.] From all ages (v. 2)— from this time forth for evermore. Let not this work die with us, but let us be doing it in a better world, and let those that come after us be doing it in this. Let not our seed degenerate, but let God be praised through all the generations of time, and not in this only. We must bless the Lord in our day, by saying, with the psalmist,  Blessed be his name now and always. [2.] From all places— from the rising of the sun to the going down of the same, that is, throughout the habitable world. Let all that enjoy the benefit of the sun rising (and those that do so must count upon it that the sun will set) give thanks for that light to the Father of lights. God's  name is to be praised; it ought to be praised by all nations; for in every place, from east to west, there appear the manifest proofs and products of his wisdom, power, and goodness; and it is to be lamented that so great a part of mankind are ignorant of him, and give that praise to others which is due to him alone. But perhaps there is more in it; as the former verse gave us a glimpse of the kingdom of glory, intimating that God's name shall be  blessed for ever (when time shall be no more that praise shall be the work of heaven), so this verse gives us a glimpse of the kingdom of grace in the gospel-dispensation of it. When the church shall no longer be confined to the Jewish nation, but shall spread itself all the world over, when in  every place spiritual  incense shall be offered to our God (Mal. i. 11), then from  the rising to the setting of the sun the Lord's name shall be praised by some in all countries. II. We are here directed what to give him the glory of. 1. Let us look up with an eye of faith, and see how high his glory is in the upper world, and mention that to his praise, v. 4, 5. We are, in our praises, to exalt his name, for he is high, his glory is high. (1.)  High above all nations, their kings though ever so pompous, their people though ever so numerous. Whether it be true of an earthly king or no that though he is  major singulis—greater than individuals, he is  minor universis—less than the whole, we will not dispute; but we are sure it is not true of the King of kings. Put all the nations together, and he is above them all; they are before him as the  drop of the bucket and the small dust of the balance, Isa. lx. 15, 17. Let all nations think and speak highly of God, for he is high above them all. (2.) High  above the heavens; the throne of his glory is in the highest heavens, which should raise our hearts in praising him, Lam. iii. 41.  His glory is above the heavens, that is, above the angels; he is above what they are, for their brightness is nothing to his,—above what they do, for they are under his command and do his pleasure,—and above what even they can speak him to be. He is exalted above  all blessing and praise, not only all ours, but all theirs. We must therefore say, with holy admiration,  Who is like unto the Lord our God? who of all the princes and potentates of the earth? who of all the bright and blessed spirits above? None can equal him, none dare compare with him. God is to be praised as transcendently, incomparably, and infinitely great; for he  dwells on high, and from on high sees all, and rules all, and justly attracts all praise to himself. 2. Let us look around with an eye of observation, and see how extensive his goodness is in the lower world, and mention that to his praise. He is a God  who exalts himself to dwell, who humbles himself in heaven, and in earth. Some think there is a transposition,  He exalts himself to dwell in heaven, he  humbles himself to behold on earth; but the sense is plain enough as we take it, only observe, God is said to  exalt himself and to  humble himself, both are his own act and deed; as he is self-existent, so he is both the fountain of his own honour and the spring of his own grace; God's condescending goodness appears, (1.) In the cognizance he takes of the world below him. His glory is  above the nations and  above the heavens, and yet neither is neglected by him.  God is great, yet  he despises not any, Job xxxvi. 5.  He humbles himself to behold all his creatures, all his subjects, though he is infinitely above them. Considering the infinite perfection, sufficiency, and felicity of the divine nature, it must be acknowledged as an act of wonderful condescension that God is pleased to take into the thoughts of his eternal counsel, and into the hand of his universal Providence, both the armies of heaven and the inhabitants of the earth (Dan. iv. 35); even in this dominion he humbles himself. [1.] It is condescension in him to behold the things in heaven, to support the beings, direct the motions, and accept the praises and services, of the angels themselves; for he needs them not, nor is benefited by them. [2.] Much more is it condescension in him to  behold the things that are in the earth, to visit the sons of men, and regard them, to order and overrule their affairs, and to take notice of what they say and do, that he may fill the earth with his goodness, and so set us an example of stooping to do good, of taking notice of, and concerning ourselves about, our inferiors. If it be such condescension for God to behold things in heaven and earth, what an amazing condescension was it for the Son of God to come from heaven to earth and take our nature upon him, that he might  seek and save those that were lost! Herein indeed he humbled himself. (2.) In the particular favour he sometimes shows to the least and lowest of the inhabitants of this meaner lower world. He not only beholds the great things in the earth, but the meanest, and those things which great men commonly overlook. Not does he merely behold them, but does wonders for them, and things that are very surprising, out of the common road of providence and chain of causes, which shows that the world is governed, not by a course of nature, for that would always run in the same channel, but by a God of nature, who delights in doing things we looked not for. [1.] Those that have been long despicable are sometimes, on a sudden, made honourable (v. 7, 8): '' He raises up the poor out of the dust, that he may set him with princes. First,'' Thus God does sometimes magnify himself, and his own wisdom, power, and sovereignty. When he has some great work to do he chooses to employ those in it that were least likely, and least thought of for it by themselves or others, to the highest post of honour: Gideon is fetched from threshing, Saul from seeking the asses, and David from keeping the sheep; the apostles are sent from fishing to be  fishers of men. The treasure of the gospel is put into earthen vessels, and the weak and foolish ones of the world are pitched upon to be preachers of it, to confound the  wise and mighty (1 Cor. i. 27, 28), that the excellency of the power may be of God, and all may see that promotion comes from him.  Secondly, Thus God does sometimes reward the eminent piety and patience of his people who have long groaned under the burden of poverty and disgrace. When Joseph's virtue was tried and manifested he was raised from the prison-dust and  set with princes. Those that are wise will observe such returns of Providence, and will understand by them  the loving-kindness of the Lord. Some have applied this to the work of redemption by Jesus Christ, and not unfitly; for through him poor fallen men are raised out of the dust (one of the Jewish rabbies applies it to the resurrection of the dead), nay, out of the dunghill of sin, and  set among princes, among angels, those princes of his people. Hannah had sung to this purport, 1 Sam. ii. 6-8. [2.] Those that have been long barren are sometimes, on a sudden, made fruitful, v. 9. This may look back to Sarah and Rebecca, Rachel, Hannah, and Samson's mother, or forward to Elizabeth; and many such instances there have been, in which God has looked on the affliction of his handmaids and taken away their reproach.  He makes the barren woman to keep house, not only builds up the family, but thereby finds the heads of the family something to do. Note, Those that have the comfort of a family must take the care of it;  bearing children and  guiding the house are put together, 1 Tim. v. 14. When God  sets the barren in a family he expects that she should  look well to the ways of her household, Prov. xxxi. 27. She is said to  be a joyful mother of children, not only because, even in common cases, the pain is forgotten,  for joy that a man-child is born into the world, but there is particular joy when a child is born to those that have been long childless (as Luke i. 14) and therefore there ought to be particular thanksgiving.  Praise you the Lord. Yet, in this case,  rejoice with trembling; for, though the sorrowful mother be made joyful, the joyful mother may be made sorrowful again, if the children be either removed from her or embittered to her. This, therefore, may be applied to the gospel-church among the Gentiles (the building of which is illustrated by this similitude, Isa. liv. 1,  Sing, O barren! thou that didst not bear, and Gal. iv. 27), for which we, who, being sinners of the Gentiles, are children of the desolate, have reason to say,  Praise you the Lord.

=CHAP. 114.= ''The deliverance of Israel out of Egypt gave birth to their church and nation, which were then founded, then formed; that work of wonder ought therefore to be had in everlasting remembrance. God gloried in it, in the preface to the ten commandments, and Hos. xi. 1, "Out of Egypt have I called my son." In this psalm it is celebrated in lively strains of praise; it was fitly therefore made a part of the great Hallelujah, or song of praise, which the Jews were wont to sing at the close of the passover-supper. It must never be forgotten, I. That they were brought out of slavery,''

ver. 1. II. That God set up his tabernacle among them, ver. 2. III. That the sea and Jordan were divided before them, ver. 3, 5. IV. That the earth shook at the giving of the law, when God came down on Mount Sinai, ver. 4, 6, 7. V. That God gave them water out of the rock, ver. 8. In singing this psalm we must acknowledge God's power and goodness in what he did for Israel, applying it to the much greater work of wonder, our redemption by Christ, and encouraging ourselves and others to trust in God in the greatest straits.

The Deliverance of Israel Celebrated.
$1$ When Israel went out of Egypt, the house of Jacob from a people of strange language; $2$ Judah was his sanctuary,  and Israel his dominion. $3$ The sea saw  it, and fled: Jordan was driven back. $4$ The mountains skipped like rams,  and the little hills like lambs. $5$ What  ailed thee, O thou sea, that thou fleddest? thou Jordan,  that thou wast driven back? $6$ Ye mountains,  that ye skipped like rams;  and ye little hills, like lambs? $7$ Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob; $8$ Which turned the rock  into a standing water, the flint into a fountain of waters. The psalmist is here remembering  the days of old, the years of the right hand of the Most High, and the wonders which their fathers told them of (Judg. vi. 13), for time, as it does not wear out the guilt of sin, so it should not wear out the sense of mercy. Let it never be forgotten, I. That God brought Israel out of the house of bondage with a high hand and a stretched-out arm:  Israel went out of Egypt, v. 1. They did not steal out clandestinely, nor were they driven out, but fairly went out, marched out with all the marks of honour; they went out from a barbarous people, that had used them barbarously, from  a people of a strange language, Ps. lxxxi. 5. The Israelites, it seems, preserved their own language pure among them, and cared not for learning the language of their oppressors. By this distinction from them they kept up an earnest of their deliverance. II. That he himself framed their civil and sacred constitution (v. 2):  Judah and Israel were his sanctuary, his dominion. When he delivered them out of the hand of their oppressors it was  that they might serve him both  in holiness and in righteousness, in the duties of religious worship and in obedience to the moral law, in their whole conversation.  Let my people go, that they may serve me. In order to this, 1. He set up his sanctuary among them, in which he gave them the special tokens of his presence with them and promised to receive their homage and tribute. Happy are the people that have God's sanctuary among them (see Exod. xxv. 8, Ezek. xxxvii. 26), much more those that, like Judah here, are his  sanctuaries, his living temples, on whom  Holiness to the Lord is written. 2. He set up his dominion among them, was himself their lawgiver and their judge, and their government was a theocracy:  The Lord was their King. All the world is God's dominion, but Israel was so in a peculiar manner. What is God's sanctuary must be his dominion. Those only have the privileges of his house that submit to the laws of it; and for this end Christ has redeemed us that he might bring us into God's service and engage us for ever in it. III. That the Red Sea was divided before them at their coming out of Egypt, both for their rescue and the ruin of their enemies; and the river Jordan, when they entered into Canaan, for their honour, and the confusion and terror of their enemies (v. 3):  The sea saw it, saw there that  Judah was God's sanctuary, and Israel his dominion, and therefore  fled; for nothing could be more awful. It was this that  drove Jordan back, and was an invincible dam to his streams; God was at the head of that people, and therefore they must give way to them, must make room for them, they must retire, contrary to their nature, when God speaks the word. To illustrate this the psalmist asks, in a poetical strain (v. 5), '' What ailed thee, O thou sea! that thou fleddest? And furnishes the sea with an answer (v. 7); it was  at the presence of the Lord.'' This is designed to express, 1. The reality of the miracle, that it was not by any power of nature, or from any natural cause, but it was  at the presence of the Lord, who gave the word. 2. The mercy of the miracle:  What ailed thee? Was it in a frolic? Was it only to amuse men? No; it was  at the presence of the God of Jacob; it was in kindness to the Israel of God,  for the salvation of that chosen people, that God was thus  displeased against the rivers, and his  wrath was against the sea, as the prophet speaks, Hab. iii. 8-13; Isa. li. 10; lxvi. 11, &c. 3. The wonder and surprise of the miracle. Who would have thought of such a thing? Shall the course of nature be changed, and its fundamental laws dispensed with, to serve a turn for God's Israel? Well may the  dukes of Edom be amazed and the  mighty men of Moab tremble, Exod. xv. 15. 4. The honour hereby put upon Israel, who are taught to triumph over the sea, and Jordan, as unable to stand before them. Note, There is no sea, no Jordan, so deep, so broad, but, when God's time shall come for the redemption of his people, it shall be divided and driven back if it stand in their way. Apply this, (1.) To the planting of the Christian church in the world. What ailed Satan and the powers of darkness, that they trembled and truckled as they did? Mark i. 34. What ailed the heathen oracles, that they were silenced, struck dumb, struck dead? What ailed their idolatries and witchcrafts, that they died away before the gospel, and melted like snow before the sun? What ailed the persecutors and opposers of the gospel, that they gave up their cause, hid their guilty heads, and called to rocks and mountains for shelter? Rev. vi. 15. It was  at the presence of the Lord, and that power which went along with the gospel. (2.) To the work of grace in the heart. What turns the stream in a regenerate soul? What ails the lusts and corruptions, that they fly back, that the prejudices are removed and the whole man has become new? It is at the presence of God's Spirit that imaginations are  cast down, 2 Cor. x. 5. IV. That the earth shook and trembled when God came down on Mount Sinai to give the law (v. 4):  The mountains skipped like rams, and then  the little hills might well be excused if they skipped  like lambs, either when they are frightened or when they sport themselves. The same power that fixed the fluid waters and made them stand still shook the stable mountains and made them tremble for all the powers of nature are under the check of the God of nature. Mountains and hills are, before God, but like rams and lambs; even the bulkiest and the most rocky are as manageable by him as  they are by the shepherd. The trembling of the mountains before the Lord may shame the stupidity and obduracy of the children of men, who are not moved at the discoveries of his glory. The psalmist asks the mountains and hills what ailed them to skip thus; and he answers for them, as for the seas, it was  at the presence of the Lord, before whom, not only those mountains, but the earth itself, may well tremble (v. 7), since it has lain under a curse for man's sin. See Ps. civ. 32; Isa. lxiv. 3, 4. He that made the hills and mountains to skip thus can, when he pleases, dissipate the strength and spirit of the proudest of his enemies and make them tremble. V. That God supplied them with water out of the rock, which followed them through the dry and sandy deserts. Well may the earth and all its inhabitants tremble before that God who  turned the rock into a standing water (v. 8), and what cannot he do who did that? The same almighty power that turned waters into a rock to be a wall to Israel (Exod. xiv. 22) turned the rock into waters to be a well to Israel: as they were protected, so they were provided for, by miracles, standing miracles; for such was the standing water, that fountain of waters into which the rock, the flinty rock, was turned,  and that rock was Christ, 1 Cor. x. 4. For he is a fountain of living waters to his Israel, from whom they receive grace for grace.

=CHAP. 115.= ''Many ancient translations join this psalm to that which goes next before it, the Septuagint particularly, and the vulgar Latin; but it is, in the Hebrew, a distinct psalm. In it we are taught to give glory, I. To God, and not to ourselves,''

ver. 1. II. To God, and not to idols, ver. 2-8. We must give glory to God, 1. By trusting in him, and in his promise and blessing, ver. 9-15. 2. By blessing him, ver. 16-18. Some think this psalm was penned upon occasion of some great distress and trouble that the church of God was in, when the enemies were in insolent and threatening, in which case the church does not so much pour out her complaint to God as place her confidence in God, and triumph in doing so; and with such a holy triumph we ought to sing this psalm.

The Absurdity of Idolatry.
$1$ Not unto us,, not unto us, but unto thy name give glory, for thy mercy,  and for thy truth's sake. $2$ Wherefore should the heathen say, Where  is now their God? $3$ But our God  is in the heavens: he hath done whatsoever he hath pleased. $4$ Their idols  are silver and gold, the work of men's hands. $5$ They have mouths, but they speak not: eyes have they, but they see not: $6$ They have ears, but they hear not: noses have they, but they smell not: $7$ They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat. $8$ They that make them are like unto them;  so is every one that trusteth in them. Sufficient care is here taken to answer both the pretensions of self and the reproaches of idolaters. I. Boasting is here for ever excluded, v. 1. Let no opinion of our own merits have any room either in our prayers or in our praises, but let both centre in God's glory. 1. Have we received any mercy, gone through any service, or gained any success? We must not assume the glory of it to ourselves, but ascribe it wholly to God. We must not imagine that we do any thing for God by our own strength, or deserve any thing from God by our own righteousness; but all the good we do is done by the power of his grace, and all the good we have is the gift of his mere mercy, and therefore he must have all the praise. Say not,  The power of my hand has gotten me this wealth, Deut. viii. 17. Say not,  For my righteousness the Lord has done these great and kind things for me, Deut. ix. 4. No; all our songs must be sung to this humble tune,  Not unto us, O Lord! and again,  Not unto us, but to thy name, let all the glory be given; for whatever good is wrought in us, or wrought for us, it is for his mercy and his truth's sake, because he will glorify his mercy and fulfil his promise. All our crowns must be cast at the feet of  him that sits upon the throne, for that is the proper place for them. 2. Are we in pursuit of any mercy and wrestling with God for it? We must take our encouragement, in prayer, from God only, and have an eye to his glory more than to our own benefit in it. "Lord, do so and so for us, not that we may have the credit and comfort of it, but that thy mercy and truth may have the glory of it." This must be our highest and ultimate end in our prayers, and therefore it is made the first petition in the Lord's prayer, as that which guides all the rest,  Hallowed be thy name; and, in order to that,  Give us our daily bread, &c. This also must satisfy us, if our prayers be not answered in the letter of them. Whatever becomes of us,  unto thy name give glory. See John xii. 27, 28. II. The reproach of the heathen is here for ever silenced and justly retorted. 1. The psalmist complains of the reproach of the heathen (v. 2):  Wherefore should they say, Where is now their God? (1.) "Why do they say so? Do they not know that our God is every where by his providence, and always nigh to us by his promise and grace?" (2.) "Why does God permit them to say so? Nay, why is Israel brought so low that they have some colour for saying so? Lord, appear for our relief, that thou mayest vindicate thyself, and glorify thy own name." 2. He gives a direct answer to their question, v. 3. "Do they ask where is our God? We can tell where he is." (1.) "In the upper world is the presence of his glory:  Our God is in the heavens, where the gods of the heathen never were,  in the heavens, and therefore out of sight; but, though his majesty be unapproachable, it does not therefore follow that his being is questionable." (2.) "In the lower world are the products of his power:  He has done whatsoever he pleased, according to the counsel of his will; he has a sovereign dominion and a universal uncontrollable influence. Do you ask where he is? He is at the beginning and end of every thing,  and not far from any of us." 3. He returns their question upon themselves. They asked, Where is the God of Israel? because he is not seen. He does in effect ask, What are the gods of the heathen? because they are seen. (1.) He shows that their gods, though they are not shapeless things, are senseless things. Idolaters, at first, worshipped the sun and moon (Job xxxi. 26), which was bad enough, but not so bad as that which they were now come to (for evil men grow worse and worse), which was the worshipping of images, v. 4. The matter of them was  silver and gold, dug out of the earth ( man found them poor and dirty in a mine, Herbert), proper things to make money of, but not to make gods of. The make of them was from the artificer; they are creatures of men's vain imaginations and  the works of men's hands, and therefore can have no divinity in them. If man is the work of God's hands (as certainly he is, and it was his honour that he was made  in the image of God) it is absurd to think that that can be God which is the work of men's hands, or that it can be any other than a dishonour to God to make him in the image of man. The argument is irrefragable:  The workmen made it, therefore it is not God, Hos. viii. 6. These idols are represented here as the most ridiculous things, a mere jest, that would seem to be something, but were really nothing, fitter for a toy shop than a temple, for children to play with than for men to pray to. The painter, the carver, the statuary, did their part well enough; they made them with  mouths and  eyes, ears and  noses, hands and  feet, but they could put no life into them and therefore no sense. They had better have worshipped a dead carcase (for that had life in it once) than a dead image, which neither has life nor can have.  They speak not, in answer to those that consult them; the crafty priest must speak for them. In Baal's image there was '' no voice, neither any that answered. They see not'' the prostrations of their worshippers before them, much less their burdens and wants.  They hear not their prayers, though ever so loud;  they smell not their incense, though ever so strong, ever so sweet;  they handle not the gifts presented to them, much less have they any gifts to bestow on their worshippers; they cannot '' stretch forth their hands to the needy. They walk not,'' they cannot stir a step for the relief of those that apply to them. Nay, they do not so much as  breathe through their throat; they have not the least sign of symptom of life, but are as dead, after the priest has pretended to consecrate them and call a deity into them, as they were before. (2.) He thence infers the sottishness of their worshippers (v. 8):  Those that make them images show their ingenuity, and doubtless are sensible men; but  those that make them gods show their stupidity and folly, and  are like unto them, as senseless blockish things;  they see not the invisible things of the true and living God in the works of creation;  they hear not the voice of the day and the night, which in every speech and language declare his glory, Ps. xix. 2, 3. By worshipping these foolish puppets, they make themselves more and more foolish like them, and set themselves at a greater distance from every thing that is spiritual, sinking themselves deeper into the mire of sense; and withal they provoke God to  give them up to a reprobate mind, a mind void of judgment, Rom. i. 28. Those  that trust in them act very absurdly and very unreasonably, are senseless, helpless, useless, like them; and they will find it so themselves, to their own confusion. We shall know where our God is, and so shall they, to their cost, when their gods are gone, Jer. x. 3-11; Isa. xliv. 9, &c.

Confidence in God.
$9$ O Israel, trust thou in the : he  is their help and their shield. 10 O house of Aaron, trust in the : he  is their help and their shield. 11 Ye that fear the, trust in the  : he  is their help and their shield. $12$ The hath been mindful of us: he will bless  us; he will bless the house of Israel; he will bless the house of Aaron. $13$ He will bless them that fear the,  both small and great. $14$ The shall increase you more and more, you and your children. $15$ Ye  are blessed of the which made heaven and earth. $16$ The heaven,  even the heavens,  are the 's: but the earth hath he given to the children of men. $17$ The dead praise not the , neither any that go down into silence. $18$ But we will bless the from this time forth and for evermore. Praise the. In these verses, I. We are earnestly exhorted, all of us, to repose our confidence in God, and not suffer our confidence in him to be shaken by the heathens' insulting over us upon the account of our present distresses. It is folly to trust in dead images, but it is wisdom to trust in the living God, for he is a  help and a shield to those that do  trust in them, a help to furnish them with and forward them in that which is good, and a shield to fortify them against and protect them from every thing that is evil. Therefore, 1. Let Israel trust in the Lord; the body of the people, as to their public interests, and every particular Israelite, as to his own private concerns, let them leave it to God to dispose of all for them, and believe it will dispose of all for the best and will be  their help and shield. 2. Let the priests, the Lord's ministers, and all the families of the  house of Aaron, trust in the Lord, (v. 10); they are most maligned and struck at by the enemies and therefore of them God takes particular care. They ought to be examples to others of a cheerful confidence in God, and a faithful adherence to him in the worst of times. 3. Let the proselytes, who are not of the seed of Israel, but  fear the Lord, who worship him and make conscience of their duty to him, let them  trust in him, for he will not fail nor forsake them, v. 11. Note, Wherever there is an awful fear of God, there may be a cheerful faith in him: those that reverence his word may rely upon it. II. We are greatly encouraged to trust in God, and good reason is given us why we should stay ourselves upon him with an entire satisfaction. Consider, 1. What we have experienced (v. 12):  The Lord has been mindful of us, and never unmindful, has been so constantly, has been so remarkably upon special occasions. He has been mindful of our case, our wants and burdens, mindful of our prayers to him, his promises to us, and the covenant-relation between him and us. All our comforts are derived from God's  thoughts to us-ward; he  has been mindful of us, though we have forgotten him. Let  this engage us to trust in him, that we have found him faithful. 2. What we may expect. From what he has done for us we may infer,  He will bless us; he that has been our  help and our shield will be so; he that has  remembered us in our low estate will not forget us; for he is still the same, his power and goodness the same, and his promise inviolable; so that we have reason to hope that he who has delivered, and does, will yet deliver. Yet this is not all:  He will bless us; he has promised that he will; he has pronounced a blessing upon all his people. God's blessing us is not only speaking good to us, but doing well for us; those whom he blesses are blessed indeed. It is particularly promised that  he will bless the house of Israel, that is, he will bless the commonwealth, will bless his people in their civil interests.  He will bless the house of Aaron, that is, the church, the ministry, will bless his people in their religious concerns. The priests were to bless the people; it was their office (Num. vi. 23); but God blessed them, and so blessed their blessings. Nay (v. 13),  he will bless those that fear the Lord, though they be not of the house of Israel or the house of Aaron; for it was a truth, before Peter perceived it,  That in every nation he that fears God is accepted or him, and blessed, Acts x. 34, 35.  He will bless them both small and great, both young and old. God has blessings in store for those that are good betimes and for those that are old disciples, both those that are poor in the world and those that make a figure. The greatest need his blessing, and it shall not be denied to the meanest that fear him. Both the weak in grace and the strong shall be blessed of God, the lambs and the sheep of his flock. It is promised (v. 14),  The Lord shall increase you. Whom God blesses he increases; that was one of the earliest and most ancient blessings,  Be fruitful and multiply. God's blessing gives an increase—increase in number, building up the family—increase in wealth, adding to the estate and honour—especially an increase in spiritual blessings, with the increasings of God. He will bless you with the increase of knowledge and wisdom, of grace, holiness, and joy; those are blessed indeed whom God thus increases, who are made wiser and better, and fitter for God and heaven. It is promised that this shall be, (1.) A constant continual increase: " He shall increase you more and more; so that, as long as you live, you shall be still increasing, till you come to perfection, as the shining light," Prov. iv. 18. (2.) An hereditary increase: " You and your children; you in your children." It is a comfort to parents to see their children increasing in wisdom and strength. There is a blessing entailed upon the seed of those that fear God even in their infancy. For (v. 15),  You are blessed of the Lord, you and your children are so;  all that see them shall acknowledge them, that they are the seed which the Lord has blessed, Isa. lix. 9. Those that are the blessed of the Lord have encouragement enough to  trust in the Lord, as  their help and shield, for it is he that  made heaven and earth; therefore his blessings are free, for he needs not any thing himself; and therefore they are rich, for he has all things at command for us if we fear him and trust in him. He that  made heaven and earth can doubtless make those happy that trust in him, and will do it. III. We are stirred up to praise God by the psalmist's example, who concludes the psalm with a resolution to persevere in his praises. 1. God is to be praised, v. 16. He is greatly to be praised; for, (1.) His glory is high. See how stately his palace is, and the throne he has prepared in the heavens:  The heaven, even the heavens are the Lord's; he is the rightful owner of all the treasures of light and bliss in the upper and better world, and is in the full possession of them, for he is himself infinitely bright and happy. (2.) His goodness is large, for  the earth he has given to the children of men, having designed it, when he made it, for their use, to find them with meat, drink, and lodging. Not but that still he is proprietor in chief;  the earth is the Lord's, and the fulness thereof; but he has let out that vineyard to these unthankful husbandmen, and from them he expects the rents and services; for, though he has given them the earth, his eye is upon them, and he will call them to render an account how they use it. Calvin complains that profane wicked people, in his days, perverted this scripture, and made a jest of it, which some in our days do, arguing, in banter, that God, having given the earth to the children of men, will no more look after it, nor after them upon it, but they may do what they will with it, and make the best of it as their portion; it is as it were thrown like a prey among them, Let him seize it that can. It is a pity that such an instance as this gives of God's bounty to man, and such a proof as arises from it of man's obligation to God, should be thus abused. From the highest heavens, it is certain, God beholds all the children of men; to them he has given the earth; but to the children of God heaven is given. 2. The dead are not capable of praising him (v. 17), nor  any that go into silence. The soul indeed lives in a state of separation from the body and is capable of praising God; and  the souls of the faithful, after they are delivered from the burdens of the flesh, do praise God, are still praising him; for they go up to the land of perfect light and constant business. But the dead body cannot praise God; death puts an end to our glorifying God in this world of trial and conflict, to all our services in the field; the grave is a land of darkness and silence, where there is no work or device. This they plead with God for deliverance out of the hand of their enemies, "Lord, if they prevail to cut us off, the idols will carry the day, and there will be none to praise thee, to bear thy name, and to bear a testimony against the worshippers of idols."  The dead praise not the Lord, so as we do in the business and for the comforts of this life. See Ps. xxx. 9; lxxxviii. 10. 3. Therefore it concerns us to praise him (v. 18): " But we, we that are alive,  will bless the Lord; we and those that shall come after us, will do it,  from this time forth and for evermore, to the end of time; we and those we shall remove to,  from this time forth and to eternity.  The dead praise not the Lord, therefore we will do it the more diligently." (1.) Others are dead, and an end is thereby put to their service, and therefore we will lay out ourselves to do so much the more for God, that we may fill up the gap.  Moses my servant is dead, now therefore, Joshua, arise. (2.) We ourselves must shortly go to the land of silence;  but, while we do live, we will bless the Lord, will improve our time and work that work of him that sent us into the world to praise him before the night comes, and because '' the night comes, wherein no man can work. The Lord will bless us (v. 12); he will do well for us, and therefore  we will bless'' him, we will speak well of him. Poor returns for such receivings! Nay, we will not only do it ourselves, but will engage others to do it.  Praise the Lord; praise him with us; praise him in your places, as we in ours; praise him when we are gone, that he may be praised '' for evermore. Hallelujah.''

=CHAP. 116.= ''This is a thanksgiving psalm; it is not certain whether David penned it upon any particular occasion or upon a general review of the many gracious deliverances God had wrought for him, out of six troubles and seven, which deliverances draw from him many very lively expressions of devotion, love, and gratitude; and with similar pious affections our souls should be lifted up to God in singing it. Observe, I. The great distress and danger that the psalmist was in, which almost drove him to despair,''

ver. 3, 10, 11. II. The application he made to God in that distress, ver. 4. III. The experience he had of God's goodness to him, in answer to prayer; God heard him (ver. 1, 2), pitied him (ver. 5, 6), delivered him, ver. 8. IV His care respecting the acknowledgments he should make of the goodness of God to him, ver. 12. 1. He will love God, ver. 1. 2. He will continue to call upon him, ver. 2, 13, 17. 3. He will rest in him, ver. 7. 4. He will walk before him, ver. 9. 5. He will pay his vows of thanksgiving, in which he will own the tender regard God had to him, and this publicly, ver. 13-15, 17-19. Lastly, He will continue God's faithful servant to his life's end, ver. 16. These are such breathings of a holy soul as bespeak it very happy.

Grateful Acknowledgments.
$1$ I love the, because he hath heard my voice  and my supplications. $2$ Because he hath inclined his ear unto me, therefore will I call upon  him as long as I live. $3$ The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow. $4$ Then called I upon the name of the ; , I beseech thee, deliver my soul. $5$ Gracious  is the, and righteous; yea, our God  is merciful. $6$ The preserveth the simple: I was brought low, and he helped me. $7$ Return unto thy rest, O my soul; for the hath dealt bountifully with thee. $8$ For thou hast delivered my soul from death, mine eyes from tears,  and my feet from falling. $9$ I will walk before the in the land of the living. In this part of the psalm we have, I. A general account of David's experience, and his pious resolutions (v. 1, 2), which are as the contents of the whole psalm, and give an idea of it. 1. He had experienced God's goodness to him in answer to prayer:  He has heard my voice and my supplications. David, in straits, had humbly and earnestly begged mercy of God, and God had heard him, that is, had graciously accepted his prayer, taken cognizance of his case, and granted him an answer of peace.  He has inclined his ear to me. This intimates his readiness and willingness to hear prayer; he lays his ear, as it were, to the mouth of prayer, to hear it, though it be but whispered  in groanings that cannot be uttered. He  hearkens and hears, Jer. viii. 6. Yet it implies, also, that it is wonderful condescension in God to hear prayer; it is bowing his ear. Lord, what is man, that God should thus stoop to him!—2. He resolved, in consideration thereof, to devote himself entirely to God and to his honour. (1.) He will love God the better. He begins the psalm somewhat abruptly with a profession of that which his heart was full of:  I love the Lord (as Ps. xviii. 1); and fitly does he begin with this, in compliance with the first and great commandment and with God's end in all the gifts of his bounty to us. "I love him only, and nothing besides him, but what I love for him." God's love of compassion towards us justly requires our love of complacency in him. (2.) He will love prayer the better:  Therefore I will call upon him. The experiences we have had of God's goodness to us, in answer to prayer, are great encouragements to us to continue praying; we have sped well, notwithstanding our unworthiness and our infirmities in prayer, and therefore why may we not? God answers prayer, to make us love it, and expects this from us, in return for his favour. Why should we glean in any other field when we have been so well treated in this? Nay,  I will call upon him as long as I live (Heb.,  In my days), every day, to the last day. Note, As long as we continue living we must continue praying. This breath we must breathe till we breathe our last, because then we shall take our leave of it, and till then we have continual occasion for it. II. A more particular narrative of God's gracious dealings with him and the good impressions thereby made upon him. 1. God, in his dealings with him, showed himself a good God, and therefore he bears this testimony to him, and leaves it upon record (v. 5): " Gracious is the Lord, and righteous. He is righteous, and did me no wrong in afflicting me; he is gracious, and was very kind in supporting and delivering me." Let us all speak of God as we have found; and have we ever found him otherwise than just and good? No;  our God is merciful, merciful to us, and  it is of his mercies that we are not consumed. (1.) Let us review David's experiences. [1.] He was in great distress and trouble (v. 3):  The sorrows of death compassed me, that is, such sorrows as were likely to be his death, such as were thought to be the very pangs of death. Perhaps the extremity of bodily pain, or trouble of mind, is called here  the pains of hell, terror of conscience arising from sense of guilt. Note, The sorrows of death are great sorrows, and the pains of hell great pains. Let us  therefore give diligence to prepare for the former, that we may escape the latter. These  compassed him on every side; they arrested him,  got hold upon him, so that he could not escape. '' Without were fightings, within were fears. "I found trouble and sorrow;'' not only they found me, but I found them." Those that are melancholy have a great deal of sorrow of their own finding, a great deal of trouble which they create to themselves, by indulging fancy and passion; this has sometimes been the infirmity of good men. When God's providence makes our condition bad let us not by our own imprudence make it worse. [2.] In his trouble he had recourse to God by faithful and fervent prayer, v. 4. He tells us that he prayed:  Then called I upon the name of the Lord; then, when he was brought to the last extremity, then he made use of this, not as the last remedy, but as the old and only remedy, which he had found a salve for every sore. He tells us what his prayer was; it was short, but to the purpose: " O Lord! I beseech thee, deliver my soul; save me from death, and save me from sin, for that is it that is killing to the soul." Both the humility and the fervency of his prayer are intimated in these words, '' O Lord! I beseech thee.'' When we come to the throne of grace we must come as beggars for an alms, for necessary food. The following words (v. 5),  Gracious is the Lord, may be taken as part of his prayer, as a plea to enforce his request and encourage his faith and hope: "Lord  deliver my soul, for thou art  gracious and  merciful, and that only I depend upon for relief." [3.] God, in answer to his prayer, came in with seasonable and effectual relief. He found by experience that God is gracious and merciful, and in his compassion  preserves the simple, v. 6. Because they are simple (that is, sincere, and upright, and without guile) therefore God preserves them, as he preserved Paul, who had his conversation in the world  not with fleshly wisdom, but in simplicity and godly sincerity. Though they are simple (that is, weak, and helpless, and unable to shift for themselves, men of no depth, no design) yet God preserves them, because they commit themselves to him and have no confidence in their own sufficiency. Those who by faith put themselves under God's protection shall be safe. (2.) Let David speak his own experience. [1.] God supported him under his troubles: " I was brought low, was plunged into the depth of misery, and then  he helped me, helped me both to bear the worst and to hope the best, helped me to pray, else desire had failed, helped me to wait, else faith had failed. I was one of the simple ones whom God preserved, the poor man who  cried and the Lord heard him," Ps. xxxiv. 6. Note, God's people are never brought so low but that everlasting arms are under them, and those cannot sink who are thus sustained. Nay, it is in the time of need, at the dead lift, that God chooses to help, Deut. xxxii. 36. [2.] God saved him out of his troubles (v. 8):  Thou hast delivered, which means either the preventing of the distress he was ready to fall into or the recovering of him from the distress he was already in. God graciously delivered,  First, His  soul from death. Note, It is God's great mercy to us that we are alive; and the mercy is the more sensible if we have been at death's door and yet have been spared and raised up, just turned to destruction and yet ordered to return. That a life so often forfeited, and so often exposed, should yet be lengthened out, is a miracle of mercy. The deliverance of the soul from spiritual and eternal death is especially to be acknowledged by all those who are now sanctified and shall be shortly glorified.  Secondly, His  eyes from tears, that is, his heart from inordinate grief. It is a great mercy to be kept either from the occasions of sorrow, the evil that causes grief, or, at least, from being swallowed up with over-much sorrow. When God comforts those that are cast down, looses the mourners' sackcloth and girds them with gladness, then he delivers  their eyes from tears, which yet will not be perfectly done till we come to that world where God shall '' wipe away all tears from our eyes. Thirdly, His  feet from falling,'' from falling into sin and so into misery. It is a great mercy, when our feet are almost gone, to have God  hold us by the right hand (Ps. lxxii. 2, 23), so that though we enter into temptation we are not overcome and overthrown by the temptation. Or, "Thou  hast delivered my feet from falling into the grave, when I had one foot there already." 2. David, in his returns of gratitude to God, showed himself a good man. God had done all this for him, and therefore, (1.) He will live a life of delight in God (v. 7):  Return unto thy rest, O my soul! [1.] "Repose thyself and be easy, and do not agitate thyself with distrustful disquieting fears as thou hast sometimes done. Quiet thyself, and then enjoy thyself. God has dealt kindly with thee, and therefore thou needest not fear that ever he will deal hardly with thee." [2.] "Repose thyself in God. Return to him as thy rest, and seek not for that rest in the creature which is to be had in him only." God is the soul's rest; in him only it can  dwell at ease; to him therefore it must retire, and rejoice in him. He has  dealt bountifully with us; he has provided sufficiently for our comfort and refreshment, and encouraged us to come to him for the benefit of it, at all times, upon all occasions; let us therefore be satisfied with that. Return to that rest which Christ gives to  the weary and heavy-laden, Matt. xi. 28. Return to thy Noah; his name signifies  rest, as the dove, when she found no rest, returned to the ark. I know no word more proper to close our eyes with at night, when we go to sleep, nor to close them with at death, that long sleep, than this,  Return to thy rest, O my soul! (2.) He will live a life of devotedness to God (v. 9):  I will walk before the Lord in the land of the living, that is, in this world, as long as I continue to live in it. Note, [1.] It is our great duty to  walk before the Lord, to do all we do as becomes us in his presence and under his eye, to approve ourselves to him as a holy God by conformity to him as our sovereign Lord, by subjection to his will, and, as a God all-sufficient, by a cheerful confidence in him.  I am the almighty God; walk before me, Gen. xvii. 1.  We must walk worthy of the Lord unto all well-pleasing. [2.] The consideration of this, that we are in the land of the living, should engage and quicken us to do so. We are spared and continued in the land of the living by the power, and patience, and tender mercy of our God, and therefore must make conscience of our duty to him. The  land of the living is a land of mercy, which we ought to be thankful for; it is a land of opportunity, which we should improve. Canaan is called the  land of the living (Ezek. xxvi. 20), and those whose lot is cast in such a valley of vision are in a special manner concerned to  set the Lord always before them. If God has delivered our soul from death, we must walk before him. A new life must be a new life indeed.

Grateful Acknowledgments; Devout Resolutions.
$10$ I believed, therefore have I spoken: I was greatly afflicted: $11$ I said in my haste, All men  are liars. $12$ What shall I render unto the  for all his benefits toward me? 13 I will take the cup of salvation, and call upon the name of the. $14$ I will pay my vows unto the now in the presence of all his people. $15$ Precious in the sight of the  is the death of his saints. $16$, truly I  am thy servant; I  am thy servant,  and the son of thine handmaid: thou hast loosed my bonds. $17$ I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the. $18$ I will pay my vows unto the now in the presence of all his people, $19$ In the courts of the  's house, in the midst of thee, O Jerusalem. Praise ye the. The Septuagint and some other ancient versions make these verses a distinct psalm separate from the former; and some have called it the  Martyr's psalm, I suppose for the sake of v. 15. Three things David here makes confession of:— I. His faith (v. 10):  I believed, therefore have I spoken. This is quoted by the apostle (2 Cor. iv. 13) with application to himself and his fellow-ministers, who, though they suffered for Christ, were not ashamed to own him. David believed the being, providence, and promise of God, particularly the assurance God had given him by Samuel that he should exchange his crook for a sceptre: a great deal of hardship he went through in the belief of this, and therefore he spoke, spoke to God by prayer (v. 4), by praise, v. 12. Those that believe in God will address themselves to him. He spoke to himself; because he believed, he said to his soul,  Return to thy rest. He spoke to others, told his friends what his hope was, and what the ground of it, though it exasperated Saul against him and he was greatly afflicted for it. Note, Those that believe with the heart must confess with the mouth, for the glory of God, the encouragement of others, and to evidence their own sincerity, Rom. x. 10; Acts ix. 19, 20. Those that live in hope of the kingdom of glory must neither be afraid nor ashamed to own their obligation to him that purchased it for them, Matt. x. 22. II. His fear (v. 11):  I was greatly afflicted, and then  I said in my haste (somewhat rashly and inconsiderately—in my  amazement (so some), when I was in a consternation— in my flight (so others), when Saul was in pursuit of me),  All men are liars, all with whom he had to do, Saul and all his courtiers; his friends, who he thought would stand by him, deserted him and disowned him when he fell into disgrace at court. And some think it is especially a reflection on Samuel, who had promised him the kingdom, but deceived him; for, says he,  I shall one day perish by the hand of Saul, 1 Sam. xxvii. 1. Observe, 1. The faith of the best of saints is not perfect, nor always alike strong and active. David  believed and  spoke well (v. 10), but now, through unbelief, he spoke amiss. 2. When we are under great and sore afflictions, especially if they continue long, we are apt to grow weary, to despond, and almost to despair of a good issue. Let us not therefore be harsh in censuring others, but carefully watch over ourselves when we are in trouble, Ps. xxxix. 1-3. 3. If good men speak amiss, it is in their haste, through the surprise of a temptation, not deliberately and with premeditation, as the wicked man, who  sits in the seat of the scornful (Ps. i. 1), sits and  speaks against his brother, Ps. l. 19, 20. 4. What we speak amiss, in haste, we must by repentance unsay again (as David, Ps. xxxi. 22), and then it shall not be laid to our charge. Some make this to be no rash word of David's. He was greatly afflicted and forced to fly, but he did not trust in man, nor make flesh his arm. No: he said, " All men are liars; as  men of low degree are vanity, so  men of high degree are a lie, and therefore my confidence was in God only, and in him I cannot be disappointed." In this sense the apostle seems to take it. Rom. iii. 4,  Let God be true and every man a liar in comparison with God. All men are fickle and inconstant, and subject to change; and therefore let us cease from man and cleave to God. III. His gratitude, v. 12, &c. God had been better to him than his fears, and had graciously delivered him out of his distresses; and, in consideration hereof, 1. He enquires what returns he shall make (v. 12):  What shall I render unto the Lord for all his benefits towards me? Here he speaks, (1.) As one sensible of many mercies received from God— all his benefits. This psalm seems to have been penned upon occasion of some one particular benefit (v. 6, 7), but in that one he saw many and that one brought many to mind, and therefore now he thinks of all God's benefits towards him. Note, When we speak of God's mercies we should magnify them and speak highly of them. (2.) As one solicitous and studious how to express his gratitude:  What shall I render unto the Lord? Not as if he thought he could render any thing proportionable, or as a valuable consideration for what he had received; we can no more pretend to give a recompense to God than we can to merit any favour from him; but he desired to render something acceptable, something that God would be pleased with as the acknowledgment of a grateful mind. He asks God,  What shall I render? Asks the priest, asks his friends, or rather asks himself, and communes with his own heart about it. Note, Having received many benefits from God, we are concerned to enquire,  What shall we render? 2. He resolves what returns he will make. (1.) He will in the most devout and solemn manner offer up his praises and prayers to God, v. 13, 17. [1.] " I will take the cup of salvation, that is, I will offer the drink-offerings appointed by the law, in token of my thankfulness to God, and rejoice with my friends in God's goodness to me;" this is called  the cup of deliverance because drunk in memory of his deliverance. The pious Jews had sometimes a  cup of blessing, at their private meals, which the master of the family drank first of, with thanksgiving to God, and all at his table drank with him. But some understand it not of the cup that he would present to God, but of the cup that God would put into his hand.  I will receive, First, The  cup of affliction. Many good interpreters understand it of that cup, that bitter cup, which is yet sanctified to the saints, so that to them it is a cup of salvation. Phil. i. 19,  This shall turn to my salvation; it is a means of spiritual health. David's sufferings were typical of Christ's, and we, in ours, have communion with his, and his cup was indeed a cup of salvation. "God, having bestowed so many benefits upon me, whatever cup he shall put into my hands I will readily take it, and not dispute it; welcome his holy will." Herein David spoke the language of the Son of David. John xviii. 11,  The cup that my Father has given me, shall I not take it and '' drink it? Secondly, The cup of consolation: "I will receive the benefits God bestows upon me as from his hand, and taste his love in them, as that which is  the portion not only  of my inheritance in the other world, but  of my cup'' in this." [2.]  I will offer to thee the sacrifice of thanksgiving, the thank-offerings which God required, Lev. vii. 11, 12, &c. Note, Those whose hearts are truly thankful will express their gratitude in thank-offerings. We must first  give our ownselves to God as  living sacrifices (Rom. xii. 1, 2 Cor. viii. 5), and then lay out of what we have for his honour in works of piety and charity.  Doing good and  communicating are  sacrifices with which  God is well pleased (Heb. xiii. 15, 16) and this must accompany our  giving thanks to his name. If God has been bountiful to us, the least we can do in return is to be bountiful to the poor, Ps. xvi. 2, 3. Why should we offer that to God which costs us nothing? [3.]  I will call upon the name of the Lord. This he had promised (v. 2) and here he repeats it, v. 13 and again v. 17. If we have received kindness from a man like ourselves, we tell him that we hope we shall never trouble him again; but God is pleased to reckon the prayers of his people an honour to him, and a delight, and no trouble; and therefore, in gratitude for former mercies, we must seek to him for further mercies, and continue to  call upon him. (2.) He will always entertain good thoughts of God, as very tender of the lives and comforts of his people (v. 15):  Precious in the sight of the Lord is the death of his saints, so precious that he will not gratify Saul, nor Absalom, nor any of David's enemies, with his death, how earnestly soever they desire it. This truth David had comforted himself with in the depth of his distress and danger; and, the event having confirmed it, he comforts others with it who might be in like manner exposed. God has a people, even in this world, that are his saints, his merciful ones, or men of mercy, that have received mercy from him and show mercy for his sake. The saints of God are mortal and dying; nay, there are those that desire their death, and labour all they can to hasten it, and sometimes prevail to be the death of them; but it is  precious in the sight of the Lord; their life is so (2 Kings i. 13); their  blood is so, Ps. lxxii. 14. God often wonderfully prevents the death of his saints when there is but a step between them and it; he takes special care about their death, to order it for the best in all the circumstances of it; and whoever kills them, how light soever they may make of it, they shall be made to pay dearly for it when inquisition is made for the blood of the saints, Matt. xxiii. 35. Though  no man lays it to heart when  the righteous perish, God will make it to appear that he lays it to heart. This should make us willing to die, to die for Christ, if we are called to it, that our death shall be registered in heaven; and let that be precious to us which is so to God. (3.) He will oblige himself to be God's servant all his days. Having asked,  What shall I render? here he surrenders himself, which was  more than all burnt-offerings and sacrifice (v. 16): '' O Lord! truly I am thy servant. Here is, [1.] The relation in which David professes to stand to God: " I am thy servant;'' I choose to be so; I resolve to be so; I will live and die in thy service." He had called God's people, who are dear to him,  his saints; but, when he comes to apply it to himself, he does not say,  Truly I am thy saint (that looked too high a title for himself), but,  I am thy servant. David was a king, and yet he glories in this, that he was God's servant. It is no disparagement, but an honour, to the greatest kings on earth, to be the servants of the God of heaven. David does not here compliment God, as it is common among men to say,  I am your servant, Sir. No; "Lord, I am  truly thy servant; thou knowest all things, thou knowest that I am so." And he repeats it, as that which he took pleasure in the thoughts of and which he was resolved to abide by: " I am thy servant, I am thy servant. Let others serve what master they will,  truly I am they  servant." [2.] The ground of that relation. Two ways men came to be servants:— First, by birth. "Lord, I was born in thy house; I am  the son of thy handmaid, and therefore thine." It, is a great mercy to be the children of godly parents, as it obliges us to duty and is pleadable with God for mercy.  Secondly, By redemption. He that procured the release of a captive took him for his servant. " Lord, thou hast loosed my bonds; those sorrows of death that compassed me, thou hast discharged me from them, and therefore  I am thy servant, and entitled to thy protection as well as obliged to thy work."  The very bonds which thou hast loosed shall tie me faster unto thee. Patrick. (4.) He will make conscience of paying his vows and making good what he had promised, not only that he would offer the sacrifices of praise, which he had vowed to bring, but perform all his other engagements to God, which he had laid himself under in the day of his affliction (v. 14):  I will pay my vows; and again, (v. 18),  now in the presence of all his people. Note, Vows are debts that must be paid, for it is better not to vow than to vow and not pay. He will pay his vows, [1.] Presently; he will not, like sorry debtors, delay the payment of them, or beg a day; but, " I will pay them now," Eccl. v. 4. [2.] Publicly; he will not huddle up his praises in a corner, but what service he has to do for God he will do it  in the presence of all his people; nor for ostentation, but to show that he was not ashamed of the service of God, and that others might be invited to join with him. He will pay his vows in the courts of the tabernacle, where there was a crowd of Israelites attending,  in the midst of Jerusalem, that he might bring devotion into more reputation.

=CHAP. 117.= ''This psalm is short and sweet; I doubt the reason why we sing it so often as we do is for the shortness of it; but, if we rightly understood and considered it, we should sing it oftener for the sweetness of it, especially to us sinners of the Gentiles, on whom it casts a very favourable eye. Here is, I. A solemn call to all nations to praise God, ver. 1. II. Proper matter for that praise suggested, ver. 2. We are soon weary indeed of well-doing if, in singing this psalm, we keep not up those pious and devout affections with which the spiritual sacrifice of praise ought to be kindled and kept burning.''

All Nations Admonished to Praise God.
$1$ O praise the, all ye nations: praise him, all ye people. 2 For his merciful kindness is great toward us: and the truth of the  endureth for ever. Praise ye the. There is a great deal of gospel in this psalm. The apostle has furnished us with a key to it (Rom. xv. 11), where he quotes it as a proof that the gospel was to be preached to, and would be entertained by, the Gentile nations, which yet was so great a stumbling-block to the Jews. Why should that offend them when it is said, and they themselves had often sung it,  Praise the Lord, all you Gentiles, and laud him, all you people. Some of the Jewish writers confess that this psalm refers to the kingdom of the Messiah; nay, one of them has a fancy that it consists of two verses to signify that in the days of the Messiah God should be glorified by two sorts of people, by the Jews, according to the law of Moses, and by the Gentiles, according to the seven precepts of the sons of Noah, which yet should make one church, as these two verses make one psalm. We have here, I. The vast extent of the gospel church, v. 1. For many ages in Judah only was God known and his name praised. The sons of Levi and the seed of Israel praised him, but the rest of the nations  praised gods of wood and stone (Dan. v. 4), while there was no devotion at all paid, at least none openly, that we know of, to the living and true God. But here  all nations are called to praise the Lord, which could not be applied to the Old-Testament times, both because this call was not then given to any of the Gentile nations, much less to all, in a language they understood, and because, unless the people of the land became Jews and were circumcised, they were not admitted to praise God with them. But the gospel of Christ is ordered to be preached to all nations, and by him the partition-wall is taken down, and those that were  afar off are  made nigh. This was the mystery which was hidden in prophecy for many ages, but was at length revealed in the accomplishment,  That the Gentiles should be fellow-heirs, Eph. iii. 3, 6. Observe here, 1. Who should be admitted into the church— all nations and  all people. The original words are the same that are used for the  heathen that rage and  the people that imagine against Christ (Ps. ii. 1); those that had been enemies to his kingdom should become his willing subjects. The gospel of the kingdom was to be preached  to all the world, for a witness to all nations, Matt. xxiv. 14; Mark xvi. 15. All nations shall be called, and to some of all nations the call shall be effectual, and they shall be discipled. 2. How their admission into the church is foretold—by a repeated call to  praise him. The tidings of the gospel, being sent to all nations, should give them cause to praise God; the institution of gospel-ordinances would give them leave and opportunity to praise God; and the power of gospel-grace would give them hearts to praise him. Those are highly favoured whom God invites by his word and inclines by his Spirit to praise him, and so makes to be to him for a name and a praise, Jer. xiii. 11. See Rev. vii. 9, 10. II. The unsearchable riches of gospel-grace, which are to be the matter or our praise, v. 2. In the gospel, those celebrated attributes of God, his mercy and his truth, shine most brightly in themselves and most comfortably to us; and the apostle, where he quotes this psalm, takes notice of these as the two great things for which the Gentiles should glorify God (Rom. xv. 8, 9), for  the truth of God and for  his mercy. We that enjoy the gospel have reason to praise the Lord, 1. For the power of his mercy:  His merciful kindness is great towards us; it is  strong (so the word signifies); it is  mighty for the pardon of  mighty sins (Amos v. 12) and for the working out of a mighty salvation. 2. For the perpetuity of his truth:  The truth of the Lord endures for ever. It was mercy, mere mercy, to the Gentiles, that the gospel was sent among them. It was merciful kindness prevailing towards them above their deserts; and in it the  truth of the Lord, of his promise made unto the fathers,  endures for ever; for, though the Jews were hardened and expelled, yet the promise took its effect in the believing Gentiles, the spiritual seed of Abraham. God's mercy is the fountain of all our comforts and his truth the foundation of all our hopes, and therefore for both we must praise the Lord.

=CHAP. 118.= ''It is probable that David penned this psalm when he had, after many a story, weathered his point at last, and gained a full possession of the kingdom to which he had been anointed. He then invites and stirs up his friends to join with him, not only in a cheerful acknowledgment of God's goodness and a cheerful dependence upon that goodness for the future, but in a believing expectation of the promised Messiah, of whose kingdom and his exaltation to it his were typical. To him, it is certain, the prophet here bears witness, in the latter part of the psalm. Christ himself applies it to himself (Matt. xxi. 42), and the former part of the psalm may fairly, and without forcing, be accommodated to him and his undertaking. Some think it was first calculated for the solemnity of the bringing of the ark to the city of David, and was afterwards sung at the feast of tabernacles. In it, I. David calls upon all about him to give to God the glory of his goodness, ver. 1-4. II. He encourages himself and others to trust in God, from the experience he had had of God's power and pity in the great and kind things he had done for him,''

ver. 5-18. III. He gives thanks for his advancement to the throne, as it was a figure of the exaltation of Christ, ver. 19-23. IV. The people, the priests, and the psalmist himself, triumph in the prospect of the Redeemer's kingdom, ver. 24-29. In singing this psalm we must glorify God for his goodness, his goodness to us, and especially his goodness to us in Jesus Christ.

Goodness of God Celebrated; Grateful Acknowledgments.
$1$ O give thanks unto the ; for  he is good: because his mercy  endureth for ever. $2$ Let Israel now say, that his mercy  endureth for ever. $3$ Let the house of Aaron now say, that his mercy  endureth for ever. $4$ Let them now that fear the say, that his mercy  endureth for ever. $5$ I called upon the in distress: the  answered me,  and set me in a large place. $6$ The  is on my side; I will not fear: what can man do unto me? $7$ The taketh my part with them that help me: therefore shall I see  my desire upon them that hate me. $8$  It is better to trust in the than to put confidence in man. 9  It is better to trust in the than to put confidence in princes. $10$ All nations compassed me about: but in the name of the will I destroy them. $11$ They compassed me about; yea, they compassed me about: but in the name of the I will destroy them. 12 They compassed me about like bees; they are quenched as the fire of thorns: for in the name of the I will destroy them. $13$ Thou hast thrust sore at me that I might fall: but the helped me. $14$ The  is my strength and song, and is become my salvation. $15$ The voice of rejoicing and salvation  is in the tabernacles of the righteous: the right hand of the doeth valiantly. $16$ The right hand of the is exalted: the right hand of the  doeth valiantly. $17$ I shall not die, but live, and declare the works of the. $18$ The hath chastened me sore: but he hath not given me over unto death. It appears here, as often as elsewhere, that David had his heart full of the goodness of God. He loved to think of it, loved to speak of it, and was very solicitous that God might have the praise of it and others the comfort of it. The more our hearts are impressed with a sense of God's goodness the more they will be enlarged in all manner of obedience. In these verses, I. He celebrates God's mercy in general, and calls upon others to acknowledge it, from their own experience of it (v. 1):  O give thanks unto the Lord, for he is not only good in himself, but good to you, and  his mercy endures for ever, not only in the everlasting fountain, God himself, but in the never-failing streams of that mercy, which shall run parallel with the longest line of eternity, and in the chosen  vessels of mercy, who will be everlasting monuments of it. Israel, and the house of Aaron, and all that  fear God, were called upon to  trust in God (Ps. cxv. 9-11); here they are called upon to confess that  his mercy endures for ever, and so to encourage themselves to trust in him, v. 2-4. Priests and people, Jews and proselytes, must all own God's goodness, and all join in the same thankful song; if they can say no more, let them say this for him, that  his mercy endures for ever, that they have had experience of it all their days, and confide in it for good things that shall last for ever. The praises and thanksgivings of all that truly  fear the Lord shall be as pleasing to him as those of the house of Israel or the house of Aaron. II. He preserves an account of God's gracious dealings with him in particular, which he communicates to others, that they might thence fetch both songs of praise and supports of faith, and both ways God would have the glory. David had, in his time, waded through a great deal of difficulty, which gave him great experience of God's goodness. Let us therefore observe here, 1. The great distress and danger that he had been in, which he reflects upon for the magnifying of God's goodness to him in his present advancement. There are many who, when they are lifted up, care not for hearing or speaking of their former depressions; but David takes all occasions to remember his own low estate. He was  in distress (v. 5), greatly straitened and at a loss; there were many that  hated him (v. 7), and this could not but be a great grief to one of an ingenuous spirit, that strove to gain the good affections of all.  All nations compassed me about, v. 10. All the nations adjacent to Israel set themselves to give disturbance to David, when he had newly come to the throne, Philistines, Moabites, Syrians, Ammonites, &c. We read of  his enemies round about; they were confederate against him, and thought to cut off all succours from him. This endeavour of his enemies to surround him is repeated (v. 11):  They compassed me about, yea, they compassed me about, which intimates that they were virulent and violent, and, for a time, prevalent, in their attempts against him, and when put into disorder they rallied again and pushed on their design.  They compassed me about like bees, so numerous were they, so noisy, so vexatious; they came flying upon him, came upon him in swarms, set upon him with their malignant stings; but it was to their own destruction, as the bee, they say, loses her life with her sting, '' Animamque in vulnere ponit—She lays down her life in the wound. Lord, how are those increased that trouble me! Two ways David was brought into trouble:—(1.) By the injuries that men did him (v. 13):  Thou (O enemy!)  hast thrust sore at me, with many a desperate push,  that I might fall'' into sin and into ruin.  Thrusting thou hast thrust at me (so the word is), so that I was  ready to fall. Satan is the great enemy that thrusts sorely at us by his temptations, to cast us down from our excellency, that we may fall from our God and from our comfort in him; and, if Go had not upheld us by his grace, his thrusts would have been fatal to us. (2.) By the afflictions which God laid upon him (v. 18):  The Lord has chastened me sore. Men thrust at him for his destruction; God chastened him for his instruction. They thrust at him with the malice of enemies; God chastened him with the love and tenderness of a Father. Perhaps he refers to the same trouble which God, the author of it, designed for his profit, that by it he  might partake of his holiness (Heb. xii. 10, 11); howbeit, men, who were the instruments of it, meant not so,  neither did their heart think so, but it was in their heart to cut off and destroy, Isa. x. 7. What men intend for the greatest mischief God intends for the greatest good, and it is easy to say whose counsel shall stand. God will sanctify the trouble to his people, as it is his chastening, and secure the good he designs; and he will guard them against the trouble, as it is the enemies' thrusting, and secure them from the evil they design, and then we need not fear. This account which David gives of his troubles is very applicable to our Lord Jesus. Many there were that  hated him, hated him without a cause. They  compassed him about; Jews and Romans surrounded him.  They thrust sorely at him; the devil did so when he tempted him; his persecutors did so when they reviled him; nay, the Lord himself  chastened him sorely, bruised him, and put him to grief, that  by his stripes we might be healed. 2. The favour God vouchsafed to him in his distress. (1.) God heard his prayer (v. 5): " He answered me with enlargements; he did more for me than I was able to ask; he enlarged my heart in prayer and yet gave more largely than I desired."  He answered me, and set me in a large place (so we read it), where I had room to bestir myself, room to enjoy myself, and room to thrive; and the large place was the more comfortable because he was brought to it out of distress, Ps. iv. 1. (2.) God baffled the designs of his enemies against him: They are  quenched as the fire of thorns (v. 12), which burns furiously for a while, makes a great noise and a great blaze, but is presently out, and cannot do the mischief that it threatened. Such was the fury of David's enemies; such is  the laughter of the fool, like the  crackling of thorns under a pot (Eccl. vii. 6), and such is the anger of the fool, which therefore is not to be feared, any more than his laughter is to be envied, but both to be pitied. They thrust sorely at him, but  the Lord helped him (v. 13), helped him to keep his feet and maintain his ground. Our spiritual enemies would, long before this, have been our ruin if God had not been our helper. (3.) God preserved his life when there was but a step between him and death (v. 18): "He has  chastened me, but he has not  given me over unto death, for he has not given me over to the will of my enemies." To this St. Paul seems to refer in 2 Cor. vi. 9.  As dying, and behold we live; as chastened, and not killed. We ought not therefore, when we are chastened sorely, immediately to despair of life, for God sometimes, in appearance,  turns men to destruction, and yet  says, Return; says unto them, Live. This also is applicable to Jesus Christ. God  answered him, and set him in a large place. He quenched the fire of his enemies; rage, which did but consume themselves; for  through death he destroyed him that had the power of death. He helped him through his undertaking; and thus far he did not  give him over unto death that he did  not leave him in the grave, nor '' suffer him to see corruption. Death had no dominion over him.'' 3. The improvement he made of this favour. (1.) It encouraged him to trust in God; from his own experience he can say,  It is better, more wise, more comfortable, and more safe, there is more reason for it, and it will speed better,  to trust in the Lord, than to put confidence in man, yea, though it be  in princes, v. 8, 9. He that devotes himself to God's guidance and government, with an entire dependence upon God's wisdom, power, and goodness, has a better security to make him easy than if all the kings and potentates of the earth should undertake to protect him. (2.) It enabled him to triumph in that trust. [1.] He triumphs in God, and in his relation to him and interest in him (v. 6): " The Lord is on my side. He is a righteous God, and therefore espouses my righteous cause and will plead it." If we are on God's side, he is on ours; if we be for him and with him, he will be for us and with us (v. 7): " The Lord takes my part, and stands up for me,  with those that help me. He is to me among my helpers, and so one of them that he is all in all both to them and me, and without him I could not help myself nor could any friend I have in the world help me." Thus (v. 14), " The Lord is my strength and my song; that is, I make him so (without him I am weak and sad, but on him I stay myself as my strength, both for doing and suffering, and in him I solace myself as my song, by which I both express my joy and ease my grief), and, making him so, I find him so: he strengthens my heart with his graces and gladdens my heart with his comforts." If God be our strength, he must be our song; if he work all our works in us, he must have all praise and glory from us. God is sometimes the strength of his people when he is not their song; they have spiritual supports when they want spiritual delights. But, if he be both to us, we have abundant reason to triumph in him; for, he be our strength and our song, he has become not only our Saviour, but our salvation; for his being our strength is our protection to the salvation, and his being our song is an earnest and foretaste of the salvation. [2.] He triumphs over his enemies. Now shall his head be lifted up above them; for,  First, He is sure they cannot hurt him: "God is for me, and then  I will not fear what man can do against me," v. 6. He can set them all at defiance, and is not disturbed at any of their attempts. "They can do nothing to me but what God permits them to do; they can do no real damage, for they cannot separate between me and God; they cannot do any thing but what God can make to work for my good. The enemy is a man, a depending creature, whose power is limited, and subordinate to a higher power, and therefore I will not fear him."  Who art thou, that thou shouldst be afraid of a man that shall die? Isa. li. 12. The apostle quotes this, with application to all Christians, Heb. xiii. 6. They may boldly say, as boldly as David himself,  The Lord is my helper, and  I will not fear what man shall do unto me; let him do his worst.  Secondly, He is sure that he shall be too hard for them at last: " I shall see my desire upon those that hate me (v. 7); I shall see them defeated in their designs against me; nay,  In the name of the Lord I will destroy them (v. 10-12); I trust in the name of the Lord that I shall destroy them, and in his name I will go forth against them, depending on his strength, by warrant from him, and with an eye to his glory, not confiding in myself nor taking vengeance for myself." Thus he went forth against Goliath,  in the name of the God of Israel, 1 Sam. xvii. 45. David says this as a type of Christ, who triumphed over the powers of darkness, destroyed them, and  made a show of them openly. [3.] He triumphs in an assurance of the continuance of his comfort, his victory, and his life.  First, Of his comfort (v. 15):  The voice of rejoicing and salvation is in the tabernacles of the righteous, and in mine particularly, in my family. The dwellings of the righteous in this world are but tabernacles, mean and movable; here we have no city,  no continuing city. But these tabernacles are more comfortable to them than the palaces of the wicked are to them; for in the house where religion rules, 1. There is salvation; safety from evil, earnests of eternal salvation, which  has come to this house, Luke xix. 9. 2. Where there is salvation there is cause for rejoicing, for continual joy in God. Holy joy is called  the joy of salvation, for in that there is abundant matter for joy. 3. Where there is rejoicing there ought to be  the voice of rejoicing, that is, praise and thanksgiving. Let God be served with joyfulness and gladness of heart, and let the voice of that rejoicing be heard daily in our families, to the glory of God and encouragement of others.  Secondly, Of his victory:  The right hand of the Lord does valiantly (v. 15) and  is exalted; for (as some read it)  it has exalted me. The right hand of God's power is engaged for his people, and it acts vigorously for them and therefore victoriously. For what difficulty can stand before the divine valour? We are weak, and act but cowardly for ourselves; but God is mighty, and acts valiantly for us, with jealousy and resolution, Isa. lxiii. 5, 6. There is spirit, as well as strength, in all God's operations for his people. And, when God's right hand does valiantly for our salvation, it ought to be exalted in our praises.  Thirdly, Of his life (v. 17): " I shall not die by the hands of my enemies that seek my life,  but live and declare the works of the Lord; I shall live a monument of God's mercy and power; his works shall be declared in me, and I will make it the business of my life to praise and magnify God, looking upon that as the end of my preservation." Note, It is not worth while to live for any other purpose than to  declare the works of God, for his honour and the encouragement of others to serve him and trust in him. Such as these were the triumphs of the Son of David in the assurance he had of the success of his undertaking and that the  good pleasure of the Lord should  prosper in his hand.

