Chapter XI: Part 11

This Psalm contains a most blessed and important doctrine. It is of the same subject-matter as that contained in the book of Solomon, called Ecclesiastes. The Psalmist teaches, that all governments and commonwealths rightly constituted are the good and free gifts of God: and that none of them can be either rightly constituted, at the first, nor preserved afterwards, by any human wisdom or might: but that all these things are in the hand of God: that, where he giveth not peace, where he giveth not men desirous of the arts of peace, and wise therein, where he holdeth not the helm of the state,—that there, all human wisdom, however great, all laws, all ordinances, all might, all arms, all preparations are vain.

In the next place, the Psalmist saith, that where God blesseth not a domestic household, where he giveth not concord between husband and wife, success and happiness in the bringing up of children, diligence and faithfulness to men-servants and maid-servants; there, all labour and industry and toil are vain: concerning all which I have spoken more largely in my more full commentary on this psalm.

PSALM CXXVIII.

_The sundry blessings which follow them that fear God._

A Song of degrees.

Blessed _is_ every one that feareth the LORD; that walketh in his ways.

For thou shalt eat the labour of thine hands: happy _shalt_ thou _be_, and _it shall be_ well with thee.

Thy wife _shall be_ as a fruitful vine by the sides of thine house: thy children like olive-plants round about thy table.

Behold, that thus shall the man be blessed that feareth the LORD.

The LORD shall bless thee out of Zion: and thou shalt see the good of Jerusalem all the days of thy life.

Yea, thou shalt see thy children’s children, _and_ peace upon Israel.

This is a Psalm of consolation, wherein the Psalmist extols, with the highest praises, marriage, as a holy and godly kind of life, instituted of God himself. The Holy Spirit here comforts and encourages all husbands and wives with a divine consolation; and confirms and fortifies them against all those wrong cogitations and thoughts of human reason; which reason does not look at what good there is in marriage, but only beholds and exaggerates what of evil there may be in it; and thus blasphemes the glorious work of God in the two sexes. Hence, here arises all those blasphemous sayings among the heathen: ‘There are three great evils in life; fire, water, and woman.’ But Solomon saith, “He that findeth a wife findeth a good thing.”

This Psalm reminds husbands and wives that they should not look at the labours, the troubles, the cares, or the various temptations and trials which are to be endured in marriage; but that they should rather keep their eyes fixed on the word and will of God; from which they ought to hold themselves assured that marriage was not a human invention, nor a matter casually contrived of men; but that the whole human race were, from the beginning, created and formed of God, man and woman, and that neither of the sexes, nor their design can or ought to be altered or changed by men, by the devil, or any other creature, any more than the sun and moon and their offices can or ought to be altered or changed.

God, saith the scripture, created them male and female, and blessed them. Marriage, therefore, is that kind of life, which, as being the creation and institution of God, greatly pleases him. If, therefore, thou shalt obey God herein, and shalt keep the eyes of thy faith fixed on the good, and on the blessings of marriage; if thou shalt obey the commandment and the call of God in taking to thyself a wife, the sexes created of God will not be vile, but precious in thy sight: and all the little troubles and trials of marriage shall be drowned and lost in that divine blessedness,—the knowing that God favours husbands and wives, and is present with them; that the joining of marriage is one of his own works; and that he provides for, and defends those who are joined together.

To fortify thyself, therefore, against all that blasphemy of human reason and of the devil, by which they condemn marriage, hold thou fixed in thine heart that heavenly word, “And the Lord made them male and female, and said, Be fruitful and multiply.” And if thou fear the Lord thou shalt be happy, and it shall be _well with thee_ in marriage, even though the virulent and blaspheming mouth of the devil, and the whole world together with him, should say it shall be _evil with thee_!

PSALM CXXIX.

_An exhortation to praise God for saving Israel in their great afflictions.—The haters of the church are cursed._

A Song of degrees.

Many a time have they afflicted me from my youth, may Israel now say:

Many a time have they afflicted me from my youth: yet they have not prevailed against me.

The plowers plowed upon my back: they made long their furrows.

The LORD _is_ righteous: he hath cut asunder the cords of the wicked.

Let them all be confounded and turned back that hate Zion:

Let them be as the grass _upon_ the house-tops, which withereth afore it groweth up:

Wherewith the mower filleth not his hand, nor he that bindeth sheaves, his bosom.

Neither do they which go by say, The blessing of the LORD _be_ upon you; we bless you in the name of the LORD.

This is a Psalm of thanksgiving, wherein the people of Israel give thanks unto the God of Israel for his deliverances and consolations of every kind: seeing that from the beginning he had often mightily and marvellously delivered them from the hand of their enemies, as we have it recorded in the books of Judges and Kings; where we find that the Israelites were often oppressed by the cruel power and tyranny of their Gentile enemies, who afflicted them for a long time, and, as it were, ploughed upon their backs (as the Psalmist saith) and made long their furrows, and held them most cruelly under their yokes; until God sent them a Saviour, and delivered them both from the ploughers and the ploughs, and their yokes also.

