Warning About Forgetting God

Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver (Ps. 50:22).

Here we have more of that severe expostulation which is absolutely necessary in dealing with hardened hypocrites, who otherwise will only deride all instruction. While, however, the Psalmist threatens and intends to alarm them, he would, at the same time, hold out to them the hope of pardon, upon their hastening to avail themselves of it.

But to prevent them from giving way to delay, he warns them of the severity, as well as the suddenness, of the divine judgments. He also charges them with base ingratitude, in having forgotten God. And here what a remarkable proof have we of the grace of God in extending the hope of mercy to those corrupt men, who had so impiously profaned his worship, who had so audaciously and sacrilegiously mocked at his forbearance, and who had abandoned themselves to such scandalous crimes!

In calling them to repentance, without all doubt he extends to them the hope of God being reconciled to them, that they may venture to appear in the presence of his majesty. And can we conceive of greater clemency than this, thus to invite to himself, and into the bosom of the Church, such perfidious apostates and violators of his covenant, who had departed from the doctrine of godliness in which they had been brought up? Great as it is, we would do well to reflect that it is no greater than what we have ourselves experienced. We, too, had apostatized from the Lord, and in his singular mercy has he brought us again into his fold. (Commentaries)

Imparting Wisdom

My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding (Ps. 49:3).

The prophet was warranted in applying these commendatory terms to the doctrine which he was about to communicate. It is, no doubt, by plain appeals to observation that we find him reproving human folly; but the general principle upon which his instruction proceeds is one by no means obvious to the common sense of mankind, not to say that his design in using such terms is less to assert the dignity of his subject than simply to awaken attention. This he does all the more effectually by speaking as one who would apply his own mind to instruction rather than assume the office of exhortation. He puts himself forward as an humble scholar, one who, in acting the part of teacher, has an eye at the same time to his own improvement.

It were desirable that all the ministers of God should be actuated by a similar spirit, disposing them to regard God as at once their own teacher and that of the common people, and to embrace in the first place themselves that divine word which they preach to others.

The Psalmist had another object in view. He would secure the greater weight and deference to his doctrine by announcing that he had no intention to vend fancies of his own, but to advance what he had learned in the school of God. This is the true method of instruction to be followed in the Church.

The man who holds the office of teacher must apply himself to the reception of truth before he attempt to communicate it, and in this manner become the means of conveying to the hands of others that which God has committed to his own. Wisdom is not the growth of human genius. It must be sought from above, and it is impossible that any should speak with the propriety and knowledge necessary for the edification of the Church, who has not, in the first place, been taught at the feet of the Lord. (Commentaries)

The LORD of Hosts is With Us

The LORD of hosts is with us; the God of Jacob is our refuge. Selah (Ps. 46:7).

In this verse we are taught how we shall be able to apply to our own use the things which the Scriptures everywhere record concerning the infinite power of God. We shall be able to do this when we believe ourselves to be of the number of those whom God has embraced with his fatherly love, and whom he will cherish. The Psalmist again alludes, in terms of commendation, to the adoption by which Israel was separated from the common condition of all the other nations of the earth. And, indeed, apart from this, the description of the power of God would only inspire us with dread.

Confident boasting, then, arises from this, that God has chosen us for his peculiar people, to show forth his power in preserving and defending us. On this account, the prophet, after having celebrated the power of God by calling him “the God of armies,” immediately adds another epithet, “the God of Jacob,” by which he confirms the covenant made of old time with Abraham, that his posterity, to whom the inheritance of the promised grace belongs, should not doubt that God was favorable to them also.

That our faith may rest truly and firmly in God, we must take into consideration at the same time these two parts of his character — his immeasurable power, by which he is able to subdue the whole world under him; and his fatherly love which he has manifested in his word. When these two things are joined together, there is nothing which can hinder our faith from defying all the enemies which may rise up against us, nor must we doubt that God will succor us, since he has promised to do it; and as to power, he is sufficiently able also to fulfill his promise, for he is the God of armies. (Commentaries)

God Watches Over Us

Awake, why sleepest thou, O Lord? arise, cast us not off for ever (Ps. 44:23).

Here the saints desire that God, having pity upon them, would at length send them help and deliverance. Although God allows the saints to plead with him in this babbling manner, when in their prayers they desire him to rise up or awake; yet it is necessary that they should be fully persuaded that he keeps watch for their safety and defense.

We must guard against the notion of Epicurus, who framed to himself a god who, having his abode in heaven, delighted only in idleness and pleasure. But as the insensibility of our nature is so great, that we do not at once comprehend the care which God has of us, the godly here request that he would be pleased to give some evidence that he was neither forgetful of them nor slow to help them.

We must, indeed, firmly believe that God ceases not to regard us, although he appears not to do so; yet as such an assurance is of faith, and not of the flesh, that is to say, is not natural to us, the faithful familiarly give utterance before God to this contrary sentiment, which they conceive from the state of things as it is presented to their view; and in doing so, they discharge from their breasts those morbid affections which belong to the corruption of our nature, in consequence of which faith then shines forth in its pure and native character.

If it is objected, that prayer, than which nothing is more holy, is defiled, when some froward imagination of the flesh is mingled with it, I confess that this is true; but in using this freedom, which the Lord vouchsafes to us, let us consider that, in his goodness and mercy, by which he sustains us, he wipes away this fault, that our prayers may not be defiled by it. (Commentaries)

Facing Affliction

My heart was hot within me, while I was musing the fire burned: then spake I with my tongue (Ps. 39:3).

He now illustrates the greatness of his grief by the introduction of a simile, telling us that his sorrow, being internally suppressed, became so much the more inflamed, until the ardent passion of his soul continued to increase in strength. From this we may learn the very profitable lesson, that the more strenuously any one sets himself to obey God, and employs all his endeavors to attain the exercise of patience, the more vigorously is he assailed by temptation: for Satan, whilst he is not so troublesome to the indifferent and careless, and seldom looks near them, displays all his forces in hostile array against that individual. If, therefore, at any time we feel ardent emotions struggling and raising a commotion in our breasts, we should call to remembrance this conflict of David, that our courage may not fail us, or at least that our infirmity may not drive us headlong to despair.

Whenever, therefore, the flesh shall put forth its efforts, and shall kindle up a fire in our hearts, let us know that we are exercised with the same kind of temptation which occasioned so much pain and trouble to David. In the end of the verse he acknowledges that the severity of the affliction with which he was visited had at length overcome him, and that he allowed foolish and unadvised words to pass from his lips. In his own person he sets before us a mirror of human infirmity, that, being warned by the danger to which we are exposed, we may learn betimes to seek protection under the shadow of God’s wings. When he says that he spake with his tongue, it is not a superfluous mode of expression, but a true and fuller confession of his sin, in that he had not only given way to sinful murmuring, but had even uttered loud complaints. (Commentaries)

Humility and Fasting

But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom (Ps. 35:13).

With respect to sackcloth and fasting, he used them as helps to prayer. The faithful pray even after their meals, and do not observe fasting every day as necessary for prayer, nor consider it needful to put on sackcloth whenever they come into the presence of God. But we know that those who lived in ancient times resorted to these exercises when any urgent necessity pressed upon them. In the time of public calamity or danger they all put on sackcloth, and gave themselves to fasting, that by humbling themselves before God, and acknowledging their guilt, they might appease his wrath. In like manner, when any one in particular was afflicted, in order to excite himself to greater earnestness in prayer, he put on sackcloth and engaged in fasting, as being the tokens of grief.

When David then, as he here tells us, put on sackcloth, it was the same as if he had taken upon himself the sins of his enemies, in order to implore from God mercy for them, while they were exerting all their power to accomplish his destruction. Although we may reckon the wearing of sackcloth and sitting in ashes among the number of the legal ceremonies, yet the exercise of fasting remains in force amongst us at this day as well as in the time of David.