David Triumphs in God; The Humiliation and Exaltation of the Messiah.
$19$ Open to me the gates of righteousness: I will go into them,  and I will praise the : $20$ This gate of the , into which the righteous shall enter. 21 I will praise thee: for thou hast heard me, and art become my salvation. $22$ The stone  which the builders refused is become the head  stone of the corner. $23$ This is the 's doing; it  is marvellous in our eyes. $24$ This  is the day  which the hath made; we will rejoice and be glad in it. $25$ Save now, I beseech thee, :, I beseech thee, send now prosperity. $26$ Blessed  be he that cometh in the name of the : we have blessed you out of the house of the. $27$ God  is the, which hath showed us light: bind the sacrifice with cords,  even unto the horns of the altar. $28$ Thou  art my God, and I will praise thee:  thou art my God, I will exalt thee. $29$ O give thanks unto the ; for  he is good: for his mercy  endureth for ever. We have here an illustrious prophecy of the humiliation and exaltation of our Lord Jesus, his sufferings, and the glory that should follow. Peter thus applies it directly to the chief priests and scribes, and none of them could charge him with misapplying it, Acts iv. 11. Now observe here, I. The preface with which this precious prophecy is introduced, v. 19-21. 1. The psalmist desires admission into the sanctuary of God, there to celebrate the glory of him  that cometh in the name of the Lord: Open to me the gates of righteousness. So the temple-gates are called, because they were shut against the uncircumcised, and forbade the stranger to come nigh, as the sacrifices there offered are called  sacrifices of righteousness. Those that would enter into communion with God in holy ordinances must become humble suitors to God for admission. And when the gates of righteousness are opened to us we must  go into them, must enter into the holiest, as far as we have leave,  and praise the Lord. Our business within God's gates is to praise God;  therefore we should long till the gates of heaven be opened to us, that we may go into them to dwell in God's house above, where we shall be still praising him. 2. He sees admission granted him (v. 20):  This is the gate of the Lord, the gate of his appointing,  into which the righteous shall enter; as if he had said, "The gate you knocked at is opened, and you are welcome.  Knock, and it shall be opened unto you." Some by this gate understand Christ, by whom we are taken into fellowship with God and our praises are accepted; he is  the way; there is no coming to the Father but by him (John xiv. 6), he is the  door of the sheep (John x. 9); he is the gate of the temple, by whom, and by whom only, the righteous, and they only, shall enter, and  come into God's righteousness, as the expression is, Ps. lxix. 27. The psalmist triumphs in the discovery that the gate of righteousness, which had been so long shut, and so long knocked at, was now at length opened. 3. He promises to give thanks to God for this favour (v. 21):  I will praise thee. Those that saw Christ's day at so great a distance saw cause to praise God for the prospect; for in him they saw that God had heard them, had heard the prayers of the Old-Testament saints for the coming of the Messiah, and would be their salvation. II. The prophecy itself, v. 22, 23. This may have some reference to David's preferment; he was the stone which Saul and his courtiers rejected, but was by the wonderful providence of God advanced to be the headstone of the building. But its principal reference is to Christ; and here we have, 1. His humiliation. He is  the stone which the builders refused; he is the  stone cut out of the mountain without hands, Dan. ii. 34. He is a stone, not only for strength, and firmness, and duration, but for life, in the building of the spiritual temple; and yet a  precious stone (1 Pet. ii. 6), for the foundation of the gospel-church must be  sapphires, Isa. liv. 11. This stone was  rejected by the builders, by the rulers and people of the Jews (Acts iv. 8, 10, 11); they refused to own him as the stone, the Messiah promised; they would not build their faith upon him nor join themselves to him; they would make no use of him, but go on in their building without him; they  denied him in the presence of Pilate (Acts iii. 13) when they said,  We have no king but C&#230;sar. They trampled upon this stone, threw it among the rubbish out of the city; nay, they stumbled at it. This was a disgrace to Christ, but it proved the ruin of those that thus made light of him. Rejecters of Christ are rejected of God. 2. His exaltation. He  has become the headstone of the corner; he is advanced to the highest degree both of honour and usefulness, to be above all, and all in all. He is the chief corner-stone in the foundation, in whom Jew and Gentile are united, that they may be built up one holy house. He is the chief top-stone in the corner, in whom the building is completed, and who must in all things have the pre-eminence, as the  author and finisher of our faith. Thus highly  has God exalted him, because he humbled himself; and we, in compliance with God's design, must make him the foundation of our hope, the centre of our unity, and the end of our living.  To me to live is Christ. 3. The hand of God in all this:  This is the Lord's doing; it is from the Lord; it is with the Lord; it is the product of his counsel; it is his contrivance. Both the humiliation and the exaltation of the Lord Jesus were his work, Acts ii. 23; iv. 27, 28. He sent him, sealed him; his hand went with him throughout his whole undertaking, and from first to last he did his Father's will; and this ought to be  marvellous in our eyes. Christ's name is  Wonderful; and the redemption he wrought out is the most amazing of all God's works of wonder; it is what the angels  desire to look into, and will be admiring to eternity; much more ought we to admire it, who owe our all to it.  Without controversy, great is the mystery of godliness. III. The joy wherewith it is entertained and the acclamations which attend this prediction. 1. Let the day be solemnized to the honour of God with great joy (v. 24):  This is the day the Lord has made. The whole time of the gospel-dispensation, that  accepted time, that  day of salvation, is what the Lord has made so; it is a continual feast, which ought to be kept with joy. Or it may very fitly be understood of the Christian sabbath, which we sanctify in remembrance of Christ's resurrection, when the rejected stone began to be exalted; and so, (1.) Here is the doctrine of the Christian sabbath:  It is the day which the Lord has made, has made remarkable, made holy, has distinguished from other days; he has made it for man: it is therefore called  the Lord's day, for it bears his image and superscription. (2.) The duty of the sabbath, the work of the day that is to be done in his day:  We will rejoice and be glad in it, not only in the institution of the day, that there is such a day appointed, but in the occasion of it, Christ's becoming the  head of the corner. This we ought to rejoice in both as his honour and our advantage. Sabbath days must be rejoicing days, and then they are to us as the days of heaven. See what a good Master we serve, who, having instituted a day for his service, appoints it to be spent in holy joy. 2. Let the exalted Redeemer be met, and attended, with joyful hosannas, v. 25, 26. (1.) Let him have the acclamations of the people, as is usual at the inauguration of a prince. Let every one of his loyal subjects shout for joy,  Save now, I beseech thee, O Lord! This is like  Vivat rex—Long live the king, and expresses a hearty joy for his accession to the crown, an entire satisfaction in his government, and a zealous affection to the interests and honour of it.  Hosanna signifies,  Save now, I beseech thee. [1.] "Lord, save me, I beseech thee; let this Saviour be my Saviour, and, in order to that, my ruler; let me be taken under his protection and owned as one of his willing subjects. His enemies are my enemies; Lord, I beseech thee, save me from them. Send me an interest in that prosperity which his kingdom brings with it to all those that entertain it. Let my soul prosper and be in health, in that peace and righteousness which his government brings, Ps. lxxii. 3. Let me have victory over those lusts  that war against my soul, and let divine grace go on in my heart  conquering and to conquer." [2.] "Lord, preserve him, I beseech thee, even the Saviour himself, and  send him prosperity in all his undertakings; give success to his gospel, and let it be  mighty, through God, to the pulling down of strong-holds and reducing souls to their allegiance to him. Let his name be sanctified, his  kingdom come, his  will be done." Thus  let prayer be made for him continually, Ps. lxxii. 15. On the Lord's day, when we rejoice and are glad in his kingdom, we must pray for the advancement of it more and more, and its establishment upon the ruins of the devil's kingdom. When Christ made his public entry into Jerusalem he was thus met by his well-wishers (Matt. xxi. 9):  Hosanna to the Son of David; long live King Jesus; let him reign for ever. (2.) Let the priests, the Lord's ministers, do their part in this great solemnity, v. 26. [1.] Let them bless the prince with their praises:  Blessed is he that cometh in the name of the Lord. Jesus Christ is  he that cometh— ho erchomenos, he that was to come and is yet to come again, Rev. i. 8. He  comes in the name of the Lord, with a commission from him, to act for him, to do his will and to seek his glory; and therefore we must say,  Blessed be he that cometh; we must rejoice that he has come; we must speak well of him, admire him, and esteem him highly, as one we are eternally obliged to, call him blessed Jesus, blessed for ever, Ps. xlv. 2. We must bid him welcome into our hearts, saying, "Come in, thou blessed of the Lord; come in by thy grace and Spirit, and take possession of me for thy own." We must bless his faithful ministers that come in his name, and receive them for his sake, Isa. lii. 7; John xiii. 20. We must pray for the enlargement and edification of his church, for the ripening of things for his second coming, and then that he who has said,  Surely I come quickly, would  even so come. [2.] Let them bless the people with their prayers:  We have blessed you out of the house of the Lord. Christ's ministers are not only warranted, but appointed to pronounce a blessing, in his name, upon all his loyal subjects that love him and his government in sincerity, Eph. vi. 24. We assure you that in and through Jesus Christ you are blessed; for he came to bless you. "You are  blessed out of the house of the Lord, that is,  with spiritual blessings in heavenly places (Eph. i. 3), and therefore have reason to bless him who has thus blessed you." 3. Let sacrifices of thanksgiving be offered to his honour who offered for us the great atoning sacrifice, v. 27. Here is, (1.) The privilege we enjoy by Jesus Christ:  God is the Lord who has shown us light. God is Jehovah, is known by that name, a God performing what he has promised and perfecting what he has begun, Exod. vi. 3.  He has shown us light, that is, he has given us the knowledge of himself and his will. He  has shined upon us (so some); he has favoured us, and lifted up upon us the light of his countenance; he has given us occasion for joy and rejoicing, which is light to the soul, by giving us a prospect of everlasting light in heaven.  The day which the Lord has made brings light with it, true light. (2.) The duty which this privilege calls for:  Bind the sacrifice with cords, that, being killed, the blood of it may be sprinkled  upon the horns of the altar, according to the law; or perhaps it was the custom (though we read not of it elsewhere) to  bind the sacrifice to the horns of the altar while things were getting ready for the slaying of it. Or this may have a peculiar significancy here; the sacrifice we are to offer to God, in gratitude for redeeming love, is ourselves, not to be slain upon the altar, but  living sacrifices (Rom. xii. 1), to be bound to the altar, spiritual sacrifices of prayer and praise, in which our hearts must be fixed and engaged, as the sacrifice was bound  with cords to the horns of the altar, not to start back. 4. The psalmist concludes with his own thankful acknowledgments of divine grace, in which he calls upon others to join with him, v. 28, 29. (1.) He will praise God himself, and endeavour to exalt him in his own heart and in the hearts of others, and this because of his covenant-relation to him and interest in him: " Thou art my God, on whom I depend, and to whom I am devoted, who ownest me and art owned by me;  and therefore  I will praise thee." (2.) He will have all about him to give thanks to God for these glad tidings of great joy to all people, that there is a Redeemer, even Christ the Lord. In him it is that God  is good to man and that  his mercy endures for ever; in him the covenant of grace is made, and in him it is made sure, made good, and made an everlasting covenant. He concludes this psalm as he began it (v. 1), for God's glory must be the Alpha and Omega, the beginning and the end, of all our addresses to him.  Hallowed by thy name, and  thine is the glory. And this fitly closes a prophecy of Christ. The angels give thanks for man's redemption.  Glory to God in the highest (Luke ii. 14), for there is  on earth peace, to which we must echo with our hosannas, as they did, Luke xix. 38.  Peace in heaven to us through Christ, and therefore  glory in the highest.

=CHAP. 119.= ''This is a psalm by itself, like none of the rest; it excels them all, and shines brightest in this constellation. It is much longer than any of them more than twice as long as any of them. It is not making long prayers that Christ censurers, but making them for a pretence, which intimates that they are in themselves good and commendable. It seems to me to be a collection of David's pious and devout ejaculations, the short and sudden breathings and elevations of his soul to God, which he wrote down as they occurred, and, towards the latter end of his time, gathered out of his day-book where they lay scattered, added to them many like words, and digested them into this psalm, in which there is seldom any coherence between the verses, but, like Solomon's proverbs, it is a chest of gold rings, not a chain of gold links. And we may not only learn, by the psalmist's example, to accustom ourselves to such pious ejaculations, which are an excellent means of maintaining constant communion with God, and keeping the heart in frame for the more solemn exercises of religion, but we must make use of the psalmist's words, both for the exciting and for the expressing of our devout affections; what some have said of this psalm is true, "He that shall read it considerately, it will either warm him or shame him." The composition of it is singular and very exact. It is divided into twenty-two parts, according to the number of the letters of the Hebrew alphabet, and each part consists of eight verses, all the verses of the first part beginning with Aleph, all the verses of the second with Beth, and so on, without any flaw throughout the whole psalm. Archbishop Tillotson says, It seems to have more of poetical skill and number in it than we at this distance can easily understand. Some have called it the saints' alphabet; and it were to be wished we had it as ready in our memories as the very letters of our alphabet, as ready as our A B C. Perhaps the penman found it of use to himself to observe this method, as it obliged him to seek for thoughts, and search for them, that he might fill up the quota of every part; and the letter he was to begin with might lead him to a word which might suggest a good sentence; and all little enough to raise any thing that is good in the barren soil of our hearts. However, it would be of use to the learners, a help to them both in committing it to memory and in calling it to mind upon occasion; by the letter the first word would be got, and that would bring in the whole verse; thus young people would the more easily learn it by heart and retain it the better even in old age. If any censure it as childish and trifling, because acrostics are now quite out of fashion, let them know that the royal psalmist despises their censure; he is a teacher of babes, and, if this method may be beneficial to them, he can easily stoop to it; if this to be vile, he will be yet more vile.''

''II. The general scope and design of it is to magnify the law, and make it honourable; to set forth the excellency and usefulness of divine revelation, and to recommend it to us, not only for the entertainment, but for the government, of ourselves, by the psalmist's own example, who speaks by experience of the benefit of it, and of the good impressions made upon him by it, for which he praises God, and earnestly prays, from first to last, for the continuance of God's grace with him, to direct and quicken him in the way of his duty. There are ten different words by which divine revelation is called in this psalm, and they are synonymous, each of them expressive of the whole compass of it''

(both that which tells us what God expects from us and that which tells us that we may expect from him) and of the system of religion which is founded upon it and guided by it. The things contained in the scripture, and drawn from it, are here called, 1. God's law, because they are enacted by him as our Sovereign. 2. His way, because they are the rule both of his providence and of our obedience. 3. His testimonies, because they are solemnly declared to the world and attested beyond contradiction. 4. His commandments, because given with authority, and (as the word signifies) lodged with us as a trust. 5. His precepts, because prescribed to us and not left indifferent. 6. His word, or saying, because it is the declaration of his mind, and Christ, the essential eternal Word, is all in all in it. 7. His judgments, because framed in infinite wisdom, and because by them we must both judge and be judged. 8. His righteousness, because it is all holy, just, and good, and the rule and standard of righteousness. 9. His statutes, because they are fixed and determined, and of perpetual obligation. His truth, or faithfulness, because the principles upon which the divine law is built are eternal truths. And I think there is but one verse (it is ver. 122) in all this long psalm in which there is not one or other of these ten words; only in three or four they are used concerning God's providence or David's practice (as ver. 75, 84, 121), and ver. 132 they are called God's name. The great esteem and affection David had for the word of God is the more admirable considering how little he had of it, in comparison with what we have, no more perhaps in writing than the first books of Moses, which were but the dawning of this day, which may shame us who enjoy the full discoveries of divine revelation and yet are so cold towards it. In singing this psalm there is work for all the devout affections of a sanctified soul, so copious, so various, is the matter of it. We here find that in which we must give glory to God both as our ruler and great benefactor, that in which we are to teach and admonish ourselves and one another (so many are the instructions which we here find about a religious life), and that in which we are to comfort and encourage ourselves and one another, so many are the sweet experiences of one that lived such a life. Here is something or other to suit the case of every Christian. Is any afflicted? Is any merry? Each will find that here which is proper for him. And it is so far from being a tedious repetition of the same thing, as may seem to those who look over it cursorily, that, if we duly meditate upon it, we shall find almost every verse has a new thought and something in it very lively. And this, as many other of David's psalms, teaches us to be sententious in our devotions, both alone and when others join with us; for, ordinarily, the affections, especially of weaker Christians, are more likely to be raised and kept by short expressions, the sense of which lies in a little compass, than by long and laboured periods.

1. ALEPH.
$1$ Blessed  are the undefiled in the way, who walk in the law of the. 2 Blessed  are they that keep his testimonies,  and that seek him with the whole heart. $3$ They also do no iniquity: they walk in his ways. The psalmist here shows that godly people are happy people; they are, and shall be, blessed indeed. Felicity is the thing we all pretend to aim at and pursue. He does not say here wherein it consists; it is enough for us to know what we must do and be that we may attain to it, and that we are here told. All men would be happy, but few take the right way; God has here laid before us the right way, which we may be sure will end in happiness, though it be strait and narrow. Blessednesses are to the righteous; all manner of blessedness. Now observe the characters of the happy people. Those are happy, 1. Who make the will of God the rule of all their actions, and govern themselves, in their whole conversation, by that rule: They  walk in the law of the Lord, v. 1. God's word is a law to them, not only in this or that instance, but in the whole course of their conversation; they walk within the hedges of that law, which they dare not break through by doing any thing it forbids; and they walk in the paths of that law, which they will not trifle in, but  press forward in them  towards the mark, taking every step by rule and never walking at all adventures. This is  walking in God's ways (v. 3), the ways which he has marked out to us and has appointed us to walk in. It will not serve us to make religion the subject of our discourse, but we must make it the rule of our walk; we must walk  in his ways, not in the way of the world, or of our own hearts, Job xxiii. 10, 11; xxxi. 7. 2. Who are upright and honest in their religion— undefiled in the way, not only who keep themselves pure from the pollutions of actual sin,  unspotted from the world, but who are habitually sincere in their intentions,  in whose spirit there is no guile, who are really as good as they seem to be and row the same way as they look. 3. Who are true to the trust reposed in them as God's professing people. It was the honour of the Jews that  to them were committed the oracles of God; and blessed are those who preserve pure and entire that sacred deposit,  who keep his testimonies as a treasure of inestimable value, keep them as the apple of their eye, so keep them as to carry the comfort of them themselves to another world and leave the knowledge and profession of them to those who shall come after them in this world. Those who would  walk in the law of the Lord must  keep his testimonies, that is, his truths. Those will not long make conscience of good practices who do not adhere to good principles. Or  his testimonies may denote his covenant; the ark of the covenant is called  the ark of the testimony. Those do not keep covenant with God who do not keep the commandments of God. 4. Who have a single eye to God as their chief good and highest end in all they do in religion (v. 2): They  seek him with their whole heart. They do not seek themselves and their own things, but God only; this is that which they aim at, that God may be glorified in their obedience and that they may be happy in God's acceptance. He is, and will be, the rewarder, the reward, of all those who thus  seek him diligently, seek him with the heart, for that is it that God looks at and requires; and  with the whole heart, for if the heart be divided between him and the world it is faulty. 5. Who carefully avoid all sin (v. 3):  They do no iniquity; they do not allow themselves in any sin; they do not commit it as those do who are the servants of sin; they do not make a practice of it, do not make a trade of it. They are conscious to themselves of much iniquity that clogs them in the ways of God, but not of that iniquity which draws them out of those ways. Blessed and holy are those who thus exercise themselves  to have always consciences void of offence.

verses 4-6
$4$ Thou hast commanded  us to keep thy precepts diligently. $5$ O that my ways were directed to keep thy statutes! $6$ Then shall I not be ashamed, when I have respect unto all thy commandments. We are here taught, 1. To own ourselves under the highest obligations to walk in God's law. The tempter would possess men with an opinion that they are at their liberty whether they will make the word of God their rule or no, that, though it may be good, yet it is not so necessary as they are made to believe it is. He taught our first parents to question the command:  Hath God said, You shall not eat? And therefore we are concerned to be well established in this (v. 4):  Thou hast commanded us to keep thy precepts, to make religion our rule; and  to keep them  diligently, to make religion our business and to mind it carefully and constantly. We are bound, and must obey at our peril. 2. To look up to God for wisdom and grace to do so (v. 5):  O that my ways were directed accordingly! not only that all events concerning us may be so ordered and disposed by the providence of God as not to be in any thing a hindrance to us, but a furtherance rather, in the service of God, but that our hearts may be so guided and influenced by the Spirit of God that we may not in any thing transgress God's commandments—not only that our eyes may be directed to behold God's statutes, but our hearts directed to keep them. See how the desire and prayer of a good man exactly agree with the will and command of a good God: "Thou wouldest have me keep thy precepts, and, Lord, I fain would keep them."  This is the will of God, even our sanctification; and it should be our will. 3. To encourage ourselves in the way of our duty with a prospect of the comfort we shall find in it, v. 6. Note, (1.) It is the undoubted character of every good man that he has a  respect to all God's  commandments. He has a respect to the command, eyes it as his copy, aims to conform to it, is sorry wherein he comes short; and what he does in religion he does with a conscientious regard to the command, because it is his duty. He has  respect to all the  commandments, one as well as another, because they are all backed with the same authority (Jam. ii. 10, 11) and all levelled at the same end, the glorifying of God in our happiness. Those who have a sincere respect to any command will have a general respect to every command, to the commands of both testaments and both tables, to the prohibitions and the precepts, to those that concern both the inward and the outward man, both the head and the heart, to those that forbid the most pleasant and gainful sins and to those that require the most difficult and hazardous duties. (2.) Those who have a sincere  respect to all God's  commandments shall not be ashamed, not only they will thereby be kept from doing that which will turn to their shame, but they shall have  confidence towards God and boldness of access to the throne of his grace, 1 John iii. 21. They shall have credit before men; their honesty will be their honour. And they shall have clearness and courage in their own souls; they shall not be ashamed to retire into themselves, nor to reflect upon themselves, for their hearts shall not condemn them. David speaks this with application to himself. Those that are upright may take the comfort of their uprightness. "As, if I be wicked, woe to me; so, if I be sincere, it is well with me."

verses 7-8
$7$ I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments. $8$ I will keep thy statutes: O forsake me not utterly. Here is, I. David's endeavour to perfect himself in his religion, and to make himself (as we say) master of his business. He hopes to  learn God's  righteous judgments. He knew much, but he was still pressing forward and desired to know more, as knowing this, that  he had not yet attained; but as far as perfection is attainable in this life he reached towards it, and would not take up short of it. As long as we live we must be scholars in Christ's school, and sit at his feet; but we should aim to be head-scholars, and to get into the highest form. God's judgments are all righteous, and therefore it is desirable not only to learn them, but to be learned in them,  mighty in the scriptures. II. The use he would make of his divine learning. He coveted to be learned in the laws of God, not that he might make himself a name and interest among men, or fill his own head with entertaining speculations, but, 1. That he might give God the glory of his learning:  I will praise thee when I have learned thy judgments, intimating that he could not learn unless God taught him, and that divine instructions are special blessings, which we have reason to be thankful for. Though Christ keeps a free-school, and teaches without money and without price, yet he expects his scholars should give him thanks both for his word and for his Spirit; surely it is a mercy worth thanks to be taught so gainful a calling as religion is. Those have learned a good lesson who have learned to praise God, for that is the work of angels, the work of heaven. It is an easy thing to praise God in word and tongue; but those only are well learned in this mystery who have learned to  praise him  with uprightness of heart, that is, are inward with him in praising him, and sincerely aim at his glory in the course of their conversation as well as in the exercises of devotion. God accepts only the praises of the upright. 2. That he might himself come under the government of that learning:  When I shall have learned thy righteous judgments I will keep thy statutes. We cannot keep them unless we learn them; but we learn them in vain if we do not keep them. Those have well learned God's statutes who have come up to a full resolution, in the strength of his grace, to keep them. III. His prayer to God not to leave him: " O forsake me not! that is, leave me not to myself, withdraw not thy Spirit and grace from me, for then  I shall not  keep thy statutes." Good men see themselves undone if God forsakes them; for then the tempter will be too hard for them. "Though thou seem to forsake me, and threaten to forsake me, and dost, for a time, withdraw from me, yet let not the desertion be total and final; for that is hell.  O forsake me not utterly! for woe unto me if God departs from me."

2. BETH.
$9$ Wherewithal shall a young man cleanse his way? by taking heed  thereto according to thy word. Here is, 1. A weighty question asked. By what means may the next generation be made better than this?  Wherewithal shall a young man cleanse his way? Cleansing implies that it is polluted. Besides the original corruption we all brought into the world with us (from which we are not cleansed unto this day), there are many particular sins which young people are subject to, by which they defile their way,  youthful lusts (2 Tim. ii. 22); these render their way offensive to God and disgraceful to themselves. Young men are concerned to cleanse their way—to get their hearts renewed and their lives reformed, to make clean, and keep clean, from the  corruption that is in the world through lust, that they may have both a good conscience and a good name. Few young people do themselves enquire by what means they may recover and preserve their purity; and therefore David asks the question for them. 2. A satisfactory answer given to this question. Young men may effectually  cleanse their way by taking heed thereto according to the word of God; and it is the honour of the word of God that it has such power and is of such use both to particular persons and to communities, whose happiness lies much in the virtue of their youth. (1.) Young men must make the word of God their rule, must acquaint themselves with it and resolve to conform themselves to it; that will do more towards the cleansing of young men that the laws of princes or the morals of philosophers. (2.) They must carefully apply that rule and make use of it; they must take heed to their way, must examine it by the word of God, as a touchstone and standard, must rectify what is amiss in it by that regulator and steer by that chart and compass. God's word will not do without our watchfulness, and a constant regard both to it and to our way, that we may compare them together. The ruin of young men is either living at large (or by no rule at all) or choosing to themselves false rules: let them ponder the path of their feet, and walk by scripture-rules; so their way shall be clean, and they shall have the comfort and credit of it here and for ever.

verse 10
$10$ With my whole heart have I sought thee: O let me not wander from thy commandments. Here is, 1. David's experience of a good work God had wrought in him, which he takes the comfort of and pleads with God: " I have sought thee, sought to thee as my oracle, sought after thee as my happiness, sought thee as my God; for  should not a people seek unto their God? If I have not yet found thee,  I have sought thee, and thou never saidst, Seek in vain, nor wilt say so to me, for  I have sought thee with my heart, with my whole heart, sought thee only, sought thee diligently." 2. His prayer for the preservation of that work: "Thou that hast inclined me to seek thy precepts, never suffer me to wander from them." The best are sensible of their aptness to wander; and the more we have found of the pleasure there is in keeping God's commandments the more afraid we shall be of wandering from them and the more earnest we shall be in prayer to God for his grace to prevent our wanderings.

verse 11
$11$ Thy word have I hid in mine heart, that I might not sin against thee. Here is, 1. The close application which David made of the word of God to himself:  He hid it in his heart, laid it up there, that it might be ready to him whenever he had occasion to use it; he laid it up as that which he valued highly, and had a warm regard for, and which he was afraid of losing and being robbed of. God's word is a treasure worth laying up, and there is no laying it up safely but in our hearts; if we have it only in our houses and hands, enemies may take it from us; if only in our heads, our memories may fail us: but if our hearts be delivered into the mould of it, and the impressions of it remain on our souls, it is safe. 2. The good uses he designed to make of it:  That I might not sin against thee. Good men are afraid of sin, and are in care to prevent it; and the most effectual way to prevent is to hide God's word in our hearts, that we may answer every temptation, as our Master did, with,  It is written, may oppose God's precepts to the dominion of sin, his promises to its allurements, and his threatenings to its menaces.

verse 12
$12$ Blessed  art thou, : teach me thy statutes. Here, 1. David gives glory to God: " Blessed art thou, O Lord! Thou art infinitely happy in the enjoyment of thyself and hast no need of me or my services; yet thou art pleased to reckon thyself honoured by them; assist me therefore, and then accept me." In all our prayers we should intermix praises. 2. He asks grace from God: " Teach me thy statutes; give me to know and do my duty in every thing. Thou art the fountain of all blessedness; O let me have this drop from that fountain, this blessing from that blessedness:  Teach me thy statutes, that I may know how to bless thee, who art a blessed God, and that I may be blessed in thee."

verses 13-16
$13$ With my lips have I declared all the judgments of thy mouth. $14$ I have rejoiced in the way of thy testimonies, as  much as in all riches. $15$ I will meditate in thy precepts, and have respect unto thy ways. $16$ I will delight myself in thy statutes: I will not forget thy word. Here, I. David looks back with comfort upon the respect he had paid to the word of God. He had the testimony of his conscience for him, 1. That he had edified others with what he had been taught out of the word of God (v. 13):  With my lips have I declared all the judgments of thy mouth. This he did, not only as a king in making orders, and giving judgment, according to the word of God, nor only as a prophet by his psalms, but in his common discourse. Thus he showed how full he was of the word of God, and what a holy delight he took in his acquaintance with it; for it is  out of the abundance of the heart that  the mouth speaks. Thus he did good with his knowledge; he did not hide God's word from others, but hid it for them; and, out of that  good treasure in his heart, brought  forth good things, as the householder out of his store  things new and old. Those whose hearts are fed with the bread of life should with their lips feed many. He had prayed (v. 12) that God would teach him; and here he pleads, "Lord, I have endeavoured to make a good use of the knowledge thou hast given me, therefore increase it;" for  to him that has shall be given. 2. That he had entertained himself with it: " Lord, teach me thy statutes; for I desire no greater pleasure than to know and do them (v. 14):  I have rejoiced in the way of thy commandments, in a constant even course of obedience to thee; not only in the speculations and histories of thy word, but in the precepts of it, and in that path of serious godliness which they chalk out to me.  I have rejoiced in this  as much as in all riches, as much as ever any worldling rejoiced in the increase of his wealth. In the way of God's commandments I can truly say,  Soul, take thy ease;" in true religion there is all riches, the unsearchable riches of Christ. II. He looks forward with a holy resolution never to cool in his affection to the word of God; what he  does that he will do, 2 Cor. xi. 12. Those that have found pleasure in the ways of God are likely to proceed and persevere in them. 1. He will dwell much upon them in his thoughts (v. 15):  I will meditate in thy precepts. He not only discoursed of them to others (many do that only to show their knowledge and authority), but he communed with his own heart about them, and took pains to digest in his own thoughts what he had declared, or had to declare, to others. Note, God's words ought to be very much the subject of our thoughts. 2. He will have them always in his eye:  I will have respect unto thy ways, as the traveller has to his road, which he is in care not to miss and always aims and endeavours to hit. We do not meditate on God's precepts to good purpose unless we have respect to them as our rule and our good thoughts produce good works and good intentions in them. 3. He will take a constant pleasure in communion with God and obedience to him. It is not for a season that he rejoices in this light, but " I will still, I will for ever,  delight myself in thy statutes, not only think of them, but do them with delight," v. 16. David took more delight in God's statutes than in the pleasures of his court or the honours of his camp, more than in his sword or in his harp. When the law is written in the heart duty becomes a delight. 4. He will never forget what he has learned of the things of God: " I will not forget thy word, not only I will not quite forget it, but I will be mindful of it when I have occasion to use it." Those that meditate in God's word, and delight in it, are in no great danger of forgetting it.

3. GIMEL.
$17$ Deal bountifully with thy servant,  that I may live, and keep thy word. We are here taught, 1. That we owe our lives to God's mercy. David prays,  Deal bountifully with me,  that I may live. It was God's bounty that gave us life, that gave us this life; and the same bounty that gave it continues it, and gives all the supports and comforts of it; if these be withheld, we die, or, which is equivalent, our lives are embittered and we become weary of them. If God deals in strict justice with us, we die, we perish, we all perish; if these forfeited lives be preserved and prolonged, it is because God deals bountifully with us, according to his mercy, not according to our deserts. The continuance of the most useful life is owing to God's bounty, and on that we must have a continual dependence. 2. That therefore we ought to spend our lives in God's service. Life is  therefore a choice mercy, because it is an opportunity of obeying God in this world, where there are so few that do glorify him; and this David had in his eye: "Not  that I may live and grow rich, live and be merry, but  that I may live and keep thy word, may observe it myself and transmit it to those that shall come after, which the longer I live the better I shall do."

verse 18
$18$ Open thou mine eyes, that I may behold wondrous things out of thy law. Observe here, 1. That there are  wondrous things in God's  law, which we are all concerned, and should covet, to  behold, not only strange things, which are very surprising and unexpected, but excellent things, which are to be highly esteemed and valued, and things which were long  hidden from the wise and prudent, but are now  revealed unto babes. If there were wonders in the law, much more in the gospel, where Christ is all in all, whose name is  Wonderful. Well may we, who are so nearly interested, desire to behold these wondrous things, when the angels themselves reach  to look into them, 1 Pet. i. 12. Those that would see the wondrous things of God's law and gospel must beg of him to  open their eyes and to give them an understanding. We are by nature blind to the things of God, till his grace cause the scales to fall from our eyes; and even those in whose hearts God has said,  Let there be light, have yet need to be further enlightened, and must still pray to God to open their eyes yet more and more, that those who at first  saw men as trees walking may come to see all things clearly; and the more God opens our eyes the more wonders we see in the word of God, which we saw not before.

verse 19
$19$ I  am a stranger in the earth: hide not thy commandments from me. Here we have, 1. The acknowledgment which David makes of his own condition:  I am a stranger in the earth. We all are so, and all good people confess themselves to be so; for heaven is their home, and the world is but their inn, the land of their pilgrimage. David was a man that knew as much of the world, and was as well known in it, as most men. God built him a house, established his throne; strangers submitted to him, and people that he had not known served him; he had a name like the names of the great men, and yet he calls himself a stranger. We are all strangers on earth and must so account ourselves. 2. The request he makes to God thereupon:  Hide not thy commandments from me. He means more: "Lord, show thy commandments to me; let me never know the want of the word of God, but, as long as I live, give me to be growing in my acquaintance with it.  I am a stranger, and therefore stand in need of a guide, a guard, a companion, a comforter; let me have thy commandments always in view, for they will be all this to me, all that a poor stranger can desire.  I am a stranger here, and must be gone shortly; by thy commandments let me be prepared for my removal hence."

verse 20
$20$ My soul breaketh for the longing  that it hath unto thy judgments at all times. David had prayed that God would open his eyes (v. 18) and open the law (v. 19); now here he pleads the earnestness of his desire for knowledge and grace, for it is the fervent prayer that avails much. 1. His desire was importunate:  My soul breaketh for the longing it hath to thy judgments, or (as some read it) " It is taken up, and wholly employed, in longing for thy judgments; the whole stream of its desires runs in this channel. I shall think myself quite broken and undone if I want the word of God, the direction, converse, and comfort of it." 2. It was constant— at all times. It was not now and then, in a good humour, that he was so fond of the word of God; but it is the habitual temper of every sanctified soul to hunger after the word of God as its necessary food, which there is no living without.

verse 21
$21$ Thou hast rebuked the proud  that are cursed, which do err from thy commandments. Here is, 1. The wretched character of wicked people. The temper of their minds is bad. They are  proud; they magnify themselves above others. And yet that is not all: they magnify themselves against God, and set up their wills in competition with and opposition to the will of God, as if their hearts, and tongues, and all, were their own. There is something of pride at the bottom of every wilful sin, and the tenour of their lives is no better: They  do err from thy commandments, as Israel, that did  always err in their hearts; they err in judgment, and embrace principles contrary to thy commandments, and then no wonder that they err in practice, and wilfully turn aside out of the good way. This is the effect of their pride; for they say,  What is the Almighty, that we should serve him? As Pharaoh,  Who is the Lord? 2. The wretched case of such. They are certainly cursed, for  God resists the proud; and those that throw off the commands of the law lay themselves under its curse (Gal. iii. 10), and he that now  beholds them afar off will shortly say to them,  Go, you cursed. The proud sinners bless themselves; God curses them; and, though the most direful effects of this curse are reserved for the other world, yet they are often severely rebuked in this world: Providence crosses them, vexes them, and, wherein they dealt proudly, God shows himself above them; and these rebukes are earnests of worse. David took notice of the rebukes proud men were under, and it made him cleave the more closely to the word of God and pray the more earnestly that he might not  err from God's commandments. Thus saints get good by God's judgments on sinners.

verse 22
$22$ Remove from me reproach and contempt; for I have kept thy testimonies. Here, 1. David prays against the reproach and contempt of men, that they might be  removed, or (as the word is)  rolled, from off him. This intimates that they lay upon him, and that neither his greatness nor his goodness could secure him from being libelled and lampooned. Some despised him and endeavoured to make him mean; others reproached him and endeavoured to make him odious. It has often been the lot of those that do well to be ill-spoken of. It intimates that they lay heavily upon him. Hard and foul words indeed break no bones, and yet they are very grievous to a tender and ingenuous spirit; therefore David prays, "Lord,  remove them from me, that I may not be thereby either driven from my duty or discouraged in it." God has all men's hearts and tongues in his hand, and can silence lying lips, and raise up a good name that is trodden in the dust. To him we may appeal as the assertor of right and avenger of wrong, and may depend on his promise that he will clear up our  righteousness as the light, Ps. xxxvii. 6. Reproach and contempt may humble us and do us good and then it shall be removed. 2. He pleads his constant adherence to the word and way of God:  For I have kept thy testimonies. He not only pleads his innocency, that he was unjustly censured, but, (1.) That he was jeered for well-doing. He was despised and abused for his strictness and zeal in religion; so that it was for God's name's sake that he suffered reproach, and therefore he could with the more assurance beg of God to appear for him. The reproach of God's people, if it be not removed now, will be turned into the greater honour shortly. (2.) That he was not jeered out of well-doing: "Lord, remove it from me,  for I have kept thy testimonies notwithstanding." If in a day of trial we still retain our integrity, we may be sure it will end well.

verse 23
$23$ Princes also did sit  and speak against me:  but thy servant did meditate in thy statutes. See here, 1. How David was abused even by great men, who should have known better his character and his case, and have been more generous:  Princes did sit, sit in council, sit in judgment, and  speak against me. What even princes say is not always right; but it is sad when judgment is thus turned to wormwood, when those that should be the protectors of the innocent are their betrayers. Herein David was a type of Christ, for they were the princes of this world that vilified and  crucified the Lord of glory, 1 Cor. ii. 8. 2. What method he took to make himself easy under these abuses: he  meditated in God's statutes, went on in his duty, and did not regard them; as a deaf man, he heard not. When they spoke against him, he found that in the word of God which spoke for him, and spoke comfort to him, and then none of these things moved him. Those that have pleasure in communion with God may easily despise the censures of men, even of princes.

verse 24
$24$ Thy testimonies also  are my delight  and my counsellors. Here David explains his meditating in God's statutes (v. 23), which was of such use to him when princes sat and spoke against him. 1. Did the affliction make him sad? The word of God comforted him, and was  his delight, more his delight than any of the pleasures either of court or camp, of city or country. Sometimes it proves that the comforts of the word of God are most pleasant to a gracious soul when other comforts are embittered. 2. Did it perplex him? Was he at a loss what to do when the princes spoke against him? God's statutes were  his counsellors, and they counselled him to bear it patiently and commit his cause to God. God's  testimonies will be the best counsellors both to princes and private persons.  They are the men of my counsel; so the word is. There will be found more safety and satisfaction in consulting them than in the multitude of other counsellors. Observe here, Those that would have God's testimonies to be their delight must take them for their counsellors and be advised by them; and let those that take them for their counsellors in close walking take them for their delight in comfortable walking.

4. DALETH.
$25$ My soul cleaveth unto the dust: quicken thou me according to thy word. Here is, I. David's complaint. We should have thought his soul soaring to heaven; but he says himself,  My soul not only rolls in the dust, but  cleaves to the dust, which is a complaint either, 1. Of his corruptions, his inclination to the world and the body (both which are dust), and that which follows upon it, a deadness to holy duties. When he would  do good evil was present with him. God intimated that Adam was not only mortal, but sinful, when he said,  Dust thou art, Gen. iii. 19. David's complaint here is like St. Paul's of a body of death that he carried about with him. The remainders of in-dwelling corruption are a very grievous burden to a gracious soul. Or, 2. Of his afflictions, either trouble of mind or outward trouble.  Without were fightings, within were fears, and both together brought him even to the  dust of death (Ps. xxii. 15), and his soul clave inseparably to it. II. His petition for relief, and his plea to enforce that petition: " Quicken thou me according to thy word. By thy providence put life into my affairs, by thy grace put life into my affections; cure me of my spiritual deadness and make me lively in my devotion." Note, When we find ourselves dull we must go to God and beg of him to quicken us; he has an eye to God's word as a means of quickening (for the words which God speaks,  they are spirit and they are life to those that receive them), and as an encouragement to hope that God would quicken him, having promised grace and comfort to all the saints, and to David in particular. God's word must be our guide and plea in every prayer.

verses 26-27
$26$ I have declared my ways, and thou heardest me: teach me thy statutes. $27$ Make me to understand the way of thy precepts: so shall I talk of thy wondrous works. We have here, 1. The great intimacy and freedom that had been between David and his God. David had opened his case, opened his very heart to God: " I have declared my ways, and acknowledged thee in them all, have taken thee along with me in all my designs and enterprises." Thus  Jephthah uttered all his words, and Hezekiah spread his letters, '' before the Lord. "I have declared my ways, my wants, and burdens, and troubles, that I meet with in my way, or my sins, my by-ways (I have made an ingenuous confession of them), and  thou heardest me,'' heardest patiently all I had to say, and tookedst cognizance of my case." It is an unspeakable comfort to a gracious soul to think with what tenderness all its complaints are received by a gracious God, 1 John v. 14, 15. 2. David's earnest desire of the continuance of that intimacy, not by visions and voices from heaven, but by the word and Spirit in an ordinary way:  Teach me thy statutes, that is,  Make me to understand the way of thy precepts. When he knew God had heard his declaration of his ways he did not say, "Now, Lord, tell me my lot, and let me know what the event will be;" but, "Now, Lord, tell me my duty; let me know what thou wouldst have me to do as the case stands." Note, Those who in all their ways acknowledge God may pray in faith that he will  direct their steps in the right way. And the surest way of keeping up our communion with God is by learning his statutes and walking intelligently in the  way of his precepts. See 1 John i. 6, 7. 3. The good use he would make of this for the honour of God and the edification of others: "Let me have a good understanding of  the way of thy precepts; give me a clear, distinct, and methodical knowledge of divine things;  so shall I talk with the more assurance, and the more to the purpose,  of thy wondrous works." We can talk with a better grace of God's wondrous works, the wonders of providence, and especially the wonders of redeeming love, when we understand the way of God's precepts and walk in that way.

verses 28-29
$28$ My soul melteth for heaviness: strengthen thou me according unto thy word. $29$ Remove from me the way of lying: and grant me thy law graciously. Here is, 1. David's representation of his own griefs:  My soul melteth for heaviness, which is to the same purport with v. 25,  My soul cleaveth to the dust. Heaviness in the heart of man makes it to melt, to drop away like a candle that wastes. The penitent soul melts in sorrow for sin, and even the patient soul may melt in the sense of affliction, and it is then its interest to pour out its supplication before God. 2. His request for God's grace. (1.) That God would enable him to bear his affliction well and graciously support him under it: " Strengthen thou me with strength in my soul,  according to thy word, which, as the bread of life, strengthens man's heart to undergo whatever God is pleased to inflict. Strengthen me to do the duties, resist the temptations, and bear up under the burdens, of an afflicted state, that the spirit may not fail.  Strengthen me according to that  word (Deut. xxxiii. 25),  As thy days so shall thy strength be." (2.) That God would keep him from using any unlawful indirect means for the extricating of himself out of his troubles (v. 29):  Remove from me the way of lying. David was conscious to himself of a proneness to this sin; he had, in a strait, cheated Ahimelech (1 Sam. xxi. 2), and Achish, v. 13 and ch. xxvii. 10. Great difficulties are great temptations to palliate a lie with the colour of a pious fraud and a necessary self-defence; therefore David prays that God would prevent him from falling into this sin any more, lest he should settle in the way of it. A course of lying, of deceit and dissimulation, is that which every good man dreads and which we are all concerned to beg of God by his grace to keep us from. (3.) That he might always be under the guidance and protection of God's government:  Grant me thy law graciously; grant me that to keep me from the  way of lying. David had the law written with his own hand, for the king was obliged to transcribe a copy of it for his own use (Deut. xvii. 18); but he prays that he might have it written in his heart; for then, and then only, we have it indeed, and to good purpose. "Grant it me more and more." Those that know and love the law of God cannot but desire to know it more and love it better. "Grant it me  graciously;" he begs it as a special token of God's favour. Note, We ought to reckon God's law a grant, a gift, an unspeakable gift, to value it, and pray for it, and to give thanks for it accordingly. The divine code of institutes and precepts is indeed a charter of privileges; and God is truly gracious to those whom he makes gracious by giving them his law.

verses 30-32
$30$ I have chosen the way of truth: thy judgments have I laid  before me. $31$ I have stuck unto thy testimonies:, put me not to shame. $32$ I will run the way of thy commandments, when thou shalt enlarge my heart. Observe, I. That those who will make anything to purpose of their religion must first make it their serious and deliberate choice; so David did:  I have chosen the way of truth. Note, 1. The way of serious godliness is the way of truth; the principles it is founded on are principles of eternal truth, and it is the only true way to happiness. 2. We must choose to walk in this way, not because we know no other way, but because we know no better; nay we know no other safe and good way. Let us choose that way for our way, which we will walk in, though it be narrow. II. That those who have chosen the way of truth must have a constant regard to the word of God as the rule of their walking:  Thy judgments have I laid before me, as he who learns to write lays his copy before him, that he may write according to it, as the workman lays his model and platform before him, that he may do his work exactly. As we must have the word in our heart by an habitual conformity to it, so we must have it in our eye by an actual regard to it upon all occasions, that we may walk accurately and by rule. III. That those who make religion their choice and rule are likely to adhere to it faithfully: " I have stuck to thy testimonies with unchanged affection and an unshaken resolution, stuck to them at all times, through all trials.  I have chosen them, and therefore  I have stuck to them." Note, The choosing Christian is likely to be the steady Christian; while those that are Christians by chance tack about if the wind turn. IV. That those who stick to the word of God may in faith expect and pray for acceptance with God; for David means this when he begs, " Lord, put me not to shame; that is, never leave me to do that by which I shall shame myself, and do thou not reject my services, which will put me to the greatest confusion." V. That the more comfort God gives us the more duty he expects from us, v. 32. Here we have, 1. His resolution to go on vigorously in religion:  I will run the way of thy commandments. Those that are going to heaven should make haste thither and be still pressing forward. It concerns us to redeem time and take pains, and to go on in our business with cheerfulness. We  then run the way of our duty, when we are ready to it, and pleasant in it, and  lay aside every weight, Heb. xii. 1. 2. His dependence upon God for grace to do so: "I shall  then abound in thy work,  when thou shalt enlarge my heart." God, by his Spirit, enlarges the hearts of his people when he gives them wisdom (for that is called  largeness of heart, 1 Kings iv. 29), when he  sheds abroad the love of God in the heart, and puts gladness there. The joy of our Lord should be wheels to our obedience.

5. HE.
$33$ Teach me,, the way of thy statutes; and I shall keep it  unto the end. $34$ Give me understanding, and I shall keep thy law; yea, I shall observe it with  my whole heart. Here, I. David prays earnestly that God himself would be his teacher; he had prophets, and wise men, and priests, about him, and was himself well instructed in the law of God, yet he begs to be taught of God, as knowing that  none teaches like him, Job xxxvi. 22. Observe here, 1. What he desires to be taught, not the notions or language of God's statutes, but  the way of them—"the way of applying them to myself and governing myself by them; teach me the way of my duty which thy statutes prescribe, and in every doubtful case let me know what thou wouldst have me to do, let me hear the word behind me, saying,  This is the way, walk in it" Isa. xxx. 21. 2. How he desires to be taught, in such a way as no man could teach him:  Lord, give me understanding. As the God of nature, he has given us intellectual powers and faculties; but here we are taught to pray that, as the God of grace, he would give us understanding to use those powers and faculties about the great things which belong to our peace, which, through the corruption of nature, we are averse to:  Give me understanding, an enlightened understanding; for it is as good to have no understanding at all as not to have it sanctified. Nor will the spirit of revelation in the word answer the end unless we have the spirit of wisdom in the heart. This is that which we are indebted to Christ for; for the  Son of God has come and has given us understanding, 1 John v. 20. II. He promises faithfully that he would be a good scholar. If God would teach him, he was sure he should learn to good purpose: " I shall keep thy law, which I shall never do unless I be taught of God, and therefore I earnestly desire that I may be taught." If God, by his Spirit, give us a right and good understanding, we shall be, 1. Constant in our obedience: " I shall keep it to the end, to the end of my life, which will be the surest proof of sincerity." It will not avail the traveller to keep the way for a while, if he do not keep it to the end of his journey. 2. Cordial in our obedience:  I shall observe it with my whole heart, with pleasure and delight, and with vigour and resolution. That way which the whole heart goes the whole man goes; and that should be the way of God's commandments, for the keeping of them is the whole of man.

verses 35-36
$35$ Make me to go in the path of thy commandments; for therein do I delight. $36$ Incline my heart unto thy testimonies, and not to covetousness. He had before prayed to God to enlighten his understanding, that he might know his duty, and not mistake concerning it; here he prays to God to bow his will, and quicken the active powers of his soul, that he might do his duty; for  it is God that works in us both to will and to do, as well as to understand, what is good, Phil. ii. 13. Both the good head and the good heart are from the good grace of God, and both are necessary to every good work. Observe here, I. The grace he prays for. 1. That God would make him able to do his duty: " Make me to go; strengthen me for every good work." Since we are not sufficient of ourselves, our dependence must be upon the grace of God, for from him all our sufficiency is. God puts his Spirit within us, and so causes us to  walk in his statutes (Ezek. xxxvi. 27), and this is that which David here begs. 2. That God would make him willing to do it, and would, by his grace, subdue the aversion he naturally had to it: " Incline my heart to thy testimonies, to those things which thy testimonies prescribe; not only make me willing to do my duty, as that which I must do and therefore am concerned to make the best of, but make me desirous to do my duty as that which is agreeable to the new nature and really advantageous to me." Duty is then done with delight when the heart is inclined to it: it is God's grace that inclines us, and the more backward we find ourselves to it the more earnest we must be for that grace. II. The sin he prays against, and that is covetousness: " Incline my heart to keep thy testimonies, and restrain and mortify the inclination there is in me to  covetousness." That is a sin which stands opposed to all God's testimonies; for the love of money is such a sin as is the root of much sin, of all sin. Those therefore that would have the love of God rooted in them must get the love of the world rooted out of them; for  the friendship of the world is enmity with God. See in what way God deals with men, not by compulsion, but he draws with the cords of a man, working in them an inclination to that which is good and an aversion to that which is evil. III. His plea to enforce this prayer: "Lord, bring me to, and keep me in,  the way of thy commandments, for therein do I delight; and therefore I pray thus earnestly for grace to walk in that way. Thou hast wrought in me this delight in the way of thy commandments; wilt thou not work in me an ability to walk in them, and so crown thy own work?"

verse 37
$37$ Turn away mine eyes from beholding vanity;  and quicken thou me in thy way. Here, 1. David prays for restraining grace, that he might be prevented and kept back from that which would hinder him in the way of his duty:  Turn away my eyes from beholding vanity. The honours, pleasures, and profits of the world are the vanities, the aspect and prospect of which draw multitudes away from the paths of religion and godliness. The eye, when fastened on these, infects the heart with the love of them, and so it is alienated from God and divine things; and therefore, as we ought to  make a covenant with our eyes, and lay a charge upon them, that they shall not wander after, much less fix upon, that which is dangerous (Job xxxi. 1), so we ought to pray that God by his providence would keep vanity out of our sight and that by his grace he would keep us from being enamoured with the sight of it. 2. He prays for constraining grace, that he might not only be kept from every thing that would obstruct his progress heaven-ward, but might have that grace which was necessary to forward him in that progress: " Quicken thou me in thy way; quicken me to redeem time, to improve opportunity, to press forward, and to do every duty with liveliness and fervency of spirit." Beholding vanity deadens us and slackens our pace; a traveller that stands gazing upon every object that presents itself to his view will not rid ground; but, if our eyes be kept from that which would divert us, our hearts will be kept to that which will excite us.

verse 38
$38$ Stablish thy word unto thy servant, who  is devoted to thy fear. Here is 1. The character of a good man, which is the work of God's grace in him; he is  God's servant, subject to his law and employed in his work, that is,  devoted to his fear, given up to his direction and disposal, and taken up with high thoughts of him and all those acts of devotion which have a tendency to his glory. Those are truly God's servants who, though they have their infirmities and defects, are sincerely  devoted to the fear of God and have all their affections and motions governed by that fear; they are engaged and addicted to religion. 2. The confidence that a good man has towards God, in dependence upon the word of his grace to him. Those that are God's servants may, in faith and with humble boldness, pray that God would  establish his word to them, that is, that he would fulfil his promises to them in due time, and in the mean time give them an assurance that they shall be fulfilled. What God has promised we must pray for; we need not be so aspiring as to ask more; we need not be so modest as to ask less.

verse 39
$39$ Turn away my reproach which I fear: for thy judgments  are good. Here, 1. David prays against  reproach, as before, v. 22. David was conscious to himself that he had done that which might give  occasion to the enemies of the Lord to blaspheme, which would blemish his own reputation and turn to the dishonour of his family; now he prays that God, who has all men's hearts and tongues in his hands, would be pleased to prevent this, to  deliver him from all his transgressions, that he  might not be the reproach of the foolish, which he feared (Ps. xxxix. 8); or he means that reproach which his enemies unjustly loaded him with. Let their  lying lips be put to silence. 2. He pleads the goodness of God's judgments: "Lord, thou sittest in the throne, and  thy judgments are right and  good, just and kind, to those that are wronged, and therefore to thee I appeal from the unjust and unkind censures of men." It is a small thing to be judged of man's judgment, while  he that judges us is the Lord. Or thus: "Thy word, and ways, and thy holy religion, are very good, but the reproaches cast on me will fall on them; therefore,  Lord, turn them away; let not religion be wounded through my side."

verse 40
$40$ Behold, I have longed after thy precepts: quicken me in thy righteousness. Here, 1. David professes the ardent affection he had to the word of God: " I have longed after thy precepts, not only loved them, and delighted in what I have already attained, but I have earnestly desired to know them more and do them better, and am still pressing forward towards perfection." Tastes of the sweetness of God's precepts will but set us a longing after a more intimate acquaintance with them. He appeals to God concerning this passionate desire after his precepts: " Behold, I have thus loved, thus  longed; thou knowest all things, thou knowest that I am thus affected." 2. He prays for grace to enable him to answer this profession. "Thou hast wrought in me this languishing desire, put life into me, that I may prosecute it;  quicken me in thy righteousness, in thy righteous ways, according to thy righteous promise." Where God has wrought to will he will work to do, and where he has wrought to desire he will satisfy the desire.

6. VAU.
$41$ Let thy mercies come also unto me,,  even thy salvation, according to thy word. $42$ So shall I have wherewith to answer him that reproacheth me: for I trust in thy word. Here is, 1. David's prayer for the salvation of the Lord. "Lord, thou art my Saviour; I am miserable in myself, and thou only canst make me happy;  let thy salvation come to me. Hasten temporal salvation to me from my present distresses, and hasten me to the eternal salvation, by giving me the necessary qualifications for it and the comfortable pledges and foretastes of it." 2. David's dependence upon the grace and promise of God for that salvation. These are the two pillars on which our hope is built, and they will not fail us:—(1.) The grace of God:  Let thy mercies come, even thy salvation. Our salvation must be attributed purely to God's mercy, and not to any merit of our own. Eternal life must be expected as the  mercy of our Lord Jesus Christ, Jude 21. "Lord, I have by faith thy mercies in view; let me by prayer prevail to have them come to me." (2.) The promise of God: " Let it come according to thy word, thy word of promise.  I trust in thy word, and therefore may expect the performance of the promise." We are not only allowed to trust in God's word, but our trusting in it is the condition of our benefit by it. 3. David's expectation of the good assurance which that grace and promise of God would give him: " So shall I have wherewith to answer him that reproaches me for my confidence in God, as if it would deceive me." When God saves those out of their troubles who trusted in him he effectually silences those who would have  shamed that counsel of the poor (Ps. xiv. 6), and their reproaches will be for ever silenced when the salvation of the saints is completed; then it will appear, beyond dispute, that it was not in vain to trust in God.

verses 43-44
$43$ And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. $44$ So shall I keep thy law continually for ever and ever. Here is, 1. David's humble petition for the tongue of the learned, that he might know how to  speak a word in season for the glory of God:  Take not the word of truth utterly out of my mouth. He means, "Lord, let the word of truth be always in my mouth; let me have the wisdom and courage which are necessary to enable me both to use my knowledge for the instruction of others, and, like the good householder, to bring out of my treasury  things new and old, and to make profession of my faith whenever I am called to it." We have need to pray to God that we may never be afraid or ashamed to own his truths and ways, nor deny him before men. David found that he was sometimes at a loss, that the  word of truth was not so ready to him as it should have been, but he prays, "Lord, let it not be taken utterly from me; let me always have so much of it at hand as will be necessary to the due discharge of my duty." 2. His humble profession of the heart of the upright, without which the tongue of the learned, however it may be serviceable to others, will stand us in no stead. (1.) David professes his confidence in God: "Lord, make me ready and mighty in the scriptures,  for I have hoped in those judgments of thy mouth, and, if they be not at hand, my support and defence have departed from me." (2.) He professes his resolution to adhere to his duty in the strength of God's grace: " So shall I keep thy law continually. If I have thy word not only in my heart, but in my mouth, I shall do all I should do, stand complete in thy whole will." Thus shall the  man of God be perfect, thoroughly furnished for every good word and work, 2 Tim. iii. 17; Col. iii. 16. Observe how he resolves to keep God's law, [1.] Continually, without trifling. God must be served in a constant course of obedience every day, and all the day long. [2.]  For ever and ever, without backsliding. We must never be  weary of well-doing. If we serve him to the end of our time on earth, we shall be serving him in heaven to the endless ages of eternity; so shall we  keep his law for ever and ever. Or thus: "Lord, let me have the word of truth in  my mouth, that I may commit that sacred deposit to the rising generation (2 Tim. ii. 2) and by them it may be transmitted to succeeding ages; so shall thy law be kept  for ever and ever," that is, from one generation to another, according to that promise (Isa. lix. 21),  My word in thy mouth shall not depart out of the mouth of thy seed, nor thy seed's seed.

verses 45-48
$45$ And I will walk at liberty: for I seek thy precepts. $46$ I will speak of thy testimonies also before kings, and will not be ashamed. $47$ And I will delight myself in thy commandments, which I have loved. $48$ My hands also will I lift up unto thy commandments, which I have loved; and I will meditate in thy statutes. We may observe in these verses, 1. What David experienced of an affection to the law of God: " I seek thy precepts, v. 45. I desire to know and do my duty, and consult thy word accordingly; I do all I can to  understand what the will of the Lord is and to discover the intimations of his mind.  I seek thy precepts, for  I have loved them, v. 47, 48. I not only give consent to them as good, but take complacency in them as good for me." All that love God love his government and therefore love all his commandments. 2. What he expected from this. Five things he promises himself here in the strength of God's grace:—(1.) That he should be free and easy in his duty: " I will walk at liberty, freed from that which is evil, not hampered with the fetters of my own corruptions, and free to that which is good, doing it not by constraint, but willingly." The service of sin is perfect slavery; the service of God is perfect liberty. Licentiousness is bondage to the greatest of tyrants; conscientiousness is freedom to the meanest of prisoners, John viii. 32, 36; Luke i. 74, 75. (2.) That he should be bold and courageous in his duty:  I will speak of thy testimonies also before kings. Before David came to the crown kings were sometimes his judges, as Saul, and Achish; but, if he were called before them to give a reason of the hope that was in him, he would  speak of God's testimonies, and profess to build his hope upon them and make them his council, his guards, his crown, his all. We must never be afraid to own our religion, though it should expose us to the wrath of kings, but speak of it as that which we will live and die by, like the three children before Nebuchadnezzar, Dan. iii. 16; Acts iv. 20. After David came to the crown kings were sometimes his companions; they visited him and he returned their visits; but he did not, in complaisance to them, talk of every thing but religion, for fear of affronting them and making his conversation uneasy to them. No; God's testimonies shall be the principal subject of his discourse with the kings, not only to show that he was not ashamed of his religion, but to instruct them in it and bring them over to it. It is good for kings to hear of God's testimonies, and it will adorn the conversation of princes themselves to speak of them. (3.) That he should be cheerful and pleasant in his duty (v. 47): " I will delight myself in thy commandments, in conversing with them, in conforming to them. I will never be so well pleased with myself as when I do that which is pleasing to God." The more delight we take in the service of God the nearer we come to the perfection we aim at. (4.) That he should be diligent and vigorous in his duty:  I will lift up my hands to thy commandments, which denotes not only a vehement desire towards them (Ps. cxliii. 6)—"I will lay hold of them as one afraid of missing them, or letting them go;" but a close application of mind to the observance of them—"I will lay my hands to the command, not only to praise it, but practise it; nay, I will lift up my hands to it, that is, I will put forth all the strength I have to do it." The hands that hang down, through sloth and discouragement, shall be lifted up, Heb. xii. 12. (5.) That he should be thoughtful and considerate in his duty (v. 48): " I will meditate in thy statutes, not only entertain myself with thinking of them as matters of speculation, but contrive how I may observe them in the best manner." By  this it will appear that we truly love God's commandments, if we apply both our minds and our hands to them.

7. ZAIN.
$49$ Remember the word unto thy servant, upon which thou hast caused me to hope. Two things David here pleads with God in prayer for that mercy and grace which he hoped for, according to the word, by which his requests were guided:—1. That God had given him the promise on which he hoped: "Lord, I desire no more than that thou wouldst  remember thy word unto thy servant, and  do as thou hast said;" see 1 Chron. xvii. 23. "Thou art wise, and therefore wilt perfect what thou hast purposed, and not change thy counsel. Thou art faithful, and therefore wilt perform what thou hast promised, and not break thy word." Those that make God's promises their portion may with humble boldness make them their plea. "Lord, is not that the word which thou hast spoken; and wilt thou not make it good?" Gen. xxxii. 9; Exod. xxxiii. 12. 2. That God, who had given him the promise in the word, had by his grace wrought in him a hope in that promise and enabled him to depend upon it, and had raised his expectations of great things from it. Has God kindled in us desires towards spiritual blessings more than towards any temporal good things, and will he not be so kind as to satisfy those desires? Has he filled us with hopes of those blessings, and will he not be so just as to accomplish these hopes? He that did by his Spirit work faith in us will, according to our faith, work for us, and will not disappoint us.

verse 50
$50$ This  is my comfort in my affliction: for thy word hath quickened me. Here is David's experience of benefit by the word. 1. As a means of his sanctification: " Thy word has quickened me. It made me alive when I was dead in sin; it has many a time made me lively when I was dead in duty; it has quickened me to that which is good when I was backward and averse to it, and it has quickened me in that which is good when I was cold and indifferent." 2. Therefore as a means of his consolation when he was in affliction and needed something to support him: "Because thy word has quickened me at other times, it has comforted me then." The word of God has much in it that speaks  comfort in affliction; but those only may apply it to themselves who have experienced in some measure the quickening power of the word. If through grace it make us holy, there is enough in it to make us easy, in all conditions, under all events.

verse 51
$51$ The proud have had me greatly in derision:  yet have I not declined from thy law. David here tells us, and it will be of use to us to know it, 1. That he had been jeered for his religion. Though he was a man of honour, a man of great prudence, and had done eminent services to his country, yet, because he was a devout conscientious man,  the proud had him greatly in derision; they ridiculed him, bantered him, and did all they could to expose him to contempt; they laughed at him for his praying, and called it  cant, for his seriousness, and called it  mopishness, for his strictness, and called it  needless preciseness. They were the proud that sat in the scorner's seat and valued themselves on so doing. 2. That yet he had not been jeered out of his religion: "They have done all they could to make me quit it for shame, but none of these things move me:  I have not declined from thy law for all this; but,  if this be to be vile" (as he said when Michal had him greatly in derision), " I will be yet more vile." He not only had not quite forsaken the law, but had not so much as declined from it. We must never shrink from any duty, nor let slip an opportunity of doing good, for fear of the reproach of men, or their revilings. The traveller goes on his way though the dogs bark at him. Those can bear but little for Christ that cannot bear a hard word for him.

verse 52
$52$ I remembered thy judgments of old, ; and have comforted myself. When David was derided for his godliness he not only held fast his integrity, but, 1. He comforted himself. He not only bore reproach, but bore it cheerfully. It did not disturb his peace, nor break in upon the repose of his spirit in God. It was a comfort to him to think that it was for God's sake that he bore reproach, and that his worst enemies could find  no occasion against him, save only in the matter of his God, Dan. vi. 5. Those that are derided for their adherence to God's law may comfort themselves with this, that  the reproach of Christ will prove, in the end,  greater riches to them  than the treasures of Egypt. 2. That which he comforted himself with was the remembrance of God's  judgments of old, the providences of God concerning his people formerly, both in mercy to them and in justice against their persecutors. God's judgments of old, in our own early days and in the days of our fathers, are to be remembered by us for our comfort and encouragement in the way of God, for he is still the same.

verse 53
$53$ Horror hath taken hold upon me because of the wicked that forsake thy law. Here is, 1. The character of wicked people; he means those that are openly and grossly wicked:  They forsake thy law. Every sin is a transgression of the law, but a course and way of wilful and avowed sin is downright forsaking it and throwing it off. 2. The impression which the wickedness of the wicked made upon David; it frightened him, it put him into an amazement. He trembled to think of the dishonour thereby done to God, the gratification thereby given to Satan, and the mischiefs thereby done to the souls of men. He dreaded the consequences of it both to the sinners themselves (and cried out,  O gather not my soul with sinners! let my enemy be as the wicked) and to the interests of God's kingdom among men, which he was afraid would be thereby sunk and ruined. He does not say, " Horror has taken hold on me because of their cruel designs against me," but "because of the contempt they put on God and his law." Sin is a monstrous horrible thing in the eyes of all that are sanctified, Jer. v. 30; xxiii. 14; Hos. vi. 10; Jer. ii. 12.

verse 54
$54$ Thy statutes have been my songs in the house of my pilgrimage. Here is, 1. David's state and condition; he was  in the house of his  pilgrimage, which may be understood either as his peculiar trouble (he was often tossed and hurried, and forced to fly) or as his lot in common with all. This world is the house of our pilgrimage, the house in which we are pilgrims; it is our tabernacle; it is our inn. We must confess ourselves  strangers and pilgrims upon earth, who are not at home here, nor must be here long. Even David's palace is but the house of his pilgrimage. 2. His comfort in this state: " Thy statutes have been my songs, with which I here entertain myself," as travellers are wont to divert the thoughts of their weariness, and take off something of the tediousness of their journey, by singing a pleasant song now and then. David was the sweet singer of Israel, and here we are told whence he fetched his songs; they were all borrowed from the word of God. God's statutes were as familiar to him as the songs which a man is accustomed to sing; and he conversed with them in his pilgrimage-solitudes. They were as pleasant to him as songs, and  put gladness into his heart more than those have that  chant to the sound of the viol, Amos vi. 5.  Is any afflicted then? Let him sing over God's statutes, and try if he cannot so  sing away sorrow, Ps. cxxxviii. 5.

verses 55-56
$55$ I have remembered thy name,, in the night, and have kept thy law. 56 This I had, because I kept thy precepts. Here is, 1. The converse David had with the word of God; he kept it in mind, and upon every occasion he called it to mind. God's name is the discovery he has made of himself to us in and by his word.  This is his memorial unto all generations, and therefore we should always keep it in memory—remember it  in the night, upon a waking bed, when we are communing with our own hearts. When others were sleeping David was remembering God's name, and, by repeating that lesson, increasing his acquaintance with it; in the night of affliction this he called to mind. 2. The conscience be made of conforming to it. The due remembrance of God's name, which is prefixed to his law, will have a great influence upon our observance of the law:  I remembered thy name in the night, and therefore was careful to  keep thy law all day. How comfortable will it be in the reflection if our own hearts can witness for us that we have thus remembered God's name, and kept his law! 3. The advantage he got by it (v. 56):  This I had because I kept thy precepts. Some understand this indefinitely:  This I had (that is I had that which satisfied me; I had every thing that is comfortable)  because I kept thy precepts. Note, All that have made a business of religion will own that it has turned to a good account, and that they have been unspeakable gainers by it. Others refer it to what goes immediately before: "I had the comfort of keeping thy law because I kept it." Note, God's work is its own wages. A heart to obey the will of God is a most valuable reward of obedience; and the more we do the more we may do, and shall do, in the service of God; the branch that bears fruit is made  more fruitful, John xv. 2.