At the conclusion, the Psalmist prays against them; or rather, prophesies that they shall perish, and shall be burnt up like grass upon the house-tops; as it also came to pass: for all the enemies and the nations that were adversaries unto Israel perished; but Israel remained, and was afterwards lifted up with new consolations.

In the same way also all the wicked and the enemies of God and of his word, are like grass upon the house-tops; which flourishes, indeed, like a thriving garden, as if it would remain; but before it is grown up, it withers, is burnt up, and becomes of no use whatever. So also the enemies of the word, and all erroneous teachers, when they are shining in pride and magnifying themselves in their boastings against God, wither on a sudden like the falling grass; while Christians and the church of God flourish for evermore.

PSALM CXXX.

_The Psalmist professeth his hope in prayer, and his patience in hope.—He exhorteth Israel to hope in God._

A Song of degrees.

Out of the depths have I cried unto thee, O LORD: Lord, hear my voice: let thine ears be attentive to the voice of my supplications.

If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?

But _there is_ forgiveness with thee, that thou mayest be feared.

I wait for the LORD; my soul doth wait, and in his word do I hope.

My soul _waiteth_ for the Lord more than they that watch for the morning: _I say, more than_ they that watch for the morning.

Let Israel hope in the LORD: for with the LORD _there is_ mercy, and with him is plenteous redemption.

And he shall redeem Israel from all his iniquities.

This is a very blessed Psalm and a prayer unto God, proceeding from a spirit and feeling of heart truly Davidical: for this Psalm confesses that none is righteous before God on account of his own works and merits, but only through grace and by faith in the promise of God, freely giving the remission of sins and peace by Jesus Christ: on this promise of God the Psalmist relies; and with this word of promise he supports and comforts himself when struggling in the depths of sin and hell.

And he exhorts all Israel with a loud voice, to learn and to do the same. “For (says the Psalmist) with thee only is mercy, and with thee is plenteous redemption, that thou mayest be feared:” that is, that thou mayest be worshipped with the worship of the first and greatest commandment,—with the sacrifice of praise and thanksgiving. “And he (continues the Psalmist) shall redeem Israel from all his iniquities;” that is, neither Israel, nor any man, shall be delivered from sin, from the power of the devil, and from death, in any other way than by the grace and the free remission of sins: but he shall, without these, remain in the deep; that is, in the kingdom of sin, death, and the devil, and under the wrath of God.

Behold in how few words this Psalm expresses the most glorious things! The Psalmist is a truly great teacher of divine truths, and of the whole sum of godliness. He has a clear and thorough view of those glorious promises. “I will put enmity between thee and the serpent, and between thy seed and his seed: thou shalt bruise his head:” and, “In thy seed shall all the nations of the earth be blessed.” The Psalmist wraps up both these promises in that one verse, “And he shall redeem Israel from all his iniquities.”

PSALM CXXXI.

_David professing his humility, exhorteth Israel to hope in God._

A Song of Degrees of David.

LORD, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me.

Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul _is_ even as a weaned child.

Let Israel hope in the LORD, from henceforth and for ever.

This is also a blessed Psalm, containing, in a few brief words, the same most important doctrine which was taught also in the preceding Psalm,—that we are not to trust in our own righteousness or works: and it attacks all proud and arrogant hypocrites, who, by human strength, attempt works beyond all human powers, namely to pacify God; and understand not the power of grace nor the remission of sins; but endeavour to pacify God by their own works.

“My heart is not lifted up,” (saith the Psalmist); as if he had said, Those proud saints (as they imagine themselves) being ignorant of all trials and temptations, and spiritual things, trust greatly in their own works, and know not what sin is, nor what the anger and judgment of God are. But I, being broken down and humbled by these things, know what they are. For whenever I leave off to trust closely and wholly to the promise of grace; as often as I cease to suck the breast of mercy and promised pardon, my rest is gone, and I begin to weep and howl with distresses and straits of conscience; just as a little newly-weaned infant cries unceasingly, night and day, for the breast of its mother which it has lost.

The sum therefore of all true religion and godliness is this, “Let Israel hope in the Lord:” that is, there is no other salvation, there is no other consolation, there is no other sure peace of conscience for any mortal, than the apprehending and embracing the promise of grace. Take care, therefore, that thou neglect not this true mother’s breast for thy soul; take heed that thou lose it not out of thy mouth; for this breast alone is that which can relieve, refresh, and quiet thirsting and sinking consciences, in any of their agonies on account of sin. Christ alone is eternal life, peace, and consolation!

PSALM CXXXII.

_David in his prayer commendeth unto God the religious care he had for the ark.—His prayer at the removing of the ark, with a repetition of God’s promises._

A Song of Degrees.

LORD, remember David, _and_ all his afflictions;

How he sware unto the LORD, _and_ vowed unto the mighty _God_ of Jacob;

Surely I will not come into the tabernacle of my house, nor go up into my bed;

I will not give sleep to mine eyes, _or_ slumber to mine eyelids,

Until I find out a place for the LORD, an habitation for the mighty _God_ of Jacob.

Lo, we heard of it at Ephratah; we found it in the fields of the wood.

