Page:An Exposition of the Old and New Testament (1828) vol 3.djvu/220

212 favour, out of the heritage of the Lord, out of the land of the living; and woe to those whom God casts out. They have by their sins deserved destruction; there is enough to justify God in their utter rejection; "Cast them out in the multitude of their transgressions by which they have filled up the measure of their iniquity, and are become ripe for ruin." Persecuting God's servants, fills the measure as soon as any thing, 1 Thess. ii. 15, 16. Nay, they may be easily made to fall by their own counsels; that which they do, to secure themselves, and do mischief to others, by the over-ruling providence of God, may be made the means of their destruction, vii. 15.—ix. 15. He pleads, "They have rebelled against thee: had they been only mine enemies, I could safely have forgiven them; but they are rebels against God, his crown and dignity; they oppose his government, and will not repent, to give him glory, and therefore I plainly foresee their ruin." His prayer for their destruction comes not from a spirit of revenge, but from a spirit of prophecy, by which he foretold, That all who rebel against God will certainly be destroyed by their own counsels. If it be a righteous thing with God to recompense tribulation to them that trouble his people, as we are told it is, (2 Thess. i. 6.) we pray it may be done, whenever we pray, Father, thy will be done.

III. He gives an account of the people of God, and prays for them, concluding with an assurance of their bliss, which he doubted not of his own interest in. Observe,

1. The description he gives of God's people. They are the righteous; (v. 12.) for they put their trust in God, are well assured of his power and all-sufficiency, venture their all upon his promise, and are confident of his protection in the way of their duty; and they love his name, are well-pleased with all that by which God has made himself known, and take delight in their acquaintance with him. This is true and pure religion, to live a life of complacency in God, and dependence on him.

2. His prayer for them; "Let them rejoice; let them have cause to rejoice, and hearts to rejoice; fill them with joy, with great joy and unspeakable; let them shout for joy, with constant joy and perpetual, let them ever shout for joy, with holy joy, and that which terminates in God; let them be joyful in thee, in thy favour, in thy salvation; not in any creature. Let them rejoice because thou coverest them, or overshadowest them, dwellest among them." Perhaps it is an allusion to the pillar of cloud and fire, which was to Israel a visible token of God's special presence with them, and the special protection they were under. Let us learn of David to pray, not for ourselves only, but for others; for all good people, for all that trust in God, and love his name, though not in every thing of our mind, or in our interest. Let all that are entitled to God's promises, have a share in our prayers; grace be with all that love Christ in sincerity. This is to concur with God.

3. His comfort concerning them, v. 12. Therefore he takes them into his prayers, because they are God's peculiar people; therefore he doubts not but his prayers shall be heard, and they shall always rejoice; for, (1.) They are happy in the assurance of God's blessing; Thou, Lord, wilt bless the righteous; wilt command a blessing upon them. Thou hast in thy word pronounced them blessed, and therefore wilt make them truly so. Those whom thou blessest, they are blessed indeed." (2.) "They are safe under the protection of thy favour; with that thou wilt crown him," so some read it; "it is his honour, it will be to him a diadem of beauty, and make him truly great: with that thou wilt compass him, wilt surround him on every side as with a shield." A shield, in war, guards only one side but the favour of God is to the saints a defence on every side; like the hedge about Job, round about, so that, while they keep themselves under the divine protection, they are entirely safe, and ought to be entirely satisfied.

In singing these verses, and praying them over, we must by faith put ourselves under God's guidance and care, and then please ourselves with his mercy and grace, and with the prospect of God's triumphs, at last, over all his enemies, and his people's triumphs in him and in his salvation.

PSALM VI.

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

To the chief musician on Neginoth upon Sheminith. A psalm of David.

LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure. 2. Have mercy upon me, ; for I am weak:, heal me; for my bones are vexed. 3. My soul is also sore vexed: but thou,, how long? 4. Return,, deliver my soul: O save me for thy mercies' sake. 5. For in death there is no remembrance of thee: in the grave who shall give thee thanks? 6. I am weary with my groaning; all the night make I my bed to swim: I water my couch with my tears. 7. Mine eye is consumed because of grief; it waxeth old because of all mine enemies.

These verses speak the language of a heart truly humbled under humbling providences, of a broken and contrite spirit under great afflictions, sent on purpose to awaken conscience, and mortify corruption. Those heap up wrath, who cry not when God binds them; but those are getting ready for mercy, who, under God's rebukes, sow in tears, as David does here.

Let us observe here,

I. The representation he makes to God of his grievances; he pours out his complaint before him: whither else should a child go with his complaints, but to his father? 1. He complains of bodily pain and sickness; (v. 2.) My bones are vexed: his bones and his flesh, like Job's, were touched. Though David was a king, yet he was sick and pained; his imperial crown would not keep his head from aching. Great men are men, and subject to the common calamities of human life. Though David was a stout man, a man of war from his youth, yet that will not secure him from distempers, which will soon make even the strong men to bow themselves. Though David was a good man, yet neither will his goodness keep him in health; Lord, behold, he whom