8. CHETH.
$57$  Thou art my portion, : I have said that I would keep thy words. We may hence gather the character of a godly man. 1. He makes the favour of God his felicity:  Thou art my portion, O Lord! Others place their happiness in the wealth and honours of this world. Their portion is in this life; they look no further; they desire no more; these are  their good things, Luke xvi. 25. But all that are sanctified take the Lord for the portion of their inheritance and their cup, and nothing less will satisfy them. David can appeal to God in this matter: "Lord, thou knowest that I have chosen thee for my portion, and depend upon thee to make me happy." 2. He makes the law of God his rule: " I have said that I would keep thy words; and what I have said by thy grace I will do, and will abide by it to the end." Note, Those that take God for their portion must take him for their prince, and swear allegiance to him; and, having promised to  keep his word, we must often put ourselves in mind of our promise, Ps. xxxix. 1.

verse 58
$58$ I intreated thy favour with  my whole heart: be merciful unto me according to thy word. David, having in the foregoing verse reflected upon his covenants with God, here reflects upon his prayers to God, and renews his petition. Observe, 1. What he prayed for. Having taken God for his portion, he  entreated his favour, as one that knew he had forfeited it, was unworthy of it, and yet undone without it, but for ever happy if he could obtain it. We cannot demand God's favour as a debt, but must be humble suppliants for it, that God will not only be reconciled to us, but accept us and smile upon us. He prays, " Be merciful to me, in the forgiveness of what I have done amiss, and in giving me grace to do better for the future." 2. How he prayed— with his whole heart, as one that knew how to value the blessing he prayed for. The gracious soul is entirely set upon the favour of God, and is therefore importunate for it.  I will not let thee go except thou bless me. 3. What he pleaded—the promise of God: " Be merciful to me, according to thy word. I desire the mercy promised, and depend upon the promise for it." Those that are governed by the precepts of the word and are resolved to keep them (v. 57) may plead the promises of the word and take the comfort of them.

verses 59-60
$59$ I thought on my ways, and turned my feet unto thy testimonies. $60$ I made haste, and delayed not to keep thy commandments. David had said he  would keep God's word (v. 57), and it was well said; now here he tells us how and in what method he pursued that resolution. 1. He  thought on his ways. He thought beforehand what he should do, pondering the path of his feet (Prov. iv. 26), that he might walk surely, and not at all adventures. He thought after what he had done, reflected upon his life past, and recollected the paths he had walked in and the steps he had taken. The word signifies a fixed abiding thought. Some make it an allusion to those who work embroidery, who are very exact and careful to cover the least flaw, or to those who cast up their accounts, who reckon with themselves, What do I owe? What am I worth? " I thought not on my wealth (as the covetous man, Ps. xlix. 11) but  on my ways, not on what I have, but what I do:" for what we do will follow us into another world when what we have must be left behind. Many are critical enough in their remarks upon other people's ways who never think of their own: but  let every man prove his own work. 2. He  turned his feet to God's testimonies. He determined to make the word of God his rule, and to walk by that rule. He turned from the by-paths to which he had turned aside, and returned to God's testimonies. He turned not only his eye to them, but his feet, his affections to the love of God's word and his conversation to the practice of it. The bent and inclinations of his soul were towards God's testimonies and his conversation was governed by them Penitent reflections must produce pious resolutions. 3. He did this immediately and without demur (v. 60):  I made haste and delayed not. When we are under convictions of sin we must strike while the iron is hot, and not think to defer the prosecution of them, as Felix did, to  a more convenient season. When we are called to duty we must lose no time, but set about it  to-day, while it is called to-day. Now this account which David here gives of himself may refer either to his constant practice every day (he reflected on his ways at night, directed his feet to God's testimonies in the morning, and what his hand found to do that was good he did it without delay), or it may refer to his first acquaintance with God and religion, when he began to throw off the vanity of childhood and youth, and to remember his Creator; that blessed change was, by the grace of God, thus wrought. Note, (1.) Conversion begins in serious consideration, Ezek. xviii. 28; Luke xv. 17. (2.) Consideration must end in a sound conversion. To what purpose have we thought on our ways if we do not turn our feet with all speed to God's testimonies?

verse 61
$61$ The bands of the wicked have robbed me:  but I have not forgotten thy law. Here is, 1. The malice of David's enemies against him. They were wicked men, who hated him for his godliness. There were bands or troops of them confederate against him. They did him all the mischief they could; they robbed him; having endeavoured to take away his good name (v. 51), they set upon his goods, and spoiled him of them, either by plunder in time of war or by fines and confiscations under colour of law. Saul (it is likely) seized his effects, Absalom his palace, and the Amalekites rifled Ziklag. Worldly wealth is what we may be robbed of. David, though a man of war, could not keep his own.  Thieves break through and steal. 2. The testimony of David's conscience for him that he had held fast his religion when he was stripped of every thing else, as Job did when the bands of the Chaldeans and Sabeans had robbed him:  But I have not forgotten thy law. No care nor grief should drive God's word out of our minds, or hinder our comfortable relish of it and converse with it. Nor must we ever think the worse of the ways of God for any trouble we meet with in those ways, nor fear being losers by our religion at last, however we may be losers for it now.

verse 62
$62$ At midnight I will rise to give thanks unto thee because of thy righteous judgments. Though David is, in this psalm, much in prayer, yet he did not neglect the duty of thanksgiving; for those that pray much will have much to give thanks for. See, 1. How much God's hand was eyed in his thanksgivings. He does not say, " I will give thanks because of thy favours to me, which I have the comfort of," but, " Because of thy righteous judgments, all the disposals of thy providence in wisdom and equity, which thou hast the glory of." We must give thanks for the asserting of God's honour and the accomplishing of his word in all he does in the government of the world. 2. How much David's heart was set upon his thanksgivings. He would  rise at midnight to give thanks to God. Great and good thoughts kept him awake, and refreshed him, instead of sleep; and so zealous was he for the honour of God that when others were in their beds he was upon his knees at his devotions. He did not affect to be seen of men in it, but gave thanks in secret, where our heavenly Father sees. He had praised God  in the courts of the Lord's house, and yet he will do it in his bed-chamber. Public worship will not excuse us from secret worship. When David found his heart affected with God's judgments, he immediately offered up those affections to God, in actual adorations, not deferring, lest they should cool. Yet observe his reverence; he did not lie still and give thanks, but rose out of his bed, perhaps in the cold and in the dark, to do it the more solemnly. And see what a good husband he was of time; when he could not lie and sleep, he would rise and pray.

verse 63
$63$ I  am a companion of all  them that fear thee, and of them that keep thy precepts. David had often expressed the great love he had to God; here he expresses the great love he had to the people of God; and observe, 1. Why he loved them; not so much because they were his best friends, most firm to his interest and most forward to serve him, but because they were such as  feared God and  kept his precepts, and so did him honour and helped to support his kingdom among men. Our love to the saints is  then sincere when we love them for the sake of what we see of God in them and the service they do to him. 2. How he showed his love to them: He was  a companion of them. He had not only a spiritual communion with them in the same faith and hope, but he joined with them in holy ordinances in the courts of the Lord, where rich and poor, prince and peasant, meet together. He sympathized with them in their joys and sorrows (Heb. x. 33); he conversed familiarly with them, communicated his experiences to them, and consulted theirs. He not only took such to be his companions as did fear God, but he vouchsafed himself to be a companion with all, with any, that did so, wherever he met with them. Though he was a king, he would associate with the poorest of his subjects that feared God, Ps. xv. 4; Jam. ii. 1.

verse 64
$64$ The earth,, is full of thy mercy: teach me thy statutes. Here, 1. David pleads that God is good to all the creatures according to their necessities and capacities; as the heaven is full of God's glory, so  the earth is full of his mercy, full of the instances of his pity and bounty. Not only the land of Canaan, where God is known and worshipped, but the whole earth, in many parts of which he has no homage paid him, is full of his mercy. Not only the children of men upon the earth, but even the inferior creatures, taste of God's goodness.  His tender mercies are over all his works. 2. He therefore prays that God would be good to him according to his necessity and capacity: " Teach me thy statutes. Thou feedest the young ravens that cry, with food proper for them; and wilt thou not feed me with spiritual food, the bread of life, which my soul needs and craves, and cannot subsist without?  The earth is full of thy mercy; and is not heaven too? Wilt thou not then give me spiritual blessings in heavenly places?" A gracious heart will fetch an argument from any thing to enforce a petition for divine teaching. Surely he that will not let his birds be unfed will not let his children be untaught.

9. TETH.
$65$ Thou hast dealt well with thy servant,, according unto thy word. $66$ Teach me good judgment and knowledge: for I have believed thy commandments. Here, 1. David makes a thankful acknowledgment of God's gracious dealings with him all along:  Thou hast dealt well with thy servant. However God has dealt with us, we must own he has dealt  well with us, better than we deserve, and all in love and with design to work for our good. In many instances God has done well for us beyond our expectations. He has done well for all his servants; never any of them complained that he had used them hardly.  Thou hast dealt well with me, not only according to thy mercy, but  according to thy word. God's favours look best when they are compared with the promise and are seen flowing from that fountain. 2. Upon these experiences he grounds a petition for divine instruction: " Teach me good judgment and knowledge, that, by thy grace, I may render again, in some measure, according to the benefit done unto me." Teach me  a good taste (so the word signifies), a good relish, to discern things that differ, to distinguish between truth and falsehood, good and evil; for  the ear tries words, as the mouth tastes meat. We should pray to God for a sound mind, that we may have  spiritual senses exercised, Heb. v. 14. Many have knowledge who have little judgment; those who have both are well fortified against the snares of Satan and well furnished for the service of God and their generation. 3. This petition is backed with a plea: " For I have believed thy commandments, received them, and consented to them that they are good, and submitted to their government; therefore, Lord,  teach me." Where God has given a good heart a good head too may in faith be prayed for.

verse 67
$67$ Before I was afflicted I went astray: but now have I kept thy word. David here tells us what he had experienced, 1. Of the temptations of a prosperous condition: " Before I was afflicted, while I lived in peace and plenty, and knew no sorrow,  I went astray from God and my duty." Sin is going astray; and we are most apt to wander from God when we are easy and think ourselves at home in the world. Prosperity is the unhappy occasion of much iniquity; it makes people conceited of themselves, indulgent of the flesh, forgetful of God, in love with the world, and deaf to the reproofs of the word. See Ps. xxx. 6. It is good for us, when we are afflicted, to remember how and wherein we went astray  before we were afflicted, that we may answer the end of the affliction. 2. Of the benefit of an afflicted state: " Now have I kept thy word, and so have been recovered from my wanderings." God often makes use of afflictions as a means to reduce those to himself who have wandered from him. Sanctified afflictions humble us for sin and show us the vanity of the world; they soften the heart, and open the ear to discipline. The prodigal's distress brought him to himself first and then to his father.

verse 68
$68$ Thou  art good, and doest good; teach me thy statutes. Here, 1. David praises God's goodness and gives him the glory of it:  Thou art good and doest good. All who have any knowledge of God and dealings with him wilt own that he does good, and therefore will conclude that he is good. The streams of God's goodness are so numerous, and run so full, so strong, to all the creatures, that we must conclude the fountain that is in himself to be inexhaustible. We cannot conceive how much good our God does every day, much less can we conceive how good he is. Let us acknowledge it with admiration and with holy love and thankfulness. 2. He prays for God's grace, and begs to be under the guidance and influence of it:  Teach me thy statutes. "Lord, thou doest good to all, art the bountiful benefactor of all the creatures; this is the good I beg thou wilt do to me,—Instruct me in my duty, incline me to it, and enable me to do it.  Thou art good, and doest good; Lord,  teach me thy statutes, that I may be good and do good, may have a good heart and live a good life." It is an encouragement to poor sinners to hope that God will  teach them his way because he is  good and upright, Ps. xxv. 8.

verses 69-70
$69$ The proud have forged a lie against me:  but I will keep thy precepts with  my whole heart. 70 Their heart is as fat as grease;  but I delight in thy law. David here tells us how he was affected as to the proud and wicked people that were about him. 1. He did not fear their malice, nor was he by it deterred from his duty:  They have forged a lie against me. Thus they aimed to take away his good name. Nay, all we have in the world, even life itself, may be brought into danger by those who make no conscience of forging a lie. Those that were proud envied David's reputation, because it eclipsed them, and therefore did all they could to blemish him. They took a pride in trampling upon him. They therefore persuaded themselves it was no sin to tell a deliberate lie if it might but expose him to contempt. Their wicked wit forged lies, invented stories which there was not the least colour for, to serve their wicked designs. And what did David do when he was thus belied? He will bear it patiently; he will keep that precept which forbids him to render railing for railing, and will with all his heart sit down silently. He will go on in his duty with constancy and resolution: "Let them say what they will,  I will keep thy precepts, and not dread their reproach." 2. He did not envy their prosperity, nor was he by it allured from his duty.  Their heart is as fat as grease. The proud are  at ease (Ps. cxxiii. 4); they are full of the world, and the wealth and pleasures of it; and this makes them, (1.) Senseless, secure, and stupid; they are past feeling: thus the phrase is used, Isa. vi. 10.  Make the heart of this people fat. They are not sensible of the touch of the word of God or his rod. (2.) Sensual and voluptuous: " Their eyes stand out with fatness (Ps. lxxiii. 7); they roll themselves in the pleasures of sense, and take up with them as their chief good; and much good may it do them. I would not change conditions with them.  I delight in thy law; I build my security upon the promises of God's word and have pleasure enough in communion with God, infinitely preferable to all their delights." The children of God, who are acquainted with spiritual pleasures, need not envy the children of this world their carnal pleasures.

verse 71
$71$  It is good for me that I have been afflicted; that I might learn thy statutes. See here, 1. That it has been the lot of the best saints to be afflicted. The proud and the wicked lived in pomp and pleasure, while David, though he kept close to God and his duty, was still in affliction.  Waters of a full cup are wrung out to God's people, Ps. lxxiii. 10. 2. That it has been the advantage of God's people to be afflicted. David could speak experimentally:  It was good for me; many a good lesson he had learnt by his afflictions, and many a good duty he had been brought to which otherwise would have been unlearnt and undone.  Therefore God visited him with affliction, that he might learn God's statutes; and the intention was answered: the afflictions had contributed to the improvement of his knowledge and grace. He that chastened him taught him.  The rod and reproof give wisdom.

verse 72
$72$ The law of thy mouth  is better unto me than thousands of gold and silver. This is a reason why David reckoned that when by his afflictions he learned God's statutes, and the profit did so much counterbalance the loss, he was really a gainer by them; for God's  law, which he got acquaintance with by his affliction, was  better to him than all the  gold and silver which he lost by his affliction. 1. David had but a little of the word of God in comparison with what we have, yet see how highly he valued it; how inexcusable then are we, who have both the Old and New Testament complete, and yet account them as a strange thing! Observe,  Therefore he valued the law, because it is  the law of God's mouth, the revelation of his will, and ratified by his authority. 2. He had a great deal of gold and silver in comparison with what we have, yet see how little he valued it. His riches increased, and yet he did not set his heart upon them, but upon the word of God. That was better to him, yielded him better pleasures, and better maintenance, and a better inheritance, than all the treasures he was master of. Those that have read, and believe, David's  Psalms and Solomon's  Ecclesiastes, cannot but prefer the word of God far before the wealth of this world.

10. JOD.
$73$ Thy hands have made me and fashioned me: give me understanding, that I may learn thy commandments. Here, 1. David adores God as the God of nature and the author of his being:  Thy hands have made me and fashioned me, Job x. 8. Every man is as truly the work of God's hands as the first man was, Ps. cxxxix. 15, 16. " Thy hands have not only  made me, and given me a being, otherwise I should never have been, but  fashioned me, and given me this being, this noble and excellent being, endued with these powers and faculties;" and we must own that we are  fearfully and wonderfully made. 2. He addresses himself to God as the God of grace, and begs he will be the author of his new and better being. God made us to serve him and enjoy him; but by sin we have made ourselves unable for his service and indisposed for the enjoyment of him; and we must have a new and divine nature, otherwise we had the human nature in vain; therefore David prays, "Lord, since thou hast made me by thy power for thy glory, make me anew by thy grace, that I may answer the ends of my creation and live to some purpose:  Give me understanding, that I may learn thy commandments." The way in which God recovers and secures his interest in men is by giving them an understanding; for by that door he enters into the soul and gains possession of it.

verse 74
$74$ They that fear thee will be glad when they see me; because I have hoped in thy word. Here is, 1. The confidence of this good man in the hope of God's salvation: " I have hoped in thy word; and I have not found it in vain to do so; it has not failed me, nor have I been disappointed in my expectations from it. It is a hope that  maketh not ashamed; but is present satisfaction, and fruition at last." 2. The concurrence of other good men with him in the joy of that salvation: " Those that fear thee will be glad when they see me relieved by my hope in thy word and delivered according to my hope." The comforts which some of God's children have in God, and the favours they have received from him, should be matter of joy to others of them. Paul often expressed the hope that for God's grace to him thanks would be rendered by many, 2 Cor. i. 11; iv. 15. Or it may be taken more generally; good people are glad to see one another; they are especially pleased with those who are eminent for their hope in God's word.

verse 75
$75$ I know,, that thy judgments  are right, and  that thou in faithfulness hast afflicted me. Still David is in affliction, and being so he owns, 1. That his sin was justly corrected: '' I know, O Lord! that thy judgments are right,'' are righteousness itself. However God is pleased to afflict us, he does us no wrong, nor can we charge him with any iniquity, but must acknowledge that it is less than we have deserved. We know that God is holy in his nature and wise and just in all the acts of his government, and therefore we cannot but know, in the general, that his  judgments are right, though, in some particular instances, there may be difficulties which we cannot easily resolve. 2. That God's promise was graciously performed. The former may silence us under our afflictions, and forbid us to repine, but this may satisfy us, and enable us to rejoice; for afflictions are in the covenant, and therefore they are not only not meant for our hurt, but they are really intended for our good: " In faithfulness thou hast afflicted me, pursuant to the great design of my salvation." It is easier to own, in general, that God's  judgments are right, than to own it when it comes to be our own case; but David subscribes to it with application, "Even my afflictions are just and kind."

verses 76-77
$76$ Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant. $77$ Let thy tender mercies come unto me, that I may live: for thy law  is my delight. Here is, 1. An earnest petition to God for his favour. Those that own the justice of God in their afflictions (as David had done, v. 75) may, in faith, and with humble boldness, be earnest for the mercy of God, and the tokens and fruits of that mercy, in their affliction. He prays for God's  merciful kindness (v. 76), his  tender mercies, v. 77. He can claim nothing as his due, but all his supports under his affliction must come from mere mercy and compassion to one in misery, one in want. "Let these  come to me," that is, "the evidence of them (clear it up to me that thou hast a kindness for me, and mercy in store), and the effects of them; let them work my relief and deliverance." 2. The benefit he promised himself from God's lovingkindness: "Let it  come to me for my comfort (v. 76); that will comfort me when nothing else will; that will comfort me whatever grieves me." Gracious souls fetch all their comfort from a gracious God, as the fountain of all happiness and joy: "Let it  come to me, that I may live, that is, that I may be revived, and my life may be made sweet to me, for I have no joy of it while I am under God's displeasure.  In his favour is life; in his frowns are death." A good man cannot live with any satisfaction any longer than he has some tokens of God's favour to him. 3. His pleas for the benefits of God's favour. He pleads, (1.) God's promise: "Let me have thy kindness,  according to thy word unto thy servant, the kindness which thou hast promised and because thou hast promised it." Our Master has passed his word to all his servants that he will be kind to them, and they may plead it with him. (2.) His own confidence and complacency in that promise: " Thy law is my delight; I hope in thy word and rejoice in that hope." Note, Those that delight in the law of God may depend upon the favour of God, for it shall certainly make them happy.

verses 78-79
$78$ Let the proud be ashamed; for they dealt perversely with me without a cause:  but I will meditate in thy precepts. $79$ Let those that fear thee turn unto me, and those that have known thy testimonies. Here David shows, I. How little he valued the will—will of sinners. There were those that dealt perversely with him, that were peevish and ill-conditioned towards him, that sought advantages against him, and misconstrued all he said and did. Even those that deal most fairly may meet with those that deal perversely. But David regarded it not, for, 1. He knew it was  without cause, and that for his love they were his adversaries. The causeless reproach, like the curse causeless, may be easily slighted; it does not hurt us, and therefore should not move us. 2. He could pray, in faith, that they might  be ashamed of it; God's dealing favourably with him might make them ashamed to think that they had dealt perversely with him. " Let them  be ashamed, that is, let them be brought either to repentance or to ruin." 3. He could go on in the way of his duty, and find comfort in that. "However they deal with me,  I will meditate in thy precepts, and entertain myself with them." II. How much he valued the good-will of saints, and how desirous he was to stand right in their opinion, and keep up his interest in them and communion with them:  Let those that fear thee turn to me. He does not mean so much that they might side with him, and take up arms in his cause, as that they might love him, and pray for him, and associate with him. Good men desire the friendship and society of those that are good. Some think it intimates that when David had been guilty of that foul sin in the murder of Uriah, though he was a king, those that feared God grew strange to him and turned from him, for they were ashamed of him; this troubled him, and therefore he prays, Lord, let them  turn to me again. He desires especially the company of those that were not only honest, but intelligent,  that have known thy testimonies, have good heads as well as good hearts, and whose conversation will be edifying. It is desirable to have an intimacy with such.

verse 80
$80$ Let my heart be sound in thy statutes; that I be not ashamed. Here is, 1. David's prayer for sincerity, that his heart might be brought to God's  statutes, and that it might be  sound in them, not rotten and deceitful, that he might not rest in the form of godliness, but be acquainted with the subject to the power of it,—that he might be hearty and constant in religion, and that his soul might be in health. 2. His dread of the consequences of hypocrisy:  That I be not ashamed. Shame is the portion of hypocrites, either here, if it be repented of, or hereafter, if it be not: " Let my heart be sound, that I fall not into scandalous sin, that I fall not quite off from the ways of God, and so shame myself.  Let my heart be sound, that I may come  boldly to the throne of grace, and may lift up my face without spot at the great day."

11. CAPH.
$81$ My soul fainteth for thy salvation:  but I hope in thy word. $82$ Mine eyes fail for thy word, saying, When wilt thou comfort me? Here we have the psalmist, I. Longing for help from heaven:  My soul faints; my eyes fail. He longs  for the salvation of the Lord and  for his word, that is, salvation according to the word. He is not thus eager for the creatures of fancy, but for the objects of faith, salvation from the present calamities under which he was groaning and the doubts and fears which he was oppressed with. It may be understood of the coming of the Messiah, and so he speaks in the name of the Old-Testament church; the souls of the faithful even  fainted to see that salvation of which the prophets testified. (1 Pet. i. 10); their eyes failed for it. Abraham saw it at a distance, and so did others, but at such a distance that it put their eyes to the stretch and they could not stedfastly see it. David was now under prevailing dejections, and, having been long so, his eyes cried out, " When wilt thou comfort me? Comfort me with  thy salvation, comfort me with  thy word." Observe, 1. The salvation and consolation of God's people are secured to them by the word, which will certainly be fulfilled in its season. 2. The promised salvation and comfort may be, and often are, long deferred, so that they are ready to faint and fall in the expectation of them. 3. Though we think the time long ere the promised salvation and comfort come, yet we must still keep our eye upon that salvation, and resolve to take up with nothing short of it. "Thy salvation, thy word, thy comfort, are what my heart is still upon." II. Waiting for that help, assured that it will come, and tarrying till it come:  But I hope in thy word; and but for hope the heart would break. When the  eyes fail yet the faith must not; for  the vision is for an appointed time, and at the end it shall speak and shall not lie.

verse 83
$83$ For I am become like a bottle in the smoke;  yet do I not forget thy statutes. David begs God would make haste to comfort him, 1. Because his affliction was great, and therefore he was an object of God's pity: Lord, make haste to help me,  for I have become like a bottle in the smoke, a leathern bottle, which, if it hung any while in the smoke, was not only blackened with soot, but dried, and parched, and shrivelled up. David was thus wasted by age, and sickness, and sorrow. See how affliction will mortify the strongest and stoutest of men! David had been of a ruddy countenance, as fresh as a rose; but now he is withered, his colour is gone, his cheeks are furrowed. Thus does man's beauty consume under God's rebukes, as a moth fretting a garment. A bottle, when it is thus wrinkled with smoke, is thrown by, and there is no more use of it. Who will put wine into such old bottles? Thus was David, in his low estate, looked upon  as a despised broken vessel, and as  a vessel in which there was no pleasure. Good men, when they are drooping and melancholy, sometimes think themselves more slighted than really they are. 2. Because, though his affliction was great, yet it had not driven him from his duty, and therefore he was within the reach of God's promise:  Yet do I not forget thy statutes. Whatever our outward condition is we must not cool in our affection to the word of God, nor let that slip out of our minds; no care, no grief, must crowd that out. As some  drink and forget the law (Prov. xxxi. 5), so others weep and forget the law; but we must in every condition, both prosperous and adverse, have the things of God in remembrance; and, if we be mindful of God's statutes, we may pray and hope that he will be mindful of our sorrows, though for a time he seems to forget us.

verse 84
$84$ How many  are the days of thy servant? when wilt thou execute judgment on them that persecute me? Here, I. David prays against the instruments of his troubles, that God would make haste to execute judgment on those that persecuted him. He prays not for power to avenge himself (he bore no malice to any), but that God would take to himself the vengeance that belonged to him, and  would repay (Rom. xii. 19), as the God that  sits in the throne judging right. There is a day coming, and a great and terrible day it will be, when God will execute judgment on all the proud persecutors of his people,  tribulation to those that troubled them; Enoch foretold it (Jude 14), whose prophecy perhaps David here had an eye to; and that day we are to look for and pray for the hastening of.  Come, Lord Jesus, come quickly. 2. He pleads the long continuance of his trouble: " How many are the days of thy servant? The days of my life are but few" (so some); "therefore let them not all be miserable, and therefore make haste to appear for me against my enemies,  before I go hence and shall be seen no more." Or rather, " The days of my affliction are many; thou seest, Lord, how many they be; when wilt thou return in mercy to me? Sometimes, for the elect's sake,  the days of trouble are shortened. O let the days of my trouble be shortened; I am  thy servant; and therefore, as the eyes of a servant are to the hand of his master, so are mine to thee, until thou have mercy on me."

verses 85-87
$85$ The proud have digged pits for me, which  are not after thy law. $86$ All thy commandments  are faithful: they persecute me wrongfully; help thou me. 87 They had almost consumed me upon earth; but I forsook not thy precepts. David's state was  herein a type and figure of the state both of Christ and Christians that he was grievously persecuted; as there are many of his psalms, so there are many of the verses of this psalm, which complain of this, as those here. Here observe, I. The account he gives of his persecutors and their malice against him. 1. They were  proud, and in their pride  they persecuted him, glorying in this, that they could trample upon one who was so much cried up, and hoping to raise themselves on his ruins. 2. They were unjust:  They persecuted him wrongfully; so far was he from giving them any provocation that he had studied to oblige them; but  for his love they were his adversaries. 3. They were spiteful:  They dug pits for him, which intimates that they were deliberate in their designs against him and that what they did was of malice prepense; it intimates likewise that they were subtle and crafty, and had the serpent's head as well as the serpent's venom, that they were industrious and would refuse no pains to do him a mischief, and treacherous, laying snares in secret for him, as hunters do take wild beasts, Ps. xxxv. 7. Such has been the enmity of the serpent's seed to the seed of the woman. 4. They herein showed their enmity to God himself. The pits they  dug for him were  not after God's law; he means they were very much against his law, which forbids to  devise evil to our neighbour, and has particularly said,  Touch not my anointed. The law appointed that, if a man dug a pit which occasioned any mischief, he should answer for the mischief (Exod. xxi. 33, 34), much more when it was dug with a mischievous design. 5. They carried on their designs against him so far that  they had almost consumed him upon earth; they went near to ruin him and all his interests. It is possible that those who shall shortly be consummate in heaven may be, for the present,  almost consumed on earth; and  it is of the Lord's mercies (and, considering the malice of their enemies, it is a miracle of mercy)  that they are not quite consumed. But the bush in which God is, though it burns, shall not be burnt up. II. His application to God in his persecuted state. 1. He acknowledges the truth and goodness of his religion, though he suffered: "However it be,  all thy commandments are faithful, and therefore, whatever I lose for my observance of them, I know I shall not lose by it." True religion, if it be worth any thing, is worth every thing, and therefore worth suffering for. "Men are false; I find them so; men of low degree, men of high degree, are so, there is no trusting them. But  all thy commandments are faithful; on them I may rely." 2. He begs that God would stand by him, and succour him: " They persecute me; help thou me; help me under my troubles, that I may bear them patiently, and as becomes me, and may still hold fast my integrity, and in due time help me out of my troubles."  God help me is an excellent comprehensive prayer; it is a pity that it should ever be used lightly and as a by-word. III. His adherence to his duty notwithstanding all the malice of his persecutors (v. 87):  But I forsook not thy precepts. That which they aimed at was to frighten him from the ways of God, but they could not prevail; he would sooner forsake all that was dear to him in this world than forsake the word of God, would sooner lose his life than lose the comfort of doing his duty.

verse 88
$88$ Quicken me after thy lovingkindness; so shall I keep the testimony of thy mouth. Here is, 1. David in care to be found in the way of his duty. His constant desire and design are to  keep the testimony of God's mouth, to keep to it as his rule and to keep hold of it as his confidence and portion for ever. This we must keep, whatever we lose. 2. David at prayer for divine grace to assist him therein: " Quicken me after thy lovingkindness (make me alive and make me lively),  so shall I keep thy testimonies," implying that otherwise he should not keep them. We cannot proceed, nor persevere, in the good way, unless God quicken us and put life into us; we are therefore here taught to depend upon the grace of God for strength to do every good work, and to depend upon it as grace, as purely the fruit of God's favour. He had prayed before,  Quicken me in thy righteousness (v. 40); but here,  Quicken me after thy lovingkindness. The surest token of God's good-will toward us is his good work in us.

12. LAMED.
$89$ For ever,, thy word is settled in heaven. $90$ Thy faithfulness  is unto all generations: thou hast established the earth, and it abideth. $91$ They continue this day according to thine ordinances: for all  are thy servants. Here, 1. The psalmist acknowledges the unchangeableness of the word of God and of all his counsels: " For ever, O Lord! thy word is settled. Thou art for ever thyself (so some read it); thou art the same, and with thee there is no variableness, and this is a proof of it.  Thy word, by which the heavens were made,  is settled there in the abiding products of it;" or the settling of God's word in heaven is opposed to the changes and revolutions that are here upon earth.  All flesh is grass; but  the word of the Lord endures for ever. It  is settled in heaven, that is, in the secret counsel of God, which is hidden in himself and is far above out of our sight, and is immovable,  as mountains of brass. And his revealed will is as firm as his secret will; as he will fulfil the thoughts of his heart, so no word of his shall  fall to the ground; for it follows here,  Thy faithfulness is unto all generations, that is, the promise is sure to every age of the church and it cannot be antiquated by lapse of time. The promises that look ever so far forward shall be performed in their season. 2. He produces, for proof of it, the constancy of the course of nature:  Thou hast established the earth for ever and it abides; it is what it was at first made, and where it was at first placed, poised with its own weight, and notwithstanding the convulsions in its own bowels, the agitations of the sea that is interwoven with it, and the violent concussions of the atmosphere that surrounds it, it remains unmoved. " They" (the heavens and the earth and all the hosts of both) " continue to this day according to thy ordinances; they remain in the posts wherein thou hast set them; they fill up the place assigned them, and answer the purposes for which they were intended." The stability of the ordinances of the day and night, of heaven and earth, is produced to prove the perpetuity of God's covenant, Jer. xxxi. 35, 36; xxxiii. 20, 21. It is by virtue of God's promise to Noah (Gen. viii. 22) that  day and night, summer and winter, observe a steady course. "They have continued to this day, and shall still continue to the end of time, acting according to the ordinances which were at first given them; for all are thy servants; they do thy will, and set forth thy glory, and in both  are thy servants." All the creatures are, in their places, and according to their capacities, serviceable to their Creator, and answer the ends of their creation; and shall man be the only rebel, the only revolter from his allegiance, and the only unprofitable burden of the earth?

verse 92
$92$ Unless thy law  had been my delights, I should then have perished in mine affliction. Here is, 1. The great distress that David was in. He was in affliction, and ready to  perish in his affliction, not likely to die, so much as likely to despair; he was ready to give up all for gone, and to look upon himself as cut off from God's sight; he therefore admires the goodness of God to him, that he had not perished, that he kept the possession of his own soul, and was not driven out of his wits by his troubles, but especially that he was enabled to keep close to his God and was not driven off from his religion by them. Though we are not kept from affliction, yet, if we are kept from perishing in our affliction, we have no reason to say,  We have cleansed our hands in vain; or,  What profit is it that we have served God? 2. His support in this distress. God's law was his delight, (1.) It had been so formerly, and the remembrance of that was a comfort to him, as it afforded him a good evidence of his integrity. (2.) It was so now in his affliction; it afforded him abundant matter of comfort, and from these fountains of life he drew living waters, when the cisterns of the creature were broken or dried up. His converse with God's law, and his meditations on it, were his delightful entertainment in solitude and sorrow. A Bible is a pleasant companion at any time if we please.

verse 93
$93$ I will never forget thy precepts: for with them thou hast quickened me. Here is, 1. A very good resolution: " I will never forget thy precepts, but will always retain a remembrance of and regard to thy word as my rule." It is a resolution for perpetuity, never to be altered. Note, The best evidence of our love to the word of God is never to forget it. We must resolve that we will never, at any time, cast off our religion, and never, upon any occasion, lay aside our religion, but that we will be constant to it and persevere in it. 2. A very good reason for it: " For by them thou hast quickened me; not only they are quickening, but," (1.) "They have been so to me; I have found them so." Those speak best of the things of God who speak by experience, who can say that by the word the spiritual life has been begun in them, maintained and strengthened in them, excited and comforted in them. (2.) "Thou hast made them so;" the word of itself, without the grace of God, would not quicken us. Ministers can but prophesy upon the dry bones, they cannot put life into them; but, ordinarily, the grace of God works by the word and makes use of it as a means of quickening, and this is a good reason why we should never forget it, but should highly value what God has put such honour upon, and dearly love what we have found and hope still to find such benefit by. See here what is the best help for bad memories, namely, good affections. If we are quickened by the word, we shall never forget it; nay, that word that does really quicken us to and in our duty is not forgotten; though the expressions be lost, if the impressions remain, it is well.

verse 94
$94$ I  am thine, save me; for I have sought thy precepts. Here, 1. David claims relation to God: " I am thine, devoted to thee and owned by thee, thine in covenant." He does not say,  Thou art mine (as Dr. Manton observes), though that follows of course, because that were a higher challenge; but,  I am thine, expressing himself in a more humble and dutiful way of resignation; nor does he say,  I am thus, but,  I am thine, not pleading his own good property or qualification, but God's propriety in him: " I am thine, not my own, not the world's." 2. He proves his claim: " I have sought thy precepts; I have carefully enquired concerning my duty and diligently endeavoured to do it." This will be the best evidence that we belong to God; all that are his, though they have not found perfection, are seeking it. 3. He improves his claim: " I am thine; save me; save me from sin, save me from ruin." Those that have in sincerity given up themselves to God to be his may be sure that he will protect them and preserve them to his heavenly kingdom, Mal. iii. 18.

verse 95
$95$ The wicked have waited for me to destroy me:  but I will consider thy testimonies. Here, 1. David complains of the malice of his enemies:  The wicked (and none but such would be enemies to so good a man)  have waited for me to destroy me. They were very cruel, and aimed at no less than his destruction; they were very crafty, and sought all opportunities to do him a mischief; and they were  confident (they  expected, so some read it), that they should destroy him; they thought themselves sure of their prey. 2. He comforts himself in the word of God as his protection: "While they are contriving my destruction,  I consider thy testimonies, which secure to me my salvation." God's testimonies are  then likely to be our support, when we consider them, and dwell in our thoughts upon them.

verse 96
$96$ I have seen an end of all perfection:  but thy commandment  is exceeding broad. Here we have David's testimony from his own experience, 1. Of the vanity of the world and its insufficiency to make us happy:  I have seen an end of all perfection. Poor perfection which one sees an end of! Yet such are all those things in this world which pass for perfections. David, in his time, had seen Goliath, the strongest, overcome, Asahel, the swiftest, overtaken, Ahithophel, the wisest, befooled, Absalom, the fairest, deformed; and, in short, he had  seen an end of perfection, of  all perfection. He saw it by faith; he saw it by observation; he saw an end of the perfection of the creature both in respect of sufficiency (it was scanty and defective; there is that to be done for us which the creature cannot do) and in respect of continuance; it will not last our time, for it will not last to eternity as we must. The glory of man is but as the flower of the grass. 2. Of the fulness of the word of God, and its sufficiency for our satisfaction:  But thy commandment is broad, exceedingly broad. The word of God reaches to all cases, to all times. The divine law lays a restraint upon the whole man, is designed to sanctify us wholly. There is a great deal required and forbidden in every commandment. The divine promise (for that also is commanded) extends itself to all our burdens, wants, and grievances, and has that in it which will make a portion and happiness for us when we  have seen an end of all perfection.

13. MEM.
$97$ MEM. O how love I thy law! it  is my meditation all the day. Here is, 1. David's inexpressible love to the word of God:  O how love I thy law! He protests his affection to the word of God with a holy vehemency; he found that love to it in his heart which, considering the corruption of his nature and the temptations of the world, he could not but wonder at, and at that grace which had wrought it in him. He not only loved the promises, but loved the law, and delighted in it after the inner man. 2. An unexceptionable evidence of this. What we love we love to think of; by  this it appeared that David loved the word of God that it was his  meditation. He not only read the book of the law, but digested what he read in his thoughts, and was delivered into it as into a mould: it was his meditation not only in the night, when he was silent and solitary, and had nothing else to do, but in the day, when he was full of business and company; nay, and  all the day; some good thoughts were interwoven with his common thoughts, so full was he of the word of God.

verses 98-100
$98$ Thou through thy commandments hast made me wiser than mine enemies: for they  are ever with me. $99$ I have more understanding than all my teachers: for thy testimonies  are my meditation. $100$ I understand more than the ancients, because I keep thy precepts. We have here an account of David's learning, not that of the Egyptians, but of the  Israelites indeed. I. The good method by which he got it. In his youth he minded business in the country as a shepherd; from his youth he minded business in the court and camp. Which way then could he get any great stock of learning? He tells us here how he came by it; he had it from God as the author:  Thou hast made me wise. All true wisdom is from God. He had it by the word of God as the means, by  his commandments and  his testimonies. These are able to  make us wise to salvation and  to furnish the man of God for every good work. 1. These David took for his constant companions: " They are ever with me, ever in my mind, ever in my eye." A good man, wherever he goes, carries his Bible along with him, if not in his hands, yet in his head and in his heart. 2. These he took for the delightful subject of his thoughts; they were his  meditation, not only as matters of speculation for his entertainment, as scholars meditate on their notions, but as matters of concern, for his right management, as men of business think of their business, that they may do it in the best manner. 3. These he took for the commanding rules of all his actions:  I keep thy precepts, that is, I make conscience of doing my duty in every thing. The best way to improve in knowledge is to abide and abound in all the instances of serious godliness; for,  if any man do his will, he shall know of the doctrine of Christ, shall know more and more of it, John vii. 17. The love of the truth prepares for the light of it; the  pure in heart shall see God here. II. The great eminency he attained to in it. By studying and practising God's commandments, and making them his rule, he learnt to  behave himself wisely in all his ways, 1 Sam. xviii. 14. 2. He outwitted his enemies; God, by these means, made him wiser to baffle and defeat their designs against him than they were to lay them. Heavenly wisdom will carry the point, at last, against carnal policy. By keeping the commandments we secure God on our side and make him our friend, and therein are certainly wiser than those that make him their enemy. By keeping the commandments we preserve in ourselves that peace and quiet of mind which our enemies would rob us of, and so are wise for ourselves, wiser than they are for themselves, for this world as well as for the other. 2. He outstripped his  teachers, and had more understanding than all of them. He means either those who would have been his teachers, who blamed his conduct and undertook to prescribe to him (by keeping God's commandments he managed his matters so that it appeared, in the event, he had taken the right measures and they had taken the wrong), or those who should have been his teachers, the priests and Levites, who sat in Moses's chair, and whose lips ought to have kept knowledge, but who neglected the study of the law, and minded their honours and revenues, and the formalities only of their religion; and so David, who conversed much with the scriptures, by that means became more intelligent than they. Or he may mean those who had been his teachers when he was young; he built so well upon the foundation which they had laid that, with the help of his Bible, he became able to teach them, to teach them all. He was not now a babe that needed milk, but had  spiritual senses exercised, Heb. v. 14. It is no reflection upon our teachers, but rather an honour to them, to improve so as really to excel them, and not to need them. By meditation we preach to ourselves, and so we come to  understand more than our teachers, for we come to understand our own hearts, which they cannot. 3. He outdid  the ancients, either those of his day (he was young, like Elihu, and they were very old, but his keeping God's precepts taught more wisdom than the multitude of their years, Job xxxii. 7, 8) or those of former days; he himself quotes the proverb of the ancients (1 Sam. xxiv. 13), but the word of God gave him to understand things better than he could do by tradition and all the learning that was handed down from preceding ages. In short, the written word is a surer guide to heaven than all the doctors and fathers, the teachers and ancients, of the church; and the sacred writings kept, and kept to, will teach us more wisdom than all their writings.

verse 101
$101$ I have refrained my feet from every evil way, that I might keep thy word. Here is, 1. David's care to avoid the ways of sin: " I have refrained my feet from the evil ways they were ready to step aside into. I checked myself and drew back as soon as I was aware that I was entering into temptation." Though it was a broad way, a green way, a pleasant way, and a way that many walked in, yet, being a sinful way, it was an evil way, and he refrained his feet from it, foreseeing the end of that way. And his care was universal; he shunned every evil way.  By the words of thy lips I have kept myself from the paths of the destroyer, Ps. xvii. 4. 2. His care to be found in the way of duty;  That I might keep thy word, and never transgress it. His abstaining from sin was, (1.) An evidence that he did conscientiously aim to keep God's word and had made that his rule. (2.) It was a means of his keeping God's word in the exercises of religion; for we cannot with any comfort or boldness attend on God in holy duties, so as in them to keep his word, while we are under guilt or in any by-way.

verse 102
$102$ I have not departed from thy judgments: for thou hast taught me. Here is, 1. David's constancy in his religion. He had  not departed from God's judgments; he had not chosen any other rule than the word of God, nor had he wilfully deviated from that rule. A constant adherence to the ways of God in trying times will be a good evidence of our integrity. 2. The cause of his constancy: " For thou hast taught me; that is, they were divine instructions that I learned; I was satisfied that the doctrine was of God, and therefore I stuck to it." Or rather, "It was divine grace in my heart that enabled me to receive those instructions." All the saints are taught of God, for he it is that gives the understanding; and those, and those only, that are taught of God, will continue to the end in the things that they have learned.

verses 103-104
$103$ How sweet are thy words unto my taste!  yea, sweeter than honey to my mouth! $104$ Through thy precepts I get understanding: therefore I hate every false way. Here is, 1. The wonderful pleasure and delight which David took in the word of God; it was  sweet to his taste, sweeter than honey. There is such a thing as a spiritual taste, an inward savour and relish of divine things, such an evidence of them to ourselves, by experience, as we cannot give to others. We have  heard him ourselves, John iv. 42. To this scripture-taste the word of God is sweet, very sweet, sweeter than any of the gratifications of sense, even those that are most delicious. David speaks as if he wanted words to express the satisfaction he took in the discoveries of the divine will and grace; no pleasure was comparable to it. 2. The unspeakable profit and advantage he gained by the word of God. (1.) It helped him to a good head: " Through thy precepts I get understanding to discern between truth and falsehood, good and evil, so as not to mistake either in the conduct of my own life or in advising others." (2.) It helped him to a good heart: " Therefore, because I have got understanding of the truth,  I hate every false way, and am stedfastly resolved not to turn aside into it." Observe here, [1.] The way of sin is a false way; it deceives, and will ruin, all that walk in it; it is the wrong way, and yet it seems to a man right, Prov. xiv. 12. [2.] It is the character of every good man that he hates the way of sin, and hates it because it is a false way; he not only refrains his feet from it (v. 101), but he  hates it, has an antipathy to it and a dread of it. [3.] Those who hate sin as sin will hate all sin, hate every false way, because every false way leads to destruction. And, [4.] The more understanding we get by the word of God the more rooted will our hatred of sin be (for  to depart from evil, that is understanding, Job xxviii. 28), and the more ready we are in the scriptures the better furnished we are with answers to temptation.

14. NUN.
$105$ NUN. Thy word  is a lamp unto my feet, and a light unto my path. Observe here, 1. The nature of the word of God, and the great intention of giving it to the world; it is a  lamp and a light. It discovers to us, concerning God and ourselves, that which otherwise we could not have known; it shows us what is amiss, and will be dangerous; it directs us in our work and way, and a dark place indeed the world would be without it. It is a lamp which we may set up by us, and take into our hands for our own particular use, Prov. vi. 23. The commandment is a lamp kept burning with the oil of the Spirit; it is like the lamps in the sanctuary, and the pillar of fire to Israel. 2. The use we should make of it. It must be not only a  light to our eyes, to gratify them, and fill our heads with speculations, but a  light to our feet and  to our path, to direct us in the right ordering of our conversation, both in the choice of our way in general and in the particular steps we take in that way, that we may not take a false way nor a false step in the right way. We are then truly sensible of God's goodness to us in giving us such a lamp and light when we make it a guide to our feet, our path.

verse 106
$106$ I have sworn, and I will perform  it, that I will keep thy righteous judgments. Here is, 1. The notion David had of religion; it is  keeping God's righteous judgments. God's commands are his judgments, the dictates of infinite wisdom. They are righteous judgments, consonant to the eternal rules of equity, and it is our duty to keep them carefully. 2. The obligation he here laid upon himself to be religious, binding himself, by his own promise, to that which he was already bound to by the divine precept, and all little enough. " I have sworn (I have lifted up my head to the Lord, and I cannot go back) and therefore must go forward:  I will perform it." Note, (1.) It is good for us to bind ourselves with a solemn oath to be religious. We must swear to the Lord as subjects swear allegiance to their sovereign, promising fealty, appealing to God concerning our sincerity in this promise, and owning ourselves liable to the curse of we do not perform it. (2.) We must often call to mind the vows of God that are upon us, and remember that we have sworn. (3.) We must make conscience of performing unto the Lord our oaths (an honest man will be as good as his word); nor have we sworn to our own hurt, but it will be unspeakably to our hurt if we do not perform.

verse 107
$107$ I am afflicted very much: quicken me,, according unto thy word. Here is, 1. The representation David makes of the sorrowful condition he was in:  I am afflicted very much, afflicted in spirit; he seems to mean that especially. He laboured under many discouragements; without were fightings, within were fears. This is often the lot of the best saints; therefore think it not strange if sometimes it be ours. 2. The recourse he has to God in this condition; he prays for his grace: " Quicken me, O Lord! make me lively, make me cheerful; quicken me by afflictions to greater diligence in my work.  Quicken me, that is, deliver me out of my afflictions, which will be as life from the dead." He pleads the promise of God, guides his desires by it, and grounds his hopes upon it:  Quicken me according to thy word. David resolved to perform his promises to God (v. 106) and therefore could, with humble boldness, beg of God to make good his word to him.

verse 108
$108$ Accept, I beseech thee, the freewill offerings of my mouth,, and teach me thy judgments. Two things we are here taught to pray for, in reference to our religious performances:—1. Acceptance of them. This we must aim at in all we do in religion, that, whether present or absent, we may be accepted of the Lord. What David here earnestly prays for the acceptance of are the  free-will-offerings, not of his purse, but of his  mouth, his prayers and praises.  The calves of our lips (Hos. xiv. 2),  the fruit of our lips (Heb. xiii. 15), these are the spiritual offerings which all Christians, as spiritual priests, must offer to God; and they must be  free-will-offerings, for we must offer them abundantly and cheerfully, and it is this willing mind that is accepted. The more there is of freeness and willingness in the service of God the more pleasing it is to him. 2. Assistance in them:  Teach me thy judgments. We cannot offer any thing to God which we have reason to think he will accept of, but what he is pleased to instruct us in the doing of; and we must be as earnest for the grace of God in us as for the favour of God towards us.

verses 109-110
$109$ My soul  is continually in my hand: yet do I not forget thy law. $110$ The wicked have laid a snare for me: yet I erred not from thy precepts. Here is, 1. David in danger of losing his life. There is but a step between him and death, for the  wicked have laid a snare for him; Saul did so many a time, because he hated him for his piety. Wherever he was he found some design or other laid against him to take away his life, for it was that they aimed at. What they could not effect by open force they hoped to compass by treachery, which made him say,  My soul is continually in my hand. It was so with him, not only as a  man (so it is true of us all; wherever we are we lie exposed to the strokes of death; what we carry in our hands is easily snatched away from us by violence, or if sandy, as our life is, it easily of itself slips through our fingers), but as a  man of war, a soldier, who often jeoparded his life in the high places of the field, and especially as  a man after God's own heart, and, as such, hated and persecuted, and  always delivered to death (2 Cor. iv. 11),  killed all the day long. 2. David in no danger of losing his religion, notwithstanding this, thus in jeopardy every hour and yet constant to God and his duty. None of these things move him; for, (1.) He  does not forget the law, and therefore he is likely to persevere. In the multitude of his cares for his own safety he finds room in his head and heart for the word of God, and has that in his mind as fresh as ever; and where that dwells richly it will be a  well of living water. (2.) He has not yet erred from God's precepts, and therefore it is to be hoped he will not. He had stood many a shock and kept his ground, and surely that grace which had helped him hitherto would not fail him, but would still prevent his wanderings.

verses 111-112
$111$ Thy testimonies have I taken as a heritage for ever: for they  are the rejoicing of my heart. $112$ I have inclined mine heart to perform thy statutes alway,  even unto the end. The psalmist here in a most affectionate manner, like an Israelite indeed, resolves to stick to the word of God and to live and die by it. I. He resolves to portion himself in it, and there to seek his happiness, nay, there to enjoy it; " Thy testimonies (the truths, the promises, of thy word)  have I taken as a heritage for ever, for they are the rejoicing of my heart." The present delight he took in them was an evidence that the good things contained in them were in his account the best things, and the treasure which he set his heart upon. 1. He expected an eternal happiness in God's testimonies. The covenant God had made with him was an everlasting covenant, and therefore he took it as  a heritage for ever. If he could not yet say, "They are my heritage," yet he could say, "I have made choice of them for my heritage; and will never take up with a portion in this life," Ps. xvii. 14, 15. God's testimonies are a heritage to all that have received the Spirit of adoption; for,  if children, then heirs. They are a  heritage for ever, and that no earthly heritage is (1 Pet. i. 4); all the saints accept them as such, take up with them, live upon them, and can therefore be content with but little of this world. 2. He enjoyed a present satisfaction in them:  They are the rejoicing of my heart, because they will be  my heritage for ever. It requires the heart of a good man to see his portion in the promise of God and not in the possessions of this world. II. He resolves to govern himself by it and thence to take his measures:  I have inclined my heart to do thy statutes. Those that would have the blessings of God's testimonies must come under the bonds of his statutes. We must look for comfort only in the way of duty, and that duty must be done, 1. With full consent and complacency: " I have, by the grace of God,  inclined my heart to it, and conquered the aversion I had to it." A good man brings his heart to his work and then it is done well. A gracious disposition to do the will of God is the acceptable principle of all obedience. 2. With constancy and perseverance. He would perform God's statutes always, in all instances, in the duty of every day, in a constant course of holy walking, and this  to the end, without weariness. This is following the Lord fully.

15. SAMECH.
$113$ I hate  vain thoughts: but thy law do I love. Here we have, 1. David's dread of the risings of sin, and the first beginnings of it:  I hate vain  thoughts. He does not mean that he hated them in others, for there he could not discern them, but he hated them in his own heart. Every good man makes conscience of his thoughts, for they are words to God. Vain thoughts, how light soever most make of them, are sinful and hurtful, and therefore we should account them hateful and dreadful, for they do not only divert the mind from that which is good, but open the door to all evil, Jer. iv. 14. Though David could not say that he was free from vain thoughts, yet he could say that he hated them; he did not countenance them, nor give them any entertainment, but did what he could to keep them out, at least to keep them under.  The evil I do I allow not. 2. David's delight in the rule of duty:  But thy law do I love, which forbids those vain thoughts, and threatens them. The more we love the law of God the more we shall get the mastery of our vain thoughts, the more hateful they will be to us, as being contrary to the whole law, and the more watchful we shall be against them, lest they draw us from that which we love.

verse 114
$114$ Thou  art my hiding place and my shield: I hope in thy word. Here is, 1. God's care of David to protect and defend him, which he comforted himself with when his enemies were very malicious against him:  Thou art my hiding-place and my shield. David, when Saul pursued him, often betook himself to close places for shelter; in war he guarded himself with his shield. Now God was both these to him, a hiding-place to preserve him from danger and a shield to preserve him in danger, his life from death and his soul from sin. Good people are safe under God's protection. He is their  strength and their shield, their  help and their shield, their  sun and their shield, their  shield and their great reward, and here their  hiding-place and their shield. They may by faith retire to him, and repose in him as their hiding-place, where they are kept in secret. They may by faith oppose his power to all the might and malice of their enemies, as their shield to quench every fiery dart. 2. David's confidence in God. He is safe, and therefore he is easy, under the divine protection: " I hope in thy word, which has acquainted me with thee and assured me of thy kindness to me." Those who depend on God's promise shall have the benefit of his power and be taken under his special protection.

verse 115
$115$ Depart from me, ye evildoers: for I will keep the commandments of my God. Here is, 1. David's firm and fixed resolution to live a holy life:  I will keep the commandments of my God. Bravely resolved! like a saint, like a soldier; for true courage consists in a steady resolution against all sin and for all duty. Those that would keep God's commandments must be often renewing their resolutions to do so: " I will keep them. Whatever others do, this I will do; though I be singular, though all about me be evil-doers, and desert me; whatever I have done hitherto, I will for the future walk closely with God. They are the commandments of God, of my God, and therefore I will keep them. He is God and may command me, my God and will command me nothing but what is for my good." 2. His farewell to bad company, pursuant to this resolution:  Depart from me, you evil-doers. Though David, as a good magistrate, was a terror to evil-doers, yet there were many such, even about court, intruding near his person; these he here abdicates, and resolves to have no conversation with them. Note, Those that resolve to keep the commandments of God must have no society with evil-doers; for bad company is a great hindrance to a holy life. We must not choose wicked people for our companions, nor be intimate with them; we must not do as they do nor do as they would have us do, Ps. i. 1; Eph. v. 11.

verses 116-117
$116$ Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope. $117$ Hold thou me up, and I shall be safe: and I will have respect unto thy statutes continually. Here, 1. David prays for sustaining grace; for this grace sufficient he besought the Lord twice:  Uphold me; and again,  Hold thou me up. He sees himself not only unable to go on in his duty by any strength of his own, but in danger of falling into sin unless he was prevented by divine grace; and therefore he is thus earnest for that grace to uphold him in his integrity (Ps. xli. 12), to keep him from falling and to keep him from tiring, that he might neither turn aside to evil-doing nor be weary of well-doing. We stand no longer than God holds us and go no further than he carries us. 2. He pleads earnestly for this grace. (1.) He pleads the promise of God, his dependence upon the promise, and his expectation from it: " Uphold me, according to thy word, which word I hope in; and, if it be not performed, I shall be made  ashamed of my hope, and be called a fool for my credulity." But those that hope in God's word may be sure that the word will not fail them, and therefore their hope will not make them ashamed. (2.) He pleads the great need he had of God's grace and the great advantage it would be of to him:  Uphold me, that I may live, intimating that he could not live without the grace of God; he should fall into sin, into death, into hell, if God did not hold him up; but, supported by his hand, he shall live; his spiritual life shall be maintained and be an earnest of eternal life.  Hold me up, and I shall be safe, out of danger and out of the fear of danger. Our holy security is grounded on divine supports. (3.) He pleads his resolution, in the strength of this grace, to proceed in his duty: " Hold me up, and then  I will have respect unto thy statutes continually and never turn my eyes or feet aside from them."  I will employ myself (so some), I  will delight myself (so others)  in thy statutes. If God's right hand uphold us, we must, in his strength, go on in our duty both with diligence and pleasure.

verses 118-120
$118$ Thou hast trodden down all them that err from thy statutes: for their deceit  is falsehood. $119$ Thou puttest away all the wicked of the earth  like dross: therefore I love thy testimonies. $120$ My flesh trembleth for fear of thee; and I am afraid of thy judgments. Here is, I. God's judgment on wicked people, on those that  wander from his statutes, that take their measures from other rules and will not have God to reign over them. All departure from God's statutes is certainly an error, and will prove a fatal one. These are  the wicked of the earth; they mind earthly things, lay up their treasures in the earth, live in pleasure on the earth, and are strangers and enemies to heaven and heavenly things. Now see how God deals with them, that you may neither fear them nor envy them. 1. He  treads them all down. He brings them to ruin, to utter ruin, to shameful ruin; he makes them his footstool. Though they are ever so high, he can bring them low (Amos ii. 9); he has done it many a time, and he will do it, for he resists the proud and will triumph over those that oppose his kingdom. Proud persecutors trample upon his people, but, sooner or later, he will trample upon them. 2. He  puts them all away like dross. Wicked people are as dross, which, though it be mingled with the good metal in the ore, and seems to be of the same substance with it, must be separated from it. And in God's account they are worthless things, the scum and refuse of the earth, and no more to be compared with the righteous than dross with fine gold. There is a day coming which will put them away from among the righteous (Matt. xiii. 49), so that they shall have no place  in their congregation (Ps. i. 5), which will put them away into everlasting fire, the fittest place for the dross. Sometimes, in this world, the wicked are, by the censures of the church, or the sword of the magistrate, or the judgments of God,  put away as dross, Prov. xxv. 4, 5. II. The reasons of these judgments. God casts them off because they  err from his statutes (those that will not submit to the commands of the word shall feel the curses of it) and because  their deceit is falsehood, that is, because they deceive themselves by setting up false rules, in opposition to God's statutes, which they err from, and because they go about to deceive others with their hypocritical pretences of good and their crafty projects of mischief.  Their cunning is falsehood, so Dr. Hammond. The utmost of their policy is treachery and perfidiousness; this the God of truth hates and will punish. III. The improvement David made of these judgments. He took notice of them and received instruction from them. The ruin of the wicked helped to increase, 1. His love to the word of God. "I see what comes of sin;  therefore I love thy testimonies, which warn me to take heed of those dangerous courses and  keep me from the paths of the destroyer." We see the word of Go fulfilled in his judgments on sin and sinners, and therefore we should love it. 2. His fear of the wrath of God:  My flesh trembles for fear of thee. Instead of insulting over those who fell under God's displeasure, he humbled himself. What we read and hear of the judgments of God upon wicked people would make us, (1.) To reverence his terrible majesty, and to stand in awe of him:  Who is able to stand before this holy Lord God? 1 Sam. vi. 20. (2.) To fear lest we offend him and become obnoxious to his wrath. Good men have need to be restrained from sin by  the terrors of the Lord, especially when judgment  begins at the house of God and hypocrites are discovered and  put away as dross.

16. AIN.
$121$ I have done judgment and justice: leave me not to mine oppressors. $122$ Be surety for thy servant for good: let not the proud oppress me. David here appeals to God, 1. As his witness that he had not done wrong; he could truly say, " I have done judgment and justice, that is, I have made conscience of rendering to all their due, and have not by force or fraud hindered any of their right." Take him as a king, he  executed judgment and justice to all his people, 2 Sam. viii. 15. Take him in a private capacity, he could appeal to Saul himself that  there was no evil or transgression in his hand, 1 Sam. xxiv. 11. Note, Honesty is the best policy and will be our rejoicing in the day of evil. 2. As his Judge, that he might not be wronged. Having done justice for others that were oppressed, he begs that God would do him justice and avenge him of his adversaries: " Be surety for thy servant, for good; undertake for me against those that would run me down and ruin me." He is sensible that he cannot make his part good himself, and therefore begs that God would appear for him. Christ is our surety with God; and, if he be so, Providence shall be our surety against all the world. Who or what shall harm us if God's power and goodness be engaged for our protection and rescue? He does not prescribe to God what he should do for him; only let it be  for good, in such way and manner as Infinite Wisdom sees best; "only  let me not be left to my oppressors." Though David had  done judgment and justice, yet he had many enemies; but, having God for his friend, he hoped they should not have their will against him; and in that hope he prayed again,  Let not the proud oppress me. David, one of the best of men, was oppressed by the proud, whom God beholds afar off; the condition therefore of the persecuted is better than that of the persecutors, and will appear so at last.

verse 123
$123$ Mine eyes fail for thy salvation, and for the word of thy righteousness. David, being oppressed, is here waiting and wishing for the salvation of the Lord, which would make him easy. 1. He cannot but think that it comes slowly:  My eyes fail for thy salvation. His eyes were towards it and had been long so. He looked for help from heaven (and we deceive ourselves if we look for it any other way), but it did not come so soon as he expected, so that his eyes began to fail, and he was sometimes ready to despair, and to think that, because the salvation did not come when he looked for it, it would never come. It is often the infirmity even of good men to be weary of waiting God's time when  their time has elapsed. 2. Yet he cannot hope that it comes surely; for he expects  the word of God's righteousness, and no other salvation than what is secured by that word, which cannot fall to the ground because it is a word of righteousness. Though our eyes fail, yet God's word does not, and therefore those that build upon it, though now discouraged, shall in due time see his salvation.

verses 124-125
$124$ Deal with thy servant according unto thy mercy, and teach me thy statutes. $125$ I  am thy servant; give me understanding, that I may know thy testimonies. Here is, 1. David's petition for divine instruction: " Teach me thy statutes; give me to know all my duty; when I am in doubt, and know not for certain what is my duty, direct me, and make it plain to me; now that I am afflicted, oppressed, and  my eyes are ready to  fail for thy salvation, let me know what my duty is in this condition." In difficult times we should desire more to be told what we must do than what we may expect, and should pray more to be led into the knowledge of scripture-precepts than of scripture-prophecies. If God, who gave us his statutes, do not teach us, we shall never learn them. How God teaches is implied in the next petition:  Give me understanding (a renewed understanding, apt to receive divine light),  that I may know thy testimonies. It is God's prerogative to give an understanding, that understanding without which we cannot know God's testimonies. Those who know most of God's testimonies desire to know more, and are still earnest with God to teach them, never thinking they know enough. 2. His pleas to enforce this petition. (1.) He pleads God's goodness to him:  Deal with me according to thy mercy. The best saints count this their best plea for any blessing, "Let me have it according to thy mercy;" for we deserve no favour from God, nor can we claim any as a debt, but we are most likely to be easy when we cast ourselves upon God's mercy and refer ourselves to it. Particularly, when we come to him for instruction, we must beg it as a mercy, and reckon that in being taught we are well dealt with. (2.) He pleads his relation to God: " I am thy servant, and have work to do for thee; therefore  teach me to do it and to do it well." The servant has reason to expect that, if he be at a loss about his work, his master should teach him, and, if it were in his power, give him an understanding. "Lord," says David, "I desire to serve thee; show me how." If any man resolve to do God's will as his servant, he shall be made to know his testimonies, John vii. 17; Ps. xxv. 14.

verse 126
$126$  It is time for  thee,, to work:  for they have made void thy law. Here is, 1. A complaint of the daring impiety of the wicked. David, having in himself a holy indignation at it, humbly represents it to God: "Lord, there are those that  have made void thy law, have set thee and thy government at defiance, and have done what in them lay to cancel and vacate the obligation of thy commands." Those that sin through infirmity transgress the law, but presumptuous sinners do in effect make void the law, saying, '' Who is the Lord? What is the Almighty, that we should fear him?'' It is possible a godly man may sin against the commandment, but a wicked man would sin away the commandment, would repeal God's laws and enact his own lusts. This is the sinfulness of sin and the malignity of the carnal mind. 2. A desire that God would appear, for the vindication of his own honour: " It is time for thee, Lord, to work, to do something for the effectual confutation of atheists and infidels, and the silencing of those that set their mouth against the heavens." God's time to work is when vice has become most daring and the measure of iniquity is full.  Now will I arise, saith the Lord. Some read it, and the original will bear it,  It is time to work for thee, O Lord! it is time for every one in his place to appear on the Lord's side—against the threatening growth of profaneness and immorality. We must do what we can for the support of the sinking interests of religion, and, after all, we must beg of God to take the work into his own hands.

verses 127-128
$127$ Therefore I love thy commandments above gold; yea, above fine gold. $128$ Therefore I esteem all  thy precepts  concerning all  things to be right;  and I hate every false way. David here, as often in this psalm, professes the great love he had to the word and law of God; and, to evidence the sincerity of it, observe, 1. The degree of his love. He loved his Bible better than he loved his money— above gold, yea, above fine gold. Gold, fine gold, is what most men set their hearts upon; nothing charms them and dazzles their eyes so much as gold does. It is fine gold, a fine thing in their eyes; they will venture their souls, their God, their all, to get and keep it. But David saw that the word of God answers all purposes better than money does, for it enriches the soul towards God; and therefore he loved it better than gold, for it had done that for him which gold could not do, and would stand him in stead when the wealth of the world would fail him. 2. The ground of his love. He loved all God's commandments because he esteemed them to be right, all reasonable and just, and suited to the end for which they were made. They are all as they should be, and no fault can be found with them; and we must love them because they bear God's image and are the revelations of his will. If we thus  consent to the law that it is good, we shall delight in it after the inner man. 3. The fruit and evidence of this love: He  hated every false way. The way of sin being directly contrary to God's precepts, which are right, is a false way, and therefore those that have a love and esteem for God's law hate it and will not be reconciled to it.

17. PE.
$129$ Thy testimonies  are wonderful: therefore doth my soul keep them. See here how David was affected towards the word of God. 1. He admired it, as most excellent in itself:  Thy testimonies are wonderful. The word of God gives us admirable discoveries of God, and Christ, and another world; admirable proofs of divine love and grace. The majesty of the style, the purity of the matter, the harmony of the parts, are all wonderful. Its effects upon the consciences of men, both for conviction and comfort, are wonderful; and it is a sign that we are not acquainted with God's testimonies, or do not understand them, if we do not admire them. 2. He adhered to it as of constant use to him: " Therefore doth my soul keep them, as a treasure of inestimable value, which I cannot be without." We do not keep them to any purpose unless our souls keep them. There they must be deposited, as the tables of testimony in the ark, there they must have the innermost and uppermost place. Those that see God's word to be admirable will prize it highly and preserve it carefully, as that which they promise themselves great things from.

verse 130
$130$ The entrance of thy words giveth light; it giveth understanding unto the simple. Here is, 1. The great use for which the word of God was intended, to give light, that is, to give understanding, to give us to understand that which will be of use to us in our travels through this world; and it is the outward and ordinary means by which the Spirit of God enlightens the understanding of all that are sanctified. God's testimonies are not only wonderful for the greatness of them, but useful, as a light in a dark place. 2. Its efficacy for this purpose. It admirably answers the end; for, (1.) Even  the entrance of God's word gives light. If we begin at the beginning, and take it before us, we shall find that the very first verses of the Bible give us surprising and yet satisfying discoveries of the origin of the universe, about which, without that, the world is utterly in the dark. As soon as the word of God enters into us, and has a place in us, it enlightens us; we find we begin to see when we begin to study the word of God. The very first principles of the oracles of God, the plainest truths, the milk appointed for the babes, bring a great light into the soul, much more will the soul be illuminated by the sublime mysteries that are found there. "The exposition or explication of thy word gives light;" then it is most profitable when ministers do their part  in giving the sense, Neh. viii. 8. Some understand it of the New Testament, which is the opening or unfolding of the Old, which would give light concerning life and immortality. (2.) It would  give understanding even  to the simple, to the weakest capacities; for it shows us a way to heaven so plain that the  wayfaring men, though fools, shall not err therein.

verse 131
$131$ I opened my mouth, and panted: for I longed for thy commandments. Here is, 1. The desire David had towards the word of God:  I longed for thy commandments. When he was under a forced absence from God's ordinances he longed to be restored to them again; when he enjoyed ordinances he greedily sucked in the word of God,  as new-born babes desire the milk. When Christ is formed in the soul there are gracious longings, unaccountable to one that is a stranger to the work. 2. The degree of that desire appearing in the expressions of it:  I opened my mouth and panted, as one overcome with heat, or almost stifled, pants for a mouthful of fresh air. Thus strong, thus earnest, should our desires be towards God and the remembrance of his name, Ps. xlii. 1, 2. Luke xii. 50.

verse 132
$132$ Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name. Here is, 1. David's request for God's favour to himself: " Look graciously  upon me; let me have thy smiles, and the light of thy countenance. Take cognizance of me and my affairs,  and be merciful to me; let me taste the sweetness of thy mercy and receive the gifts of thy mercy." See how humble his petition is. He asks not for the operations of God's hand, only for the smiles of his face; a good look is enough; and for that he does not plead merit, but implores mercy. 2. His acknowledgment of his favour to all his people:  As thou usest to do unto those that love thy name. This is either, (1.) A plea for mercy: "Lord, I am one of  those that love thy name, love thee and thy word, and thou usest to be kind to those that do so; and wilt thou be worse to me than to others of thy people?" Or, (2.) A description of the favour and mercy he desired—"that which thou usest to bestow on those that love thy name, which  thou bearest to thy chosen," Ps. cvi. 4, 5. He desires no more, no better, than neighbour's fare, and he will take up with no less; common looks and common mercies will not serve, but such as are reserved for those that love him, which are such as  eye has not seen, 1 Cor. ii. 9. Note, The dealings of God with those that love him are such that a man needs not desire to be any better dealt with, for he will make them truly and eternally happy. And as long as God deals with us no otherwise than as he uses to deal with those that love him we have no reason to complain, 1 Cor. x. 13.

verse 133
$133$ Order my steps in thy word: and let not any iniquity have dominion over me. Here David prays for two great spiritual blessings, and is, in this verse, as earnest for the good work of God in him as, in the verse before, for the good-will of God towards him. He prays, 1. For direction in the paths of duty: " Order my steps in thy word; having led me into the right way, let every step I take in that way be under the guidance of thy grace." We ought to walk by rule; all the motions of the soul must not only be kept within the bounds prescribed by the word, so as not to transgress them, but carried out in the paths prescribed by the word, so as not to trifle in them. And therefore we must beg of God that by his good Spirit he would order our steps accordingly. 2. For deliverance from the power of sin: " Let no iniquity have dominion over me, so as to gain my consent to it, and that I should be led captive by it." The dominion of sin is to be dreaded and deprecated by every one of us; and, if in sincerity we pray against it, we may receive that promise as an answer to the prayer (Rom. vi. 14),  Sin shall not have dominion over you.

verse 134
$134$ Deliver me from the oppression of man: so will I keep thy precepts. Here, 1. David prays that he might live a quiet and peaceable life, and might not be harassed and discomposed by those that studied to be vexatious: " Deliver me from the oppression of man—man, whom God can control, and whose power is limited. Let them know themselves to be  but men (Ps. ix. 20), and let me be delivered out of the hands of my enemies, that I may serve God without fear;  so will I keep thy precepts." Not but that he would keep God's precepts, though he should be continued under oppression; "but so shall I keep thy precepts more cheerfully and with more enlargement of heart, my bonds being loosed."  Then we may expect temporal blessings when we desire them with this in our eye, that we may serve God the better.

verse 135
$135$ Make thy face to shine upon thy servant; and teach me thy statutes. David here, as often as elsewhere, writes himself God's servant, a title he gloried in, though he was a king; now here, as became a good servant, 1. He is very ambitious of his Master's favour, accounting that his happiness and chief good. He asks not for corn and wine, for silver and gold, but, " Make thy face to shine upon thy servant; let me be accepted of thee, and let me know that I am so. Comfort me with the light of thy countenance in every cloudy and dark day. If the world frown upon me, yet do thou smile." 2. He is very solicitous about his Master's work, accounting that his business and chief concern. This he would be instructed in, that he might do it, and do it well, so as to be accepted in the doing of it:  Teach me thy statutes. Note, We must pray as earnestly for grace as for comfort. If God hides his face from us, it is because we have been careless in keeping his statutes; and therefore, that we may be qualified for the returns of his favour, we must pray for wisdom to do our duty.

verse 136
$136$ Rivers of waters run down mine eyes, because they keep not thy law. Here we have David in sorrow. 1. It is a great sorrow, to such a degree that he weeps  rivers of tears. Commonly, where there is a gracious heart, there is a weeping eye, in conformity to Christ, who was a man of sorrows and acquainted with grief. David had prayed for comfort in God's favour (v. 135), now he pleads that he was qualified for that comfort, and had need of it, for he was one of those that mourned in Zion, and those that do so shall be comforted, Isa. lxi. 3. 2. It is godly sorrow. He wept not for his troubles, though they were many, but for the dishonour done to God:  Because they keep not thy law, either  because my eyes keep not thy law, so some (the eye is the inlet and outlet of a great deal of sin, and therefore it ought to be a weeping eye), or, rather,  they, that is, those about me, v. 139. Note, The sins of sinners are the sorrows of saints. We must mourn for that which we cannot mend.