When God, therefore, calls us to repentance, by showing us signs of his displeasure, let us bear in mind that we ought not only to pray to him after the ordinary manner, but also to employ such means as are fitted to promote our humility. In conclusion, the Psalmist says that he behaved and acted towards them as if each of them had been his brother. (Commentaries)

Seeking Peace (2)

Depart from evil, and do good; seek peace, and pursue it (Ps. 34:14).

David next inculcates the duty of maintaining peace: Seek peace, and pursue it. Now we know that this is maintained by gentleness and forbearance. But as we have often to do with men of a fretful, or factious, or stubborn spirit, or with such as are always ready to stir up strife upon the slightest occasion; and as also many wicked persons irritate us; and as others by their own wickedness alienate, as much as in them lies, the minds of good men from them, and others industriously strive to find grounds of contention; he teaches us not merely that we ought to seek peace, but if at any time it shall seem to flee from us, he bids us use our every effort without ceasing in pursuing it.

This, however, must be understood with some limitation. It will often happen, that when good and humble men have done every thing in their power to secure peace, so far from softening the hearts of the wicked, or inclining them to uprightness, they rather excite their malice. Their impiety, also, often constrains us to separate from them, and to avoid them; nay, when they defy God, by proclaiming, as it were, open war against him, it would be disloyalty and treason on our part not to oppose and resist them. But here David means only that in our own personal affairs we should be meek and condescending, and endeavor, as far as in us lies, to maintain peace, though its maintenance should prove to us a source of much trouble and inconvenience. (Commentaries)

Seeking Peace (1)

Depart from evil, and do good; seek peace, and pursue it (Ps. 34:14).

The children of God to abstain from all evil, and to devote themselves to the work of doing good to their neighbors. This verse is generally quoted as if David here treated of the two parts of repentance. The first step in the work of repentance is, that the sinner forsake the vices to which he is addicted, and renounce his former manner of life; and the second, that he frame his behavior according to righteousness. But in this place we are more especially taught how we ought to deal with our neighbors.

As it often happens, that the man who is not only liberal, but also prodigal towards some, or, at least, helps many by acts of kindness, wrongs others by defrauding and injuring them, David, with much propriety, begins by saying, that those who desire to have their life approved before God, ought to abstain from doing evil. On the other hand, since many think, that provided they have neither defrauded, nor wronged, nor injured any man, they have discharged the duty which God requires from them, he has added, with equal propriety, the other precept concerning doing good to our neighbors. It is not the will of God that his servants should be idle, but rather that they should aid one another, desiring each other’s welfare and prosperity, and promoting it as far as in them lies. (Commentaries)

God Delivers Us from Fear

I sought the LORD, and he heard me, and delivered me from all my fears (Ps. 34:4).

David He did not look upon his dangers with a calm and untroubled mind, as if he viewed them at a distance and from some elevated position, but being grievously tormented with innumerable cares, he might justly speak of his fears and terrors. Nay more, by the use of the plural number, he shows that he had been greatly terrified not only in one way, but that he had been distracted by a variety of troubles.

On the one hand, he saw a cruel death awaiting him; while on the other, his mind may have been filled with fear, lest Achish should send him to Saul for his gratification, as the ungodly are wont to make sport to themselves of the children of God. And since he had already been detected and betrayed once, he might well conclude, even if he should escape, that the hired assassins of Saul would lay wait for him on all sides. The hatred too which Achish had conceived against him, both for the death of Goliath and the destruction of his own army, might give rise to many fears; especially considering that his enemy might instantly wreak his vengeance upon him, and that he had good reason to think that his cruelty was such as would not be appeased by subjecting him to some mild form of death.

We ought to mark this particularly, in order that, if at any time we are terrified because of the dangers which surround us, we may not be prevented by our effeminacy from calling upon God. Even David, who is known to have surpassed others in heroism and bravery, had not such a heart of iron as to repel all fears and alarms, but was sometimes greatly disquieted and smitten with fear.(Commentaries)

Resting from Fear (3)

Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth (Ps. 31:5)

To conclude, whoever relies not on the providence of God, so as to commit his life to its faithful guardianship, has not yet learned aright what it is to live. On the other hand, he who shall entrust the keeping of his life to God’s care, will not doubt of its safety even in the midst of death.

We must therefore put our life into God’s hand, not only that he may keep it safely in this world, but also that he may preserve it from destruction in death itself, as Christ’s own example has taught us. As David wished to have his life prolonged amidst the dangers of death, so Christ passed out of this transitory life that his soul might be saved in death. This is a general prayer, therefore, in which the faithful commit their lives to God, first, that he may protect them by his power, so long as they are exposed to the dangers of this world; and, secondly, that he may preserve them safe in the grave, where nothing is to be seen but destruction.

We ought farther to assure ourselves, that we are not forsaken of God either in life or in death; for those whom God brings safely by his power to the end of their course, he at last receives to himself at their death. This is one of the principal places of Scripture which are most suitable for correcting distrust.

It teaches us, first, that the faithful ought not to torment themselves above measure with unhappy cares and anxieties; and, secondly, that they should not be so distracted with fear as to cease from performing their duty, nor decline and faint in such a manner as to grasp at vain hopes and deceitful helps, nor give way to fears and alarms; and, in fine, that they should not be afraid of death, which, though it destroys the body, cannot extinguish the soul. This, indeed, ought to be our principal argument for overcoming all temptations, that Christ, when commending his soul to his Father, undertook the guardianship of the souls of all his people. Stephen, therefore, calls upon him to be his keeper, saying, “Lord Jesus, receive my spirit,” (Acts 7:59.) As the soul is the seat of life, it is on this account, as is well known, used to signify life. (Commentaries)

Resting from Fear (2)

Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth (Ps. 31:5)

Farther, as various tempests of grief disturb us, and even sometimes throw us down headlong, or drag us from the direct path of duty, or at least remove us from our post, the only remedy which exists for setting these things at rest is to consider that God, who is the author of our life, is also its preserver. This, then, is the only means of lightening all our burdens, and preserving us from being swallowed up of over-much sorrow. Seeing, therefore, that God condescends to undertake the care of our lives, and to support them, although they are often exposed to various sorts of death, let us learn always to flee to this asylum; nay, the more that any one is exposed to dangers, let him exercise himself the more carefully in meditating on it.

In short, let this be our shield against all dangerous attacks—our haven amidst all tossings and tempests—that, although our safety may be beyond all human hope, God is the faithful guardian of it; and let this again arouse us to prayer, that he would defend us, and make our deliverance sure. This confidence will likewise make every man forward to discharge his duty with alacrity, and constantly and fearlessly to struggle onward to the end of his course. How does it happen that so many are slothful and indifferent, and that others perfidiously forsake their duty, but because, overwhelmed with anxiety, they are terrified at dangers and inconveniences, and leave no room for the operation of the providence of God? (Commentaries)

Resting from Fear (1)

Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth (Ps. 31:5)

David again declares his faith to God, and affirms that he had such high thoughts of his providence, as to cast all his cares upon it. Whoever commits himself into God’s hand and to his guardianship, not only constitutes him the arbiter of life and death to him, but also calmly depends on him for protection amidst all his dangers. The verb is in the future tense, “I will commit,” and it unquestionably denotes a continued act, and is therefore fitly translated into the present tense.

It is also to be observed, that no man can possibly commit his life to God with sincerity, but he who considers himself exposed to a thousand deaths, and that his life hangs by a thread, or differs almost nothing from a breath which passes suddenly away. David being thus at the point of despair, leaves nothing to himself to do but this—to go on his way, trusting in God as the keeper and governor of his life.

It is marvelous  that, although many things distress us all, scarcely one in a hundred is so wise as to commit his life into God’s hand. Multitudes live from day to day as merry and careless as if they were in a quiet nest, free from all disturbance; but as soon as they encounter any thing to terrify them, they are ready to die for anguish. It thus happens that they never betake themselves to God, either because they deceive themselves with vain delusions, flattering themselves that all will yet be well, or because they are so stricken with dread and stupefied with amazement, that they have no desire for his fatherly care. (Commentaries)

Whom Shall I Fear?