We will go into his tabernacles; we will worship at his footstool.

Arise, O LORD, into thy rest; thou and the ark of thy strength.

Let thy priests be clothed with righteousness; and let thy saints shout for joy.

For thy servant David’s sake turn not away the face of thine anointed.

The LORD hath sworn _in_ truth unto David, he will not turn from it; Of the fruit of thy body will I set upon thy throne.

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.

For the LORD hath chosen Zion: he hath desired _it_ for his habitation.

This _is_ my rest for ever: here will I dwell; for I have desired it.

I will abundantly bless her provision: I will satisfy her poor with bread.

I will also clothe her priests with salvation; and her saints shall shout aloud for joy.

There will I make the horn of David to bud: I have ordained a lamp for mine anointed.

His enemies will I clothe with shame: but upon himself shall his crown flourish.

This Psalm is a prayer, in which Solomon and the people of Israel beg of God to preserve the priesthood and the kingdom: that is, that he would maintain the true religion, the true worship of God, and a prosperous and happy state of the kingdom among that people. In a word, it is a prayer to God that he would be pleased to preserve the ministry of the word above all things; and then also the laws, the magistrates, and the public peace: for where these two things, the word and the laws, are rightly constituted and preserved, there all things go well with a kingdom.

In the eleventh verse, the Psalmist, turning his eye, as it were, to the promise, feels the fullest assurance that he is heard. For God had promised by oath that he would dwell in that place, namely, in Jerusalem or Zion; and would bless both the priesthood and the kingdom, if they would keep the commandments of their God, and obey him.

Why the Psalmist calls, in the sixth verse, this habitation of God, Jerusalem, “Ephratah,” and “the fields of the wood,” is explained in my more full commentary elsewhere, on these “Psalms of Degrees.”

PSALM CXXXIII.

_The benefit of the communion of saints._

A song of degrees.

Behold, how good and how pleasant _it is_ for brethren to dwell together in unity!

_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;

As the dew of Hermon, _and as the dew_ that descended upon the mountains of Zion: for there the LORD commanded the blessing, _even_ life for evermore.

This Psalm contains an important doctrine, and an exhortation unto concord in the church, and also in the state; and especially an exhortation unto unity in the Spirit; concerning which Paul speaks, Phil. ii.; and also, it exhorts unto agreement in doctrine, and unto peace in general. Let the wise, the strong, and the holy, (the Psalmist would say,) bear with and support the simple, the weak-minded, and the infirm; which is indicated and implied by the two similitudes of “ointment” and “dew.”

The Psalmist alludes to the priesthood and the kingdom. For divine harmony and agreement in the priesthood, or in the doctrine of the truth, is a great and lovely gift of God, and diffuseth a fragrance like precious ointment; and this fragrance descendeth or runneth down; that is, unity in the doctrine of truth, runs down from the high priest Aaron, down his beard, and even unto the skirts of his clothing; that is, down to all other teachers of the truth.

And this “dew of Hermon” signifies literally that dew which revives the flower of Lebanon; and, spiritually, the concord of Lebanon; that is, of Jerusalem. For, as the natural dew fructifies Lebanon, and all the places near unto Lebanon, so concord in divine and spiritual things causes a kingdom to flourish and prosper.

Wherever, therefore, concord in a state and in its church flourishes, there God dwells with all his grace and blessing; but where there are dissensions, divisions, and discord, there is the dwelling of Satan.

PSALM CXXXIV.

_An exhortation to bless God._

A song of degrees.

Behold, bless ye the LORD, all _ye_ servants of the LORD, which by night stand in the house of the LORD.

Lift up your hands _in_ the sanctuary, and bless the LORD.

The LORD, that made heaven and earth, bless thee out of Zion.

This again is a very short and brief Psalm, but it contains a most blessed doctrine. It teaches and exhorts priests and Levites, to perform the duties of their office diligently, and to be constant and careful in the worship of God; that they be instant day and night in teaching and exhorting by the word; as Paul exhorteth Timothy to the continual preaching of the word; saying, “be instant in season and out of season.” As if he had said, Be thou ever at the duty of thy office; teach, exhort, rebuke; exercise both thyself and others unto godliness by a constant preaching of the word; and continue therein, even though some be turned unto fables, and others despise thee.

For where the pure word of God is not sought and learnt, there, most certainly, is no worship of God; there, of necessity, perishes all true religion; and there as surely perishes also, the good and prosperity of the nation; which is certainly either deserted of God, or involved in darkness, errors, and the power of the Devil. But where the word of God continues in truth, and the scriptures are rightly set forth, there God gives his blessing. And although Satan will there greatly oppose himself to, and will afflict both the church and the state; yet God, who made the heavens and the earth, and who is therefore greater than all creatures and the Devil also, preserves that state and that church; and, on account of their holding fast his name and his word, he saves them, even though they be ungrateful and unworthy of his salvation.

Let all ministers, and preachers, and bishops therefore, know, that this Psalm, beginning “Behold, bless ye the Lord, all ye servants of the Lord,” &c. pertains unto them; teaching them to know that the highest worship of God is the preaching of the word; because, thereby are praised and celebrated the name and the benefits of Christ.