18. TZADDI.
$137$ Righteous  art thou,, and upright  are thy judgments. 138 Thy testimonies  that thou hast commanded  are righteous and very faithful. Here is, 1. The righteousness of God, the infinite rectitude and perfection of his nature. As he is what he is, so he is what he should be, and in every thing acts as becomes him; there is nothing wanting, nothing amiss, in God; his will is the eternal rule of equity, and he is righteous, for he does all according to it. 2. The righteousness of his government. He rules the world by his providence, according to the principles of justice, and never did, nor ever can do, any wrong to any of his creatures:  Upright are thy judgments, the promises and threatenings and the executions of both. Every word of God is pure, and he will be true to it; he perfectly knows the merits of every cause and will judge accordingly. 3. The righteousness of his commands, which he has given to be the rule of our obedience: " Thy testimonies that thou hast commanded, which are backed with thy sovereign authority, and to which thou dost require our obedience,  are exceedingly  righteous and faithful, righteousness and faithfulness itself." As he acts like himself, so his law requires that we act like ourselves and like him, that we be just to ourselves and to all we deal with, true to all the engagements we lay ourselves under both to God and man. That which we are commanded to practise is righteous; that which we are commanded to believe is faithful. It is necessary to our faith and obedience that we be convinced of this.

verse 139
$139$ My zeal hath consumed me, because mine enemies have forgotten thy words. Here is, 1. The great contempt which wicked men put upon religion:  My enemies have forgotten thy words. They have often heard them, but so little did they heed them that they soon forgot them, they willingly forgot them, not only through carelessness let them slip out of their minds, but contrived how to cast them behind their backs. This is at the bottom of all the wickedness of the wicked, and particularly of their malignity and enmity to the people of God; they have forgotten the words of God, else those would give check to their sinful courses. 2. The great concern which godly men show for religion. David reckoned those his enemies who forgot the words of God because they were enemies to religion, which he had entered into a league with, offensive and defensive. And therefore his  zeal even  consumed him, when he observed their impieties. He conceived such an indignation at their wickedness as preyed upon his spirits, even  ate them up (as Christ's zeal, John ii. 17), swallowed up all inferior considerations, and made him forget himself.  My zeal has pressed or constrained me (so Dr. Hammond reads it), Acts xviii. 5. Zeal against sin should constrain us to do what we can against it in our places, at least to do so much the more in religion ourselves. The worse others are the better we should be.

verse 140
$140$ Thy word  is very pure: therefore thy servant loveth it. Here is, 1. David's great affection for the word of God:  Thy servant loves it. Every good man, being a servant of God, loves the word of God, because it lets him know his Master's will and directs him in his Master's work. Wherever there is grace there is a warm attachment to the word of God. 2. The ground and reason of that affection; he saw it to be  very pure, and therefore he loved it. Our love to the word of God is  then an evidence of our love to God when we love it for the sake of its purity, because it bears the image of God's holiness and is designed to make us partakers of his holiness. It commands purity, and, as it is itself refined from all corrupt mixture, so if we receive it in the light and love of it it will refine us from the dross of worldliness and fleshly-mindedness.

verse 141
$141$ I  am small and despised:  yet do not I forget thy precepts. Here is, 1. David pious and yet poor. He was a man after God's own heart, one whom the King of kings did delight to honour, and yet  small and despised in his own account and in the account of many others. Men's excellency cannot always secure them from contempt; nay, it often exposes them to the scorn of others and always makes them low in their own eyes.  God has chosen the foolish things of the world, and it has been the common lot of his people to be a despised people. 2. David poor and yet pious,  small and despised for his strict and serious godliness, yet his conscience can witness for him that he did  not forget God's precepts. He would not throw off his religion, though it exposed him to contempt, for he knew that was designed to try his constancy. When we are small and despised we have the more need to remember God's precepts, that we may have them to support us under the pressures of a low condition.

verse 142
$142$ Thy righteousness  is an everlasting righteousness, and thy law  is the truth. Observe, 1. That God's word  is righteousness, and it  is an everlasting righteousness. It is the rule of God's judgment, and it is consonant to his counsels from eternity and will direct his sentence for eternity. The word of God will judge us, it will judge us in righteousness, and by it our everlasting state will be determined. This should possess us with a very great reverence for the word of God that it is righteousness itself, the standard of righteousness, and it is everlasting in its rewards and punishments. 2. That God's word is a law, and that law is truth. See the double obligation we are under to be governed by the word of God. We are reasonable creatures, and as such we must be ruled by truth, acknowledging the force and power of it. If the principles be true, the practices must be agreeable to them, else we do not act rationally. We are creatures, and therefore subjects, and must be ruled by our Creator; and whatever he commands we are bound to obey as a law. See how these obligations are here twisted, these cords of a man. Here is truth brought to the understanding, there to sit chief, and direct the motions of the whole man; but, lest the authority of that should become weak through the flesh, here is a law to bind the will and bring that into subjection. God's truth is a law (John xviii. 37)  and God's  law is the truth; surely we cannot break such words as these asunder.

verses 143-144
$143$ Trouble and anguish have taken hold on me:  yet thy commandments  are my delights. $144$ The righteousness of thy testimonies  is everlasting: give me understanding, and I shall live. These two verses are almost a repetition of the two foregoing verses, but with improvement. 1. David again professes his constant adherence to God and his duty, notwithstanding the many difficulties and discouragements he met with. He had said (v. 141),  I am small and despised, and yet adhere to my duty. Here he finds himself not only mean, but miserable, as far as this world could make him so:  Trouble and anguish have taken hold on me—trouble without, anguish within; they surprised him, they seized him, they held him. Sorrows are often the lot of saints in this vale of tears; they are  in heaviness through manifold temptations. There he had said,  Yet do I not forget thy precepts; here he carries his constancy much higher:  Yet thy commandments are my delights. All this trouble and anguish did not put his mouth out of taste for the comforts of the word of God, but he could still relish them and find that peace and pleasure in them which all the calamities of this present time could not deprive him of. There are delights, variety of delights, in the word of God, which the saints have often the sweetest enjoyment of when they are in trouble and anguish, 2 Cor. i. 5. 2. He again acknowledges the everlasting righteousness of God's word as before (v. 142):  The righteousness of thy testimonies is everlasting and cannot be altered; and, when it is admitted in its power into a soul, it is there an abiding principle,  a well of living water, John iv. 14. We ought to meditate much and often upon the equity and the eternity of the word of God. Here he adds, by way of inference, (1.) His prayer for grace:  Give me understanding. Those that know much of the word of God should still covet to know more; for there is more to be known. He does not say, "Give me a further revelation," but,  Give me a further understanding; what is revealed we should desire to understand, and what we know to know better; and we must go to God for a heart to know. (2.) His hope of glory: "Give me this renewed understanding, and then  I shall live, shall live for ever, shall be eternally happy, and shall be comforted, for the present, in the prospect of it."  This is life eternal, to know God, John xvii. 3.

19. KOPH.
$145$ I cried with  my whole heart; hear me, : I will keep thy statutes. 146 I cried unto thee; save me, and I shall keep thy testimonies. Here we have, I. David's good prayers, by which he sought to God for mercy; these he mentions here, not as boasting of them, or trusting to any merit in them, but reflecting upon them with comfort, that he had taken the appointed way to comfort. Observe here, 1. That he was inward with God in prayer; he prayed  with his heart, and prayer is acceptable no further than the heart goes along with it. Lip-labour, if that be all, is lost labour. 2. He was importunate with God in prayer; he  cried, as one in earnest, with fervour of affection and a holy vehemence and vigour of desire.  He cried with his whole heart; all the powers of his soul were not only engaged and employed, but exerted to the utmost, in his prayers.  Then we are likely to speed when we thus strive and wrestle in prayer. 3. That he directed his prayer to God:  I cried unto thee. Whither should the child go but to his father when any thing ails him? 4. That the great thing he prayed for was salvation:  Save me. A short prayer (for we mistake if we think we shall be heard for our much speaking), but a comprehensive prayer: "Not only rescue me from ruin, but make me happy." We need desire no more than God's salvation (Ps. l. 23) and the  things that accompany it, Heb. vi. 9. 5. That he was earnest for an answer; and not only looked up in his prayers, but looked up after them, to see what became of them (Ps. v. 3): "Lord,  hear me, and let me know that thou hearest me." II. David's good purposes, by which he bound himself to duty when he was in the pursuit of mercy. " I will keep thy statutes; I am resolved that by thy grace I will;" for,  if we turn away our ear from hearing the law, we cannot expect an answer of peace to our prayers, Prov. xxviii. 9. This purpose is used as a humble plea (v. 146): " Save me from my sins, my corruptions, my temptations, all the hindrances that lie in my way, that I may  keep thy testimonies." We must cry for salvation, not that we may have the ease and comfort of it, but that we may have an opportunity of serving God the more cheerfully.

verses 147-148
$147$ I prevented the dawning of the morning, and cried: I hoped in thy word. $148$ Mine eyes prevent the  night watches, that I might meditate in thy word. David goes on here to relate how he had abounded in the duty of prayer, much to his comfort and advantage: he cried unto God, that is, offered up to him his pious and devout affections with all seriousness. Observe, I. The handmaids of his devotion. The two great exercises that attended his prayers, and were helpful to them, were, 1. Hope in God's word, which encouraged him to continue instant in prayer, though the answer did not come immediately: "I cried, and hoped that at last I should speed, because  the vision is for an appointed time, and at the end it will speak and not lie. I hoped in thy word, which I knew would not fail me." 2. Meditation in God's word. The more intimately we converse with the word of God, and the more we dwell upon it in our thoughts, the better able we shall be to speak to God in his own language and the better we shall know what to pray for as we ought. Reading the word will not serve, but we must meditate in it. II. The hours of his devotion.  He anticipated the dawning of the morning, nay, and  the night-watches. See here, 1. That David was an early riser, which perhaps contributed to his eminency. He was none of those that say,  Yet a little sleep. 2. That he began the day with God. The first thing he did in the morning, before he admitted any business, was to pray, when his mind was most fresh and in the best frame. If our first thoughts in the morning be of God they will help to keep us in his fear all the day long. 3. That his mind was so full of God, and the cares and delights of his religion, that a little sleep served his turn. Even in  the night-watches, when he awaked from his first sleep, he would rather meditate and pray than turn himself and go to sleep again. He  esteemed the words of God's mouth more than his necessary repose, which we can as ill spare as our  food, Job xxiii. 12. 4. That he would redeem time for religious exercises. He was full of business all day, but that will excuse no man from secret devotion; it is better to take time from sleep, as David did, than not to find time for prayer. And this is our comfort, when we pray in the night, that we can never come unseasonably to the throne of grace; for we may have access to it at all hours. Baal may be asleep, but Israel's God never slumbers, nor are there any hours in which he may not be spoken with.

verse 149
$149$ Hear my voice according unto thy lovingkindness:, quicken me according to thy judgment. Here, 1. David applies to God for grace and comfort with much solemnity. He begs of God to hear his voice: "Lord, I have something to say to thee; shall I obtain a gracious audience?" Well, what has he to say? What is his petition and what is his request? It is not long, but it has much in a little: " Lord, quicken me; stir me up to that which is good, and make me vigorous, and lively, and cheerful in it. Let habits of grace be drawn out into act." 2. He encourages himself to hope that he shall obtain his request; for he depends, (1.) Upon God's lovingkindness: "He is good, therefore he will be good to me, who hope in his mercy. His lovingkindness manifested to me will help to quicken me, and put life into me." (2.) Upon God's  judgment, that is, his wisdom ("He knows what I need, and what is good for me, and therefore will quicken me"), or his promise, the word which he has spoken, mercy secured by the new covenant:  Quicken me according to the tenour of that covenant.

verses 150-151
$150$ They draw nigh that follow after mischief: they are far from thy law. $151$ Thou  art near, ; and all thy commandments  are truth. Here is, I. The apprehension David was in of danger from his enemies. 1. They were very malicious, and industrious in prosecuting their malicious designs: They  follow after mischief, any mischief they could do to David or his friends; they would let slip no opportunity nor let fall any pursuit that might be to his hurt. 2. They were very impious, and had no fear of God before their eyes:  They are far from thy law, setting themselves as far as they can out of the reach of its convictions and commands. The persecutors of God's people are such as make light of God himself; we may therefore be sure that God will take his people's part against them. 3. They followed him closely and he was just ready to fall into their hands:  They draw nigh, nigher than they were; so that they got ground of him. They were at his heels, just upon his back. God sometimes suffers persecutors to prevail very far against his people, so that, as David said (1 Sam. xx. 3),  There is but a step between them and death. Perhaps this comes in here as a reason why David was so earnest in prayer, v. 149. God brings us into imminent perils, as he did Jacob, that, like him, we may wrestle for a blessing. II. The assurance David had of protection with God: " They draw nigh to destroy me, but  thou art near, O Lord! to save me, not only mightier than they and therefore able to help me against them, but nearer than they and therefore ready to help." It is the happiness of the saints that, when trouble is near, God is near, and no trouble can separate between them and him. He is never far to seek, but he is within our call, and means are within his call, Deut. iv. 7.  All thy commandments are truth. The enemies thought to defeat the promises God had made to David, but he was sure it was out of their power; they were inviolably true, and would be infallibly performed.

verse 152
$152$ Concerning thy testimonies, I have known of old that thou hast founded them for ever. This confirms what he had said in the close of the foregoing verses,  All thy commandments are truth; he means the covenant, the word which God has commanded to a thousand generations. This is firm, as true as truth itself. For, 1. God has founded it so; he has framed it for a perpetuity. Such is the constitution of it, and so well ordered is it in all things, that it cannot but be sure. The promises are  founded for ever, so that when heaven and earth shall have passed away every iota and tittle of the promise shall stand firm, 2 Cor. i. 20. 2. David had found it so, both by a work of God's grace upon his heart (begetting in him a full persuasion of the truth of God's word and enabling him to rely upon it with a full satisfaction) and by the works of his providence on his behalf, fulfilling the promise beyond what he expected. Thus he  knew of old, from the days of his youth, ever since he began to look towards God, that the word of God is what one may venture one's all upon. This assurance was confirmed by the observations and experiences of his own life all along, and of others that had gone before him in the ways of God. All that ever dealt with God, and trusted in him will own that they have found him faithful.

20. RESH.
$153$ Consider mine affliction, and deliver me: for I do not forget thy law. $154$ Plead my cause, and deliver me: quicken me according to thy word. Here, I. David prays for succour in distress. '' Is any afflicted? let him pray;'' let him pray as David does here. 1. He has an eye to God's pity, and prays, " Consider my affliction; take it into thy thoughts, and all the circumstances of it, and sit not by as one unconcerned." God is never unmindful of his people's afflictions, but he will have us to  put him in remembrance (Isa. xliii. 26), to spread our case before him, and then leave it to his compassionate consideration to do in it as in his wisdom he shall think fit, in his own time and way. 2. He has an eye to God's power and prays,  Deliver me; and again, " Deliver me; consider my troubles and bring me out of them." God has promised deliverance (Ps. l. 15) and we may pray for it, with submission to his will and with regard to his glory, that we may serve him the better. 3. He has an eye to God's righteousness, and prays, " Plead my cause; be thou my patron and advocate, and take me for thy client." David had a just cause, but his adversaries were many and mighty, and he was in danger of being run down by them; he therefore begs of God to clear his integrity and silence their false accusations. If God do not plead his people's cause, who will? He is righteous, and they commit themselves to him, and therefore he will do it, and do it effectually, Isa. li. 22; Jer. l. 34. (4.) He has an eye to God's grace, and prays, " Quicken me. Lord, I am weak, and unable to bear my troubles; my spirit is apt to droop and sink. O that thou wouldst revive and comfort me, till the deliverance is wrought!" II. He pleads his dependence upon the word of God and his obedient regard to its directions:  Quicken and  deliver me according to thy word of promise,  for I do not forget thy precepts. The more closely we cleave to the word of God, both as our rule and as our stay, the more assurance we may have of deliverance in due time.

verse 155
$155$ Salvation  is far from the wicked: for they seek not thy statutes. Here is, 1. The description of wicked men. They do not only do God's statutes, but they do not so much as seek them; they do not acquaint themselves with them, nor so much as desire to know their duty, nor in the least endeavour to do it. Those are wicked indeed who do not think the law of God worth enquiring after, but are altogether regardless of it, being resolved to live at large and to walk in the way of their heart. 2. Their doom:  Salvation is far from them. They cannot upon any good grounds promise themselves temporal deliverance.  Let not that man think that he shall receive any thing of the Lord. How can those expect to seek God's favour with success, when they are in adversity, who never sought his statutes when they were in prosperity? But eternal salvation is certainly far from them. They flatter themselves with a conceit that it is near, and that they are going to heaven; but they are mistaken: it is far from them. They thrust it from them by thrusting the Saviour from them; it is so far from them that they cannot reach it, and the longer they persist in sin the further it is; nay, while salvation is far from them, damnation is near; it slumbers not.  Behold, the Judge stands before the door.

verse 156
$156$ Great  are thy tender mercies, : quicken me according to thy judgments. Here, 1. David admires God's grace:  Great are thy tender mercies, O Lord! The goodness of God's nature, as it is his glory, so it is the joy of all the saints. His mercies are tender, for he is full of compassion; they are many, they are great, a fountain that can never be exhausted. He is rich in mercy to all that call upon him. David had spoken of the misery of the wicked (v. 155); but God is good notwithstanding; there were tender mercies sufficient in God to have saved them, if they had not " despised the riches of those mercies." Those that are delivered from the sinner's doom are bound for ever to own the greatness of God's mercies which delivered them. 2. He begs for God's grace, reviving quickening grace,  according to his judgments, that is, according to the tenour of the new covenant (that established rule by which he goes in dispensing that grace) or according to his manner, his custom or usage, with those that love his name, v. 132.

verse 157
$157$ Many  are my persecutors and mine enemies;  yet do I not decline from thy testimonies. Here is, 1. David surrounded with difficulties and dangers:  Many are my persecutors and my enemies. When Saul the king was his persecutor and enemy no marvel that many more were so: multitudes will follow the pernicious ways of abused authority. David, being a public person, had many enemies, but withal he had many friends, who loved him and wished him well; let him set the one over-against the other. In this David was a type both of Christ and his church. The enemies, the persecutors, of both, are many, very many. 2. David established in the way of his duty, notwithstanding: " Yet do I not decline from thy testimonies, as knowing that while I adhere to them God is for me; and then no matter who is against me." A man who is steady in the way of his duty, though he may have many enemies, needs fear none.

verse 158
$158$ I beheld the transgressors, and was grieved; because they kept not thy word. Here is, 1. David's sorrow for the wickedness of the wicked. Though he conversed much at home, yet sometimes he looked abroad, and could not but see the wicked walking on every side. He  beheld the transgressors, those whose sins were open before all men, and it  grieved him to see them dishonour God, serve Satan, debauch the world, and ruin their own souls, to see the transgressors so numerous, so daring, so very impudent, and so industrious to draw unstable souls into their snares. All this cannot but be a grief to those who have any regard to the glory of God and the welfare of mankind. 2. The reason of that sorrow. He was grieved, not because they were vexatious to him, but because they were provoking to God:  They kept not thy word. Those that hate sin truly hate it as sin, as a transgression of the law of God and a violation of his word.

verse 159
$159$ Consider how I love thy precepts: quicken me,, according to thy lovingkindness. Here is, 1. David's appeal to God concerning his love to his precepts: "Lord, thou knowest all things, thou knowest that I love them; consider it then, and deal with me as thou usest to deal with those that love thy word, which thou hast magnified above all thy name." He does not say, "Consider how I fulfil thy precepts;" he was conscious to himself that in many things he came short; but, "Consider how I love them." Our obedience is pleasing to God, and pleasant to ourselves, only when it comes from a principle of love. 2. His petition thereupon: " Quicken me, to do my duty with vigour; revive me, keep me alive, not according to any merit of mine, though I love thy word,  but according to thy lovingkindness;" to that we owe our lives, nay, that is better than life itself. We need not desire to be quickened any further than God's lovingkindness will quicken us.

verse 160
$160$ Thy word  is true  from the beginning: and every one of thy righteous judgments  endureth for ever. David here comforts himself with the faithfulness of God's word, for the encouragement of himself and others to rely upon it. 1. It has always been found faithful hitherto, and never failed any that ventured upon it;  It is true from the beginning. Ever since God began to reveal himself to the children of men all he said was true and to be trusted. The church, from its beginning, was built upon this rock. It has not gained its validity by lapse of time, as many governments, whose best plea is prescription and long usage,  Quod initio non valet, tractu temporis convalescit—That which, at first, wanted validity, in the progress of time acquired it. But the  beginning of God's word was true (so some read it); his government was laid on a sure foundation. And all, in every age, that have received God's word in faith and love, have found every saying in it  faithful and well worthy of all acceptation. 2. It will be found faithful to the end, because righteous: " Every one of thy judgments remains for ever unalterable and of perpetual obligation, adjusting men's everlasting doom."

21. SCHIN.
$161$ Princes have persecuted me without a cause: but my heart standeth in awe of thy word. David here lets us know, 1. How he was discouraged in his duty by the fear of man:  Princes persecuted him. They looked upon him as a traitor and an enemy to the government, and under that notion sought his life, and bade him  go serve other gods, 1 Sam. xxvi. 19. It has been the common lot of the best men to be persecuted; and the case is the worse if princes be the persecutors, for they have not only the sword in their hand, and therefore can do the more hurt, but they have the law on their side, and can do it with reputation and a colour of justice. It is sad that the power which magistrates have from God, and should use for him, should ever be employed against him. But  marvel not at the matter, Eccl. v. 8. It was a comfort to David that when princes persecuted him he could truly say it was without cause, he never gave them any provocation. 2. How he was kept to his duty, notwithstanding, by the fear of God: "They would make me stand in awe of them and their word, and do as they bid me; but  my heart stands in awe of thy word, and I am resolved to please God, and keep in with him, whoever is displeased and falls out with me." Every gracious soul stands in awe of the word of God, of the authority of its precepts and the terror of its threatenings; and to those that do so nothing appears, in the power and wrath of man, at all formidable. We ought to obey God rather than men, and to make sure of God's favour, though we throw ourselves under the frowns of all the world, Luke xii. 4, 5. The heart that stands in awe of God's word is armed against the temptations that arise from persecution.

verse 162
$162$ I rejoice at thy word, as one that findeth great spoil. Here is, 1. The pleasure David took in the word of God. He rejoiced at it, rejoiced that God had made such a discovery of his mind, that Israel was blessed with that light when other nations sat in darkness, that he was himself let into the understanding of it and had had experience of the power of it. He took a pleasure in reading it, hearing it, and meditating on it, and every thing he met with in it was agreeable to him. He had just now said that his heart stood in awe of his word, and yet here he declares that he rejoiced in it. The more reverence we have for the word of God the more joy we shall find in it. 2. The degree of that pleasure— as one that finds great spoil. This supposes a victory over the enemy. It is through much opposition that a soul comes to this, to  rejoice in God's word. But, besides the pleasure and honour of a conquest, there is great advantage gained by the plunder of the field, which adds much to the joy. By the word of God we become more than conquerors, that is, unspeakable gainers.

verse 163
$163$ I hate and abhor lying:  but thy law do I love. Love and hatred are the leading affections of the soul; if those be fixed aright, the rest move accordingly. Here we have them fixed aright in David. 1. He had a rooted antipathy to sin; he could not endure to think of it:  I hate and abhor lying, which may be taken for all sin, inasmuch as by it we deal treacherously and perfidiously with God and put a cheat upon ourselves. Hypocrisy is lying; false doctrine is lying; breach of faith is lying. Lying, in commerce or conversation, is a sin which every good man hates and abhors, hates and doubly hates, because of the seven things which the Lord hates  one is a  lying tongue and  another is a  false witness that speaks lies, Prov. vi. 16. Every man hates to have a lie told him; but we should more hate telling a lie because by the former we only receive an affront from men, by the latter we give an affront to God. 2. He had a rooted affection to the word of God:  Thy law do I love. And therefore he abhorred lying, for lying is contrary to the whole law of God; and the reason why he loved the law of God was because of the truth of it. The more we see of the amiable beauty of truth the more we shall see of the detestable deformity of a lie.

verse 164
$164$ Seven times a day do I praise thee because of thy righteous judgments. David, in this psalm, is full of complaints, yet those did neither jostle out his praises nor put him out of tune for them; whatever condition a child of God is in he does not want matter for praise and therefore should not want a heart. See here, 1. How often David praised God— Seven times a day, that is, very frequently, not only every day, but often every day. Many think that once a week will serve, or once or twice a day, but David would praise God seven times a day at least. Praising God is a duty which we should very much abound in. We must praise God at every meal, praise him upon all occasions, in every thing give thanks. We should praise God seven times a day, for the subject can never be exhausted and our affections should never be tired. See v. 62. 2. What he praised God for— because of thy righteous judgments. We must praise God for his precepts, which are all just and good, for his promises and threatenings and the performance of both in his providence. We are to praise God even for our afflictions, if through grace we get good by them.

verse 165
$165$ Great peace have they which love thy law: and nothing shall offend them. Here is an account of the happiness of good men, who are governed by a principle of love to the word of God, who make it their rule and are ruled by it. 2. They are easy, and have a holy serenity; none enjoy themselves more than they do:  Great peace have those that love thy law, abundant satisfaction in doing their duty and pleasure in reflecting upon it.  The work of righteousness is peace (Isa. xxxii. 17), such peace as the world can neither give nor take away. They may be in great troubles without and yet enjoy great peace within,  sat lucis intus—abundance of internal light. Those that love the world have great vexation, for it does not answer their expectation; those that love God's word have great peace, for it outdoes their expectation, and in it they have sure footing. 2. They are safe, and have a holy security:  Nothing shall offend them; nothing shall be a scandal, snare, or stumbling-block, to them, to entangle them either in guilt or grief. No event of providence shall be either an invincible temptation or an intolerable affliction to them, but their love to the word of God shall enable them both to hold fast their integrity and to preserve their tranquility. They will make the best of that which is, and not quarrel with any thing that God does. Nothing shall offend or hurt them, for every thing shall work for good to them, and therefore shall please them, and they shall reconcile themselves to it. Those in whom this holy love reigns will not be apt to perplex themselves with needless scruples, nor to take offence at their brethren, 1 Cor. xiii. 6, 7.

verse 166
$166$, I have hoped for thy salvation, and done thy commandments. Here is the whole duty of man; for we are taught, 1. To keep our eye upon God's favour as our end: " Lord, I have hoped for thy salvation, not only temporal but eternal salvation. I have hoped for that as my happiness and laid up my treasure in it; I have hoped for it as thine, as a happiness of thy preparing, thy promising, and which consists in being with thee. Hope of this has raised me above the world, and borne me up under all my burdens in it." 2. To keep our eye upon God's word as our rule:  I have done thy commandments, that is, I have made conscience of conforming myself to thy will in every thing. Observe here how God has joined these two together, and let no man put them asunder. We cannot, upon good grounds, hope for God's salvation, unless we set ourselves to do his commandments, Rev. xxii. 14. But those that sincerely endeavour to do his commandments ought to keep up a good hope of the salvation; and that hope will both engage and enlarge the heart in doing the commandments. The more lively the hope is the more lively the obedience will be.

verses 167-168
$167$ My soul hath kept thy testimonies; and I love them exceedingly. $168$ I have kept thy precepts and thy testimonies: for all my ways  are before thee. David's conscience here witnesses for him, I. That his practices were good. 1. He loved God's testimonies, he loved them exceedingly. Our love to the word of God must be a superlative love (we must love it better than the wealth and pleasure of this world), and it must be a victorious love, such as will subdue and mortify our lusts and extirpate carnal affections. 2. He kept them, his soul kept them. Bodily exercise profits little in religion; we must make heart-work of it or we make nothing of it. The soul must be sanctified and renewed, and delivered into the mould of the word; the soul must be employed in glorifying God, for he will be worshipped in the spirit. We must keep both the precepts and the testimonies, the commands of God by our obedience to them and his promises by our reliance on them. II. That he was governed herein by a good principle: " Therefore I have kept thy precepts, because by faith I have seen thy eye always upon me;  all my ways are before thee; thou knowest every step I take and strictly observest all I say and do. Thou dost see and accept all that I say and do well; thou dost see and art displeased with all I say and do amiss." Note, The consideration of this, that God's eye is upon us at all times, should make us very careful in every thing to keep his commandments, Gen. xvii. 1.

22. TAU.
$169$ Let my cry come near before thee, : give me understanding according to thy word. $170$ Let my supplication come before thee: deliver me according to thy word. Here we have, I. A general petition for audience repeated:  Let my cry come near before thee; and again,  Let my supplication come before thee. He calls his prayer his  cry, which denotes the fervency and vehemence of it, and his  supplication, which denotes the humility of it. We must come to God as beggars come to our doors for an alms. He is concerned that his prayer might come before God, might come near before him, that is, that he might have grace and strength by faith and fervency to lift up his prayers, that no guilt might interpose to shut out his prayers and to separate between him and God, and that God would graciously receive his prayers and take notice of them. His prayer that his supplication might come before God implied a deep sense of his unworthiness, and a holy fear that his prayer should come short or miscarry, as not fit to come before God; nor would any of out prayers have had access to God if Jesus Christ had not approached to him as an advocate for us. II. Two particular requests, which he is thus earnest to present:—1. That God, by his grace, would give him wisdom to conduct himself well under his troubles:  Give me understanding; he means that wisdom of the prudent which is to understand his way; "Give me to know thee and myself, and my duty to thee." 2. That God, by his providence, would rescue him out of his troubles:  Deliver me, that is, with the temptation make a way to escape, 1 Cor. x. 13. III. The same general plea to enforce these requests— according to thy word. This directs and limits his desires: "Lord, give me such an understanding as thou hast promised and such a deliverance as thou hast promised; I ask for no other." It also encourages his faith and expectation: "Lord, that which I pray for is what thou hast promised, and wilt not thou be as good as thy word?"

verse 171
$171$ My lips shall utter praise, when thou hast taught me thy statutes. Here is, 1. A great favour which David expects from God, that he will teach him his  statutes. This he had often prayed for in this psalm, and urged his petition for it with various arguments; and now that he is drawing towards the close of the psalm he speaks of it as taken for granted. Those that are humbly earnest with God for his grace, and resolve with Jacob that they will not let him go unless he bless them with spiritual blessings, may be humbly confident that they shall at length obtain what they are so importunate for. The God of Israel will grant them those things which they request of him. 2. The grateful sense he promises to have of that favour:  My lips shall utter praise when thou hast taught me. (1.) Then he shall have cause to praise God. Those that are taught of God have a great deal of reason to be thankful, for this is the foundation of all these spiritual blessings, which are the best blessings, and the earnest of eternal blessings. (2.) Then he shall know how to praise God, and have a heart to do it. All that are taught of God are taught this lesson; when God opens the understanding, opens the heart, and so opens the lips, it is that the mouth may show forth his praise. We have learned nothing to purpose if we have not learned to praise God. (3.)  Therefore he is thus importunate for divine instructions, that he might praise God. Those that pray for God's grace must aim at God's glory, Eph. i. 12.

verse 172
$172$ My tongue shall speak of thy word: for all thy commandments  are righteousness. Observe here, 1. The good knowledge David had of the word of God; he knew it so well that he was ready to own, with the utmost satisfaction, that all God's commandments are not only righteous, but righteousness itself, the rule and standard of righteousness. 2. The good use he resolved to make of that knowledge:  My tongue shall speak of thy word, not only utter praise for it to the glory of God, but discourse of it for the instruction and edification of others, as that which he himself was full of (for out of the abundance of the heart the mouth will speak) and as that which he desired others also might be filled with. The more we see of the righteousness of God's commandments the more industrious we should be to bring others acquainted with them, that they may be ruled by them. We should always make the word of God the governor of our discourse, so as never to transgress it by sinful speaking or sinful silence; and we should often make it the subject-matter of our discourse, that it may feed many and  minister grace to the hearers.

verses 173-174
$173$ Let thine hand help me; for I have chosen thy precepts. $174$ I have longed for thy salvation, ; and thy law  is my delight. Here, 1. David prays that divine grace would work for him:  Let thy hand help me. He finds his own hands are not sufficient for him, nor can any creature lend him a helping hand to any purpose; therefore he looks up to God in hopes that the hand that had made him would help him; for, if the Lord do not help us, whence can any creature help us? All our help must be expected from God's hand, from his power and his bounty. 2. He pleads what divine grace had already wrought in him as a pledge of further mercy, being a qualification for it. Three things he pleads:—(1.) That he had made religion his serious and deliberate choice: " I have chosen thy precepts. I took them for my rule, not because I knew no other, but because, upon trial, I knew no better." Those are good, and do good indeed, who are good and do good, not by chance, but from choice; and those who have thus chosen God's precepts may depend upon God's helping hand in all their services and under all their sufferings. (2.) That his heart was upon heaven:  I have longed for thy salvation. David, when he had got to the throne, met with enough in the world to court his stay, and to make him say, "It is good to be here;" but still he was looking further, and longing for something better in another world. There is an eternal salvation which all the saints are longing for, and therefore pray that God's hand would help them forward in their way to it. (3.) That he took pleasure in doing his duty: " Thy law is my delight. Not only I delight in it, but it is my delight, the greatest delight I have in this world." Those that are cheerful in their obedience may in faith beg help of God to carry them on in their obedience; and those that expect God's salvation must take delight in his law and their hopes must increase their delight.

verse 175
$175$ Let my soul live, and it shall praise thee; and let thy judgments help me. David's heart is still upon praising God; and therefore, 1. He prays that God would give him time to praise him: " Let my soul live, and it shall praise thee, that is, let my life be prolonged, that I may live to thy glory." The reason why a good man desires to live is that he may praise God in the land of the living, and do something to his honour. Not, "Let me live and serve my country, live and provide for my family;" but, "Let me live that, in doing this, I may praise God here in this world of conflict and opposition." When we die we hope to go to a better world to praise him, and that is more agreeable for us, though here there is more need of us. And therefore one would not desire to live any longer than we may do God some service here.  Let my soul live, that is, let me be sanctified and comforted, for sanctification and comfort are the life of the soul,  and then  it shall praise thee. Our souls must be employed in praising God, and we must pray for grace and peace that we may be fitted to praise God. 2. He prays that God would give him strength to praise him: " Let thy judgments help me; let all ordinances and all providences" (both are God's judgments) "further me in glorifying God; let them be the matter of my praise and let them help to fit me for that work."

verse 176
$176$ I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments. Here is, 1. A penitent confession:  I have gone astray, or wander up and down,  like a lost sheep. As unconverted sinners are like lost sheep (Luke xv. 4), so weak unsteady saints are like lost sheep, Matt. xviii. 12, 13. We are apt to wander like sheep, and very unapt, when we have gone astray, to find the way again. By going astray we lose the comfort of the green pastures and expose ourselves to a thousand mischiefs. 2. A believing petition:  Seek thy servant, as the good shepherd seeks a wandering sheep to bring it back again, Ezek. xxxiv. 12. "Lord, seek me, as I used to seek my sheep when they went astray;" for David had been himself a tender shepherd. "Lord, own me for one of thine; for, though I am a stray sheep, I have thy mark; concern thyself for me, send after me by the word, and conscience, and providences; bring me back by thy grace."  Seek me, that is,  find me; for God never seeks in vain.  Turn me, and I shall be turned. 3. An obedient plea: "Though I have gone astray, yet I have not wickedly departed,  I do not forget thy commandments." Thus he concludes the psalm with a penitent sense of his own sin and believing dependence on God's grace. With these a devout Christian will conclude his duties, will conclude his life; he will live and die repenting and praying. Observe here, (1.) It is the character of good people that they do not  forget God's commandments, being well pleased with their convictions and well settled in their resolutions. (2.) Even those who, through grace, are mindful of their duty, cannot but own that they have in many instances wandered from it. (3.) Those that have wandered from their duty, if they continue mindful of it, may with a humble confidence commit themselves to the care of God's grace.

=CHAP. 120.= ''This psalm is the first of those fifteen which are here put together under the title of "songs of degrees." It is well that it is not material what the meaning of that title should be, for nothing is offered towards the explication of it, no, not by the Jewish writers themselves, but what is conjectural. These psalms do not seem to be composed all by the same hand, much less all at the same time. Four of them are expressly ascribed to David, and one is said to be designed for Solomon, and perhaps penned by him; yet cxxvi. and cxxix. seem to be of a much later date. Some of them are calculated for the closet (as cxx. and cxxx.), some for the family (as cxxvii. and cxxviii.), some for the public assembly (as cxxii. and cxxxiv.), and some occasional, as cxxiv., and cxxxii. So that it should seem, they had not this title from the author, but from the publisher. Some conjecture that they are so called from their singular excellency (as the song of songs, so the song of degrees, is a most excellent song, in the highest degree), others from the tune they were set to, or the musical instruments they were sung to, or the raising of the voice in singing them. Some think they were sung on the fifteen steps or stairs, by which they went up from the outward court of the temple to the inner, others at so many stages of the people's journey, when they returned out of captivity. I shall only observe, 1. That they are all short psalms, all but one very short (three of them have but three verses apiece), and that they are placed next to''

Ps. cxix., which is by much the longest of all. Now as that was one psalm divided into many parts, so these were many psalms, which, being short, were sometimes sung all together, and made, as it were, one psalm, observing only a pause between each; as many steps make one pair of stairs. 2. That, in the composition of them, we frequently meet with the figure they call climax, or an ascent, the preceding word repeated, and then rising to something further, as 120, "With him that hated peace. I peace." 121, "Whence cometh my help; my help cometh." "He that keepeth thee shall not slumber; he that keepeth Israel." 122, "Within thy gates, O Jerusalem. Jerusalem is builded." 123, "Until that he have mercy upon us. Have mercy upon us." And the like in most of them, if not all. Perhaps for one of these reasons they are called songs of degrees. ''This psalm is supposed to have been penned by David upon occasion of Doeg's accusing him and the priests to Saul, because it is like 52, which was penned upon that occasion, and because the psalmist complains of his being driven out of the congregation of the Lord and his being forced among barbarous people. I. He prays to God to deliver him from the mischief designed him by false and malicious tongues, ver. 1, 2. II. He threatens the judgments of God against such, ver. 3, 4. III. He complains of his wicked neighbours that were quarrelsome and vexatious, ver. 5-7. In singing this psalm we may comfort ourselves in reference to the scourge of the tongue, when at any time we fall unjustly under the lash of it, that better than we have smarted from it.''

Confession and Complaints.
$1$ In my distress I cried unto the, and he heard me. $2$ Deliver my soul, , from lying lips,  and from a deceitful tongue. $3$ What shall be given unto thee? or what shall be done unto thee, thou false tongue? $4$ Sharp arrows of the mighty, with coals of juniper. Here is, I. Deliverance from a false tongue obtained by prayer. David records his own experience of this. 1. He was brought into distress, into great distress, by  lying lips and a deceitful tongue. There were those that sought his ruin, and had almost effected it, by lying. (1.) By telling lies to him. They flattered him with professions and protestations of friendships, and promises of kindness and service to him, that they might the more securely and without suspicion carry on their designs against him, and might have an opportunity, by betraying his counsels, to do him a mischief. They smiled in his face and kissed him, even when they were aiming to smite him under the fifth rib. The most dangerous enemies, and those which it is most hard to guard against, are such as carry on their malicious designs under the colour of friendship. The Lord deliver every good man from such lying lips. (2.) By telling lies of him. They forged false accusations against him and  laid to his charge things that he knew not. This has often been the lot not only of the innocent, but of the excellent ones, of the earth, who have been greatly distressed by lying lips, and have not only had their names blackened and made odious by calumnies in conversation, but their lives, and all that is dear to them in this world, endangered by false-witness-bearing in judgment. David was herein a type of Christ, who was distressed by lying lips and deceitful tongues. 2. In this distress he had recourse to God by faithful and fervent prayer:  I cried unto the Lord. Having no fence against false tongues, he appealed to him who has all men's hearts in his hand, who has power over the consciences of bad men, and can, when he pleases, bridle their tongues. His prayer was, " Deliver my soul, O Lord! from lying lips, that my enemies may not by these cursed methods work my ruin." He that had prayed so earnestly to be kept from lying (Ps. cxix. 29) and hated it so heartily in himself (v. 163) might with the more confidence pray to be kept from being belied by others, and from the ill consequences of it. 3. He obtained a gracious answer to this prayer. God heard him; so that his enemies, though they carried their designs very far, were baffled at last, and could not prevail to do him the mischief they intended. The God of truth is, and will be, the protector of his people from lying lips, Ps. xxxvii. 6. II. The doom of a false tongue foretold by faith, v. 3, 4. As God will preserve his people from this mischievous generation, so he will reckon with their enemies, Ps. xii. 3, 7. The threatening is addressed to the sinner himself, for the awakening of his conscience, if he have any left: "Consider  what shall be given unto thee, and what shall be done unto thee, by the righteous Judge of heaven and earth,  thou false tongue." Surely sinners durst not do as they do if they knew, and would be persuaded to think, what will be in the end thereof. Let liars consider what shall be given to them:  Sharp arrows of the Almighty, with coals of juniper, that is, they will fall and lie for ever under the wrath of God, and will be made miserable by the tokens of his displeasure, which will fly swiftly like arrows, and will strike the sinner ere he is aware and when he sees not who hurts him. This is threatened against liars, Ps. lxiv. 7.  God shall shoot at them with an arrow; suddenly shall they be wounded. They set God at a distance from them, but from afar his arrows can reach them. They are sharp arrows, and arrows of the mighty, the Almighty; for they will pierce through the strongest armour and strike deep into the hardest heart. The terrors of the Lord are his arrows (Job vi. 4), and his wrath is compared to burning coals of juniper, which do not flame or crackle, like thorns under a pot, but have a vehement heat, and keep fire very long (some say, a year round) even when they seem to be gone out. This is the portion of the false tongue; for all that love and make a lie shall have their portion in the lake that burns eternally, Rev. xxii. 15.

Mournful Complaints.
$5$ Woe is me, that I sojourn in Mesech,  that I dwell in the tents of Kedar! $6$ My soul hath long dwelt with him that hateth peace. $7$ I  am for peace: but when I speak, they  are for war. The psalmist here complains of the bad neighbourhood into which he was driven; and some apply the two foregoing verses to this: "What shall the deceitful tongue give, what shall it do to those that lie open to it? What shall a man get by living among such malicious deceitful men? Nothing but  sharp arrows and  coals of juniper," all the mischiefs of a false and spiteful tongue, Ps. lvii. 4.  Woe is me, says David, that I am forced to dwell among such,  that I sojourn in Mesech and Kedar. Not that David dwelt in the country of Mesech or Kedar; we never find him so far off from his own native country; but he dwelt among rude and barbarous people, like the inhabitants of Mesech and Kedar: as, when we would describe an ill neighbourhood, we say, We dwell among Turks and heathens. This made him cry out,  Woe is me! 1. He was forced to live at a distance from the ordinances of God. While he was in banishment, he looked upon himself as a sojourner, never at home but when he was near God's altars; and he cries out, " Woe is me that my sojourning is prolonged, that I cannot get home to my resting-place, but am still kept at a distance!" So some read it. Note, A good man cannot think himself at home while he is banished from God's ordinances and has not them within reach. And it is a great grief to all that love God to be without the means of grace and of communion with God: when they are under a force of that kind they cannot but cry out, as David here,  Woe to me! 2. He was forced to live among wicked people, who were, upon many accounts, troublesome to him. He  dwell in the tents of Kedar, where the shepherds were probably in an ill name for being litigious, like the herdsmen of Abraham and Lot. It is a very grievous burden to a good man to be cast into, and kept in, the company of those whom he hopes to be for ever separated from (like Lot in Sodom; 2 Pet. ii. 8); to dwell long with such is grievous indeed, for they are thorns, vexing, and scratching, and tearing, and they will show the old enmity that is in the  seed of the serpent against the  seed of the woman. Those that David dwelt with were such as not only hated him, but hated peace, and proclaimed war with it, who might write on their weapons of war not  Sic sequimur pacem—Thus we aim at peace, but  Sic persequimur—Thus we persecute. Perhaps Saul's court was the Mesech and Kedar in which David dwelt, and Saul was the man he meant that hated peace, whom David studied to oblige and could not, but the more service he did him the more exasperated he was against him. See here, (1.) The character of a very good man in David, who could truly say, though he was a man of war,  I am for peace; for living peaceably with all men and unpeaceably with none.  I peace (so it is in the original); "I love peace and pursue peace; my disposition is to peace and my delight is in it. I pray for peace and strive for peace, will do any thing, submit to any thing, part with any thing, in reason, for peace.  I am for peace, and have made it to appear that I am so."  The wisdom that is from above is first pure, then peaceable. (2.) The character of the worst of bad men in David's enemies, who would pick quarrels with those that were most peaceably disposed: " When I speak they are for war; and the more forward for war the more they find me inclined to peace." He spoke with all the respect and kindness that could be, proposed methods of accommodation, spoke reason, spoke love; but they would not so much as hear him patiently, but cried out, "To arms! to arms!" so fierce and implacable were they, and so bent to mischief. Such were Christ's enemies: for his love they were his adversaries, and for his good words, and good works, they stoned him. If we meet with such enemies, we must not think it strange, nor love peace the less for our seeking it in vain.  Be not overcome of evil, no, not of such evil as this,  but, even when thus tried, still try to  overcome evil with good.

=CHAP. 121.= ''Some call this the soldier's psalm, and think it was penned in the camp, when David was hazarding his life in the high places of the field, and thus trusted God to cover his head in the day of battle. Others call it the traveller's psalm (for there is nothing in it of military dangers) and think David penned it when he was going abroad, and designed it  pro vehiculo—for the carriage, for a good man's convoy and companion in a journey or voyage. But we need not thus appropriate it; wherever we are, at home or abroad, we are exposed to danger more than we are aware of; and this psalm directs and encourages us to repose ourselves and our confidence in God, and by faith to put ourselves under his protection and commit ourselves to his care, which we must do, with an entire resignation and satisfaction, in singing this psalm. I. David here assures himself of help from God, ver. 1, 2. II. He assures others of it,''

ver. 3-8.

Confidence in God.
$1$ I will lift up mine eyes unto the hills, from whence cometh my help. $2$ My help  cometh from the , which made heaven and earth. 3 He will not suffer thy foot to be moved: he that keepeth thee will not slumber. $4$ Behold, he that keepeth Israel shall neither slumber nor sleep. $5$ The  is thy keeper: the   is thy shade upon thy right hand. 6 The sun shall not smite thee by day, nor the moon by night. $7$ The shall preserve thee from all evil: he shall preserve thy soul. $8$ The shall preserve thy going out and thy coming in from this time forth, and even for evermore. This psalm teaches us, I. To stay ourselves upon God as a God of power and a God all-sufficient for us. David did so and found the benefit of it. 1. We must not rely upon creatures, upon men and means, instruments and second causes, nor make flesh our arm: " Shall I lift up my eyes to the hills?"—so some read it. "Does my help come thence? Shall I depend upon the powers of the earth, upon the strength of the hills, upon princes and great men, who, like hills, fill the earth, and hold up their heads towards heaven? No;  in vain is salvation hoped for from hills and mountains, Jer. iii. 23. I never expect help to come from them; my confidence is in God only."  We must lift up our eyes above the hills (so some read it); we must look beyond instruments to God, who makes them that to us which they are. 2. We must see all our help laid up in God, in his power and goodness, his providence and grace; and from him we must expect it to come: " My help comes from the Lord; the help I desire is what he sends, and from him I expect it in his own way and time. If he do not help, no creature can help; if he do, no creature can hinder, can hurt." 3. We must fetch in help from God, by faith in his promises, and a due regard to all his institutions: " I will lift up my eyes to the hills" (probably he meant the hills on which the temple was built, Mount Moriah, and the holy hill of Zion, where the ark of the covenant, the oracle, and the altars were); "I will have an eye to the special presence of God in his church, and with his people (his presence by promise) and not only to his common presence." When he was at a distance he would look towards the sanctuary (Ps. xxviii. 2; xlii. 6); thence  comes our  help, from the word and prayer, from the secret of his tabernacle.  My help cometh from the Lord (so the word is, v. 2),  from before the Lord, or  from the sight and presence of the Lord. "This (says Dr. Hammond) may refer to Christ incarnate, with whose humanity the Deity being inseparably united, God is always present with him, and, through him, with us, for whom, sitting at God's right hand, he constantly maketh intercession." Christ is called the  angel of his presence, that saved his people, Isa. lxiii. 9. 4. We must encourage our confidence in God with this that he  made heaven and earth, and he who did that can do any thing. He made the world out of nothing, himself alone, by a word's speaking, in a little time, and  all very good, very excellent and beautiful; and therefore, how great soever our straits and difficulties are, he has power sufficient for our succour and relief. He that made heaven and earth is sovereign Lord of all the hosts of both, and can make use of them as he pleases for the help of his people, and restrain them when he pleases from hurting his people. II. To comfort ourselves in God when our difficulties and dangers are greatest. It is here promised that if we put our trust in God, and keep in the way of our duty, we shall be safe under his protection, so that no real evil, no mere evil, shall happen to us, nor any affliction but what God sees good for us and will do us good by. 1. God himself has undertaken to be our protector:  The Lord is thy keeper, v. 5. Whatever charge he gives his angels to keep his people, he has not thereby discharged himself, so that, whether every particular saint has an angel for his guardian or no, we are sure he has God himself for his guardian. It is infinite wisdom that contrives, and infinite power that works, the safety of those that have put themselves under God's protection. Those must needs be well kept that have  the Lord for their  keeper. If, by affliction, they be made his prisoners, yet still he is their keeper. 2. The same that is the protector of the church in general is engaged for the preservation of every particular believer, the same wisdom, the same power, the same promises.  He that keepeth Israel (v. 4)  is thy keeper, v. 5. The shepherd of the flock is the shepherd of every sheep, and will take care that not one, even of the little ones, shall perish. 3. He is a wakeful watchful keeper: " He that keepeth Israel, that keepeth thee, O Israelite!  shall neither slumber nor sleep; he never did, nor ever will, for he is never weary; he not only does not sleep, but he does not so much as slumber; he has not the least inclination to sleep." 4. He not only protects those whom he is the keeper of, but he refreshes them: He  is their shade. The comparison has a great deal of gracious condescension in it; the eternal Being who is infinite substance is what he is in order that he may speak sensible comfort to his people, promises to be their  umbra—their  shadow, to keep as close to them as the shadow does to the body, and to shelter them from the scorching heat, as  the shadow of a great rock in a weary land, Isa. xxxii. 2. Under this shadow they may sit with delight and assurance, Cant. ii. 3. 5. He is always near to his people for their protection and refreshment, and never at a distance; he  is their  keeper and  shade on their right hand; so that he is never far to seek. The right hand is the working hand; let them but turn themselves dexterously to their duty, and they shall find God ready to them, to assist them and give them success, Ps. xvi. 8. 6. He is not only at their right hand, but he will also  keep the feet of his saints, 1 Sam. ii. 9. He will have an eye upon them in their motions:  He will not suffer thy foot to be moved. God will provide that his people shall not be tempted above what they are able, shall not fall into sin, though they may be very near it (Ps. lxxiii. 2, 23), shall not fall into trouble, though there be many endeavouring to undermine them by fraud or over throw them by force. He will keep them from being frightened, as we are when we slip or stumble and are ready to fall. 7. He will protect them from all the malignant influences of the heavenly bodies (v. 6):  The sun shall not smite thee with his heat  by day nor the moon with her cold and moisture  by night. The sun and moon are great blessings to mankind, and yet (such a sad change has sin made in the creation) even the sun and moon, though worshipped by a great part of mankind, are often instruments of hurt and distemper to human bodies; God by them often smites us; but his favour shall interpose so that they shall not damage his people. He will keep them  night and day (Isa. xxvii. 3), as he kept Israel in the wilderness by  a pillar of cloud by day, which screened them from the heat of the sun,  and of fire by night, which probably diffused a genial warmth over the whole camp, that they might not be prejudiced by the cold and damp of the night, their father Jacob having complained (Gen. xxxi. 40) that  by day the drought consumed him and the frost by night. It may be understood figuratively: "Thou shalt not be hurt either by the open assaults of thy enemies, which are as visible as the scorching beams of the sun, or by their secret treacherous attempts, which are like the insensible insinuations of the cold by night." 8. His protection will make them safe in every respect: " The Lord shall preserve thee from all evil, the evil of sin and the evil of trouble. He shall prevent the evil thou fearest, and shall sanctify, remove, or lighten, the evil thou feelest. He will keep thee from doing evil (2 Cor. xiii. 7), and so far from suffering evil that whatever affliction happens to thee there shall be no evil in it. Even that which kills shall not hurt." 9. It is the spiritual life, especially, that God will take under his protection:  He shall preserve thy soul. All souls are his; and the soul is the man, and therefore he will with a peculiar care preserve them, that they be not defiled by sin and disturbed by affliction. He will keep them by keeping us in the possession of them; and he will preserve them from perishing eternally. 10. He will keep us in all our ways: " He shall preserve thy going out and thy coming in. Thou shalt be under his protection in all thy journeys and voyages, outward-bound or homeward-bound, as he kept Israel in the wilderness, in their removes and rests. He will prosper thee in all thy affairs at home and abroad, in the beginning and in the conclusion of them. He will keep thee in life and death, thy going out and going on while thou livest and thy coming in when thou diest, going out to thy labour in the morning of thy days and coming home to thy rest when the evening of old age calls thee in," Ps. civ. 23. 11. He will continue his care over us  from this time forth and even for evermore. It is a protection for life, never out of date. "He will be thy guide  even unto death, and will then hide thee in the grave, hide thee in heaven. He will  preserve thee in his heavenly kingdom." God will protect his church and his saints always,  even to the end of the world. The Spirit, who is their preserver and comforter, shall abide with them for ever.

=CHAP. 122.= ''This psalm seems to have been penned by David for the use of the people of Israel, when they came up to Jerusalem to worship at the three solemn feasts. It was in David's time that Jerusalem was first chosen to be the city where God would record his name. It being a new thing, this, among other means, was used to bring the people to be in love with Jerusalem, as the holy city, though it was but the other day in the hands of the Jebusites. Observe, I. The joy with which they were to go up to Jerusalem,''

ver. 1, 2. II. The great esteem they were to have of Jerusalem, ver. 3-5. III. The great concern they were to have for Jerusalem, and the prayers they were to put up for its welfare, ver. 6-9. In singing this psalm we must have an eye to the gospel church, which is called the "Jerusalem that is from above."

The Pleasures of Public Worship.
$1$ I was glad when they said unto me, Let us go into the house of the. $2$ Our feet shall stand within thy gates, O Jerusalem. $3$ Jerusalem is builded as a city that is compact together: $4$ Whither the tribes go up, the tribes of the, unto the testimony of Israel, to give thanks unto the name of the. 5 For there are set thrones of judgment, the thrones of the house of David. Here we have, I. The pleasure which David and other pious Israelites took in approaching to and attending upon God in public ordinances, v. 1, 2. 1. The invitation to them was very welcome. David was himself glad, and would have every Israelite to say that he  was glad, when he was called upon to  go up to the house of the Lord. Note, (1.) It is the will of God that we should worship him in concert, that many should join together to wait upon him in public ordinances. We ought to worship God in our own houses, but that is not enough; we must  go into the house of the Lord, to pay our homage to him there, and  not forsake the assembling of ourselves together. (2.) We should not only agree with one another, but excite and stir up one another, to go to worship God in public.  Let us go; not, "Do you go and pray for us, and we will stay at home;" but,  We will go also, Zech. viii. 21. Not, "Do you go before, and we will follow at our leisure;" or, "We will go first, and you shall come after us;" but, " Let us go together, for the honour of God and for our mutual edification and encouragement." We ourselves are slow and backward, and others are so too, and therefore we should thus quicken and sharpen one another to that which is good, as iron sharpens iron. (3.) Those that rejoice in God will rejoice in calls and opportunities to wait upon him. David himself, though he had as little need of a spur to his zeal in religious exercises as any, yet was so far from taking it as an affront that he was glad of it as a kindness when he was called upon to  go up  to the house of the Lord with the meanest of his subjects. We should desire our Christian friends, when they have any good work in hand, to call for us and take us along with them. 2. The prospect of them was very pleasing. They speak it with a holy triumph (v. 2):  Our feet shall stand within thy gates, O Jerusalem! Those that came out of the country, when they found the journey tedious, comforted themselves with this, that they should be in Jerusalem shortly, and that would make amends for all the fatigues of their journey. We shall stand there as servants; it is desirable to have a place in Jerusalem, though it be  among those that stand by (Zech. iii. 7), though it be the door keeper's place, Ps. lxxxiv. 10. We have now got a resting-place for the ark, and where it is there will we be. II. The praises of Jerusalem, as Ps. xlviii. 12. 1. It is the beautiful city, not only for situation, but for building. It is built into  a city, the houses not scattered, but contiguous, and the streets fair and spacious. It is built uniform,  compact together, the houses strengthening and supporting one another. Though the city was divided into the higher and lower town, yet the Jebusites being driven out, and it being entirely in the possession of God's people, it is said to be compact together. It was a type of the gospel-church, which is compact together in holy love and Christian communion, so that it is all as one city. 2. It is the holy city, v. 4. It is the place where all Israel meet one another:  Thither the tribes go up, from all parts of the country, as one man, under the character of  the tribes of the Lord, in obedience to his command. It is the place appointed for their general rendezvous; and they come together, (1.) To receive instruction from God; they come  to the testimony of Israel, to hear what God has to say to them and to consult his oracle. (2.) To ascribe the glory to God,  to give thanks to the name of the Lord, which we have all reason to do, especially those that have the testimony of Israel among them. If God speak to us by his word, we have reason to answer him by our thanksgivings. See on what errand we go to public worship,  to give thanks. 3. It is the royal city (v. 5): '' There are set thrones of judgment. Therefore'' the people had reason to be in love with Jerusalem, because justice was administered there by a man after God's own heart. The civil interests of the people were as well secured as their ecclesiastical concerns; and very happy they were in their courts of judicature, which were erected in Jerusalem, as with us in Westminster Hall. Observe, What a goodly sight it was to see  the testimony of Israel and the  thrones of judgment such near neighbours, and they are good neighbours, which may greatly befriend one another. Let the testimony of Israel direct the thrones of judgment, and the thrones of judgment protect the testimony of Israel.

Prayer for the Church.
$6$ Pray for the peace of Jerusalem: they shall prosper that love thee. $7$ Peace be within thy walls,  and prosperity within thy palaces. $8$ For my brethren and companions' sakes, I will now say, Peace  be within thee. 9 Because of the house of the our God I will seek thy good. Here, I. David calls upon others to wish well to Jerusalem, v. 6, 7.  Pray for the peace of Jerusalem, for the welfare of it, for all good to it, particularly for the uniting of the inhabitants among themselves and their preservation from the incursions of enemies. This we may truly desire, that in the peace thereof we may have peace; and this we must earnestly pray for, for it is the gift of God, and for it he will be enquired of. Those that can do nothing else for the peace of Jerusalem can pray for it, which is something more than showing their good-will; it is the appointed way of fetching in mercy. The peace and welfare of the gospel church, particularly in our land, is to be earnestly desired and prayed for by every one of us. Now, 1. We are here encouraged in our prayers for Jerusalem's peace:  Those shall prosper that love thee. We must pray for Jerusalem, not out of custom, nor for fashion's sake, but out of a principle of love to God's government of man and man's worship of God; and, in seeking the public welfare, we seek our own, for so well does God  love the gates of Zion that he will love all those that do love them, and therefore they cannot but prosper; at least their souls shall prosper by the ordinances they so dearly love. 2. We are here directed in our prayers for it and words are put into our mouths (v. 7):  Peace be within thy walls. He teaches us to pray, (1.) For all the inhabitants in general, all within the walls, from the least to the greatest. Peace be in thy fortifications; let them never be attacked, or, if they be, let them never be taken, but be an effectual security to the city. (2.) For the princes and rulers especially: Let  prosperity be  in the palaces of the great men that sit at the helm and have the direction of public affairs; for, if they prosper, it will be well for the public. The poorer sort are apt to envy the prosperity of the palaces, but they are here taught to pray for it. II. He resolves that whatever others do he will approve himself a faithful friend to Jerusalem, 1. In his prayers: " I will now say, now I see the tribes so cheerfully resorting hither to  the testimony of Israel, and the matter settled, that Jerusalem must be the place where God will record his name, now I will say,  Peace be within thee." He did not say, "Let others pray for the public peace, the priests and the prophets, whose business it is, and the people, that have nothing else to do, and I will fight for it and rule for it." No; "I will pray for it too." 2. In his endeavours, with which he will second his prayers: " I will, to the utmost of my power,  seek thy good." Whatever lies within the sphere of our activity to do for the public good we must do it, else we are not sincere in praying for it. Now it might be said, No thanks to David to be so solicitous for the welfare of Jerusalem; it was his own city, and the interests of his family were lodged in it. This is true; yet he professes that this was not the reason why he was in such care for the welfare of Jerusalem, but it proceeded from the warm regard he had, (1.) To the communion of saints: It is  for my brethren and companions' sakes, that is, for the sake of all true-hearted Israelites, whom I look upon as my brethren (so he called them, 1 Chron. xxviii. 2) and who have often been my companions in the worship of God, which has knit my heart to them. (2.) To the ordinances of God: He had  set his affections to the house of his God (1 Chron. xxix. 3); he took a great pleasure in public worship, and for that reason would pray for the good of Jerusalem.  Then our concern for the public welfare is right when it is the effect of a sincere love to God's institutions and his faithful worshippers.

=CHAP. 123.= ''This psalm was penned at a time when the church of God was brought low and trampled upon; some think it was when the Jews were captives in Babylon, though that was not the only time that they were insulted over by the proud. The psalmist begins as if he spoke for himself only (ver. 1), but presently speaks in the name of the church. Here is, I. Their expectation of mercy from God, ver. 1, 2. II. Their plea for mercy with God,, ver. 3, 4. In singing it we must have our eye up to God's favour with a holy concern, and then an eye down to men's reproach with a holy contempt.''

Grateful Acknowledgments.
$1$ Unto thee lift I up mine eyes, O thou that dwellest in the heavens. $2$ Behold, as the eyes of servants  look unto the hand of their masters,  and as the eyes of a maiden unto the hand of her mistress; so our eyes  wait upon the our God, until that he have mercy upon us. $3$ Have mercy upon us,, have mercy upon us: for we are exceedingly filled with contempt. $4$ Our soul is exceedingly filled with the scorning of those that are at ease,  and with the contempt of the proud. We have here, I. The solemn profession which God's people make of faith and hope in God, v. 1, 2. Observe, 1. The title here given to God:  O thou that dwellest in the heavens. Our Lord Jesus has taught us, in prayer, to have an eye to God as  our Father in heaven; not that he is confined there, but there especially he manifests his glory, as the King in his court. Heaven is a place of prospect and a place of power; he that dwells there beholds thence all the calamities of his people and thence can send to save them. Sometimes God seems to have forsaken the earth, and the enemies of God's people ask,  Where is now your God? But then they can say with comfort, '' Our God is in the heavens. O thou that sittest in the heavens (so some), sittest as Judge there; for  the Lord has prepared his throne in the heavens,'' and to that throne injured innocency may appeal. 2. The regard here had to God. The psalmist himself  lifted up his eyes to him. The eyes of a good man are  ever towards the Lord, Ps. xxv. 15. In every prayer we lift up our soul, the eye of our soul, to God, especially in trouble, which was the case here. The  eyes of the people  waited on the Lord, v. 2. We find mercy coming towards a people  when the eyes of man, as of all the tribes of Israel, are towards the Lord, Zech. ix. 1. The eyes of the body are heaven-ward.  Os homini sublime dedit—To man he gave an erect mien, to teach us which way to direct the eyes of the mind.  Our eyes wait on the Lord, the eye of desire and prayer, the begging eye, and the eye of dependence, hope, and expectation, the longing eye. Our eyes must wait upon God as  the Lord, and  our God, until that he have mercy upon us. We desire mercy from him, we hope he will show us mercy, and we will continue our attendance on him till the mercy come. This is illustrated (v. 2) by a similitude: Our eyes are to God  as the eyes of a servant, and  handmaid, to the hand of their master and mistress. The eyes of a servant are, (1.) To his master's directing hand, expecting that he will appoint him his work, and cut it out for him, and show him how he must do it.  Lord, what wilt thou have me to do? (2.) To his supplying hand. Servants look to their master, or their mistress, for their portion of meat in due season, Prov. xxxi. 15. And to God must we look for daily bread, for grace sufficient; from him we must receive it thankfully. (3.) To his assisting hand. If the servant cannot do his work himself, where must he look for help but to his master? And in the strength of the Lord God we must go forth and go on. (4.) To his protecting hand. If the servant meet with opposition in his work, if he be questioned for what he does, if he be wronged and injured, who should bear him out and right him, but his master that set him on work? The people of God, when they are persecuted, may appeal to their Master,  We are thine; save us. (5.) To his correcting hand. If the servant has provoked his master to beat him, he does not call for help against his master, but looks at the hand that strikes him, till it shall say, "It is enough; I will not contend for ever." The people of God were now under his rebukes; and whither should they turn but to him that  smote them? Isa. ix. 13. To whom should they make supplication but to their Judge? They will not do as Hagar did, who ran away from her mistress when she put some hardships upon her (Gen. xvi. 6), but they submit themselves to and humble themselves under God's mighty hand. (6.) To his rewarding hand. The servant expects his wages, his  well-done, from his master. Hypocrites have their eye to the world's hand; thence  they have their reward (Matt. vi. 2); but true Christians have their eye to God as their rewarder. II. The humble address which God's people present to him in their calamitous condition (v. 3, 4), wherein, 1. They sue for mercy, not prescribing to God what he shall do for them, nor pleading any merit of their own why he should do it for them, but, '' Have mercy upon us, O Lord! have mercy upon us. We find little mercy with men; their  tender mercies are cruel; there are  cruel mockings. But this is our comfort, that  with the Lord there is mercy'' and we need desire no more to relieve us, and make us easy, than the mercy of God. Whatever the troubles of the church are, God's mercy is a sovereign remedy. 2. They set forth their grievances:  We are exceedingly filled with contempt. Reproach is the wound, the burden, they complain of. Observe, (1.) Who were reproached: "We, who have our eyes up to thee." Those who are owned of God are often despised and trampled on by the world. Some translate the words which we render,  those that are at ease, and  the proud, so as to signify the persons that are scorned and contemned. "Our soul is troubled to see how those that are at peace, and the excellent ones, are scorned and despised." The saints are a peaceable people and yet are abused (Ps. xxxv. 20), the excellent ones of the earth and yet undervalued, Lam. iv. 1, 2. (2.) Who did reproach them. Taking the words as we read them, they were the epicures who lived at ease, carnal sensual people, Job xii. 5. The scoffers are such as walk after their own lusts and serve their own bellies, and the proud such as set God himself at defiance and had a high opinion of themselves; they trampled on God's people, thinking they magnified themselves by vilifying them. (3.) To what degree they were reproached: " We are filled, we are surfeited with it.  Our soul is exceedingly filled with it." The enemies thought they could never jeer them enough, nor say enough to make them despicable; and they could not but lay it to heart; it was a sword in their bones, Ps. xlii. 10. Note, [1.] Scorning and contempt have been, and are, and are likely to be, the lot of God's people in this world. Ishmael mocked Isaac, which is called  persecuting him; and so it is now, Gal. iv. 29. [2.] In reference to the scorn and contempt of men it is matter of comfort that there is mercy with God, mercy to our good names when they are barbarously used. '' Hear, O our God! for we are despised.''