The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid? (Ps. 27:1)

Certainly we find that all our fears arise from this source: that we are too anxious about our life, while we acknowledge not that God is its preserver. We can have no tranquillity, therefore, until we attain the persuasion that our life is sufficiently guarded, because it is protected by his omnipotent power.

Let us learn, therefore, to put such a value on God’s power to protect us as to put to flight all our fears. Not that the minds of the faithful can, by reason of the infirmity of the flesh, be at all times entirely devoid of fear; but immediately recovering courage, let us, from the high tower of our confidence, look down upon all our dangers with contempt. Those who have never tasted the grace of God tremble because they refuse to rely on him, and imagine that he is often incensed against them, or at least far removed from them. But with the promises of God before our eyes, and the grace which they offer, our unbelief does him grievous wrong, if we do not with unshrinking courage boldly set him against all our enemies.

When God, therefore, kindly allures us to himself, and assures us that he will take care of our safety, since we have embraced his promises, or because we believe him to be faithful, it is meet that we highly extol his power, that it may ravish our hearts with admiration of himself. We must mark well this comparison, What are all creatures to God? Moreover, we must extend this confidence still farther, in order to banish all fears from our consciences, like Paul, who, when speaking of his eternal salvation, boldly exclaims: “If God be for us, who can be against us?” (Rom. 8:34).  (Commentaries)

Teaching Sinners the Way

Good and upright is the LORD: therefore will he teach sinners in the way (Ps. 25:8).

Pausing for a little as it were in the prosecution of his prayer, he exercises his thoughts in meditation upon the goodness of God, that he may return with renewed ardor to prayer.

The faithful feel that their hearts soon languish in prayer, unless they are constantly stirring themselves up to it by new incitements; so rare and difficult a thing is it to persevere steadfastly and unweariedly in this duty. And, indeed, as one must frequently lay on fuel in order to preserve a fire, so the exercise of prayer requires the aid of such helps, that it may not languish, and at length be entirely extinguished.

David, therefore, desirous to encourage himself to perseverance, speaks to himself, and affirms that God is good and upright, that, gathering new strength by meditating on this truth, he may return with the more alacrity to prayer. But we must observe this consequence — that as God is good and upright, he stretches forth his hand to sinners to bring them back again into the way.

To attribute to God an uprightness which he may exercise only towards the worthy and the meritorious, is a cold view of his character, and of little advantage to sinners, and yet the world commonly apprehends that God is good in no other sense. How comes it to pass that scarcely one in a hundred applies to himself the mercy of God, if it is not because men limit it to those who are worthy of it?

No on the contrary, it is here said, that God gives a proof of his uprightness when he shows to transgressors the way; and this is of the same import as to call them to repentance, and to teach them to live uprightly. And, indeed, if the goodness of God did not penetrate even to hell, no man would ever become a partaker of it. (Commentaries)

God’s Good Pleasure

Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness' sake, O LORD (Ps. 25:7)

When David makes mention of the sins which he had committed in his youth, he does not mean by this that he had no remembrance of any of the sins which he had committed in his later years; but it is rather to show that he considered himself worthy of so much the greater condemnation. 

In the first place, considering that he had not begun only of late to commit sin, but that he had for a long time heaped up sin upon sin, he bows himself, if we may so speak, under the accumulated load; and, in the second place, he intimates, that if God should deal with him according to the rigour of law, not only the sins of yesterday, or of a few days, would come into judgment against him, but all the instances in which he had offended, even from his infancy, might now with justice be laid to his charge.

As often, therefore, as God terrifies us by his judgments and the tokens of his wrath, let us call to our remembrance, not only the sins which we have lately committed, but also all the transgressions of our past life, proving to us the ground of renewed shame and renewed lamentation. Besides, in order to express more fully that he supplicates a free pardon, he pleads before God only on the ground of his mere good pleasure. (Commentaries)

Perfect Future

Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever. (Psalm 23:6)

Having recounted the blessings which God had bestowed upon him, he now expresses his undoubted persuasion of the continuance of them to the end of his life. But whence proceeded this confidence, by which he assures himself that the beneficence and mercy of God will accompany him for ever, if it did not arise from the promise by which God is accustomed to season the blessings which he bestows upon true believers, that they may not inconsiderately devour them without having any taste or relish for them? When he said to himself before, that even amidst the darkness of death he would keep his eyes fixed in beholding the providence of God, he sufficiently testified that he did not depend upon outward things, nor measured the grace of God according to the judgment of the flesh, but that even when assistance from every earthly quarter failed him, his faith continued shut up in the word of God.

I will dwell in the house of Jehovah. By this concluding sentence he manifestly shows that he does not confine his thoughts to earthly pleasures or comforts; but that the mark at which he aims is fixed in heaven, and to reach this was his great object in all things. It is as if he had said, I do not live for the mere purpose of living, but rather to exercise myself in the fear and service of God, and to make progress daily in all the branches of true godliness. He makes a manifest distinction between himself and ungodly men, who take pleasure only in filling their bellies with luxuriant fare. And not only so, but he also intimates that to live to God is, in his estimation, of so great importance, that he valued all the comforts of the flesh only in proportion as they served to enable him to live to God. He plainly affirms, that the end which he contemplated in all the benefits which God had conferred upon him was, that he might dwell in the house of the Lord.

It is, therefore, certain that the mind of David, by the aid of the temporal prosperity which he enjoyed, was elevated to the hope of the everlasting inheritance. From this we conclude, that those men are brutish who propose to themselves any other felicity than that which arises from drawing near to God. (Commentaries)

Perfect Provision

Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. (Psalm 23:5)

God furnished him with sustenance without trouble or difficulty on his part, just as if a father should stretch forth his hand to give food to his child. He enhances this benefit from the additional consideration, that although many malicious persons envy his happiness, and desire his ruin, yea, endeavor to defraud him of the blessing of God; yet God does not desist from showing himself liberal towards him, and from doing him good.

What he subjoins concerning oil, has a reference to a custom which then prevailed. We know that in old time, ointments were used at the more magnificent feasts, and no man thought he had honourably received his guests if he had not perfumed them therewith. Now, this exuberant store of oil, and also this overflowing cup, ought to be explained as denoting the abundance which goes beyond the mere supply of the common necessaries of life; for it is spoken in commendation of the royal wealth with which, as the sacred historian records, David had been amply furnished.

All men, it is true, are not treated with the same liberality with which David was treated; but there is not an individual who is not under obligation to God by the benefits which God has conferred upon him, so that we are constrained to acknowledge that he is a kind and liberal Father to all his people. In the meantime, let each of us stir up himself to gratitude to God for his benefits, and the more abundantly these have been bestowed upon us, our gratitude ought to be the greater. If he is ungrateful who, having only a coarse loaf, does not acknowledge in that the fatherly providence of God, how much less can the stupidity of those be tolerated, who glut themselves with the great abundance of the good things of God which they possess, without having any sense or taste of his goodness towards them?

David, therefore, by his own example, admonishes the rich of their duty, that they may be the more ardent in the expression of their gratitude to God, the more delicately he feeds them. Farther, let us remember, that those who have greater abundance than others are bound to observe moderation not less than if they had only as much of the good things of this life as would serve for their limited and temperate enjoyment. (Commentaries)

Perfect Protection (2)

Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. (Psalm 23:4)

This he had also stated before, although a little more obscurely, in these words, For thou art with me. This implies that he had been afflicted with fear. Had not this been the case, for what purpose could he desire the presence of God? Besides, it is not against the common and ordinary calamities of life only that he opposes the protection of God, but against those which distract and confound the minds of men with the darkness of death. For the Jewish grammarians think that, tsalmaveth, which we have translated the shadow of death, is a compound word, as if one should say deadly shade. David here makes an allusion to the dark recesses or dens of wild beasts, to which when an individual approaches he is suddenly seized at his first entrance with an apprehension and fear of death.