PSALM CXXXV.

_An exhortation to praise God for his mercy, for his power, for his judgments. The vanity of idols. An exhortation to bless God._

Praise ye the LORD. Praise ye the name of the LORD; praise _him_, O ye servants of the LORD.

Ye that stand in the house of the LORD, in the courts of the house of our God,

Praise the LORD; for the LORD _is_ good: sing praises unto his name; for _it is_ pleasant.

For the LORD hath chosen Jacob unto himself, _and_ Israel for his peculiar treasure.

For I know that the LORD _is_ great, and _that_ our LORD _is_ above all gods.

Whatsoever the LORD pleased, _that_ did he in heaven, and in earth, in the seas, and all deep places.

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.

Who smote the first-born of Egypt, both of man and beast.

_Who_ sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants.

Who smote great nations, and slew mighty kings; Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan:

And gave their land _for_ an heritage, an heritage unto Israel his people.

Thy name, O LORD, _endureth_ for ever; _and_ thy memorial, O LORD, throughout all generations.

For the LORD will judge his people, and he will repent himself concerning his servants.

The idols of the heathen _are_ silver and gold, the work of men’s hands.

They have mouths, but they speak not; eyes have they, but they see not;

They have ears, but they hear not: neither is there _any_ breath in their mouths.

They that make them are like unto them: _so is_ every one that trusteth in them.

Bless the LORD, O house of Israel: bless the LORD, O house of Aaron:

Bless the LORD, O house of Levi; ye that fear the LORD, bless the LORD.

Blessed be the LORD out of Zion, which dwelleth at Jerusalem. Praise ye the LORD.

This Psalm is a Psalm of thanksgiving; exhorting all priests and ministers of the word to preach and to praise God in his great and marvellous works, done in Egypt and in the land of Canaan, that the people might not forget God and his wonderful works, and be turned unto idols, and false kinds of worship; which very soon takes place through security or contempt; where the word of God is not taught diligently and with a great willingness and fervor of heart; as we have already seen in the preceding Psalm.

But where God judges a people; as the Psalmist sets it forth, verse 14; that is, when God by the mouth of his ministers, judges and condemns our sin; there he manifests his grace unto us; there is a ground of firm consolation for afflicted consciences; there God is found and known, (for he is found in no other places and doctrines than these!) there, to a certainty, he will be propitious and merciful to his servant. But, where the word of God is not; there God is silent; for where he doth not preach, he doth not judge; and there, to a certainty, is the wrath of God and blindness. “Therefore,” (as saith the Psalmist) “Praise ye the name of the Lord; praise him, all ye servants of the Lord:” that is, preach the word and explain it, with all diligence; and proclaim the works of the Lord.

PSALM CXXXVI.

_An exhortation to give thanks to God for particular mercies._

O give thanks unto the LORD; for _he is_ good: for his mercy _endureth_ for ever.

O give thanks unto the God of gods: for his mercy _endureth_ for ever.

O give thanks to the LORD of lords: for his mercy _endureth_ for ever.

To him who alone doeth great wonders: for his mercy _endureth_ for ever.

To him that by wisdom made the heavens: for his mercy _endureth_ for ever.

To him that stretched out the earth above the waters: for his mercy _endureth_ for ever.

To him that made great lights: for his mercy _endureth_ for ever.

The sun to rule by day: for his mercy _endureth_ for ever.

The moon and stars to rule by night: for his mercy _endureth_ for ever.

To him that smote Egypt in their first-born: for his mercy _endureth_ for ever.

And brought out Israel from amongst them: for his mercy _endureth_ for ever:

With a strong hand, and with a stretched-out arm: for his mercy _endureth_ for ever.

To him which divided the Red Sea into parts: for his mercy _endureth_ for ever:

And made Israel to pass through the midst of it: for his mercy _endureth_ for ever.

But overthrew Pharaoh and his host in the Red Sea: for his mercy _endureth_ for ever.

To him which led his people through the wilderness: for his mercy _endureth_ for ever.

To him which smote great kings: for his mercy _endureth_ for ever:

And slew famous kings: for his mercy _endureth_ for ever.

Sihon king of the Amorites: for his mercy _endureth_ for ever:

And Og the king of Bashan: for his mercy _endureth_ for ever:

And gave their land for an heritage: for his mercy _endureth_ for ever:

_Even_ an heritage unto Israel his servant: for his mercy _endureth_ for ever.

Who remembered us in our low estate: for his mercy _endureth_ for ever:

And hath redeemed us from our enemies: for his mercy _endureth_ for ever.

Who giveth food to all flesh: for his mercy _endureth_ for ever.

O give thanks unto the God of heaven: for his mercy _endureth_ for ever.

This Psalm is a blessed and general thanksgiving for the infinite, unspeakable, and never-failing mercies of God, both with respect to the body and the soul. In this golden and glorious Psalm, the Psalmist’s design is to embrace and set forth a summary, as it were, to all priests and ministers of the word; as a pattern for the subject matter of all sermons, exhortations, and Psalms to be delivered to the people: that all false and wicked doctrine might be avoided, and also all false worship of God; and that God might be worshipped truly with that worship required by the first commandment of the Decalogue.