=CHAP. 124.= ''David penned this psalm (we suppose) upon occasion of some great deliverance which God wrought for him and his people from some very threatening danger, which was likely to have involved them all in ruin, whether by foreign invasion, or intestine insurrection, is not certain; whatever it was he seems to have been himself much affected, and very desirous to affect others, with the goodness of God, in making a way for them to escape. To him he is careful to give all the glory, and takes none to himself as conquerors usually do. I. He here magnifies the greatness of the danger they were in, and of the ruin they were at the brink of, ver. 1-5. II. He gives God the glory of their escape, ver. 6, 7 compared with ver. 1, 2. III. He takes encouragement thence to trust in God, ver. 8. In singing this psalm, besides the application of it to any particular deliverance wrought for us and our people, in our days and the days of our fathers, we may have in our thoughts the great work of our redemption by Jesus Christ, by which we were rescued from the powers of darkness.''

The Security of God's People.
$1$ If  it had not been the who was on our side, now may Israel say; 2 If  it had not been the  who was on our side, when men rose up against us: $3$ Then they had swallowed us up quick, when their wrath was kindled against us: $4$ Then the waters had overwhelmed us, the stream had gone over our soul: $5$ Then the proud waters had gone over our soul. The people of God, being here called upon to praise God for their deliverance, are to take notice, I. Of the malice of men, by which they were reduced to the very brink of ruin. Let Israel say that there was but a step between them and death: the more desperate the disease appears to have been the more does the skill of the Physician appear in the cure. Observe, 1. Whence the threatening danger came:  Men rose up against us, creatures of our own kind, and yet bent upon our ruin.  Homo homini lupus—Man is a wolf to man. No marvel that the red dragon, the roaring lion, should seek to swallow us up; but that men should thirst after the blood of men, Absalom after the blood of his own father, that a woman should be drunk with the blood of saints, is what, with St. John, we may wonder at with great admiration. From men we may expect humanity, yet there are those whose  tender mercies are cruel. But what was the matter with these men? Why  their wrath was kindled against us (v. 3); something or other they were angry at, and then no less would serve than the destruction of those they had conceived a displeasure against.  Wrath is cruel and anger is outrageous. Their wrath was kindled as fire ready to consume us. They were proud; and  the wicked in his pride doth persecute the poor. They were daring in their attempt; they  rose up against us, rose in rebellion, with a resolution to  swallow us up alive. 2. How far it went, and how fatal it would have been if it had gone a little further: "We should have been devoured as a lamb by a lion, not only slain, but  swallowed up, so that there would have been no relics of us remaining, swallowed up with so much haste, ere we were aware, that we should have gone down alive to the pit. We should have been deluged as the low grounds by a land-flood or the sands by a high spring-tide." This similitude he dwells upon, with the ascents which bespeak this a song of degrees, or risings, like the rest.  The waters had overwhelmed us. What of us? Why  the stream had gone over our souls, our lives, our comforts, all that is dear to us. What waters? Why  the proud waters. God suffers the enemies of his people sometimes to prevail very far against them, that his own power may appear the more illustrious in their deliverance. II. Of the goodness of God, by which they were rescued from the very brink of ruin: " The Lord was on our side; and,  if he had not been so, we should have been undone." 1. "God was on our side; he took our part, espoused our cause, and appeared for us. He was our helper, and a very present help, a help on our side, nigh at hand. He was with us, not only for us, but among us, and commander-in-chief of our forces." 2. That God was Jehovah; there the emphasis lies. "If it had not been Jehovah himself, a God of infinite power and perfection, that had undertaken our deliverance, our enemies would have overpowered us." Happy the people, therefore, whose God is Jehovah, a God all-sufficient. Let Israel say this, to his honour, and resolve never to forsake him.

The Security of God's People.
$6$ Blessed  be the, who hath not given us  as a prey to their teeth. $7$ Our soul is escaped as a bird out of the snare of the fowlers: the snare is broken, and we are escaped. 8 Our help  is in the name of the, who made heaven and earth. Here the psalmist further magnifies the great deliverance God had lately wrought for them. I. That their hearts might be the more enlarged in thankfulness to him (v. 6):  Blessed be the Lord. God is the author of all our deliverances, and therefore he must have the glory of them. We rob him of his due if we do not return thanks to him. And we are the more obliged to praise him because we had such a narrow escape. We were delivered, 1. Like a lamb out of the very jaws of a beast of prey: God  has not given us as a prey to their teeth, intimating that they had no power over God's people but what was given them from above. They could not be a prey to their teeth unless God gave them up, and  therefore they were rescued, because God would not suffer them to be ruined. 2. Like  a bird, a little bird (the word signifies a sparrow),  out of the snare of the fowler. The enemies are very subtle and spiteful; they lay snares for God's people, to bring them into sin and trouble, and to hold them there. Sometimes they seem to have prevailed so far as to gain their point. God's people are taken in the snare, and are as unable to help themselves out as any weak and silly bird is; and  then is God's time to appear for their relief, when all other friends fail; then God breaks the snare, and turns the counsel of the enemies into foolishness:  The snare is broken and so we are delivered. Isaac was saved when he lay ready to be sacrificed.  Jehovah-jireh—in the mount of the Lord it shall be seen. II. That their hearts, and the hearts of others, might be the more encouraged to trust in God in the like dangers (v. 8):  Our help is in the name of the Lord. David had directed us (Ps. cxxi. 2) to depend upon God for help as to our personal concerns— My help is in the name of the Lord; here as to the concerns of the public—Our  help is so. It is a comfort to all that lay the interests of God's Israel near their hearts that Israel's God is the same that made the world, and therefore will have a church in the world, and can secure that church in times of the greatest danger and distress. In him therefore let the church's friends put their confidence, and they shall not be put to confusion.

=CHAP. 125.= ''This short psalm may be summed up in those words of the prophet (Isa. iii. 10, 11), "Say you to the righteous, It shall be well with him. Woe to the wicked, it shall be ill with him." Thus are life and death, the blessing and the curse, set before us often in the psalms, as well as in the law and the prophets. I. It is certainly well with the people of God; for, 1. They have the promises of a good God that they shall be fixed (ver. 1), and safe (ver. 2), and not always under the hatches,''

ver. 3. 2. They have the prayers of a good man, which shall be heard for them, ver. 4. II. It is certainly ill with the wicked, and particularly with the apostates, ver. 5. Some of the Jewish rabbies are of opinion that it has reference to the days of the Messiah; however, we that are members of the gospel-church may certainly, in singing this psalm, take comfort of these promises, and the more so if we stand in awe of the threatening.

The Security of God's People.
$1$ They that trust in the  shall be as mount Zion,  which cannot be removed,  but abideth for ever. $2$ As the mountains  are round about Jerusalem, so the  is round about his people from henceforth even for ever. $3$ For the rod of the wicked shall not rest upon the lot of the righteous; lest the righteous put forth their hands unto iniquity. Here are three very precious promises made to the people of God, which, though they are designed to secure the welfare of the church in general, may be applied by particular believers to themselves, as other promises of this nature may. Here is, I. The character of God's people, to whom these promises belong. Many call themselves God's people who have no part nor lot in this matter. But those shall have the benefit of them and may take the comfort of them, (1.) Who are  righteous (v. 3), righteous before God, righteous to God, and righteous to all men, for his sake justified and sanctified. (2.) Who  trust in the Lord, who depend upon his care and devote themselves to his honour. All that deal with God must deal upon trust, and he will give comfort to those only that give credit to him, and make it to appear they do so by quitting other confidences, and venturing to the utmost for God. The closer our expectations are confined to God the higher our expectations may be raised from him. II. The promises themselves. 1. That their hearts shall be established by faith: those minds shall be truly stayed that are stayed on God:  They shall be as Mount Zion. The church in general is called  Mount Zion (Heb. xii. 22), and it shall in  this respect be like  Mount Zion, it shall be built upon a rock, and its interests shall be so well secured that  the gates of hell shall not prevail against it. The stability of the church is the satisfaction of all its well-wishers. Particular persons, who trust in God, shall be established (Ps. cxii. 7); their faith shall be their fixation, Isa. vii. 9.  They shall be as Mount Zion, which is firm as it is a mountain supported by providence, much more as a holy mountain supported by promise. (1.) They  cannot be removed by the prince of the power of the air, nor by all his subtlety and strength. They cannot be removed from their integrity nor from their confidence in God. (2.) They  abide for ever in that grace which is the earnest of their everlasting continuance in glory. 2. That, committing themselves to God, they shall be safe, under his protection, from all the insults of their enemies, as Jerusalem had a natural fastness and fortification in the  mountains that  were round about it, v. 2. Those mountains not only sheltered it from winds and tempests, and broke the force of them, but made it also very difficult of access for an enemy; such a defence is God's providence to his people. Observe, (1.) The compass of it:  The Lord is round about his people on every side. There is no gap in the hedge of protection which he makes round about his people, at which the enemy, who goes about them, seeking to do them a mischief, can find entrance, Job i. 10. (2.) The continuance of it— henceforth even for ever. Mountains may moulder and  come to nought, and rocks be  removed out of their place (Job xiv. 18), but God's covenant with his people cannot be  broken (Isa. liv. 10) nor his care of them cease. Their being said to stand fast  for ever (v. 1), and here to have God  round about them for ever, intimates that the promises of the stability and security of God's people will have their full accomplishment in their everlasting state. In heaven they shall  stand fast for ever, shall be as  pillars in the temple of our God and go no more out (Rev. iii. 12), and there God himself, with his glory and favour, will be  round about them for ever. 3. That their troubles shall last no longer than their strength will serve to bear them up under them, v. 3. (1.) It is supposed that the  rod of the wicked may come, may fall,  upon the lot of the righteous. The rod of their power may oppress them; the rod of their anger may vex and torment them. It may fall upon their persons, their estates, their liberties, their families, their names, any thing that falls to their lot, only it cannot reach their souls. (2.) It is promised that, though it may come upon their lot, it shall not rest there; it shall not continue so long as the enemies design, and as the people of God fear, but God will cut the work short in righteousness, so short that even  with the temptation he will make a way for them to escape. (3.) It is considered as a reason of this promise that if the trouble should continue over-long the righteous themselves would be in temptation to  put forth their hands to iniquity, to join with wicked people in their wicked practices, to say as they say and do as they do. There is danger lest, being long persecuted for their religion, at length they grow weary of it and willing to give it up, lest, being kept long in expectation of promised mercies, they begin to distrust the promise, and to think of casting God off, upon suspicion of his having cast them off. See Ps. lxxiii. 13, 14. Note, God considers the frame of his people, and will proportion their trials to their strength by the care of his providence, as well as their strength to their trials by the power of his grace.  Oppression makes a wise man mad, especially if it continue long; therefore  for the elect's sake the days shall be shortened, that, whatever becomes of their lot in this world, they may not lose their lot among the chosen.

The Security of God's People.
$4$ Do good,, unto  those that be good, and  to them that are upright in their hearts. $5$ As for such as turn aside unto their crooked ways, the shall lead them forth with the workers of iniquity:  but peace  shall be upon Israel. Here is, 1. The prayer the psalmist puts up for the happiness of those that are sincere and constant (v. 4): '' Do good, O Lord! unto those that are good. This teaches us to pray for all good people, to  make supplication for all saints;'' and we may pray in faith for them, being assured that those who do well shall certainly be well dealt with. Those that are as they should be shall be as they would be, provided they be  upright in heart, that they be really as good as they seem to be.  With the upright God will show himself upright. He does not say, Do good, O Lord! to those that are perfect, that are sinless and spotless, but to those that are sincere and honest. God's promises should quicken our prayers. It is comfortable wishing well to those for whom God has engaged to do well. 2. The prospect he has of the ruin of hypocrites and deserters; he does not pray for it ( I have not desired the woeful day, thou knowest), but he predicts it:  As for those, who having known the way of righteousness, for fear of the rod of the wicked, basely turn aside out of it  to their wicked ways, use indirect ways to prevent trouble or extricate themselves out of it, or those who, instead of reforming, grow worse and worse and are more obstinate and daring in their impieties, God shall  send them away, cast them out, and  lead them forth with the workers of iniquity, that is, he will appoint them their portion with the worst of sinners. Note, (1.) Sinful ways are  crooked ways; sin is the perverting of that which is right. (2.) The doom of those who turn aside to those crooked ways out of the right way will be the same with theirs who have all along walked in them, nay, and more grievous, for if any place in hell be hotter than another that shall be the portion of hypocrites and apostates. God shall  lead them forth, as prisoners are led forth to execution.  Go, you cursed, into everlasting fire; and  these shall go away; all their former righteousness shall not be mentioned unto them. The last words,  Peace upon Israel, may be taken as a prayer: "God preserve his Israel in peace, when his judgments are abroad reckoning with evil-doers." We read them as a promise:  Peace shall be upon Israel; that is, [1.] When those who have treacherously deserted the ways of God meet with their own destruction those who faithfully adhere to them, though they may have trouble in their way, shall have peace in the end. [2.] The destruction of those who walk in crooked ways will contribute to the peace and safety of the church. When Herod was cut off  the word of God grew, Acts xii. 23, 24. [3.] The peace and happiness of God's Israel will be the vexation, and will add much to the torment, of those who perish in their wickedness, Luke xiii. 28; Isa. lxv. 13.  My servants shall rejoice, but you shall be ashamed.

=CHAP. 126.= ''It was with reference to some great and surprising deliverance of the people of God out of bondage and distress that this psalm was penned, most likely their return out of Babylon in Ezra's time. Though Babylon be not mentioned here (as it is,''

Ps. cxxxvii.) yet their captivity there was the most remarkable captivity both in itself and as their return out of it was typical of our redemption by Christ. Probably this psalm was penned by Ezra, or some of the prophets that came up with the first. We read of singers of the children of Asaph, that famous psalmist, who returned then, Ezra ii. 41. It being a song of ascents, in which the same things are twice repeated with advancement (ver. 2, 3, and ver. 4, 5), it is put here among the rest of the psalms that bear that title. I. Those that had returned out of captivity are here called upon to be thankful, ver. 1-3. II. Those that were yet remaining in captivity are here prayed for (ver. 4) and encouraged, ver. 5, 6. It will be easy, in singing this psalm, to apply it either to any particular deliverance wrought for the church or our own land or to the great work of our salvation by Christ.

The Deliverance from Captivity.
$1$ When the turned again the captivity of Zion, we were like them that dream. 2 Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The hath done great things for them. $3$ The hath done great things for us;  whereof we are glad. While the people of Israel were captives in Babylon their harps were hung upon the willow-trees, for then God called to weeping and mourning, then he mourned unto them and they lamented; but now that their captivity is turned they resume their harps; Providence pipes to them, and they dance. Thus must we accommodate ourselves to all the dispensations of Providence and be suitably affected with them. And the harps are never more melodiously tunable than after such a melancholy disuse. The long want of mercies greatly sweetens their return. Here is, 1. The deliverance God has wrought for them: He  turned again the captivity of Zion. It is possible that Zion may be in captivity for the punishment of her degeneracy, but her captivity shall be turned again when the end is answered and the work designed by it is effected. Cyrus, for reasons of state, proclaimed liberty to God's captives, and yet it was  the Lord's doing, according to his word many years before. God sent them into captivity, not as dross is put into the fire to be consumed, but as gold to be refined. Observe, The release of Israel is called  the turning again of the captivity of Zion, the holy hill, where God's tabernacle and dwelling-place were; for the restoring of their sacred interests, and the reviving of the public exercise of their religion, were the most valuable advantages of their return out of captivity. 2. The pleasing surprise that this was to them. They were amazed at it; it came so suddenly that at first they were in confusion, not knowing what to make of it, nor what it was tending to: "We thought ourselves  like men that dream; we thought it too good news to be true, and began to question whether we were well awake or no, and whether it was not still" (as sometimes it had been to the prophets) "only a representation of it in vision," as St. Peter for a while thought his deliverance was, Acts xii. 9. Sometimes the people of God are thus prevented with the blessings of his goodness before they are aware.  We were like those that are recovered to health (so Dr. Hammond reads it); "such a comfortable happy change it was to us, as life from the dead or sudden ease from exquisite pain; we thought ourselves in a new world." And the surprise of it put them into such an ecstasy and transport of joy that they could scarcely contain themselves within the bounds of decency in the expressions of it:  Our mouth was filled with laughter and our tongue with singing. Thus they gave vent to their joy, gave glory to their God, and gave notice to all about them what wonders God had wrought for them. Those that were laughed at now laugh and a  new song is put into their mouths. It was a laughter of joy in God, not scorn of their enemies. 3. The notice which their neighbours took of it:  They said among the heathen, Jehovah, the God of Israel,  has done great things for that people, such as our gods cannot do for us. The heathen had observed their calamity and had triumphed in it, Jer. xxii. 8, 9; Ps. cxxxvii. 7. Now they could not but observe their deliverance and admire that. It put a reputation upon those that had been scorned and despised, and made them look considerable; besides, it turned greatly to the honour of God, and extorted from those that set up other gods in competition with him an acknowledgment of his wisdom, power, and providence. 4. The acknowledgments which they themselves made of it, v. 3. The heathen were but spectators, and spoke of it only as matter of news; they had no part nor lot in the matter; but the people of God spoke of it as sharers in it, (1.) With application: "He has  done great things for us, things that we are interested in and have advantage by." Thus it is comfortable speaking of the redemption Christ has wrought out as wrought out for us.  Who loved me, and gave himself for me. (2.) With affection: " Whereof we are glad. The heathen are amazed at it, and some of them angry, but we are glad." While Israel went a whoring from their God joy was forbidden them (Hos. ix. 1); but now that the iniquity of Jacob was purged by the captivity, and their sin taken away, now God makes them to rejoice. It is the repenting reforming people that are, and shall be, the rejoicing people. Observe here, [1.] God's appearances for his people are to be looked upon as great things. [2.] God is to be eyed as the author of all the great things done for the church. [3.] It is good to observe how the church's deliverances are for us, that we may rejoice in them.

Hope for the Sorrowful.
$4$ Turn again our captivity,, as the streams in the south. $5$ They that sow in tears shall reap in joy. $6$ He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves  with him. These verses look forward to the mercies that were yet wanted. Those that had come out of captivity were still in distress, even in their own land (Neh. i. 3), and many yet remained in Babylon; and therefore they rejoiced with trembling, and bore upon their hearts the grievances that were yet to be redressed. We have here, 1. A prayer for the perfecting of their deliverance (v. 4): " Turn again our captivity. Let those that have returned to their own land be eased of the burdens which they are yet groaning under. Let those that remain in Babylon have their hearts stirred up, as ours were, to take the benefit of the liberty granted." The beginnings of mercy are encouragements to us to pray for the completing of it. And while we are here in this world there will still be matter for prayer, even when we are most furnished with matter for praise. And, when we are free and in prosperity ourselves, we must not be unmindful of our brethren that are in trouble and under restraint. The bringing of those that were yet in captivity to join with their brethren that had returned would be as welcome to both sides as streams of water in those countries, which, lying far south, were parched and dry. As cold water to a thirsty soul, so would this good news be from that far country, Prov. xxv. 25. 2. A promise for their encouragement to wait for it, assuring them that, though they had now a sorrowful time, yet it would end well. But the promise is expressed generally, that all the saints may comfort themselves with this confidence, that their seedness of tears will certainly end in a harvest of joy at last, v. 5, 6. (1.) Suffering saints have a seedness of tears. They are in tears often; they share in the calamities of human life, and commonly have a greater share in them than others. But they  sow in tears; they do the duty of an afflicted state and so answer the intentions of the providences they are under. Weeping must not hinder sowing; when we suffer ill we must be doing well. Nay, as the ground is by the rain prepared for the seed, and the husbandman sometimes chooses to sow in the wet, so we must improve times of affliction, as disposing us to repentance, and prayer, and humiliation. Nay, there are tears which are themselves the seed that we must sow, tears of sorrow for sin, our own and others, tears of sympathy with the afflicted church, and the tears of tenderness in prayer and under the word. These are precious seed, such as the husbandman sows when corn is dear and he has but little for his family, and therefore weeps to part with it, yet buries it under ground, in expectation of receiving it again with advantage. Thus does a good man sow in tears. (2.) They shall have a harvest of joy. The troubles of the saints will not last always, but, when they have done their work, shall have a happy period. The captives in Babylon were long sowing in tears, but at length they were brought forth with joy, and then they reaped the benefit of their patient suffering, and brought their sheaves with them to their own land, in their experiences of the goodness of God to them. Job, and Joseph, and David, and many others, had harvests of joy after a sorrowful seedness. Those that sow in the tears of godly sorrow shall reap in the joy of a sealed pardon and a settled peace. Those that  sow to the spirit, in this vale of tears,  shall of the spirit reap life everlasting, and that will be a joyful harvest indeed.  Blessed are those that mourn, for they shall be for ever  comforted.

=CHAP. 127.= ''This is a family-psalm, as divers before were state-poems and church-poems. It is entitled (as we read it) "for Solomon," dedicated to him by his father. He having a house to build, a city to keep, and seed to raise up to his father, David directs him to look up to God, and to depend upon his providence, without which all his wisdom, care, and industry, would not serve. Some take it to have been penned by Solomon himself, and it may as well be read, "a song of Solomon," who wrote a great many; and they compare it with the Ecclesiastes, the scope of both being the same, to show the vanity of worldly care and how necessary it is that we keep in favour with God. On him we must depend, I. For wealth,''

ver. 1, 2. II. For heirs to leave it to, ver. 3-5. In singing this psalm we must have our eye up unto God for success in all our undertakings and a blessing upon all our comforts and enjoyments, because every creature is that to us which he makes it to be and no more.

Dependence on Providence; God the Giver of Prosperity.
$1$ Except the build the house, they labour in vain that build it: except the keep the city, the watchman waketh  but in vain. $2$  It is vain for you to rise up early, to sit up late, to eat the bread of sorrows:  for so he giveth his beloved sleep. $3$ Lo, children  are a heritage of the :  and the fruit of the womb  is his reward. $4$ As arrows  are in the hand of a mighty man; so  are children of the youth. $5$ Happy  is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate. We are here taught to have a continual regard to the divine Providence in all the concerns of this life. Solomon was cried up for a wise man, and would be apt to lean to his own understanding and forecast, and therefore his father teaches him to look higher, and to take God along with him in his undertakings. He was to be a man of business, and therefore David instructed him how to manage his business under the direction of his religion. Parents, in teaching their children, should suit their exhortations to their condition and occasions. We must have an eye to God, I. In all the affairs and business of the family, even of the royal family, for kings' houses are no longer safe than while God protects them. We must depend upon God's blessing and not our own contrivance, 1. For the raising of a family:  Except the Lord build the house, by his providence and blessing,  those labour in vain, though ever so ingenious,  that build it. We may understand it of the material house: except the Lord bless the building it is to no purpose for men to build, any more than for the builders of Babel, who attempted in defiance of heaven, or Hiel, who built Jericho under a curse. If the model and design be laid in pride and vanity, or if the foundations be laid in oppression and injustice (Hab. ii. 11, 12), God certainly does not build there; nay, if God be not acknowledged, we have no reason to expect his blessing, and without his blessing all is nothing. Or, rather, it is to be understood of the making of a family considerable that was mean; men labour to do this by advantageous matches, offices, employments, purchases; but all in vain, unless God build up the family, and  raise the poor out of the dust. The best-laid project fails unless God crown it with success. See Mal. i. 4. 2. For the securing of a family or a city (for this is what the psalmist particularly mentions): if the guards of the city cannot secure it without God, much less can the good man of the house save his house from being broken up.  Except the Lord keep the city from fire, from enemies,  the watchmen, who  go about the city, or patrol upon the walls of it, though they neither slumber nor sleep,  wake but in vain, for a raging fire may break out, the mischief of which the timeliest discoveries may not be able to prevent. The guards may be slain, or the city betrayed and lost, by a thousand accidents, which the most watchful sentinel or most cautious governor could not obviate. 3. For the enriching of a family; this is a work of time and thought, but cannot be effected without the favour of Providence any more than that which is the product of one happy turn: " It is vain for you to rise up early and sit up late, and so to deny yourselves your bodily refreshments, in the eager pursuit of the wealth of the world." Usually, those that rise early do not care for sitting up late, nor can those that sit up late easily persuade themselves to rise early; but there are some so hot upon the world that they will do both, will rob their sleep to pay their cares. And they have as little comfort in their meals as in their rest; they  eat the bread of sorrows. It is part of our sentence that we eat our bread in the sweat of our face; but those go further:  all their days they eat in darkness, Eccl. v. 17. They are continually fell of care, which embitters their comforts, and makes their lives a burden to them. All this is to get money, and all in vain except God prosper them, for  riches are not always  to men of understanding, Eccl. ix. 11. Those that love God, and are beloved of him, have their minds easy and live very comfortably without this ado. Solomon was called  Jedidiah—Beloved of the Lord (2 Sam. xii. 25); to him the kingdom was promised, and then it was in vain for Absalom to rise up early, to wheedle the people, and for Adonijah to make such a stir, and to say,  I will be king. Solomon sits still, and, being  beloved of the Lord, to him he gives sleep and the kingdom too. Note, (1.) Inordinate excessive care about the things of this world is a vain a d fruitless thing. We weary ourselves for vanity if we have it, and often weary ourselves in vain for it, Hag. i. 6, 9. (2.) Bodily sleep is God's gift to his beloved. We owe it to his goodness that our sleep is safe (Ps. iv. 8), that it is sweet, Jer. xxxi. 25, 26. God gives us sleep as he gives it to his beloved when with it he gives us grace to lie down in his fear (our souls returning to him and reposing in him as our rest), and when we awake to be still with him and to use the refreshment we have by sleep in his service.  He gives his beloved sleep, that is, quietness and contentment of mind, and comfortable enjoyment of what is present and a comfortable expectation of what is to come. Our care must be to  keep ourselves in the love of God, and then we may be easy whether we have little or much of this world. II. In the increase of the family. He shows, 1. That children are  God's gift, v. 3. If children are withheld it is God that withholds them (Gen. xxx. 2); if they are given, it is God that gives them (Gen. xxxiii. 5); and they are to us what he makes them, comforts or crosses. Solomon multiplied wives, contrary to the law, but we never read of more than one son that he had; for those that desire children as a heritage from the Lord must receive them in the way that he is pleased to give them, by lawful marriage to one wife. Mal. ii. 15,  therefore one, that he might seek a seed of God. But '' they shall commit whoredom and shall not increase. Children are a heritage, and a  reward,'' and are so to be accounted, blessings and not burdens; for he that sends mouths will send meat if we trust in him. Obed-edom had eight sons, for the Lord blessed him because he had entertained the ark, 1 Chron. xxvi. 5. Children are a heritage for the Lord, as well as from him; they are  my children (says God)  which thou hast borne unto me (Ezek. xvi. 20); and they are most our honour and comfort when they are accounted to him for a generation. 2. That they are a good gift, and a great support and defence to a family:  As arrows are in the hand of a mighty man, who knows how to use them for his own safety and advantage, so are children of the youth, that is, children born to their parents when they are young, which are the strongest and most healthful children, and are grown up to serve them by the time they need their service; or, rather, children who are themselves young; they are instruments of much good to their parents and families, which may fortify themselves with them against their enemies. The family that has a large stock of children is like a quiver full of arrows, of different sizes we may suppose, but all of use one time or other; children of different capacities and inclinations may be several ways serviceable to the family. He that has a numerous issue may boldly  speak with his enemy in the gate in judgment; in battle he needs not fear, having so many good seconds, so zealous, so faithful, and in the vigour of youth, 1 Sam. ii. 4, 5. Observe here,  Children of the youth are  arrows in the hand, which, with prudence, may be directed aright to the mark, God's glory and the service of their generation; but afterwards, when they have gone abroad into the world, they are arrows out of the hand; it is too late to bend them then. But these arrows in the hand too often prove arrows in the heart, a constant grief to their godly parents, whose gray hairs they bring with sorrow to the grave.

=CHAP. 128.= ''This, as the former, is a psalm for families. In that we were taught that the prosperity of our families depends upon the blessing of God; in this we are taught that the only way to obtain that blessing which will make our families comfortable is to live in the fear of God and in obedience to him. Those that do so, in general, shall be blessed (ver. 1, 2, 4), In particular, I. They shall be prosperous and successful in their employments, ver. 2. II. Their relations shall be agreeable, ver. 3. III. They shall live to see their families brought up, ver. 6. IV. They shall have the satisfaction of seeing the church of God in a flourishing condition, ver. 5, 6. We must sing this psalm in the firm belief of this truth, That religion and piety are the best friends to outward prosperity, giving God the praise that it is so and that we have found it so, and encouraging ourselves and others with it.''

Blessedness of the Godly.
$1$ Blessed  is every one that feareth the ; that walketh in his ways. 2 For thou shalt eat the labour of thine hands: happy  shalt thou  be, and  it shall be well with thee. 3 Thy wife  shall be as a fruitful vine by the sides of thine house: thy children like olive plants round about thy table. $4$ Behold, that thus shall the man be blessed that feareth the. $5$ The shall bless thee out of Zion: and thou shalt see the good of Jerusalem all the days of thy life. 6 Yea, thou shalt see thy children's children,  and peace upon Israel. It is here shown that godliness has the promise of the life that now is and of that which is to come. I. It is here again and again laid down as an undoubted truth that  those who are truly holy are truly happy. Those whose blessed state we are here assured of are such as  fear the Lord and  walk in his ways, such as have a deep reverence of God upon their spirits and evidence it by a regular and constant conformity to his will. Where the fear of God is a commanding principle in the heart the tenour of the conversation will be accordingly; and in vain do we pretend to be of those that fear God if we do not make conscience both of keeping to his ways and not trifling in them or drawing back. Such are blessed (v. 1), and shall be blessed, v. 4. God blesses them, and his pronouncing them blessed makes them so. They are blessed now, they shall be blessed still, and for ever. This blessedness, arising from this blessing, is here secured, 1. To all the saints universally:  Blessed is everyone that fears the Lord, whoever he be; in every nation he that fears God and works righteousness is accepted of him, and therefore is blessed whether he be high or low, rich or poor, in the world; if religion rule him, it will protect and enrich him. 2. To such a saint in particular:  Thus shall the man be blessed, not only the nation, the church in its public capacity, but the particular person in his private interests. 3. We are encouraged to apply it to ourselves (v. 2): " Happy shalt thou be; thou mayest take the comfort of the promise, and expect the benefit of it, as if it were directed to thee by name, if thou  fear God and walk in his ways. Happy shalt thou be, that is,  It shall be well with thee; whatever befals thee, good shall be brought out of it; it shall be well with thee while thou livest, better when thou diest, and best of all to eternity." It is asserted (v. 4) with a note commanding attention:  Behold, thus shall the man be blessed; behold it by faith in the promise; behold it by observation in the performance of the promise; behold it with assurance that it shall be so, for God is faithful, and with admiration that it should be so, for we merit no favour, no blessing, from him. II. Particular promises are here made to godly people, which they may depend upon, as far as is for God's glory and their good; and that is enough. 1. That, by the blessing of God, they shall get an honest livelihood and live comfortably upon it. It is not promised that they shall live at ease, without care or pains, but,  Thou shalt eat the labour of thy hands. Here is a double promise, (1.) That they shall have something to do (for an idle life is a miserable uncomfortable life) and shall have health, and strength, and capacity of mind to do it, and shall not be forced to be beholden to others for necessary food, and to live, as the disabled poor do, upon the labours of other people. It is as much a mercy as it is a duty  with quietness to  work and eat our own bread, 2 Thess. 3.12. (2.) That they shall succeed in their employments, and they and theirs shall enjoy what they get; others shall not come and eat the bread out of their mouths, nor shall it be taken from them either by oppressive rulers or invading enemies. God will not blast it and blow upon it (as he did, Hag. 1.9), and his blessing will make a little go a great way. It is very pleasant to enjoy the fruits of our own industry; as the sleep, so the food, of a labouring man is sweet. 2. That they shall have abundance of comfort in their family-relations. As a wife and children are very much a man's care, so, if by the grace of God they are such as they should be, they are very much a man's delight, as much as any creature-comfort. (1.) The  wife shall be  as a vine by the sides of the house, not only as a spreading vine which serves for an ornament, but as a fruitful vine which is for profit, and with the fruit whereof both God and man are honoured, Judg. ix. 13. The vine is a weak and tender plant, and needs to be supported and cherished, but it is a very valuable plant, and some think (because all the products of it were prohibited to the Nazarites) it was the  tree of knowledge itself. The wife's place is the husband's house; there her business lies, and that is her castle. '' Where is Sarah thy wife? Behold, in the tent;'' where should she be else? Her place is  by the sides of the house, not under-foot to be trampled on, nor yet upon the house-top to domineer (if she be so, she is but  as the grass upon the house-top, in the next psalm), but on the side of the house, being a rib out of the side of the man. She shall be a loving wife, as the vine, which cleaves to the house-side, an obedient wife, as the vine, which is pliable, and grows as it is directed. She shall be fruitful as the vine, not only in children, but in the fruits of wisdom, and righteousness, and good management, the  branches of which  run over the wall (Gen. xlix. 22; Ps. lxxx. 11),  like a fruitful vine, not cumbering the ground, nor bringing forth sour grapes, or grapes of Sodom, but good fruit. (2.) The  children shall be  as olive plants, likely in time to be olive-trees, and, though  wild by nature, yet grafted into the good olive, and partaking of its  root and fatness, Rom. xi. 17. It is pleasant to parents who have a table spread, though but with ordinary fare, to see their children round about it, to have many children, enough to surround it, and those with them, and not scattered, or the parents forced from them. Job makes it one of the first instances of his former prosperity that  his children were about him, Job xxix. 5. Parents love to have their children at table, to keep up the pleasantness of the table-talk, to have them in health, craving food and not physic, to have them like  olive-plants, straight and green, sucking in the sap of their good education, and likely in due time to be serviceable. 3. That they shall have those things which God has promised and which they pray for:  The Lord shall bless thee out of Zion, where the ark of the covenant was, and where the pious Israelites attended with their devotions.  Blessings out of Zion are the best-blessings, which flow, not from common providence, but from special grace, Ps. xx. 2. 4. That they shall live long, to enjoy the comforts of the rising generations: "Thou shalt  see thy children's children, as Joseph, Gen. l. 23. Thy family shall be built up and continued, and thou shalt have the pleasure of seeing it."  Children's children, if they be good children,  are the crown of old men (Prov. xvii. 6), who are apt to be fond of their grandchildren. 5. That they shall see the welfare of God's church, and the land of their nativity, which every man who fears God is no less concerned for than for the prosperity of his own family. "Thou shalt be blessed in Zion's blessing, and wilt think thyself so. Thou shalt  see the good of Jerusalem as long as thou shalt live, though thou shouldest live long, and shalt not have thy private comforts allayed and embittered by public troubles." A good man can have little comfort in seeing his children's children, unless withal he see peace upon Israel, and have hopes of transmitting the entail of religion pure and entire to those that shall come after him, for that is the best inheritance.

=CHAP. 129.= ''This psalm relates to the public concerns of God's Israel. It is not certain when it was penned, probably when they were in captivity in Babylon, or about the time of their return. I. They look back with thankfulness for the former deliverances God had wrought for them and their fathers out of the many distresses they had been in from time to time, ver. 1-4. II. They look forward with a believing prayer for and a prospect of the destruction of all the enemies of Zion, ver. 5-8. In singing this psalm we may apply it both ways to the Gospel-Israel, which, like the Old-Testament Israel, has weathered many a storm and is still threatened by many enemies.''

Domestic Happiness.
$1$ Many a time have they afflicted me from my youth, may Israel now say: $2$ Many a time have they afflicted me from my youth: yet they have not prevailed against me. $3$ The plowers plowed upon my back: they made long their furrows. 4 The  is righteous: he hath cut asunder the cords of the wicked. The church of God, in its several ages, is here spoken of, or, rather, here speaks, as one single person, now old and gray-headed, but calling to remembrance the former days, and reflecting upon the times of old. And, upon the review, it is found, 1. That the church has been often greatly distressed by its enemies on earth:  Israel may now say, "I am the people that has been oppressed more than any people, that has been  as a speckled bird, pecked at by  all the birds round about," Jer. xii. 9. It is true, they brought their troubles upon themselves by their sins; it was for them that God punished them; but it was for the peculiarity of their covenant, and the singularities of their religion, that their neighbours hated and persecuted them. "For these  many a time have they afflicted me from my youth." Note, God's people have always had many enemies, and the state of the church, from its infancy, has frequently been an afflicted state. Israel's youth was in Egypt, or in the times of the Judges; then they were afflicted, and thenceforward more or less. The gospel-church, ever since it had a being, has been at times afflicted; and it bore this yoke most of all in its youth, witness the ten persecutions which the primitive church groaned under.  The ploughers ploughed upon my back, v. 3. We read (Ps. cxxv. 3) of  the rod of the wicked upon the lot of the righteous, where we rather expected the plough, to mark it out for themselves; here we read of the  plough of the wicked  upon the back of the righteous, where we rather expected to find the rod. But the metaphors in these places may be said to be  crossed; the sense however of both is the same, and is too plain, that the enemies of God's people have all along used them very barbarously. They tore them, as the husbandman tears the ground with his plough-share, to pull them to pieces and get all they could out of them, and so to  wear out the saints of the Most High, as the ground is worn out that has been long tilled, tilled (as we say) quite out of heart. When God permitted them to plough thus he intended it for his people's good, that, their fallow ground being thus broken up, he might sow the seeds of his grace upon them, and reap a harvest of good fruit from them: howbeit, the enemies meant not so, neither did their hearts think so (Isa. x. 7);  they made long their furrows, never knew when to have done, aiming at nothing less than the destruction of the church. Many by the  furrows they made on the backs of God's people understand the stripes they gave them.  The cutters cut upon my back, so they read it. The saints have often  had trials of cruel scourgings (probably the captives had)  and cruel mockings (for we read of the scourge or lash of the tongue, Heb. xi. 36), and so it was fulfilled in Christ, who  gave his back to the smiters, Isa. l. 6. Or it may refer to the desolations they made of the cities of Israel.  Zion shall, for your sake, be ploughed as a field, Mic. iii. 12. 2. That the church has been always graciously delivered by her friend in heaven. (1.) The enemies' projects have been defeated. They have afflicted the church, in hopes to ruin it, but they have not gained their point. Many a storm it has weathered; many a shock, and many a brunt, it has borne; and yet it is in being:  They have not prevailed against me. One would wonder how this ship has lived at sea, when it has been tossed with tempests, and all the waves and billows have gone over it. Christ has built his church upon a rock, and the gates of hell have not prevailed against it, nor ever shall. (2.) The enemies' power has been broken: God  has cut asunder the cords of the wicked, has cut their gears, their traces, and so spoiled their ploughing, has cut their scourges, and so spoiled their lashing, has cut the bands of union by which they were combined together, has cut the bands of captivity in which they held God's people. God has many ways of disabling wicked men to do the mischief they design against his church and shaming their counsels. These words,  The Lord is righteous, may refer either to the distresses or to the deliverances of the church. [1.]  The Lord is righteous in suffering Israel to be afflicted. This the people of God were always ready to own, that, how unjust soever their enemies were, God was  just in all that was brought upon them, Neh. ix. 33. [2.]  The Lord is righteous in not suffering Israel to be ruined; for he has promised to preserve it a people to himself, and he will be as good as his word. He is righteous in reckoning with their persecutors, and rendering to them  a recompence, 2 Thess. i. 6.

God's Regard to His Church.
$5$ Let them all be confounded and turned back that hate Zion. $6$ Let them be as the grass  upon the housetops, which withereth afore it groweth up: $7$ Wherewith the mower filleth not his hand; nor he that bindeth sheaves his bosom. $8$ Neither do they which go by say, The blessing of the  be upon you: we bless you in the name of the. The psalmist, having triumphed in the defeat of the many designs that had been laid as deep as hell to ruin the church, here concludes his psalm as Deborah did her song,  So let all thy enemies perish, O Lord! Judg. v. 31. I. There are many that hate Zion, that hate Zion's God, his worship, and his worshippers, that have an antipathy to religion and religious people, that seek the ruin of both, and do what they can that God may not have a church in the world. II. We ought to pray that all their attempts against the church may be frustrated, that in them they may be  confounded and  turned back with shame, as those that have not been able to bring to pass their enterprise and expectation:  Let them all be confounded is as much as,  They shall be all confounded. The confusion imprecated and predicted is illustrated by a similitude; while God's people shall flourish as the loaded palm-tree, or the green and fruitful olive, their enemies shall  wither as the grass upon the house-top. As men they are not to be feared, for they shall be made as grass, Isa. li. 12. But as they are enemies to Zion they are so certainly marked for ruin that they may be looked upon with as much contempt as the grass on the house-tops, which is little, and short, and sour, and good for nothing. 1. It perishes quickly: It  withers before it grows up to any maturity, having no root; and the higher its place is, which perhaps is its pride, the more it is exposed to the scorching heat of the sun, and consequently the sooner does it wither.  It withers before it is plucked up, so some read it. The enemies of God's church wither of themselves, and stay not till they are rooted out by the judgments of God. 2. It is of no use to any body; nor are  they any thing but the unprofitable burdens of the earth, nor will their attempts against Zion ever ripen or come to any head, nor, whatever they promise themselves, will they get any more by them than the husbandman does by the grass on his house-top. Their  harvest will be a heap in the day of grief, Isa. xvii. 11. III. No wise man will pray God to bless the mowers or reapers, v. 8. Observe, 1. It has been an ancient and laudable custom not only to salute and wish a good day to strangers and travellers, but particularly to pray for the prosperity of harvest-labourers. Thus Boas prayed for his reapers. Ruth ii. 4,  The Lord be with you. We must thus acknowledge God's providence, testify our good-will to our neighbours, and commend their industry, and it will be accepted of God as a pious ejaculation if it come from a devout and upright heart. 2. Religious expressions, being sacred things, must never be made use of in light and ludicrous actions. Mowing the grass on the house-top would be a jest, and therefore those that have a reverence for the name of God will not prostitute to it the usual forms of salutation, which savoured of devotion; for holy things must not be jested with. 3. It is a dangerous thing to let the church's enemies have our good wishes in their designs against the church. If we  wish them God speed, we are partakers of their evil deeds, 2 John 11. When it is said, None will bless them, and show them respect, more is implied, namely, that all wise and good people will cry out shame on them, and beg of God to defeat them; and woe to those that have the prayers of the saints against them.  I cursed his habitation, Job v. 3.

=CHAP. 130.= ''This psalm relates not to any temporal concern, either personal or public, but it is wholly taken up with the affairs of the soul. It is reckoned one of the seven penitential psalms, which have sometimes been made use of by penitents, upon their admission into the church; and, in singing it, we are all concerned to apply it to ourselves. The psalmist here expresses, I. His desire towards God, ver. 1, 2. II. His repentance before God, ver. 3, 4. III. His attendance upon God,''

ver. 5, 6. IV. His expectations from God, ver. 7, 8. And, as in water face answers to face, so does the heart of one humble penitent to another.

God's Regard to His Church.
$1$ Out of the depths have I cried unto thee, . $2$ Lord, hear my voice: let thine ears be attentive to the voice of my supplications. $3$ If thou,, shouldest mark iniquities, O Lord, who shall stand? $4$ But  there is forgiveness with thee, that thou mayest be feared. In these verses we are taught, I. Whatever condition we are in, though ever so deplorable, to continue calling upon God, v. 1. The best men may sometimes be in  the depths, in great trouble and affliction, and utterly at a loss what to do, in the depths of distress and almost in the depths of despair, the spirit low and dark, sinking and drooping, cast down and disquieted. But, in the greatest depths, it is our privilege that we may cry unto God and be heard. A prayer may reach the heights of heaven, though not out of the depths of hell, yet out of the depths of the greatest trouble we can be in in this world, Jeremiah's out of the dungeon, Daniel's out of the den, and Jonah's out of the fish's belly. It is our duty and interest to cry unto God, for that is the likeliest way both to prevent our sinking lower and to recover us out of the  horrible pit and miry clay, Ps. xl. 1, 2. II. While we continue calling upon God to assure ourselves of an answer of peace from him; for this is that which David in faith prays for (v. 2):  Lord, hear my voice, my complaint and prayer, and  let thy ears be attentive to the voice both of my afflictions and  of my supplications. III. We are taught to humble ourselves before the justice of God as guilty in his sight, and unable to answer him for one of a thousand of our offences (v. 3): '' If thou, Lord, shouldst mark iniquities, O Lord! who shall stand? His calling God  Lord twice, in so few words,  Jah'' and  Adonai, is very emphatic, and intimates a very awful sense of God's glorious majesty and a dread of his wrath. Let us learn here, 1. To acknowledge our iniquities, that we cannot justify ourselves before God, or plead Not guilty. There is that which is remarkable in our iniquities and is liable to be animadverted upon. 2. To own the power and justice of God, which are such that, if he were extreme to mark what we do amiss, there would be no hopes of coming off. His eye can discover enough in the best man to ground a condemnation upon; and, if he proceed against us, we have no way to help ourselves, we cannot stand, but shall certainly be cast. If God deal with us in strict justice, we are undone; if he make remarks upon our iniquities, he will find them to be many and great, greatly aggravated and very provoking; and then, if he should proceed accordingly, he would shut us out from all hope of his favour and shut us up under his wrath; and what could we do to help ourselves? We could not make our escape, nor resist not bear up under his avenging hand. 3. Let us admire God's patience and forbearance; we should be undone if he were to mark iniquities, and he knows it, and therefore bears with us.  It is of his mercy that we are not consumed by his wrath. IV. We are taught to cast ourselves upon the pardoning mercy of God, and to comfort ourselves with that when we see ourselves obnoxious to his justice, v. 4. Here is, 1. God's grace discovered, and pleaded with him, by a penitent sinner:  But there is forgiveness with thee. It is our unspeakable comfort, in all our approaches to God, that there is forgiveness with him, for that is what we need. He has put himself into a capacity to pardon sin; he has declared himself gracious and merciful, and ready to forgive, Exod. xxxiv. 6, 7. He has promised to forgive the sins of those that do repent. Never any that dealt with him found him implacable, but easy to be entreated, and swift to show mercy. With us there is iniquity, and therefore it is well for us that with him there is forgiveness.  There is a propitiation with thee, so some read it. Jesus Christ is the great propitiation, the ransom which God has found; he is ever with him, as advocate for us, and through him we hope to obtain forgiveness. 2. Our duty designed in that discovery, and inferred from it: " There is forgiveness with thee, not that thou mayest be made bold with and presumed upon, but  that thou mayest be feared—in general, that thou mayest be worshipped and served by the children of men, who, being sinners, could have no dealings with God, if he were not a Master that could pass by a great many faults." But this encourages us to come into his service that we shall not be turned off for every misdemeanour; no, nor for any, if we truly repent. This does in a special manner invite those who have sinned to repent, and return to the fear of God, that he is gracious and merciful, and will receive them upon their repentance, Joel ii. 13; Matt. iii. 2. And, particularly, we are to have a holy awe and reverence of God's pardoning mercy (Hos. iii. 5,  They shall fear the Lord, and his goodness); and  then we may expect the benefit of the forgiveness that is with God when we make it the object of our holy fear.

Encouragement to Trust in and Depend upon God.
$5$ I wait for the, my soul doth wait, and in his word do I hope. $6$ My soul  waiteth for the Lord more than they that watch for the morning:  I say, more than they that watch for the morning. $7$ Let Israel hope in the : for with the   there is mercy, and with him  is plenteous redemption. $8$ And he shall redeem Israel from all his iniquities. Here, I. The psalmist engages himself to trust in God and to wait for him, v. 5, 6. Observe, 1. His dependence upon God, expressed in a climax, it being a a song of degrees, or ascents: " I wait for the Lord; from him I expect relief and comfort, believing it will come, longing till it does come, but patiently bearing the delay of it, and resolving to look for it from no other hand.  My soul doth wait; I wait for him in sincerity, and not in profession only. I am an expectant, and it is  for the Lord that  my soul waits, for the gifts of his grace and the operations of his power." 2. The ground of that dependence:  In his word do I hope. We must hope for that only which he has promised in his word, and not for the creatures of our own fancy and imagination; we must hope for it because he has promised it, and not from any opinion of our own merit. 3. The degree of that dependence—" more than those that watch for the morning, who are, (1.) Well-assured that the morning will come; and so am I that God will return in mercy to me, according to his promise; for God's covenant is more firm than the ordinances of day and night, for they shall come to an end, but that is everlasting." (2.) Very desirous that it would come. Sentinels that keep guard upon the walls, those that watch with sick people, and travellers that are abroad upon their journey, long before day wish to see the dawning of the day; but more earnestly does this good man long for the tokens of God's favour and the visits of his grace, and more readily will he be aware of his first appearances than they are of day. Dr. Hammond reads it thus,  My soul hastens to the Lord, from the guards in the morning, the guards in the morning, and gives this sense of it, "To thee I daily betake myself, early in the morning, addressing my prayers, and my very soul, before thee, at the time that the priests offer their morning sacrifice." II. He encourages all the people of God in like manner to depend upon him and trust in him:  Let Israel hope in the Lord and  wait for him; not only the body of the people, but every good man, who  surnames himself by the name of Israel, Isa. xliv. 5. Let all that devote themselves to God cheerfully stay themselves upon him (v. 7, 8), for two reasons:—1. Because the light of nature discovers to us that  there is mercy with him, that the God of Israel is a merciful God and '' the Father of mercies. Mercy is with'' him; not only inherent in his nature, but it is his delight, it is his darling attribute; it is with him in all his works, in all his counsels. 2. Because the light of the gospel discovers to us that  there is redemption with him, contrived by him, and to be wrought out  in the fulness of time; it was in the beginning hidden in God. See here, (1.) The nature of this redemption; it is redemption from sin, from all sin, and therefore can be no other than that eternal redemption which Jesus Christ became the author of; for it is he  that saves his people from their sins (Matt. i. 21), that  redeems them from all iniquity (Tit. ii. 14), and  turns away ungodliness from Jacob, Rom. xi. 26. It is he that redeems us both from the condemning and from the commanding power of sin. (2.) The riches of this redemption; it  is plenteous redemption; there is an all-sufficient fulness of merit and grace in the Redeemer, enough for all, enough for each; enough for me, says the believer. Redemption from sin includes redemption from all other evils, and therefore is a plenteous redemption. (3.) The persons to whom the benefits of this redemption belong:  He shall redeem Israel, Israel according to the spirit, all those who are in covenant with God, as Israel was, and who are  Israelites indeed, in whom is no guile.

=CHAP. 131.= ''This psalm is David's profession of humility, humbly made, with thankfulness to God for his grace, and not in vain-glory. It is probable enough that (as most interpreters suggest) David made this protestation in answer to the calumnies of Saul and his courtiers, who represented David as an ambitious aspiring man, who, under pretence of a divine appointment, sought the kingdom, in the pride of his heart. But he appeals to God, that, on the contrary, I. He aimed at nothing high nor great,''

ver. 1. II. He was very easy in every condition which God allotted him (ver. 2); and therefore, III. He encourages all good people to trust in God as he did, ver. 3. Some have made it an objection against singing David's psalms that there are many who cannot say, "My heart is not haughty," &c. It is true there are; but we may sing it for the same purpose that we read it, to teach and admonish ourselves, and one another, what we ought to be, with repentance that we have come short of being so, and humble prayer to God for his grace to make us so.

Humble Confidence.
$1$, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me. $2$ Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul  is even as a weaned child. $3$ Let Israel hope in the from henceforth and for ever. Here are two things which will be comforts to us:— I. Consciousness of our integrity. This was David's rejoicing, that his heart could witness for him that he had walked humbly with his God, notwithstanding the censures he was under and the temptations he was in. 1. He aimed not at a high condition, nor was he desirous of making a figure in the world, but, if God had so ordered, could have been well content to spend all his days, as he did in the beginning of them, in the sheep-folds. His own brother, in a passion, charged him with pride (1 Sam. xvii. 28), but the charge was groundless and unjust. God, who searches the heart, knew, (1.) That he had no conceited opinion of himself, or his own merits:  Lord, my heart is not haughty. Humble saints cannot think so well of themselves as others think of them, are not in love with their own shadow, nor do they magnify their own attainments or achievements. The love of God reigning in the heart will subdue all inordinate self-love. (2.) That he had neither a scornful nor an aspiring look: " My eyes are not lofty, either to look with envy upon those that are above me or to look with disdain upon those that are below me." Where there is a proud heart there is commonly a proud look (Prov. vi. 17), but the humble publican will not so much as lift up his eyes. (3.) That he did not employ himself in things above his station,  in things too great or too high for him. He did not employ himself in studies too high; he made God's word his meditation, and did not amuse himself with matters of nice speculation or doubtful disputation, or covet to be wise above what is written. To know God and our duty is learning sufficiently high for us. He did not employ himself in affairs too great; he followed his ewes, and never set up for a politician; no, nor for a soldier; for, when his brethren went to the wars, he staid at home to keep the sheep. It is our wisdom, and will be our praise, to keep within our sphere, and not to intrude into things which we have not seen, or meddle with that which does not belong to us. Princes and scholars must not exercise themselves in matters too great, too high, for men: and those in a low station, and of ordinary capacities, must not pretend to that which is out of their reach, and which they were not cut out for. Those will fall under due shame that affect undue honours. 2. He was well reconciled to every condition that God placed him in (v. 2):  I have behaved and quieted myself as a child that is weaned of his mother. As he had not proudly aimed at the kingdom, so, since God had appointed him to it, he had not behaved insolently towards any, nor been restless in his attempts to get the crown before the time set; but, (1.) He had been as humble as a little child about the age of a weanling, as manageable and governable, and as far from aiming at high things; as entirely at God's disposal as the child at the disposal of the mother or nurse; as far from taking state upon him, though anointed to be king, or valuing himself upon the prospect of his future advancement, as a child in the arms. Our Saviour has taught us humility by this comparison (Matt. xviii. 3); we must  become as little children. (2.) He had been as indifferent to the wealth and honour of this world as a child is to the breast when it is thoroughly weaned from it.  I have levelled and quieted myself (so Dr. Hammond reads it)  as a child that is weaned. This intimates that our hearts are naturally as desirous of worldly things as the babe is of the breast, and in like manner relish them, cry for them, are fond of them, play with them, and cannot live without them. But, by the grace of God, a soul that is sanctified, is weaned from those things. Providence puts wormwood upon the breast, and that helps to wean us. The child is perhaps cross and fretful while it is in the weaning and thinks itself undone when it has lost the breast. But in a day or two it is forgotten; the fret is over, and it accommodates itself well enough to a new way of feeding, cares no longer for milk, but can bear strong meat. Thus does a gracious soul quiet itself under the loss of that which it loved and disappointment in that which it hoped for, and is easy whatever happens, lives, and lives comfortably, upon God and the covenant-grace, when creatures prove dry breasts. When our condition is not to our mind we must bring our mind to our condition; and then we are easy to ourselves and all about us; then our souls are  as a weaned child. II. Confidence in God; and this David recommends to all Israel of God, no doubt from his own experience of the benefit of it (v. 3):  Let Israel hope in the Lord, and let them continue to do so  henceforth and for ever. Though David could himself wait patiently and quietly for the crown designed him, yet perhaps Israel, the people whose darling he was, would be ready to attempt something in favour of him before the time; and therefore endeavours to quiet them too, and bids them  hope in the Lord that they should see a happy change of the face of affairs in due time.  Thus it is good to hope and quietly to wait for the salvation of the Lord.

=CHAP. 132.= ''It is probable that this psalm was penned by Solomon, to be sung at the dedication of the temple which he built according to the charge his father gave him, 1 Chron. xxviii. 2, &c. Having fulfilled his trust, he begs of God to own what he had done. I. He had built this house for the honour and service of God; and when he brings the ark into it, the token of God's presence, he desires that God himself would come and take possession of it, ver. 8-10. With these words Solomon concluded his prayer, 2 Chron. vi. 41, 42. II. He had built it in pursuance of the orders he had received from his father, and therefore his pleas to enforce these petitions refer to David. 1. He pleads David's piety towards God, ver. 1-7. 2. He pleads God's promise to David, ver. 11-18. The former introduces his petition: the latter follows it as an answer to it. In singing this psalm we must have a concern for the gospel church as the temple of God, and a dependence upon Christ as David our King, in whom the mercies of God are sure mercies.''

Solomon's Prayer for Divine Favour.
$1$, remember David,  and all his afflictions: $2$ How he sware unto the  ,  and vowed unto the mighty  God of Jacob; $3$ Surely I will not come into the tabernacle of my house, nor go up into my bed; $4$ I will not give sleep to mine eyes,  or slumber to mine eyelids, 5 Until I find out a place for the  , a habitation for the mighty  God of Jacob. $6$ Lo, we heard of it at Ephratah: we found it in the fields of the wood. $7$ We will go into his tabernacles: we will worship at his footstool. $8$ Arise,, into thy rest; thou, and the ark of thy strength. $9$ Let thy priests be clothed with righteousness; and let thy saints shout for joy. $10$ For thy servant David's sake turn not away the face of thine anointed. In these verses we have Solomon's address to God for his favour to him and to his government, and his acceptance of his building a house to God's name. Observe, I. What he pleads—two things:— 1. That what he had done was in pursuance of the pious vow which his father David had made to build a house for God. Solomon was a wise man, yet pleads not any merit of his own: "I am not worthy, for whom thou shouldst do this; but,  Lord, remember David, with whom thou madest the covenant" (as Moses prayed, Exod. xxxii. 13,  Remember Abraham, the first trustee of the covenant); "remember  all his afflictions, all the troubles of his life, which his being anointed was the occasion of," or his care and concern about the ark, and what an uneasiness it was to him that the ark was in curtains, 2 Sam. vii. 2.  Remember all his humility and meekness (so some read it), all that pious and devout affection with which he had made the following vow. Note, It is not amiss for us to put God in mind of our predecessors in profession, of their afflictions, their services, and their sufferings, of God's covenant with them, the experiences they have had of his goodness, the care they took of, and the many prayers they put up for, those that should come after them. We may apply it to Christ, the Son of David, and to all his afflictions: "Lord, remember the covenant made with him and the satisfaction made by him.  Remember all his offerings (Ps. xx. 3), that is, all his sufferings." He especially pleads the solemn vow that David had made as soon as ever he was settled in his government, and before he was well settled in a house of his own, that he would build a house for God. Observe, (1.) Whom he bound himself to,  to the Lord, to the mighty God of Jacob. Vows are to be made to God, who is a party as well as a witness. The Lord is the Mighty One of Jacob, Jacob's God, and a mighty one, whose power is engaged for Jacob's defence and deliverance. Jacob is weak, but the God of Jacob is a mighty one. (2.) What he bound himself to do, to  find out a place for the Lord, that is, for the ark, the token of his presence. He had observed in the law frequent mention of the  place that God would choose to put his name there, to which all the tribes should resort. When he came to the crown there was no such place; Shiloh was deserted, and no other place was pitched upon, for want of which the feasts of the Lord were not kept with due solemnity. "Well," says David, "I will find out such a place for the general rendezvous of all the tribes, a place of  habitation for the Mighty One  of Jacob, a place for the ark, where there shall be room both for the priests and people to attend upon it." (3.) How intent he was upon it; he would not settle in his bed, till he had brought this matter to some head, v. 3, 4. The thing had been long talked of, and nothing done, till at last David, when he went out one morning about public business, made a vow that before night he would come to a resolution in this matter, and would determine the place either where the tent should be pitched for the reception of the ark, at the beginning of his reign, or rather where Solomon should build the temple, which was not fixed till the latter end of his reign, just after the pestilence with which he was punished for numbering the people (1 Chron. xxii. 1,  Then David said, This is the house of the Lord); and perhaps it was upon occasion of that judgment that he made this vow, being apprehensive that one of God's controversies with him was for his dilatoriness in this matter. Note, When needful work is to be done for God it is good for us to task ourselves, and tie ourselves to a time, because we are apt to put off. It is good in the morning to cut out work for the day, binding ourselves that we will do it before we sleep, only with submission to Providence; for we  know not what a day may bring forth. Especially in the great work of conversion to God we must be thus solicitous, thus zealous; we have good reason to resolve that we will not enjoy the comforts of this life till we have laid a foundation for hopes of a better. 2. That it was in pursuance of the expectations of the people of Israel, v. 6, 7. (1.) They were inquisitive after the ark; for they lamented its obscurity, 1 Sam. vii. 2. They  heard of it at Ephratah (that is, at Shiloh, in the tribe of Ephraim); there they were told it had been, but it was gone. They  found it, at last,  in the fields of the wood, that is, in Kirjath-jearim, which signifies  the city of woods. Thence all Israel fetched it, with great solemnity, in the beginning of David's reign (1 Chron. xiii. 6), so that in building his house for the ark Solomon had gratified all Israel. They needed not to go about to seek the ark anymore; they now knew where to find it. (2.) They were resolved to attend it: "Let us but have a convenient place, and  we will go into his tabernacle, to pay our homage there;  we will worship at his footstool as subjects and suppliants, which we neglected to do, for want of such a place,  in the days of Saul," 1 Chron. xiii. 3. II. What he prays for, v. 8-10. 1. That God would vouchsafe, not only to take possession of, but to take up his residence in, this temple which he had built: '' Arise, O Lord! into thy rest, and let this be it,  thou, even  the ark of thy strength,'' the pledge of thy presence, thy mighty presence. 2. That God would give grace to the ministers of the sanctuary to do their duty:  Let thy priests be clothed with righteousness; let them appear righteous both in their administrations and in their conversations, and let both be according to the rule. Note, Righteousness is the best ornament of a minister. Holiness towards God, and goodness towards all men, are habits for ministers of the necessity of which there is no dispute. "They are  thy priests, and will therefore discredit their relation to thee if they  be not clothed with righteousness." 3. That the people of God might have the comfort of the due administration of holy ordinances among them:  Let thy saints shout for joy. They did so when the ark was brought into the city of David (2 Sam. vi. 15); they will do so when the priests are clothed with righteousness. A faithful ministry is the joy of the saints; it is the matter of it; it is a friend and a furtherance to it; we are  helpers of your joy, 2 Cor. i. 24. 4. That Solomon's own prayer, upon occasion of the dedicating of the temple, might be accepted of God: " Turn not away the face of thy anointed, that is, deny me not the things I have asked of thee, send me not away ashamed." He pleads, (1.) That he was the anointed of the Lord, and this he pleads as a type of Christ, the great anointed, who, in his intercession, urges his designation to his office. He is God's anointed, and therefore the Father hears him always. (2.) That he was the son of David: "For his sake do not deny me;" and this is the Christian's plea: "For the sake of Christ" (our David), " in whom thou art well pleased, accept me." He is David, whose name signifies  beloved; and we are made accepted in the beloved. He is God's servant, whom he  upholds, Isa. xlii. 1. "We have no merit of our own to plead, but for his sake, in whom there is a fulness of merit, let us find favour." When we pray for the prosperity of the church we may pray with great boldness, for Christ's sake, who purchased the church with his own blood. "Let both ministers and people do their duty."

God's Choice of Zion; God's Promises to Zion.
$11$ The hath sworn  in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne. $12$ If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for evermore. 13 For the hath chosen Zion; he hath desired  it for his habitation. $14$ This  is my rest for ever: here will I dwell; for I have desired it. $15$ I will abundantly bless her provision: I will satisfy her poor with bread. $16$ I will also clothe her priests with salvation: and her saints shall shout aloud for joy. $17$ There will I make the horn of David to bud: I have ordained a lamp for mine anointed. $18$ His enemies will I clothe with shame: but upon himself shall his crown flourish. These are precious promises,  confirmed by an oath, that the heirs of them might have  strong consolation, Heb. vi. 17, 18. It is all one whether we take them as pleas urged in the prayer or as answers returned to the prayer; believers know how to make use of the promises both ways, with them to speak to God and in them to hear what God the Lord will speak to us. These promises relate to the establishment both in church and state, both to the throne of the house of David and to the testimony of Israel fixed on Mount Zion. The promises concerning Zion's hill are as applicable to the gospel-church as these concerning David's seed are to Christ, and therefore both pleadable by us and very comfortable to us. Here is, I. The choice God made of David's house and Zion hill. Both were of divine appointment. 1. God chose David's family for the royal family and confirmed his choice by an oath, v. 11, 12. David, being a type of Christ, was made king with an oath:  The Lord hath sworn and will not repent, will not turn from it. Did David swear to the Lord (v. 2) that he would find him a house? The Lord swore to David that he would build him a house; for God will be behind with none of his people in affections or assurances. The promise made to David refers, (1.) To a long succession of kings that should descend from his loins:  Of the fruit of thy body will I set upon thy throne, which was fulfilled in Solomon; David himself lived to see it with great satisfaction, 1 Kings i. 48. The crown was also entailed conditionally upon his heirs for ever:  If thy children, in following ages,  will keep my covenant and my testimony that I shall teach them. God himself engaged to teach them, and he did his part; they had Moses and the prophets, and all he expects is that they should keep what he taught them, and keep to it, and then  their children shall sit upon thy throne for evermore. Kings are before God upon their good behaviour, and their commission from him runs  quamdiu se bene gesserint—during good behaviour. The issue of this was that they did not keep God's covenant, and so the entail was at length cut off, and  the sceptre departed from Judah by degrees. (2.) To an everlasting successor, a king that should descend from his loins of  the increase of whose government and peace there shall be no end. St. Peter applies this to Christ, nay, he tells us that David himself so understood it. Acts ii. 30,  He knew that God had sworn with an oath to him that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; and in the fulness of time he did so, and  gave him the throne of his father David, Luke i. 32. He did fulfill the condition of the promise; he kept God's covenant and his testimony, did his Father's will, and in all things pleased him; and therefore to him, and his spiritual seed, the promise shall be made good. He, and the children God has given him, all believers, shall  sit upon the throne for evermore, Rev. iii. 21. 2. God chose Zion hill for the holy hill, and confirmed his choice by the delight he took in it, v. 13, 14. He  chose the Mount Zion which he loved (Ps. lxxviii. 68); he chose it for the habitation of his ark, and said of it,  This is my rest for ever, and not merely my residence for a time, as Shiloh was. Zion was the city of David; he chose it for the royal city because God chose it for the holy city. God said,  Here will I dwell, and therefore David said,  Here will I dwell, for here he adhered to his principle,  It is good for me to be near to God. Zion must be here looked upon as a type of the gospel-church, which is called  Mount Zion (Heb. xii. 22), and in it what is here said of Zion has its full accomplishment. Zion was long since ploughed as a field, but the church of Christ  is the house of the living God (1 Tim. iii. 15), and it is his  rest for ever, and shall be blessed with his presence always, even to the end of the world. The delight God takes in his church, and the continuance of his presence with his church, are the comfort and joy of all its members. II. The choice blessings God has in store for David's house and Zion hill. Whom God chooses he will bless. 1. God, having chosen Zion hill, promises to bless that, (1.) With the blessings of the life that now is; for godliness has the promise of them, v. 15. The earth shall yield her increase; where religion is set up there shall be provision, and in blessing God will bless it (Ps. lxvii. 6); he will surely and abundantly bless it. And a little provision, with an abundant blessing upon it, will be more serviceable, as well as more comfortable, than a great deal without that blessing. God's people have a special blessing upon common enjoyments, and that blessing puts a peculiar sweetness into them. Nay, the promise goes further:  I will satisfy her poor with bread. Zion has her own poor to keep; and it is promised that God will take care even of them. [1.] By his providence they shall be kept from wanting; they shall have provision enough. If there be scarcity, the poor are the first that feel it, so that it is a sure sign of plenty if they have sufficient. Zion's poor shall not want, for God has obliged all the sons of Zion to be charitable to the poor, according to their ability, and the church must take care that they be not  neglected, Acts vi. 1. [2.] By his grace they shall be kept from complaining; though they have but dry bread, yet they shall be satisfied. Zion's poor have, of all others, reason to be content with a little of this world, because they have better things prepared for them. And this may be understood spiritually of the provision that is made for the soul in the word and ordinances; God will abundantly bless that for the nourishment of the new man, and satisfy the poor in spirit with the bread of life. What God sanctifies to us we shall and may be satisfied with. (2.) With the blessings of the life that is to come, things pertaining to godliness (v. 16), which is an answer to the prayer, v. 9. [1.] It was desired that the priests might be  clothed with righteousness; it is here promised that God will  clothe them with salvation, not only save them, but make them and their administrations instrumental for the salvation of his people; they shall both  save themselves and those that hear them, and  add those to the church that shall be saved. Note, Whom God clothes with righteousness he will clothe with salvation; we must pray for righteousness and then with it God will give salvation. [2.] It was desired that the saints might  shout for joy; it is promised that they  shall shout aloud for joy. God gives more than we ask, and when he gives salvation he will give an abundant joy. 2. God, having chosen David's family, here promises to bless that also with suitable blessings. (1.) Growing power:  There, in Zion,  will I make the horn of David to bud, v. 17. The royal dignity shall increase more and more, and constant additions he made to the lustre of it. Christ is the  horn of salvation (denoting a plentiful and powerful salvation) which God has raised up, and made to bud,  in the house of his servant David. David had promised to use his power for God's glory, to cut off the horns of the wicked, and to exalt the horns of the righteous (Ps. lxxv. 10); in recompence for it God here promises to make his horn to bud, for to those that have power, and use it well, more shall be given. (2.) Lasting honour:  I have ordained a lamp for my anointed. Thou wilt  light my candle, Ps. xviii. 28. That lamp is likely to burn brightly which God ordains. A lamp is a successor, for, when a lamp is almost out, another may be lighted by it; it is a succession, for by this means David shall not want a man to stand before God. Christ is the lamp and the light of the world. (3.) Complete victory: " His enemies, who have formed designs against him,  will I clothe with shame, when they shall see their designs baffled." Let the enemies of all good governors expect to be clothed with shame, and especially the enemies of the Lord Jesus and his government, who shall rise, in the great day,  to everlasting shame and contempt. (4.) Universal prosperity:  Upon himself shall his crown flourish, that is, his government shall be more and more his honour. This was to have its full accomplishment in Jesus Christ, whose crown of honour and power shall never fade, nor the flowers of it wither. The crowns of earthly princes  endure not to all generations (Prov. xxvii. 24), but Christ's crown shall endure to all eternity and the crowns reserved for his faithful subjects are such as  fade not away.