Now, since God, in the person of his only begotten Son, has exhibited himself to us as our shepherd, much more clearly than he did in old time to the fathers who lived under the Law, we do not render sufficient honor to his protecting care, if we do not lift our eyes to behold it, and keeping them fixed upon it, tread all fears and terrors under our feet. (Commentaries)

Perfect Protection (1)

Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. (Psalm 23:4)

We thus see how, in his prosperity, he never forgot that he was a man, but even then seasonably meditated on the adversities which afterwards might come upon him. And certainly, the reason why we are so terrified, when it pleases God to exercise us with the cross, is, because every man, that he may sleep soundly and undisturbed, wraps himself up in carnal security.

But there is a great difference between this sleep of stupidity and the repose which faith produces. Since God tries faith by adversity, it follows that no one truly confides in God, but he who is armed with invincible constancy for resisting all the fears with which he may be assailed.  Yet David did not mean to say that he was devoid of all fear, but only that he would surmount it so as to go without fear wherever his shepherd should lead him.

This appears more clearly from the context. He says, in the first place, I will fear no evil; but immediately adding the reason of this, he openly acknowledges that he seeks a remedy against his fear in contemplating, and having his eyes fixed on, the staff of his shepherd: For thy staff and thy crook comfort me. What need would he have had of that consolation, if he had not been disquieted and agitated with fear?

It ought, therefore, to be kept in mind, that when David reflected on the adversities which might befall him, he became victorious over fear and temptations, in no other way than by casting himself on the protection of God. (Commentaries)

Perfect Recovery

He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake. (Psalm 23:3)

As it is the duty of a good shepherd to cherish his sheep, and when they are diseased or weak to nurse and support them, David declares that this was the manner in which he was treated by God. The restoring of the soul, as we have translated it, or the conversion of the soul, as it is, literally rendered, is of the same import as to make anew, or to recover, as has been already stated in the 19th psalm, at the seventh verse.

By the paths of righteousness, he means easy and plain paths. As he still continues his metaphor, it would be out of place to understand this as referring to the direction of the Holy Spirit. He has stated a little before that God liberally supplies him with all that is requisite for the maintenance of the present life, and now he adds, that he is defended by him from all trouble. The amount of what is said is, that God is in no respect wanting to his people, seeing he sustains them by his power, invigorates and quickens them, and averts from them whatever is hurtful, that they may walk at ease in plain and straight paths.

That, however, he may not ascribe any thing to his own worth or merit, David represents the goodness of God as the cause of so great liberality, declaring that God bestows all these things upon him for his own name’s sake. And certainly his choosing us to be his sheep, and his performing towards us all the offices of a shepherd, is a blessing which proceeds entirely from his free and sovereign goodness, as we shall see in the sixty-fifth psalm. (Commentaries)

Perfect Refreshment

He maketh me to lie down in green pastures: he leadeth me beside the still waters. (Psalm 23:2)

With respect to the words, it is in the Hebrew, pastures, or fields of grass, for grassy and rich grounds. Some, instead of translating the word neoth, which we have rendered pastures, render it shepherds’ cots or lodges. If this translation is considered preferable, the meaning of the Psalmist will be, that sheep-cots were prepared in rich pasture grounds, under which he might be protected from the heat of the sun. If even in cold countries the immoderate heat which sometimes occurs is troublesome to a flock of sheep, how could they bear the heat of the summer in Judea, a warm region, without sheepfolds? The verb rabats, to lie down, or repose, seems to have a reference to the same thing.

David has used the phrase, the quiet waters, to express gently flowing waters; for rapid streams are inconvenient for sheep to drink in, and are also for the most part hurtful. In this verse, and in the verses following, he explains the last clause of the first verse, I shall not want. He relates how abundantly God had provided for all his necessities, and he does this without departing from the comparison which he employed at the commencement. The amount of what is stated is, that the heavenly Shepherd had omitted nothing which might contribute to make him live happily under his care.

He, therefore, compares the great abundance of all things requisite for the purposes of the present life which he enjoyed, to meadows richly covered with grass, and to gently flowing streams of water; or he compares the benefit or advantage of such things to sheep-cots; for it would not have been enough to have been fed and satisfied in rich pasture, had there not also been provided waters to drink, and the shadow of the sheep-cot to cool and refresh him. (Commentaries)

The Lord is My Shepherd

The LORD is my shepherd; I shall not want. (Psalms 23:1)

Under the similitude of a shepherd, [David] commends the care which God, in his providence, had exercised towards him. His language implies that God had no less care of him than a shepherd has of the sheep who are committed to his charge. God, in the Scripture, frequently takes to himself the name, and puts on the character of a shepherd, and this is no mean token of his tender love towards us. As this is a lowly and homely manner of speaking, He who does not disdain to stoop so low for our sake, must bear a singularly strong affection towards us.

It is therefore wonderful, that when he invites us to himself with such gentleness and familiarity, we are not drawn or allured to him, that we may rest in safety and peace under his guardianship.

But it should be observed, that God is a shepherd only to those who, touched with a sense of their own weakness and poverty, feel their need of his protection, and who willingly abide in his sheepfold, and surrender themselves to be governed by him. David, who excelled both in power and riches, nevertheless frankly confessed himself to be a poor sheep, that he might have God for his shepherd. Who is there, then, amongst us, who would exempt himself from this necessity, seeing our own weakness sufficiently shows that we are more than miserable if we do not live under the protection of this shepherd?

We ought to bear in mind, that our happiness consists in this, that his hand is stretched forth to govern us, that we live under his shadow, and that his providence keeps watch and ward over our welfare. Although, therefore, we have abundance of all temporal good things, yet let us be assured that we cannot be truly happy unless God vouchsafe to reckon us among the number of his flock. Besides, we then only attribute to God the office of a Shepherd with due and rightful honor, when we are persuaded that his providence alone is sufficient to supply all our necessities.

As those who enjoy the greatest abundance of outward good things are empty and famished if God is not their shepherd; so it is beyond all doubt that those whom he has taken under his charge shall not want a full abundance of all good things. David, therefore, declares that he is not afraid of wanting any thing, because God is his Shepherd. (Commentaries)

The Sufficiency of Scripture (5)

The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether. (Psalm 19:9)

By the fear of God we are here to understand the way in which God is to be served; and therefore it is taken in an active sense for the doctrine which prescribes to us the manner in which we ought to fear God. The way in which men generally manifest their fear of God, is by inventing false religions and a vitiated worship; in doing which they only so much the more provoke his wrath. David, therefore, here indirectly condemns these corrupt inventions, about which men torment themselves in vain, and which often sanction impurity; and in opposition to them he justly affirms, that in the keeping of the law there is an exemption from every thing which defiles.

He adds, that it endures for ever; as if he had said, This is the treasure of everlasting happiness. We see how mankind, without well thinking what they are doing, pursue, with impetuous and ardent affections, the transitory things of this world; but, in thus catching at the empty shadow of a happy life, they lose true happiness itself.

In the second clause, by calling the commandments of God truth, David shows that whatever men undertake to do at the mere suggestion of their own minds, without having a regard to the law of God as a rule, is error and falsehood. And, indeed, he could not have more effectually stirred us up to love, and zealously to live according to the law, than by giving us this warning, that all those who order their life, without having any respect to the law of God, deceive themselves, and follow after mere delusions. Those who explain the word judgments, as referring only to the commandments of the second table, are, in my opinion, mistaken: for David’s purpose was to commend, under a variety of expressions, the advantages which the faithful receive from the law of God.

When he says, They are justified together, the meaning is, They are all righteous from the greatest to the least, without a single exception. By this commendation he distinguishes the law of God from all the doctrines of men, for no blemish or fault can be found in it, but it is in all points absolutely perfect. (Commentaries)

The Sufficiency of Scripture (4)

The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes. (Psalm 19:8)

The Psalmist at first view may seem to utter a mere common-place sentiment when he calls the statutes of the Lord right. If we, however, more attentively consider the contrast which he no doubt makes between the rectitude of the law and the crooked ways in which men entangle themselves when they follow their own understandings, we will be convinced that this commendation implies more than may at first sight appear. We know how much every man is wedded to himself, and how difficult it is to eradicate from our minds the vain confidence of our own wisdom. It is therefore of great importance to be well convinced of this truth, that a man’s life cannot be ordered aright unless it is framed according to the law of God, and that without this he can only wander in labyrinths and crooked bypaths.