For this ought to be the sum and substance of all true worship,—“Let us praise the Lord, for he is good, for his mercy endureth for ever:” that is, praise, laud, and proclaim, without ceasing, the infinite largeness of his grace. Learn ye, from his word, that as he hath promised, so he is ever present with us, and continually bestows his blessings upon us; and that the riches of his goodness are boundless and inexhaustible.

To fortify our hearts, therefore, against the devil, (whose whole aim and employment is to destroy in our hearts faith in God, and the knowledge of his goodness and mercy, and to cast us under doubting and sorrow,) the Psalmist repeats this holy sentence at the end of every verse—“For his mercy endureth for ever:” by which words, so often repeated, the holy man wishes to impress and fix on our hearts the doctrine of grace and the worship of the first commandment: as if he had said, it is the infinite goodness of God, and not any human works or merits of your own, that has done all these wonderful things for you. It is the pure and unspeakable greatness of God’s goodness and grace, that pours forth all these things upon you, and therefore they are poured forth upon you freely and without any merit or deserving of yours, and even while you are wholly undeserving of such mercies.

In this repeated expression also the Psalmist refers, after the manner of the prophets, to the promise of Christ to come; for it was from no works of men, nor from any merit of theirs, that the promise of Christ was given unto Abraham, which said, “In thy seed shall all the nations of the earth be blessed.”

Learn, thou, therefore, to rehearse and impress upon thine own heart, and on the hearts of others also, this repeated conclusion of each verse; that it may be a bulwark for thee against the devil, who is ever maliciously jeering our temptations, and saying, that it is not the _mercy_ of God, but his _judgment_, that “endureth for ever.” Hypocrites and enthusiasts sing not, nor can sing, this blessed conclusion of the verses, “For his mercy endureth for ever.” They can only sing, ‘For our goodness endureth for ever.’ But do thou, Christian brother, hold fast this doctrine of a Davidical heart; the truly divine and heavenly doctrine of the remission of sins; a remission “enduring for ever,” and which sin can never destroy; which alone overcomes the devil and all errors, and which alone can give the conscience rest under all temptations, and the agonizing conflicts of death.

PSALM CXXXVII.

_The constancy of the Jews in captivity.—The prophet curseth Edom and Babel._

By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion.

We hanged our harps upon the willows in the midst thereof.

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.

How shall we sing the LORD’S song in a strange land?

If I forget thee, O Jerusalem, let my right hand forget _her cunning_.

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.

Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase _it_, rase _it, even_ to the foundation thereof.

O daughter of Babylon, who art to be destroyed; happy _shall he be_, that rewardeth thee as thou hast served us.

Happy _shall he be_, that taketh and dasheth thy little ones against the stones.

This Psalm is a prayer in the persons of the captives of Babylon; whether we understand it as having been written after the captivity, or before it in the way of prophecy. The captives here pray for the city of Jerusalem; that is, for the place of the word and the worship of God; for all these things had been destroyed by the Babylonians.

This Psalm shows us that the first concern of all that fear and know God should be the preservation of a place for the ministration of the word, and for the true religion and true worship of God. For, as here, when Jerusalem is destroyed, Babylon and Edom, and all other wicked nations rejoice, and triumph over the grief and the tears of the people of God, which adds great bitterness to their afflictions. But such enemies shall never enjoy their triumph unpunished of God. They themselves shall be laid waste in their appointed time, and shall be utterly overthrown and laid in ruins and in ashes; their flourishing youth shall be destroyed by the sword, their children shall be dashed against the stones, and neither age nor sex shall find mercy. But Israel and the people of God shall remain for evermore. In this manner fell Babylon, that queen of nations: and in the same manner also shall fall all the Babylonians and Edomites in our day, who rejoice, like their forefathers, in the afflictions and calamities of the true church of God.

PSALM CXXXVIII.

_David praiseth God for the truth of his word.—He prophesieth that the kings of the earth shall praise God.—He professeth his confidence in God._

A Psalm of David.

I will praise thee with my whole heart: before the gods will I sing praise unto thee.

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.

In the day when I cried thou answeredst me, _and_ strengthenedst me _with_ strength in my soul.

All the kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth.

Yea, they shall sing in the ways of the LORD: for great _is_ the glory of the LORD.

Though the LORD _be_ high, yet hath he respect unto the lowly: but the proud he knoweth afar off.

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.

The LORD will perfect _that which_ concerneth me: thy mercy, O LORD, _endureth_ for ever: forsake not the work of thine own hands.

This is a Psalm of general thanksgiving unto God for all his help against enemies: and it prays that the kingdom of Christ may come; and it prophesies also that even kings and nations shall hear the gospel, shall render thanks unto God for the same, and shall know and worship him in truth; and shall acknowledge the eternal kingdom of Christ, namely, his exaltation over all things, and over every name that is named; and that he succours, helps, and saves humble, tempted, and afflicted sinners.