=CHAP. 133.= ''This psalm is a brief encomium on unity and brotherly love, which, if we did not see the miseries of discord among men, we should think needless; but we cannot say too much, it were well if we could say enough, to persuade people to live together in peace. Some conjecture that David penned this psalm upon occasion of the union between the tribes when they all met unanimously to make him king. It is a psalm of general use to all societies, smaller and larger, civil and sacred. Here is, I. The doctrine laid down of the happiness of brotherly love, ver. 1. II. The illustration of that doctrine, in two similitudes, ver. 2, 3. III. The proof of it, in a good reason given for it (ver. 3); and then we are left to make the application, which we ought to do in singing it, provoking ourselves and one another to holy love. The contents of this psalm in our Bibles, are short, but very proper; it is "the benefit of the communion of saints."''

Brotherly Love.
$1$ Behold, how good and how pleasant  it is for brethren to dwell together in unity! $2$  It is like the precious ointment upon the head, that ran down upon the beard,  even Aaron's beard: that went down to the skirts of his garments; $3$ As the dew of Hermon,  and as the dew that descended upon the mountains of Zion: for there the commanded the blessing,  even life for evermore. Here see, I. What it is that is commended— brethren's dwelling together in unity, not only not quarrelling, and devouring one another, but delighting in each other with mutual endearments, and promoting each other's welfare with mutual services. Sometimes it is chosen, as the best expedient for preserving peace, that brethren should live asunder and at a distance from each other; that indeed may prevent enmity and strife (Gen. xiii. 9), but the goodness and pleasantness are  for brethren to dwell together and so  to dwell in unity, to dwell even as one (so some read it), as having one heart, one soul, one interest. David had many sons by many wives; probably he penned this psalm for their instruction, to engage them to love another, and, if they had done this, much of the mischief that arose in his family would have been happily prevented. The tribes of Israel had long had separate interests during the government of the Judges, and it was often of bad consequence; but now that they were united under one common head he would have them sensible how much it was likely to be for their advantage, especially since now the ark was fixed, and with it the place of their rendezvous for public worship and the centre of their unity. Now let them live in love. II. How commendable it is:  Behold, how good and how pleasant it is! It is good in itself, agreeable to the will of God, the conformity of earth to heaven. It is good for us, for our honour and comfort. It is pleasant and pleasing to God and all good men; it brings constant delight to those who do thus live in unity.  Behold, how good! We cannot conceive or express the goodness and pleasantness of it. Behold it is a rare thing, and therefore admirable. Behold and wonder that there should be so much goodness and pleasantness among men, so much of heaven on this earth! Behold it is an amiable thing, which will attract our hearts. Behold it is an exemplary thing, which, where it is, is to be imitated by us with a holy emulation. III. How the pleasantness of it is illustrated. 1. It is fragrant as the holy anointing oil, which was strongly perfumed, and diffused its odours, to the great delight of all the bystanders, when it was poured upon the head of Aaron, or his successor the high priest, so plentifully that it ran down the face, even to the collar or binding of the garment, v. 2. (1.) This ointment was holy. So must our brotherly love be, with a pure heart, devoted to God. We must love those that are begotten  for his sake that begat, 1 John v. 1. (2.) This ointment was a composition made up by a divine dispensatory; God appointed the ingredients and the quantities. Thus believers are  taught of God to love one another; it is a grace of his working in us. (3.) It was very precious, and the like to it was not to be made for any common use. Thus holy love is, in the sight of God, of great price; and that is precious indeed which is so in God's sight. (4.) It was grateful both to Aaron himself and to all about him. So is holy love; it is like  ointment and perfume which rejoice the heart. Christ's love to mankind was part of that  oil of gladness with which he was  anointed above his fellows. (5.) Aaron and his sons were not admitted to minister unto the Lord till they were anointed with this ointment, nor are our services acceptable to God without this holy love; if we have it not we are nothing, 1 Cor. xiii. 1, 2. 2. It is fructifying. It is profitable as well as pleasing; it is  as the dew; it brings abundance of blessings along with it, as numerous as the drops of dew. It cools the scorching heat of men's passions, as the evening dews cool the air and refresh the earth. It contributes very much to our fruitfulness in every thing that is good; it moistens the heart, and makes it tender and fit to receive the good seed of the word; as, on the contrary,  malice and bitterness unfit us to receive it, 1 Pet. ii. 1. It is  as the dew of Hermon, a common hill (for brotherly love is the beauty and benefit of civil societies),  and as the dew that descended upon the mountains of Zion, a holy hill, for it contributes greatly to the fruitfulness of sacred societies. Both Hermon and Zion will wither without this dew. It is said of the dew that it  tarrieth not for man, nor waiteth for the sons of men, Mic. v. 7. Nor should our love to our brethren stay for theirs to us (that is publican's love), but should go before it—that is divine love. IV. The proof of the excellency of brotherly love. Loving people are blessed people. For, 1. They are blessed of God, and therefore blessed indeed:  There, where brethren dwell together in unity,  the Lord commands the blessing, a complicated blessing, including all blessings. It is God's prerogative to command the blessing, man can but beg a blessing. Blessings according to the promise are commanded blessings, for he has commanded  his covenant for ever. Blessings that take effect are commanded blessings, for  he speaks and it is done. 2. They are everlastingly blessed. The blessing which God commands on those that dwell in love is  life for evermore; that is the blessing of blessings. Those that dwell in love not only dwell in God, but do already dwell in heaven. As the perfection of love is the blessedness of heaven, so the sincerity of love is the earnest of that blessedness. Those that live in love and peace shall have the God of love and peace with them now, and they shall be with him shortly, with him for ever, in the world of endless love and peace. How good then is it, and how pleasant!

=CHAP. 134.= ''This is the last of the fifteen songs of degrees; and, if they were at any time sung all together in the temple-service, it is fitly made the conclusion of them, for the design of it is to stir up the ministers to go on with their work in the night, when the solemnities of the day were over. Some make this psalm to be a dialogue. I. In the first two verses, the priests or Levites who sat up all night to keep the watch of the house of the Lord are called upon to spend their time while they were upon the guard, not in idle talk, but in the acts of devotion. II. In the last verse those who were thus called upon to praise God pray for him that gave them the exhortation, either the high priest or the captain of the guard. Or thus: those who did that service did mutually exhort one another and pray for one another. In singing this psalm we must both stir up ourselves to give glory to God and encourage ourselves to hope for mercy and grace from him.''

A Call to Bless God.
$1$ Behold, bless ye the, all  ye servants of the  , which by night stand in the house of the . $2$ Lift up your hands  in the sanctuary, and bless the. $3$ The that made heaven and earth bless thee out of Zion. This psalm instructs us concerning a two-fold blessing:— I. Our blessing God, that is, speaking well of him, which here we are taught to do, v. 1, 2. 1. It is a call to the  Levites to do it. They were  the servants of the Lord by office, appointed to minister in holy things; they attended the sanctuary, and kept the charge of the house of the Lord, Num. iii. 6, &c. Some of them did  by night stand in the house of the Lord, to guard the holy things of the temple, that they might not be profaned, and the rich things of the temple, that they might not be plundered. While the ark was in curtains there was the more need of guards upon it. They attended likewise to see that neither the fire on the altar nor the lamps in the candlestick went out. Probably it was usual for some devout and pious Israelites to sit up with them; we read of one that  departed not from the temple night or day, Luke ii. 37. Now these are here called upon to  bless the Lord. Thus they must keep themselves awake by keeping themselves employed. Thus they must redeem time for holy exercises; and how can we spend our time better than in praising God? It would be an excellent piece of husbandry to fill up the vacancies of time with pious meditations and ejaculations; and surely it is a very modest and reasonable to converse with God when we have nothing else to do. Those who stood  in the house of the Lord must remember where they were, and that holiness and holy work became that house. Let them therefore  bless the Lord; let them all do it in concert, or each by himself; let them  lift up their  hands in the doing of it, in token of the lifting up of their hearts.  Let them lift up their hands in holiness (so Dr. Hammond reads it) or in sanctification, as it is fit when they lift them up  in the sanctuary; and let them remember that when they were appointed to wash before they went in to minister they were thereby taught to  lift up holy hands in prayer and praise. 2. It is a call to us to do it, who, as Christians, are made priests to our God, and Levites, Isa. lxvi. 21. We are the  servants of the Lord; we have a place and a name in his house, in his sanctuary; we stand before him to minister to him. Even by night we are under his eye and have access to him. Let us therefore  bless the Lord, and again bless him; think and speak of his glory and goodness. Let us  lift up our  hands in prayer, in praise, in vows; let us do our work with diligence and cheerfulness, and an elevation of mind. This exhortation is ushered in with  Behold! a note commanding attention. Look about you, Sirs, when you are in God's presence, and conduct yourselves accordingly. II. God's blessing us, and that is doing well for us, which we are here taught to desire, v. 3. Whether it is the watchmen's blessing their captain, or the Levites' blessing the high priest, or whoever was their chief (as many take it, because it is in the singular number,  The Lord bless thee), or whether the blessing is pronounced by one upon many (" The Lord bless thee, each of you in particular, thee and thee; you that are blessing God, the Lord bless you"), is not material. We may learn, 1. That we need desire no more to make us happy than to be blessed of the Lord, for those whom he blesses are blessed indeed. 2. That blessings out of Zion, spiritual blessings, the blessings of the covenant, and of communion with God, are the best blessings, which we should be most earnest for. 3. It is a great encouragement to us, when we come to God for a blessing, that it is he who  made heaven and earth, and therefore has all the blessings of both at his disposal, the upper and nether springs. 4. We ought to beg these blessings, not only for ourselves, but for others also; not only, The Lord bless  me, but, The Lord bless  thee, thus testifying our belief of the fulness of divine blessings, that there is enough for others as well as for us, and our good-will also to others. We must pray for those that exhort us. Though  the less is blessed of the greater (Heb. vii. 7), yet the greater must be prayed for by the less.

=CHAP. 135.= ''This is one of the Hallelujah-psalms; that is the title of it, and that is the Amen of it, both its Alpha and its Omega. I. It begins with a call to praise God, particularly a call to the "servants of the Lord" to praise him, as in the foregoing psalm, ver. 1-3. II. It goes on to furnish us with matter for praise. God is to be praised, 1. As the God of Jacob, ver. 4. 2. As the God of gods, ver. 5. 3. As the God of the whole world,''

ver. 6, 7. 4. As a terrible God to the enemies of Israel, ver. 8-11. 5. As a gracious God to Israel, both in what he had done for them and what he would do, ver. 12-14. 6. As the only living God, all other gods being vanity and a lie, ver. 15-18. III. It concludes with another exhortation to all persons concerned to praise God, ver. 19-21. In singing this psalm our hearts must be filled, as well as our mouths, with the high praises of God.

Majesty and Goodness of God.
$1$ Praise ye the. Praise ye the name of the ; praise  him, O ye servants of the . $2$ Ye that stand in the house of the, in the courts of the house of our God, $3$ Praise the  ; for the   is good: sing praises unto his name; for  it is pleasant. $4$ For the hath chosen Jacob unto himself,  and Israel for his peculiar treasure. Here is, 1. The duty we are called to—to  praise the Lord, to  praise his name; praise him, and again  praise him. We must not only thank him for what he has done for us, but praise him for what he is in himself and has done for others; take all occasions to speak well of God and to give his truths and ways a good word. 2. The persons that are called upon to do this—the  servants of the Lord, the priests and Levites  that stand in his house, and all the devout and pious Israelites that stand  in the courts of his house to worship there, v. 2. Those that have most reason to praise God who are admitted to the privileges of his house, and those see most reason who there behold his beauty and taste his bounty; from them it is expected, for to that end they enjoy their places. Who should praise him if they do not? 3. The reasons why we should praise God. (1.) Because he whom we are to praise  is good, and goodness is that which every body will speak well of. He is good to all, and we must give him the praise of that. His goodness is his glory, and we must make mention of it to his glory. (2.) Because the work is its own wages:  Sing praises to his name, for it is pleasant. It is best done with a cheerful spirit, and we shall have the pleasure of having done our duty. It is a heaven upon earth to be praising God; and the pleasure of that should quite put our mouths out of taste for the pleasures of sin. (3.) Because of the peculiar privileges of God's people (v. 4):  The Lord hath chosen Jacob to himself, and therefore Jacob is bound to praise him; for  therefore God chose a people to himself that they might be unto him  for a name and a praise (Jer. xiii. 11), and  therefore Jacob has abundant matter for praise, being thus dignified and distinguished.  Israel is God's  peculiar treasure above all people (Exod. xix. 5); they are his  Segullah, a people appropriated to him, and that he has a delight in,  precious in his sight and honourable. For this distinguishing surprising favour, if the seed of Jacob do not praise him, they are the most unworthy ungrateful people under the sun.

Majesty and Goodness of God.
$5$ For I know that the  is great, and  that our Lord  is above all gods. $6$ Whatsoever the pleased,  that did he in heaven, and in earth, in the seas, and all deep places. $7$ He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. $8$ Who smote the firstborn of Egypt, both of man and beast. 9  Who sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants. $10$ Who smote great nations, and slew mighty kings; $11$ Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan: 12 And gave their land  for a heritage, a heritage unto Israel his people. $13$ Thy name,,  endureth for ever;  and thy memorial, O  , throughout all generations. $14$ For the will judge his people, and he will repent himself concerning his servants. The psalmist had suggested to us the goodness of God, as the proper matter of our cheerful praises; here he suggests to us the greatness of God as the proper matter of our awful praises; and on this he is most copious, because this we are less forward to consider. I. He asserts the doctrine of God's greatness (v. 5):  The Lord is great, great indeed, who knows no limits of time or place. He asserts it with assurance, "I know that he is so; know it not only by observation of the proofs of it, but by belief of the revelation of it. I know it; I am sure of it; I know it by my own experience of the divine greatness working on my soul." He asserts it with a holy defiance of all pretenders, though they should join in confederacy against him. He is not only above any god, but above all gods, infinitely above them, between him and them there is no comparison. II. He proves him to be a great God by the greatness of his power, v. 6. 1. He has an absolute power, and may do what he will:  Whatsoever the Lord pleased, that did he, and none could control him, or say unto him,  What doest thou? He does what he pleases, because he pleases, and gives not an account of any of his matters. 2. He has an almighty power and can do what he will; if he will work, none shall hinder. 3. This absolute almighty power is of universal extent; he does what he will  in heaven, in earth, in the seas, and in  all the deep places that are in the bottom of the sea or the bowels of the earth. The gods of the heathen can do nothing; but our God can do any thing and does do every thing. III. He gives instances of his great power, 1. In the kingdom of nature, v. 7. All the powers of nature prove the greatness of the God of nature, from whom they are derived and on whom they depend. The chain of natural causes was not only framed by him at first, but is still preserved by him. (1.) It is by his power that exhalations are drawn up from the terraqueous globe. The heat of the sun raises them, but it has that power from God, and therefore it is given as an instance of the glory of God that  nothing is hidden from the heat of the sun, Ps. xix. 6.  He causes the vapours to ascend (not only unhelped, but unseen, by us) from the earth,  from the ends of the earth, that is, from the seas, by which the earth is surrounded. (2.) It is he who, out of those vapours so raised, forms the rain, so that the earth is no loser by the vapours it sends up, for they are returned with advantage in fruitful showers. (3.) Out of the same vapours (such is his wonderful power) he  makes lightnings or the rain; by them he opens the bottles of heaven, and shakes the clouds, that they may water the earth. Here are fire and water thoroughly reconciled by divine omnipotence. They come together, and yet the water does not quench the fire, nor the fire lick up the water, as fire from heaven did when God pleased, 1 Kings xviii. 38. (4.) The same exhalations, to serve another purpose, are converted into winds, which blow where they list, from what point of the compass they will, and we are so far from directing them that we cannot tell whence they come nor whither they go, but God  brings them out of his treasuries with as much exactness and design as a prudent prince orders money to issue out of his exchequer. 2. In the kingdoms of men; and here he mentions the great things God had formerly done for his people Israel, which were proofs of God's greatness as well as of his goodness, and confirmations of the truth of the scriptures of the Old Testament, which began to be written by Moses, the person employed in working those miracles. Observe God's sovereign dominion and irresistible power, (1.) In bringing Israel out of Egypt, humbling Pharaoh by many plagues, and so forcing him to let them go. These plagues are called  tokens and  wonders, because they came not in the common course of providence, but there was something miraculous in each of them. They were  sent upon Pharaoh and all his servants, his subjects; but the Israelites, whom God claimed for his servants, his son, his first-born, his free-born, were exempted from them, and no plague came nigh their dwelling. The death of the first-born both of men and cattle was the heaviest of all the plagues, and that which gained the point. (2.) In destroying the kingdoms of Canaan before them, v. 10. Those that were in possession of the land designed for Israel had all possible advantages for keeping possession. The people were numerous, and warlike, and confederate against Israel. They were great nations. Yet, if a great nation has a meek and mean-spirited prince, it lies exposed; but these great nations had  mighty kings, and yet they were all smitten and slain— Sihon and  Og, and  all the kingdoms of Canaan, v. 10, 11. No power of hell or earth can prevent the accomplishment of the promise of God when the time, the set time, for it has come. (3.) In settling them in the land of promise. He that gives kingdoms to whomsoever he pleases gave Canaan to be a heritage to Israel his people. It came to them by inheritance, for their ancestors had the promise of it, though not the possession; and it descended as an inheritance to their seed. This was done long before, yet God is now praised for it; and with good reason, for the children were now enjoying the benefit of it. IV. He triumphs in the perpetuity of God's glory and grace. 1. Of his glory (v. 13): '' Thy name, O God! endures for ever.'' God's manifestations of himself to his people have everlasting fruits and consequences.  What God doeth it shall be for ever, Eccl. iii. 14. His name endures for ever in the constant and everlasting praises of his people; his memorial endures, has endured hitherto, and shall still endure throughout all generations of the church. This seems to refer to Exod. iii. 15, where, when God had called himself  the God of Abraham, Isaac, and Jacob, he adds,  This is my name for ever and this is my memorial unto all generations. God is, and will be, always the same to his church, a gracious, faithful, wonder-working God; and his church is, and will be, the same to him, a thankful praising people; and thus his name  endures for ever. 2. Of his grace. He will be kind to his people. (1.) He will plead their cause against others that contend with them.  He will judge his people, that is, he will judge for them, and will not suffer them to be run down. (2.) He will not himself contend for ever with them, but will  repent himself concerning his servants, and not proceed in his controversy with them; he will be entreated for them, or he will be comforted concerning them; he will return in ways of mercy to them and will delight to do them good. This verse is taken from the song of Moses, Deut. xxxii. 36.

An Invitation to Praise.
$15$ The idols of the heathen  are silver and gold, the work of men's hands. $16$ They have mouths, but they speak not; eyes have they, but they see not; $17$ They have ears, but they hear not; neither is there  any breath in their mouths. $18$ They that make them are like unto them:  so is every one that trusteth in them. $19$ Bless the , O house of Israel: bless the , O house of Aaron: $20$ Bless the, O house of Levi: ye that fear the  , bless the. $21$ Blessed be the out of Zion, which dwelleth at Jerusalem. Praise ye the. The design of these verses is, I. To arm the people of God against idolatry and all false worship, by showing what sort of gods they were that the heathen worshipped, as we had it before, Ps. cxv. 4, &c. 1. They were gods of their own making; being so, they could have no power but what their makers gave them, and then what power could their makers receive from them? The images were the  work of men's hands, and the deities that were supposed to inform them were as much the creatures of men's fancy and imagination. 2. They had the shape of animals, but could not perform the least act, no, not of the  animal life. They could neither  see, nor  hear, nor  speak, nor so much as  breathe; and therefore to make them with  eyes, and  ears, and  mouths, and  nostrils, was such a jest that one would wonder how reasonable creatures could suffer themselves to be so imposed upon as to expect any good from such mock-deities. 3. Their worshippers were therefore as stupid and senseless as they were, both those that made them to be worshipped and those that trusted in them when they were made, v. 18. The worshipping of such gods as were the objects of sense, and senseless, made the worshippers sensual and senseless. Let our worshipping a God that is a Spirit make us spiritual and wise. II. To stir up the people of God to true devotion in the worship of the true God, v. 19-21. The more deplorable the condition of the Gentile nations that worship idols is the more are we bound to thank God that we know better. Therefore, 1. Let us set ourselves about the acts of devotion, and employ ourselves in them:  Bless the Lord, and again and again,  bless the Lord. In the parallel place (Ps. cxv. 9-11), by way of inference from the impotency of idols, the duty thus pressed upon us is to  trust in the Lord; here to  bless him; by putting our trust in God we give glory to him, and those that depend upon God shall not want matter of thanksgiving to him. All persons that knew God are here called to praise him—the  house of Israel (the nation in general), the  house of Aaron and the  house of Levi (the Lord's ministers that attended in his sanctuary), and all others  that feared the Lord, though they were not of the house of Israel. 2. Let God have the glory of all:  Blessed be the Lord. The tribute of praise arises  out of Zion. All God's works do praise him, but his saints bless him; and they need not go far to pay their tribute, for he  dwells in Jerusalem, in his church, which they are members of, so that he is always nigh unto them to receive their homage. The condescensions of his grace, in dwelling with men upon the earth, call for our grateful and thankful returns, and our repeated Hallelujahs.

=CHAP. 136.= ''The scope of this psalm is the same with that of the foregoing psalm, but there is something very singular in the composition of it; for the latter half of each verse is the same, repeated throughout the psalm, "for his mercy endureth for ever," and yet no vain repetition. It is allowed that such burdens, or "keepings," as we call them, add very much to the beauty of a song, and help to make it moving and affecting; nor can any verse contain more weighty matter, or more worthy to be thus repeated, than this, that God's mercy endureth for ever; and the repetition of it here twenty-six times intimates, 1. That God's mercies to his people are thus repeated and drawn, as it were, with a continuando from the beginning to the end, with a progress and advance in infinitum. 2. That in every particular favour we ought to take notice of the mercy of God, and to take favour we ought to take notice of the mercy of God, and to take notice of it as enduring still, the same now that it has been, and enduring for ever, the same always that it is. 3. That the everlasting continuance of the mercy of God is very much his honour and that which he glories in, and very much the saints' comfort and that which they glory in. It is that which therefore our hearts should be full of and greatly affected with, so that the most frequent mention of it, instead of cloying us, should raise us the more, because it will be the subject of our praise to all eternity. This most excellent sentence, that God's mercy endureth for ever, is magnified above all the truths concerning God, not only by the repetition of it here, but by the signal tokens of divine acceptance with which God owned the singing of it, both in Solomon's time (2 Chron. v. 13, when they sang these words, "for his mercy endureth for ever," the house was filled with a cloud) and in Jehoshaphat's time (when they sang these words, God gave them victory, 2 Chron. xx. 21, 22), which should make us love to sing, "His mercies sure do still endure, eternally." We must praise God, I. As great and good in himself, ver. 1-3. II. As the Creator of the world, ver. 5-9. III. As Israel's God and Saviour,''

ver. 10-22. IV. As our Redeemer, ver. 23, 24. V. As the great benefactor of the whole creation, and God over all, blessed for evermore, ver. 25, 26.

Exhortations to Thanksgiving.
$1$ O give thanks unto the ; for  he is good: for his mercy  endureth for ever. $2$ O give thanks unto the God of gods: for his mercy  endureth for ever. $3$ O give thanks to the Lord of lords: for his mercy  endureth for ever. $4$ To him who alone doeth great wonders: for his mercy  endureth for ever. $5$ To him that by wisdom made the heavens: for his mercy  endureth for ever. $6$ To him that stretched out the earth above the waters: for his mercy  endureth for ever. $7$ To him that made great lights: for his mercy  endureth for ever: $8$ The sun to rule by day: for his mercy  endureth for ever: $9$ The moon and stars to rule by night: for his mercy  endureth for ever. The duty we are here again and again called to is to  give thanks, to  offer the sacrifice of praise continually, not the fruits of our ground or cattle, but  the fruit of our lips, giving thanks to his name, Heb. xiii. 15. We are never so earnestly called upon to pray and repent as to  give thanks; for it is the will of God that we should abound most in the most pleasant exercises of religion, in that which is the work of heaven. Now here observe, 1. Whom we must give thanks to—to him that we receive all good from,  to the Lord, Jehovah, Israel's God (v. 1),  the God of gods, the God whom angels adore, from whom magistrates derive their power, and by whom all pretended deities are and shall be conquered (v. 2),  to the Lord of lords, the Sovereign of all sovereigns, the stay and supporter of all supports; v. 3. In all our adorations we must have an eye to God's excellency as transcendent, and to his power and dominion as incontestably and uncontrollably supreme. 2. What we must give thanks for, not as the Pharisee that made all his thanksgivings terminate in his own praise ( God, I thank thee, that I am so and so), but directing them all to God's glory. (1.) We must give thanks to God for his goodness and mercy (v. 1):  Give thanks to the Lord, not only because he does good, but because he is good (all the streams must be traced up to the fountain), not only because he is merciful to us, but because his mercy endures for ever, and will be drawn out to those that shall come after us. We must give thanks to God, not only for that mercy which is now handed out to us here on earth, but for that which shall endure for ever in the glories and joys of heaven. (2.) We must give God thanks for the instances of his power and wisdom. In general (v. 4), he  alone does great wonders. The contrivance is wonderful, the design being laid by infinite wisdom; the performance is wonderful, being put in execution by infinite power. He alone does marvellous things; none besides can do such things, and he does them without the assistance or advice of any other. More particularly, [1.] He made the heavens, and stretched them out, and in them we not only see his wisdom and power, but we taste his mercy in their benign influences; as long as the heavens endure the mercy of God endures in them, v. 5. [2.] He raised the earth out of the waters when he caused the dry land to appear, that it might be fit to be a habitation for man, and therein also his mercy to man still endures (v. 6); for  the earth hath he given to the children of men, and all its products. [3.] Having made both heaven and earth, he settled a correspondence between them, notwithstanding their distance, by making the sun, moon, and stars, which he placed in the firmament of heaven, to shed their light and influences upon this earth, v. 7-9. These are called the  great lights because they appear so to us, for otherwise astronomers could tell us that the moon is less than many of the stars, but, being nearer to the earth, it seems much greater. They are said to  rule, not only because they govern the seasons of the year, but because they are useful to the world, and benefactors are the best rulers, Luke xxii. 25. But the empire is divided, one  rules by day, the  other by night (at least,  the stars), and yet all are subject to God's direction and disposal. Those rulers, therefore, which the Gentiles idolized, are the world's servants and God's subjects.  Sun, stand thou still, and thou moon.

Divine Mercy Celebrated.
$10$ To him that smote Egypt in their firstborn: for his mercy  endureth for ever: $11$ And brought out Israel from among them: for his mercy  endureth for ever: 12 With a strong hand, and with a stretched out arm: for his mercy  endureth for ever. $13$ To him which divided the Red sea into parts: for his mercy  endureth for ever: $14$ And made Israel to pass through the midst of it: for his mercy  endureth for ever: $15$ But overthrew Pharaoh and his host in the Red sea: for his mercy  endureth for ever. $16$ To him which led his people through the wilderness: for his mercy  endureth for ever. $17$ To him which smote great kings: for his mercy  endureth for ever: $18$ And slew famous kings: for his mercy  endureth for ever: $19$ Sihon king of the Amorites: for his mercy  endureth for ever: 20 And Og the king of Bashan: for his mercy  endureth for ever: $21$ And gave their land for a heritage: for his mercy  endureth for ever: $22$  Even a heritage unto Israel his servant: for his mercy  endureth for ever. The great things God for Israel, when he first formed them into a people, and set up his kingdom among them, are here mentioned, as often elsewhere in the psalms, as instances both of the power of God and of the particular kindness he had for Israel. See Ps. cxxxv. 8, &c. 1. He brought them out of Egypt, v. 10-12. That was a mercy which endured long to them, and our redemption by Christ, which was typified by that, does indeed endure for ever, for it is an eternal redemption. Of all the plagues of Egypt, none is mentioned but the death of the first-born, because that was the conquering plague; by that God, who in all the plagues distinguished the Israelites from the Egyptians, brought them at last from among them, not by a wile, but with a strong hand and an arm stretched out to reach far and do great things. These miracles of mercy, as they proved Moses's commission to give law to Israel, so they laid Israel under lasting obligations to obey that law, Exod. xx. 2. 2. He forced them a way through the Red Sea, which obstructed them at their first setting out. By the power he has to control the common course of nature he  divided the sea into two parts, between which he opened a path, and made Israel to pass between the parts, now that they were to enter into covenant with him; see Jer. xxxiv. 18. He not only divided the sea, but gave his people courage to go through it when it was divided, which was an instance of God's power over men's hearts, as the former of his power over the waters. And, to make it a miracle of justice as well as mercy, the same Red Sea that was a lane to the Israelites was a grave to their pursuers. There he shook off Pharaoh and his host. 3. He conducted them through a vast howling wilderness (v. 16); there he led them and fed them. Their camp was victualled and fortified by a constant series of miracles for forty years; though they loitered and wandered there, they were not lost. And in this the mercy of God, and the constancy of that mercy, were the more observable because they often provoked him in the wilderness and grieved him in the desert. 4. He destroyed kings before them, to make room for them (v. 17, 18), not deposed and banished them, but smote and slew them, in which appeared his wrath against them, but his mercy, his never-failing mercy, to Israel. And that which magnified it was that they were  great kings and  famous kings, yet God subdued them as easily as if they had been the least, and weakest, and meanest, of the children of men. They were wicked kings, and then their grandeur and lustre would not secure them from the justice of God. The more great and famous they were the more did God's mercy to Israel appear in giving such kings for them. Sihon and Og are particularly mentioned, because they were the first two that were conquered on the other side Jordan, v. 19, 20. It is good to enter into the detail of God's favours and not to view them in the gross, and in each instance to observe, and own, that God's  mercy endureth for ever. 5. He put them in possession of a good land, v. 21, 22. He whose the earth is, and the fulness thereof, the world and those that dwell therein, took land from one people and gave it to another, as pleased him. The  iniquity of the Amorites was now full, and therefore it was taken from them.  Israel was his  servant, and, though they had been provoking in the wilderness, yet he intended to have some service out of them, for  to them pertained the service of God. As he said to the Egyptians,  Let my people go, so to the Canaanites,  Let my people in, that they may serve me. In this  God's mercy to them  endureth for ever, because it was a figure of the heavenly Canaan, the  mercy of our Lord Jesus Christ unto eternal life.

Divine Mercy Celebrated.
$23$ Who remembered us in our low estate: for his mercy  endureth for ever: $24$ And hath redeemed us from our enemies: for his mercy  endureth for ever. $25$ Who giveth food to all flesh: for his mercy  endureth for ever. 26 O give thanks unto the God of heaven: for his mercy  endureth for ever. God's everlasting mercy is here celebrated, 1. In the redemption of his church, v. 23, 24. In the many redemptions wrought for the Jewish church out of the hands of their oppressors (when, in the years of their servitude, their estate was very low, God remembered them, and raised them up saviours, the judges, and David, at length, by whom God gave them rest from all their enemies), but especially in the great redemption of the universal church, of which these were types, we have a great deal of reason to say, " He remembered us, the children of men,  in our low estate, in our lost estate,  for his mercy endureth for ever; he sent his Son to redeem us from sin, and death, and hell, and all our spiritual enemies,  for his mercy endureth for ever; he was sent to redeem us, and not the angels that sinned, for his mercy endureth for ever." 2. In the provision he makes for all the creatures (v. 25):  He gives food to all flesh. It is an instance of the mercy of God's providence that wherever he has given life he gives food agreeable and sufficient; and he is a good housekeeper that provides for so large a family. 3. In all his glories, and all his gifts (v. 26):  Give thanks to the God of heaven. This denotes him to be a glorious God, and the glory of his mercy is to be taken notice of in our praises. The  riches of his glory are displayed in the  vessels of his mercy, Rom. ix. 23. It also denotes him to be the great benefactor,  for every good and perfect gift is from above, from the Father of lights, the  God of heaven; and we should trace every stream to the fountain. This and that particular mercy may perhaps endure but a while, but the mercy that is in God  endures for ever; it is an inexhaustible fountain.

=CHAP. 137.= ''There are divers psalms which are thought to have been penned in the latter days of the Jewish church, when prophecy was near expiring and the canon of the Old Testament ready to be closed up, but none of them appears so plainly to be of a late date as this, which was penned when the people of God were captives in Babylon, and there insulted over by these proud oppressors; probably it was towards the latter end of their captivity; for now they saw the destruction of Babylon hastening on apace (ver. 8), which would be their discharge. It is a mournful psalm, a lamentation; and the Septuagint makes it one of the lamentations of Jeremiah, naming him for the author of it. Here I. The melancholy captives cannot enjoy themselves, ver. 1, 2. II. They cannot humour their proud oppressors, ver. 3, 4. III. They cannot forget Jerusalem, ver. 5, 6. IV. They cannot forgive Edom and Babylon, ver. 7-9. In singing this psalm we must be much affected with the concernments of the church, especially that part of it that is in affliction, laying the sorrows of God's people near our hearts, comforting ourselves in the prospect of the deliverance of the church and the ruin of its enemies, in due time, but carefully avoiding all personal animosities, and not mixing the leaven of malice with our sacrifices.''

The Sorrows of Captivity.
$1$ By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. $2$ We hanged our harps upon the willows in the midst thereof. $3$ For there they that carried us away captive required of us a song; and they that wasted us  required of us mirth,  saying, Sing us  one of the songs of Zion. $4$ How shall we sing the 's song in a strange land? $5$ If I forget thee, O Jerusalem, let my right hand forget  her cunning. $6$ If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy. We have here the daughter of Zion covered with a cloud, and dwelling with the daughter of Babylon; the people of God in tears, but sowing in tears. Observe, I. The mournful posture they were in as to their affairs and as to their spirits. 1. They were posted  by the rivers of Babylon, in a strange land, a great way from their own country, whence they were brought as prisoners of war. The land of Babylon was now a house of bondage to that people, as Egypt had been in their beginning. Their conquerors quartered them  by the rivers, with design to employ them there, and keep them to work in their galleys; or perhaps they chose it as the most melancholy place, and therefore most suitable to their sorrowful spirits. If they must build houses there (Jer. xxix. 5), it shall not be in the cities, the places of concourse, but by the rivers, the places of solitude, where they might mingle their tears with the streams. We find some of them by the  river Chebar (Ezek. i. 3), others by the  river Ulai, Dan. viii. 2. 2. There they  sat down to indulge their grief by poring on their miseries. Jeremiah had taught them under this yoke to  sit alone, and  keep silence, and  put their mouths in the dust, Lam. iii. 28, 29. "We sat down, as those that expected to stay, and were content, since it was the will of God that it must be so." 3. Thoughts of Zion drew tears from their eyes; and it was not a sudden passion of weeping, such as we are sometimes put into by a trouble that surprises us, but they were deliberate tears (we  sat down and wept), tears with consideration—we  wept when we remembered Zion, the holy hill on which the temple was built. Their affection to God's house swallowed up their concern for their own houses. They remembered Zion's former glory and the satisfaction they had had in Zion's courts, Lam. i. 7.  Jerusalem remembered, in the days of her misery, all her pleasant things which she had in the days of old, Ps. xlii. 4. They remembered Zion's present desolations, and  favoured the dust thereof, which was a good sign that the time for God to favour it was not far off, Ps. cii. 13, 14. 4. They laid by their instruments of music (v. 2):  We hung our harps upon the willows. (1.) The harps they used for their own diversion and entertainment. These they laid aside, both because it was their judgment that they ought not to use them now that God called to weeping and mourning (Isa. xxii. 12), and their spirits were so sad that they had no hearts to use them; they brought their harps with them, designing perhaps to use them for the alleviating of their grief, but it proved so great that it would not admit the experiment. Music makes some people melancholy.  As vinegar upon nitre, so is he that sings songs to a heavy heart. (2.) The harps they used in God's worship, the Levites' harps. These they did not throw away, hoping they might yet again have occasion to use them, but they laid them aside because they had no present use for them; God had cut them out other work by  turning their feasting into mourning and their songs into lamentations, Amos viii. 10. Every thing is beautiful in its season. They did not hide their harps in the bushes, or the hollows of the rocks; but hung them up in view, that the sight of them might affect them with this deplorable change. Yet perhaps they were faulty in doing this; for praising God is never out of season; it is his will that we should  in every thing give thanks, Isa. xxiv. 15, 16. II. The abuses which their enemies put upon them when they were in this melancholy condition, v. 3. They had  carried them away captive from their own land and then  wasted them in the land of their captivity, took what little they had from them. But this was not enough; to complete their woes they insulted over them: They  required of us mirth and a song. Now, 1. This was very barbarous and inhuman; even an enemy, in misery, is to be pitied and not trampled upon. It argues a base and sordid spirit to upbraid those that are in distress either with their former joys or with their present griefs, or to challenge those to be merry who, we know, are out of tune for it. This is adding affliction to the afflicted. 2. It was very profane and impious. No songs would serve them but the  songs of Zion, with which God had been honoured; so that in this demand they reflected upon God himself as Belshazzar, when he drank wine in temple-bowls. Their enemies  mocked at their sabbaths, Lam. i. 7. III. The patience wherewith they bore these abuses, v. 4. They had laid by their harps, and would not resume them, no, not to ingratiate themselves with those at whose mercy they lay; they would not answer those fools according to their folly. Profane scoffers are not to be humoured, nor pearls cast before swine. David prudently  kept silence even from good when the  wicked were before him, who, he knew, would ridicule what he said and make a jest of it, Ps. xxxix. 1, 2. The reason they gave is very mild and pious:  How shall we sing the Lord's song in a strange land? They do not say, "How shall we sing when we are so much in sorrow?" If that had been all, they might perhaps have put a force upon themselves so far as to oblige their masters with a song; but "It is the  Lord's song; it is a sacred thing; it is peculiar to the temple-service, and therefore we dare not sing it in the land of a stranger, among idolaters." We must not serve common mirth, much less profane mirth, with any thing that is appropriated to God, who is sometimes to be honoured by a religious silence as well as by religious speaking. IV. The constant affection they retained for Jerusalem, the city of their solemnities, even now that they were in Babylon. Though their enemies banter them for talking so much of Jerusalem, and even doting upon it, their love to it is not in the least abated; it is what they may be jeered for, but will never be jeered out of, v. 5, 6. Observe, 1. How these pious captives stood affected to Jerusalem. (1.) Their heads were full of it. It was always in their minds; they remembered it; they did not forget it, though they had been long absent from it; many of them had never seen it, nor knew any thing of it but by report, and by what they had read in the scripture, yet it was graven upon the palms of their hands, and even its ruins were continually before them, which was an evidence of their faith in the promise of its restoration in due time. In their daily prayers they opened their windows towards Jerusalem; and how then could they forget it? (2.) Their hearts were full of it. They  preferred it  above their  chief joy, and therefore they remembered it and could not forget it. What we love we love to think of. Those that rejoice in God do, for his sake, make Jerusalem their joy, and prefer it before that, whatever it is, which is the head of their joy, which is dearest to them in this world. A godly man will prefer a public good before any private satisfaction or gratification whatsoever. 2. How stedfastly they resolved to keep up this affection, which they express by a solemn imprecation of mischief to themselves if they should let it fall: "Let me be for ever disabled either to sing or play on the harp if I so far forget the religion of my country as to make use of my songs and harps for the pleasing of Babylon's sons or the praising of Babylon's gods.  Let my right hand forget her art" (which the hand of an expert musician never can, unless it be withered), "nay,  let my tongue cleave to the roof of my mouth, if I have not a good word to say for Jerusalem wherever I am." Though they dare not sing Zion's songs among the Babylonians, yet they cannot forget them, but, as soon as ever the present restraint is taken off, they will sing them as readily as ever, notwithstanding the long disuse.

The Sorrows of Captivity.
$7$ Remember,, the children of Edom in the day of Jerusalem; who said, Rase  it, rase  it, even to the foundation thereof. $8$ O daughter of Babylon, who art to be destroyed; happy  shall he be, that rewardeth thee as thou hast served us. $9$ Happy  shall he be, that taketh and dasheth thy little ones against the stones. The pious Jews in Babylon, having afflicted themselves with the thoughts of the ruins of Jerusalem, here please themselves with the prospect of the ruin of her impenitent implacable enemies; but this not from a spirit of revenge, but from a holy zeal for the glory of God and the honour of his kingdom. I. The Edomites will certainly be reckoned with, and all others that were accessaries to the destruction of Jerusalem, that were aiding and abetting, that  helped forward the affliction (Zech. i. 15) and triumphed in it, that  said, in the day of Jerusalem, the day of her judgment, " Rase it, rase it to the foundations; down with it, down with it; do not leave one stone upon another." Thus they made the Chaldean army more furious, who were already so enraged that they needed no spur. Thus they put shame upon Israel, who would be looked upon as a people worthy to be cut off when their next neighbours had such an ill-will to them. And all this was a fruit of the old enmity of Esau against Jacob, because he got the birthright and the blessing, and a branch of that more ancient enmity between the seed of the woman and the seed of the serpent:  Lord, remember them, says the psalmist, which is an appeal to his justice against them. Far be it from us to avenge ourselves, if ever it should be in our power, but we will leave it to him who has said,  Vengeance is mine. Note, Those that are glad at calamities, especially the calamities of Jerusalem, shall not go unpunished. Those that are confederate with the persecutors of good people, and stir them up, and set them on, and are pleased with what they do, shall certainly be called to an account for it against another day, and God will remember it against them. II. Babylon is the principal, and it will come to her turn too to drink of the cup of tremblings, the very dregs of it (v. 8, 9):  O daughter of Babylon! proud and secure as thou art, we know well, by the scriptures of truth, thou  art to be destroyed, or (as Dr. Hammond reads it)  who art the destroyer. The destroyers shall be destroyed, Rev. xiii. 10. And perhaps it is with reference to this that the man of sin, the head of the New-Testament Babylon, is called a  son of perdition, 2 Thess. ii. 3. The destruction of Babylon being foreseen as a sure destruction (thou  art to be destroyed), it is spoken of, 1. As a just destruction. She shall be paid in her own coin: "Thou shalt be served  as thou hast served us, as barbarously used by the destroyers as we have been by thee," See Rev. xviii. 6. Let not those expect to find mercy who, when they had power, did not show mercy. 2. As an utter destruction. The very little ones of Babylon, when it is taken by storm, and all in it are put to the sword, shall be dashed to pieces by the enraged and merciless conqueror. None escape if these little ones perish. Those are the seed of another generation; so that, if they be cut off, the ruin will be not only total, as Jerusalem's was, but final. It is sunk like a millstone into the sea, never to rise. 3. As a destruction which should reflect honour upon the instruments of it. Happy shall those be that do it; for they are fulfilling God's counsels; and therefore he calls Cyrus, who did it, his  servant, his  shepherd, his  anointed (Isa. xliv. 28; xlv. 1), and the soldiers that were employed in it his  sanctified ones, Isa. xiii. 3. They are making way for the enlargement of God's Israel, and happy are those who are in any way serviceable to that. The fall of the New-Testament Babylon will be the triumph of all the saints, Rev. xix. 1.

=CHAP. 138.= ''It does not appear, nor is it material to enquire, upon what occasion David penned this psalm; but in it, I. He looks back with thankfulness upon the experiences he had had of God's goodness to him, ver. 1-3. II. He looks forward with comfort, in hopes, 1. That others would go on to praise God like him, ver. 4, 5. 2. That God would go on to do good to him, ver. 6-8. In singing this psalm we must in like manner devote ourselves to God's praise and glory and repose ourselves in his power and goodness.''

Grateful Praise.
$1$ I will praise thee with my whole heart: before the gods will I sing praise unto thee. $2$ I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name. $3$ In the day when I cried thou answeredst me,  and strengthenedst me  with strength in my soul. 4 All the kings of the earth shall praise thee,, when they hear the words of thy mouth. 5 Yea, they shall sing in the ways of the : for great  is the glory of the. I. How he would praise God, compare Ps. cxi. 1. 1. He will praise him with sincerity and zeal—" With my heart, with my whole heart, with that which is within me and with all that is within me, with uprightness of intention and fervency of affection, inward impressions agreeing with outward expressions." 2. With freedom and boldness:  Before the gods will I sing praise unto thee, before the princes, and judges, and great men, either those of other nations that visited him or those of his own nation that attended on him, even in their presence. He will not only praise God with his heart, which we may do by pious ejaculations in any company, but will sing praise if there be occasion. Note, Praising God is work which the greatest of men need not be ashamed of; it is the work of angels, the work of heaven.  Before the angels (so some understand it), that is, in religious assemblies, where there is a special presence of angels, 1 Cor. xi. 10. 3. In the way that God had appointed:  I will worship towards thy holy temple. The priests alone went into the temple; the people, at the nearest, did but worship towards it, and that they might do at a distance. Christ is our temple, and towards him we must look with an eye of faith, as Mediator between us and God, in all our praises of him. Heaven is God's holy temple, and thitherward we must lift up our eyes in all our addresses to God.  Our Father in heaven. II. What he would praise God for. 1. For the fountain of his comforts— for thy lovingkindness and for thy truth, for thy goodness and for thy promise, mercy hidden in thee and mercy revealed by thee, that God is a gracious God in himself and has engaged to be so to all those that trust in him.  For thou hast magnified thy word (thy promise, which is truth)  above all thy name. God has made himself known to us in many ways in creation and providence, but most clearly by his word. The judgments of his mouth are magnified even above those of his hand, and greater things are done by them. The wonders of grace exceed the wonders of nature; and what is discovered of God by revelation is much greater than what is discovered by reason. In what God had done for David his faithfulness to his work appeared more illustriously, and redounded more to his glory, than any other of his attributes. Some good interpreters understand it of Christ, the essential Word, and of his gospel, which are magnified above all the discoveries God had before made of himself to the fathers. He that magnified the law, and made that honourable, magnifies the gospel much more. 2. For the streams flowing from that fountain, in which he himself had tasted that the Lord is gracious, v. 3. He had been in affliction, and he remembers, with thankfulness, (1.) The sweet communion he then had with God. He cried, he prayed, and prayed earnestly, and God answered him, gave him to understand that his prayer was accepted and should have a gracious return in due time. The intercourse between God and his saints is carried on by his promises and their prayers. (2.) The sweet communications he then had from God:  Thou strengthenedst me with strength in my soul. This was the answer to his prayer, for God gives more than good words, Ps. xx. 6. Observe, [1.] It was a speedy answer:  In the day when I cried. Note, Those that trade with heaven by prayer grow rich by quick returns.  While we are yet speaking God hears, Isa. lxv. 24. [2.] It was a spiritual answer. God gave him strength in his soul, and that is a real and valuable answer to the prayer of faith in the day of affliction. If God give us strength in our souls to bear the burdens, resist the temptations, and do the duties of an afflicted state, if he strengthen us to keep hold of himself by faith, to maintain the peace of our own minds and to wait with patience for the issue, we must own that he has answered us, and we are bound to be thankful. III. What influence he hoped that his praising God would have upon others, v. 4, 5. David was himself a king, and therefore he hoped that kings would be wrought upon by his experiences, and his example, to embrace religion; and, if kings became religious, their kingdoms would be every way better. Now, 1. This may have reference to the kings that were neighbours to David, as Hiram and others. "They shall all praise thee." When they visited David, and, after his death, when they sought the presence of Solomon (as  all the kings of the earth are expressly said to have done, 2 Chron. ix. 23), they readily joined in the worship of the God of Israel. 2. It may look further, to the calling of the Gentiles and the discipling of all nations by the gospel of Christ, of whom it is said that  all kings shall fall down before him, Ps. lxxii. 11. Now it is here foretold, (1.) That  the kings of the earth shall hear the words of God. All that came near David should hear them from him, Ps. cxix. 46. In the latter days the preachers of the gospel should be sent into all the world. (2.) That then they shall praise God, as all those have reason to do that hear his word, and receive it in the light and love of it, Acts xiii. 48. (3.) That they shall  sing in the ways of the Lord, in the ways of his providence and grace towards them; they shall rejoice in God, and give glory to him, however he is pleased to deal with them in the ways of their duty and obedience to him. Note, Those that walk in the ways of the Lord have reason to sing in those ways, to go on in them with a great deal of cheerfulness, for they are ways of pleasantness, and it becomes us to be pleasant in them; and, if we are so,  great is the glory of the Lord. It is very much for the honour of God that kings should walk in his ways, and that all those who walk in them should sing in them, and so proclaim to all the world that he is a good Master and his work its own wages.

God's Care of His People.
$6$ Though the  be high, yet hath he respect unto the lowly: but the proud he knoweth afar off. $7$ Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me. $8$ The will perfect  that which concerneth me: thy mercy,,  endureth for ever: forsake not the works of thine own hands. David here comforts himself with three things:— I. The favour God bears to his humble people (v. 6):  Though the Lord be high, and neither needs any of his creatures nor can be benefited by them,  yet has he respect unto the lowly, smiles upon them as well pleased with them, overlooks heaven and earth to cast a gracious look upon them (Isa. lvii. 15; lxvi. 1), and, sooner or later, he will put honour upon them, while  he knows the proud afar off, knows them, but disowns them and rejects them, how proudly soever they pretend to his favour. Dr. Hammond makes this to be the sum of that gospel which the kings of the earth shall hear and welcome—that penitent sinners shall be accepted of God, but the impenitent cast out; witness the instance of the Pharisee and the publican, Luke xviii. II. The care God takes of his afflicted oppressed people, v. 7. David, though a great and good man, expects to  walk in the midst of trouble, but encourages himself with hope, 1. That God would comfort him: "When my spirit is ready to sink and fail,  thou shalt  revive me, and make me easy and cheerful under my troubles." Divine consolations have enough in them to revive us even when we walk in the midst of troubles and are ready to die away for fear. 2. That he would protect him, and plead his cause: " Thou shalt stretch forth thy hand, though not against my enemies to destroy them, yet  against the wrath of my enemies, to restrain that and set bounds to it." 3. That he would in due time work deliverance for him:  Thy right hand shall save me. As he has one hand to stretch out against his enemies, so he has another to save his own people. Christ is the right hand of the Lord, that shall save all those who serve him. III. The assurance we have that whatever good work God has begun in and for his people he will perform it (v. 8):  The Lord will perfect that which concerns me, 1. That which is most needful for me; and he knows best what is so. We  are careful and cumbered about many things that do not concern us, but he knows what are the things that really are of consequence to us (Matt. vi. 32) and he will order them for the best. 2. That which we are most concerned about. Every good man is most concerned about his duty to God and his happiness in God, that the former may be faithfully done and the latter effectually secured; and if indeed these are the things that our hearts are most upon, and concerning which we are most solicitous, there is a good work begun in us, and he that has begun it will perfect it, we may be confident he will, Phil. i. 6. Observe, (1.) What ground the psalmist builds this confidence upon: '' Thy mercy, O Lord! endures for ever.'' This he had made very much the matter of his praise (Ps. xiii. 6), and therefore he could here with the more assurance make it the matter of his hope. For, if we give God the glory of his mercy, we may take to ourselves the comfort of it. Our hopes that we shall persevere must be founded, not upon our own strength, for that will fail us, but upon the mercy of God, for that will not fail. It is well pleaded, " Lord, thy mercy endures for ever; let me be for ever a monument of it." (2.) What use he makes of this confidence; it does not supersede, but quicken prayer; he turns his expectation into a petition: " Forsake not, do not let go,  the work of thy own hands. Lord, I am the work of thy own hands, my soul is so, do not forsake me; my concerns are so, do not lay by thy care of them." Whatever good there is in us it is the work of God's own hands;  he works in us both to will and to do; it will fail if he forsake it; but his glory, as Jehovah, a perfecting God, is so much concerned in the progress of it to the end that we may in faith pray, "Lord, do not forsake it." Whom he loves he loves to the end; and, as for God, his work is perfect.

=CHAP. 139.= ''Some of the Jewish doctors are of opinion that this is the most excellent of all the psalms of David; and a very pious devout meditation it is upon the doctrine of God's omniscience, which we should therefore have our hearts fixed upon and filled with in singing this psalm. I. This doctrine is here asserted, and fully laid down, ver. 1-6. II. It is confirmed by two arguments:—1. God is every where present; therefore he knows all, ver. 7-12. 2. He made us, therefore he knows us, ver. 13-16. III. Some inferences are drawn from this doctrine. 1. It may fill us with pleasing admiration of God, ver. 17, 18. 2. With a holy dread and detestation of sin and sinners, ver. 19-22. 3. With a holy satisfaction in our own integrity, concerning which we may appeal to God,''

ver. 23, 24. This great and self-evident truth, That God knows our hearts, and the hearts of all the children of men, if we did but mix faith with it and seriously consider it and apply it, would have a great influence upon our holiness and upon our comfort.

The Omniscience of God.
$1$, thou hast searched me, and known  me. $2$ Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. $3$ Thou compassest my path and my lying down, and art acquainted  with all my ways. $4$ For  there is not a word in my tongue,  but, lo,, thou knowest it altogether. $5$ Thou hast beset me behind and before, and laid thine hand upon me. 6  Such knowledge  is too wonderful for me; it is high, I cannot  attain unto it. David here lays down this great doctrine, That the God with whom we have to do has a perfect knowledge of us, and that all the motions and actions both of our inward and of our outward man are naked and open before him. I. He lays down this doctrine in the way of an address to God; he says it to him, acknowledging it to him, and giving him the glory of it. Divine truths look fully as well when they are prayed over as when they are preached over, and much better than when they are disputed over. When we speak of God to him himself we shall find ourselves concerned to speak with the utmost degree both of sincerity and reverence, which will be likely to make the impressions the deeper. II. He lays it down in a way of application to himself, not, "Thou hast known  all," but, "Thou hast known  me; that is it which I am most concerned to believe and which it will be most profitable for me to consider."  Then we know these things for our good when we know them  for ourselves, Job v. 27. When we acknowledge, "Lord, all souls are thine," we must add, "My soul is thine; thou that hatest all sin hatest my sin; thou that art good to all, good to Israel, art good to me." So here, " Thou hast searched me, and known me; known me as thoroughly as we know that which we have most diligently and exactly searched into." David was a king, and  the hearts of kings are unsearchable to their subjects (Prov. xxv. 3), but they are not so to their Sovereign. III. He descends to particulars: "Thou knowest me wherever I am and whatever I am doing, me and all that belongs to me." 1. " Thou knowest me and all my motions,  my down-sitting to rest,  my up-rising to work, with what temper of mind I compose myself when I sit down and stir up myself when I rise up, what my soul reposes itself in as its stay and support, what it aims at and reaches towards as its felicity and end. Thou knowest me when I come home, how I walk before my house, and when I go abroad, on what errands I go." 2. "Thou knowest all my imaginations. Nothing is more close and quick than thought; it is always unknown to others; it is often unobserved by ourselves, and yet  thou understandest my thought afar off. Though my thoughts be ever so foreign and distant from one another, thou understandest the chain of them, and canst make out their connexion, when so many of them slip my notice that I myself cannot." Or, " Thou understandest them afar off, even before I think them, and long after I have thought them and have myself forgotten them." Or, " Thou understandest them from afar; from the height of heaven thou seest into the depths of the heart," Ps. xxxiii. 14. 3. "Thou knowest me and all my designs and undertakings;  thou compassest every particular  path; thou siftest (or  winnowest)  my path" (so some), "so as thoroughly to distinguish between the good and evil of what I do," as by sifting we separate between the corn and the chaff. All our actions are ventilated by the judgment of God, Ps. xvii. 3. God takes notice of every step we take, every right step and every by-step. He is  acquainted with all our  ways, intimately acquainted with them; he knows what rule we walk by, what end we walk towards, what company we walk with. 4. " Thou knowest me in all my retirements; thou knowest  my lying down; when I am withdrawn from all company, and am reflecting upon what has passed all day and composing myself to rest, thou knowest what I have in my heart and with what thought I go to bed." 5. "Thou knowest me, and all I say (v. 4):  There is not a word in my tongue, not a vain word, nor a good word,  but thou knowest it altogether, knowest what it meant, from what thought it came, and with what design it was uttered. There is not a word at my tongue's end, ready to be spoken, yet checked and kept in, but thou knowest it." '' When there is not a word in my tongue, O Lord! thou knowest all'' (so some read it); for thoughts are words to God. 6. "Thou knowest me in every part of me:  Thou hast beset me behind and before, so that, go which way I will, I am under thy eye and cannot possibly escape it. Thou hast  laid thy hand upon me, and I can not run away from thee." Wherever we are we are under the eye and hand of God. perhaps it is an allusion to the physician's laying his hand upon his patient to feel how his pulse beats or what temper he is in. God knows us as we know not only what we see, but what we feel and have our hands upon.  All his saints are in his hand. IV. He speaks of it with admiration (v. 6):  It is too wonderful for me; it is high. 1. "Thou hast such a knowledge of me as I have not of myself, nor can have. I cannot take notice of all my own thoughts, nor make such a judgment of myself as thou makest of me." 2. "It is such a knowledge as I cannot comprehend, much less describe. That thou knowest all things I am sure, but how I cannot tell." We cannot by searching find out how God searches and finds out us; nor do we know how we are known.

The Omniscience of God.
$7$ Whither shall I go from thy spirit? or whither shall I flee from thy presence? $8$ If I ascend up into heaven, thou  art there: if I make my bed in hell, behold, thou  art there. $9$  If I take the wings of the morning,  and dwell in the uttermost parts of the sea; $10$ Even there shall thy hand lead me, and thy right hand shall hold me. $11$ If I say, Surely the darkness shall cover me; even the night shall be light about me. $12$ Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light  are both alike  to thee. $13$ For thou hast possessed my reins: thou hast covered me in my mother's womb. $14$ I will praise thee; for I am fearfully  and wonderfully made: marvellous  are thy works; and  that my soul knoweth right well. $15$ My substance was not hid from thee, when I was made in secret,  and curiously wrought in the lowest parts of the earth. $16$ Thine eyes did see my substance, yet being unperfect; and in thy book all  my members were written,  which in continuance were fashioned, when  as yet there was none of them. It is of great use to us to know the certainty of the things wherein we have been instructed, that we may not only believe them, but be able to tell why we believe them, and to give a reason of the hope that is in us. David is sure that God perfectly knows him and all his ways, I. Because he is always under his eye. If God is omnipresent, he must needs be omniscient; but he is omnipresent; this supposes the infinite and immensity of his being, from which follows the ubiquity of his presence; heaven and earth include the whole creation, and the Creator fills both (Jer. xxiii. 24); he not only knows both, and governs both, but he fills both. Every part of the creation is under God's intuition and influence. David here acknowledges this also with application and sees himself thus open before God. 1. No flight can remove us out of God's presence: " Whither shall I go from thy Spirit, from thy presence, that is, from thy spiritual presence, from thyself, who art a Spirit?"  God is a Spirit, and therefore it is folly to think that because we cannot see him he cannot see us:  Whither shall I flee from thy presence? Not that he desired to go away from God; no, he desired nothing more than to be near him; but he only puts the case, "Suppose I should be so foolish as to think of getting out of thy sight, that I might shake off the awe of thee, suppose I should think of revolting from my obedience to thee, or of disowning a dependence on thee and of shifting for myself, alas! whither can I go?" A heathen could say,  Quocunque te flexeris, ibi Deum videbis occurrentem tibi—Whithersoever thou turnest thyself, thou wilt see God meeting thee. Seneca. He specifies the most remote and distant places, and counts upon meeting God in them. (1.) In heaven: " If I ascend thither, as I hope to do shortly,  thou art there, and it will be my eternal bliss to be with thee there." Heaven is a vast large place, replenished with an innumerable company, and yet there is no escaping God's eye there, in any corner, or in any crowd. The inhabitants of that world have as necessary a dependence upon God, and lie as open to his strict scrutiny, as the inhabitants of this. (2.)  In hell—in  Sheol, which may be understood of the depth of the earth, the very centre of it. Should we dig as deep as we can under ground, and think to hide ourselves there, we should be mistaken; God knows that path which the vulture's eye never saw, and to him the earth is all surface. Or it may be understood of the state of the dead. When we are removed out of the sight of all living, yet not out of the sight of the living God; from his eye we cannot hide ourselves in the grave. Or it maybe understood of the place of the damned:  If I make my bed in hell (an uncomfortable place to make a bed in, where there is no rest day or night, yet thousands will make their bed for ever in those flames),  behold, thou art there, in thy power and justice. God's wrath is the fire which will there burn everlastingly, Rev. xiv. 10. (3.) In the remotest corners of this world: " If I take the wings of the morning, the rays of the morning-light (called the wings of the sun, Mal. iv. 2), than which nothing more swift, and flee upon them to  the uttermost parts of the sea, or of the earth (Job xxxviii. 12, 13), should I flee to the most distant and obscure islands (the  ultima Thule, the  Terra incognita), I should find thee there;  there shall thy hand lead me, as far as I go,  and thy right hand hold me, that I can go no further, that I cannot go out of thy reach." God soon arrested Jonah when  he fled to Tarshish from the presence of the Lord. 2. No veil can hide us from God's eye, no, not that of the thickest darkness, v. 11, 12. " If I say, Yet  the darkness shall cover me, when nothing else will, alas! I find myself deceived; the curtains of the evening will stand me in no more stead than the wings of the morning;  even the night shall be light about me. That which often favours the escape of a pursued criminal, and the retreat of a beaten army, will do me no kindness in fleeing from them." When God divided between the light and darkness it was with a reservation of this prerogative, that to himself  the darkness and the light should still be '' both alike. "The darkness darkeneth  not from thee,'' for there is no darkness nor shadow of death where the workers of iniquity may hide themselves." No hypocritical mask or disguise, how specious soever, can save any person or action from appearing in a true light before God. Secret haunts of sin are as open before God as the most open and barefaced villanies. II. Because he is the work of his hands. He that framed the engine knows all the motions of it. God made us, and therefore no doubt he knows us; he saw us when we were in the forming, and can we be hidden from him now that we are formed? This argument he insists upon (v. 13-16): " Thou hast possessed my reins; thou art Master of my most secret thoughts and intentions, and the innermost recesses of my soul; thou not only knowest, but governest, them, as we do that which we have possession of; and the possession thou hast of my reins is a rightful possession,  for thou coveredst me in my mother's womb, that is, thou madest me (Job x. 11), thou madest me in secret. The soul is concealed from all about us.  Who knows the things of a man, save the spirit of a man?" 1 Cor. ii. 11. Hence we read of  the hidden man of the heart. But it was God himself that thus covered us, and therefore he can, when he pleases, discover us; when he hid us from all the world he did not intend to hide us from himself. Concerning the formation of man, of each of us, 1. The glory of it is here given to God, entirely to him; '' for it is he that has made us and not we ourselves. "I will praise thee,'' the author of my being; my parents were only the instruments of it." It was done, (1.) Under the divine inspection:  My substance, when hid in the womb, nay, when it was yet but  in fieri—in the forming, an unshapen embryo,  was not hidden from thee; thy eyes did see my substance. (2.) By the divine operation. As the eye of God saw us then, so his hand wrought us; we were his work. (3.) According to the divine model:  In thy book all my members were written. Eternal wisdom formed the plan, and by that almighty power raised the noble structure. 2. Glorious things are here said concerning it. The generation of man is to be considered with the same pious veneration as his creation at first. Consider it, (1.) As a great marvel, a great miracle we might call it, but that it is done in the ordinary course of nature. We are  fearfully and wonderfully made; we may justly be astonished at the admirable contrivance of these living temples, the composition of every part, and the harmony of all together. (2.) As a great mystery, a mystery of nature:  My soul knows right well that it is marvellous, but how to describe it for any one else I know not; for  I was made in secret, and curiously wrought in the womb as  in the lowest parts of the earth, so privately, and so far out of sight. (3.) As a great mercy, that all our members  in continuance were fashioned, according as they were written in the book of God's wise counsel,  when as yet there was none of them; or, as some read it,  and none of them was left out. If any of our members had been wanting in God's book, they would have been wanting in our bodies, but, through his goodness, we have all our limbs and sense, the want of any of which might have made us burdens to ourselves. See what reason we have then to praise God for our creation, and to conclude that he who saw our substance when it was unfashioned sees it now that it is fashioned.