David adds, in the second place, that God’s statutes rejoice the heart. This implies that there is no other joy true and solid but that which proceeds from a good conscience; and of this we become partakers when we are certainly persuaded that our life is pleasing and acceptable to God. No doubt, the source from which true peace of conscience proceeds is faith, which freely reconciles us to God. But to the saints who serve God with true affection of heart there arises unspeakable joy also, from the knowledge that they do not labor in his service in vain, or without hope of recompense, since they have God as the judge and approver of their life. In short, this joy is put in opposition to all the corrupt enticements and pleasures of the world, which are a deadly bait, luring wretched souls to their everlasting destruction.

The import of the Psalmist’s language is, Those who take delight in committing sin procure for themselves abundant matter of sorrow; but the observance of the law of God, on the contrary, brings to man true joy.

In the end of the verse, the Psalmist teaches that the commandment of God is pure, enlightening the eyes By this he gives us tacitly to understand that it is only in the commandments of God that we find the difference between good and evil laid down, and that it is in vain to seek it elsewhere, since whatever men devise of themselves is mere filth and refuse, corrupting the purity of the life. He farther intimates that men, with all their acuteness, are blind, and always wander in darkness, until they turn their eyes to the light of heavenly doctrine. Whence it follows, that none are truly wise but those who take God for their conductor and guide, following the path which he points out to them, and who are diligently seeking after the peace which he offers and presents by his word. (Commentaries)

The Sufficiency of Scripture (3)

The testimony of the LORD is sure, making wise the simple. (Psalm 19:7b)

When the Psalmist declares, The testimony of Jehovah is faithful [sure], it is a repetition of the preceding sentence, so that the integrity or perfection of the law and the faithfulness or truth of his testimony, signify the same thing; namely, that when we give ourselves up to be guided and governed by the word of God, we are in no danger of going astray, since this is the path by which he securely guides his own people to salvation.

Instruction in wisdom [making wise] seems here to be added as the commencement of the restoration of the soul. Understanding is the most excellent endowment of the soul; and David teaches us that it is to be derived from the law, for we are naturally destitute of it. By the word babes [simple], he is not to be understood as meaning any particular class of persons, as if others were sufficiently wise of themselves; but by it he teaches us, in the first place, that none are endued with right understanding until they have made progress in the study of the law. In the second place, he shows by it what kind of scholars God requires, namely, those who are fools in their own estimation, (1 Cor. 3:18) and who come down to the rank of children, that the loftiness of their own understanding may not prevent them from giving themselves up, with a spirit of entire docility, to the teaching of the word of God. (Commentaries)

The Sufficiency of Scripture (2)

The law of the LORD is perfect, converting the soul: (Psalm 19:7a)

The first commendation of the law of God is, that it is perfect. By this word David means, that if a man is duly instructed in the law of God, he wants nothing which is requisite to perfect wisdom. In the writings of heathen authors there are no doubt to be found true and useful sentences scattered here and there; and it is also true, that God has put into the minds of men some knowledge of justice and uprightness; but in consequence of the corruption of our nature, the true light of truth is not to be found among men where revelation is not enjoyed, but only certain mutilated principles which are involved in much obscurity and doubt.

David, therefore, justly claims this praise for the law of God, that it contains in it perfect and absolute wisdom. As the conversion of the soul, of which he speaks immediately after, is doubtless to be understood of its restoration, I have felt no difficulty in so rendering it. There are some who reason with too much subtilty on this expression, by explaining it as referring to the repentance and regeneration of man. I admit that the soul cannot be restored by the law of God, without being at the same time renewed unto righteousness; but we must consider what is David’s proper meaning, which is this, that as the soul gives vigor and strength to the body, so the law in like manner is the life of the soul. In saying that the soul is restored, he has an allusion to the miserable state in which we are all born. There, no doubt, still survive in us some small remains of the first creation; but as no part of our constitution is free from defilement and impurity, the condition of the soul thus corrupted and depraved differs little from death, and tends altogether to death. It is, therefore, necessary that God should employ the law as a remedy for restoring us to purity; not that the letter of the law can do this of itself, as shall be afterwards shown more at length, but because God employs his word as an instrument for restoring our souls. (Commentaries)

The Sufficiency of Scripture (1)

The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes. The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether. (Psalm 19:7–9)

While the heavens bear witness concerning God, their testimony does not lead men so far as that thereby they learn truly to fear him, and acquire a well-grounded knowledge of him; it serves only to render them inexcusable.

It is doubtless true, that if we were not very dull and stupid, the signatures and proofs of Deity which are to be found on the theater of the world, are abundant enough to incite us to acknowledge and reverence God; but as, although surrounded with so clear a light, we are nevertheless blind, this splendid representation of the glory of God, without the aid of the word.

These titles and commendations by which he exalts the dignity and excellence of the Law would not agree with the Ten Commandments alone, unless there were, at the same time, joined to them a free adoption and the promises which depend upon it; and, in short, the whole body of doctrine of which true religion and godliness consists. (Commentaries)

Every Day Points the Way

Day unto day uttereth speech, and night unto night sheweth knowledge. (Psalm 19:2)

If, indeed, we were as attentive as we ought to be, even one day would suffice to bear testimony to us of the glory of God, and even one night would be sufficient to perform to us the same office. But when we see the sun and the moon performing their daily revolutions,—the sun by day appearing over our heads, and the moon succeeding in its turns—the sun ascending by degrees, while at the same time he approaches nearer us,—and afterwards bending his course so as to depart from us by little and little;—and when we see that by this means the length of the days and nights is regulated, and that the variation of their length is arranged according to a law so uniform, as invariably to recur at the same points of time in every successive year, we have in this a much brighter testimony to the glory of God.

David, therefore, with the highest reason, declares, that although God should not speak a single word to men, yet the orderly and useful succession of days and nights eloquently proclaims the glory of God, and that there is now left to men no pretext for ignorance; for since the days and nights perform towards us so well and so carefully the office of teachers, we may acquire, if we are duly attentive, a sufficient amount of knowledge under their tuition. (Commentaries)

The Heavens Declare the Glory of GOD

The heavens declare the glory of God; and the firmament sheweth his handywork. (Psalm 19:1)

The Psalmist repeats one thing twice, according to his usual manner. He introduces the heavens as witnesses and preachers of the glory of God, attributing to the dumb creature a quality which, strictly speaking, does not belong to it, in order the more severely to upbraid men for their ingratitude, if they should pass over so clear a testimony with unheeding ears.

The repetition which he makes in the second clause is merely an explanation of the first. David shows how it is that the heavens proclaim to us the glory of God, namely, by openly bearing testimony that they have not been put together by chance, but were wonderfully created by the supreme Architect. When we behold the heavens, we cannot but be elevated, by the contemplation of them, to Him who is their great Creator; and the beautiful arrangement and wonderful variety which distinguish the courses and station of the heavenly bodies, together with the beauty and splendor which are manifest in them, cannot but furnish us with an evident proof of his providence.

Scripture, indeed, makes known to us the time and manner of the creation; but the heavens themselves, although God should say nothing on the subject, proclaim loudly and distinctly enough that they have been fashioned by his hands: and this of itself abundantly suffices to bear testimony to men of his glory. As soon as we acknowledge God to be the supreme Architect, who has erected the beauteous fabric of the universe, our minds must necessarily be ravished with wonder at his infinite goodness, wisdom, and power. (Commentaries)

Seeing God in the Storm

Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth. (Psalm 18:7)

David, convinced that the aid of God, which he had experienced, was of such a character, that it was impossible for him to extol it sufficiently and as it deserved, sets forth an image of it in the sky and the earth.

