Page:An Exposition of the Old and New Testament (1828) vol 3.djvu/215

Rh account of the constitution, the modelling of the several classes of singers, each with a chief, and the share each bore in the work, 1 Chron. xxv. Some prophesied according to the order of the king, v. 2. Others prophesied with the harp, to give thanks, and to praise the Lord, v. 3. Of others, it is said, that they were to lift up the horn, v. 5. But of them all, that they were for song in the house of the Lord, (v. 6.) and were instructed in the songs of the Lord, v. 7. This psalm was committed to one of the chiefs, to be sung on Neginoth—Stringed instruments, (Hab. iii. 19.) which were played on with the hand; with music of that kind the choristers were to sing this psalm: and it should seem that then they only sung, not the people; but the New Testament appoints all Christians to sing, (Eph. v. 19. Col. iii. 16.) from whom it is expected that they do it decently, not artfully; and therefore there is not now so much occasion for musical instruments as there was then; the melody is to be made in the heart.

In these verses,

I. David addresses himself to God, v. 1. Whether the sons of men, to whom he is about to speak, will hear, or whether they will forbear, he hopes and prays that God will give him a gracious audience, and an answer of peace; "Hear me when I call, and accept my adorations, grant my petitions, and judge upon my appeals; have mercy upon me, and hear me." All the notice God is pleased to take of our prayers, and all the returns he is pleased to make to them, must be ascribed, not to our merit, but purely to his mercy. "Hear me for thy mercy-sake," is our best plea. Two things David here pleads further, 1. "Thou art the God of my righteousness; not only a righteous God thyself, but the Author of my righteous dispositions, who hast by thy grace wrought that good that is in me, hast made me a righteous man; therefore hear me, and so attest thine own work in me; thou art also the Patron of my righteous cause, the Protector of my wronged innocency, to whom I commit my way, and whom I trust to bring forth my righteousness as the light." When men condemn us unjustly, this is our comfort, It is God that justifies; he is the God of a believer's righteousness. 2. "Thou hast formerly enlarged me when I was in distress, enlarged my heart in holy joy and comfort under my distresses, enlarged my condition by bringing me out of my distresses; therefore now, Lord, have mercy upon me, and hear me." The experience we have had of God's goodness to us in enlarging us when we have been in distress, is not only a great encouragement to our faith and hope for the future, but a good plea with God in prayer; "Thou hast; wilt thou not? For thou art God, and changest not; thy work is perfect."

II. He addresses himself to the children of men, for the conviction and conversion of those that are yet strangers to God, and that will not have the Messiah, the Son of David, to reign over them.

1. He endeavours to convince them of the folly of their impiety; (v. 2.) "O ye sons of men," (of great men, so some; men of high degree, understanding it of the partisans of Saul or Absalom,) "how long will you oppose me and my government, and continue disaffected to it, under the influence of the false and groundless suggestions of those that wish evil to me?" Or, it may be taken more generally; God, by the psalmist, here reasons with sinners to bring them to repentance. "You that go on in the neglect of God and his worship, and in contempt of the kingdom of Christ and his government, consider what you do;" (1.) "You debase yourselves, for you are sons of men;" (the word signifies man as a noble creature;) "consider the dignity of your nature, and the excellency of those powers of reason with which you are endued, and do not act thus irrationally, and unbecoming yourselves." Let the sons of men consider and show themselves men. (2.) "You dishonour your Maker, and turn his glory into shame." They may well be taken as God's own words, charging sinners with the wrong they do him in his honour: or, if David's words, glory may be understood by God, whom he called his Glory, iii. 3. Idolaters are charged with changing the glory of God into shame, Rom. i. 23. All wilful sinners do so by disobeying the commands of his law, despising the offers of his grace, and giving that affection and service to the creature, which are due to God only. Those that profane God's holy name, that ridicule his word and ordinances, and, while they profess to know him, in works deny him, do what in them lies to turn his glory into shame. (3.) "You put a cheat upon yourselves, you love vanity, and seek after leasing, or lying, or that which is a lie. You are yourselves vain and lying, and you love to be so." Or, "You set your hearts upon that which will prove, at last, but vanity and a lie:" they that love the world, and seek the things that are beneath, love vanity, and seek lies; as they also do that please themselves with the delights of sense, and portion themselves with the wealth of this world; for these will deceive them, and so ruin them. "How long will you do this? Will you never be wise for yourselves, never consider your duty and interest? When shall it once be?" Jer. xiii. 27. The God of heaven thinks the time long that sinners persist in dishonouring him, and in deceiving and ruining themselves.

2. He shows them the peculiar favour which God has for good people, the special protection they are under, and the singular privileges to which they are entitled, v. 3. This comes in here, (1.) As a reason why they should not oppose or persecute him that is godly, or think to run him down. It is at their peril, if they offend one of these little ones, whom God has set apart for himself, Matth. xviii. 6. God reckons that those who touch them touch the apple of his eye; and he will make their persecutors to know it sooner or later. They have an interest in heaven, God will hear them, and therefore let none dare to do them any injury, for God will hear their cry, and plead their cause, Exod. xxii. 23. It is generally supposed that David speaks of his own' designation to the throne; he is the godly man, whom the Lord has set apart for that honour, and who does not usurp it, or assume it to himself; "The opposition, therefore, you give to him and to his advancement, is very criminal, for therein you fight against God, and it will be vain and ineffectual." God has, in like manner, set apart the Lord Jesus for himself, that Merciful One; and those that attempt to hinder his advancement will certainly be baffled, for the Father hears him always. Or, (2.) As a reason why they should themselves be good, and walk no longer in the counsel of the ungodly; "You have hitherto sought vanity; be truly religious, and you will be truly happy, here and for ever; for," [1.] "God will secure to himself his interest in you." The Lord has set apart him that is godly, every particular godly man, for himself, in his eternal choice, in his effectual calling, in the special disposals of his providence, and operations of his grace; they are purified unto him a peculiar people. Godly men are God's separated, sealed, ones; he knows them that are his, has set his image and superscription upon them; he distinguishes them with uncommon favours; ''They shall be mine, saith the Lord, in that day when I make up my jewels. Know this;'' let godly people know it, and let them never alienate themselves from him to whom they