The Omniscience of God.
$17$ How precious also are thy thoughts unto me, O God! how great is the sum of them! $18$  If I should count them, they are more in number than the sand: when I awake, I am still with thee. $19$ Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men. $20$ For they speak against thee wickedly,  and thine enemies take  thy name in vain. $21$ Do not I hate them,, that hate thee? and am not I grieved with those that rise up against thee? $22$ I hate them with perfect hatred: I count them mine enemies. $23$ Search me, O God, and know my heart: try me, and know my thoughts: $24$ And see if  there be any wicked way in me, and lead me in the way everlasting. Here the psalmist makes application of the doctrine of God's omniscience, divers ways. I. He acknowledges, with wonder and thankfulness, the care God had taken of him all his days, v. 17, 18. God, who knew him, thought of him, and his thoughts towards him were thoughts of love,  thoughts of good, and not of evil, Jer. xxix. 11. God's omniscience, which might justly have watched over us to do us hurt, has been employed for us, and has watched over us to do us good, Jer. xxxi. 28. God's counsels concerning us and our welfare have been, 1. Precious to admiration:  How precious are they! They are deep in themselves, such as cannot possibly be fathomed and comprehended. Providence has had a vast reach in its dispensations concerning us, and has brought things about for our good quite beyond our contrivance and foresight. They are dear to us; we must think of them with a great deal of reverence, and yet with pleasure and thankfulness. Our thoughts concerning God must be delightful to us, above any other thoughts. 2. Numerous to admiration:  How great is the sum of them! We cannot conceive how many God's kind counsels have been concerning us, how many good turns he has done us, and what variety of mercies we have received from him.  If we would  count them, the heads of them, much more the particulars of them,  they are more in number than the sand, and yet every one great and very considerable, Ps. xl. 5. We cannot conceive the multitude of God's compassions, which are all new every morning. 3. Constant at all times: " When I awake, every morning,  I am still with thee, under thy eye and care, safe and easy under thy protection." This bespeaks also the continual devout sense David had of the eye of God upon him:  When I awake I am with thee, in my thoughts; and it would help to keep us in the fear of the Lord all the day long if, when we awake in the morning, our first thoughts were of him and we did then set him before us. II. He concludes from this doctrine that ruin will certainly be the end of sinners. God knows all the wickedness of the wicked, and therefore he will reckon for it: " Surely thou wilt slay the wicked, O God! for all their wickedness is open before thee, however it may be artfully disguised and coloured over, to hide it from the eye of the world. However thou suffer them to prosper for a while,  surely thou wilt slay them at last." Now observe, 1. The reason why God will punish them, because they daringly affront him and set him at defiance (v. 20):  They speak against thee wickedly; they  set their mouth against the heavens (Ps. lxxiii. 9), and shall be called to account for the hard speeches they have  spoken against him, Jude 15. They are his  enemies, and declare their enmity by  taking his name in vain, as we show our contempt of a man if we make a by-word of his name, and never mention him but in a way of jest and banter. Those that profane the sacred forms of swearing or praying by using them in an impertinent irreverent manner take God's name in vain, and thereby show themselves enemies to him. Some make it to be a description of hypocrites: "They speak of thee for mischief; they talk of God, pretending to piety, but it is with some ill design, for a cloak of maliciousness; and, being enemies to God, while they pretend friendship, they  take his  name in vain; they swear falsely." 2. The use David makes of this prospect which he has of the ruin of the wicked. (1.) He defies them: " Depart from me, you bloody men; you shall not debauch me, for I will not admit your friendship nor have fellowship with you; and you cannot destroy me, for, being under God's protection, he shall force you to depart from me." (2.) He detests them (v. 21, 22): "Lord, thou knowest the heart, and canst witness for me;  do not I hate those that hate thee, and for that reason, because they hate thee? I hate them because I love thee, and hate to see such affronts and indignities put upon thy blessed name.  Am not I grieved with those that rise up against thee, grieved to see their rebellion and to foresee their ruin, which it will certainly end in?" Note, Sin is hated, and sinners are lamented, by all that fear God. " I hate them" (that is, " I hate the work of them that turn aside," as he explains himself, Ps. ci. 3) " with a sincere and  perfect hatred; I count those that are enemies to God as enemies to me, and will not have any intimacy with them," Ps. lxix. 8. III. He appeals to God concerning his sincerity, v. 23, 24. 1. He desires that as far as he was in the wrong God would discover it to him. Those that are upright can take comfort in God's omniscience as a witness of their uprightness, and can with a humble confidence beg of him to search and try them, to discover them to themselves (for a good man desires to know the worst of himself) and to discover them to others. He that means honestly could wish he had a window in his breast that any man may look into his heart: "Lord, I hope I am not in a wicked way, but  see if there be any wicked way in me, any corrupt inclination remaining; let me see it; and root it out of me, for I do not allow it." 2. He desires that, as far as he was in the right, he might be forwarded in it, which he that knows the heart knows how to do effectually:  Lead me in the way everlasting. Note, (1.) The way of godliness is an everlasting way; it is everlastingly true and good, pleasing to God and profitable to us, and will end in everlasting life.  It is the way of antiquity (so some),  the good old way. (2.) All the saints desire to be kept and led in this way, that they may not miss it, turn out of it, nor tire in it.

=CHAP. 140.= ''This and the four following psalms are much of a piece, and the scope of them the same with many that we met with in the beginning and middle of the book of Psalms, though with but few of late. They were penned by David (as it should seem) when he was persecuted by Saul; one of them is said to be his "prayer when he was in the cave," and it is probable that all the rest were penned about the same time. In this psalm, I. David complains of the malice of his enemies, and prays to God to preserve him from them,''

ver. 1-5. II. He encourages himself in God as his God, ver. 6, 7. III. He prays for, and prophesies, the destruction of his persecutors, ver. 8-11. IV. He assures all God's afflicted people that their troubles would in due time end well (ver. 12, 13), with which assurance we must comfort ourselves, and one another, in singing this psalm.

Complaints and Petitions.
$1$ Deliver me, O, from the evil man: preserve me from the violent man; $2$ Which imagine mischiefs in  their heart; continually are they gathered together  for war. 3 They have sharpened their tongues like a serpent; adders' poison  is under their lips. Selah. $4$ Keep me,, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings. $5$ The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah. 6 I said unto the, Thou  art my God: hear the voice of my supplications,. $7$ the Lord, the strength of my salvation, thou hast covered my head in the day of battle. In  this, as in other things, David was a type of Christ, that he suffered before he reigned, was humbled before he was exalted, and that as there were many who loved and valued him, and sought to do him honour, so there were many who hated and envied him, and sought to do him mischief, as appears by these verses, where, I. He gives a character of his enemies, and paints them out in their own colours, as dangerous men, whom he had reason to be afraid of, but wicked men, whom he had no reason to think the righteous God would countenance. There was one that seems to have been the ring-leader of them, whom he calls  the evil man and  the man of violences (v. 1, 4), probably he means Saul. The Chaldee paraphrast (v. 9) names both Doeg and Ahithophel; but between them there was a great distance of time. Violent men are evil men. But there were many besides this one who were confederate against David, who are here represented as the genuine offspring and seed of the serpent. For, 1. They are very subtle, crafty to do mischief; they have imagined it (v. 2), have laid the scheme with all the art and cunning imaginable. They  have purposed and plotted  to overthrow the goings of a good man (v. 4), to draw him into sin and trouble, to ruin him by blasting his reputation, crushing his interest, and taking away his life. For this purpose  they have, like mighty hunters,  hidden a snare, and  spread a net, and  set gins (v. 5), that their designs against him, being kept undiscovered, might be the more likely to take effect, and he might fall into their hands ere he was aware. Great persecutors have often been great politicians, which has indeed made them the more formidable; but  the Lord preserves the simple without all those arts. 2. They are very spiteful, as full of malice as Satan himself:  They have sharpened their tongues like a serpent, that infuses his venom with his tongue; and there is so much malignity in all they say that one would think there was nothing  under their lips but  adders' poison, v. 3. With their calumnies, and with their counsels, they aimed to destroy David, but secretly, as a man is stung with a serpent, or a snake in the grass. And they endeavoured likewise to infuse their malice into others, and to make them seven times more the children of hell than themselves. A malignant tongue makes men like the old serpent; and poison in the lips is a certain sign of poison in the heart. 3. They are confederate; they are many of them; but they are all  gathered together against me  for war, v. 2. Those who can agree in nothing else can agree to persecute a good man. Herod and Pilate will unite in this, and in this they resemble Satan, who is not divided against himself, all the devils agreeing in Beelzebub. 4. They are  proud (v. 5), conceited of themselves and confident of their success; and herein also they resemble Satan, whose reigning ruining sin was pride. The pride of persecutors, though at present it be the terror, yet may be the encouragement, of the persecuted, for the more haughty they are the faster are they ripening for ruin.  Pride goes before destruction. II. He prays to God to keep him from them and from being swallowed up by them: "Lord,  deliver me, preserve me, keep me (v. 1, 4); let them not prevail to take away my life, my reputation, my interest, my comfort, and to prevent my coming to the throne.  Keep me from doing as they do, or as they would have me do, or as they promise themselves I shall do." Note, The more malice appears in our enemies against us the more earnest we should be in prayer to God to take us under his protection. In him believers may count upon a security, and may enjoy it and themselves with a holy serenity. Those are safe whom God preserves. If he be for us, who can be against us? III. He triumphs in God, and thereby, in effect, he triumphs over his persecutors, v. 6, 7. When his enemies sharpened their tongues against him, did he sharpen his against them? No;  adders' poison was  under their lips, but grace was poured into his lips, witness what he here said unto the Lord, for to him he looked, to him he directed himself, when he saw himself in so much danger, through the malice of his enemies: and it is well for us that we have a God to go to. He comforted himself, 1. In his interest in God: " I said, Thou art my God; and, if my God, then my shield and mighty protector." In troublous dangerous times it is good to claim relation to God, and by faith to keep hold of him. 2. In his access to God. This comforted him, that he was not only taken into covenant with God, but into communion with him, that he had leave to speak to him, and might expect an answer of peace from him, and could say, with a humble confidence,  Hear the voice of my supplications, O Lord! 3. In the assurance he had of help from God and happiness in him: " O God the Lord— Jehovah Adonai! as  Jehovah thou art self-existent and self-sufficient, an infinitely perfect being; as  Adonai thou art my stay and support, my ruler and governor, and therefore  the strength of my salvation, my strong Saviour; nay, not only my Saviour, but my salvation itself, from whom, in whom, my salvation is; not only a strong Saviour, but the very strength of my salvation, on whom the stress of my hope is laid; all in all, to make me happy, and to preserve me to my happiness." 4. In the experience he had had formerly of God's care of him:  Thou hast covered my head in the day of battle. As he pleaded with Saul, that, for the service of his country, he many a time jeoparded his life in the high places of the field, so he pleads with God that, in those services, he had wonderfully protected him, and provided him a better helmet for the securing of his head than Goliath's was: "Lord, thou hast kept me  in the day of battle with the Philistines, suffer me not to fall by the treacherous intrigues of false-hearted Israelites." God is as able to preserve his people from secret fraud as from open force; and the experience we have had of his power and care, in dangers of one kind, may encourage us to trust in him and depend upon him in dangers of another nature; for nothing can shorten the Lord's right hand.

Shame and Confusion of Persecutors.
$8$ Grant not,, the desires of the wicked: further not his wicked device;  lest they exalt themselves. Selah. $9$  As for the head of those that compass me about, let the mischief of their own lips cover them. $10$ Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again. $11$ Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow  him. $12$ I know that the will maintain the cause of the afflicted,  and the right of the poor. $13$ Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence. Here is the believing foresight David had, I. Of the shame and confusion of persecutors. 1. Their disappointment. This he prays for (v. 8), that their lusts might not be gratified, their lust of ambition, envy, and revenge: " Grant not, O Lord! the desires of the wicked, but frustrate them; let them not see the ruin of my interest, which they so earnestly wish to see; but  hear the voice of my supplications." He prays that their projects might not take effect, but be blasted: " O further not his wicked device; let not Providence favour any of his designs, but cross them; suffer  not his wicked device to proceed, but chain his wheels, and stop him in the career of his pursuits." Thus we are to pray against the enemies of God's people, that they may not succeed in any of their enterprises. Such was David's prayer against Ahithophel, that God would turn his counsels into foolishness. The plea is,  lest they exalt themselves, value themselves upon their success as if it were an evidence that God favoured them. Proud men, when they prosper, are made prouder, grow more impudent against God and insolent against his people, and  therefore, "Lord, do not prosper them." 2. Their destruction. This he prays for (as we read it); but some choose to read it rather as a prophecy, and the original will bear it. If we take it as a prayer, that proceeds from a spirit of prophecy, which comes all to one. He foretels the ruin, (1.) Of his own enemies: " As for those that compass me about, and seek my ruin," [1.] " The mischief of their own lips shall  cover their heads (v. 9); the evil they have wished to me shall come upon themselves, their curses shall be blown back into their own faces, and the very designs which they have laid against me shall turn to their own ruin," Ps. vii. 15, 16. Let those that make mischief, by slandering, tale-bearing, misrepresenting their neighbours, and spreading ill-natured characters and stories, dread the consequence of it, and think how sad their condition will be when all the mischief they have been accessory to shall be made to return upon themselves. [2.] The judgments of God shall  fall upon them, compared here to  burning coals, in allusion to the destruction of Sodom; nay, as in the deluge the waters from above, and those from beneath, met for the drowning of the world, both the windows of heaven were opened and the fountains of the great deep were broken up, so here, to complete the ruin of the enemies of Christ and his kingdom, they shall not only have  burning coals cast upon them from above (Job xx. 23; xxvii. 22), but they themselves shall  be cast into the fire beneath; both heaven and hell, the wrath of God the Judge and the rage of Satan the tormentor, shall concur to make them miserable. And the fire they shall be cast into is not a furnace of fire, out of which perhaps they might escape, but a  deep pit, out of which they cannot rise. Tophet is said to be  deep and large, Isa. xxx. 33. (2.) Of all others that are like them, v. 11. [1.] Evil speakers must expect to be shaken, for they shall never  be established in the earth. What is got by fraud and falsehood, by calumny and unjust accusation, will not prosper, will not last. Wealth gotten by vanity will be diminished. Let not such men as Doeg think to reign long, for his doom will be theirs, Ps. ii. 5. A lying tongue is but for a moment, but the  lip of truth shall be established for ever. [2.] Evil doers must expect to be destroyed:  Evil shall hunt the violent man, as the blood-hound hunts the murderer to discover him, as the lion hunts his prey to tear it to pieces. Mischievous men will be brought to light, and brought to ruin; the destruction appointed shall run them down and overthrow them.  Evil pursues sinners. II. Here is his foresight of the deliverance and comfort of the persecuted, v. 12, 13. 1. God will do those justice, in delivering them, who, being wronged, commit themselves to him: " I know that the Lord will maintain the just and injured  cause of his  afflicted people, and will not suffer might always to prevail against right, though it be but  the right of the poor, who have but little that they can pretend a right to." God is, and will be, the patron of oppressed innocence, much more of persecuted piety; those that know him cannot but know this. 2. They will do him justice (if I may so speak), in ascribing the glory of their deliverance to him: " Surely the righteous (who make conscience of rendering to God his due, as well as to men theirs)  shall give thanks unto thy name when they find their cause pleaded with jealousy and prosecuted with effect." The closing words,  The upright shall dwell in thy presence, denote both God's favour to them ("Thou shalt admit them to dwell in thy presence in grace here, in glory hereafter, and it shall be their safety and happiness") and their duty to God: "They shall attend upon thee as servants that keep in the presence of their masters, both to do them honour and to receive their commands." This is true thanksgiving, even thanksliving; and this use we should make of all our deliverance, we should serve God the more closely and cheerfully.

=CHAP. 141.= ''David was in distress when he penned this psalm, pursued, it is most likely, by Saul, that violent man. Is any distressed? Let him pray; David did so, and had the comfort of it. I. He prays for God's favourable acceptance, ver. 1, 2. II. For his powerful assistance,''

ver. 3, 4. III. That others might be instrumental of good to his soul, as he hoped to be to the souls of others, ver. 5, 6. IV. That he and his friends being now brought to the last extremity God would graciously appear for their relief and rescue, ver. 7-10. The mercy and grace of God are as necessary to us as they were to him, and therefore we should be humbly earnest for them in singing this psalm.

Fervent Supplications.
$1$, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee. $2$ Let my prayer be set forth before thee  as incense;  and the lifting up of my hands  as the evening sacrifice. $3$ Set a watch,, before my mouth; keep the door of my lips. $4$ Incline not my heart to  any evil thing, to practise wicked works with men that work iniquity: and let me not eat of their dainties. Mercy to accept what we do well, and grace to keep us from doing ill, are the two things which we are here taught by David's example to pray to God for. I. David loved prayer, and he begs of God that his prayers might be heard and answered, v. 1, 2.  David cried unto God. His crying denotes fervency in prayer; he prayed as one in earnest. His crying to God denotes faith and fixedness in prayer. And what did he desire as the success of his prayer? 1. That God would take cognizance of it: " Give ear to my voice; let me have a gracious audience." Those that cry in prayer may hope to be heard in prayer, not for their loudness, but their liveliness. 2. That he would visit him upon it:  Make haste unto me. Those that know how to value God's gracious presence will be importunate for it and humbly impatient of delays. He that believes does not make haste, but he that prays may be earnest with God to make haste. 3. That he would be well pleased with him in it, well pleased with his  praying and the  lifting up of his hands in prayer, which denotes both the elevation and enlargement of his desire and the out-goings of his hope and expectation, the lifting up of the hand signifying the lifting up of the heart, and being used instead of lifting up the sacrifices which were heaved and waved before the Lord. Prayer is a spiritual sacrifice; it is the offering up of the soul, and its best affections, to God. Now he prays that this may be set forth and directed before God  as the incense which was daily burnt upon the golden altar, and  as the evening sacrifice, which he mentions rather than the morning sacrifice, perhaps because this was an evening prayer, or with an eye to Christ, who, in the evening of the world and in the evening of the day, was to offer up himself a sacrifice of atonement, and establish the spiritual sacrifices of acknowledgement, having abolished all the carnal ordinances of the law. Those that pray in faith may expect it will please God better than an ox or bullock. David was now banished from God's court, and could not attend the sacrifice and incense, and therefore begs that his prayer might be instead of them. Note, Prayer is of a sweet-smelling savour to God, as incense, which yet has no savour without fire; nor has prayer without the fire of holy love and fervour. II. David was in fear of sin, and he begs of God that he might be kept from sin, knowing that his prayers would not be accepted unless he took care to watch against sin. We must be as earnest for God's grace in us as for his favour towards us. 1. He prays that he might not be surprised into any sinful words (v. 3): " Set a watch, O Lord! before my mouth, and, nature having made my lips to be a door to my words, let grace keep that door, that no word may be suffered to go out which may in any way tend to the dishonour of God or the hurt of others." Good men know the evil of tongue-sins, and how prone they are to them (when enemies are provoking we are in danger of carrying our resentment too far, and of speaking unadvisedly, as Moses did, though the meekest of men), and therefore they are earnest with God to prevent their speaking amiss, as knowing that no watchfulness or resolution of their own is sufficient for the governing of their tongues, much less of their hearts, without the special grace of God. We must  keep our mouths as with a bridle; but that will not serve: we must pray to God to keep them. Nehemiah prayed to the Lord when he set a watch, and so must we, for without him the watchman walketh but in vain. 2. That he might not be inclined to any sinful practices (v. 4): " Incline not my heart to any evil thing; whatever inclination there is in me to sin, let it be not only restrained, but mortified, by divine grace." The example of those about us, and the provocations of those against us, are apt to stir up and draw out corrupt inclinations. We are ready to do as others do, and to think that if we have received injuries we may return them; and therefore we have need to pray that we may never be left to ourselves to practise any wicked work, either in confederacy with or in opposition to the  men that work iniquity. While we live in such an evil world, and carry about with us such evil hearts, we have need to pray that we may neither be drawn in by any allurement nor driven on by any provocation to do any sinful thing. 3. That he might not be ensnared by any sinful pleasures: " Let me not eat of their dainties. Let me not join with them in their feasts and sports, lest thereby I be inveigled into their sins."  Better is a dinner of herbs, out of the way of temptation, than a  stalled ox in it. Sinners pretend to find dainties in sin.  Stolen waters are sweet; forbidden fruit is pleasant to the eye. But those that consider how soon the dainties of sin will turn into wormwood and gall, how certainly it will, at last,  bite like a serpent and  sting like an adder, will dread those dainties, and pray to God by his providence to take them out of their sight, and by his grace to turn them against them. Good men will pray even against the sweets of sin.

Reproofs of the Righteous; Complaints and Petitions.
$5$ Let the righteous smite me;  it shall be a kindness: and let him reprove me;  it shall be an excellent oil,  which shall not break my head: for yet my prayer also  shall be in their calamities. $6$ When their judges are overthrown in stony places, they shall hear my words; for they are sweet. $7$ Our bones are scattered at the grave's mouth, as when one cutteth and cleaveth  wood upon the earth. $8$ But mine eyes  are unto thee, the Lord: in thee is my trust; leave not my soul destitute. $9$ Keep me from the snares  which they have laid for me, and the gins of the workers of iniquity. $10$ Let the wicked fall into their own nets, whilst that I withal escape. Here, I. David desires to be told of his faults. His enemies reproached him with that which was false, which he could not but complain of; yet, at the same time, he desired his friends would reprove him for that which was really amiss in him, particularly if there was any thing that gave the least colour to those reproaches (v. 5):  let the righteous smite me; it shall be a kindness. The  righteous God (so some); "I will welcome the rebukes of his providence, and be so far from quarrelling with them that I will receive them as tokens of love and improve them as means of grace, and will pray for those that are the instruments of my trouble." But it is commonly taken for the reproofs given by righteous men; and it best becomes those that are themselves righteous to reprove the unrighteousness of others, and from them reproof will be best taken. But if the reproof be just, though the reprover be not so, we must make a good use of it and learn obedience by it. We are here taught how to receive the reproofs of the righteous and wise. 1. We must desire to be reproved for whatever is amiss in us, or is done amiss by us: "Lord, put it into the heart of the righteous to smite me and reprove me. If my own heart does not  smite me, as it ought, let my friend do it; let me never fall under that dreadful judgment of being let alone in sin." 2. We must account it a piece of friendship. We must not only bear it patiently, but take it as a kindness; for  reproofs of instruction are the way of life (Prov. vi. 23), are means of good to us, to bring us to repentance for the sins we have committed, and to prevent relapses into sin. Though reproofs cut, it is in order to a cure, and therefore they are much more desirable than the kisses of an enemy (Prov. xxvii. 6) or the song of fools, Eccl. vii. 5. David blessed God for Abigail's seasonable admonition, 1 Sam. xxv. 32. 3. We must reckon ourselves helped and healed by it: It  shall be as an excellent oil to a wound, to mollify it and close it up;  it shall not break my head, as some reckon it to do, who could as well bear to have their heads broken as to be told of their faults; but, says David, "I am not of that mind; it is my sin that has broken my head, that has broken my bones, Ps. li. 8. The reproof is an excellent oil, to cure the bruises sin has given me. It shall not  break my head, if it may but help to break my heart." 4. We must requite the kindness of those that deal thus faithfully, thus friendly with us, at least by our  prayers for them in their calamities, and hereby we must show that we take it kindly. Dr. Hammond gives quite another reading of this verse: " Reproach will bruise me that am righteous, and rebuke me; but that poisonous oil shall not break my head (shall not destroy me, shall not do me the mischief intended),  for yet my prayer shall be in their mischiefs, that God would preserve me from them, and my prayer shall not be in vain." II. David hopes his persecutors will, some time or other, bear to be told of their faults, as he was willing to be told of his (v. 6): " When their judges" (Saul and his officers who judged and condemned David, and would themselves be sole judges) " are overthrown in stony places, among the rocks in the wilderness, then  they shall hear my words, for they are sweet." Some think this refers to the relentings that were in Saul's breast when he said, with tears,  Is this thy voice, my son David? 1 Sam. xxiv. 16; xxvi. 21. Or we may take it more generally: even judges, great as they are, may come to be overthrown. Those that make the greatest figure in this world do not always meet with level smooth ways through it. And those that slighted the word of God before will relish it, and be glad of it, when they are in affliction, for that opens the ear to instruction. When the world is bitter the word is sweet. Oppressed innocency cannot gain a hearing with those that live in pomp and pleasure, but when they come to be overthrown themselves they will have more compassionate thoughts of the afflicted. III. David complains of the great extremity to which he and his friends were reduced (v. 7):  Our bones are scattered at the grave's mouth, out of which they are thrown up, so long have we been dead, or into which they are ready to be thrown, so near are we to the pit; and they are as little regarded as chips among the hewers of wood, which are thrown in neglected heaps:  As one that cuts and cleaves the earth (so some read it), alluding to the ploughman who tears the earth in pieces with his plough-share, Ps. cxxix. 3.  Can these dry bones live? IV. David casts himself upon God, and depends upon him for deliverance: " But my eyes are unto thee (v. 8); for, when the case is ever so deplorable, thou canst redress all the grievances. From thee I expect relief, bad as things are, and in  thee is my trust." Those that have their eye towards God may have their hopes in him. V. He prays that God would succour and relieve him as his necessity required. 1. That he would comfort him: " Leave not my soul desolate and destitute; still let me see where my help is." 2. That he would prevent the designs of his enemies against him (v. 9): " Keep me from being taken in  the snare they have laid for me; give me to discover it and to evade it." Be the gin placed with ever so much subtlety, God can and will secure his people from being taken in it. 3. That God would, in justice, turn the designs of his enemies upon themselves, and, in mercy, deliver him from being ruined by them (v. 10):  let the wicked fall into their own net, the net which, intentionally, they procured for me, but which, meritoriously, they prepared for themselves.  Nec lex est justioir ulla quam necis artifices arte perire sua—No law can be more just than that the architects of destruction should perish by their own contrivances. All that are bound over to God's justice are held in the cords of their own iniquity. But let me at the same time obtain a discharge. The entangling and ensnaring of the wicked sometimes prove the escape and enlargement of the righteous.

=CHAP. 142.= ''This psalm is a prayer, the substance of which David offered up to God when he was forced by Saul to take shelter in a cave, and which he afterwards penned in this form. Here is, I. The complaint he makes to God (ver. 1, 2) of the subtlety, strength, and malice, of his enemies (ver. 3, 6), and the coldness and indifference of his friends, ver. 4. II. The comfort he takes in God that he knew his case (ver. 3) and was his refuge, ver. 5. III. His expectation from God that he would hear and deliver him,''

ver. 6, 7. IV His expectation from the righteous that they would join with him in praises, ver. 7. Those that are troubled in mind, body, or estate, may, in singing this psalm (if they sing it in some measure with David's spirit), both warrant his complaints and fetch in his comforts.

David's Complaints.
$1$ I cried unto the with my voice; with my voice unto the  did I make my supplication. $2$ I poured out my complaint before him; I showed before him my trouble. $3$ When my spirit was overwhelmed within me, then thou knewest my path. In the way wherein I walked have they privily laid a snare for me. Whether it was in the cave of  Adullam, or that of  Engedi, that David prayed this prayer, is not material; it is plain that he was in distress. It was a great disgrace to so great a soldier, so great a courtier, to be put to such shifts for his own safety, and a great terror to be so hotly pursued and every moment in expectation of death; yet then he had such a presence of mind as to pray this prayer, and, wherever he was, still had his religion about him. Prayers and tears were his weapons, and, when he durst not stretch forth his hands against his prince, he lifted them up to his God. There is no cave so deep, so dark, but we may out of it send up our prayers, and our souls in prayer, to God. He calls this prayer  Maschil—a psalm of instruction, because of the good lessons he had himself learnt in the cave, learnt on his knees, which he desired to teach others. In these verses observe, I. How David complained to God, v. 1, 2. When the danger was over he was not ashamed to own (as great spirits sometimes are) the fright he had been in and the application he had made to God. Let no men of the first rank think it any diminution or disparagement to them, when they are in affliction, to cry to God, and to cry like children to their parents when any thing frightens them.  David poured out his complaint, which denotes a free and full complaint; he was copious and particular in it. His heart was as full of his grievances as it could hold, but he made himself easy by pouring them out before the Lord; and this he did with great fervency:  He cried unto the Lord with his voice, with the voice of his mind (so some think), for, being hidden in the cave, he durst not speak with an audible voice, lest that should betray him; but mental prayer is vocal to God, and he hears the groanings which cannot, or dare not, be uttered, Rom. viii. 26. Two things David laid open to God, in this complaint:—1. His distress. He exhibited a remonstrance or memorial of his case:  I showed before him my trouble, and all the circumstances of it. He did not prescribe to God, nor show him his trouble, as if God did not know it without his showing; but as one that put a confidence in God, desired to keep up communion with him, and was willing to refer himself entirely to him, he unbosomed himself to him, humbly laid the matter before him, and then cheerfully left it with him. We are apt to show our trouble too much to ourselves, aggravating it, and poring upon it, which does us no service, whereas by showing it to God we might cast the care upon him who careth for us, and thereby ease ourselves. Nor should we allow of any complaint to ourselves or others which we cannot with due decency and sincerity of devotion make to God, and stand to before him. 2. His desire. When he made his complaint he  made his supplication (v. 1), not claiming relief as a debt, but humbly begging it as a favour. Complainants must be suppliants, for God will be sought unto. II. What he complained of: " In the way wherein I walked, suspecting no danger,  have they privily laid a snare for me, to entrap me." Saul gave Michal his daughter to David on purpose that she might be  a snare to him, 1 Sam. xviii. 21. This he complains of to God, that every thing was done with a design against him. If he had gone out of his way, and met with snares, he might have thanked himself; but when he met with them in the way of his duty he might with humble boldness tell God of them. III. What comforted him in the midst of these complaints (v. 3): " When my spirit was overwhelmed within me, and ready to sink under the burden of grief and fear, when I was quite at a loss and ready to despair,  then thou knewest my path, that is, then it was a pleasure to me to think that thou knewest it. Thou knewest my sincerity, the right path which I have walked in, and that I am not such a one as my persecutors represent me. Thou knewest my condition in all the particulars of it; when my spirit was so overwhelmed that I could not distinctly show it, this comforted me, that thou knewest it, Job xxiii. 10. Thou knewest it, that is, thou didst protect, preserve, and secure it," Ps. xxxi. 7; Deut. ii. 7.

Complaints and Petitions.
$4$ I looked on  my right hand, and beheld, but  there was no man that would know me: refuge failed me; no man cared for my soul. $5$ I cried unto thee, : I said, Thou  art my refuge  and my portion in the land of the living. $6$ Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I. $7$ Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about; for thou shalt deal bountifully with me. The psalmist here tells us, for our instruction, 1. How he was disowned and deserted by his friends, v. 4. When he was in favour at court he seemed to have a great interest, but when he was made an out-law, and it was dangerous for any one to harbour him (witness Ahimelech's fate), then  no man would know him, but every body was shy of him. He looked  on his right hand for an advocate (Ps. cix. 31), some friend or other to speak a good word for him; but, since Jonathan's appearing for him had like to have cost him his life, nobody was willing to venture in defence of his innocency, but all were ready to say they knew nothing of the matter. He looked round to see if any would open their doors to him; but  refuge failed him. None of all his old friends would give him a night's lodging, or direct him to any place of secresy and safety. How many good men have been deceived by such swallow-friends, who are gone when winter comes! David's life was exceedingly precious, and yet, when he was unjustly proscribed,  no man cared for it, nor would move a hand for the protection of it. Herein he was a type of Christ, who, in his sufferings for us, was forsaken of all men, even of his own disciples, and trod the wine-press alone, for there was  none to help, none to uphold, Isa. lxiii. 5. 2. How he then found satisfaction in God, v. 5. Lovers and friends stood aloof from him, and it was in vain to call to them. "But," said he, " I cried unto thee, O Lord! who knowest me, and carest for me, when none else will, and wilt not fail me nor forsake me when men do;" for God is constant in his love. David tells us what he said to God in the cave: " Thou art my refuge and my portion in the land of the living; I depend upon thee to be so,  my refuge to save me from being miserable,  my portion to make me happy. The cave I am in is but a poor refuge. Lord,  thy name is the  strong tower that  I run into. Thou art  my refuge, in whom alone I shall think myself safe. The crown I am in hopes of is but a poor portion; I can never think myself well provided for till I know that  the Lord is the portion of my inheritance and of my cup." Those who in sincerity take the Lord for their God shall find him all-sufficient both as a refuge and as a portion, so that, as no evil shall hurt them, so no good shall be wanting to them; and they may humbly claim their interest: " Lord, thou art my refuge and my portion; every thing else is a refuge of lies and a portion of no value. Thou art so  in the land of the living, that is, while I live and have my being, whether in this world or in a better." There is enough in God to answer all the necessities of this present time. We live in a world of dangers and wants; but what danger need we fear if God is our refuge, or what wants if he be our portion? Heaven, which alone deserves to be called  the land of the living, will be to all believers both a refuge and a portion. 3. How, in this satisfaction, he addressed himself to God (v. 5, 6): "Lord, give a gracious  ear to my cry, the cry of my affliction, the cry of my supplication, for  I am brought very low, and, if thou help me not, I shall be quite sunk. Lord,  deliver me from my persecutors, either tie their hands or turn their hearts, break their power or blast their projects, restrain them or rescue me,  for they are stronger than I, and it will be thy honour to take part with the weakest. Deliver me from them, or I shall be ruined by them, for I am not yet myself a match for them. Lord,  bring my soul out of prison, not only bring me safe out of this cave, but bring me out of all my perplexities." We may apply it spiritually: the souls of good men are often straitened by doubts and fears, cramped and fettered through the weakness of faith and the prevalency of corruption; and it is then their duty and interest to apply themselves to God, and beg of him to set them at liberty and to enlarge their hearts, that they may  run the way of his commandments. 4. How much he expected his deliverance would redound to the glory of God. (1.) By his own thanksgivings, into which his present complaints would then be turned: " Bring my soul out of prison, not that I may enjoy myself and my friends and live at ease, no, nor that I may secure my country, but  that I may praise thy name." This we should have an eye to, in all our prayers to God for deliverance out of trouble, that we may have occasion to praise God and may live to his praise. This is the greatest comfort of temporal mercies that they furnish us with matter, and give us opportunity, for the excellent duty of praise. (2.) By the thanksgivings of many on his behalf (2 Cor. i. 11): "When I am enlarged  the righteous shall encompass me about; for  my cause they shall make thee a crown of praise, so the Chaldee. They shall flock about me to congratulate me on my deliverance, to hear my experiences, and to receive (Maschil) instructions from me; they shall encompass me, to join with me in my thanksgivings,  because thou shalt have dealt  bountifully with me." Note, The mercies of others ought to be the matter of our praises to God; and the praises of others, on our behalf, ought to be both desired and rejoiced in by us.

=CHAP. 143.= ''This psalm, as those before, is a prayer of David, and full of complaints of the great distress and danger he was in, probably when Saul persecuted him. He did not only pray in that affliction, but he prayed very much and very often, not the same over again, but new thoughts. In this psalm, I. He complains of his troubles, through the oppression of his enemies (ver. 3) and the weakness of his spirit under it, which was ready to sink notwithstanding the likely course he took to support himself, ver. 4, 5. II. He prays, and prays earnestly (ver. 6), 1. That God would hear him,''

ver. 1-7. 2. That he would not deal with him according to his sins, ver. 2. 3. That he would not hide his face from him (ver. 7), but manifest his favour to him, ver. 8. 4. That he would guide and direct him in the way of his duty (ver. 8, 10) and quicken him in it, ver. 11. 5. That he would deliver him out of his troubles, ver. 9, 11. 6. That he would in due time reckon with his persecutors, ver. 12. We may more easily accommodate this psalm to ourselves, in the singing of it, because most of the petitions in it are for spiritual blessings (which we all need at all times), mercy and grace.

Complaints and Petitions.
$1$ Hear my prayer,, give ear to my supplications: in thy faithfulness answer me,  and in thy righteousness. $2$ And enter not into judgment with thy servant: for in thy sight shall no man living be justified. $3$ For the enemy hath persecuted my soul; he hath smitten my life down to the ground; he hath made me to dwell in darkness, as those that have been long dead. $4$ Therefore is my spirit overwhelmed within me; my heart within me is desolate. $5$ I remember the days of old; I meditate on all thy works; I muse on the work of thy hands. $6$ I stretch forth my hands unto thee: my soul  thirsteth after thee, as a thirsty land. Selah. Here, I. David humbly begs to be heard (v. 1), not as if he questioned it, but he earnestly desired it, and was in care about it, for, having desired it, and was in care about it, for having directed his prayer, he looked up to see how it sped, Hab. ii. 1. He is a suppliant to his God, and he begs that his requests may be granted:  Hear my prayer; give ear to my supplications. He is an appellant against his persecutors, and he begs that his case may be brought to hearing and that God will give judgment upon it, in his faithfulness and righteousness, as the Judge of right and wrong. Or, "Answer my petitions in thy faithfulness, according to the promises thou hast made, which thou wilt be just to." We have no righteousness of our own to plead, and therefore must plead God's righteousness, the word of promise which he has freely given us and caused us to hope in. II. He humbly begs not to be proceeded against in strict justice, v. 2. He seems here, if not to correct, yet to explain, his plea (v. 1), Deliver me  in thy righteousness; "I mean," says he, "the righteous promises of the gospel, not the righteous threatenings of the law; if I be answered according to the righteousness of this broken covenant of innocency, I am quite undone;" and therefore, 1. His petition is, " Enter not into judgment with thy servant; do not deal with me in strict justice, as I deserve to be dealt with." In this prayer we must own ourselves to be God's servants, bound to obey him, accountable to him, and solicitous to obtain his favour, and we must approve ourselves to him. We must acknowledge that in many instances we have offended him, and have come short of our duty to him, that he might justly enquire into our offences, and proceed against us for them according to law, and that, if he should do so, judgment would certainly go against us; we have nothing to move in arrest or mitigation of it, but execution would be taken out and awarded and then we should be ruined for ever. But we must encourage ourselves with a hope that there is mercy and forgiveness with God, and be earnest with him for the benefit of that mercy. " Enter not into judgment with thy servant, for thou hast already entered into judgment with thy Son, and laid upon him the iniquity of us all.  Enter not into judgment with thy servant, for thy servant enters into judgment with himself;" and, if  we will judge ourselves, we shall not be judged. 2. His plea is, " In thy sight shall no man living be justified upon those terms, for no man can plead innocency nor any righteousness of his own, either that he has not sinned or that he does not deserve to die for his sins; nor that he has any satisfaction of his own to offer;" nay, if God contend with us,  we are not able to answer him for one of a thousand, Job ix. 3; xv. 20. David, before he prays for the removal of his trouble, prays for the pardon of his sin, and depends upon mere mercy for it. III. He complains of the prevalency of his enemies against him (v. 3): "Saul, that great enemy,  has persecuted my soul, sought my life, with a restless malice, and has carried the persecution so far that he has already  smitten it down to the ground. Though I am not yet under ground, I am struck to the ground, and that is next door to it; he has forced me to  dwell in darkness, not only in dark caves, but in dark thoughts and apprehensions, in the clouds of melancholy,  as helpless and hopeless as  those that have been long dead. Lord, let me find mercy with thee, for I find no mercy with men. They condemn me; but, Lord, do not thou condemn me. Am not I an object of thy compassion, fit to be appeared for; and is not my enemy an object of thy displeasure, fit to be appeared against?" IV. He bemoans the oppression of his mind, occasioned by his outward troubles (v. 4):  Therefore is my spirit overpowered and  overwhelmed within me, and I am almost plunged in despair; when without are fightings within are fears, and those fears greater tyrants and oppressors than Saul himself and not so easily out-run. It is sometimes the lot of the best men to have their spirits for a time almost overwhelmed and their hearts desolate, and doubtless it is their infirmity. David was not only a great saint, but a great soldier, and yet even he was sometimes ready to faint in a day of adversity.  Howl, fir-trees, if the cedars be shaken. V. He applies himself to the use of proper means for the relief of his troubled spirit. He had no force to muster up against the oppression of the enemy, but, if he can keep possession of nothing else, he will do what he can to keep possession of his own soul and to preserve his inward peace. In order to this, 1. He looks back, and  remembers the days of old (v. 5), God's former appearances for his afflicted people and for him in particular. It has been often a relief to the people of God in their straits to think of the wonders which their fathers told them of, Ps. lxxvii. 5, 11. 2. He looks round, and takes notice of the works of God in the visible creation, and the providential government of the world:  I meditate on all thy works. Many see them, but do not see the footsteps of God's wisdom, power, and goodness in them, and do not receive the benefit they might by them because they do not meditate upon them; they do not dwell on that copious curious subject, but soon quit it, as if they had exhausted it, when they have scarcely touched upon it.  I muse on, or (as some read it)  I discourse of, the operation  of thy hands, how great, how good, it is! The more we consider the power of God the less we shall fear the face or force of man, Isa. li. 12, 13. 3. He looks up with earnest desires towards God and his favour (v. 6): " I stretch forth my hands unto thee, as one begging an alms, and big with expectation to receive something great, standing ready to lay hold on it and bid it welcome.  My soul thirsteth after thee; it is to thee (so the word is), entire for thee, intent on thee; it is  as a thirsty land, which, being parched with excessive heat, gapes for rain; so do I need, so do I crave, the support and refreshment of divine consolations under my afflictions, and nothing else will relieve me." This is the best course we can take when our spirits are overwhelmed; and justly do those sink under their load who will not take such a ready way as this to ease themselves.

Prayers for Divine Grace.
$7$ Hear me speedily, : my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit. $8$ Cause me to hear thy lovingkindness in the morning; for in thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee. $9$ Deliver me,, from mine enemies: I flee unto thee to hide me. $10$ Teach me to do thy will; for thou  art my God: thy spirit  is good; lead me into the land of uprightness. $11$ Quicken me,, for thy name's sake: for thy righteousness' sake bring my soul out of trouble. 12 And of thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I  am thy servant. David here tells us what he said when he stretched forth his hands unto God; he begins not only as one in earnest, but as one in haste: " Hear me speedily, and defer no longer, for  my spirit faileth. I am just ready to faint; reach the cordial—quickly, quickly, or I am gone." It was not a haste of unbelief, but of vehement desire and holy love. '' Make haste, O God! to help me.'' Three things David here prays for:— I. The manifestations of God's favour towards him, that God would be well pleased with him and let him know that he was so; this he prefers before any good, Ps. iv. 6. 1. He dreads God's frowns: "Lord,  hide not thy face from me; Lord, be not angry with me, do not turn from me, as we do from one we are displeased with; Lord, let me not be left under the apprehensions of thy anger or in doubt concerning thy favour; if I have thy favour, let it not be hidden from me." Those that have the truth of grace cannot but desire the evidence of it. He pleads the wretchedness of his case if God withdrew from him: "Lord, let me not lie under thy wrath, for then I am  like those that go down to the pit, that is, down to the grave (I am a dead man, weak, and pale, and ghastly; thy frowns are worse than death), or down to hell, the bottomless pit." Even those who through grace are delivered from going down to the pit may sometimes, when the terrors of the Almighty set themselves in array against them, look like those who are going to the pit. Disconsolate saints have sometimes cried out of the wrath of God, as if they had been damned sinners, Job vi. 4; Ps. lxxxviii. 6. 2. He entreats God's favour (v. 8):  Cause me to hear thy lovingkindness in the morning. He cannot but think that God has a kindness for him, that he has some kind things to say to him, some good words and comfortable words; but the present hurry of his affairs, and tumult of his spirits, drowned those pleasing whispers; and therefore he begs, "Lord, do not only speak kindly to me, but cause me to hear it, to  hear joy and gladness," Ps. li. 8. God speaks to us by his word and by his providence, and in both we should desire and endeavour to  hear his lovingkindness (Ps. cvii. 43), that we may set that always before us: " Cause me to hear it  in the morning, every morning; let my waking thoughts be of God's lovingkindness, that the sweet relish of that may abide upon my spirits all the day long." His plea is, " For in thee do I trust, and in thee only; I look not for comfort in any other." God's goodness is commonly wrought  for those who trust in him (Ps. xxxi. 8), who by faith draw it out. II. The operations of God's grace in him. Those he is as earnest for as for the tokens of God's favour to him, and so should we be. He prays, 1. That he might be enlightened with the knowledge of God's will; and this is the first work of the Spirit, in order to his other works, for God deals with men as men, as reasonable creatures. Here are three petitions to this effect:— (1.)  Cause me to know the way wherein I should walk. Sometimes those that are much in care to walk right are in doubt, and in the dark, which is the right way. Let them come boldly to the throne of grace, and beg of God, by his word, and Spirit, and providence, to show them the way, and prevent their missing it. A good man does not ask what is the way in which he must walk, or in which is the most pleasant walking, but what is the right way, the way in which he should walk. He pleads, " I lift up my soul unto thee, to be moulded and fashioned according to thy will." He did not only importunately, but impartially, desire to know his duty; and those that do so shall be taught. (2.) " Teach me to do thy will, not only show me what thy will is, but teach me how to do it, how to turn my hand dexterously to my duty." It is the desire and endeavour of all God's faithful servants to know and to do his will, and to stand complete in it. He pleads, " Thou art my God, and therefore my oracle, by whom I may expect to be advised—my God, and therefore my ruler, whose will I desire to do." If we do in sincerity take God for our God, we may depend upon him to teach us to do his will, as a master does his servant. (3.)  Lead me into the land of uprightness, into the communion of saints, that pleasant land of the upright, or into a settled course of holy living, which will lead to heaven, that land of uprightness where holiness will be in perfection, and he that is holy shall be holy still. We should desire to be led, and kept safe, to heaven, not only because it is a land of blessedness, but because it is a land of uprightness; it is the perfection of grace. We cannot find the way that will bring us to that land unless God show us, nor go in that way unless he take us by the hand and lead us, as we lead those that are weak, or lame, or timorous, or dim-sighted; so necessary is the grace of God, not only to put us into the good way, but to keep us and carry us on in it. The plea is, " Thy Spirit is good, and able to make me good," good and willing to help those that are at a loss. Those that have the Lord for their God have his Spirit for their guide; and it is both their character and their privilege that they are  led by the Spirit. 2. He prays that he might be enlivened to do his will (v. 11): " Quicken me, O Lord!—quicken my devotions, that they may be lively; quicken me to my duty, and quicken me in it; and this  for thy name's sake." The best saints often find themselves dull, and dead, and slow, and therefore pray to God to quicken them. III. The appearance of God's providence for him, 1. That God would, in his own way and time, give him rest from his troubles (v. 9): " Deliver me, O Lord! from my enemies, that they may not have their will against me;  for I flee unto thee to hide me; I trust to thee to defend me in my trouble, and therefore to rescue me out of it." Preservations are pledges of salvation, and those shall find God their hiding-place who by faith make him such. He explains himself (v. 11): " For thy righteousness-sake, bring my soul out of trouble, for thy promise-sake, nay, for thy mercy-sake" (for some by  righteousness understand  kindness and  goodness); "do not only deliver me from my outward trouble, but from the trouble of my soul, the trouble that threatens to overwhelm my spirit. Whatever trouble I am in, Lord, let not my heart be troubled," John xiv. 1. 2. That he would reckon with those that were the instruments of his trouble (v. 12): " Of thy mercy to me  cut off my enemies, that I may be no longer in fear of them;  and destroy all those, whoever they be, how numerous, how powerful, soever,  who afflict my soul, and create vexation to that;  for I am thy servant, and am resolved to continue such, and therefore may expect to be owned and protected in thy service." This prayer is a prophecy of the utter destruction of all the impenitent enemies of Jesus Christ and his kingdom, who will not have him to reign over them, who grieve his Spirit, and afflict his soul, by afflicting his people, in whose afflictions he is afflicted.

=CHAP. 144.= ''The four preceding psalms seem to have been penned by David before his accession to the crown, when he was persecuted by Saul; this seems to have been penned afterwards, when he was still in trouble (for there is no condition in this world privileged with an exemption from trouble), the neighbouring nations molesting him and giving him disturbance, especially the Philistines, 2 Sam. v. 17. In this psalm, I. He acknowledges, with triumph and thankfulness, the great goodness of God to him in advancing him to the government''

, ver. 1-4. II. He prays to God to help him against the enemies who threatened him, ver. 5-8 and again ver. 11. III. He rejoices in the assurance of victory over them, ver. 9, 10. IV. He prays for the prosperity of his own kingdom, and pleases himself with the hopes of it, ver. 12-15. In singing this psalm we may give God the glory of our spiritual privileges and advancements, and fetch in help from him against our spiritual enemies; we may pray for the prosperity of our souls, of our families, and of our land; and, in the opinion of some of the Jewish writers, we may refer the psalm to the Messiah and his kingdom.

Grateful Acknowledgments of Divine Goodness; Prayer for Success against Enemies.
$1$ Blessed  be the my strength, which teacheth my hands to war,  and my fingers to fight: $2$ My goodness, and my fortress; my high tower, and my deliverer; my shield, and  he in whom I trust; who subdueth my people under me. $3$, what  is man, that thou takest knowledge of him!  or the son of man, that thou makest account of him! $4$ Man is like to vanity: his days  are as a shadow that passeth away. $5$ Bow thy heavens,, and come down: touch the mountains, and they shall smoke. $6$ Cast forth lightning, and scatter them: shoot out thine arrows, and destroy them. $7$ Send thine hand from above; rid me, and deliver me out of great waters, from the hand of strange children; $8$ Whose mouth speaketh vanity, and their right hand  is a right hand of falsehood. Here, I. David acknowledges his dependence upon God and his obligations to him, v. 1, 2. A prayer for further mercy is fitly begun with a thanksgiving for former mercy; and when we are waiting upon God to bless us we should stir up ourselves to bless him. He gives to God the glory of two things:— 1. What he was to him:  Blessed be the Lord my rock (v. 1),  my goodness, my fortress, v. 2. He has in the covenant engaged himself to be so, and encouraged us, accordingly, to depend upon him; all the saints, who by faith have made him theirs, have found him not only to answer but to out do their expectations. David speaks of it here as the matter of his trust, and that which made him easy, as the matter of his triumph, and that which made him glad, and in which he gloried. See how he multiplies words to express the satisfaction he had in God and his interest in him. (1.) "He is  my strength, on whom I stay, and from whom I have power both for my work and for my warfare, my rock to build on, to take shelter in." Even when we are weak we may  be strong in the Lord and in the power of his might. (2.) " My goodness, not only good to me, but my chief good, in whose favour I place my felicity, and who is the author of all the goodness that is in me, and  from whom comes every good and perfect gift." (3.) " My fortress, and  my high tower, in whom I think myself as safe as ever any prince thought himself in a castle or strong-hold." David had formerly sheltered himself in strong-holds at En-gedi (1 Sam. xxiii. 29), which perhaps were natural fastnesses. He had lately made himself master of the strong-hold of Zion, which was fortified by art, and he  dwelt in the fort (2 Sam. v. 7, 9), but he depends not on these. "Lord," says he, "thou art  my fortress and  my high tower." The divine attributes and promises are fortifications to a believer, far exceeding those either of nature or art. (4.)  My deliverer, and, as it is in the original, very emphatically,  my deliverer to me, "not only a deliverer I have interest in, but who is always nigh unto me and makes all my deliverances turn to my real benefit." (5.) " My shield, to guard me against all the malignant darts that my enemies let fly at me, not only  my fortress at home, but  my shield abroad in the field of battle." Wherever a believer goes he carries his protection along with him.  Fear not, Abram, I am thy shield. 2. What he had done for him. He was bred a shepherd, and seems not to have been designed by his parents, or himself for any thing more. But, (1.) God had made him a soldier. His hands had been used to the crook and his fingers to the harp, but God  taught his hands to war and his fingers to fight, because he designed him for Israel's champion; and what God calls men to he either finds them or makes them fit for. Let the men of war give God the glory of all their military skill; the same that teaches the meanest husbandman his art teaches the greatest general his. It is a pity that any whose fingers God has taught to fight should fight against him or his kingdom among men. Those have special reason to acknowledge God with thankfulness who prove to be qualified for services which they themselves never thought of. (2.) God had made him a sovereign prince, had taught him to wield the sceptre as well as the sword, to rule as well as fight, the harder and nobler art of the two: He  subdueth my people under me. The providence of God is to be acknowledged in making people subject to their prince, and so preserving the order and benefit of societies. There was a special hand of God inclining the people of Israel to be subject to David, pursuant to the promise God had made him; and it was typical of that great act of divine grace, the bringing of souls into subjection to the Lord Jesus and making them willing in the day of his power. II. He admires God's condescension to man and to himself in particular (v. 3, 4): " Lord, what is man, what a poor little thing is he,  that thou takest knowledge of him, that thou makest account of him, that he falls so much under thy cognizance and care, and that thou hast such a tender regard to any of that mean and worthless race as thou hast had to me!" Considering the many disgraces which the human nature lies under, we have reason to admire the honours God has put upon mankind in general (the saints especially, some in a particular manner, as David) and upon the Messiah (to whom those words are applied, Heb. ii. 6), who was  highly exalted because he humbled himself to be found in fashion as a man, and  has authority to execute judgment because he is the Son of man. A question to this purport David asked (Ps. viii. 4), and he illustrated the wonder by the consideration of the great dignity God has placed man in (Ps. viii. 5),  Thou hast crowned him with glory and honour. Here he illustrates it by the consideration of the meanness and mortality of man, notwithstanding the dignity put upon him (v. 4):  Man is like to vanity; so frail is he, so weak, so helpless, compassed about with so many infirmities, and his continuance here so very short and uncertain, that he is as like as may be to vanity itself. Nay, he is vanity, he is so at his best estate.  His days have little substance in them, considering how many of the thoughts and cares of an immortal soul are employed about a poor dying body; they  are as a shadow, dark and flitting, transitory and finishing with the sun, and, when that sets, resolving itself into all shadow. They  are as a shadow that passeth away, and there is no loss of it. David puts himself into the number of those that are thus mean and despicable. III. He begs of God to strengthen him and give him success against the enemies that invaded him, v. 5-8. He does not specify who they were that he was in fear of, but says,  Scatter them, destroy them. God knew whom he meant, though he did not name them. But afterwards he describes them (v. 7, 8): "They are  strange children, Philistines, aliens, bad neighbours to Israel, heathens, whom we are bound to be strange to and not to make any leagues with, and who therefore carry it strangely towards us." Notwithstanding the advantages with which God had blessed David's arms against them, they were still vexatious and treacherous, and men that one could put no confidence in: "One cannot take their word, for their  mouth speaketh vanity; nay, if they give their hand upon it, or offer their hand to help you, there is no trusting them; for  their right hand is a right hand of falsehood." Against such as these we cannot defend ourselves, but we may depend on the God of truth and justice, who hates falsehood, to defend us from them. 1. David prays that God would appear, that he would do something extraordinary, for the conviction of those who preferred their dunghill-deities before the God of Israel (v. 5): " Bow thy heavens, O Lord! and make it evident that they are indeed thine, and that thou art the Lord of them, Isa. lxvi. 1. Let thy providence threaten my enemies, and look black upon them, as the clouds do on the earth when they are thick, and hang very low, big with a storm. Fight against those that fight against us, so that it may visibly appear that thou art for us.  Touch the mountains, our strong and stately enemies,  and let them  smoke. Show thyself by the ministry of thy angels, as thou didst upon Mount Sinai." 2. That he would appear against his enemies, that he would fight from heaven against them, as sometimes he had done, by lightnings, which are his arrows (his fiery darts, against which the hardest steel is no armour of proof, so penetrating is the force of lightning), that he himself would shoot these arrows, who, we are sure, never misses his mark, but hits where he aims. 3. That he would appear for him, v. 7. He begs for their destruction, in order to his own deliverance and the repose of his people: " Send thy hand, thy power,  from above, for that way we look for help;  rid me and deliver me out of these  great waters that are ready to overflow me." God's time to help his people is when they are sinking and all other helps fail.

Thanksgiving and Petitions; National Happiness Desired.
$9$ I will sing a new song unto thee, O God: upon a psaltery  and an instrument of ten strings will I sing praises unto thee. $10$  It is he that giveth salvation unto kings: who delivereth David his servant from the hurtful sword. $11$ Rid me, and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand  is a right hand of falsehood: $12$ That our sons  may be as plants grown up in their youth;  that our daughters  may be as corner stones, polished  after the similitude of a palace: $13$  That our garners  may be full, affording all manner of store:  that our sheep may bring forth thousands and ten thousands in our streets: $14$  That our oxen  may be strong to labour;  that there be no breaking in, nor going out; that  there be no complaining in our streets. $15$ Happy  is that people, that is in such a case:  yea, happy  is that people, whose God  is the. The method is the same in this latter part of the psalm as in the former; David first gives glory to God and then begs mercy from him. I. He praises God for the experiences he had had of his goodness to him and the encouragements he had to expect further mercy from him, v. 9, 10. In the midst of his complaints concerning the power and treachery of his enemies, here is a holy exultation in his God:  I will sing a new song to thee, O God! a song of praise for new mercies, for those compassions that are new every morning. Fresh favours call for fresh returns of thanks; nay, we must praise God for the mercies we hope for by his promise as well as those we have received by his providence, 2 Chron. xx. 20, 21. He will join music with his songs of praise, to express and excite his holy joy in God; he will praise God  upon a psaltery of ten strings, in the best manner, thinking all little enough to set forth the praises of God. He tells us what this new song shall be (v. 10):  It is he that giveth salvation unto kings. This intimates, 1. That great kings cannot save themselves without him. Kings have their life-guards, and have armies at command, and all the means of safety that can be devised; but, after all, it is God that gives them their salvation, and secures them by those means, which he could do, if there were occasion, without them, Ps. xxxiii. 16. Kings are the protectors of their people, but it is God that is their protector. How much service do they owe him then with their power who gives them all their salvations! 2. That good kings, who are his ministers for the good of their subjects, shall be protected and saved by him. He has engaged to give salvation to those kings that are his subjects and rule for him; witness the great things he had done for  David his servant, whom he had many a time  delivered from the hurtful sword, to which Saul's malice, and his own zeal for the service of his country, had often exposed him. This may refer to Christ the Son of David, and then it is a new song indeed, a New-Testament song. God delivered him from the hurtful sword, upheld him as his servant, and brought him off a conqueror over all the powers of darkness, Isa. xlii. 1; xlix. 8. To him he gave salvation, not for himself only, but for us, raising him up to be  a horn of salvation. II. He prays for the continuance of God's favour. 1. That he might be delivered from the public enemies, v. 11. Here he repeats his prayer and plea, v. 7, 8. His persecutors were still of the same character, false and perfidious, and who would certainly over-reach an honest man and be too hard for him: "Therefore, Lord, do thou  deliver me from them, for they are a strange sort of people." 2. That he might see the public peace and prosperity: "Lord, let us have victory, that we may have quietness, which we shall never have while our enemies have it in their power to do us mischief." David, as a king, here expresses the earnest desire he had of the welfare of his people, wherein he was a type of Christ, who provides effectually for the good of his chosen. We have here, (1.) The particular instances of that public prosperity which David desired for his people. [1.] A hopeful progeny (v. 12): " That our sons and  our daughters may be in all respects such as we could wish." He means not those only of his own family, but those of his subjects, that are the seed of the next generation. It adds much to the comfort and happiness of parents in this world to see their children promising and likely to do well.  First, It is pleasant to see  our sons as plants grown up in their youth, as olive-plants (Ps. cxxviii. 3), the  planting of the Lord (Isa. lxi. 3),—to see them as plants, not as weeds, not as thorns,—to see them as plants growing great, not withered and blasted,—to see them of a healthful constitution, a quick capacity, a towardly disposition, and especially of a pious inclination, likely to bring forth fruit unto God in their day,—to see them  in their youth, their growing time, increasing in every thing that is good, growing wiser and better, till they grow strong in spirit.  Secondly, It is no less desirable to see  our daughters as corner-stones, or corner-pillars,  polished after the similitude of a palace, or temple. By daughters families are united and connected, to their mutual strength, as the parts of a building are by the corner-stones; and when they are graceful and beautiful both in body and mind they are then polished after the similitude of a nice and curious structure. When we see our daughters well-established and stayed with wisdom and discretion, as corner-stones are fastened in the building,—when we see them by faith united to Christ, as the chief corner-stone, adorned with the graces of God's Spirit, which are the polishing of that which is naturally rough, and  become women professing godliness,—when we see them purified and consecrated to God as living temples, we think ourselves happy in them. [2.] Great plenty. Numerous families increase the care, perhaps more than the comfort, where there is not sufficient for their maintenance; and therefore he prays for a growing estate with a growing family.  First, That their store-houses might be well-replenished with the fruits and products of the earth:  That our garners may be full, like those of the good householder, who brings out of them things new and old (those things that are best new he has in that state, those that are best when they are kept he has in that state),—that we may have in them  all manner of stores, for ourselves and our friends,—that, living plentifully, we may live not luxuriously, for then we abuse our plenty, but cheerfully and usefully,—that, having abundance, we may be thankful to God, generous to our friends, and charitable to the poor; otherwise, what profit is it to have our garners full? Jam. v. 3.  Secondly, That their flocks might greatly increase:  That our sheep may bring forth thousands, and ten thousands, in our folds. Much of the wealth of their country consisted in their flocks (Prov. xxvii. 26), and this is the case with ours too, else wool would not be, as it is, a staple commodity. The increase of our cattle is a blessing in which God is to be acknowledged.  Thirdly, That their beasts designed for service might be fit for it:  That our oxen may be strong to labour in the plough,  that they may be fat and fleshy (so some), in good working case. We were none of us made to be idle, and therefore we should pray for bodily health, not that we may be easy and take our pleasures, but that we  may be strong to labour, that we may do the work of our place and day, else we are worse than the beasts; for when they are strong it is for labour. [3.] An uninterrupted peace.  First, That there be no war,  no breaking in of invaders,  no going out of deserters. "Let not our enemies break in upon us; let us not have occasion to march out against them." War brings with it abundance of mischiefs, whether it be offensive or defensive.  Secondly, That there be no oppression nor faction— no complaining in our streets, that the people may have no cause to complain either of their government or of one another, nor may be so peevish as to complain without cause. It is desirable thus to dwell in quiet habitations. (2.) His reflection upon this description of the prosperity of the nation, which he so much desired (v. 15):  Happy are the people that are in such a case (but it is seldom so, and never long so),  yea, happy are the people whose God is the Lord. The relation of a people to God as theirs is here spoken of either, [1.] As that which is the fountain whence all those blessings flow. Happy are the Israelites if they faithfully adhere to the Lord as their God, for they may expect to be  in such a case. National piety commonly brings national prosperity; for nations as such, in their national capacity, are capable of rewards and punishments only in this life. Or, [2.] As that which is abundantly preferable to all these enjoyments. The psalmist began to say, as most do,  Happy are the people that are in such a case; those are blessed that prosper in the world. But he immediately corrects himself:  Yea, rather, happy are the people whose God is the Lord, who have his favour, and love, and grace, according to the tenour of the covenant, though they have not abundance of this world's goods. As all this, and much more, cannot make us happy, unless the Lord be our God, so, if he be, the want of this, the loss of this, nay, the reverse of this, cannot make us miserable.

=CHAP. 145.= ''The five foregoing psalms were all of a piece, all full of prayers; this, and the five that follow it to the end of the book, are all of a piece too, all full of praises; and though only this is entitled David's psalm yet we have no reason to think but that they were all his as well as all the foregoing prayers. And it is observable, 1. That after five psalms of prayer follow six psalms of praise; for those that are much in prayer shall not want matter for praise, and those that have sped in prayer must abound in praise. Our thanksgivings for mercy, when we have received it, should even exceed our supplications for it when we were in pursuit of it. David, in the last of his begging psalms, had promised to praise God (Ps. cxlv. 9), and here he performs his promise. 2. That the book of Psalms concludes with psalms of praise, all praise, for praise, is the conclusion of the whole matter; it is that in which all the psalms centre. And it intimates that God's people, towards the end of their life, should abound much in praise, and the rather because, at the end of their life, they hope to remove to the world of everlasting praise, and the nearer they come to heaven the more they should accustom themselves to the work of heaven. This is one of those psalms which are composed alphabetically (as Ps. 25 and 34, &c.), that it might be the more easily committed to memory, and kept in mind. The Jewish writers justly extol this psalm as a star of the first magnitude in this bright constellation; and some of them have an extravagant saying concerning it, not much unlike some of the popish superstitions, That whosoever will sing this psalm constantly three times a day shall certainly be happy in the world to come. In this psalm, I. David engages himself and others to praise God, ver. 1, 2, 4-7, 10-12. II. He fastens upon those things that are proper matter for praise, God's greatness (ver . 3), his goodness (ver. 8, 9), the proofs of both in the administration of his kingdom (ver. 13), the kingdom of providence (ver. 14-16), the kingdom of grace''

(ver. 17-20), and then he concludes with a resolution to continue praising God (ver. 21) with which resolution our hearts must be filled, and in which they must be fixed, in singing this psalm.

Grateful Acknowledgments.
$1$ I will extol thee, my God, O king; and I will bless thy name for ever and ever. $2$ Every day will I bless thee; and I will praise thy name for ever and ever. $3$ Great  is the, and greatly to be praised; and his greatness  is unsearchable. $4$ One generation shall praise thy works to another, and shall declare thy mighty acts. $5$ I will speak of the glorious honour of thy majesty, and of thy wondrous works. $6$ And  men shall speak of the might of thy terrible acts: and I will declare thy greatness. $7$ They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness. $8$ The  is gracious, and full of compassion; slow to anger, and of great mercy. $9$ The  is good to all: and his tender mercies  are over all his works. The entitling of this  David's psalm of praise may intimate not only that he was the penman of it, but that he took a particular pleasure in it and sung it often; it was his companion wherever he went. In this former part of the psalm God's glorious attributes are praised, as, in the latter part of the psalm, his kingdom and the administration of it. Observe, I. Who shall be employed in giving glory to God. 1. Whatever others do, the psalmist will himself be much in praising God. To this good work he here excites himself, engages himself, and has his heart much enlarged in it. What he does, that he will do, having more and more satisfaction in it. It was his duty; it was his delight. Observe, (1.) How he expresses the work itself: " I will extol thee, and bless thy name (v. 1); I will speak well of thee, as thou hast made thyself known, and will therein express my own high thoughts of thee and endeavour to raise the like in others." When we speak honourably of God, this is graciously interpreted and accepted as an extolling of him. Again (v. 2):  I will bless thee, I will praise thy name; the repetition intimates the fervency of his affection to this work, the fixedness of his purpose to abound in it, and the frequency of his performances therein. Again (v. 5):  I will speak of thy honour, and (v. 6)  I will declare thy greatness. He would give glory to God, not only in his solemn devotions, but in his common conversation. If the heart be full of God, out of the abundance of that the mouth will speak with reverence, to his praise, upon all occasions. What subject of discourse can we find more noble, more copious, more pleasant, useful, and unexceptionable, than the glory of God? (2.) How he expresses his resolution to persevere in it. [1.] He will be constant to this work:  Every day will I bless thee. Praising God must be our daily work. No day must pass, though ever so busy a day, though ever so sorrowful a day, without praising God. We ought to reckon it the most needful of our daily employments, and the most delightful of our daily comforts. God is every day blessing us, doing well for us; there is therefore reason that we should be every day blessing him, speaking well of him. [2.] He will continue in it:  I will bless thee  for ever and ever, v. 1 and again v. 2. This intimates,  First, That he resolved to continue in this work to the end of his life, throughout  his ever in this world.  Secondly, That the psalms he penned should be made use of in praising God by the church to the end of time, 2 Chron. xxix. 30.  Thirdly, That he hoped to be praising God to all eternity in the other world. Those that make praise their constant work on earth shall have it their everlasting bliss in heaven. 2. He doubts not but others also would be forward to this work. (1.) "They shall concur in it now; they shall join with me in it: When  I declare thy greatness men shall speak of it (v. 6);  they shall abundantly utter it" (v. 7), or  pour it out (as the word is); they shall praise God with a gracious fluency, better than the most curious oratory. David's zeal would provoke many, and it has done so. (2.) "They shall keep it up when I am gone, in an uninterrupted succession (v. 4):  One generation shall praise thy works to another." The generation that is going off shall tell them to that which is rising up, shall tell what they have seen in their days and what they have heard from their fathers; they  shall fully and particularly  declare thy mighty acts (Ps. lxxviii. 3); and the generation that is rising up shall follow the example of that which is going off: so that the death of God's worshippers shall be no diminution of his worship, for a new generation shall rise up in their room to carry on that good work, more or less, to the end of time, when it shall be left to that world to do it in which there is no succession of generations. II. What we must give to God the glory of. 1. Of his greatness and his great works. We must declare,  Great is the Lord, his presence infinite, his power irresistible, his brightness insupportable, his majesty awful, his dominion boundless, and his sovereignty incontestable; and therefore there is no dispute, but  great is the Lord, and, if great, then  greatly to be praised, with all that is within us, to the utmost of our power, and with all the circumstances of solemnity imaginable. His greatness indeed cannot be comprehended, for it is unsearchable; who can conceive or express how great God is? But then it is so much the more to be praised. When we cannot, by searching, find the bottom, we must sit down at the brink, and adore the depth, Rom. xi. 33. God is great, for, (1.) His majesty is glorious in the upper world, above the heavens, where he has set his glory; and when we are declaring his greatness we must not fail to  speak of the glorious honour of his majesty, the splendour of the glory of his majesty (v. 5), how brightly he shines in the upper world, so as to dazzle the eyes of the angels themselves, and oblige them to cover their faces, as unable to bear the lustre of it. (2.) His works are wondrous in this lower world. The preservation, maintenance, and government of all the creatures, proclaim the Creator very great. When therefore we declare his greatness we must observe the unquestionable proofs of it, and must  declare his mighty acts (v. 4),  speak of his wondrous works (v. 5),  the might of his terrible acts, v. 6. We must see God acting and working in all the affairs of this lower world. Various instruments are used, but in all events God is the supreme director; it is he that performs all things. Much of his power is seen in the operations of his providence (they are  mighty acts, such as cannot be paralleled by the strength of any creature), and much of his justice—they are  terrible acts, awful to saints, dreadful to sinners. These we should take all occasions to speak of, observing the finger of God, his hand, his arm, in all, that we may marvel. 2. Of his goodness; this is his glory, Exod. xxxiii. 19. It is what he glories in (Exod. xxxiv. 6, 7), and it is what we must give him the glory of:  They shall abundantly utter the memory of thy great goodness, v. 7. God's goodness is great goodness, the treasures of it can never be exhausted, nay, they can never be lessened, for he ever will be as rich in mercy as he ever was. It is memorable goodness; it is what we ought always to lay before us, always to have in mind and preserve the memorials of, for it is  worthy to be had in everlasting remembrance; and the remembrance we retain of God's goodness we should utter, we should  abundantly utter, as those who are full of it, very full of it, and desire that others may be acquainted and affected with it. But, whenever we utter God's great goodness, we must not forget, at the same time, to  sing of his righteousness; for, as he is gracious in rewarding those that serve him faithfully, so he is righteous in punishing those that rebel against him. Impartial and inflexible justice is as surely in God as inexhaustible goodness; and we must sing of both together, Rom. xi. 22. (1.) There is a fountain of goodness in God's nature (v. 8):  The Lord is gracious to those that serve him; he is  full of compassion to those that need him,  slow to anger to those that have offended him,  and of great mercy to all that seek him and sue to him. He is ready to give, and ready to forgive, more ready than we are to ask, than we are to repent. (2.) There are streams of goodness in all the dispensations of his providence, v. 9. As he is good, so he does good; he  is good to all, to all his creatures, from the highest angel to the meanest worm, to all but devils and damned sinners, that have shut themselves out from his goodness.  His tender mercies are over all his works. [1.] All his works, all his creatures, receive the fruits of his merciful care and bounty. It is extended to them all; he hates nothing that he has made. [2.] The works of his mercy out-shine all his other works, and declare him more than any of them. In nothing will the glory of God be for ever so illustrious as in the vessels of mercy ordained to glory. To the divine goodness will the everlasting hallelujahs of all the saints be sung.