In the conclusion of the Psalm, the Psalmist prays, “Forsake not the work of thine own hands;” that is, Raise up, establish, and preserve this promised kingdom of Christ, for the sake of which thou hast chosen this people.

PSALM CXXXIX.

_David praiseth God for his allseeing providence, and for his infinite mercies.—He defieth the wicked.—He prayeth for sincerity._

To the chief Musician. A Psalm of David.

O LORD, thou hast searched me, and known _me_.

Thou knowest my downsitting and mine uprising, thou understandest my thought afar off.

Thou compassest my path and my lying down, and art acquainted _with_ all my ways.

For _there is_ not a word in my tongue, _but_, lo, O LORD, thou knowest it altogether.

Thou hast beset me behind and before, and laid thine hand upon me.

_Such_ knowledge _is_ too wonderful for me; it is high, I cannot _attain_ unto it.

Whither shall I go from thy spirit? or whither shall I flee from thy presence?

If I ascend up into heaven, thou _art_ there: if I make my bed in hell, behold, thou _art there_.

_If_ I take the wings of the morning, _and_ dwell in the uttermost parts of the sea;

Even there shall thy hand lead me, and thy right hand shall hold me.

If I say, Surely the darkness shall cover me; even the night shall be light above me.

Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light _are_ both alike _to thee_.

For thou hast possessed my reins: thou hast covered me in my mother’s womb.

I will praise thee; for I am fearfully _and_ wonderfully made: marvellous _are_ thy works; and _that_ my soul knoweth right well.

My substance was not hid from thee, when I was made in secret, _and_ curiously wrought in the lowest parts of the earth.

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.

How precious also are thy thoughts unto me, O God! how great is the sum of them!

_If_ I should count them, they are more in number than the sand: when I awake, I am still with thee.

Surely thou wilt slay the wicked, O God: depart from me, therefore, ye bloody men.

For they speak against thee wickedly, _and_ thine enemies take _thy name_ in vain.

Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee?

I hate them with perfect hatred: I count them mine enemies.

Search me, O God, and know my heart: try me, and know my thoughts:

And see if _there be any_ wicked way, and lead me in the way everlasting.

This is a high and glorious Psalm of thanksgiving, wherein the Psalmist, with a marvellous fervour of spirit, touches on that all-high matter,—God’s predestination of all things; and proclaims that incomprehensibleness of the divine wisdom and goodness, whereby, in a wonderful manner, he himself and all men, with all their affairs, all their works and all their thoughts, both the greatest and the least, were predestinated of God from everlasting. This manifold wisdom of God is incomprehensible to flesh and blood!

“Thou, O Lord (saith the Psalmist) hast searched me out and known me; thou knowest me altogether; thou understandest my thoughts long before they are conceived by me. Wherever I move, whithersoever I go, thou surroundest me on every side; and being ever present with me, thou beholdest all my undertakings, and my works, and my ways, and all that I think of doing or undertaking. There is no speech, not even the least word, upon my tongue, but thou, O God, knowest it, before I utter it. Thine eyes beheld me, when yet imperfect in my mother’s womb; and thou didst wonderfully form and fashion me there.” And (ver. 6) the Psalmist exclaims, “Such knowledge is too high and wonderful; no mortal thought can attain unto it.”

Here, it is as if the Psalmist had said, it is not in the capacity or powers of any mortal to think or determine how he will lead his life, what he will undertake, what he will do, what he will speak, what he will think, where he will go, or to, or from, or in what place he will turn; but all our acts, motions, and thoughts, are nothing less than the works of God ever present with us, doing and ruling all things as he will. And hence (ver. 19.) he utters his indignation against the wicked; saying, “Surely thou wilt slay the wicked, O God.” Here he burns with zeal against hypocrites, who, being ignorant of all the works and words of God, and utterly blind and mad, ascribe all their doings to their own works and merits.

These mortals are perpetually putting forth and boasting of their own ability and works, and are ever relying on their own doings and merits, and ascribing unto themselves that glory which belongs to God alone; whereas they have not one of their words in their own power, as of, or from, themselves; but all their words and thoughts are in the hand of God.—This glory, I say, they arrogate to themselves, when they are all the while so far from the wisdom of God and his divine works, that they neither know themselves nor any one part of themselves; nor understand how they were formed or fashioned in the womb of their mother; nor what their own body is, nor what are its properties and organs; nor what their eyes are, nor what their brain is; nor what the origin and nature of that motion is, by which their body is moved; and, in a word, when they know not what the soul and this natural life are; nor whence arise all those various motions and affections of the mind within, nor how they are uttered outwards by the tongue.

When, therefore, this whole that we are, and this all that we do, are not our own wisdom or doing, but God’s; and since we cannot comprehend these earthly things; since, I say, we neither can know nor do any one of these earthly and corporal things, as of ourselves; how awful a sin is that enormous arrogance, whereby we profess that we have so much power in ourselves and in our free-will, that we can understand God, and do his divine and spiritual works, and deliver ourselves from sin, and death, and hell.