If natural things always flowed in an even and uniform course, the power of God would not be so perceptible. But when he changes the face of the sky by sudden rain, or by loud thunder, or by dreadful tempests, those who before were, as it were, asleep and insensible, must necessarily be awakened, and be tremblingly conscious of the existence of a presiding God. Such sudden and unforeseen changes manifest more clearly the presence of the great Author of nature.

No doubt, when the sky is unclouded and tranquil, we see in it sufficient evidences of the majesty of God, but as men will not stir up their minds to reflect upon that majesty, until it come nearer to them, David, the more powerfully to affect us, recounts the sudden changes by which we are usually moved and dismayed, and introduces God at one time clothed with a dark cloud,—at another, throwing the air into confusion by tempests,—now rending it by the boisterous violence of winds,—now launching the lightnings,—and anon darting down hailstones and thunderbolts.

In short, the object of the Psalmist is to show that the God who, as often as he pleases, causes all parts of the world to tremble by his power, when he intended to manifest himself as the deliverer of David, was known as openly and by signs as evident as if he had displayed his power in all the creatures both above and beneath. (Commentaries)

NOTE: The next installment will be delayed until May 21st.

Crying Out to God in Distress

In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears. (Psalm 18:6)

It was a very evident proof of uncommon faith in David, when, being almost plunged into the gulf of death, he lifted up his heart to heaven by prayer. Let us therefore learn, that such an example is set before our eyes, that no calamities, however great and oppressive, may hinder us from praying, or create an aversion to it. It was prayer which brought to David the fruits or wonderful effects of which he speaks a little after, and from this it appears still more clearly that his deliverance was effected by the power of God.

In saying that he cried, he means, as we have observed elsewhere, the ardor and earnestness of affection which he had in prayer. Again, by calling God his God, he separates himself from the gross despisers of God, or hypocrites, who, when constrained by necessity, call upon the Divine Majesty in a confused and tumultuous manner, but do not come to God familiarly and with a pure heart, as they know nothing of his fatherly favor and goodness.

When, therefore, as we approach to God, faith goes before to illumine the way, giving us the full persuasion that He is our Father, then is the gate opened, and we may converse freely with Him and he with us. David, by calling God his God, and putting him on his side, also intimates that God was opposed to his enemies; and this serves to show that he was actuated by true piety and the fear of God.

By the word temple we are not here to understand the sanctuary as in many other places, but heaven; for the description which immediately follows cannot be applied to the sanctuary. Accordingly, the sense is, that when David was forsaken and abandoned in the world, and all men shut their ears to his cry for help, God stretched forth his hand from heaven to save him. (Commentaries)

I Shall Be Satisfied

As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness. (Psalm 17:15)

Some interpreters, with more subtility than propriety, restrict this to the resurrection at the last day, as if David did not expect to experience in his heart a blessed joy

until the life to come, and suspended every longing desire after it until he should attain to that life. I readily admit that this satisfaction of which he speaks will not in all respects be perfect before the last coming of Christ; but as the saints, when God causes some rays of the knowledge of his love to enter into their hearts, find great enjoyment in the light thus communicated, David justly calls this peace or joy of the Holy Spirit satisfaction.

The ungodly may be at their ease, and have abundance of good things, even to bursting, but as their desire is insatiable, or as they feed upon wind, in other words, upon earthly things, without tasting spiritual things, in which there is substance, or being so stupified through the pungent remorse of conscience with which they are tormented, as not to enjoy the good things which they possess, they never have composed and tranquil minds, but are kept unhappy by the inward passions with which they are perplexed and agitated. It is therefore the grace of God alone which can give us contentment, and prevent us from being distracted by irregular desires.

David, then, I have no doubt, has here an allusion to the empty joys of the world, which only famish the soul, while they sharpen and increase the appetite the more, in order to show that those only are partakers of true and substantial happiness who seek their felicity in the enjoyment of God alone. (Commentaries)

The Fullness of Joy

Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore. (Psalm 16:11)

When God is reconciled to us, we have all things which are necessary to perfect happiness. The phrase, the countenance of God, may be understood either of our being beheld by him, or of our beholding him; but I consider both these ideas as included, for his fatherly favor, which he displays in looking upon us with a serene countenance, precedes this joy, and is the first cause of it, and yet this does not cheer us until, on our part, we behold it shining upon us.

By this clause David also intended distinctly to express to whom those pleasures belong, of which God has in his hand a full and an overflowing abundance. As there are with God pleasures sufficient to replenish and satisfy the whole world, whence comes it to pass that a dismal and deadly darkness envelopes the greater part of mankind, but because God does not look upon all men equally with his friendly and fatherly countenance, nor opens the eyes of all men to seek the matter of their joy in him, and no where else?

Fulness of joy is contrasted with the evanescent allurements and pleasures of this transitory world, which, after having diverted their miserable votaries for a time, leave them at length unsatisfied, famished, and disappointed. They may intoxicate and glut themselves with pleasures to the greatest excess, but, instead of being satisfied, they rather become wearied of them through loathing; and, besides, the pleasures of this world vanish away like dreams. David, therefore, testifies that true and solid joy in which the minds of men may rest will never be found any where else but in God; and that, therefore, none but the faithful, who are contented with his grace alone, can be truly and perfectly happy. (Commentaries)

The Fruit of Faith

Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. (Psalm 16:9)

In this verse the Psalmist commends the inestimable fruit of faith, of which Scripture every where makes mention, in that, by placing us under the protection of God, it makes us not only to live in the enjoyment of mental tranquillity, but, what is more, to live joyful and cheerful. The principal, the essential part of a happy life, as we know, is to possess tranquillity of conscience and of mind; as, on the contrary, there is no greater infelicity than to be tossed amidst a multiplicity of cares and fears.

But the ungodly, however much intoxicated with the spirit of thoughtlessness or stupidity, never experience true joy or serene mental peace; they rather feel terrible agitations within, which often come upon them and trouble them, so much as to constrain them to awake from their lethargy. In short, calmly to rejoice is the lot of no man but of him who has learned to place his confidence in God alone, and to commit his life and safety to his protection.

When, therefore, encompassed with innumerable troubles on all sides, let us be persuaded, that the only remedy is to direct our eyes towards God; and if we do this, faith will not only tranquillise our minds, but also replenish them with fullness of joy. David, however, not only affirms that he is glad inwardly; he also makes his tongue, yea, even his flesh, sharers of this joy. And not without cause, for true believers not only have this spiritual joy in the secret affection of their heart, but also manifest it by the tongue, inasmuch as they glory in God as He who protects them and secures their salvation. (Commentaries)

The LORD Is Always Before Me

I have set the LORD always before me: because he is at my right hand, I shall not be moved. (Psalm 16:8)

The Psalmist again shows the firmness and stability of his faith. To set God before us is nothing else than to keep all our senses bound and captive, that they may not run out and go astray after any other object. We must look to him with other eyes than those of the flesh, for we shall seldom be able to perceive him unless we elevate our minds above the world; and faith prevents us from turning our back upon him. The meaning, therefore, is, that David kept his mind so intently fixed upon the providence of God, as to be fully persuaded, that whenever any difficulty or distress should befall him, God would be always at hand to assist him.

He adds, also, continually, to show us how he constantly depended upon the assistance of God, so that, amidst the various conflicts with which he was agitated, no fear of danger could make him turn his eyes to any other quarter than to God in search of succor. And thus we ought so to depend upon God as to continue to be fully persuaded of his being near to us, even when he seems to be removed to the greatest distance from us. When we shall have thus turned our eyes towards him, the masks and the vain illusions of this world will no longer deceive us. (Commentaries)

Do Good to the Saints

But to the saints that are in the earth, and to the excellent, in whom is all my delight. (Psalm 16:3)

[One] way of serving God aright is to endeavor to do good to his holy servants. And the truth is, that God, as our good deeds cannot extend to him, substitutes the saints in his place, towards whom we are to exercise our charity. When men, therefore, mutually exert themselves in doing good to one another, this is to yield to God right and acceptable service. We ought, doubtless, to extend our charity even to those who are unworthy of it, as our heavenly Father “maketh his sun to rise on the evil and on the good,” (Matt. 5:45) but David justly prefers the saints to others, and places them in a higher rank.