Grateful Acknowledgments.
$10$ All thy works shall praise thee, ; and thy saints shall bless thee. $11$ They shall speak of the glory of thy kingdom, and talk of thy power; $12$ To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom. $13$ Thy kingdom  is an everlasting kingdom, and thy dominion  endureth throughout all generations. $14$ The upholdeth all that fall, and raiseth up all  those that be bowed down. $15$ The eyes of all wait upon thee; and thou givest them their meat in due season. $16$ Thou openest thine hand, and satisfiest the desire of every living thing. $17$ The  is righteous in all his ways, and holy in all his works. $18$ The  is nigh unto all them that call upon him, to all that call upon him in truth. $19$ He will fulfil the desire of them that fear him: he also will hear their cry, and will save them. $20$ The preserveth all them that love him: but all the wicked will he destroy. $21$ My mouth shall speak the praise of the : and let all flesh bless his holy name for ever and ever. The greatness and goodness of him who is  optimus et maximus— the best and greatest of beings, were celebrated in the former part of the psalm; here, in these verses, we are taught to give him  the glory of his kingdom, in the administration of which his greatness and goodness shine so clearly, so very brightly. Observe, as before, I. From whom the tribute of praise is expected (v. 10):  All God's  works shall praise him. They all minister to us matter for praise, and so praise him according to their capacity; even those that refuse to give him honour he will get himself honour upon. But his  saints do  bless him, not only as they have peculiar blessings from him, which other creatures have not, but as they praise him actively, while his other works praise him only objectively. They bless him, for they collect the rent or tribute of praise from the inferior creatures, and pay it into the treasury above. All God's works do praise him, as the beautiful building praises the builder or the well-drawn picture praises the painter; but the saints bless him as the children of prudent tender parents rise up and call them blessed. Of all God's works, his saints, the workmanship of his grace, the first-fruits of his creatures, have most reason to bless him. II. For what this praise is to be given:  They shall speak of thy kingdom. The kingdom of God among men is a thing to be often thought of and often spoken of. As, before, he had magnified God's greatness and goodness in general, so here he magnifies them with application to his kingdom. Consider then, 1. The greatness of his kingdom. It is great indeed, for all the kings and kingdoms of the earth are under his control. To show the greatness of God's kingdom, he observes, (1.) The pomp of it. Would we by faith look within the veil, we should see, and, believing, we should  speak of the glory of his kingdom (v. 11),  the glorious majesty of it (v. 12), for he has prepared his throne in the heavens, and it is high and lifted up, and surrounded with an innumerable company of angels. The courts of Solomon and Ahasuerus were magnificent; but, compared with the glorious majesty of God's kingdom, they were but as glow-worms to the sun. The consideration of this should strike an awe upon us in all our approaches to God. (2.) The power of it: When  they speak of the glory of God's  kingdom they must  talk of his  power, the extent of it, the efficacy of it—his power, by which he can do any thing and does every thing he pleases (v. 11); and, as a proof of it, let them  make known his mighty acts (v. 12), that  the sons of men may be invited to yield themselves his willing subjects and so put themselves under the protection of such a mighty potentate. (3.) The perpetuity of it, v. 13. The thrones of earthly princes totter, and the flowers of their crowns wither, monarchies come to an end; but, Lord,  thy kingdom is an everlasting kingdom. God will govern the world to the end of time, when the Mediator, who is now entrusted with the administration of his kingdom, shall deliver it up to God, even the Father, that he may be all in all to eternity. His  dominion endures throughout all generations, for he himself is eternal, and his counsels are unchangeable and uniform; and Satan, who has set up a kingdom in opposition to him, is conquered and in a chain. 2. The goodness of his kingdom. His royal style and title are,  The Lord God, gracious and merciful; and his government answers to his title. The goodness of God appears in what he does, (1.) For all the creatures in general (v. 15, 16): He  provides food for all flesh, and therein appears his everlasting mercy, Ps. cxxxvi. 25. All the creatures live upon God, and, as they had their being from him at first, so from him they have all the supports of their being and on him they depend for the continuance of it. [1.] The eye of their expectation attends upon him:  The eyes of all wait on thee. The inferior creatures indeed have not the knowledge of God, nor are capable of it, and yet they are said to  wait upon God, because they seek their food according to the instinct which the God of nature has put into them (and  they sow not, neither do they reap, Matt. vi. 26), and because they take what the God of nature has provided for them, in the time and way that he has appointed, and are content with it. [2.] The hand of his bounty is stretched out to them:  Thou givest them their meat in due season, the meat proper for them, and in the proper time, when they need it; so that none of the creatures ordinarily perish for want of food, no, not in the winter.  Thou openest thy hand freely and liberally,  and satisfiest the desire of every living thing, except some of the unreasonable children of men, that will be satisfied with nothing, but are still complaining, still crying,  Give, give. (2.) For the children of men in particular, whom he governs as reasonable creatures. [1.] He does none of them any wrong, for (v. 17)  the Lord is righteous in all his ways, and not unrighteous in any of them; he is  holy, and acts like himself, with a perfect rectitude  in all his works. In all the acts of government he is just, injurious to none, but administering justice to all.  The ways of the lord are equal, though ours are unequal. In giving laws, in deciding controversies, in recompensing services, and punishing offences, he is incontestably just, and we are bound to own that he is so. [2.] He does all of them good, his own people in a special manner.  First, He supports those that are sinking, and it is his honour to help the weak, v. 14. He  upholds all that fall, in that, though they fall, they are not utterly cast down. Many of the children of men are brought very low by sickness and other distresses, and seem ready to drop into the grave, and yet Providence wonderfully upholds them, raises them up, and says,  Return, Ps. cx. 3. If all had died who once seemed dying, the world would have been very thin. Many of the children of God, who have been ready to fall into sin, to fall into despair, have experienced his goodness in preventing their falls, or recovering them speedily by his graces and comforts, so that, though they fell, they were  not utterly cast down, Ps. xxxvii. 24. If those who were  bowed down by oppression and affliction are  raised up, it was God that raised them. And, with respect to all those  that are heavy-laden under the burden of sin, if they come to Christ by faith, he will ease them, he will raise them.  Secondly, He is very ready to hear and answer the prayers of his people, v. 18, 19. In this appears the grace of his kingdom, that his subjects have not only liberty of petitioning, but all the encouragement that can be to petition. 1. The grant is very rich, that God will be  nigh to all that call upon him; he will be always within call of their prayers, and they shall always find themselves within reach of his help. If  a neighbour that is near is better than a brother afar off (Prov. xxvii. 10), much more a God that is near. Nay, he will not only be  nigh to them, that they may have the satisfaction of being heard, but  he will fulfil their  desires; they shall have what they ask and find that they seek. It was said (v. 16) that he  satisfies the desire of every living thing, much more  will he fulfil the desire of those that fear him; for he that feeds his birds will not starve his babes.  He will hear their call and will save them; that is hearing them to purpose, as he heard David (that is, saved him)  from the horn of the unicorn, Ps. xxii. 21. 2. The proviso is very reasonable. He will hear and help us, (1.) If we  fear him, if we worship and serve him with a holy awe of him; for otherwise how can we expect that he should accept us? (2.) If we  call upon him in truth; for he desires truth in the inward part. We must be faithful to God, and sincere in our professions of dependence on him, and devotedness to him. In all devotions inward impressions must be answerable to the outward expressions, else they are not performed in truth.  Thirdly, He takes those under his special protection who have a confidence and complacency in him (v. 20):  The Lord preserves all those that love him; they lie exposed in this world, but he, by preserving them in their integrity, will effectually secure them, that no real evil shall befal them. [3.] If any are destroyed they may thank themselves:  All the wicked he will destroy, but they have by their wickedness fitted themselves for destruction. This magnifies his goodness in the protection of the righteous, that  with their eyes they shall see the reward of the wicked (Ps. xci. 8); and God will by this means preserve his people, even by destroying the wicked that would do them a mischief.  Lastly, The psalmist concludes, 1. With a resolution to give glory to God himself (v. 21):  My mouth shall speak the praise of the Lord. When we have said what we can, in praising God, still there is more to be said, and therefore we must not only begin our thanksgivings with this purpose, as he did (v. 1), but conclude them with it, as he does here, because we shall presently have occasion to begin again. As the end of one mercy is the beginning of another, so should the end of one thanksgiving be. While I have breath to draw, my mouth shall still speak God's praises. 2. With a call to others to do so too:  Let all flesh, all mankind,  bless his holy name for ever and ever. Some of mankind shall be blessing God for ever; it is a pity but that they should be all so engaged.

=CHAP. 146.= ''This and all the rest of the psalms that follow begin and end with Hallelujah, a word which puts much of God's praise into a little compass; for in it we praise him by his name Jah, the contraction of Jehovah. In this excellent psalm of praise, I. The psalmist engages himself to praise God, ver. 1, 2. II. He engages others to trust in him, which is one necessary and acceptable way of praising him. 1. He shows why we should not trust in men, ver. 3, 4. 2. Why we should trust in God''

(ver. 5), because of his power in the kingdom of nature (ver. 6), his dominion in the kingdom of providence (ver. 7), and his grace in the kingdom of the Messiah (ver. 8, 9), that everlasting kingdom (ver. 10), to which many of the Jewish writers refer this psalm, and to which therefore we should have an eye, in the singing of it.

The Divine Bounty.
$1$ Praise ye the. Praise the, O my soul. $2$ While I live will I praise the : I will sing praises unto my God while I have any being. $3$ Put not your trust in princes,  nor in the son of man, in whom  there is no help. $4$ His breath goeth forth, he returneth to his earth; in that very day his thoughts perish. David is supposed to have penned this psalm; and he was himself a prince, a mighty prince; as such, it might be thought, 1. That he should be exempted from the service of praising God, that it was enough for him to see that his priests and people did it, but that he needed not to do it himself in his own person. Michal thought it a disparagement to him to  dance before the ark; but he was so far from being of this mind that he would himself be first and foremost in the work, v. 1, 2. He considered his dignity as so far from excusing him from it that it rather obliged him to lead in it, and he thought it so far from lessening him that it really magnified him; therefore he stirred up himself to it and to make a business of it:  Praise the Lord, O my soul! and he resolved to abide by it: "I will praise him with my heart,  I will sing praises to him with my mouth. Herein I will have an eye to him as  the Lord, infinitely blessed and glorious in himself, and as  my God, in covenant with me." Praise is most pleasant when, in praising God, we have an eye to him as ours, whom we have an interest in and stand in relation to. "This I will do constantly while I live, every day of my life, and to my life's end; nay, I will do it  while I have any being, for when I have no being on earth I hope to have a being in heaven, a better being, to be doing it better." That which is the great end of our being ought to be our great employment and delight while we have any being. "In thee must our time and powers be spent." 2. It might be thought that he himself, having been so great a blessing to his country, should be adored, according to the usage of the heathen nations, who deified their heroes, that they should all come and  trust in his shadow and make him their  stay and  strong-hold. "No," says David, " Put not your trust in princes (v. 3), not in me, not in any other; do not repose your confidence in them; do not raise your expectations from them. Be not too sure of their sincerity; some have thought they knew better how to reign by knowing how to dissemble. Be not too sure of their constancy and fidelity; it is possible they may both change their minds and break their words." But, though we suppose them very wise and as good as David himself, yet we must not be too sure of their ability and continuance, for they are sons of Adam, weak and mortal. There is indeed a Son of man in whom there is help, in whom there is salvation, and who will not fail those that trust in him. But all other sons of men are like the man they are sprung of, who, being in honour, did not abide. (1.) We cannot be sure of their ability. Even the power of kings may be so straitened, cramped, and weakened, that they may not be in a capacity to do that for us which we expect. David himself owned (2 Sam. iii. 39),  I am this day weak, though anointed king. So that  in the son of man there is often  no help, no salvation; he is at a loss, at his wits' end, as  a man astonished, and then, though  a mighty man, he  cannot save, Jer. xiv. 9. (2.) We cannot be sure of their continuance. Suppose he has it in his power to help us while he lives, yet he may be suddenly taken off when we expect most from him (v. 4):  His breath goes forth, so it does every moment, and comes back again, but that is an intimation that it will shortly go for good and all, and then  he returns to his earth. The earth is his, in respect of his original as a man, the earth out of which he was taken, and to which therefore he must return, according to the sentence, Gen. iii. 19. It is his, if he be a worldly man, in respect of choice, his earth which he has chosen for his portion, and on the things of which he has set his affections. He shall go to his own place. Or, rather, it is his earth because of the property he has in it; and though he has had large possessions on earth a grave is all that will remain to him.  The earth God has given to the children of men, and great striving there is about it, and, as a mark of their authority, men  call their lands by their own names. But, after a while, no part of the earth will be their own but that in which the dead body shall make its bed, and that shall be theirs  while the earth remains. But, when he returns to his earth,  in that very day his thoughts perish; all the projects and designs he had of kindness to us vanish and are gone, and he cannot take one step further in them; all his purposes are cut off and buried with him, Job xvii. 11. And then what becomes of our expectations from him? Princes are mortal, as well as other men, and therefore we cannot have that assurance of help from them which we may have from that Potentate who hath immortality.  Cease from man, whose breath is in his nostrils and will not be there long.

Encouragement to Trust in God.
$5$ Happy  is he that  hath the God of Jacob for his help, whose hope  is in the his God: $6$ Which made heaven, and earth, the sea, and all that therein  is: which keepeth truth for ever: $7$ Which executeth judgment for the oppressed: which giveth food to the hungry. The looseth the prisoners: $8$ The  openeth  the eyes of the blind: the  raiseth them that are bowed down: the  loveth the righteous: 9 The  preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down. $10$ The shall reign for ever,  even thy God, O Zion, unto all generations. Praise ye the. The psalmist, having cautioned us not to trust in princes (because, if we do, we shall be miserably disappointed), here encourages us to put our confidence in God, because, if we do so, we shall be happily secured:  Happy is he that has the God of Jacob for his help, that has an interest in his attributes and promises, and has them engaged for him, and  whose hope is in the Lord his God. I. Let us take a view of the character here given of those whom God will uphold. Those shall have God for their help, 1. Who take him for their God, and serve and worship him accordingly. 2. Who have their hope in him, and live a life of dependence upon him, who have good thoughts of him, and encourage themselves in him, when all other supports fail. Every believer may look upon him as the God of Jacob, of the church in general, and therefore may expect relief from him, in reference to public distresses, and as his God in particular, and therefore may depend upon him in all personal wants and straits. We must hope, (1.) In the providence of God for all the good things we need, which relate to the life that now is. (2.) In the grace of Christ for all the good things which relate to the life that is to come. To this especially the learned Dr. Hammond refers this and the following verses, looking upon the latter part of this psalm to have a most visible remarkable aspect towards the eternal Son of God in his incarnation. He quotes one of the rabbies, who says of v. 10 that it belongs to the days of the Messiah. And that it does so he thinks will appear by comparing v. 7, 8, with the characters Christ gives of the Messiah (Matt. xi. 5, 6),  The blind receive their sight, the lame walk; and the closing words there,  Blessed is he whosoever shall not be offended in me, he thinks may very well be supposed to refer to v. 5.  Happy is the man that hopes in the Lord his God, and who is not offended in him. II. Let us take a view of the great encouragements here given us to hope in  the Lord our God. 1. He is the  Maker of the world, and therefore has all power in himself, and the command of the powers of all the creatures, which, being derived from him, depend upon him (v. 6):  He made heaven and earth, the sea, and all that in them is, and therefore his arm is not shortened, that it cannot save. It is very applicable to Christ, by whom God made the world, and  without whom was not any thing made that was made. It is a great support to faith that the Redeemer of the world is the same that was the Creator of it, and therefore has a good-will to it, a perfect knowledge of its case, and power to help it. 2. He is a God of inviolable fidelity. We may venture to take God's word, for he  keepeth truth for ever, and therefore no word of his shall fall to the ground; it is true  from the beginning, and therefore true  to the end. Our Lord Jesus is the Amen,  the faithful witness, as well as  the beginning, the author and principle,  of the creation of God, Rev. iii. 14. The keeping of God's truth for ever is committed to him, for  all the promises are in him  yea and amen. 3. He is the patron of injured innocency:  He pleads the cause of the oppressed, and (as we read it) he  executes judgment for them. He often does it in his providence, giving redress to those that suffer wrong and clearing up their integrity. He will do it in the judgment of the great day. The Messiah came to rescue the children of men out of the hands of Satan the great oppressor, and, all judgment being committed to him, the executing of judgment upon persecutors is so among the rest, Jude 15. 4. He is a bountiful benefactor to the necessitous:  He gives food to the hungry; so God does in an ordinary way for the answering of the cravings of nature; so he has done sometimes in an extraordinary way, as when ravens fed Elijah; so Christ did more than once when he fed thousands miraculously with that which was intended but for one meal or two for his own family. This encourages us to hope in him as the nourisher of our souls with the bread of life. 5. He is the author of liberty to those that were bound:  The Lord looseth the prisoners. He brought Israel out of the house of bondage in Egypt and afterwards in Babylon. The miracles Christ wrought, in making the dumb to speak and the deaf to hear with that one word,  Ephphatha—Be opened, his cleansing lepers, and so discharging them from their confinements, and his raising the dead out of their graves, may all be included in this one of  loosing the prisoners; and we may take encouragement from those to hope in him for that spiritual liberty which he came to proclaim, Isa. lxi. 1, 2. 6. He gives sight to those that have been long deprived of it;  The Lord can open the eyes of the blind, and has often given to his afflicted people to see that comfort which before they were not aware of; witness Gen. xxi. 19, and the prophet's servant, 2 Kings vi. 17. But this has special reference to Christ; for  since the world began was it not heard that any man opened the eyes of one that was born blind till Christ did it (John ix. 32) and thereby encouraged us to hope in him for spiritual illumination. 7. He sets that straight which was crooked, and makes those easy that were pained and ready to sink: He  raises those that are bowed down, by comforting and supporting them under their burdens, and, in due time, removing their burdens. This was literally performed by Christ when he made a poor woman straight that had been  bowed together, and could in no wise lift up herself (Luke xiii. 12); and he still does it by his grace, giving rest to those that were weary and heavily laden, and raising up with his comforts those that were humbled and cast down by convictions. 8. He has a constant kindness for all good people:  The Lord loveth the righteous, and they may with the more confidence depend upon his power when they are sure of his good-will. Our Lord Jesus showed his love to the righteous  by fulfilling all righteousness. 9. He has a tender concern for those that stand in special need of his care:  The Lord preserves the strangers. It ought not to pass without remark that the name of  Jehovah is repeated here five times in five lines, to intimate that it is an almighty power (that of Jehovah) that is engaged and exerted for the relief of the oppressed, and that it is as much the glory of God to succour those that are in misery as it is to  ride on the heavens by his name Jah, Ps. lxviii. 4. (1.) Strangers are exposed, and are commonly destitute of friends, but  the Lord preserves them, that they be not run down and ruined. Many a poor stranger has found the benefit of the divine protection and been kept alive by it. (2.)  Widows and fatherless children, that have lost the head of the family, who took care of the affairs of it, often fall into the hands of those that make a prey of them, that will not do them justice, nay, that will do them injustice; but  the Lord relieveth them, and raiseth up friends for them. See Exod. xxii. 22, 23. Our Lord Jesus came into the world to help the helpless, to receive Gentiles, strangers, into his kingdom, and that with him poor sinners, that are as fatherless,  may find mercy, Hos. xiv. 3. 10. He will appear for the destruction of all those that oppose his kingdom and oppress the faithful subjects of it:  The way of the wicked he turns upside down, and therefore let us  hope in him, and not be  afraid of the fury of the oppressor, as though he were  ready to destroy. It is the glory of the Messiah that he will subvert all the counsels of hell and earth that militate against his church, so that, having him for us, we need not fear any thing that can be done against us. 11. His kingdom shall continue through all the revolutions of time, to the utmost ages of eternity, v. 10. Let  this encourage us to trust in God at all times that  the Lord shall reign for ever, in spite of all the malignity of the powers of darkness, '' even thy God, O Zion! unto all generations.'' Christ is set King on the holy hill of Zion, and his kingdom shall continue in an endless glory. It cannot be destroyed by an invader; it shall not be left to a successor, either to a succeeding monarch or a succeeding monarchy, but it shall stand for ever. It is matter of unspeakable comfort that  the Lord reigns as Zion's God, as Zion's king, that the Messiah is head over all things to the church, and will be so while the world stands.

=CHAP. 147.= ''This is another psalm of praise. Some think it was penned after the return of the Jews from their captivity; but it is so much of a piece with Ps. cxlv. that I rather think it was penned by David, and what is said (ver. 2, 13) may well enough be applied to the first building and fortifying of Jerusalem in his time, and the gathering in of those that had been out-casts in Saul's time. The Septuagint divides it into two; and we may divide it into the first and second part, but both of the same import. I. We are called upon to praise God,''

ver. 1, 7, 12. II. We are furnished with matter for praise, for God is to be glorified, 1. As the God of nature, and so he is very great, ver. 4, 5, 8, 9, 15-18. 2. As the God of grace, comforting his people, ver. 3, 6, 10, 11. 3. As the God of Israel, Jerusalem, and Zion, settling their civil state (ver. 2, 13, 14), and especially settling religion among them, ver. 19, 20. It is easy, in singing this psalm, to apply it to ourselves, both as to personal and national mercies, were it but as easy to do so with suitable affections.

A Call to Praise God; Reasons for Praise.
$1$ Praise ye the : for  it is good to sing praises unto our God; for  it is pleasant;  and praise is comely. 2 The doth build up Jerusalem: he gathereth together the outcasts of Israel. $3$ He healeth the broken in heart, and bindeth up their wounds. $4$ He telleth the number of the stars; he calleth them all by  their names. $5$ Great  is our Lord, and of great power: his understanding  is infinite. $6$ The lifteth up the meek: he casteth the wicked down to the ground. $7$ Sing unto the with thanksgiving; sing praise upon the harp unto our God: $8$ Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains. $9$ He giveth to the beast his food,  and to the young ravens which cry. $10$ He delighteth not in the strength of the horse: he taketh not pleasure in the legs of a man. 11 The taketh pleasure in them that fear him, in those that hope in his mercy. Here, I. The duty of praise is recommended to us. It is not without reason that we are thus called to it again and again:  Praise you the Lord (v. 1), and again (v. 7),  Sing unto the Lord with thanksgiving, sing praise upon the harp to our God (let all our praises be directed to him and centre in him),  for it is good to do so; it is our duty, and therefore good in itself; it is our interest, and therefore good for us. It is acceptable to our Creator and it answers the end of our creation. The law for it is holy, just, and good; the practice of it will turn to a good account. It is good, for 1. It is pleasant. Holy joy or delight are required as the principle of it, and that is pleasant to us as men; giving glory to God is the design and business of it, and that is pleasant to us as saints that are devoted to his honour. Praising God is work that is its own wages; it is heaven upon earth; it is what we should be in as in our element. 2. It is comely; it is that which becomes us as reasonable creatures, much more as people in covenant with God. In giving honour to God we really do ourselves a great deal of honour. II. God is recommended to us as the proper object of our most exalted and enlarged praises, upon several accounts. 1. The care he takes of his chosen people, v. 2. Is Jerusalem to be raised out of small beginnings? Is it to be recovered out of its ruins? In both cases,  The Lord builds up Jerusalem. The gospel-church, the Jerusalem that is from above, is of this building. He framed the model of it in his own counsels; he founded it by the preaching of his gospel; he adds to it daily such as shall be saved, and so increases it. He will build it up unto perfection, build it up as high as heaven. Are any of his people outcasts? Have they made themselves so by their own folly? He gathers them by giving them repentance and bringing them again into the communion of saints. Have they been forced out by war, famine, or persecution? He opens a door for their return; many that were missing, and thought to be lost, are brought back, and those that were scattered in the cloudy and dark day are gathered together again. 2. The comforts he has laid up for true penitents, v. 3. They are  broken in heart, and wounded, humbled, and troubled, for sin, inwardly pained at the remembrance of it, as a man is that is sorely wounded. Their very hearts are not only pricked, but rent, under the sense of the dishonour they have done to God and the injury they have done to themselves by sin. To those whom God heals with the consolations of his Spirit he speaks peace, assures them that their sins are pardoned and that he is reconciled to them, and so makes them easy, pours the balm of Gilead into the bleeding wounds, and then binds them up, and makes them to rejoice. Those who have had experience of this need not be called upon to praise the Lord; for when he brought them  out of the horrible pit, and  set their feet upon a rock, he  put a new song into their mouths, Ps. xl. 2, 3. And for this let others praise him also. 3. The sovereign dominion he has over the lights of heaven, v. 4, 5. The stars are innumerable, many of them being scarcely discernible with the naked eye, and yet he counts them, and knows the exact number of them, for they are all the work of his hands and the instruments of his providence. Their bulk and power are very great; but  he calleth them all by their names, which shows his dominion over them and the command he has them at, to make what use of them he pleases. They are his servants, his soldiers; he musters them, he marshals them; they come and go at his bidding, and all their motions are under his direction. He mentions this as one instance of many, to show that  great is our Lord and of great power (he can do what he pleases), and of  his understanding there is no computation, so that he can contrive every thing for the best. Man's knowledge is soon drained, and you have his utmost length; hitherto his wisdom can reach and no further. But God's knowledge is a depth that can never be fathomed. 4. The pleasure he takes in humbling the proud and exalting those of low degree (v. 6):  The Lord lifts up the meek, who abase themselves before him, and whom men trample on; but  the wicked, who conduct themselves insolently towards God and scornfully towards all mankind, who lift up themselves in pride and folly, he  casteth down to the ground, sometimes by very humbling providences in this world, at furthest in the day when their faces shall be  filled with everlasting shame. God proves himself to be God by  looking on the proud and abasing them, Job xl. 12. 5. The provision he makes for the inferior creatures. Though he is so great as to command the stars, he is so good as not to forget even the fowls, v. 8, 9. Observe in what method he feeds man and beast. (1.)  He covereth the heaven with clouds, which darken the air and intercept the beams of the sun, and yet in them he  prepareth that  rain for the earth which is necessary to its fruitfulness. Clouds look melancholy, and yet without them we could have no rain and consequently no fruit. Thus afflictions, for the present, look black, and dark, and unpleasant, and we are in heaviness because of them, as sometimes when the sky is overcast it makes us dull; but they are necessary, for from these clouds of affliction come those showers that make the harvest to  yield the peaceable fruits of righteousness (Heb. xii. 11), which should help to reconcile us to them. Observe the necessary dependence which the earth has upon the heavens, which directs us on earth to depend on God in heaven. All the rain with which the earth is watered is of God's preparing. (2.) By the rain which distils on the earth he  makes grass to grow upon the mountains, even the high mountains, which man neither takes care of nor reaps the benefit of. The mountains, which are not watered with the springs and rivers, as the valleys are, are yet watered so that they are not barren. (3.) This grass he  gives to  the beast for  his food, the beast of the mountains which runs wild, which man makes no provision for. And even the  young ravens, which, being forsaken by their old ones,  cry, are heard by him, and ways are found to feed them, so that they are kept from perishing in the nest. 6. The complacency he takes in his people, v. 10, 11. In times when great things are doing, and there are great expectations of the success of them, it concerns us to know (since the issue proceeds from the Lord) whom, and what, God will delight to honour and crown with victory. It is not the strength of armies, but the strength of grace, that God is pleased to own. (1.) Not the strength of armies—not in the cavalry,  for he delighteth not in the strength of the horse, the war-horse, noted for his courage (Job xxxix. 19, &c.)—nor in the infantry, for he  taketh no pleasure in the legs of a man; he does not mean the swiftness of them for flight, to quit the field, but the steadiness of them for charging, to stand the ground. If one king, making war with another king, goes to God to pray for success, it will not avail him to plead, "Lord, I have a gallant army, the horse and foot in good order; it is a pity that they should suffer any disgrace;" for that is no argument with God, Ps. xx. 7. Jehoshaphat's was much better:  Lord, we have no might, 2 Chron. xx. 12. But, (2.) God is pleased to own the strength of grace. A serious and suitable regard to God is that which is, in the sight of God, of great price in such a case. The Lord accepts and  takes pleasure in those that  fear him and that hope in his mercy. Observe, [1.] A holy fear of God and hope in God not only may consist, but must concur. In the same heart, at the same time, there must be both a reverence of his majesty and a complacency in his goodness, both a believing dread of his wrath and a believing expectation of his favour; not that we must hang in suspense between hope and fear, but we must act under the gracious influences of hope and fear. Our fear must save our hope from swelling into presumption, and our hope must save our fear from sinking into despair; thus must we take our work before us. [2.] We must  hope in God's mercy, his general mercy, even when we cannot find a particular promise to stay ourselves upon. A humble confidence in the goodness of God's nature is very pleasing to him, as that which turns to the glory of that attribute in which he most glories. Every man of honour loves to be trusted.

Jerusalem and Zion Called to Praise to God; God's Favour to Israel.
$12$ Praise the, O Jerusalem; praise thy God, O Zion. 13 For he hath strengthened the bars of thy gates; he hath blessed thy children within thee. $14$ He maketh peace  in thy borders,  and filleth thee with the finest of the wheat. $15$ He sendeth forth his commandment  upon earth: his word runneth very swiftly. $16$ He giveth snow like wool: he scattereth the hoarfrost like ashes. $17$ He casteth forth his ice like morsels: who can stand before his cold? $18$ He sendeth out his word, and melteth them: he causeth his wind to blow,  and the waters flow. $19$ He showeth his word unto Jacob, his statutes and his judgments unto Israel. $20$ He hath not dealt so with any nation: and  as for his judgments, they have not known them. Praise ye the. Jerusalem, and Zion, the holy city, the holy hill, are here called upon to  praise God, v. 12. For where should praise be offered up to God but where his altar is? Where may we expect that glory should be given to him but in the beauty of holiness? Let the inhabitants of Jerusalem praise the Lord in their own houses; let the priests and Levites, who attend in Zion, the city of their solemnities, in a special manner praise the Lord. They have more cause to do it than others, and they lie under greater obligations to do it than others; for it is their business, it is their profession. " Praise thy God, O Zion! he is thine, and therefore thou art bound to praise him; his being thine includes all happiness, so that thou canst never want matter for praise." Jerusalem and Zion must praise God, I. For the prosperity and flourishing state of their civil interests, v. 13, 14. 1. For their common safety. They had gates, and kept their gates barred in times of danger; but that would not have been an effectual security to them if God had not  strengthened the bars of their gates and fortified their fortifications. The most probable means we can devise for our own preservation will not answer the end, unless God give his blessing with them; we must therefore in the careful and diligent use of those means, depend upon him for that blessing, and attribute the undisturbed repose of our land more to the wall of fire than to the wall of water round about us, Zech. ii. 5. 2. For the increase of their people. This strengthens the bars of the gates as much as any thing:  He hath blessed thy children within thee, with that first and great blessing,  Be fruitful, and multiply, and replenish the land. It is a comfort to parents to see their children blessed of the Lord (Isa. lxi. 9), and a comfort to the generation that is going off to see the rising generation numerous and hopeful, for which blessing God must be blessed. 3. For the public tranquillity, that they were delivered from the terrors and desolations of war:  He makes peace in thy borders, by putting an end to the wars that were, and preventing the wars that were threatened and feared.  He makes peace within thy borders, that is, in all parts of the country, by composing differences among neighbours, that there may be no intestine broils and animosities, and  upon thy borders, that they may not be attacked by invasions from abroad. If there be trouble any where, it is in the borders, the marches of a country; the frontier-towns lie most exposed, so that, if there be peace in the borders, there is a universal peace, a mercy we can never be sufficiently thankful for. 4. For great plenty, the common effect of peace: He  filleth thee with the finest of the wheat—wheat, the most valuable grain, the fat, the finest of that, and a fulness thereof. What would they more? Canaan abounded with the best wheat (Deut. xxxii. 14) and exported it to the countries abroad, as appears, Ezek. xxvii. 17. The land of Israel was not enriched with precious stones nor spices, but with  the finest of the wheat, with bread, which strengthens man's heart. This made it the glory of all lands, and for this God was praised in Zion. II. For the wonderful instances of his power in the weather, particularly the winter-weather. He that protects Zion and Jerusalem is that God of power from whom all the powers of nature are derived and on whom they depend, and who produces all the changes of the seasons, which, if they were not common, would astonish us. 1. In general, whatever alterations there are in this lower world (and it is that world that is subject to continual changes) they are produced by the will, and power, and providence of God (v. 15):  He sendeth forth his commandment upon earth, as one that has an incontestable authority to give orders, and innumerable attendants ready to carry his orders and put them in execution. As the world was at first made, so it is still upheld and governed, by a word of almighty power.  God speaks and it is done, for all are his servants. That word takes effect, not only surely, but speedily.  His word runneth very swiftly, for nothing can oppose or retard it. As the lightning, which passes through the air in an instant, such is the word of God's providence, and such the word of his grace, when it is sent forth with commission, Luke xvii. 24. Angels, who carry his word and fulfil it,  fly swiftly, Dan. ix. 21. 2. In particular, frosts and thaws are both of them wonderful changes, and in both we must acknowledge the word of his power. (1.) Frosts are from God. With him are the  treasures of the snow and the hail (Job xxxviii. 22, 23), and out of these treasures he draws as he pleases. [1.]  He giveth snow like wool. It is compared to wool for its whiteness (Isa. i. 18), and its softness; it falls silently, and makes no more noise than the fall of a lock of wool; it covers the earth, and keeps it warm like a fleece of wool, and so promotes its fruitfulness. See how God can work by contraries, and bring meat out of the eater, can warm the earth with cold snow. [2.]  He scatters the hoar-frost, which is dew congealed, as the snow and hail are rain congealed. This looks like ashes scattered upon the grass, and is sometimes prejudicial to the products of the earth and blasts them as if it were hot ashes, Ps. lxxviii. 47. [3.]  He casts forth his ice like morsels, which may be understood either of large hail-stones, which are as ice in the air, or of the ice which covers the face of the waters, and when it is broken, though naturally it was as drops of drink, it is as morsels of meat, or crusts of bread. [4.] When we see the frost, and snow, and ice, we feel it in the air:  Who can stand before his cold? The beasts cannot; they retire into dens (Job xxxvii. 8); they are easily conquered then, 2 Sam. xxiii. 20. Men cannot, but are forced to protect themselves by fires, or furs, or both, and all little enough where and when the cold is in extremity. We see not the causes when we feel the effects; and therefore we must call it  his cold; it is of his sending, and therefore we must bear it patiently, and be thankful for warm houses, and clothes, and beds, to relieve us against the rigour of the season, and must give him the glory of his wisdom and sovereignty, his power and faithfulness, which shall not cease any more than summer, Gen. viii. 22. And let us also infer from it, If we cannot stand before the cold of his frosts, how can we stand before the heat of his wrath? (2.) Thaws are from God. When he pleases (v. 18)  he sends out his word and melts them; the frost, the snow, the ice, are all dissolved quickly, in order to which he  causes the wind, the  south wind, to blow, and  the waters, which were frozen,  flow again as they did before. We are soon sensible of the change, but we see not the causes of it, but must resolve it into the will of the First Cause. And in it we must take notice not only of the power of God, that he can so suddenly, so insensibly, make such a great and universal alteration in the temper of the air and the face of the earth (what cannot he do that does this every winter, perhaps often every winter?) but also of the goodness of God. Hard weather does not always continue; it would be sad if it should. He does not  contend for ever, but  renews the face of the earth. As he remembered Noah, and released him (Gen. viii. 1), so he remembers the earth, and his covenant with the earth, Cant. ii. 11, 12. This thawing word may represent the gospel of Christ, and this thawing wind the Spirit of Christ (for the Spirit is compared to the wind, John iii. 8); both are sent for the melting of frozen souls. Converting grace, like the thaw, softens the heart that was hard, moistens it, and melts it into tears of repentance; it warms good affections, and makes them to flow, which, before, were chilled and stopped up. The change which the thaw makes is universal and yet gradual; it is very evident, and yet how it is done is unaccountable: such is the change wrought in the conversion of a soul, when God's word and Spirit are sent to melt it and restore it to itself. III. For his distinguishing favour to Israel, in giving them his word and ordinances, a much more valuable blessing than their peace and plenty (v. 14), as much as the soul is more excellent than the body. Jacob and Israel had God's statutes and judgments among them. They were under his peculiar government; the municipal laws of their nation were of his framing and enacting, and their constitution was a theocracy. They had the benefit of divine revelation; the great things of God's law were written to them. They had a priesthood of divine institution for all things pertaining to God, and prophets for all extraordinary occasions. No people besides went upon sure grounds in their religion. Now this was, 1. A preventing mercy. They did not find out God's statutes and judgments of themselves, but  God showed his word unto Jacob, and by that word he made known to them his  statutes and judgments. It is a great mercy to any people to have the word of God among them; for  faith comes by hearing and reading that word, that faith without which it is impossible to please God. 2. A distinguishing mercy, and upon that account the more obliging: " He hath not dealt so with every nation, not with  any nation; and,  as for his judgments, they have not known them, nor are likely to know them till the Messiah shall come and take down the partition-wall between Jew and Gentile, that the gospel may be preached to every creature." Other nations had plenty of outward good things; some nations were very rich, others had pompous powerful princes and polite literature, but none were blessed with God's statutes and judgments as Israel were. Let  Israel therefore  praise the Lord in the observance of these statutes. '' Lord, how is it that thou wilt manifest thyself to us, and not to the world! Even so, Father, because it seemed good in thy eyes.''

=CHAP. 148.= ''This psalm is a most solemn and earnest call to all the creatures, according to their capacity, to praise their Creator, and to show forth his eternal power and Godhead, the invisible things of which are manifested in the things that are seen. Thereby the psalmist designs to express his great affection to the duty of praise; he is highly satisfied that God is praised, is very desirous that he may be more praised, and therefore does all he can to engage all about him in this pleasant work, yea, and all who shall come after him, whose hearts must be very dead and cold if they be not raised and enlarged, in praising God, by the lofty flights of divine poetry which we find in this psalm. I. He calls upon the higher house, the creatures that are placed in the upper world, to praise the Lord, both those that are intellectual beings, and are capable of doing it actively (ver. 1, 2), and those that are not, and are therefore capable of doing it only objectively, ver. 3-6. II. He calls upon the lower house, the creatures of this lower world, both those that can only minister matter of praise (ver. 7-10) and those that, being endued with reason, are capable of offering up this sacrifice (ver. 11-13), especially his own people, who have more cause to do it, and are more concerned to do it, than any other, ver. 14.''

An Invitation to Praise.
$1$ Praise ye the. Praise ye the from the heavens: praise him in the heights. $2$ Praise ye him, all his angels: praise ye him, all his hosts. $3$ Praise ye him, sun and moon: praise him, all ye stars of light. $4$ Praise him, ye heavens of heavens, and ye waters that  be above the heavens. $5$ Let them praise the name of the : for he commanded, and they were created. $6$ He hath also stablished them for ever and ever: he hath made a decree which shall not pass. We, in this dark and depressed world, know but little of the world of light and exaltation, and, conversing within narrow confines, can scarcely admit any tolerable conceptions of the vast regions above. But this we know, I. That there is above us a world of blessed angels by whom God is praised, an innumerable company of them.  Thousand thousands minister unto him, and ten thousand times ten thousand stand before him; and it is his glory that he has such attendants, but much more his glory that he neither needs them, nor is, nor can be, any way benefited by them. To that bright and happy world the psalmist has an eye here, v. 1, 2. In general, to  the heavens, to  the heights. The heavens are the heights, and therefore we must lift up our souls above the world unto God in  the heavens, and  on things above we must  set our affections. It is his desire that God may be praised  from the heavens, that thence a praising frame may be transmitted to this world in which we live, that while we are so cold, and low, and flat, in praising God, there are those above who are doing it in a better manner, and that while we are so often interrupted in this work they rest not day nor night from it. In particular, he had an eye to God's  angels, to  his hosts, and calls upon them to praise God. That God's angels are his hosts is plain enough; as soon as they were made they were enlisted, armed, and disciplined; he employs them in fighting his battles, and they keep ranks, and know their place, and observe the word of command as his hosts. But what is meant by the psalmist's calling upon them, and exciting them to praise God, is not so easy to account for. I will not say, They do not heed it, because we find that  to the principalities and powers is known by the church the manifold wisdom of God (Eph. iii. 10); but I will say, They do not need it, for they are continually praising God and there is no deficiency at all in their performances; and therefore when, in singing this psalm, we call upon the angels to praise God (as we did, Ps. ciii. 20), we mean that we desire God may be praised by the ablest hands and in the best manner,—that we are pleased to think he is so,—that we have a spiritual communion with those that dwell in his house above and are still praising him,—and that we have come by faith, and hope, and holy love, to the  innumerable company of angels, Heb. xii. 22. II. That there is above us not only an assembly of blessed spirits, but a system of vast bodies too, and those bright ones, in which God is praised, that is, which may give us occasion (as far as we know any thing of them) to give to God the glory not only of their being, but of their beneficence to mankind. Observe, 1. What these creatures are that thus show us the way in praising God, and, whenever we look up and consider the heavens, furnish us with matter for his praises. (1.) There are the  sun, moon, and  stars, which continually, either day or night, present themselves to our view, as looking-glasses, in which we may see a faint shadow (for so I must call it, not a resemblance) of the glory of him that is  the Father of lights, v. 3. The greater lights, the sun and moon, are not too great, too bright, to praise him; and the praises of the less lights, the stars, shall not be slighted. Idolaters made the sun, moon, and stars, their gods, and praised them, worshipping and serving the creature, because it is seen, more than the Creator, because he is not seen; but we, who worship the true God only, make them our fellow-worshippers, and call upon them to praise him with us, nay, as Levites to attend us, who, as priests, offer this spiritual sacrifice. (2.) There are the  heavens of heavens above the sun and stars, the seat of the blessed; from the vastness and brightness of these unknown orbs abundance of glory redounds to God, for  the heavens of heavens are the Lord's (Ps. cxv. 16) and yet  they cannot contain him, 1 Kings viii. 27. The learned Dr. Hammond understands her, by  the heavens of heavens, the upper regions of the air, or all the regions of it, as Ps. lxviii. 33. We read of the heaven of heavens, whence  God sends forth his voice, and that a mighty voice, meaning the thunder. (3.) There are  the waters that are above the heavens, the clouds that hang above in the air, where they are reserved  against the day of battle and war, Job xxxviii. 23. We have reason to praise God, not only that these waters do not drown the earth, but that they do water it and make it fruitful. The Chaldee paraphrase reads it,  Praise him, you heavens of heavens, and you waters that depend on the word of him who is above the heavens, for the key of the clouds is one of the keys which God has in his hand, wherewith he opens and none can shut, he shuts and none can open. 2. Upon what account we are to give God the glory of them:  Let them praise the name of the Lord, that is, let us praise the name of the Lord for them, and observe what constant and fresh matter for praise may be fetched from them. (1.) Because he made them, gave them their powers and assigned them their places:  He commanded them (great as they are) out of nothing,  and they were created at a word's speaking. God created, and therefore may command; for he commanded, and so created; his authority must always be acknowledged and acquiesced in, because he once spoke with such authority. (2.) Because he still upholds and preserves them in their beings and posts, their powers and motions (v. 6):  He hath established them for ever and ever, that is, to the end of time, a short ever, but it is their ever; they shall last as long as there is occasion for them.  He hath made a decree, the law of creation,  which shall not pass; it was enacted by the wisdom of God, and therefore needs not be altered, by his sovereignty and inviolable fidelity, and therefore cannot be altered. All the creatures that praised God at first for their creation must praise him still for their continuance. And we have reason to praise him that they are kept within the bounds of a decree; for to that it is owing that the waters above the heavens have not a second time drowned the earth.

An Invitation to Praise.
$7$ Praise the from the earth, ye dragons, and all deeps: $8$ Fire, and hail; snow, and vapour; stormy wind fulfilling his word: $9$ Mountains, and all hills; fruitful trees, and all cedars: $10$ Beasts, and all cattle; creeping things, and flying fowl: $11$ Kings of the earth, and all people; princes, and all judges of the earth: $12$ Both young men, and maidens; old men, and children: $13$ Let them praise the name of the  : for his name alone is excellent; his glory  is above the earth and heaven. $14$ He also exalteth the horn of his people, the praise of all his saints;  even of the children of Israel, a people near unto him. Praise ye the . Considering that this earth, and the atmosphere that surrounds it, are the very sediment of the universe, it concerns us to enquire after those considerations that may be of use to reconcile us to our place in it; and I know none more likely than this (next to the visit which the Son of God once made to it), that even in this world, dark and as bad as it is, God is praised:  Praise you the Lord from the earth, v. 7. As the rays of the sun, which are darted directly from heaven, reflect back (though more weakly) from the earth, so should the praises of God, with which this cold and infected world should be warmed and perfumed. I. Even those creatures that are not dignified with the powers of reason are summoned into this concert, because God may be glorified in them, v. 7-10. Let the  dragons or  whales, that sport themselves in the mighty waters (Ps. civ. 26), dance before the Lord, to his glory, who largely proves his own omnipotence by his dominion over the leviathan or whale, Job xli. 1, &c.  All deeps, and their inhabitants, praise God—the sea, and the animals there—the bowels of the earth, and the animals there.  Out of the depths God may be praised as well as prayed unto. If we look up into the atmosphere we meet with a great variety of meteors, which, being a king of new productions (and some of them unaccountable), do in a special manner magnify the power of the great Creator. There are fiery meteors; lightning is fire, and there are other blazes sometimes kindled which may be so called. There are watery meteors,  hail, and  snow, and the  vapours of which they are gendered. There are airy meteors,  stormy winds; we know not whence they come nor whither they go, whence their mighty force comes nor how it is spent; but this we know, that, be they ever so strong, so stormy, they  fulfil God's word, and do that, and no more than that, which he appoints them; and by  this Christ showed himself to have a divine power, that he  commanded even the winds and the seas, and  they obeyed him. Those that will not fulfil God's word, but rise up in rebellion against it, show themselves to be more violent and headstrong than even the stormy winds, for they fulfil it. Take a view of the surface of the earth (v. 9), and there are presented to our view the exalted grounds,  mountains and all hills, from the barren tops of some of which, and the fruitful tops of others, we may fetch matter for praise; there are the exalted plants, some that are exalted by their usefulness, as the  fruitful trees of various kinds, for the fruits of which God is to be praised, others by their stateliness, as  all cedars, those  trees of the Lord, Ps. civ. 16. Cedars, the high trees, are not the fruitful trees, yet they had their use even in God's temple. Pass we next to the animal kingdom, and there we find God glorified, even by the  beasts that run wild,  and all cattle that are tame and in the service of man, v. 10. Nay, even the  creeping things have not sunk so low, nor do the  flying fowl soar so high, as not to be called upon to  praise the Lord. Much of the wisdom, power, and goodness of the Creator appears in the several capacities and instincts of the creatures, in the provision made for them and the use made of them. When we see all so very strange, and all so very good, surely we cannot but acknowledge God with wonder and thankfulness. II. Much more those creatures that are dignified with the powers of reason ought to employ them in praising God:  Kings of the earth and all people, v. 11, 12. 1. God is to be glorified in and for these, as in and for the inferior creatures, for their hearts are in the hand of the Lord and he makes what use he pleases of them. God is to be praised in the order and constitution of kingdoms, the  pars imperans—the part that commands, and the  pars subdita—the part that is subject: Kings of the earth and all people. It is by him that kings reign, and people are subject to them; the  princes and judges of the earth have their wisdom and their commission from him, and we, to whom they are blessings, ought to bless God for them. God is to be praised also in the constitution of families, for he is the founder of them; and for all the comfort of relations, the comfort that parents and children, brothers and sisters, have in each other, God is to be praised. 2. God is to be glorified by these. Let all manner of persons praise God. (1.) Those of each rank, high and low. The praises of kings, and princes, and judges, are demanded; those on whom God has put honour must honour him with it, and the power they are entrusted with, and the figure they make in the world, put them in a capacity of bringing more glory to God and doing him more service than others. Yet the praises of the people are expected also, and God will graciously accept of them; Christ despised not the hosannas of the multitude. (2.) Those of each sex,  young men and maidens, who are accustomed to make merry together; let them turn their mirth into this channel; let it be sacred, that it may be pure. (3.) Those of each age.  Old men must still bring forth this fruit in old age, and not think that either the gravity or the infirmity of their age will excuse them from it;  and children too must begin betimes to praise God; even  out of the mouth of babes and sucklings this good work is perfected. A good reason is given (v. 13) why all these should  praise the name of the Lord, because  his name alone is excellent and worthy to be praised; it is a name above every name, no name, no nature, but his, has in it all excellency.  His glory is above both  the earth and the heaven, and let all inhabitants both of earth and heaven praise him and yet acknowledge his name to be exalted  far above all blessing and praise. III. Most of all his own people, who are dignified with peculiar privileges, must in a peculiar manner give glory to him, v. 14. Observe, 1. The dignity God has put upon  his people, even the children of Israel, typical of the honour reserved for all true believers, who are God's spiritual Israel.  He exalts their  horn, their brightness, their plenty, their power. The people of Israel were, in many respects, honoured above any other nation, for  to them pertained the adoption, the glory, and the covenants, Rom. ix. 4. It was their own honour that they were  a people near unto God, his  Segulla, his peculiar treasure; they were admitted into his courts, when a stranger that came nigh must be put to death. They had him  nigh to them in all that which they called upon him for. This blessing has not come upon the Gentiles, through Christ, for those that  were afar off are by  his blood made nigh, Eph. ii. 13. It is the greatest honour that can be put upon a man to be brought near to god, the nearer the better; and it will be best of all when nearest of all in the kingdom of glory. 2. The duty God expects from them in consideration of this. Let those whom God honours honour him:  Praise you the Lord. Let him be  the praise of all his saints, the object of their praise; for he is a praise to them.  He is thy praise, and he is thy God, Deut. x. 21. Some by  the horn of his people understand David, as a type of Christ, whom God has exalted to be  a prince and a Saviour, who is indeed the praise of all his saints and will be so for ever; for it is through him that they are  a people near to God.

=CHAP. 149.= ''The foregoing psalm was a hymn of praise to the Creator; this is a hymn of praise to the Redeemer. It is a psalm of triumph in the God of Israel, and over the enemies of Israel. Probably it was penned upon occasion of some victory which Israel was blessed and honoured with. Some conjecture that it was penned when David had taken the strong-hold of Zion, and settled his government there. But it looks further, to the kingdom of the Messiah, who, in the chariot of the everlasting gospel, goes forth conquering and to conquer. To him, and his graces and glories, we must have an eye, in singing this psalm, which proclaims, I. Abundance of joy to all the people of God, ver. 1-5. II. Abundance of terror to the proudest of their enemies, ver. 6-9.''

Saints Admonished to Praise God.
$1$ Praise ye the. Sing unto the a new song,  and his praise in the congregation of saints. $2$ Let Israel rejoice in him that made him: let the children of Zion be joyful in their King. $3$ Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp. $4$ For the taketh pleasure in his people: he will beautify the meek with salvation. $5$ Let the saints be joyful in glory: let them sing aloud upon their beds. We have here, I. The calls given to God's Israel to praise.  All his works were, in the foregoing psalm, excited to  praise him; but here his saints in a particular manner are required to bless him. Observe then, 1. Who are called upon to praise God.  Israel in general, the body of the church (v. 2),  the children of Zion particularly, the inhabitants of that holy hill, who are nearer to God than other Israelites; those that have the word and ordinances of God near to them, that are not required to travel far to them, are justly expected to do more in praising God than others. All true Christians may call themselves  the children of Zion, for in faith and hope  we have come unto Mount Zion, Heb. xii. 22. The saints must praise God, saints in profession, saints in power, for this is the intention of their sanctification; they are devoted to the glory of God, and renewed by the grace of God, that  they may be unto him for a name and a praise. 2. What must be the principle of this praise, and that is holy joy in God:  Let Israel rejoice, and  the children of Zion be joyful, and  the saints be joyful in glory. Our praises of God should flow from a heart filled with delight and triumph in God's attributes, and our relation to him. Much of the power of godliness in the heart consists in making God our chief joy and solacing ourselves in him; and our faith in Christ is described by our rejoicing in him. We then give honour to God when we take pleasure in him. We must  be joyful in glory, that is, in him as our glory, and in the interest we have in him; and let us look upon it as our glory to be of those that rejoice in God. 3. What must be the expressions of this praise. We must by all proper ways show forth the praises of God:  Sing to the Lord. We must entertain ourselves, and proclaim his name, by  singing praises to him (v. 3),  singing aloud (v. 5), for we should sing psalms with all our heart, as those that are not only not ashamed of it, but are enlarged in it. We must sing a  new song, newly composed upon every special occasion, sing with new affections, which make the song new, though the words have been used before, and keep them from growing threadbare. Let God be  praised in the dance with timbrel and harp, according to the usage of the Old-Testament church very early (Exod. xv. 20), where we find God praised with  timbrels and dances. Those who from this urge the use of music in religious worship must by the same rule introduce dancing, for they went together, as in David's dancing before the ark, and Judg. xxi. 21. But, whereas many scriptures in the New Testament keep up singing as a gospel-ordinance, none provide for the keeping up of music and dancing; the gospel-canon for psalmody is to  sing with the spirit and  with the understanding. 4. What opportunities must be taken for praising God, none must be let slip, but particularly, (1.) We must praise God in public, in the  solemn assembly (v. 1),  in the congregation of saints. The more the better; it is the more like heaven. Thus God's name must be owned before the world; thus the service must have a solemnity put upon it, and we must mutually excite one another to it. The principle, end, and design of our coming together in religious assemblies is that we may join together in praising God. Other parts of the service must be in order to this. (2.) We must praise him in private.  Let the saints be so transported with their joy in God as to  sing aloud upon their beds, when they awake in the night, full of the praises of God, as David, Ps. cxix. 62. When God's Israel are brought to a quiet settlement, let them enjoy that, with thankfulness to God; much more may true believers, that have entered into God's rest, and find repose in Jesus Christ, sing aloud for joy of that. Upon their sick-beds, their death-beds, let them sing the praises of their God. II. The cause given to God's Israel for praise. Consider, 1. God's doings for them. They have reason to rejoice in God, to devote themselves to his honour and employ themselves in his service; for it is he that made them. He gave us our being as men, and we have reason to praise him for that, for it is a noble and excellent being. He gave Israel their being as a people, as a church, made them what they were, so very different from other nations. Let that people therefore praise him, for he formed them for himself, on purpose that they might  show forth his praise, Isa. xliii. 21. Let Israel  rejoice in his Makers (so it is in the original); for God said,  Let us make man; and in this, some think, is the mystery of the Trinity. 2. God's dominion over them. This follows upon the former: if he made them, he is their King; he that gave being no doubt may give law; and this ought to be the matter of our joy and praise that we are under the conduct and protection of such a wise and powerful King. '' Rejoice greatly, O daughter of Zion! for behold thy king comes, the king Messiah, whom God has  set upon his holy hill of Zion; let all the children of Zion  be joyful'' in him, and go forth to meet him with their hosannas, Zech. ix. 9. 3. God's delight in them. He is a king that rules by love, and therefore to be praised; for  the Lord takes pleasure in his people, in their services, in their prosperity, in communion with them, and in the communications of his favour to them. He that is infinitely happy in the enjoyment of himself, and to whose felicity no accession can be made, yet graciously condescends to  take pleasure in his people, Ps. cxlvii. 11. 4. God's designs concerning them. Besides the present complacency he has in them, he has prepared for their future glory:  He will beautify the meek, the humble, and lowly, and contrite in heart, that tremble at his word and submit to it, that are patient under their afflictions and  show all meekness towards all men. These men vilify and asperse, but God will justify them, and wipe off their reproach; nay, he will beautify them; they shall appear not only clear, but comely, before all the world, with the comeliness that he puts upon them. He will beautify them with salvation, with temporal salvations (when God works remarkable deliverances for his people those that had  been among the pots become as the wings of a dove covered with silver, Ps. lxviii. 13), but especially with eternal salvation. The righteous shall be beautified in that day when they  shine forth as the sun. In the hopes of this, let them now, in the darkest day,  sing a new song.

Israel Admonished to Praise God.
$6$  Let the high  praises of God  be in their mouth, and a twoedged sword in their hand; 7 To execute vengeance upon the heathen,  and punishments upon the people; $8$ To bind their kings with chains, and their nobles with fetters of iron; $9$ To execute upon them the judgment written: this honour have all his saints. Praise ye the. The Israel of God are here represented triumphing over their enemies, which is both the matter of their praise (let them give to God the glory of those triumphs) and the recompence of their praise; those that are truly thankful to God for their tranquillity shall be blessed with victory. Or it may be taken as a further expression of their praise (v. 6):  let the high praises of God be in their mouth, and then, in a holy zeal for his honour, let them take a  two-edged sword in their hand, to fight his battles against the enemies of his kingdom. Now this may be applied, 1. To the many victories which God blessed his people Israel with over the nations of Canaan and other nations that were devoted to destruction. These began in Moses and Joshua, who, when they taught Israel  the high praises of the Lord, did withal put  a two-edged sword in their hand; David did so too, for, as he was the sweet singer of Israel, so he was the captain of their hosts, and taught the children of Judah the use of the bow (2 Sam. i. 18), taught their hands to war, as God had taught his. Thus he and they went on victoriously, fighting the Lord's battles, and avenging Israel's quarrels on those that had oppressed them; then they  executed vengeance upon the heathen (the Philistines, Moabites, Ammonites, and others, 2 Sam. viii. 1, &c.)  and punishments upon the people, for all the wrong they had done to God's people, v. 7. Their kings and nobles were taken prisoners (v. 8) and on some of them the judgment written was executed, as by Joshua on the kings of Canaan, by Gideon on the princes of Midian, by Samuel on Agag. The honour of this redounded to all the Israel of God; and to him who put it upon them they return it entirely in their hallelujahs. Jehoshaphat's army had at the same time  the high praises of God in their mouth and a two-edged sword in their hand, for they went forth to war singing the praises of God, and then their sword did execution, 2 Chron. xx. 23. Some apply it to the time of the Maccabees, when the Jews sometimes gained great advantages against their oppressors. And if it seem strange that the meek should, notwithstanding that character, be thus severe, and upon kings and nobles too, here is one word that justifies them in it; it is  the judgment written. They do not do it from any personal malice and revenge, or any bloody politics that they govern themselves by, but by commission from God, according to his direction, and in obedience to his command; and Saul lost his kingdom for disobeying a command of this nature. Thus the kings of the earth that shall be employed in the destruction of the New-Testament Babylon will but  execute the judgment written, Rev. xvii. 16, 17. But, since now no such special commissions can be produced, this will by no means justify the violence either of subjects against their princes or of princes against their subjects, or both against their neighbours, under pretence of religion; for Christ never intended that his gospel should be propagated by fire and sword or his righteousness wrought by the wrath of man. When the high praises of God are in our mouth with them we should have an olive-branch of peace in our hands. 2. To Christ's victories by the power of his gospel and grace over spiritual enemies, in which all believers are more than conquerors. The word of God is the  two-edged sword (Heb. iv. 12), the  sword of the Spirit (Eph. vi. 17), which it is not enough to have in our armoury, we must have it in our hand also, as our Master had, when he said,  It is written. Now, (1.) With this two-edged sword the first preachers of the gospel obtained a glorious victory over the powers of darkness; vengeance was executed upon the gods of the heathen, by the conviction and conversion of those that had been long their worshippers, and by the consternation and confusion of those that would not repent (Rev. vi. 15); the strongholds of Satan were cast down (2 Chron. x. 4, 5); great men were made to tremble at the word, as Felix; Satan, the god of this world, was cast out, according to the judgment given against him.  This is the honour of all Christians, that their holy religion has been so victorious. (2.) With this two-edged sword believers fight against their own corruptions, and, through the grace of God, subdue and mortify them; the sin that had dominion over them is crucified; self, that once sat king, is bound with chains and brought into subjection to the yoke of Christ; the tempter is foiled and bruised under their feet.  This honour have all the saints. (3.) The complete accomplishment of this will be in the judgment of the great day, when  the Lord shall come  with ten thousands of his saints, to execute judgment upon all, Jude 14, 15. Vengeance shall then be  executed upon the heathen (Ps. ix. 17),  and punishments, everlasting punishments, '' upon the people. Kings and nobles,'' that cast away the bands and cords of Christ's government (Ps. ii. 3), shall not be able to cast away the chains and fetters of his wrath and justice. Then shall be executed  the judgment written, for '' the secrets of men shall be judged according to the gospel. This honour shall all the saints have, that, as assessors with Christ, they shall  judge the world,'' 1 Cor. vi. 2. In the prospect of that let them praise the Lord, and continue Christ's faithful servants and soldiers to the end of their lives.

=CHAP. 150.= ''The first and last of the psalms have both the same number of verses, are both short, and very memorable. But the scope of them is very different: the first psalm is an elaborate instruction in our duty, to prepare us for the comforts of our devotion; this is all rapture and transport, and perhaps was penned on purpose to be the conclusion of these sacred songs, to show what is the design of them all, and that is to assist us in praising God. The psalmist had been himself full of the praises of God, and here he would fain fill all the world with them: again and again he calls, "Praise the Lord, praise him, praise him," no less than thirteen times in these six short verses. He shows, I. For what, and upon what account, God is to be praised (ver. 1, 2), II. How, and with what expressions of joy, God is to be praised, ver. 3-5. III. Who must praise the Lord; it is every one's business, ver. 6. In singing this psalm we should endeavour to get our hearts much affected with the perfections of God and the praises with which he is and shall be for ever attended, throughout all ages, world without end.''

An Invitation to Praise God; All Creatures Called to Praise God.
$1$ Praise ye the. Praise God in his sanctuary: praise him in the firmament of his power. $2$ Praise him for his mighty acts: praise him according to his excellent greatness. $3$ Praise him with the sound of the trumpet: praise him with the psaltery and harp. $4$ Praise him with the timbrel and dance: praise him with stringed instruments and organs. $5$ Praise him upon the loud cymbals: praise him upon the high sounding cymbals. $6$ Let every thing that hath breath praise the. Praise ye the. We are here, with the greatest earnestness imaginable, excited to praise God; if, as some suppose, this psalm was primarily intended for the Levites, to stir them up to do their office in the house of the Lord, as singers and players on instruments, yet we must take it as speaking to us, who are made to our God spiritual priests. And the repeated inculcating of the call thus intimates that it is a great and necessary duty, a duty which we should be much employed and much enlarged in, but which we are naturally backward to and cold in, and therefore need to be brought to, and held to, by precept upon precept, and line upon line. Observe here, I. Whence this tribute of praise arises, and out of what part of his dominion it especially issues. It comes, 1. From  his sanctuary; praise him there. Let his priests, let his people, that attend there, attend him with their praises. Where should he be praised, but there where he does, in a special manner, both manifest his glory and communicate his grace?  Praise God upon the account of  his sanctuary, and the privileges which we enjoy by having that among us, Ezek. xxxvii. 26.  Praise God in his holy ones (so some read it); we must take notice of the image of God as it appears on those that are sanctified, and love them for the sake of that image; and when we praise them we must praise God in them. 2. From '' the firmament of his power. Praise him'' because of his power and glory which appear in the firmament, its vastness, its brightness, and its splendid furniture; and because of the powerful influences it has upon this earth. Let those that have their dwelling  in the firmament of his power, even the holy angels, lead in this good work. Some, by the  sanctuary, as well as by  the firmament of his power, understand the highest heavens, the residence of his glory; that is indeed his sanctuary, his holy temple, and there he is praised continually, in a far better manner than we can praise him. And it is a comfort to us, when we find we do it so poorly, that it is so well done there. II. Upon what account this tribute of praise is due, upon many accounts, particularly, 1. The works of his power (v. 2):  Praise him for his mighty acts; for  his mightinesses (so the word is), for all the instances of his might, the power of his providence, the power of his grace, what he has done in the creation, government, and redemption of the world, for the children of men in general, for his own church and children in particular. 2. The glory and majesty of his being:  Praise him according to his excellent greatness, according to the multitude of his magnificence (so Dr. Hammond reads it); not that our praises can bear any proportion to God's greatness, for it is infinite, but, since he is greater than we can express or conceive, we must raise our conceptions and expressions to the highest degree we can attain to. Be not afraid of saying too much in the praises of God, as we often do in praising even great and good men.  Deus non patitur hyperbolum—We cannot speak hyperbolically of God; all the danger is of saying too little and therefore, when we have done our utmost, we must own that though we have praised him in consideration of, yet not in proportion to,  his excellent greatness. III. In what manner this tribute must be paid, with all the kinds of musical instruments that were then used in the temple-service, v. 3-5. It is well that we are not concerned to enquire what sort of instruments these were; it is enough that they were well known then. Our concern is to know, 1. That hereby is intimated how full the psalmist's heart was of the praises of God and how desirous he was that this good work might go on. 2. That in serving God we should spare no cost nor pains. 3. That the best music in God's ears is devout and pious affections,  non musica chordula, sed cor—not a melodious string, but a melodious heart. Praise God with a strong faith; praise him with holy love and delight; praise him with an entire confidence in Christ; praise him with a believing triumph over the powers of darkness; praise him with an earnest desire towards him and a full satisfaction in him; praise him by a universal respect to all his commands; praise him by a cheerful submission to all his disposals; praise him by rejoicing in his love and solacing yourselves in his great goodness; praise him by promoting the interests of the kingdom of his grace; praise him by a lively hope and expectation of the kingdom of his glory. 4. That, various instruments being used in praising God, it should yet be done with an exact and perfect harmony; they must not hinder, but help one another. The New-Testament concert, instead of this, is  with one mind and one mouth to glorify God, Rom. xv. 6. IV. Who must pay this tribute (v. 6):  Let every thing that has breath praise the Lord. He began with a call to those that had a place in his sanctuary and were employed in the temple-service; but he concludes with a call to all the children of men, in prospect of the time when the Gentiles should be taken into the church, and  in every place, as acceptably as at Jerusalem,  this incense should be offered, Mal. i. 11. Some think that in  every thing that has breath here we must include the inferior creatures (as Gen. vii. 22), all  in whose nostrils was the breath of life. They praise God according to their capacity. The singing of birds is a sort of praising God. The brutes do in effect say to man, "We would praise God if we could; do you do it for us." John in vision heard a song of praise from  every creature which is in heaven, and on the earth, and under the earth, Rev. v. 13. Others think that only the children of men are meant; for into them God has in a more peculiar manner  breathed the breath of life, and they have become  living souls, Gen. ii. 7. Now that the gospel is ordered to be preached  to every creature, to every human creature, it is required that every human creature praise the Lord. What have we our breath, our spirit, for, but to spend it in praising God; and how can we spend it better? Prayers are called  our breathings, Lam. iii. 56. Let every one that breathes towards God in prayer, finding the benefit of that, breathe forth his praises too. Having breath, let the praises of God perfume our breath; let us be in this work as in our element; let it be to us as the air we breathe in, which we could not live without. Having our breath in our nostrils, let us consider that it is still going forth, and will shortly go and not return. Since therefore we must shortly breathe our last, while we have breath let us praise the Lord, and then we shall breathe our last with comfort, and, when death runs us out of breath, we shall remove to a better state to breathe God's praises in a freer better air. The first three of the five books of psalms (according to the Hebrew division) concluded with  Amen and Amen, the fourth with  Amen, Hallelujah, but the last, and in it the whole book, concludes with only  Hallelujah, because the last six psalms are wholly taken up in praising God and there is not a word of complaint or petition in them. The nearer good Christians come to their end the fuller they should be of the praises of God. Some think that this last psalm is designed to represent to us the work of glorified saints in heaven, who are there continually praising God, and that the musical instruments here said to be used are no more to be understood literally than the gold, and pearls, and precious stones, which are said to adorn the New Jerusalem, Rev. xxi. 18, 19. But, as those intimate that the glories of heaven are the most excellent glories, so these intimate that the praises the saints offer there are the most excellent praises. Prayers will there be swallowed up in everlasting praises; there will be no intermission in praising God, and yet no weariness—hallelujahs for ever repeated, and yet still new songs. Let us often take a pleasure in thinking what glorified saints are doing in heaven, what those are doing whom we have been acquainted with on earth, but who have gone before us thither; and let it not only make us long to be among them, but quicken us to do this part of the will of God on earth as those do it that are in heaven. And let us spend as much of our time as may be in this good work because in it we hope to spend a joyful eternity.  Hallelujah is the word there (Rev. xix. 1, 3); let us echo to it now, as those that hope to join in it shortly.  Hallelujah, praise you the Lord.