Wherefore (ver. 20.) the Psalmist utters his holy indignation against such hypocrites and teachers of human works and doings; saying, “Thine enemies speak blasphemously against thee, O Lord, and they are proud and lifted up against thee without cause. Guard thou me, and prove and try me, that I may continue in the right way; the way that is true and eternal;” that is, in the way of the knowledge of the word of thy grace.

PSALM CXL.

_David prayeth to be delivered from Saul and Doeg.—He prayeth against them.—He comforteth himself by confidence in God._

To the chief Musician. A Psalm of David.

Deliver me, O LORD, from the evil man: preserve me from the violent man;

Which imagine mischiefs in _their_ heart: continually are they gathered together _for_ war.

They have sharpened their tongues like a serpent; adders’ poison _is_ under their lips. Selah.

Keep me, O LORD, from the hands of the wicked; preserve me from the violent man, who have purposed to overthrow my goings.

The proud have hid a snare for me, and cords: they have spread a net by the way-side: they have set gins for me. Selah.

I said unto the LORD, Thou _art_ my God: hear the voice of my supplications, O LORD.

O GOD the LORD, the strength of my salvation; thou hast covered my head in the day of battle.

Grant not, O LORD, the desires of the wicked; further not his wicked device, _lest_ they exalt themselves. Selah.

_As for_ the head of those that compass me about, let the mischief of their own lips cover them.

Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again.

Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow _him_.

I know that the LORD will maintain the cause of the afflicted, _and_ the right of the poor.

Surely the righteous shall give thanks unto thy name; the upright shall dwell in thy presence.

This Psalm is an ardent prayer against those hypocrites, who not only cause many offences, and lay many nets and snares for them that go on the right way, but proceed with terrible threats and unceasing cruelty against all who will not approve and follow their errors and wicked ways.

The Psalmist therefore here prays that God would be pleased to disappoint their counsels and purposes, and all the wicked plots which they form, and devise, and to turn them on themselves and on their own heads; that all these enemies of the people of God may perish with that horrible judgment with which Pharaoh perished in the Red Sea, who, being at the same time struck with lightning from heaven, and overwhelmed with the waves of the sea, was utterly destroyed.

This Psalm affords an abundant consolation to the godly; as the Psalmist saith in its conclusion, “The wicked shall fall into their own nets, whilst that I at all times escape.”

PSALM CXLI.

_David prayeth that his suit may be acceptable, his conscience sincere, and his life safe from snares._

A Psalm of David.

LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee.

Let my prayer be set forth before thee _as_ incense; _and_ the lifting up of my hands _as_ the evening sacrifice.

Set a watch, O LORD, before my mouth; keep the door of my lips.

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.

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.

When their judges are overthrown in stony places, they shall hear my words; for they are sweet.

Our bones are scattered at the grave’s mouth, as when one cutteth and cleaveth _wood_ upon the earth.

But mine eyes _are_ unto thee, O GOD the Lord: in thee is my trust; leave not my soul destitute.

Keep me from the snares _which_ they have laid for me, and the gins of the workers of iniquity.

Let the wicked fall into their own nets, whilst that I withal escape.

This Psalm also is a fervent prayer, wherein the Psalmist prays to be delivered from wicked teachers, who pretend to speak of peace, and craftily use soft and flattering words, after they have found that they can prevail nothing by terrors and threats. “Let the righteous,” saith he, “smite me:” that is, I had rather that true and faithful teachers should rebuke and condemn me, and reprove my ways, than that hypocrites should flatter me and applaud me as a saint.

And farther, (saith the Psalmist) although I suffer affliction for the sake of that true and sound doctrine to which I cleave, and though, by afflictions returning again and again, my bones be broken in pieces and scattered like clods of earth before the penetrating and dividing plough; yet I had rather be reproved and smitten by godly and true teachers, and so acknowledge my sin, and rest upon the promise of God, than hear all the flattering words of those hypocrites who deceive themselves and others; and who pretend to have peace with God, when there is no such peace unto them. For all such teachers and their hypocrisies shall be hurled, as it were, from a mighty precipice, and they shall suddenly be dashed to pieces and shall perish together; their glory shall be hurried into confusion, and their end shall be utter destruction; and then it shall appear how bitter their pleasing doctrine is.

PSALM CXLII.

_David sheweth that in his trouble all his comfort was in prayer unto God._

Maschil of David; a Prayer when he was in the cave.

I cried unto the LORD with my voice: with my voice unto the LORD did I make my supplication.

I poured out my complaint before him: I shewed before him my trouble.

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.

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.

I cried unto thee, O LORD: I said, Thou _art_ my refuge, _and_ my portion in the land of the living.

Attend unto my cry; for I am brought very low: deliver me from my persecutors: for they are stronger than I.

Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about; for thou shall deal bountifully with me.

This Psalm is a prayer; wherein the Psalmist, being now surrounded with peril on every side, cries unto God out of prison, as it were, by reason of the great cruelty and malice of false teachers, who persecuted him on account of the word.