Although I do not deny that this doctrine is comprehended under the words of David, I think he goes somewhat farther, and intimates that he will unite himself with the devout worshippers of God, and be their associate or companion; even as all the children of God ought to be joined together by the bond of fraternal unity, that they may all serve and call upon their common Father with the same affection and zeal.

We thus see that David, after having confessed that he can find nothing in himself to bring to God, seeing he is indebted to him for every thing which he has, sets his affections upon the saints, because it is the will of God that, in this world, he should be magnified and exalted in the assembly of the just, whom he has adopted into his family for this end, that they may live together with one accord under his authority, and under the guidance of his Holy Spirit. (Commentaries)

Speaking Ill of Your Neighbor

LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill? He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour. (Psalm 15:1, 3)

David, after having briefly set forth the virtues with which all who desire to have a place in the Church ought to be endued, now enumerates certain vices from which they ought to be free. In the first place, he tells them that they must not be slanderers or detractors; secondly, that they must restrain themselves from doing any thing mischievous and injurious to their neighbors; and, thirdly, that they must not aid in giving currency to calumnies and false reports.

David, then, sets down calumny and detraction as the first point of injustice by which our neighbors are injured. If a good name is a treasure, more precious than all the riches of the world, (Prov. 22:1) no greater injury can be inflicted upon men than to wound their reputation. It is not, however, every injurious word which is here condemned; but the disease and lust of detraction, which stirs up malicious persons to spread abroad calumnies. At the same time, it cannot be doubted that the design of the Holy Spirit is to condemn all false and wicked accusations.

In the clause which immediately follows, the doctrine that the children of God ought to be far removed from all injustice, is stated more generally: Nor doeth evil to his companion. By the words companion and neighbor, the Psalmist means not only those with whom we enjoy familiar intercourse, and live on terms of intimate friendship, but all men, to whom we are bound by the ties of humanity and a common nature. He employs these terms to show more clearly the odiousness of what he condemns, and that the saints may have the greater abhorrence of all wrong dealing, since every man who hurts his neighbor violates the fundamental law of human society. (Commentaries)

The Church Defaced

LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill? (Psalm 15:1)

If we really wish to be reckoned among the number of the children of God, the Holy Ghost teaches us, that we must show ourselves to be such by a holy and an upright life; for it is not enough to serve God by outward ceremonies, unless we also live uprightly, and without doing wrong to our neighbors.

As we too often see the Church of God defaced by much impurity, to prevent us from stumbling at what appears so offensive, a distinction is made between those who are permanent citizens of the Church, and strangers who are mingled among them only for a time. This is undoubtedly a warning highly necessary, in order that when the temple of God happens to be tainted by many impurities, we may not contract such disgust and chagrin as will make us withdraw from it. By impurities I understand the vices of a corrupt and polluted life. Provided religion continue pure as to doctrine and worship, we must not be so much stumbled at the faults and sins which men commit, as on that account to rend the unity of the Church.

Yet the experience of all ages teaches us how dangerous a temptation it is when we behold the Church of God, which ought to be free from all polluting stains, and to shine in uncorrupted purity, cherishing in her bosom many ungodly hypocrites, or wicked persons. [Some people] took occasion in former times to separate themselves from the fellowship of the godly because it does not seem to them that a church in which vices are tolerated can be a true church. But Christ, in Matthew 25:32, justly claims it as his own peculiar office to separate the sheep from the goats; and thereby admonishes us, that we must bear with the evils which it is not in our power to correct, until all things become ripe, and the proper season of purging the Church arrive. (Commentaries)

Pure Words

The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times. (Psalm 12:6)

God promises nothing in vain, or for the purpose of disappointing man. This, at first sight, seems a matter of small importance; but if any person consider more closely and attentively how prone the minds of men are to distrust and ungodly doubtings, he will easily perceive how requisite it is for our faith to be supported by this assurance, that God is not deceitful, that he does not delude or beguile us with empty words, and that he does not magnify beyond all measure either his power or his goodness, but that whatever he promises in word he will perform in deed.

David here records, that the words of Jehovah are pure; but those who while lying in the shade and living at their ease liberally extol by their praises the truth of God’s word, when they come to struggle with adversity in good earnest, although they may not venture openly to pour forth blasphemies against God, often charge him with not keeping his word. Whenever he delays his assistance, we call in question his fidelity to his promises and murmur just as if he had deceived us.

There is no truth which is more generally received among men than that God is true; but there are few who frankly give him credit for this when they are in adversity. It is, therefore, highly necessary for us to cut off the occasion of our distrust; and whenever any doubt respecting the faithfulness of God’s promises steals in upon us, we ought immediately to lift up against it this shield, that the words of the Lord are pure. (Commentaries)

Arise, O LORD

Arise, O LORD; let not man prevail: let the heathen be judged in thy sight. (Psalm 9:19)

There is added a consideration or reason to induce God to avenge the injuries done to his people, namely, that man may not prevail; for when God arises, all the fierceness

of the ungodly must immediately fall down and give way. Whence is it that the wicked become so audaciously insolent, or have so great power to work mischief, if it is not because God is still, and gives them loose reins? But, as soon as he shows some token of his judgment, he immediately puts a stop to their proud tumults, and breaks their strength and power with his nod alone.

We are taught, by this manner of praying, that however insolently and proudly our enemies may boast of what they will do, yet they are in the hand of God, and can do no more than what he permits them; and farther, that God can doubtless, whenever he pleases, render all their endeavors vain and ineffectual. The Psalmist, therefore, in speaking of them, calls them man. The word in the original is enosh, which is derived from a root signifying misery or wretchedness, and, accordingly, it is the same thing as if he had called them mortal or frail man.

Farther, the Psalmist beseeches God to judge the heathen before his face God is said to do this when he compels them, by one means or another, to appear before his judgment-seat. We know that unbelievers, until they are dragged by force into the presence of God, turn their backs upon him as much as they can, in order to exclude from their minds all thought of him as their Judge. (Commentaries)

Stirring Up the Godly

But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee. (Psalm 5:11)

In order, therefore, to induce God to grant him deliverance, he employs as an argument the end or effect which it would produce, inasmuch as it would stir up all the godly to exercise greater trust in God, and encourage them to give praise and thanks to him. This passage teaches us, that we are ungrateful to God if we do not take encouragement and comfort from whatever blessings he confers upon our neighbours, since by these he testifies that he will always be ready to bestow his goodness upon all the godly in common. Accordingly the reason of this joy is added, because the Lord will cover or protect them. As often as God bestows any blessings upon any of the faithful, the rest, as I have said before, ought to conclude that he will show himself beneficent towards them.

Again, this passage teaches us, that true joy proceeds from no other source than from the protection of God. We may be exposed to a thousand deaths, but this one consideration ought abundantly to suffice us, that we are covered and defended by the hand of God. And this will be the case, if the vain shadows of this world do not so beguile us as to excite us to take shelter under them.

We ought also particularly to notice the statement, that those who trust in the Lord love his name. The remembrance of God must be sweet to us, and fill our hearts with joy, or rather ravish us with love to him, after he has caused us to taste of his goodness; as, on the other hand, all unbelievers wish the name of God to be buried, and shun the remembrance of him with horror. (Commentaries)

The Surety of Deliverance

For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of iniquity. Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man. (Psalm 5:4–6)

Here David makes the malice and wickedness of his enemies an argument to enforce his prayer for the divine favor towards him. The language is indeed abrupt, as the saints in prayer will often stammer; but this stammering is more acceptable to God than all the figures of rhetoric, be they ever so fine and glittering. Besides, the great object which David has in view, is to show, that since the cruelty and treachery of his enemies had reached their utmost height, it was impossible but that God would soon arrest them in their course.

His reasoning is grounded upon the nature of God. Since righteousness and upright dealing are pleasing to him, David, from this, concludes that he will take vengeance on all the unjust and wicked. And how is it possible for them to escape from his hand unpunished, seeing he is the judge of the world?

The passage is worthy of our most special attention. For we know how greatly we are discouraged by the unbounded insolence of the wicked. If God does not immediately restrain it, we are either stupified and dismayed, or cast down into despair. But David, from this, rather finds matter of encouragement and confi-dence. The greater the lawlessness with which his enemies proceeded against him, the more earnestly did he supplicate preservation from God, whose office it is to destroy all the wicked, because he hates all wickedness.

Let all the godly, therefore, learn, as often as they have to contend against violence, deceit, and injustice, to raise their thoughts to God in order to encourage themselves in the certain hope of deliverance, according as Paul also exhorts them in 2 Thessalonians 1:5, “Which is,” says he, “a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled, rest with us.” (Commentaries)

Reacting Righteously

Hear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer. (Psalm 4:1)

In these words there is shown the faith of David, who, although brought to the uttermost distress, and indeed almost consumed by a long series of calamities, did not sink under his sorrow; nor was he so broken in heart as to be prevented from betaking himself to God his deliverer.

By his praying, he testified, that when utterly deprived of all earthly succor, there yet remained for him hope in God. Moreover, he calls him the God of his righteousness, which is the same thing as if he had called him the vindicator of his right; and he appeals to God, because all men everywhere condemned him, and his innocence was borne down by the slanderous reports of his enemies and the perverse judgments of the common people.

And this cruel and unjust treatment which David met with, ought to be carefully marked. For while nothing is more painful to us than to be falsely condemned, and to endure, at one and the same time, wrongful violence and slander; yet to be ill spoken of for doing well, is an affliction which daily befalls the saints. And it becomes them to be so exercised under it as to turn away from all the enticements of the world, and to depend wholly upon God alone.

Righteousness, therefore, is here to be understood of a good cause, of which David makes God the witness, while he complains of the malicious and wrongful conduct of men towards him; and, by his example, he teaches us, that if at any time our uprightness is not seen and acknowledged by the world, we ought not on that account to despond, inasmuch as we have one in heaven to vindicate our cause. Even the heathen have said there is no better stage for virtue than a man’s own conscience. But it is a consolation far surpassing this, to know when men vaunt themselves over us wrongfully, that we are standing in the view of God and of the angels. (Commentaries)

Depending and Defending

But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head. (Psalm 3:3)

Depending upon the divine aid, [David] courageously encounters his enemies, who were carrying on an ungodly and wicked war against him, seeing they intended to depose a true and lawful king from his throne. In short, having acknowledged his sin before, he now takes into consideration only the merits of the present cause.

Thus it becomes the servants of God to act when molested by the wicked. Having mourned over their own sins, and humbly betaken themselves to the mercy of God, they ought to keep their eyes fixed on the obvious and immediate cause of their afflictions, that they may entertain no doubt of the help of God when undeservedly subjected to evil treatment.

[David] might seem to have claimed these things to himself groundlessly, seeing he had deprived himself of the approbation and help of God by offending him. But being persuaded that he was not utterly cut off from the favor of God, and that God’s choice of him to be king remained unchanged, he encourages himself to hope for a favorable issue to his present trials. And, in the first place, by comparing God to a shield, he means that he was defended by his power. Hence also he concludes, that God was his glory, because he would be the maintainer and defender of the royal dignity which he had been pleased to confer upon him. And, on this account, he became so bold that he declares he would walk with unabashed brow. (Commentaries)

Rulers, Submit!

Be wise now therefore, O ye kings: be instructed, ye judges of the earth. Serve the LORD with fear, and rejoice with trembling. (Psalm 2:10–11)

And he addresses by name kings and rulers, who are not very easily brought to a submissive state of mind, and who are, besides, prevented from learning what is right by the foolish conceit of their own wisdom with which they are puffed up.

The Psalmist therefore, tells them, that until they have learned to fear him, they are destitute of all right understanding. And certainly, since they are so much hardened by security as to withdraw their obedience from God, strong measures must at the first be employed to bring them to fear him, and thus to recover them from their rebelliousness.

To prevent them from supposing that the service to which he calls them is grievous, he teaches them by the word rejoice how pleasant and desirable it is, since it furnishes matter of true gladness. But lest they should, according to their usual way, wax wanton, and, intoxicated with vain pleasures, imagine themselves happy while they are enemies to God, he exhorts them farther by the words with fear to an humble and dutiful submission.

There is a great difference between the pleasant and cheerful state of a peaceful conscience, which the faithful enjoy in having the favor of God, whom they fear, and the unbridled insolence to which the wicked are carried, by contempt and forgetfulness of God. The language of the prophet, therefore, implies, that so long as the proud profligately rejoice in the gratification of the lusts of the flesh, they sport with their own destruction, while, on the contrary, the only true and salutary joy is that which arises from resting in the fear and reverence of God. (Commentaries)

A Rod of Iron

Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. (Psalm 2:9)

This is expressly stated to teach us that Christ is furnished with power by which to reign even over those who are averse to his authority, and refuse to obey him. The language of David implies that all will not voluntarily receive his yoke, but that many will be stiff-necked and rebellious, whom notwithstanding he shall subdue by force, and compel to submit to him.

It is true, the beauty and glory of the kingdom of which David speaks are more illustriously displayed when a willing people run to Christ in the day of his power, to show themselves his obedient subjects; but as the greater part of men rise up against him with a violence which spurns all restraint, it was necessary to add the truth, that this king would prove himself superior to all such opposition. Of this unconquerable power in war God exhibited a specimen, primarily in the person of David, who, as we know, vanquished and overthrew many enemies by force of arms. But the prediction is more fully verified in Christ, who, neither by sword nor spear, but by the breath of his mouth, smites the ungodly even to their utter destruction.

It may, however, seem wonderful that, while the prophets in other parts of Scripture celebrate the meekness, the mercy, and the gentleness of our Lord, he is here described as so rigorous, austere, and full of terror. But this severe and dreadful sovereignty is set before us for no other purpose than to strike alarm into his enemies; and it is not at all inconsistent with the kindness with which Christ tenderly and sweetly cherishes his own people. He who shows himself a loving shepherd to his gentle sheep, must treat the wild beasts with a degree of severity either to convert them from their cruelty, or effectually to restrain it. (Commentaries)

A Well-Planted Tree

And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.  (Psalm 1:3)

The Psalmist here illustrates, and, at the same time, confirms by a metaphor the statement made in the preceding verse; for he shows in what respect those who fear God are to be accounted happy, namely, not because they enjoy an evanescent and empty gladness, but because they are in a desirable condition. There is in the words an implied contrast between the vigor of a tree planted in a situation well watered, and the decayed appearance of one which, although it may flourish beautifully for a time, yet soon withers on account of the barrenness of the soil in which it is placed.

With respect to the ungodly, as we shall afterwards see, (Ps. 37:35) they are sometimes like “the cedars of Lebanon.” They have such an overflowing abundance of wealth and honors, that nothing seems wanting to their present happiness. But however high they may be raised, and however far and wide they may spread their branches, yet having no root in the ground, nor even a sufficiency of moisture from which they may derive nourishment, the whole of their beauty by and by disappears, and withers away. It is, therefore, the blessing of God alone which preserves any in a prosperous condition.

Those who explain the figure of the faithful bringing forth their fruit in season, as meaning that they wisely discern when a thing ought to be done so as to be done well, in my opinion, show more acuteness than judgment, by putting a meaning upon the words of the prophet which he never intended. He obviously meant nothing more than that the children of God constantly flourish, and are always watered with the secret influences of divine grace, so that whatever may befall them is conducive to their salvation; while, on the other hand, the ungodly are carried away by the sudden tempest, or consumed by the scorching heat. And when he says, he bringeth forth his fruit in season, he expresses the full maturity of the fruit produced, whereas, although the ungodly may present the appearance of precocious fruitfulness, yet they produce nothing that comes to perfection. (Commentaries)