As the people of Israel were a stiff-necked people, their Cainish malice and bitterness had so hardened them, that they stoned, rejected, and killed the true prophets, on account of their preaching of the word, and maintaining the true worship of God; and had given themselves up to hypocrisy and idolatry; and all this, their histories of them testify; as does Christ also, (Matt. xxiii.) and Stephen. (Acts vii.)

Hence, as these things were fully known, so we find most of the Psalms grievously complaining of the cruel malice of false prophets and hypocrites. And just in the same way, from the very beginning, hypocrites and false teachers have afflicted the true church of God; and the true saints in all ages found it necessary to cry unto God continually, against all such hypocrites and Cainish pretenders to saintship. All this is abundantly testified by the histories of the times of Elijah and king Ahab and Jezebel; when all the true prophets of the Lord were compelled to flee and to hide themselves, to escape the furious cruelty of these adversaries; all which histories might have been adduced as examples in this Psalm. And the recent times of the Arian heresy afford also a plain example of the same persecution and malice, when all the catholic bishops were compelled to flee; for Satan neither can nor will endure the pure word of God!

PSALM CXLIII.

_David prayeth for favour in judgment.—He complaineth of his griefs.—He strengtheneth his faith by meditation and prayer.—He prayeth for grace, for deliverance, for sanctification, for destruction of his enemies._

A Psalm of David.

Hear my prayer, O LORD; give ear to my supplications: in thy faithfulness answer me, _and_ in thy righteousness.

And enter not into judgment with thy servant: for in thy sight shall no man living be justified.

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 hath been long dead.

Therefore is my spirit overwhelmed within me: my heart within me is desolate.

I remember the days of old; I meditate on all thy works: I muse on the work of thy hands.

I stretch forth my hands unto thee: my soul _thirsteth_ after thee, as a thirsty land. Selah.

Hear me speedily, O LORD; my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit.

Cause me to hear thy loving-kindness 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.

Deliver me, O LORD, from mine enemies: I flee unto thee to hide me.

Teach me to do thy will; for thou _art_ my God: thy Spirit _is_ good; lead me into the land of uprightness.

Quicken me, O LORD, for thy name’s sake: for thy righteousness’ sake bring my soul out of trouble.

And of thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I _am_ thy servant.

This is a prayer, expressing the deep feelings of an afflicted and agonizing conscience. The Psalmist, being in the midst of the sense and peril of sin, and terrified at the judgment of God, begs of God not to enter into judgment with him, and firmly cleaves to the promise of mercy, and of the remission of sins. He complains, on the other hand, of hypocrites and teachers of the law and of works; by means of whom, as his instruments, the devil terribly harasses the godly, and loads them with various trials and straits of mind and conscience, and endeavours to draw them away from the certainty of the divine promise unto doubt; in which state, consciences are horribly shaken with fear and darkness, and the dread of the wrath of an unappeased God.

“The enemy,” saith David, “hath persecuted my soul; he hath made me to dwell in darkness, as those that have been long dead; therefore my spirit is overwhelmed within me.” Here David refers to those straits into which consciences are cast by those who lay upon them burdens too heavy to be borne, (as Christ saith concerning the Pharisees, Matt. xxiii.) And yet will not so much as touch them with one of their fingers. And hence this Psalm blessedly shows that there is no sure or solid consolation for consciences, save for those who depend on the promise of the free remission of sins, and on the word of God’s grace: “Enter not,” saith David, “into judgment with thy servant, O Lord, for in thy sight shall no man living be justified.”

That afflicted hearts and consciences can find rest in no other way than this, all the scriptural histories bear witness. All the holy patriarchs, from the beginning of the world, were justified before God by the free, unmerited imputation of righteousness, and not by their own works; as Peter also testifies (Acts xv.) concerning the law, “Why tempt ye God; to lay upon us a yoke which neither we nor our fathers were able to bear. But we believe that by the grace of our Lord Jesus Christ, we shall be saved, as they.”

“I remember,” says David again, “the days of old, I meditate on the works of thy hands;” as if he had added, ‘By these, thy works from the beginning, I comfort and support myself in all my temptations: for all the great saints from the beginning were saved, not by any merit of their own righteousness, but by grace alone: they were delivered from sin and from the wrath of God, by faith in Christ the promised seed: as Abraham also was, by the same grace of God in Christ, called out of idolatry.’ Joshua xxiv. 2, 3.

Therefore God leaves here no ground for any mortal’s boasting in his own works and merits: and yet, by this doctrine of works Satan hath never ceased to distress and torment consciences, contrary to the manifest words and works of God.

PSALM CXLIV.

_David blesseth God for his mercy both to him and to man.—He prayeth that God would powerfully deliver him from his enemies.—He promiseth to praise God.—He prayeth for the happy state of the kingdom._

A Psalm of David.

Blessed _be_ the LORD my strength, which teacheth my hands to war, _and_ my fingers to fight:

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.

LORD, what _is_ man, that thou takest knowledge of him! _or_ the son of man, that thou makest account of him!

Man is like to vanity: his days _are_ as a shadow that passeth away.

Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke.

Cast forth lightning, and scatter them: shoot out thine arrows and destroy them.